ENGLAND'S RESTITUTION OR The Man, the Man of Men, THE STATESMAN. DELIVERED In several SERMONS in the Parish Church of Waltham Abbey in the County of Essex.  
By THOMAS REEVE D.D. Preacher of God's Word there.  PSALM 28.8. 
The Lord is their strength, and he is the saving strength of his Anointed.  
Magna est caligo in divinis.  Callimachus. 
Dii vertunt omnia retrorsum.  Adag. 
LONDON, Printed by john Redmayne, for William Grantham, at the black Bear in S Paul's Churchyard, near the little North Door, 166●   

To the most Religious, Renowned, Potent, Puissant, Just, Temperate, Wise, Worthy, Patiented, Clement, Chaste, Charitable, Incorrupt, Innocuous Prince, CHARLES the Second, King of Great, Britain, France, and Ireland, Defendor of the Ancient, Catholic, and Apostolic faith, &c: The providence of God, the protection of Angels, healthful days, long life, a quiet State, a prosperous Reign, faithful friends, satisfied enemies, honour at home, splendour abroad, an illustrious name, and a glorious Crown.  
Dread Sovereign, and Europe's highly qualified Prince,  
YOu have set a whole Nation in an ecstasy, yea the whole earth in amazement; 
Nescio qua praeter solitum dulcedine laeti. 
Virg. 1. Georg.   Nay the very heavens do seem to rejoice, and to join in the trance. 
Exhilarant ipsos gaudia nostra Deo●. 
Martial.   Oh! what evil Angel drove you out of the Land? Oh! What good Angel hath brought you again into the Land? It is said of Socrates, that he had a Phaenomenon attended him whithersoever he went; and doubtless some good Spirit waited upon you in all your Pilgrimage, or else we had never seen your face again. Had you not dwelled between the shoulders of God, how many were there that would have shouldered you to death? this was no ordinary preservation, no, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Homer.   Oh how many dangers have you escaped? how many plots have you prevented? it is an admiration to see Incoluniem Pallanta, 
Virg. 8. Aeneid.  a Prince so waylaid safe, and secure. 
Struxerit insidias notus feritate Lycaon, 
Ovid. 1. Met.   Your cruel, bloodthirsty Lycaon (known fare and nigh for his savageness) wanted not his treacheries and stratagems for you in all Countries, and corners; that base, ignoble Merchant, would have bought your Royal head at the price of Millions; one of his Factours you happily met with, and sent him out of the world with his due guerdon, 
Hic laqueo fauces, elisaque guttura fregit. 
Luc. 1. Phars.   A goodly spectacle, let all those which aspire to touch a Prince's head, leave their heads upon such a gibbet. This was the deliverance, but how great was the danger? bitter it was to endure, joyful it is to remember. All these hazards considered, was it not as great an admiration to see your Majesty's exile changed into such a state of exaltation, as to see Agrippa's iron chain turned into a golden chain? 
joseph. Antiq. l. 19 c. 5.  Oh that you which were expelled out of the Land, should have the happiness to visit your Native Country, even expiring, and in a moment to restore it to life; 
Pausan. in Messen.  as Conon dreamt, that he lay with his dead Mother, and she thereupon presently revived. Your stay was tedious, your return was transporting. Was ever Prince entertained with more solemnity? and welcomed home with more triumph? the shores shouted, the high ways chanted, the hills echoed, the streets were theatres of joy; and have we not the fruit of this melody, and bringing in a King with honour? yes, how peaceably do we live? how gloriously do you reign? there hath been a festival ever since. 
Mollia securae peragebant otia gentes. 
Ovid. 1. Met.   Oh that we could see God's face shining upon us in your Royal presence! and with clear eyes look upon you as the man of God's right hand. Doubtless this was one of the mysteries of Divine providence, and one of the chiefest of the ways of God. There doth want nothing for the perfecting this blessing, but thankfulness to God, and obedience to his known Laws. Who would not praise God for such a mercy? who would not serve God for such a Prince? Oh that we could prise you, as our felicity in you is priceless! Oh that we could honour God, as he honoured us by you, making us in the sight of the world his special Favourites! But I am afraid that all this will be but a blast, and end in a lip-strain. Ten may be cleansed, but where are the nine? Nothing is more short-lived, than the sense of a recovery. Our maladies are even healed, and we begin to forget our cure; we scarcely magnify our God, or value our King. What is the price of a good God? what is a true King worth? cloth of silver, chains of gold, ringing of bells, blowing of Trumpets, roaring of Ordnance, kindling of bonfires, a panegyrical Oration, a thanksgiving-Sermon. Is not here all out pomp? our chiefest devotion? what mortifying of corruptions, cleansing of consciences, vows of reformation, fruits of obedience are there to be seen amongst us, more than formerly? no, we were affected only for a time, or holy for a season; some are again at their old frolicks, and some at their old Politics. We are satiated both with our God, and our King. Never well without our King, and never the better when we have him. There are men, that will not forbear a cursed oath, a bousing bowl, a cheat in the shop, a bribe in the Court, a seditious design, a factious meeting, to make the reign of such a King peaceable, or the life of such a King safe; they must either be Kings themselves, or else no King doth please them. So that this high favour from heaven, is like to be but an ominous trial, an imminent and impending judgement. For how can God be but angry, if we be offended at our peace, or kick at his blessing? we hazard our welfare, and jeopard our King. Oh that we can forget our distractions before this settlement! and our despairing condition before God opened this door of hope in the land! with what sobs, and tears, would we have bought this calm, and comfortable state, which we do now enjoy? Before your Majesty came amongst us we were a sick Nation, visited with Many Princes; and this Kings-evil nothing could have healed but the touch of your own Royal hand. By the blessing of God, and your Majesty's happy appearance, the Many Princes are turned into One. And is not this a change, a cure to be magnified and admired? yes, if we had either sense of mercy, or conscience of duty left in us, we would never sinne again, but dread as much to be guilty, as miserable. For we know, that it was the transgression of the Land, that brought in the Many Princes, and will not we cast away our transgressions to cast out, and keep out such Princes? were they once so odious, and are they now again become so precious? else why do we set open the right broad gates to give them entrance? is there any readier passage for them to break in amongst us, then by your old corruptions? If we would preserve the Man of understanding and knowledge, can there be a surer means of prevention of misery, then by taking the right Antidote against Transgression? For can Transgression be prolonged, and the State prolonged? no, Contraries do expel each other. If the distemper be continued, the disease may renew. Our incorrigible sins may endanger your Majesty's Royal person, and shed your Royal blood. I do not fear so much the Malcontents at home, or the Machivilians abroad, as these Miscreants of impiety, and impenitency. Some call their selves your Majesty's good Subjects, & some your best Subjects, I would they would try their degrees of comparison by a superiority of repentance. Repentance? what should we repent of? Some think only of carnal sins, but carnal sins, are only greater for turpitude, and infamy; 
Tho. Aq. 12 q. 72●. art.  but spiritual sins are the most heinous for deordination, and irregularity, and that in respect of subject, object, and motive. Well, both the black and the white Devil had need to be dispossessed. Your Majesty therefore did wisely to publish your pious Proclamation to call home all to a religious life; I call it a pious Proclamation, because if men had listened to it, they might have been made not only happy, but holy under you. A divine sentence was in the lips of the King, when that was sent through the whole Nation; it is a rare thing to hear a King upon the Throne to teach all the Kingdom virtue, such a King may be surnamed Ecclesiastes, such a motion is able to sanctify a Land; especially, when it is not only mandatory, but exemplary, edged with as much piety as authority; whereby all your people might ascribe to you your attributes of Gracious Sovereign, and Sacred Majesty. Your Majesty have done your part, freed your own soul, and endeavoured to cleanse ours. But I beseech you (my dear and dread Sovereign) what operation have you found by that Masterpiece of your government? how many Royal Converts have you to rejoice in? If you have, I will say that Majesty doth carry some Sovereignty with it, and that your Crown is not more glorious, than your Sceptre awful; you are then a potent King, and have true loyal Subjects; then all Nations will flock hither more to see your virtue, your efficacious virtue, than ever they did to hear the wisdom of Solomon, and say that here do dwell the people of holiness, and that you do reign in a Kingdom of Saints; which is not only your proper Territory, but your proper Sanctuary, a Temple which you have consecrated by your own graces; yea then as Cyprus was once called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the happy Island, 
Knolles Turk. hist.  so we shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the religious Island. Doth your Majesty find by experience that your physic hath wrought? and that your Patient hath voided his ill humours? is your Court purged? is your Land cleansed? hath the Goddammee-Blade filled his blaspheming tongue? hath the riotous Carowser left drowning himself upon dry land? hath Felix given over his groping for bribes? hath Shebah laid down his trumpet? have the Monichangers pulled down their Tables? what are all rough places made plain? and crooked things made straight? Who hath heard such a thing? who hath seen such things? shall the earth be brought forth in one day? or a Nation be born at once? Es. 66.8. Oh regenerating King then! Oh converting Proclamation! If men be thus really renewed, it is pity that they should be reproached with any of their former errors, for none but a sordid spirit will gather up that filth which repentance hath washed away: When the bond is canceled, the former debts are no more to be required, the reformed man is no more to be called a scandalous person, for than what comfort should any man have in his change? or in striking the mortifying nail into his breast? it is as great a sin to censure a Penitent, as to flatter a Libertine. Repentance doth give the exequys to all former crimes; mortified crimes are to be buried, aswell as dead corpses. There are none but Necromancers, which will call up the spirits of the deceased to work their Magical ends withal; there are none but ravenous dogs, which will satisfy their greedy appetites with such Carrion: for what can God, or man, require more of the greatest Sinner, than reformation. Were it unpriestly, unchristian, unmanly in me, to call any man Rebel who is become a Loyal Subject? or him an Heretic, or Schismatic, who is, turned Orthodox in doctrine, and discipline? then how ungodly and inhuman is it in any to call them profane, who have declared themselves Converts? Marry Magdalen, Peter, and Paul, would never have been, called Saints by these spiritual Murderers of reformation; but repentance hath so rinsed a Penitent, that he is never after to be called filthy; 
P●nitentia revocat omnes defectus, restituendo hominem in pristinam gratiam. Dignitas amissa per peccatum restauratur per poenitentiam, Aquin. 3. q. 9 art. 3.  for it is an expulsion of all former defects, and a restitution into a state of grace. The dignity that was lost by sin, is restored by repentance. If your Majesty therefore doth meet with such, esteem them, and embrace them, prise them, and prefer them, they are the lustres of your Nation, and the Supporters of your Throne. But I doubt, that your Majesty upon due search, can find few of these Proclamation-men; they may read and magnify, but not loath and cleanse. That Witch of Religion (I am afraid) did more good with his redhot iron, than you can do with your Imperial Edict. They which make a foul show in the flesh, and they which make a fair show in the flesh, they whose course is wholly sin, and they whose cause is wholly sin, antiquum obtinent. Now are these likely to fortify your Title? or to establish your greatness? no, God send you better Champions, three righteous Saints were better than Myriad of such Heroes; they may have the brawny arms of Giants, but they have no good sinews; their sins will never suffer them to fight with a conquering hand. If they will not express their selves truly virtuous, how do they reverence your person? or cordially desire your preservation? no, they do but live under you to confirm their interests, and in effect care not whether you live or die, prosper or perish; if they did, they would shun those transgressions, which they know will cause the bloud-draught of Princes. If they will not wash, I will go to the Laver myself, and endeavour to cleanse myself, and as many as I can, that there may be a race of your Proclamation-births to guard your Royal Person in all exigents. Thus beseeching your Sacred Majesty to cast your benign Princely eye upon these unpolished Sermons, which are principally intended to second your Proclamation, blessing God Almighty that he hath restored you to your Kingdom, and humbly imploring, that the State thereof may be prolonged, submissively I take leave, and rest  
Your Majesty's sincere suppliant, and sacrificing subject, Tho. Reeve. Waltham Abbey.   

ERRATA.  
Ministers for Monsters, p. 11. l. 1. dread such an army for dread such an Enemy, p. 15. l. 30.   

ENGLAND'S RESTITUTION.  Proverbs, xxviij. 2. 
For the transgression of a Land many are the Princes thereof: but by a man of understanding and knowledge, the state thereof shall be prolonged.  

SOlomon showeth here the high misery of a Nation, many Princes; and he showeth what it is that brings in this plague, the transgression of the Land; For the transgression of a Land many are the Princes thereof. But let Solomon demonstrate, yet there are those which will remonstrate, for what is the cause of the alteration of States, and the change of governments, that good Rulers are taken away, and bade come in their stead, is it transgression? No, we are too great Advocates to our own corruptions to confess the original of sorrows to flow from our own prevarications; they are not our many sins that are the occasion of the many Princes, but there are many other accidents; some look to the malignancy of Planets, some to the improvidence of Statesmen, some to the turbulence of men's natures; but Transgression is not the procatarctical cause; No, the Land doth suffer, but the Land is innocent; it is the judgement of the Land, but not the trespass of the Land; the tribulation of the Land, but not the transgression of the land. Thus all the judgements from heaven cannot awaken the sinner out of the spirit of slumber; jonas doth sleep in the midst of the Tempest, and he must be taken by lot, before he will acknowledge that the ship was ready to be cast away for his sake. 
Pindarus.  Pychon formosus, this venomous serpent shall be cried up to be amiable. But when we have used all our subterfuges, our own guilts will be found to be the Statetroublers; if there be changes of Governors, it is the iniquity of the times, which hath buried the good Governors; if there be many Princes, it is the transgression of the Land, that hath shown to the Land these many strange faces. For the transgression of a Land, many are the Princes thereof: well, a breach is made, how shall it be closed up? mourn ye for your sins, and the Land shall no longer mourn, take away the transgression of the Land, and the trial of the Land is taken away; the many Princes are gone, and a good Prince come in their stead; a Prince indeed that shall cause the wasted Land to flourish, & a decayed State to be prolonged; But by a man of understanding and knowledge, the state thereof shall be prolonged. For the transgression of the Land many are the Princes thereof, but by a man of understanding and knowledge the state thereof shall be prolonged.  
So that here we have Solomon's proverb, and his prophecy. His proverb, For the transgression of the Land many are the Princes thereof; his prophecy, that after the many unfortunate Princes, a glorious Prince should arise, who should bless the Land, and prolong the State, But by a man of understanding and knowledge the state thereof shall be prolonged. Many Princes made the Land unhappy, but had it never been happy before? yes, he that talks of many Princes, doth intimate that there was once a choice Prince; for as the transgression of the Land brought in many Princes, so the obedience of the Land was blessed with one eminent Prince; a Prince of blood, a Prince of virtues, the honour of the Throne, the Mirror of Princes; a Prince that was the Crystal drop of innocence, the bright flame of devotion, the Gem of Justice, Chastity, clemency, constancy, affability, wisdom, bounty, and in a word, the Treasury of all Royal perfections, the trance of all his loyal Subjects, and the admiration of strangers; who whilst he was in power, preserved their Religion, Laws, Liberties, and endeavoured what in him lay to make the Church a Sanctuary, and the Kingdom a Chantry. But this Prince was too happy for the times, too good for the Land; the people having lost their obedience, they lost their Prince; the innocency of the Land being turned into the transgression of the Land, this Prince proved but short-lived; he was taken away by disaster, the sins of the Land had filled this Nation full of troubles, his person full of hazards, and took away his precious peace, and at last took away his precious life; turned a Prince into a prisoner, and a Monarch into a Martyr; so that there remained nothing but to cry out after him, oh beat Sesti, 
Horace.  oh happy Sestius! well, he being gone, what was the fate of this transgressing Land? judgement from heaven brought in many Princes; many Princes? what Princes? 1. One Prince seemed like a Giant, I have read of many Giants, but this was a Giant indeed, as big well-nigh as five hundred men, above the stature, or dimensions of any of the Anakims, or Zanzummims. How did this Giant reign? and how long? oh the reign was fierce, there was nothing but exactions, and impositions, depredations upon Estates, and pressures of Conscience. How long was the reign? too long, and yet not very long, for the government was so intolerable, that this Giant was plucked away by force, thrust by with scorn, and removed without a groan: well, after that Prince was gone, who was the next? 
Lu. ad Cal. Pi.  One, which insigni praestinguit imagine visus, daun●ted the age with his Looks, a man of ire, fire, tumour, tumult, terror, torment, a Gorgon, a Centaur, an enraged Ajax, an Hercules furens, which would war against right reason, laws, leagues, motions, modesty, promises, precedents, orders, oaths, decrees, destinies, which would set all in commotion and combustion, call for aid above, but if that would not come, readily force it from beneath, consult with cunning men, not refuse Astrologers, Magicians to give advice, 
Flectere si nequeo superos Acheronta movebo;  Yea, mingle heaven and earth together to accomplish designs. Oh the base arts of ambitious men! oh the damned attempts of aspiring Politicians! next the red Dragon, can any thing be more venomous? next Belzebub, can any thing be blacker, or give a worse sent of brimstone? Urit miserum gloria pectus: this same desire of worldly glory doth scorch a wretched breast. 
Bern. serm. Quadrages.  Ambitio subtile malum, doli artifex, tinea sanctitatis, ex remediis morbos creans, Ambition is a subtle evil, the prime artisant of deceit, the moth of holiness, creating diseases of remedies; 
Bonsin. l. 8. Dec. 2.  with Zingis it will kill all that will not obey, and stick at nothing which will advance; 
Plutarch.  yea with Pyrrhus out of a thirst to get more, it doth not regard what already it doth possess, but aim at greater things, and never care by what means it doth obtain them; just like this haughty Prince before you, who had honour, and greatness in his eye, and to ascend this Mount he did not care what craggy places he did climb. He would get the best of men (as esteem made them) to countenance his drifts, but he never troubled himself to have the worst of men (known so to be) to be Actors in them; Saints or Miscreants it was all one to him, if they would serre pedem, 
Virgil.  lend a foot to stir about his projects. Oh from what a mean beginning did he raise himself to that sublime celsitude? He once purposed to have drained in the Fens, but the Flag of defiance being hung out he sought for booty in the Up-lands; from the wasting himself into a Spendthrift, he fought himself into a Prince; after the decocting of three Manors, he cast three Kingdoms into the Cauldron to boil toothsome diet for his greedy and insatiable appetite. And to attain to this, what loftiness did he express? how did he set up his crests? was there ever a poor Abject more turgid, and supercilious? 
Claud. in ●rat.  Levantibus altè Intumuit rebus. Who was his companion? who was his compeer? No, he was not only disdainful, but defying, not only proud, but prodigious, 
Quas gerit ore minas, quanto premit omnia fastu? 
Stat. 1. Theb.   He had a blazing beacon in his forehead, his face flamed like Mount Aetna, he had lightning in his eyes, and thunderbolts in his lips. And what rare Artificers had he? 
Virgil. 2. Aeneid.  Ille dolis instructus & arte Pelasgan; he could weep, when he intended to devour, pray, when he meant to sacrifice men's lives, seek God (as he called it) when he resolved to engage with the Devil. And by these policies, and hypocritical impostures what a woeful government was there under him? there was nothing to be seen but Taxes, sessments, confinements, confiscations depopulations, decimations, chains, dungeons, halters, bloud-axes. Ye may know him by his kindred, Consorts, Confidents, Counsellors, Colleagues, Chapmen, Chaplains, Secretaries, Emissaries, Judges, Guards, and Life guards; except it be in the bottomless pit, where can there be found such a swarm of Locusts? And for his manners (setting aside a few enchantments of pretended holiness) can ye imagine a man almost more stupendiously evil? Tarquin the proud was not more arrogant, Nero the cruel not more merciless, Caligula the shameless not more impudent; a greater enemy to Orthodox men, then to the Blasphemers of the faith; and a greater friend to the jews, than Christians, a man very tender of an oath, and yet maligned them that would not be perjured; an hater of Popery, and yet a bosom-friend to the most Jesuited person in the world. One wholly composed of ambition and insolence, fraud and fury, subtlety and savageness; so bend upon his own will, and inflexible in what he had resolved upon, that at last he became violent in his designs, and desperate in his attempts, vexatious at home, quarrelsome abroad, a Firebrand to his Countrymen, a Fiend to his neighbours, the great Boutefeau and incendiary of the whole earth; how did he rage in the Baltic sea, in the straits, upon the coasts of Barbary, and in the Atlantic Ocean? No honours, or Titles were sufficient for him, he would have been Emperor of the British Isles, and had a Navy floating to go fish for new Isles, as far as the Bay of Mexico. A man that at last was so severe to his enemies, and bitter to his friends, and jealous and suspicious of all, that he become a general odium: for he was flattered but by a few, hated of most, & dreaded of all. The only comfort of the Nation was this, that the Land in a short time was rid of him, and after all his vaunt and rantings, violences, violations, vexations and victories, 
— inexorabile fatum 
Virg. 2. Georg.   
Subjecit Manibus.—  
Irae Thyeston exitio gravi stravere. 
Hor. 1. Car. Ode 16.   He breathed out his turbulent spirit and proved mortal. How he died is a doubt, what became of him after death is a great secret; I confess I heard that he was Canonised at his Funeral, and seen very nigh to the elbow of Christ, but I question whether that Preacher were a true Seer, I cannot tell whether every Peter hath the Keys of heaven to let in Saints; I believe the whirlwind was a truer Prophet to foretell whither he was carried. Gone he is, and his name is not worth the recording, nor his Skin the owning; Exiit Tremebundus, who doth follow next?  
After him follow another Prince, who had in him no great bane, nor no great benefit, who had not time enough to do evil, nor wit enough to do good; which did only talk and make offers, and drink healths, and promise a golden age with leaden feet; but alas he was bliteus, & infrunitus, sapless, and senseless, useless, and giftlesse, he had in him more pretence than prudence, or courtesy then courage, 
Quicunque aspiciunt ment carete putant. 
Ovid. 1. Fast.   He knew not how to rule, nor how to bring in another to rule: perhaps well-minded, but his drifts ill-managed; he could neither shake off his fetters, suppress mutinies, order his Council, discipline his Army, confirm his interests, countenance his adherents, apprehend overtures, lay hold on opportunities, hear them which gave him faithful advice, be true to them to whom he had plighted his faith, stand by them which had promised to live and die with him. A man not master of his own word, nor commander of his own sword, but fickle and mutable, timorous and pusillanimous, false and faltering. And so like a man shaken in the brain and breast, he sealed away his own authority, leaving as little power to himself to preserve his person, as money to pay his debts, and went out as the fable of the Age, and in stead of a Prince turned Petitioner.  
4. After him came a stern Prince indeed, a limb of the old Giant, not the Giant, but the Giant's Elf, Minume, Durgen. There wanted something of the magnitude, but nothing of the mischief of the old Sire. Had this Prince continued long, what rents and ruins would there have been? the age found him grim enough for the time, the old dragge-net was cast to catch leveys, the old forge was at work for new State-rules, and the old Gibbet was setting up to dispatch persons illaffected, yea there would have been not only laying men in chains of iron, but hanging them up in chains of gold; a most black and bloody reign there would have been, if hirtus & hispidus, this rough-skined Prince had been long-lived; but this high-metalld Ruler, because he would command Commanders in modelling a new Army, brought the old Army to draw upon him, and to drive him far enough. Farewell for a time, another Prince must take the chair of State.  
5. And who was that? One all clad in steel, armed cap-a-pe, who being in bright harness kept a fearful rattling and clattering for a while. Mars was then the predominant Planet, and culminated, 
Ferrati venere viri.— 
Claud. 3. Coss. Hon.   The streets clad with nothing but Troopers, yea the Soldier was the Sovereign. The name of the Prince was Safety, the design was to revive the Good Old Cause; the Engine was a new Form of Government. And when this Masterpiece was even completed, the Fabric and the Crafts-masters were both broken together, for the stripling of the old Giant gathering strength again, Safety was enforced to flee for safety, the Council-Chamber was left empty, and the General was made a Particular; happy was he that could run soon, or fly furtherst. Oh valiant Soldiers, was there ever heard of such a battle fought? In the head and heart of the Army, was there not the same puissance or pusillanimity expressed? yes a valiant Hero but setting his face that way, and a general pardon to all them that would yield in time being proclaimed, the Commander in chief, what was he but a Complainer in chief? where are ye my stout Hectors? my old Bloodhounds? Stand, stand saith he; fly, fly, fly say they; so that he had scarce Soldiers enough left him to sound a retreat, or to keep one Castle for him where he might capitulate to lay down arms upon terms of honour. No, the whole Camp was in a Panic fear, they think either lay down arms or lay down necks, either fly or die, either submit or hang, so that the whole formidable host doth disband or disperse; the Pikeman was the pitifullest Prince, a Prince of Apparition, and is vanished.  
Well, who was the next, the last Prince? Nanus redivivus, the Giant's Dwarf showing his head again; for he had two lives; or a Funeral, and a resurrection, an Exiit, and a Rediit; as Aethalides lived sometimes amongst the living, and sometimes amongst the dead, and then returned to the living again, whereby he knew what was done in all places, so happened it to this Prince, chopped in pieces he was, and yet like Aeson had a new soul enter into his dismembered body. Well, come he is again, and what? doth he come to mend former oversights? to reform old errors? is there nothing now to be seen in him but mercy and meekness, kindness and sweetness? no, stay there, 
Suetonius.  Senex vulpes pilum, non pellem mutat, the old Fox may change his hair, but not his skin. This angry Deity knoweth not how to be propitious; Totus Echinus, He is prickles all over. If he doth speak, there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scythian Rhetoric; if he doth act any thing, it is Lemniâ manu, with a braining hand; he that doth expect any humanity from such an one; — nescit Busiridis arras, he doth not know what sacrifices must be offered upon the altars of Busitis. This Prince had no sooner crept into the Throne, and confirmed himself in authority, but all the passion and severity, which could be imagined was expressed. The Soldiery indeed was pardoned, but what should become of the Commonalty? how was the Gentry hunted after? What search was there for the Nobility? and were the Citizens in security? no, their resolutions were high, and their hazards were great: they would not open their purses, and they must shut up their warehouses; there was no lending of money, and so there must be no trading; their streets were filled with armed Soldiers, their gates taken off from the hinges, their chains and posts pulled up, their walls and bulwarks upon the rasing, the flower of their Burghers secured, their Common Council a Medley of Sectaries; they were threatened to be disarmed, and how nigh were they then to be despoiled, and dispatched? He in heaven knoweth whether there was not a general plunder, and a general Massacre decreed, the Citizens sentenced to wallow in their own blood, and the City to be buried in her own ashes. 
Suetonius.  It is said that Caligula had two books (the one called the poniard, and the other the sword) wherein all the principal men of the Empire were written down to be executed, which he had condemned in his secret thoughts. But had we the Red book of this Prince to lay open all the cruelties designed and determined, what a Slaughter-house should we then see was this Nation intended and purposed to have been made? what now then, was not this Land all over the mournful spectacle of the Earth? yes, there was nothing to be seen, but a wailing Country, a weeping City; every where confusion, consternation, peril, perplexity, fears, tears, abashment, amazement, a sick State at the last pant, at the last gasp. But when all things were thus in distress, despair, then Pater altitonans, Jupiter Stator doth appear, the arrow of the Lords deliverance was shot abroad, God broke the staff of the wicked, the Sceptres of the Rulers, he helped the arm that had no strength, took us like two legs, or a piece of an ear out of the mouth of the Lion; yea when no man durst write, or fight, he put a pen into the hand of a prime Wit, and a pike into the hand of a valiant Worthy, and so the miseries of the Nation began to abate; for whereas before the Nation sobbed, & sued for redress in vain, than the groans, the plaints, the applications, the supplications, the Declarations, the Lamentations of a perishing people came to be heard, and harkened to, and secluded Members being added to the excluding Members, the hideous, odious reign of the many Princes ended, and after a short space instead of the wilful, selfseeking Rulers which would have confounded the State, there was voted in a Man of understanding and knowledge, which should prolong the state. But by a man of understanding and knowledge, the slate shall be prolonged. For the transgression of the Land many are the Princes thereof, etc.  
The misery of a Land doth come from the transgression of a Land, whatsoever be the accident, this is the cause; we must accuse nothing within the Land, or without the Land, at home or abroad, neither our inconsiderate Friends, nor our inveterate Enemies, but the proper, peculiar, principal and primitive occasion of all calamity must be our own noxious & vicious lives. The distress of a Nation doth flow from the disobedience of the Nation; the trouble and trial of a Land doth arise from the transgression of the Land. The transgression of a Land hath a fruitful womb, & doth bring forth variety of plagues, like many deformed children, but amongst all the curses that can happen to a Nation, there is none like unto the Many Princes; no, the torture of a Land is to be vexed with many Princes, for they with their new forms of Government, and new stratagems to destroy the rights & liberties of a people, make the judgement insupportable; these do so plague men in their estates, and vex them in their consciences, that next unto many Fiends there is nothing worse than many Princes; therefore For the transgression of the Land, etc. Many Princes there are, but how long do they wear their Crowns? is their reign endless? no, many Princes are a judgement, and judgements do not long continue; storms at last cease, torrents in time dry up, they afflict a Land, but the Land is at last quit of them, 
— haec nos suprema manebant  
Exitiis positura modum— 
Virgil. 7. Aeneid.   Miseries have their limits, for with a causal of sorrow, there is a discretive of comfort: But, For the transgression of the Land many are the Princes thereof; But, this But excludes these many Princes out of their Palace-doors, or wring their Sceptres out of their hands. Farewell many Princes, who succeed in their rooms? what still an Hydra? no, these ministers are hideous, the Land is never happy till it be espoused to a particular Bridegroom, the many Princes must be changed into one, a Man, but by a Man. Man, have we found thee again? thou art welcome, though the Land for a while could not endure thee, but it must be wasted with the tyranny of many Princes, that it might know the gentle government of one Prince, yet to enjoy such a Prince we will fetch him out of a foreign Land, invite him home to us from beyond Sea; those men would never have blessed us, no, thou art the Man. The many Princes must be changed into One, there must be but A Man, But by a Man etc. Well, a Man we have gotten, but how must he be endowed? he must have other qualifications, than the other Princes had; they were rash, and violent, and heady, which would have their own wills and commands satisfied, though it were against all principles of reason, and fundamental Laws; yield or fly, obey or perish: but a true Governor must not be thus precipitate and desperate, the golden reins of authority must be guided with more discretion and moderation; the auspicious Prince must be a wise Prince, one that knows how to quell animosities, settle distempers, heal all diseases in religion and policy. See then your right Man, a man that comes to you as richly gifted as ye can desire, or government itself can require; look upon him, and see if ye be not ravished with the sight of him; he is intelligent, and considerate, that doth every thing prudently and deliberately, a man of understanding and knowledge: But by a Man of, etc. Grant such a Man, who shall be benefited by him? who not? shall his own family or favourites only be made happy by him? no, a whole State, for the state thereof, etc. How long shall such a State flourish? what, sprout a little, & then have the former leaf-fall? no, after many years ye shall see it in as vernant a condition as ever, such a Prince shall be a Blessing to Ages, for the state shall be prolonged. For the transgression of the Land many are the Princes thereof, but by a man of understanding & knowledge the state thereof shall be prolonged  
In the Text consider these three things; 

1. The peccant humour, For the transgression of a Land.  
2. The sad disease, Many are the Princes thereof.  
3. The happy cure, But by a Man of understanding and knowledge the state thereof shall be prolonged.     

First to handle the peccant humour, For the transgression of a Land. From hence observe that Transgression is the inlet unto judgement; no transgression, no judgement; punishment is the exercise of vindicative justice, now how can God avenge, where there is no trespass? punishment is per inflictionem contrarii, 
Aquin. 22. q. 19 a. 1.  by the inflicting of that which is contrary; now till we make opposition against God, God lays upon us nothing which is contrary to our natures; no, till sin come to be the corruption of the action, God brings no judgement as the corruption of the Agent: 
Idem 1. q. 48. a. 5.  punishment is contrary to our wills, and till we do that which is contrary to God's Laws, God doth nothing which is contrary to our desires; no, we have substracted that which is due to him, before he substracts that which is convenient for us: we are guilty of an injury, before he exacts satisfaction of us by suffering: our palates are out of course, before be does administer such sharp Physic to us to recover our taste. It is the tree of disobedience that brings forth the rod of correction. 
Culpam sequitur percussio, Cass.  No man is smitten but for a fault. As Aristophon was ninety times accused by the Athenians, & as often acquitted; so God hath no Bar to condemn an innocent. If Alphonsus could walk without his guard because he had wronged no man; so where there is no injury offered against heaven, there is no justice to be feared: people offend highly, before they are made the generation of God's wrath, Jer. 7.29. He visit transgressions, Amos 3.14. Pour upon men their own wickedness, Jer. 14.16. Measure their former work into their bosom, Isa. 65.7. Consume them in their sins, Num. 16.26. Make them bear their own iniquity, Levit. 5.1. Can two walk together except they be agreed? Amos 3.3. But can two fight together when they are agreed? no, God hath no sword to wound his Friends, nor no corrosive to apply to sound flesh; will God stub up his trees of righteousness? trample under feet his own jewels? raze his own Temples? It is enough for Saturn to devour his own children, God will never destroy the seed of the blessed. Balaam could use no enchantment against jacob, nor no divination against Israel, because God saw no iniquity in them. Num. 23.21. Achior the Ammonite gave good counsel to Holofernes not to attempt war against the Bethulians, except he could find out, that they had sinned against their God, Judith 5.20,21. without sin people live as securely as if there were not a God of justice in heaven, or any Ministers of his vengeance upon earth; for, shall not the judge of all the earth do right? will he make a waist in his own portion? root up his own garden? cast down his own Throne? no, he is a buckler to them that walk uprightly, Pr. 2.7. he keepeth the feet of his Saints, 1 Sam. 2.7. they shall dwell between his shoulders, Deut. 33.12. he will be unto them for a Sanctuary, Es. 8.14. & they shall inherit the seat of glory, 1 Sam. 2.8. But if men provoke the eyes of his glory, fury will come up in his face, his hot displeasure will soon arise, he will appoint terrors over them, Leu. 26.16. and make their plagues wonderful, Deut. 28.29. and execute judgements upon them with furious rebukes, Ezech. 5.15. for why should not God skin the fat Bulls of Basan? and crush the nest of Cockatrice's eggs? a tire of Ordnance discharged is little enough for them which hold out the flag of defiance against him, fire that will burn to the bottom of hell is not too hot to consume those which branch up in presumptuous sins, as patiented as God is, yet he is not slack to them that hate him, Deut. 7.10. Ah, I will ease me of mine adversaries, and be avenged of mine enemies, Es. 1.24. for, hath God enabled men to serve him, and do these turn their own Masters? is it not fit for such insolent servants to be humbled? 
Illa est p●…na justissima, ut amittat unusquisque quod bene uti no●…it, Aug. just puniuntur qui licitis abutuntur, Hugo.  yes, That is the equalest punishment, that they should lose that which they will not use well. Or, they are justly punished which abuse lawful things. A people of obedience have their Tutelar Numen to preserve them, but can a Land of transgression be a Land of security? no, a Land of trouble and anguish, Es. 30.6. a Land of destruction, Es. 49.19. God will fan in the gate of that Land, Jer. 15.7. leave that people upon their Land, Ezech. 32.4. all the mirth of the Land is gone, Es. 24.11. yea, an end is come upon all the corners of the Land, Ezec. 7.2. Sinners beat out their own chains, or hue out their own gibbets, a people's calamity doth come from their own impiety, the Land doth suffer by the Transgression of the Land.  
And how can it be otherwise, when they cast away their Target, lose their Antidote: turn the Law into an Accuser, and Conscience into a Fury: make the Flesh their Ensign-bearer, and corrupt Nature their Champion: defy Scripture, and brave upon the pulpit contradict their own convictions, & wrestle with their own conflicts: make Filth no shame, and Vengeance no horror: which delight in corruption, & seek misery: love to be unworthy, and strive to be unhappy: Patronise Sinners, and hate Saints: reject all motions of grace, and entertain all opportunities to wickedness: listen to carnal allurements, & stop their Ears against Soul-smiting warnings: snuff at dangers, and kick against the just God. Now is it possible that these men should run through the Pikes and not be wounded? Fall down from such precipices & not crush their bones? shall not these beasts of prey at last be slayed? and these Mutineers shot to death? yes, your iniquities at last will stifle your own breath, and your sins suck your own blood. Evil will hunt the evil doer. The Land will smart for her own transgression; for, For the transgression of the Land, etc.  
Applicat. This showeth that the sinner is on the fore'hand with God Almighty, the sinner doth give the first blow, make the first thrust, begin the quarrel, set up the standard. Before God doth strike, how many indignities hath he endured? how many grievances hath he been vexed with: 
Virg. 1. Aeneid.  — longa est injuria, longae ambages. There is a long tract of injurious courses, infinite wind of provocations, which we have passed through; 
— pudet haec opprobria nobis  
Et dici potuisse, & non potuisse reselli. 
Ovid. 1. Metam.   God can read a large indictment against us, where the crimes charged against us are so manifest, that there is no reply to be made. Sin is so apparent, that it is a wonder, (as Cato said to a vaunting Soldier) whether men do more undervalue virtue, or the honour of their own lives. 
Virtutem, an vitam vilipendas, Plu. in Pelopida. Quis optimus? tui dissimillimus. Plut. in Apopth.  Many are so notoriously wicked, that if they ask for a good man, they must seek for one most unlike themselves, as Agis the younger said to one desperately profane, who would needs be propounding questions concerning true virtuous men. We have little cause to wonder why this Land hath been the Stage of judgements; for how many transgressions have we had, which have brought in the Actors; we have sinned, till our hands did call for strokes, till we did add rebellion to our sin, till God was weary with repenting. He endured, till there was no remedy. 2 Ch. 36.10. till he could no longer forbear for the evil of our do, Jer. 44.22. How injurious were we, before be waxed ireful? how execrable, before he became implacable? Is God prone to be severe? no his bowels are soft, his heartstrings are tender, and at last his justice is without Fury, & his wrath without passion: Oh what an urging people then have we been, that have stirred up a patiented God to lay heavy hand upon us! can we justify ourselves? no, than our impudence were as much to be blamed as our impiety. God hath a large Catalogue of distastes, and disgusts, irritations & exasperations, plaints and complaints to bring against us. We have been the miserable of the earth, yet we cannot say, but that as his mercy is infinite, so his vengeance hath been just. People feel but the stings of their own incorrigibleness, a Land suffers for her own transgression, For the transgression of a Land.  
Secondly, here we may see, that sin hath judgement following her at the heels. If there be transgression, look for no truce; no, breach of Articles raise up a professed enemy. Behold the eyes of the Lord are upon the sinful Kingdom to destroy it from the face of the earth, Amos 9.8. The sinners in Zion shall be afraid. Isa. 33.14. Our Fathers have sinned and are not. Lam. 5.7. and Sons & Fathers will at last be buried in the same grave. The Lord will not acquit the wicked, Nah. 3. He hath sworn by the excellency of jacob, that he will never forget any of their works, Am. 8.7. Ye then that do try masteries with God by your sins, shall find by your broken bones, what it is to grapple with such an adversary. 
Constitit Alcides stupefactus robore tanto. 
Luc. Phars.   Hercules himself might dread such an Army: If ye contend with God, where will you leave your glory? Isa. 10.3. Sin at last will be buried in her own ruins. A wicked Nation is a conspirator against her own welfare, it doth undermine her own State, and dig Mines to blow up her own greatness. Take away the prop of obedience, and the house will soon fall; put out the Candle of holiness, and there will be a dark room; fight against the Scriptures, and ye will have a thousand curses pluck ye by the throat; send a challenge to heaven, and ye will have an host of Angels draw upon you. It is a hard thing for any Leonem radere, 
Plato.  to shave a Lion, to provoke the all confounding God. Dares Entellum provocas? 
Virgil. 5. Aeneid.  doth Dares vie puissance with the great Entellus? Do ye provoke me to wrath, and not yourselves to confusion? Who ever resisted the Lord and prospered? hast thou an arm like God? or canst thou thunder with a voice like him.? Job 40.4. 
Qui Deum evigilare in judicio facit, velocem ultorem inveniet. Aug.  He that doth cause God to awaken in judgement, will find him a swift avenger; God will strike surely, he will strike but once: They which fly about the Candle of God's Laws, will soon have their wings burnt: they which swallow poison, will swell to death; they which plough wickedness, Hos. 10.13. it is easy to know what they shall reap: they which violate Gods commandments, are sinners against their own Souls, Num. 16.38. They which have upon their necks the yoke of transgression. La. 1.14. are ready to have their throats cut. Is not destruction to the wicked? & a strange punishment to the workers of iniquity? Job. 31.3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is a good saying of Aeschines, Obedience is the Mother of felicity, but disobedience is the Mother of misery. There is no Barricado to be set up against God's justice, nor fort-royal to be reared against the Fury of his Canon. Farewell to all the glory and splendour of the Nation, if God's vengeance come once to lay battery against it. Our sins are the most destructive things that are in the Nation; they will empty Warehouses, drain away Treasure, unlock Ports, raze Blockhouses, sink Ships, fire Cities, massacre Heroes. All go to wreck and ruin, where sin doth call in judgement: the Land must suffer, that abound with transgression; for, For the transgression of a Land, etc.  
3. Thirdly, this discovers unto us the true state of our Land: for are not we a Land of transgression? I know with Lysimachus, we think that we can touch heaven with our Lance, that we are the only heavenly people upon earth. Crede mihi magnos aquabunt ista Camillos, believe me (saith one) the pious things that are amongst us, will equal the ages of the Patriarches & Prophets. We are wise people, & the Law of the Lord is with us. But all these swimmerings of our own perfections, are but velut aegri somnia vana, the vain dreams of a sick brain; for in stead of being the pure Nation upon earth, what are we, but the corrupt Nation? Indeed, with Chorazin and Bethsaidah, we are lifted up to heaven in the enjoyment of the means, but where is the fruit of our privileges? we have a profession of godliness, but where is the power of godliness? Alas, we have little holy amongst us but the Ordinances, or consecrated but our Temples: we study Christianity, but learn nothing but Principles; and run to Lectures, but carry away nothing but observations: we pray, but all our Religion is in our Knees; and weep, but all our contrition is in a little salt water: we speak much of the primitive truth, but any new fashion, or old abomination is dearer unto us; we talk highly of the Gospel, but the light of Nature was more perfect: we cry out against Rome, but their Beads and Crucifixes; Whipcord and Sackcloth; Roodlofts and Relics; Holy Grains and Holy Water, have more self-denial in them, than our Sabboth-services, or our morning exercises; our petitions, or our repetitions; our Monthly Sacraments, or our Quarterly Fasts. We have forms of Worship, but the green Bush on the Sign, is better than the Wine in the Cellar. Set aside the noise of our Sermon Bells, and our Sanctuary Crowds; the listing up of our Eyes, & listening with our Ears; the penning down of Notes, & dropping forth Sentences; our magnifying of precious Truths, and admiring of gracious Teachers; the adoring of our own Saints, and the defying of all others as Reprobates; what sincere piety is there amongst us? nay what execrable impiety doth there not abound, where God and his Laws, Christ & his Gospel, seem so much to be valued? Are we Protestants? wherein? but in protesting against the Pope? Are we the Reformed Church? wherein? but in reforming our Title? It is an easy thing to give Names, or to take Names. Have we not limited all Sanctity to the rules of our own devising, & to the models of our own framing, to our own ascriptions and subscriptions, to the addicting ourselves to particular Doctors, and the principling ourselves in particular Doctrines, to our own Paradoxes of Government, and Criticisms of Worship? Is not Christianity almost turned into these Mathematics? and redemption itself into these Hieroglyphics? are not our own divinations almost as much set by, as God's visions? is not the fear of God taught by the precepts of men? shall not all be Saints which will use these things? shall any be Saints which will not submit to them? Indeed in respect of the high cry about these things, there is an opinionative Religion amongst us; yea a man would think, that the Chair of Sanctity were in this Church, nay, that the Oracle of piety were in this Land. But it is not the making a fair show in the flesh, that will create a true beauty; it is not the broad Phylactery, that will constitute a true observer of the Law, nor sceptical opinions that will verify true Christianity: pure Religion consisteth very much in purity of life. And I pray what manner of Land are we now? a Land of innocency, or a Land of transgression? I am loath to decide the question, because I find it to be more dangerous to speak truth, then to be guilty, and to discover sin, then to commit it. I am unwilling to look towards this Dunghill, or to rake this Sink, or to dig the earth about this root of gall and wormwood, to prefer an Indictment against the Age, or howsoever to be the Crier of the Court: Yet because my Office is, to tell Judah of her sin, and my conscience doth tremble to bear the guilt of other men's blood, more to preserve my peace in heaven, then to quarrel with the sins of the Age; I knock at the Goal door, and ask what Prisoners are there; or feel the Pulse, and try the constitution of the body: What therefore a Land of Ordinances, and not a Land of abominations? a Land of profession, and not a Land of transgression? Oh that I could acquit you! oh that ye could excuse yourselves! But I beseech you, was there ever a people which unclasped a Bible, laid a Sacrifice upon the Altar, trod upon the pavements of a Sanctuary, or stood within the sound of a Preacher's voice, that was guilty of more enormous sins, then are daily and daringly committed in this Nation? The old World was scarce drowned, and Sodom & Gomorrah scarce burnt for more heinous and horrid crimes than this Land is stained with: we have sins amongst us, 
Quae socci superant risus luctusque cothurni.  which cannot be sufficiently derided, or deplored: we even 
† Deploramus patriam nostram, quod talium malorum & auctor sit, & nutrix. Basil.  lament, that our Country should be the Mother and Nurse of such evils. This land is so full of transgression, that what transgression is it free from? we are as splenative as Esau, as bribe-taking as Balaam, we are as uncharitable as Nabal, and as oppressing as Ahab, we are as voluptuous as Delilah, and as much addicted to painting as jezebel, we curse like Rabshakeh, and quaff like Belshazar, we are as temporizing as Demas, and as treacherous as judas, we are as ill as Chaldeans and Sabeans in the fields, & as Turks and jews in our Shops, we thrust into all Offices, and care not by what sordid means we get gains, we have defiled Sanctuaries, and polluted the very Table of the Lord, we have rifled our neighbour's houses, and stained the earth with our brethren's blood, we have seized upon the Lord's portion, and cast lots for Christ's Garment, we have revived ancient heresies, and speak blasphemy as familiarly as if it were our Mother tongue, we have expelled many a worthy Patriot from his lawful inheritance, and chased many an eminent Minister from his just Cure: St. Steven in these days would have been stoned, and john Baptist beheaded: what one precept have we not made a breach of? What one Law have we not violated? if some have not the sins of the Publicans, yet they have the sins of the Pharisees: what example of Jew or Infidel, is not some way imitated? we have equalled the most lawless, yea, overpassed the deeds of the wicked. 
Bern.  Multi habent scientiam, pauci vero conscientiam, we are a people of much knowledge but of little conscience, of much seeming devotion, but of little real sanctity: for as they of old cried, the Temple, the Temple, & yet profaned the honour of God, casting men out of their houses, and saying, let God be glorified; so we have committed all these things with our Bibles in our hands, and the name of Christ in our lips, as if the Scripture must give dispensation, and the Saviour Patronage to all our impieties. Holy Writ, the holy Redeemer, were they ever so disparaged? Oh the sin of the house of judah is very great! we have filled the Land with sin from the one end to the other, Satan's seat seemeth to be set up amongst us, we have caused God to abhor the excellency of jacob, we have scandaled our profession, and blasphemed that worthy name by which we are called. Is this the smell of the rose of Sharon? the taste of the wine of Lebanon? the lustre of the pearl? the fruit of the noble vine? The chastity of the Virgin daughter of judah? the milk of a Church's breasts? no, the botch of Egypt, the stench of a dead carcase, the skin of a viper; the forehead of a Leper, the head of a Leopard. If the flesh had been our Church, and Nature had been our Laver, and Hell had given Laws, and the devil had been our Prophet, could many have been worse livers? Well, if this be your State, as excuse it if you can, will ye still cry peace, peace, a Lady sure for ever, To morrow shall be as this day, and much better? No, so many sins are like so many pioneers to dig down this glorious structure, though it were settled upon a foundation of brass. Much we have suffered already, but all that may be but a warning, the fatal stroke may yet be behind. God may send in his black horse famine, to starve us to death; or his red horse war, to dash out our brains, he may send in pestilence after the manner of Egypt to make our Country but a common burying place, he may send earthquakes to shiver in pieces the Nation, or inundations to wash this Island into the salt sea, he may bring in a foreign enemy to put yokes about our necks, or stir up malcontents to be domestic Executioners. 
Sueton.  Antidotum adversus Caesarem? is there any antidote against Caesar? any preservative against divine wrath? 
Virgil.  no, God hath — mille modos, mille nocendi Artes, a thousand ways, and means to work destruction. They are not our Banks or our Bulwarks, our Mounts or our Magazines, our Castles or our Cannon, our ●ourts of Guard or our Camps royal that can protect us against his justice. Though ye have kept your heads whole in many dangers, yet if jupiter altitonans; He that rideth upon the heavens as an horse come to back his warlike steed, and shake his glittering sword, ye die without remedy; Oh therefore dread his power, and presume not too much upon his patience, for ye have sins enough to kindle the wrath of a just God, & to incense the displeasure of a long-suffering God. God will never enter into a League, or conclude a lasting peace with wilful sinners; no, he may stay till ye be gorged with vanities, till the sins of the Amorites be full; but then he will be as quick in punishment as ye have been in provocation; incorrigibleness will bring in inexorableness, contempt: confusion; judgement will enter into the Land, if there be transgression in the Land: For the transgression of the Land.  
Fourthly, this should teach us to know, that Sin is the misery of the Land. A man cannot imagine a greater damage, or infelicity to a Nation, than sin; Sin is a shame to the people, nay sin is a bane to the people. Man suffereth for his sin. Ah people laden with iniquity! As if sin were a horror to behold, an anguish to think on, which cannot be spoken of without passion, nor mentioned without an Ah. It is sin that causes all the groans and yells, and wastes, and bloud-draughts in a Land. We transfer them to other causes, and cry out of other motives, as the recklessness of friends, and the rage of enemies, but when we have declaimed against a thousand inducements and seducements, our chief indignation ought to besprent against sin; here is the jonas that hazards the ship, the Achan that troubles the whole Camp, 
juvenal. Sat. 2.  — dedit hanc contagio labem, it is this contagion, which causeth the malady of the times. Be sure that whensoever judgement enters into a Nation, 
Horat. 1. Ep.  Iliacoes intra muros peccatur & extra, that all the walls within and without are stained with sin. 
A peccato venit ira Dei, & miseria hominis, Aug. de pec. mer. & rem. c. 23.  From sin comes the wrath of God, and the wretchedness of man. Impute not therefore these fatal Accidents to turbulent Spirits, or violent rapines, to the deformity of government, or decay of trading, for they proceed properly from the instigation and exasperation of your own outrageous, enormous, unbridled, and unreformed impieties, the misery of the Land doth come from the transgression of the land. For the transgression of the Land, etc.  
Fiftly, this should stir up men to a sense of sin. For oh that there should be transgression in the Land, and that we should have no feeling of it! yet how hard a thing is it to bring any to a lively apprehension of their apparent, published, and stigmatised errors? I have brought in a large Transcript of Transgression, but I doubt that the only use which will be made of it, shall be for reprehension, not apprehension; I shall be counted rather too prying, and pragmatical; then men stand forth peccant, and criminal; Ministers are usually turned off rather as Orators, than Convincers, or as Remembrancers, than Preachers; the fruit of a thousand Sermons end without any serious application, or passionate remorse. How hard a thing is it to strike a sinner to his knees? to humble his haughty brow? to open his dumb lips? and to make his flinty heart cleave? no, men have only a general perception of sin, but no particular cognizance; the Age is sinful, but there are no sinful men to be found in it; not these are their sins, or those their delinquencies; it is not lawful to nominate a sinner, and he will never cite or summon himself. So long as Christ say but There is one of you shall betray me, that One will never single out himself: no, face out all with an impudent question, Master is it I? if a man should speak of Traitors, Murderers, Thiefs, Oppressors, of the most scandalous, noxious sins that could be uttered; would there not be many as artificial as Judas to conceal their selves and errors? yes, when men come to close with their own crimes they are past feeling, Eph. 4.19. their consciences are seared with an hot iron, 1 Tim. 4.2. they are hardened through the deceitfulness of sin, Heb. 3.10. they are in a spirit of slumber, Rom. 11.8. first there is incuria recklessnesse, and then there is indolentia remorslessnesse; if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularity doth go before, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensibility doth follow after. There are men, which can go a pilgrimage over the whole world, yea compass the Arctic and Antarctick Poles rather than travel into themselves, their own demeanour is the true terra incognita, Unknown Land to them. They can as soon see all the hidden mines in the bowels of the earth, and all the secret meteors in the air, the creeping things innumerable in the sea, their own entrails, and their own souls, as their own sins; they can tell their own names, but not what names the Law, or the Judge doth give them; they can tell their own age, but not what old prevaricatours they have been; they can tell when they were sick, but not when they were heartsick; when they broke a leg, but not when they broke a Commandment; when they bought such a Message, but not when they bought a Tenement in hell; when they sold such a parcel of ground, but not when they sold themselves to commit evil; when they were diseased from the womb, but not when they were transgressors from the womb; when they were in the highway to ruin, but not when they were in the broad way which leadeth to destruction; when they had the overflowing of the gall, but not when they were in the gall of bitterness; when their estates did reach up to such a revenue, but not when their sins did reach up to heaven; when they did take leave of their neighbours, but not when they turned their backs upon God Almighty; they can tell a thousand things, all the accidents of their lives rather than the errors of their lives; these same sins of theirs, though they have conceived them, and acted them, reiterated and persisted in them, given them education, and subsistence, yet they are not acquainted with them; they are privy to all the parts of their bodies, rather than to that little piece called the heart; they are great Politicians, but very idiots to their souls. I have read of many ignorant men, as of they young Senators, 
Tully.  which knew not the way to the Senate house, of Messala Corvinus 
Pliny.  which knew not his own name, of the Leifelanders, 
Orosius.  that knew not how to make wax of honey, but threw it away; of the Helvetians 
Ph. Comen.  that sold a Carbuncle of infinite lustre for half a florens, of Ranimere a King in Spain, 
Collerut.  who in a warlike expedition holding his shield on his left hand, and his spear in his right hand, knew not how to order his bridle, but held it between his teeth, but thou seemest to be a greater Bard and Dullhead than all these, which knowest not thine own sins, which thou hast been acquainted withal from thine infancy, and daily dost converse with them.  
But what is the reason that men which are so sensible of all other things, should be so insensible of sin.  
When men make sin a delight, there is nothing more pernicious to the soul than pleasure in unrighteousness; if men come once to affect their vanities, the very love they bear to them, will not suffer them to see either the corruption, or the curse of them. 
Quip nec ira Deûm tantum, nec tela, nec hosts,  
Quantum sola nocet animis illapsa voluptas. 
Silius Ital. lib. 15.   Pleasure secretly stolen into the heart, doth wound deeplier than God's anger, or enemy's armour; they which rejoice in a thing of naught, Amos 6.3. though it be never so empty, yet they hold it some complete thing. The 
Eccles. 11.9.  young man which doth rejoice in the ways of his own heart, and walk in the sight of his own eyes, there is nothing almost will make him to discern this dangerous state, but the latter Judgement. Delilah then doth lay in the Lap, till it doth shave off our Locks, cast us into fetters, and pluck out our eyes; 
Voluptas est lubrica suavitas ad illicita, Isiod. Sinon. voluptas est affectio tota simul, & sensibiliter in naturam proficiscens Arist. l. 1. Rhet.  for there is in it such a slippery sweetness to things unlawful, and such an eagerness of the affection to mere natural things, that there cannot be a thought spared, to recount the peril of such irregular ways. Pleasing things are binding things; he that is under this sorcery, hath enchantment enough upon him. This is the man that hath the fat heart, which can feel nothing, nor fear nothing.  
When men have a frequency in sinning, 
juven. Sat. 7.  — laqueo tenet ambitiosi Consuetudo mali, custom in sinning hath taken us in her chain. Callus adimit sensum. The brawny heart hath no sense of sin. St. chrysostom was wont to call the doubling and trebling of ill manners a Tyranny; 
Plin. lib. 25. cap. 2.  for as Pomponius Marcellus said truly, it would at last bear more Sovereignty over us, than the greatest Emperor upon earth. They which are frozen in their dregs, and settled upon their Lees, can scarce alter their dispositions; Mithridates by eating poison often, counted it no venom. Claudius was so used to play bloody prizes, that he accounted it no trespass to stab men upon the least occasion. They which love to wander, cannot at last refrain their feet.  
When men have but a sudden terror for sin, as Felix for a while trembled, & Ahab for a short space went softly; these same present consternations are but Bugbears, that terrify only at the first appearance; there is not the most unregenerate heart, but hath some gripes, and gallings for sin; the natural conscience is sometimes troubled with fury; but true contrition is a continual displicency, if not in the exterior, yet in the interior part; 
Aquin. sup. 4. 4. d. 1.  for, semper doleat poenitens & de dolore gaudeat Let the penitent always grieve, and let him rejoice of such grief: 
Aug. de vera & fals. poen. cap. 11. Hugo sum. sent. tr. 5. cap. 11.  For whosoever is truly humbled for sin, Deus ligat eum vinculo perpetuae, detestationis peccati, God doth bind him with the bond of a perpetual detestation of sin, that though blushing & groaning, & weeping against sin doth not always continue, yet the hatred against sin must be permanent; not only because sin doth retard us from perfection, but because it is of the nature of virtue to be essentialized with constancy; now where this is wanting, there is rather a fright of sin, than a true sense.  
4. When men take away the scandal of sin, that they are not abased, nor dejected for it: let men count virtue an honour, but let sin have no such same; for a shame it is, that the Harlot should wear the Spouses jewels. It is an heavy thing, when men rejoice in doing of evil. Had they not as good brag of Botches, or Squint eyes, or stinking breaths? will any one writ encomiums of vermin, or excrements, or burn, or famines, or shipwrecks, or Magicians, or Devils? they which praise sin, will next praise Hell itself; they which are not ashamed of sin, will not be ashamed of damnation. Yet how many are there which count it no blemish to be vicious, nor ignominy to be detestable; the unjust knoweth no shame, Zep. 3.5. they glory in their shame, Phil. 3.19. like Cyrus the younger, who boasted that he could take off more Cups than Artaxerxes, and bear his drink better: and Sylla, who set his hands by his sides, when he had filled a Pool with man's blood, and cried out, oh what a noble act have I done! And have not we many that magnify swearing, as a dialect of high speaking, and lust as a Gallants frolic, and new fashions as the garb of comeliness? No marvel that these men have no sense of sin, when they have vaunted away all the reproach of sin, and I think would hold it a credit unto them, to be called firebrands, and sons of perdition, for they declare their sins as Sodom, Isa. 3.9. and know not how to blush, Jer. 6.15.  
5. When men take upon them the defence of their own actions, that because they have had a hand in them, therefore they must be justified; or else their wisdom and integrity will be disputed (they think) and disparaged, as if they carried the measuring line of equity in their brains, or held the balance of Justice only in their own hands; a proud, selfconceited people, who will submit to no counsel, nor be brought to any scrutiny; as the Athenians, who being accused because they had banished Aristides the justest man of the earth in those days, yet they defended it, saying they had purged their City; & the Corinthians when they were shamed that they had defiled the Roman Ambassadors with dung, they excused themselves, and said that it was fit for them to carry dung to Rome, who came to search for their gold. Did not our first Parents thus excuse the eating of the forbidden fruit? Cain his murder? Simeon and Levi their slaughtering the Shechemites? Achan his stealing the Babylonish garment, and the golden wedge? Saul his sparing Agag, and the chief of the ? yes, what men have once done they will be Advocates and Patrons to it, & so instead of the first sin they committed, they beget a new breed, verifying the old saying, that scelere scelus velandum est, One sin is to be covered with another. Oh this is the intoxicating cup (that persons must not suffer their own actions to lay open to disgrace) which send such a fuming steam into their brains, that it takes away both wit, and conscience too; men can be sensible of no sin, when they are sensible only of their own honour.  
6. When men take up example for the lawfulness of their actions; we should live by Precepts, and we live most by precedents. To do as others do, this is the golden rule, yea to too many Canonical Scriptures. These are resembling times, it is the Age of imitation, yea divers times we limb out our lives according to the draughts of the worst pictures; 
Ovid. de Ponto, l. 3.  that whereas a wise man aegri contagia vitat, doth shun the contagion of sick men, we will be sick for company, 
juu. Sat. 14.  — veteris trahit orbita culpae, our conversations are squared out by the compasses of old crimes. 
Lapides qui sunt intus in aedificatione, sed eos qui sunt foris, Chry. hom. 21. in Mat.  We look not upon the curious stones within the building, but upon the rough stones without. 
Quomodo in theatralibus scenis agitur, ita tot habemus personarum fimilitudines, Hier. ad Marcel. Sueton.  The Scenes of our lives are just like the Parts, which we see several men act upon the Theatre of the World: bitter things change the sweet, and bright things are soiled by the touch of the filthy, we would not have other men's judgements (as Dion saith) and yet we have their sins; a very conforming people we are, and generally in the worst things; as the Aethiopians imitated the diseases of their Princes, so the basest things usually have the most followers. Not a wicked man doth appear, but he shall have his second. Let Nero be never so bad, yet Vitellius will not only repair his Images, and sacrifice to his Ghost, but endeavour what he can to equal him in all villainy. How many God-dammees have ye that have their disciples, yea I have heard of them, which have had their Partners in drinking healths to the Devil, and not this amongst Paganish infidels, but Christian infidels; now, how can these have any feeling of sin, which have scarcely any feeling of a God, but the use of the Age is their Deity? But ought we to follow a multitude to do evil? then evil will march with her Troopers: there will be little true worship left, if men will have customary adoration, swear that Dan liveth, & the manner of Beersheba liveth, Amos 8.14. Christ shall have few Believers, if the crafty heads of the times shall be taken up for the Rabbis of their faith, for, Do any of the Pharisees believe in him? wise men, and most men must not be our warrant, but the unchangeable rule of the eternal God, and for want of this, what little reflection upon sin?  
7. When men Deisie Teachers, that because such admired Teachers have justified such a thing in the pulpit, therefore it must be taken up for an infallible truth. Oh says many a man, I have heard that which I practise preached up with confidence, and my soul's Guide is a man of conscience; I know his rare parts, it would make you quaver to hear his rhapsodies, he speaks like a man that had learned his Divinity at the radiant Academy amongst the Cherubims and Seraphims; and for his integrity, he hath a breast washed throughout with the water of that fountain which is as clear as Crystal, the dove seemeth to take up his nest in that Locker, suspect not his sincerity, for I am privy to all his intentions, I have turned his heart upside down in my hand, and find nothing but pure spirit; therefore such a man would not offer to misguide and misled; thus men are enchanted with their Teachers, & infatuated with their fancied Prophets, 
Athen. l, 6. c. 6.  that as Euphantus said, the people thought that Callicrates had Ulysses image in his seal, so these think that their magnified Churchmen have the Vive Image of the holy Ghost in their lips, yea they are so intoxicated with high opinions of their gifts, that they drown them in their heady doctrines, 
joh. Magnus, l. 7. c. 17.  as Fliolmus King of the Goths was drowned in a Butt of rich liquors by his own Partizanes, whose sweet cups he delighted to taste of. Oh it is a dangerous thing to be too much addicted to plausible Counsellors, ye are ensnared with them before ye are ware; ye think ye know all things they drive at, and ye silly hearers know but only their tongue. Fistula dulce canit— the pipe makes a merry noise, when the bird is ready to be catched. Oh this Mercurial Syrinx is able to cast into a deep sleep the hundred-eyed Argus: dost think to have all politic designs chanting upon a Preacher's tongues end? no, then could he never inchant. For all his Saintlike language he hath underhand drifts, which thou canst not, nor shalt not pry into. He hath undertaken a cause, and to live by that cause he will sacrifice the honesty of his person, the honour of his calling, yea both credit and soul too rather than he will desert his cause. Beware therefore of these same Temple-wizards, there is a great deal of witchcraft in the pulpit, O foolish Galatians who hath bewitched you? Thou art like to have a very unsteady soul if thou dost fix thy faith upon such a false, mutable, self ended Director; I have Scripture for what I say, A wonderful and an horrible thing is committed in the Land, the Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof? Jer. 5.30,31. When Prophets are apt to circumvent, and people willing to be seduced, there is a crafty Teacher, and a credulous hearer well met or ill met. Believe not every spirit then, but try the spirits whether they be of God. Beware therefore of depending too much upon man, for than thou must be made man indeed, as simple a man, as thy first father was by listening to what the Serpent said. If the serpent were a Lecturer in paradise, he met with two as weak-brained hearers a could be, he preached seditious doctrine, corrupted the Text, Nequaquam moriemini, Ye shall not die at all; and he having poisoned their judgement, presently the serpentine venom, the false doctrine wrought, two— caught in schism and rebellion, the two Sectaries and Conspirators have haughty hearts aspiring, they would be no longer subjects, but Princes, no longer creatures but Gods, Gods of the serpents making, Asps rather than Gods, or very poisonous Gods; the serpent by preaching them into a God head, preached them out of paradise, preached them into their grave, and without God's mercy had preac●…d them into hell; here is the heaven that such preachers will bring men unto, or the Godhead which they will leave them, such a Godhead as the preachers themselves have. It is strange the serpent could persuade our first parents to make them greater than he was himself, but false doctrine doth so dazzle the understanding, that it can mind neither grounds nor consequences, nor absurdities, but only the bright object before it. Beware then of thy Churchman, go with a circumcised heart and ear into the Temple, lest thy magnified Teacher make thee a slave to his error, and carry thee in bondage to hell; if thou be'st not wary, night may be unto thee for a vision, there are those that can transform vices into virtues, call good evil, and evil good, sweet sour, and sour sweet, light darkness, and darkness light; therefore if thou be'st not sensible of thy Preacher, thou wilt never be sensible of thy sin, thou wilt turn sin into sanctity.  
8. When men contemn admonition, for if thou hast vilified one warning thou wilt hazard to despise the next, and so at last neither counsel nor commination, checks nor threats will reform thee: it is an heavy thing, when faithful advertisement, 
Virgil. Ec. 2  — projecta vilior alga, is base than any Seaweed. Saul, Jeroboam, Zedechias, are woeful examples. He that being oft reproved hardeneth his neck, shall be destroyed without remedy, Pro. 29.1. If the Minister's tongue be the alarum-bell to awaken thee out of thy culpable condition, then if thou wilt not be sensible of his admonition, thou wilt never be sensible of thy sin; a man should leave his sin without admonition, for why should not every man's Conscience be his own Prophet? but if the domestical Chaplain be tonguetied, should not a man hear the loud Crier in the Temple? wherefore doth God send his Messenger, if he cannot have audience? or his admonition be anguish, and a rage doth attend his reproofs? 
Plutarch.  Qui admonentem non patiuntur, de his nulla spes salutis; they which will not endure them that give warning, of such there is no hope of health. Yet how commonly is it seen, that rebuke is a grievance? john Baptist will soon have his head in a Platt●… if he must be talking against Herod's incest? Micaiah must to l●…le-ease, if he doth prophesy against Ahabs' mercy to Ramoth; Amos must eat no bread in that Land, where he must be denouncing judgement against the Idolatry of the Age; 
Zonaras.  Ignatius the Patriarch of Constantinople, must be cast out of his Chair, and be shut up alive in a Sepulchre, if he will be reprehending Bardaes lose life; 
Theodoret  St. chrysostom must have a double banishment, if he cannot double with Eudoxia's violences. There is a great cry in the world for courageous Teachers, but if they be so, they will meet with outrageous Censurers, if they tell Judah of her sin they will be told of it, if they put a trumpet to their mouths, they will find Sakers and Demiculverins in their people's mouths; the Minister of all the people in the world should be stout and zealous, but if he be impartial it is easily found who will be impatient. I see none more spighted, than those which would sever men from their known sins, and pluck men out of the claws of the Devourer; men are saved with a kind of rage, or are sullen and savage if we will not suffer them to be quietly damned. There are some which are all for moderate Teachers, so moderate, that they must see their riots, and cheats, and new fashions, and what not? and yet they must remain like a company of silenced Preachers, or if they do speak against whoredom, drunkenness, and swearing; yet by no means they must not preach against hypocrisy, perjury, schism, sedition, rebellion, sacrilege; no, touch the Publicans as much as ye will, but by no means do not meddle with the Scribes, and Pharisees. If these things come to be glanced at, than the Minister is taught the boundaries of his calling, that he must preach nothing but repentance, faith, and Christ Jesus; and I pray how repentance, if ye will not suffer us to bring you to a sense of your manifest sins? and how faith, if we must tell you stories of justification, & your brains are full of nothing but your old erroneous opinions? & how Christ Jesus, if we must assure to you a redeemer, & ye make all other slaves? these men's repentance is nothing, but to have men lament the sins against their own cause, & their Faith is nothing but to have people learn their new principles of justification, & their Christ Jesus is nothing but to set up a Saviour of politics, that they might by their jure divino, keep whom they would from Church Live, and seclude whom they would from the Sacrament. And yet under these neat pretences no sins must be touched, or not their sins; no, he that with an upright heart, and a bleeding Conscience come to reprove such sins, as he finds are an infamy to the Protestant Religion, and have in their physiognomy too much of the jesuites choleric complexion, and the Devils Coalblack, shall be counted but a Traducer, if not a Fury. Elias for this was counted the Troubler of Israel, and St. Paul a sour of sedition, and our Blessd Saviour one that had a Devil. Oh beloved, God's Laws are not abrogated, the curses are as confounding as ever; guilts do not alter with the times; we are not to be partakers of other men's sins, and if we may not reprove manifest abominations, how shall we cleanse your souls, and free our own? This same connivance, which many men drive at, what is it but a soft pillow for carnal security to sleep upon, till the last trump doth come to awaken; or a stupifying of the senses, that people might go out of the world, without any feeling of their Maladies, and die of a Lethargy? they which hate warning, will never be sensible of their sins.  
9 When men make sin light; that judah excelled Samaria in Idolatry, seemed but a little thing unto her, Ezech. 16.4. the unworthy guests that were called to the King's Banquet, counted it a matter of nothing, to despise such an invitation; for when the Messengers came to bid them, they set light by it, Mat, 22.5. So the most grievous trespasses with some men are but little, and light. The whore wipeth her mouth and goeth away; so we think to cleanse away the defilements of our conversations with a sponge, or a wipe; we swear and carouse, and cheat, and slander, and work our teen upon our adversaries, and we think there may be some error in these things, but they are crimes of no great concernment, we scarce blush, or go to our knees to beg pardon for them. But though we extenuate these things, yet do they not aggravate guilt before God? 
Peccatum peccato addit, qui culpae quam fecit pa●recinia defensionis adjungit Greg. l. 22. moral.  yes, he doth add sin to sin, which after the sin committed, doth take upon him the Patronage of an unlawful thing. How shall a man keep his house up, if he do not throughly observe the maims? or clear his scores, if he doth not lessen his debts? or recover of his disease, if he doth slight his distempers? 
Difficulter ad sanitatë venimus qui● nos aegrotare nescimu●. Seneca Ep. 60.  no, we come difficultly to health, if we do not know ourselves to be sick. God was highly offended with his dear people, because when they had trimmed themselves to get Lovers, and they had taught the wicked ones their ways, and in their skirts were found the blood of innocents', yet they stood upon their innocency; will he not bring them unto trial for this? yes, I will plead with thee, because thou sayest I have not sinned, Jer, 2.25. The Prophecy of Malachi is every where edged with divine indignation, that people were nigh to destruction, and yet they saw not the least ruining sin in them, judah had profaned the holiness of the Lord, in marrying the daughter of a strange God; & though God threaten, that he will cut off the man that doth this, the Master and she Scholar, and root him out of the Tabernacle of jacob, yet judah doth ask a reason of God's displeasure. Is God so offended as ye say? yes, and the more angry, because ye purge yourselves, for though ye be guilty of all this, yet ye say wherefore? Mal. 2.14. yea further, Ye have said, that every one that is evil, is good in the sight of the Lord: what is that? Ye have taken upon you a new Canonization, to cry up Miscreants for holy men, and put new Titles upon their odious sins, styling out of your partial affections the vilest offenders (which Barbarians would blush at) men well affected, gracious people, & precious Saints; yea, ye will force God to own them against his own Laws, making Monsters Mirrors. Ye have wearied the Lord with these things, yet ye say, wherein have we wearied him, Mal. 2.17. Nay, in the 3 ch. & 7. v. of that Prophecy it is said, From the days of your Fathers ye are gone away from his Ordinances, and have not kept them yet return ye unto me, & I will return unto you, but ye said, wherein shall we return? Return? from what? or for what? they were as bright as the sun, as innocent as new born Babes; they had not set a step awry, not strayed an inch from their just duty. Return? wherein shall we return? God charges, and they answer the charge; God accuses them of high things, but they see no reason of the accusation, they are ever and anon at wherefore? and wherein? God puts in his Bill, and they put in their Interrogatories; God may have the first word, but they will word it too; God shall not say all, or say alone; no, they will have their saying with him, for I said, and ye said. Well, hath God now done? hath he said his last? no, he hath another saying for them, and such a one, that if Malachy be a true Prophet, I would not suffer the doom of the reprehension for the Grand Signior's Crown, or Crown-land: why? what is the crime? nothing but a little Sacrilege, a great crime indeed! hath God nothing 〈◊〉 to lay to our charge? nothing else? ye will find enough before all is done; Sacrilege indeed is a petty sin in the world, but it is an high grievance, an horrid sin, for it doth bring down a dreadful judgement: what judgement? ye are cursed with a curse, even this whole Nation, Mal. 3.9. what cursed? and a whole Nation cursed? what is the matter? ye have spoiled me in Tithes and Offerings; in Tithes and Offerings? aye, that is true indeed, and why may not we make a Banquet for ourselves, and purchase a Fee-Farm, and strike up a bargain, and fill the Wardrobe with changeable Suits, and hang our Walls with Tapestry, and marry a Child or two out of these same Tithes and Offerings? It is true, there are a kind of people, which wear the Linen Ephod, and they do a little service for the Tabernacle, burn a little incense, offer a few sacrifices, present a few prayers, bless a little in thy name, give us a little lip-salve, and mouth-cordials; but alas, this is but the fetch,ing of a few gasps, the stirring of their long pipes, an imaginary gale, a fancied wind: what should we make of it? we know what this Church-work is, and if thou wouldst (oh God) every Hind amongst us could do this, as well as the best of them: what therefore? must we pay so dear for our Sanctuary wares? no, the Temple hath too much, these same Priests and Levites are too fat, they serve for Salary, they live upon stipends, they are but Hirelings, we work for them, & sweat for them; all that they have doth come out of the fruit of our labours; and what? shall we stand by and see so much go out of our Estates, and hold back nothing for ourselves? yes we will lurch out of this same, which they call the Church means, shark out of the oblations, curtayle, defalk, decerpe, detruncate, purloin, pertenuate; what is it to make bold with a few Tithes and Offerings? what is it saith God? it is Robbery, yea, and such a Robbery, as would make Pagans to hang down their heads for it. For, will any rob their gods? yet have ye rob me, Mal. 3.8. Thou sayest it, but we unsay it, gainsay, say the contrary to it: for, wherein have we rob thee? herein saith God, wherein say they? Sacrilege with them was no sin, or a puny sin, a very inconsiderable sin, a sin that doth not deserve an inward gripe or check, or the least scruple of conscience; for wherein? If Malachy had lived in these times, he would have been counted Episcopal he speaketh much in the tone, and accent of an old Canonical Priest. If Malachy be a true Prophet, and he hath something in him Moral, as well as levitical, he will be a sad Prophet to some; a sad Prophet? not a whit; for as those times slighted him, so these times would have been less frighted with him. Let him curse on, people can blow away all these curses with a single blast; he shall curse neither dread of sin, nor terror of conscience into many; no, wherein? well, is God now at his full stop? no, there is one short sentence more, before God will set to his period; what is that? ye call the proud happy, and they that work wickedness are set up, and they that tempt God are delivered, Mal. 3.15. that is, the daringest persons were counted the most zealous, they which could most comply in wretched designs were the only Favourites; they which deserved to stand upon the Pillory, & to bleed at the whipping post, & to swing upon the Gibbet, yet these are the men that have the only protection; not a man of worth can have any respect, favour, or countenance, but prosecuted for supposed crimes, or for the least shadow of transgression against the Laws of their arrogated Government; but these men find no such severity, but all the partiality, tenderness, & indulgence that can be expressed; oh these are their Parasites, Sycophants, and therefore made their Familiars, Intimates, Darlings; if they be never so arrogant, yet ye call the proud happy; if they be never so debauched, ye the fit for preferment; they that work wickedness are set up; if the Law doth justly require their necks, yet not a Brother shall suffer, but be privileged, exempted from any Courts of judicature, for they that tempt God are delivered. These things have been laid to your charge, but ye clear all, make yourselves inculpable, & them innocent; yea if ye be questioned, ye are enraged, and fume with disdain and roughness against your God, that tells you of your partiality, and blandishing. For your words have been stout against me, saith the Lord, yet ye say, wherein have we spoken against thee? Mal. 3.13. Not spoken nor done, neither been faulty or stout; no, the grossest misdemeanours turned off with wherefore and wherein? so that I think the Prophet hath made this sufficiently manifest; that people by extenuating errors, come at last to have no burden of conscience for the greatest errors, but quarrel with God, and make it a kind of injury, that they should be blamed, or faulted; howsoever if they have transgressed, they are but lapses, they are guilty but a little. This same dwarsing, and pusillating of sin, ye see, is as old as Malachy: Malachy is a severe opposite to Temporizers, a deadly enemy to Neuters; if he had lived in these times, it would have been said, that he had meddled with State matters, & he would have been called Malignant to his face; I would not have exempted him from a Sequestration; nay perhaps he would have been cast into Caitiff's hole, & have had a lodging appointed for him in the Clink; he doth spare none, and yet he doth fright none; no, they have the wit to keep their courage, and to be as audacious as he was resolute, and as impudent as he was impartial; let Malachy speak what he can, yet they will have a tongue, and endeavour to out-tongue him too: Let them marry the daughter of a strange god, and rob the true God; despise his Ordinances, and defile his Holiness; have the blood of Innocents' under their skirts, and make the scandals of the earth their bosom friends; yet all this is nothing, or as good as nothing: small things in others would be high crimes, but these grand exorbitancies in them, are but mistakes, or misconstructions, not worthy a wet eye, a blush in the cheeks, the setting a step backward; for Return unto me, saith the Lord, but ye said, wherein shall we return? Beware therefore, that ye do not like these hypocrites, varnish over your decayed posts, when inward rottenness is within, and make your mortal wounds less dangerous than they are, for they which slight sin, will never be sensible of sin.  
Thus have I shown you many things, which will make men insensible of sin, would to God I had now spoken enough, that after all which I have said, I could see the Rock cleaving in your brows, the Adamant softening in your bosoms, the slumber going out of your temples, the vail rending from before your eyes, the hot Iron cooling upon your consciences, that the Magicians would fetch out their books of curious arts and burn them, that Ephraim would take up her Idols and throw them away with indignation, saying, Get ye gone; that sinners of the Land would lay to heart the transgressions of the Land; that this hour I could see you take your pride from your backs, your lusts out of your members, your riots out of your palates, your blasphemies out of your lips, your oppression out of your hands, and your malice out of your hearts; that ye would know your sins, and bewail them, reflect upon them and renounce them; that ye would say, we have sinned, we are grieved that we have sinned so often, and do vow that we will sin no longer; that ye might say, we have once been at Church and heard one penitential sermon, that here we have met with conviction, and will carry home conversion; oh that it might be said, that ye came blind, but go away seeing, that ye came remorseless, and go away contrite; ye came guilty, and go away innocent; oh I stand waiting to see a little water in your eyes, a little shame in your cheeks, a little smiting upon your breasts, a little turning of your feet; oh I stay for a circumcised ear, a rend heart, and a renewed life. Do it for the love of your souls, do it for love to your Country, for the land that hath been stained with transgression, for the land which hath suffered for transgression, and for the Land which may perish by transgression. Though a great part of the Land should be impenitent, yet have ye repentance unto life; pacify God's wrath for yourselves, and sacrifice for your Country; so if greater judgements should be reserved for the land, and this Nation which will not be reform must be weatherbeaten again, yet ye may have an hiding place from the storm, that if the destroying Angel should smite on all sides, your sprinkled door-posts may be passed over, that ye may be taken like the two legs, or the piece of an ear out of the mouth of the Lion, or plucked like a brand out of the fire. Oh therefore search and try your ways, and turn again unto the Lord, if iniquity be in your hands, put it far away, leave not an hoof in Egypt, spare not one Amelekite but put the whole cursed race to the edge of the sword, loathe yourselves in all your abominations, turn from every evil way, throughly amend your ways, and your do. I would I could convert the whole Nation, howsoever I do desire to renew you, let it be the fruit of my Ministry, the privilege of the meeting, the blessing of the day. Oh remember, that there is no such refuge as repentance, nor no such Sanctuary as submission, God cannot be angry with you if ye seek his favour by humiliation, or howsoever ingratiate yourselves into him by reformation. It is sin that is God's professed adversary; take away this, and there is not a frown in God's brow, nor a fret in his breast; his razor is laid aside, his vial of indignation is set by, his thunderbolts fall out of his hand. Atonement with the land, if there be the amendment of the land, because judgement to the land, if there be the transgression of the land. For the transgression of the Land.   

PART. II.  
Now let us come to the sad disease, Many are the Princes thereof. 
Baynus, Rhemus, Cope hold both Kings successively, and several Governments to be here understood but R. Sal. Mercer, Salazer with many others do understand only seveveral Governments, because of the Antithesis between many Princes, and the man, and so insist only Polyarchy to be here intended.  Some think the meaning to be, that God for the transgression of the Land did take away Prince after Prince, which maintained the same Government; and if I thought that this were the true sense, my Observations should be these: 1 That sin is the great bloodsucker. 2 That Princes are not exempted from judgement. 3 That till God be appeased for the transgression of the Land, there is a succession of misery. 4 That the heaviest judgement upon a Nation is the destruction of Princes. 5 That Princes above all others ought to look to the transgression of the Land, because it is most fatal and Epidemical to the Throne. 6 That the sins of that Land are heinous, which do take away Princes by heaps. But I find by many judicious Expositors that this is not the meaning, but that by many Princes there is to be understood several sorts of government brought into that transgressing Land. Following their opinion, from hence observe, that many Princes are a judgement. It is an heavy thing when the Bramble, Thistle, and Briar have the sole reign, judg. 9 then the foot of pride doth strut in authority, Psal. 36.11. than the Leopard doth watch over the city, jer. 5.6. what are the people but the sheep of slaughter, when God doth break his staff of Beauty, and staff of Bands, and rule them with the instruments of a foolish Shepherd. Zach. 11. A Nation punished with variety of Governments is like the monstrous, and prodigious Beast, which had seven heads; and ten horns, Rev. 13.1. the several plagues in Egypt were scarce more grievous than several governments in a Nation; then in stead of just Prince's Ziims, and Ohims, and Satyrs, and jims, and Dragons dwell in the Palaces, Isa. 13.21,22. Sure I am there are many sins where there are these many Princes. 
Barnsf. de populi improbitate, & l. 12. Pandect. Crin. de populi improb.  Brunfelfius saith, that popular government is a pestilent government; and so saith Crinitus. 
Pausan in mes.  Pausanias saith, he never saw it make any great progress, and there are several instances given of variety of miseries which have come from that imperfect, turbulent, disordered, and distempered government. 
Plut. in Lacon.  Lycurgus would have no government counted happy in a Commonwealth which a man would not allow in his private family. If no man can serve two Masters, then doubtless no man can serve many Princes; for many Princes are like many Empirics, which practise so long upon the weak patient, that little vigour is left in the body. When God takes away lawful government from a Nation, he doth even take away peace from that people. 
Cicero pro domo sua, crebra tempestatum commutatio, ex plebis colluvie.  For when the Crown and Diadem is removed, than God overturn, overturn, overturn, and the Nation shall be no more as it was, till he come whose right it is, and God doth give it him, Ezek. 21.26,27. Many Princes are a cakexy, which turn all the nutriment into ill humours till the good habitude be removed; yea they are almost like many evil spirits afflicting and tormenting the Creature, till the body be dispossessed of the Devil called Legion, Tully saith that there is nothing where these governments are permitted, but several changes of tempests, 
Plato in Axiocho.  Plato saith, that rage and rapine do abound where the government doth arise from the dregs of the common people. 
Herod. l. 3. Plut. in Nicia. Seneca in Consol. ad Helvid. c. 6. Liv. Decad, 4. l. 8.  Herodotus saith that a violent torrent of sorrows, and unbridled insolency doth accompany such a government, There abjects are raised up and men of command depressed, as Plutarch saith. New foundations of Worlds are laid, saith Seneca: Ancestors seats are left and new ones sought for, saith Livy: yea as a worse habitation doth please wand'ring brains, so a worse government doth content these same State-Vagrants. 
Diod. Sic. l. 14, Plut. in Arato. Paus. Herod. l. 3.  What outrages were committed when the seven Magis did reign in Persia? and amongst the Sycionians in the days of Clinias and Abantidas? and amongst the Milssians by the slaughter of forty of the principal men at one time, and of three hundred at another time? and amongst the Athenians when the thirty Tyrants had the superiority? So then these many Princes, what are they but the scourges of the people, the racks of Nations, and Pests of Common wealths? People may look upon their sins with a fright, to see that by them such horrors of government are brought in. For for the transgression of a Land many are the Princes thereof.  
Applicat. This doth show that Sin doth leave nothing firm, for when Governements are changed nothing is stable; No, sins are the Hericanos in states, and the earthquakes in commonwealths, than the Beauty of excellency shall be as when God overthrew Sodom and Gomorrah 13. Esay 19 Prince's shall be clothed with desolation Ezech. 7.27. Houses of Ivory shall perish Amos 3.19. The strong staves, and the beautiful rods shall be broken. jer. 48.17. Yea were a Land in never such pomp, and splendour, the spark of their fire shall not shine. job 18.9. their glory shall fly away as the bird. Hos. 9.11. There is no such pickaxe, or thunderbolt to a state as sin, could we make melody to the joy of our prosperity upon an Harp, as sweet as was that of Orpheus, yet our sins like the Maenades would tear us in pieces; were we surfeited with worldly welfar, yet such servitors as our sins would take away our full platters, and Diet us so, that like hungerstarved E●isicthon we should be glad to eat our own flesh. Is there iniquity in Gilead? surely they will come to vanity. Hos. 14.11. th●… is, to a state of vanity, their glory may for a while shine like the Sun in his Nonetide brightness, but where will ye leave your glory? Esa. 5.3. our sins will strip us, and rifle us, clip us and shave us, and what can remain settled when Thrones and Monarchies shake? no, sins will change Golden Sceptres into rods of iron, and lawful Princes into many Princes. For the transgression of a Land many are the Princes thereof.  
2. Secondly, This doth teach us that many Princes do bring woeful confusion into a State, for then fundamental Laws are turned into arbitrary commands, and liberties into the limits of usurping Commanders. When many Princes are full of many stratagems; oh the many hurls in that Government! the dissipation of that disorder! the death of that malady! the Hectic fever, the Erysipelas, the ●…lenture not more dangerous; want of oeconomy doth destroy the family, Ordo est à summitate. Order is when chief Authority is preserved, but if the true Supreme be laid aside, and many Princes come to reign in the stead of him, how is the Land racked, and wrecked? 
Plato. Naz. Mo●.  A dreadful thing it is, when nemo Thronos metuit, sed, unusquisque jus à Potestate sumit, no man doth fear the Thrones but every one doth take his right from the present prevailling power? There is an evil, which I have seen under the Sun, Folly is set in great excellency, and the Rich set in low place, I have seen servants riding on horses, and Princes walking by as servants on the ground. Eccles. 10.5,6,7. Oh! these new Rider's art fit for nothing, but to trample a Nation under foot! there is no vexation like to the fury of a distracted Government, there is no garboyl like to the turbulence of many Princes, it is pronounced here, as the saddest of judgements, many are the Princes thereof.  
3. Thirdly, This doth show, that God can make judgement answer sin; will a Land transgress? then God can punish it with many Princes. Do not these many Princes sufficiently sting men for their many errors? Indeed fools make a mock of sin, but then they make a mock at vengeance. Sin seldom doth escape without a retaliation. The God of recompenses will surely requite. jer. 51.56. Pharaoh that doth plague the Israelites shall have strange plagues brought upon him; Nadab, and Abihu which do kindle strange fire shall be burnt with the fire of their own censers; Ahab which doth shed Naboths blood, shall have dogs to lick his blood; Adonibezek which doth cut off thumbs and toes, shall be cut short himself, & cry out, as I have done to others so hath the Lord done to me. 
Hipparchorum tabulae. Adag. Sero jupiter diptheram inspexit Menander. Chrysost. l. 1. de provide. Theoph. in 3. jon.  The note books of God are surer, than the Tables of the wise Philosophers. God may lay by his book of remembrance for a while, but at last he will peruse his Records. Every man at last shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pay use and principal for his offences. God suffers many malefactors to live here as it were in prison, sed tandem ad mortem praecipit duci, he doth command them at last to be led away to prison. Inflammationem sectio sequitur, blood-letting doth follow inflammation. Therefore let no man make bold with God in sinning, for he doth trespass against his own safety. Do ye provoke me to wrath, and not yourselves to confusion? Be not deceived, God is not mocked, whatsoever a man doth sow, that shall he reap. The rebound of sin will end in destruction. This bloodhound will follow hot upon the footsteps, till it hath found out the Malefactor. They which have many crimes will at last have many curses, as they here in my Text, which had many unlawful pleasures, had at last many unlawful Princes brought upon them, For the transgression of a Land many are the Princes thereof.  
4. Fourthly, This may serve to show us that we have been transcendently wicked, which have been so transcendently wretched. Are the many Princes a grievous judgement, then what grievous Transgressors have we been? Ah sinful Nation! a people-laden with iniquity! do not our scourge show our disobedience? or bitter potion our noisome disease? our many Princes our many prevarications, abominations? Yes doubtless we were sinners before the Lord exceedingly, to draw so much blood from us we had scarlet and crimson sins in this land; we had deeply corrupted ourselves, as in the days of Gibeah; we had hatched Cockatrice's eggs, our root bare gall and wormwood, our Vine was as the Vine of Sodom, or else God had never punished us with such an outstretched arm, whipped us with his full might, roared thus out of Zion, burnt against jacob with such a consuming flame, shaved us with such a sharp razor, made our plagues wonderful: we that have felt so much anger and misery with it, may think that great was the quarrel of God's covenant, which he was forced to avenge. 
Plutarch. de emolumen●o ex inimicis capiendo.  But as Hieron knew not his own bad breath, so we know not the ill sent and smell of our sins. 
Cicero in Topicis.  Stalerius would not confess those faults at the bar which he was wont to confess in his private chamber; so we will not acknowledge those offences to God, which we cannot but recount in our private consciences. 
Val. Max.  Messala Corvinus knew not his own name, nor we our own errors. I am now preaching of the sins of the times, but I doubt that I preach to such as would seem to be an innocent Congregation; ye will all confess the sins of the Age in general, but who will confess his own particular trespasses? I doubt whether the Lords prayer hath been said hearty by many these many years: for I see little sense, or shame of their apparent impieties. Torture will not draw from some the disclosing of their evil practices, nor judgement from heaven will not draw from us the discerning of our offences. The many Princes which have been amongst us, will not show us our many detestable and execrable demeanours; we have been miserable to purpose, but we are scarce yet culpable. We pass by all judgements, as accidents and fates of Commonwealths, rather than feel them as just visitations; the rage of the enemy hath done much in this Nation, but the rage of our sins hath done just nothing: we feel the curse but not the crime; in stead of discerning and disclosing sin, we shut our eyes, and shut up our lips. Have ye brought any fuel to kindle this flame? have ye stamped any bitter grapes in this Wine-press to put such a cup of astonishment to the lips of the Nation? There is a corrupt generation, which will take no notice of vice, and there is a more righteous generation, which doth dream of nothing but virtue; one, and other make little search of conscience, or spy out corruption with compunction. Are there any of you here which have walked frowardly against your God? or clapped your hands against heaven? no, the irreligious are dumb, and the religious are blind. Oh! it is a hard thing with Ezra to say, Lord we are here before thee in our trespasses, Ezr. 9.15. or to say with the faithful, The crown fallen from our heads, woe unto us we have sinned; Lam. 5.16. How many of you have thus brought iniquity to remembrance, and loathed yourselves in the evil which ye have committed? how shall it appear by your conflicts, or your tears, your conviction, your contrition, or conversion? No, God hath smitten us, but we have not felt it: we are still as great strangers to our sins, as if God had never shown us the faces of them in the glass of vengeance; God hath read a long lesson to us, but we have gotten little of it by heart. We are come to a Goal-delivery, but consider not wherefore we were cast into prison; our Ulcers are even healing, but we observe not how corrupt the Botches were. How few are yet sensible of their lusts, riots, frauds, spites, blasphemies, rapin●…, haughtiness, hypocrisy, scandal of profession, and contempt of the Gospel? we have suffered to extremity, but are there yet any sins in the Nation? are they yet in any of your aching hearts? where are they? whose are they? I harkened, and heard, but no man spoke aright, no man repent him of his wickedness, saying what have I done? Jer. 8.6. Oh that we had endured all these Judgements in the Land, I say not with patience, but with true remorse! oh that we had carried all these judgements out of the Land, I say not with shouts, but with true penitent hearts! But though God hath set us for our sins as a gazing stock to the whole earth, yet we gaze not upon our iniquities; though God hath spit in our faces, yet we blush not much; we have stared upon our Judgements, but are yet to cast the first glance upon our transgressions; we are generally a stupid, & an impenitent generation. But oh what we could not see in the eclipse, let us see in the bright sunshine; what we could not apprehend under the judgement, let us be privy to at the deliverance! It is a great mercy to be preserved, preservation ought not to go without consideration. Let us know then, what a peccant people God hath had compassion upon, what grievous sinners he hath pardoned. Let us a little face our sins at the taking of the scourge: ye which never felt a burdened conscience under the thraldom, have souls-frets at the freedom: ye which never did water your eyes in the time of the trial, melt a little at the release: that which Gods stripes could not do, let his embraces. Be not preserved as a remorssesse people; let not God take off your yoke, without a sin-offering sacrificed upon his Altar. Say that he hath saved us beyond our expectation; say that he hath delivered us even to a miracle; say that it is much, that God could unloosen such a bond; that he could be reconciled to such perverse sinners. Had we had our deserts, we had been still under his plaguing hand, or might still have roared under his corrections, for they were our sins that brought us first to the whipping post, and left such black and blue marks upon us: there were heinous provocations, which brought such an astonishable judgement upon the Nation; yea, the Land had many transgressions in it, which punished it with these many Princes; For the transgressions of a Land many are the Princes thereof etc.  
5. This doth show, that Ambition hath a most aspiring spirit, many Peasants would be many Princes. The Frog in the Fable would swell himself to be as big as the Bullock; 
Amb. l. 3. in Luc.  this same appetentia dignitatis, desire of Command, doth stretch men beyond their limits: that though men know what they were born to, yet they cannot keep within their Father's hedge, but they must transilire limits, break over the fence; the desire & design is, for every one to be a Ruler, to wear Robes, and shake Sceptres; to set up the many Princes. 
jeron. ad Algas. Innocent. de vit. hum. cond. plures fulgor convocat aulae ●…neca Trag. Nisi Imperatorem●…e stare non posse Suetonius.  Many Princes they are, and scarce a good one amongst them all; for they care not prodesse sed praeesse, to benefit, but to get superiority. The brightness of a Court doth dazzle most men's eyes. Corah, Dathan and Abiram will not spare Moses the deliverer of the Nation, nor Zimri his own Master, nor Absalon his own Father. Ambition hath neither modesty nor reverence, it doth know neither Laws, nor blood; it is insatiable in desires, insolent in attempts. Julius Caesar said he could not stand, unless he were Commander in chief; so these are ready to faint, if they cannot attain to the height of their desired greatness; 
Livy.  for this with the Horatij▪ (which slew the Curiatij) they will spare neither the living nor the dead; their own credits, their own consciences, their own blood, or the blood of their dearest kindred, or most natural Countrymen. Though Pechamy, Hanapus, and johannes Carnotensis have written most sharply against this sin, yet all the Pens and Pulpits in the world were never able to destroy it. The Serpent doth creep in Paradise itself, Ambition doth reign in the Church; Religion cannot keep with in her measures, but divers times the most zealous are the most haughty; men with Bibles in their hands will be striking at Thrones, and with the Laws of subjection in their lips will be listening after prepotencie, and the Legislative power. How many would be meddling with the Chair of State? though they be no very good Rulers of a shop, yet they strive for the domination of a Nation; let the lawful Prince (say they) be thrust by, excluded; we are for the many Princes; Many are the Princes thereof &c,  
6. Sixthly, This doth serve to present to us the misery of our Nation; how have the many Princes here insulted, and domineered? this Land hath been the Stage, where many of these woeful Scenes have been acted; here hath been Ilias malorum, an Iliad of sorrows; tempestas lugendorum, a tempest of most doleful and mournful passages; Omnis longo se solvit Teucria luctu, Nationall wailing: 
Virg. 2. Aeneid.  we have been the Correction-house of the age, nay the Slaughter-house of the earth. men's evidences, keys, necks, were scarcely their own: what Informing, Imprisoning, Rifle, Sequestrings, Gibbetings, defaming of Reputations, defacing of Monuments, profaning of Churches, abasing and abusing of Churchmen hath there been in this Country? no names given to many but Malignants, no houses allowed them but Goals, no deathbeds spread for them but Gibbets: new impositions, new Oaths, new High Courts of justice invented. The Land full of nothing but beating of Drums, breaking open of Houses, free quarter, and free booty, Taskmasters, Messengers, Spies, Executioners were the Locusts, which have overspread the Nation: how many have died by the Sword? how many by penury? how many by poison? how great hath been the decay of Trading? the eclipsing of Learning? the obstruction of justice? the underprizing of Nobility? the corruption of Faith? how many have been destroyed in the field? how many made away in corners? how many used like slaves within the Land, and sold for slaves out of the Land? Oh! our lives have been made bitter unto us, men have Ruled over us with rigour; we have eaten the bread of mourners, drank waters of gall, our steps have been hunted, our persecutors have been swifter than the Eagles; our days have been danger, and our nights of pleasure have been turned into fear; our familiars watched for our haltings, and every man was amazed at his Neighbour; men have been drunk with the blood of their own Countrymen as with sweet wine, the Land hath eaten up her inhabitants; we might have wished our father's bosoms to have been our Coffins, & our mother's wombs to have been our Sepulchers. It is beyond the Wit of an Orator, and the Art of a Chronicler to express all the extremities, and exigents which we have been put to under our new Masters, our many Princes, the Giant-Parliament, the Pigmy-Parliament, the furious Protector, the faint ●…d Protector, the Lymphatic Bugbear, and the Ph●… Committee. Our sufferings as they might once ha●…●…ed to be superior to our strength, so they may now seem to exceed our memory; this Age can scarcely relate them, and after-ages will scarcely believe them. Can a Spectator consider them without anguish? no, doubtless stranger's cannot but lament them, and enemies cannot but pity them; an Episcopal man might roar at the thought of them, a Presbyterian might give a knock upon his breast for them, an Anabaptist might by't his lip concerning them, and a Quaker might look to the earth with a demure countenance about them; for, do any one believe a God, and fear him? read Scriptures, and think them to be rules sent from heaven? acknowledge knowledge a Protestant Church, & confess it is to be built up with Mutual amity? name a Country and profess that it ought by all Natives to be cherished with all dearness, & tenderness, and should not every one of these lament that so much Hostility, and cruelty should be expressed by men of the same religion, and Nation? should we not find commiseration from every one that has either piety, or humanity? yes from all, except it be from the many Princes, and their many Agents. Oh! than we that have smarted so much, and so long, let us know what it is to have been a tortured Land; though our servile condition be even over, yet let us look upon our chain, and bang it up for a Monuments let us know what it is to have wrought in the brick-kilns, and let not the noise of those cries, which we there sent up into heaven yet seem to be out of our ears. 
Fulgos. l. 8.  Lucius' Luccios wrote the History of the Catilinary conspiracy, with which Rome was so long infested, and let us keep memorials of those sufferings, which made us a Terror to ourselves, and a Dread to our Enemies. I am the man, which have seen affliction. Lam. 3.1. So we are the men of all the people of the earth, which have seen and felt rage and rapine, bonds and bondage, spites and spoils, slanders and slaughters; Oh infinite, and intolerable were the savage, and Barbarous usages which 〈…〉 subject to by those fiends of Government! were 〈…〉 enough to vex a Nation almost to death? yes, many 〈…〉 Prince's thereof.  
7. Seventhly, This may ●erve so daunt the hearts of encroaching Princes, for are many Princes here a Curse, and should any one bless himself in being a Curse? Is not an unjust claim a self terrifying plea? can any man pride, or boast himself in that, which is ill and illegal, forced and fraudulent, surreptitious and treacherous? what right had these for their regality? what jus for their jurisdiction? was there any more than the Gauntlet, and the Pole-axe? shall we draw pedigrees from the Musterroll? of shall a Court Martial be the judicatory for Thrones, and Sceptres? then let us go next to Shuters-hill for Titles, and Tenors; And have our many Princes any other evidence to show? is not this all the Crown-right which they have to show? were they heirs by descent? no, heirs by dissent. Not Princes by title, but Princes by tumult; not Princes of the blood, but Princes of blood; which by all manner of rancour and rigour, subtlety and supplanting, craft and cruelty, mounted the Throne; which deflowered the spotless virgin of Sovereignty, and committed a rape upon Majesty. Princes they called themselves, and Parasites styled them so; but no more true Princes then Balaam was a true Prophet, or Lucifer was a true God, Princes they were, which had their first rise from the crimes of a corrupt Age, from the transgressions of the land. They were our sins that gave them their royal Stem, and were the Heralds at Arms which proclaimed their Title, and is not this a noble descent? were not these singular Princes? rare heirs apparent? may not the base-born challenge as good a birthright? can there any legitimate offspring come out of the womb of this prostitute & common Strumpet? If the seed of the bondwoman shall not inherit with the seed of the free; then doubtless the seed of the unlawful bed shall never go for a right heir. Oh than that they blush not at their stock that they are not ashamed to call themselves by their mother's name! Have I not derived their pedigree rightly? Yes, had we been obedient they had never been Princely; had we been regular, they had never been Regent's. They had their first conception from our corruptions, For the transgression of the Land many were the Princes thereof; they entered by our sins, and stood by our sins, Monarches they were by prevarication, Princes by the transgression of the Land. Oh that they would lay this before their eyes, that they would lay it to heart, and say, what injurious, what accursed Princes have we been? if we sprung from the errors of the times, it was an error in us to take upon us government; if we came in by the transgression of the Land, the Devil might have set us up for Princes; we were created by vice, we fetch our title from hell, as the infernal spirits do reign in the air, so have we reigned in our Country; our claim is defective, odious, away with it, we will own no more such a stained pedigree. For what have we to do to challenge ●uch a Princedom, when we hold it but from the challenging transgressions of the land? no, we are but sinful Princes derived from a sinful people. Oh that these upstart, and outstart Princes would look upon their broken Sceptres, and Thrones cast down with frayed spirits, that they had conscience enough left in them to consider how they were lift up, and how they were cast out; then might we expect some remorse from them for their wicked reign, some restitution from them of their illgotten goods, and some satisfaction to repair their former disobedience.  
1. First some remorse from them for their wicked reign. 
Recte poenitentem decet, ut quicquid contraxit sordis contritione abluat. Aug. l. de poen.  It doth rightly become a Penitent, that whatsoever filth he hath contracted, he should wash it away with contrition. 
Amarum sapiat in anima, quod prius dulce fuit in vita. Amb. in quod. serm.  Let that be bitter in the soul which was formerly sweet in the conversation. 
Polluta conscientia sit lachrymis baptizata. Greg. 21. moral.  A polluted conscience ought to be baptised in tears. But can such Princes feel any remorse? is it possible for such ambitious Tyrants to weep? Do ye ever look for a true Penitent amongst such haughty, inveterated Usurpers? Oh that we could behold water gushing from such rocks, see Springs arising up in such dry Pools, doleful Princes they have been, oh that we could discern them dolorous. What have they sat so long in the Throne, that they are given up to a reprobate sense? if not, why do they not smite upon the thigh? and drop out the sense of their sins at their eyelids? why do they not give the world some testimony of their compunction, and sob over those sins which roar in heaven, saying, Oh that we were so inconsiderate as to take upon us this authority, that we have so wretchedly abused our government, that our blemishes are printed in our foreheads, and the brands of our tyranny are to be seen in every corner. Oh we repent, we lament, that ever we have insulted over a patiented people, and trampled upon a burdened, overburdened people; we are aghast now to look upon our heavy Ordinances, our subtle Votes, our breach of trust, our breach of oaths, our causeless jealousies, our black aspersions, our wresting of Laws, and our erecting cruel Judicatories; we look with anguish upon the flourishing Church which we have defaced, the wealthy State which we have half beggared, the scandal which we have brought upon Religion, the insamy which we have fixed upon our names and posterity, the innocent blood, the Priestly blood, the Princely blood which we have shed. All our plots and projects, inventions and circumventions, despites and delusions which we have been guilty of, do now press upon our consciences. We groan, for the earth groans under us; we abhor ourselves, for heaven doth abhor us. Oh if our many Princes had not saces harder than the rock, Jer. 5.3. and hearts that could not repent, Rom. 2.5. we should see them thus conscious, and take revenge upon themselves for all the wants and woes which they have brought upon the land by a most serious remorse.  
2. Secondly, we might expect from them some restitution of their illgotten goods. Illgotten goods are an ill stock, a man had as good go dig an hole in mount Aetna to lay up treasure in; they are gotten, but they are ill gotten, and so gotten for an ill close; just goods are God's largesses, but illgotten goods are the Devils benevolences; 
Hoc natura aequum est neminem alterius detrimento locupletiorem fieri. jurecons. in l. 14. the condict. indeb.  This is equal by the Law of nature, that no man should grow rich by another man's detriment, they then which have advanced themselves by other men's ruins, how requisite is it that they should not leave detriment crying, or injury howling, if they do, they may cry never so loud for mercy, and find God as deaf to their requests, as they are to the groans of the oppressed. Such men must never look to change their hearts from guilts, which do not cleanse their estates from damages; there can never be a pacified conscience, where the Age is disquieted with wrongs; should such men humble themselves never so much for their sins, 
Poenitentiae non agitur, sed simulatur. Aug. ep. 54. ad Maced.  Repentance is not performed, but counterfeited. David doth cast such men out heaven, for he that doth wrong shall never dwell in God's tabernacle, nor rest upon his holy hill Psal, 15. and S. Paul doth throw them down to hell, for he that doth wrong shall suffer for the wrong that he doth. Col. 3.25. Now if these many Princes have advanced themselves by preys, and pampered themselves with the fat of spoils, how should they fear that the stone out of the wall should cry, and the beam out of the timber should answer it with Woe unto him that buildeth an house by blood? how should they look sadly upon their smiting fists, trampling feet, and devouring jaws? we have heaped together much should they say, but we were never born to it, nor sweat for it; our possessions are other men's patrimonies; and our rights other men's birthrights: we have no claim but the military conveyance, or the free-deed of a liberal State; can a statute of pacification, or an Act of Indemnity secure us in a just enjoyment of these things? no, these are Acts of Grace, or condescensions of politic prudence, we many possess these things without molestation from the world, but is there no other Court, where titles must be decided? Are the ten Commandments abrogated? have we by this a Writ of privilege against Doomsday? no, the moral law doth still continue in force, conscience doth tell us, that we would not have our estates thus wrested away. There will be another inquisition made after these Tenors, our rights must be tried at another Bar, there is a just judge which will pass sentence upon all just evidences, to the legality of that Court we must stand. Oh than we which believe the last, and strict reckoning, that we should own any thing, which we do not hold by inheritance, or just industry! can these be comfortable livelihoods at last? no we eat sumptuously, and cloth ourselves gorgeously, and stock up for posterity abundantly for the present, but our wretched souls must scorch for these damnifying gains in conclusion: oh then, that our feet should stand any longer within such thresholds, that our hands should carry about with them such keys, that we should write ourselves owners of such Mansions and Messages where the true Heirs are yet living. woe unto us, that we have ever fingered such unjust means, we hold but a curse in our hands so long as we grasp it to own use, we will resign up therefore our interest, and call home the true Heirs. For. better is a little with righteousness, then great revenues without equity. We got it with violence, and we keep it with vexation, therefore away with it, we will rather work for maintenance, nay beg for relief, than we will feed ourselves with other men's bread. A free soul, and a quiet conscience is above all the rich revenues of the world. Thus if evil Princes could be brought to a sense of their Tyrannical Government, we should hear them expostulating about their extortions, and send them out of their houses with haste, yea with speed, and earnestness make restitution of their illgotten goods.  
3. Thirdly, We might expect some reparation for their former disobedience: For Princes they have been, but how came they by it? was it not by disobedience and disloyalty, by resisting and rebelling, by opposing, and deposing? did they not pull down the lawful Prince, and set up their selves, as aspiring Princes? now is usurpation a just title? may private men take upon them to be Princes? is not this to new act the parts of Corah, Dathan, and Abiram, Sheba, Absalon, Zimri, Pekah the son of Remaliah? are not these worthy guides to follow? noble precedents to imitate? find we not Traitors out amongst the worst men of the perilous times? 
2 Tim. 3.5. job 34.37.  Is it not the height of disobedience to add rebellion to sin? If God would stigmatize people, can he fix worse epithets upon them, then to style them treacherous, and rebellious? Hear now ye Rebels. Num. 20.10. backsliding Israel, and treacherous judah, jer. 3.6.7. Are not these apostates in commonweals, nay very state wizards? yes rebellion is as the sin of whitchcraft, 1 Sam. 15.23. the imps of hell, and the devils Zanies, his claws whereby he doth scratch states, or his stings whereby he doth poison kingdoms, who would not abhor that name were it not for judas surnamed the traitor? 
Luke 6.16.  or especially because God cast Adam out of paradise, and Lucifer out of Heaven for rebellion and treason, are not subjects rather to lie down upon their bended knees, then to stand up with their armed-hands before their lawful Sovereigns? yes judah shall have the Sceptre, and his father's Sons shall bow down unto him. Gen. 49.8. If against a King there be no rising up. Pro. 30.31. then should any by cunning glosses and subtle distinctions raise up tumults, distractions, commotions, conspiracies in Nations? is not hell threatened to all such wild furies? 
Seditio à secedendo vel seorsum eundo Cicero de repub.  yes, Whosoever resisteth the power, resisteth t●… Ordinance of God, and they which resist shall receive to themselves damnation, Rom. 13.2. Sedition is a violent separation from a true Governor, now those which are united by allegiance how can they set themselves apart for their own turbulent designs? is not this to turn the union of a Commonwealth into a combination? 
Inter bonos amicitiam inter malos factionem Sal. In bell. jud.  Yes, as amongst good men there is friendship, so amongst bad men there is faction. Petrus Gregorius counts these insurrections diseases in Commonwealths; others wildfire to inflame people's affections, others Vermin to consume the goods of a Nation; and not one learned Author gives them a good term: for the very reproach therefore persons might abstain from them. How odious to this day are the names of them which have been practisers in them, as of Sejanus under Tiberius, Philip the Arabian under Gordianus, Plantianus under Antoninus, Cleander under Commodus, Bessus under Darius, Phocas under Mauricius? Man's laws have no greater judgement, nor God's laws have no greater vengeance then for Rebels and Traitors. Oh then how might these many Princes say, that we would not content ourselves with our own estates, nor quiet ourselves in those degrees wherein God had set us; but against the scandal and curse of the sin, out of haughtiness and arrogancy, we must attempt execrable and hideous things, in stead of obedience and duty which we did owe to our just and lawful Prince, we have expressed nothing but obstinacy and contumacy, pervicacy and pertinacy, and in stead of subjection, we have aimed at sovereignty, and in stead of loyalty we have affected royalty. Princes we would be, and Princes we have been, but now ejected by justice from heaven, and rejected with the shame of the whole world: O that our own fierce humours, and the Devils violent suggestions should so far prevail with us, and seduce us, as with Bibles in our hands, Sermons in our ears, Prayers in our lips, the name of Christ in our foreheads, and oaths of allegiance in our consciences we have perpetrated such things, as all divine precepts do forbid, & all justifiable Religion doth defy. We blush, we tremble at the thought of all the commotions we have raised, the wastes we have made, the blood we have shed, the peaceable land we have distracted, the innocent King we have murdered; his dead head doth lie bleeding before our eyes, his Ghost doth day and night torture us. Oh that we could redeem our error, that we could expiate our guilts. If there be any mercy left for us, we will deplore our faults, implore favour, lie at the feet of the Nation, and beg forgiveness, yea weep ourselves half blind to be pardoned, and our future resolutions, and expressions shall be to preserve our dear Country, and to support Monarchy; we have been scourges to the Land, we will be Targets; we have been Batterers, we will be Bulwarks; we have been Butchers, we will be Foster-fathers'; we have been Depopulators, we will be Patriots: have we a King again? we will acknowledge him to be a King; honour him as a King, give him reverence, give him his right, bless his name; preserve his person, fear his power, submit to his Laws, admire his virtues, give him fealty, give him tribute, give him our hearts, pray for him, fight for him, live and die for him: we will have nothing but a King in our eyes, and our lips; we shall rejoice to see him great, and we will endeavour to make him illustrious; our studies shall be for him, our songs shall be of him, and our satisfactions shall be in him. As a penitent thinks he can never do enough for his God, so a State-convert thinks he can never do enough for his King; he was never so much for his own State, as he will now be for Majesty. Thus if these many Princes can but have their eyes opened, they will have their hearts changed; they were never so destructive to their Country, as they will be beneficial; they were never so treacherous to their King, as they will be his trusty and true hearted Liegemen. Every way they will make compensation for injuries, satisfaction for demerits, and reparation for former disobedience. Thus now then I have handled the sad disease, a sad disease indeed, for woe to that Land that is sick of many Princes; we may think that there hath been transgression enough in the Land, when this judgement doth enter the Land; we than which have been thus visited, it is fit for us to think of the peccant humour; it is meet for us to take notice of it, and to have our hearts ache with it, as it hath made the Land to ache; that we might feel as much of our transgression, as we have felt of the many Princes. We cannot justify ourselves, for our plea of innocency is taken from us if we had been a righteous people, we should have been an happy people; but we have been a wicked people, for we have been made a miserable people; we have suffered as Malefactors, been punished as the most grievous sinners; we have exceeded the nature of transgressors, for vengeance hath been more heavy upon us then upon other transgressors; War hath been in other Nations, but not such a War; judgement hath been in other Lands, but not such a judgement; they have had many distractions, many confusions, but we have had many Governments, many Princes. Is it not time then to lay our sins to heart? yes, and it is expedient, and necessary, that they should gripe our hearts fore; will we still talk of the holy merrinthe Nation, the praying, weeping, cleansing people that are amongst us? no, let us speak sparingly of them; for though I believe that there are many Saints in the Land, yet I see that the sinners do outnumber the Saint; the indevotion of the one, doth exceed the Prayers of the other, and the remorslesnesse of the one the tears of the other, & the sensuality of the one, the sanctity of the other: The sinners are more numerous, for they were more forcible to bring in judgement, than the Saints were to prevent it; our Armour might be Saint-bright, but it was not tempered enough for defence, it was not Saint-proof: God's Arrow shot through our Target, God's Pole-axe beat through our Head-piece, for all our Saints we were judged like sinners: Job, Noah, & Daniel could do us no good; we had so few Saints, that we had the many Princes, Oh therefore, if it be possible, let us destroy sin, however let us diminish it, that if God come to correct us again he may but chastise us with the rod of men, and not lay the iron rod upon us; let us not so trespass as to sin a King out of his Throne; for assure yourselves, that a Land cannot have a greater judgement inflicted upon it from heaven, then for the height of transgression in it, to be deprived of the lawful Prince, and in his stead to be punished with many Princes. For the transgression of the Land many are the Princes thereof, etc.   

PART. III.  

Now let us come to the happy Cure, But by a man of understanding and knowledge the State thereof shall be prolonged,  
In which words observe these parts 

1. An hope of recovery, But.  
2. The rare Physician, a man, by a man.  
3. His singular compound, understanding, and knowledge.  
4. The Patient that is to have the benefit of the Physic, the State, the State thereof.  
5. The lastingness of the cure, shall be prolonged.     

First, For the hope of recovery, But. From hence observe that misery is not incurable. For the transsgression of a Land many are the Princes thereof, But; that is, a change may come, these many Princes may have their last day dawn, their imperious reign may cease, there may not be one of these newmade, self-made, time-made, vote-made, art-made, sword-made, insolent, fuming, fukeblown, fleerblown, lyblown, flyblown, Antic, Fantastic Princes to show an head; these Many Princes had their many vicissitudes, theirmany State Princes, State pranks, But. To that, trials have their prefixed limit's, the rod of the wicked shall not rest on the lot of the righteous. Psal. 125.3. The Egyptians, whom ye have seen this day, ye shall never see again. Exod. 14.3. Oh! what great troubles, and adversities didst thou show me, yet didst thou turn, and refresh me? Psal. 17.18. Bread Corn when it is threshed he doth not always tresh, neither doth the wheel of his Cart still make a noise. Esai, 28.28. I will restore health unto thee, and I will heal thee of thy wounds, because they called thee the castaway, saying. This is Zion, whom no man seeketh after. jer. 30.17. After two days he will revive us, and the third day be will raise us up, and we shall live in his sight. Hos. 6.3. Though they be quiet, and also many, yet thus shall they be cut off, when he shall pass by; I will afflict thee no more. For now will I break his yoke, and will burst his bonds in sunder. Nahum. 1.12,13. It shall come to pass as ye were a curse amongst the Heathen, oh house of judah, and house of Israel, so will I deliver you, and ye shall be a blessing, fear not but let your hands be strong. For thus saith the Lord of Hosts, as I thought to punish you, when your Fathers provoked me to wrath, and repent not, So again have I determined in these days to do well unto the house of jerusalem, and the house of judah, fear ye not. Zach. 8.13,14,15. So that there is a time for all things, a time to slay, and a time to heal, a time to break down, and a time to build up, a time to weep, and a time to laugh, a time to mourn, and a time to dance, a time to rend, and a time to sew, a time to keep silence, and a time to speak, a time for war, and a time for peace. Eccles. 3. The shaking fits of an ague do not always continue, fiery Comets have but their blazing seasons; will God be angry for ever? no, this is man's unappeasable, and implacable disposition, but as for God, it is said for a little while have I forsaken thee, but with great compassion will I gather thee, for a moment in my anger I have hid my face from thee for a little season; but with everlasting mercy will I have compassion upon thee, Esai 5.4.7,8. God doth oftentimes Lighten darkness. Psal. 18.28. Close up breaches Amos 9.11. Give beauty for ashes, the oil of joy for mourning; and the garment of praise for the spirit of heaviness Ps. 61.3. How many of these Shipwrackt creatures do we see come swimming to the shore? how many of these prisoners do we behold at last shaking off their fetters? As there is the arrow of God's punishment, so there is the Arrow of God's deliverance 2 Kings 13.17. He doth give rest from the days of adversity, Psal. 94.13. break the yoke of the burden, the staff of the shoulder, and the rod of the oppressor, Esai 9.4. 
Qui nil potest sperare desperet nihil. Seneca.  He which can hope for nothing let him despair of nothing. As far as things have gone on in an adverse, improsperous way against us, yet God can turn all things again backwards; captivity may return like the rivers in the south. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid.  A Rhodian being cast into a Dungeon, and fed after the manner of a beast, and his hand cut off, and his face wounded, his friends wished him to furnish himself to death, no saith he, 
Cuncta homini quoad vivit speranda sunt, Eras. l. 8. Apoph. Sueton.  All things to man so long as he liveth are to be hoped for. When Nero had lost all his jewels in the Sea, Oh! saith he, this loss may be repaired, for the fishes may bring them again; so whatsoever precious things we are deprived of for a while, God's providence may in time restore them. They which have endured the saddest casualties may have a return of the sweetest comforts. Here was a land infested with the rigorous Government of many Princes, yet may not these outrages cease? yes, For the transgression of a land many are the Princes thereof, But.  
Applicat. First, this serves to show, that God is a pardoning God, he may be a punishing God, but his punishments are but a blow and away, he is the slowest to chastise; and the readiest to be reconciled, his soft bowels are not long without compassion; our eyes do no sooner weep, but his heart doth bleed; we may be for a while without help, but never without hope; the most destitute hath a dependence. Erit egeno spes, The poor hath his hope job 5.16. The flesh of the righteous may be chastised, bus he keepeth all his bones. Psal. 34.20. he may wax strong again after all his disciplining; God's corrections are moderate, and momentary, Behold I have fined thee but not as silver is sinned. Esai. 48.10, wicked people shall not trouble them any more as before time. 2 Sam. 7.10. I will not contend for ever, neither will I be wroth always, for the spirit would sail before me. Esai 57.16. 
Ambr. de ob. Theod. Id. in Matt. Greg. in pastor. Aug. ep. 54. ad Maced.  Theodosius did count it for a favour when he was desired to forgive, so doth God when he is entreated to pardon, yea uberior gratia, quam precatio, God's pity doth exceed our prayers. Deus ante oculos slenda peccata non opponit. God doth not put before our eyes those sins which we have watered with tears, if we have bewailed the guilt of them, he will take away the correction of them, contrition is the medicine for correction, God punisheth his own, but it is misericordia puniens a merciful punishing, such a punishment as is ready to turn into mercy, after blows come embraces, after chastisements come comforts; They which sow in tears shall reap in joy, and bring their sheaves with them, Psal. 26.6. The rage of States do not always last, the banished may wear a Crown again, usurpation hath but a time to domineer; The many Princes here blustered for a season, But, For the transgression of a Land many are the Princes thereof, But.  
2. Secondly, This serves to show that a suffering people are not a scandalous people, the world would make them the reproach of the earth; Oh! we have had the upperhand of you, humbled you to purpose, made you to fear our brows, and wear our chains, we have had your bodies in our dungeons, and your necks on our gibbets. Have ye so? the more shame to your fury, and the greater infamy to your cruelty. But when ve have done your worst, what then? what then? God hath judged between you and us, the righteous case is on our side, ye are blind that do not see yourselves fight against an host of Saints, ye are deaf that do not hear God from his Throne pronouncing justice on our side, heaven doth approve of our reformation, the spirit hath written down your errors in letters of blood, God with us is our Motto, for we have God's Commission to purge the Church, we have God's sword in our hand to hue down such Malignants as you are, open your eyes, and see the iniquity of your case, for ye have God's searing iron upon your foreheads, ye are signally branded; no, never a whit the more for a few hasty censures, for all which endure divine wrath are not hated of heaven, 
Aug. l. 1. de Civ. Dei. c. 8.  uva tam bene ut amurca in torculari premitur. The sweet grape; aswell as the sour grape is stamped in the winepress. The truest Church hath the hour of temptation, Rev. 3.10. Men may suffer for righteousness sake. 1 Pet. 3.14. the faithful have carried the marks of the Lord jesus in their bodies. Gal. 6.17. for thee we are slain all the day long. Rom. 8.36. why may not the children be subject to such sudden accidents, when the Mother hath been exposed to this sad fate? For the woman clothed with the Sun, which had the Moon under her feet, and a Crown of twelve Stars upon her head may be driven by the great red Dragon into the wilderness, Rev. 2.6. 
Aug. in Psal. 93.  Mali damnantur ut alieni, boni flagellantur ut filii. 
Cyp. ser. 4. the immortal.  The wicked are damned as strangers, the good are scourged as children. Area fruges terit, The floor doth dash out the best Corn, were the jews accursed because they endured seventy years' captivity? were the Babylonians the better Saints? were the Martyrs in the primitive Church wretches because they were beheaded, and burnt, and boiled to death in Cauldrons? Had the Gentiles the purer religion? were the Orthodox Christians stained in faith because for four hundred years they endured the severity of the Arian persecution? were the prevailing Heretics the sounder believers? no, they may have trials whose faith is more pure, and precious than the tried gold, judge yourselves therefore to be the wicked of the world, because against all Laws of God, and principles of morality ye have acted hideous things, and suffered nothing for them, rather than to judge a just case for the present afflictions. They are the ungodly, whom God never doth take into favour, but doth reject them with an everlasting hatred; but may not a righteous people at last be free from all miseries, and enjoy a return of all defireable blessings? yes, after good men have had their feathers clipped, their wings may grow again, after a disease there may be an hope of recovery. The Many Princes here did afflict the body of the State a great while, But an alteration there was, For the transgression of a Land many are the Princes thereof; But  
3. This doth shame the diffidence of timorous Professors, who if misery doth happen do give over all as inauspicious. Oh our best times are past, our Halcyon days are over, we shall never again see any thing that is prosperous, Were there not graves enough in Egypt, that thou hast brought us forth to die in the wilderness? Exod. 14.11. the sense of misery doth carry nothing with it but exanimation with many, men see nothing but death in their eye, they lay out their selves for the sepulchre, If God should open the windows of heaven, how shall this thing come to pass? 2 Kings 7.19. So if God should stretch put his right hand, how should these extremities be redressed? must there not be a miracle? Oh what a dismayed generation, have we met with? when the many Princes reigned over us, because for a time they kept us in subjection, they concluded of nothing but everlasting thraldom. We have been crushed, and vanquished (sajd they) put to the worst, put to the rour, driven to exigents, driven out of the field, how can we now lift up a spear, lift up our heads? No, to fight were but to carry out weapons for our adversaries, to display colours were but to prepare trophies for their victories, we are an undone people, a ruined Nation; we must look no, more after Liberties, or think of Privileges, adieu to Propriety, farewell to birthrights; we have seen the last of our glorious freedom, our flourishing Kingdom: these many Princes have fettered us, we must give over ourselves to chains, and expect nothing but to be perpetual slaves: 
Sabell.  just like Caecilius Metellus, who after the battle at Cannae would fly out of Italy; 
Livy.  and Marius the younger, who after he had been crossed in his haughty designs, would give his throat to be cut by Portius Telesinus. But ought a trial to carry such a dread with it? or a judgement strike us into an absolute amazement? No, if thou faintest in a day of adversity, thy strength is but small, Prov. 24.10. Is the Artillery of heaven yet won? is God disarmed? if he doth come to put on his habergeon, to anoint his shield, to unsheathe his twoedged sword, shall not all our enemies be cut off, as the foam, upon the waters? cannot he break in pieces the hammers of the earth? hath not be strange engines to overthrow puissant armies? secret mines to blow up formidable camps? cannot he scatter with a look? cannot be conquer without a weapon? How came the walls of Jericho to fall down? the Citizens of Ai to fly before their enemies? Zerahs' numerous host to be scattered? and Senacheribs formidable army to be discomfited? what are the brawny arms, and the Lion-like faces to the force and fury of the Almighty? The Lord is a man of War, his name is Jehovah. Exod. 15.3. Hath not he gathered Trained bands out of the prison? hath not he put weapons into Captains hands? See how these Hebrews creep out of their holes; yet these creepers became redoubted Captains, and made the Midianites creep, and run; yea, for fear that the Hebrews should dispatch them, they did sheathe their swords in their own bowels. When then men seem to be lost, all is not lost, if God doth please to preserve. Who hath despised the day of small things? Cannot he feed the sheep of slaughter? Be resolute therefore in the midst of casualties: 
Confidentiae est mentem immotam inter adversa habere. Hugo de S. Victorino.  for Confidence is to carry an  mind in the time of adversity. 
Magnus' gubernator & scisso navigat velo. Seneca.  A good Mariner can steer his bark with a rend sail. Oh than that disasters should distract us, or heavy accidents fray us! Can we presume upon nothing but what we feel? or believe nothing but what we see? doth any eclipse last always? is a woman ever in travel? may not the boisterous winds cease, and the scorching Sun go back from the Tropic? do not the frozen iceicles quickly melt away? and are not the gadde-flies gone a month? The body of a Commonwealth is not ever troubled with the overflowing of the gall, these same State-head aches by degrees do assuage; Turbulence in government, whensoever it doth happen, is like an Epidemical disease, it doth spread far and torture much, but the force of the disease at last will be spent, there is hope of recovery; as in this valetudinary Commonwealth, this Crown-sick Land, there was a kind of Lazerhouse for a while in respect of the many Princes, yet at last all the distempered Governors and governments were removed. Amongst the many, there was not any to be seen, they lay for some time like an heavy judgement upon the Land, But, For the transgression of the Land many are the Princes thereof; But   

By a man.  
2. Secondly, I am to handle the rare Physician, a Man, But by a man. From hence observe that true government doth not require multitudes. That is the most singular government that hath but in it the single Person; show me such a man, and he is your Man. Let a man oversee the Congregation, Numb. 27.16. The Lord hath sought him out a man according to his own heart, and hath appointed him to be Governor over his people, 1 Sam. 13.14. Let thy hand be upon the man of thy right hand, Psal. 80.17, There but a Man, not Men. He that ruleth over men, 2 Sam. 23.3. He that holdeth the Sceptre, Amos 1.5. He, not They. There is but one Lawgiver mentioned, Gen, 49.10. but one Light of Israel, 2 Sam. 21.17. but one Head of the tribes, 1 Sam. 15.17. not Lawgivers, Lights, Heads. There is but one Robe, one Crown, one Throne, therefore but one King. From amongst thy brethren shalt thou make a King over thee, Deut, 17.15. a King, not Kings. When a man come to have two hearts to quicken him, or two fathers to beget him, or two wombs to conceive him, then will I think he may have two, or many Kings to reign over him. In the mean time true Majesty is a Monarchy, yea Monarchy is the Protarchy, the first and best government. One jesus in spiritual matters, one King in civil affairs. Did the government of the World begin in one father of the family? and till the reign of Kings was it confirmed in one Moses, one joshua, one judge? and when Kings were set up in their splendour, was there but one individual person designed to exercise Sovereignty and supreme Authority from the beginning of Kingly Government to the end of the Macchabees reign? Do Heathens, Mahometans, the wild Tartarians, and the wise Persians, and Chaldees allow but of the government by One? Is there but one King amongst Beasts, Birds, Fishes, Devils? And shall neither the Moral Law, nor Positive Law, the light of Nature, nor instinct of Nature, the order upon Earth, nor the order of Hell dired us to know what is expedient, and necessary, lawful, and laudable in the architectonical point of Government? Read all Authors, and see if the generality of writers do not terminate Government to one; yes they agreed for the most part in one person, though that person was represented to the world under several names. 
Ios. l. 1. c. Appion. Herod. l. 6. c 29 joh. Mesellus. Huit. l. 3. c. 21. Cato in fragmentis p. Dia●. l. 3. the long. c. 8. Herod. l. 3.  Amongst the jews a chief Ruler was called Hyscus, amongst the Egyptians Piromis, amongst the japonians Voon, amongst the Tartarians Khan, or Can, amongst the Etrurians, Larts, or Larthes', amongst the Longobards, Autharis, or Flavius, amongst the Servians at this day Despots, amongst the Transilvanians, Null, Moldavians Vayvods, yet though the Denominations, or appellative terms be several, yet they all accord in signification, that Government is to be limited to one. Indeed I do find Ottanes disputing hard for Democracy and Megabisus, as earnestly for Aristocracy, but wiser heathens have been wholly for Monarchy. 
Aristot. l. 8. Ethic.  Aristotle saith, that the best form of Government is a kingdom, and the worst is a Commonwealth. 
Plato in Dial. c. 10. polit,  Plato saith the best and mildest Government is by a King. 
Isoc. in Nicocle.  Isocrates saith that Monarchy is the supereminent Government. 
Plut. in 7. Sap. con.  Plutarch saith, that if free choice were given to a people to choose what Government they would, a Monarch should be preferred before all: they which will read Volateran l. 36. Philo tit, de polit. Alcinous c. 33. F. Patricius. lib. 1. Philostratus de optima reip. forma: Sigon. de Antiq. jure civ. Rom. l. 1. shall find this most judiciously, and abundantly confirmed, namely that Monarchical Government doth excel all: what combustions in votes, litigations in designs, altercations, tumults, rents, ruptures in dividing Authority have there been where any kind of popular Governments have been erected? The contests have been so bitter, that to appease these commotions the best tempered States have been driven to the election of one single Magistrate; was there not for this end amongst the Lacedæmonians an Harmosta? amongst the Thessalians an Archus? amongst the Mitileneans an Azimneta? and amongst the Romans, a dictator? If they could choose One to quiet differences at last, why not at first to avoid them? preventing Physic is the best Physic. 
Aelian  Polycletus must not only have a moving Image, that turn it which way soever he would it should please the people, but if he would be a right workman he must have a standing piece (as his Masterpiece) that might please wise men, and skilful Artists: So though popular Governments be very acceptable to the multitude, yet we must not have such a voluble Government as is pleasing to the people, but a true standing, fixed Government that is agreeable to Art, the highest Art, even Divine inspiration; and where I pray you in the whole Scripture did God constitute any Government but Monarchical, or that which is correspondent to it? The Government of many is so pernicious, that the Government of two hath ever been held dangerous. 
Nulla fides sociis regni, omnisque potestas  
Impatiens consortis erit.— 
Lucan.    
There is no trust to be put in Companions of Government, all power is impatient of consortship. Did not Romulus kill Remus his partner in Government upon a slight discontent? were Caesar and Pompey, Augustus and Antony ever quiet when the Government was divided? was not Eucratides killed by his own son (whom he had made equal in Government with him) when he returned with a great victory over the Indians? 
justin l. 11. justin. l. 1. Sueton. Plin. de vir. illust.  did not Cambyses for this kill his brother Smerdes? Domitian (as many think) his good brother Titus? Aemilius, Numitor? Etheocles, Polynices? Bassianus, Geta? And can it be expected but that a divided Government should have these divided spirits in it? is there any thing almost to prevent it? 
Herodian l. 2. 4. Herod. l. 2.  No, Herodotus I remember hath a famous history, that when Sethon the King of Egypt was dead, the people constituted twelve Kings, as Governors, they at the beginning of their reign (to prevent all emulation, and envy) took an oath one of another, that one should not conspire against another for disturbance, or deposition; but going to the Oracle to know what should be the end of this Government; they received answer, that whosoever did sacrifice in the temple of Vulcan in an iron vial he should reign over them all, they having heard that Psammeticus had done this, they Banished him, and his children into the Fens, where they lived a slavish, fordid life for a while, but at last Psammeticus being helped by the jonians, (for all his oath) came in an armed way against the eleven Governors, fought with them, subdued them, and cut their throats. So that no obligations, or oaths will restrain men that have joint Authority from being Competitors to strive for obtaining the sole power into their hands. 
Nunquam aut vix aut parvo tempore divisum imperium sine pugna, aut invidia Oros.  Orosius saw it so apparently, that he pronounceth, that it was never known, or scarcely, or but for a small time, that a divided Government was without strife, and envy. But some will say, that under Monarchy outrages have been often committed, what then? do not ‛ Democracy, outvie them both for number, and horror? oh! the bloody factions that have been in Rome, Athens, Carthage, & c? Was there ever any man, much less any calling free from error since the first fall? Is every thing that hath imperfections in it to be rejected? then how should the world soon be without a man, and the Church without a Saint. I had then lost my ministry, for I find imperfections enough in myself, and I believe that many others must be degraded with me and be called my sliding brethren, yea many great Saints might be put into the sinner's Catalogue with me; Archives and Diptyckes, Synodical and Select Congregations might have a Crowd of them which are guilty of lapses, and relapses; it is not the white surplice, nor the white cap which can make men all white, they may signify much, but they often sanctify but little; and if spiritual sins (as Divines hold) be greater than carnal, then where would my spiritual brethren be? I will not call them carnal Reprobates, but I doubt there is a Court might call them spiritual filths. The main comfort to any of us is that we are Reform, for to be reform is as it were to have a new creation, yea to be new souled, and to have a new form. He is worse than a Publican, that calls Zacheus after his conversion extortioner, or Mary Magdalene strumpet, or S. Paul persecutor, or S. Cyprian Magician, or S. Augustine Bastardgetter, or Euagrius Atheist, for at first he neither believed end of the world, resurrection, or reward of good works, as Cedrene reports: if repentance hath killed sins, the censure of others (who perhaps are greater sinners in another kind, then ever the Penitent was in his kind) ought not to keep them alive, this is to be as evil, as the Devil, who will never cease to be Calumniator Fratrum, the Accuser of the brethren; The Devils have nothing to do with the Reformed, and are there men that are worse than Devils? will not they which cry out so much for Reformation, accept of Reformation? is not reformation of conscience better than reformation of tenets? must a man be their own convert, or else he is no Penitent? what are many men turned Donatists? and confine all religion to Artemia, and the holy Mount? no if I as a Reformed man should exceed others in true strictness I should not fear my former sins, nor other men's present censures; yet as Reform as the best are we cannot be absolute. In reformation there will be imperfections, and till we can get the unregenerate man quite mortified there will be a vicissitude of operations concerning grace, and corrupt nature; well then, Monarchy hath imperfections, what then? if thou canst not be without failings, why should Monarchy be rejected for debilities, and imbecilities? Fearest thou not God, seeing thou art in the same condemnation? till thou canst get a pure conscience cry not out too loudly for a pure Monarchy; but suppose that there have been errors, may not Monarchy turn a Convert? what shall not reform Monarchy obtain thy pardon? what inflexible, inexorable to a Penitent? hard hearted Judge, I would not wish thy sanctity to be tried at such a bar; a scandalous person (whatsoever mad rage hath been used to such persons) ought not to be ejected, or rejected till he hath had his reiterated Church-warning; for doubtless a scandalous person ought to have as much favour as an Heretic, who is not to be rejected till he hath been twice admonished, Titus 3.10. Then shall Monarchy be a Contumax, when it hath been a Suppliant, and without the help of other Physic hath cured her Itch by her own fasting spittle? what shall not Monarchy reform have thy indulgence? what is there yet wanting? must it be thy convert, or else is it a Castaway? then the contention is not about the calling but the Owner; and I believe if Monarchy would subscribe to thy Tenets, and seal thee Patents, and fight for thy Cause, Monarchy should he held lawful enough. Wouldst thou be a friend to Monarchy, if it would be thy friend and Champion? Yes, thou wouldst not refuse the name of Royalist, and write more Encomiums in the honour of Monarchy, than ever any (as thou callest them) of the Courtscribes did; alas! men can change their opinions, or relax in their rigours, if it be for their ends, as easily as an Anabaptist can fight, possess Estates, pay Customs, or swear, & enforce severe oaths on others; It is not Monarchy therefore that is the quarrel, but that men cannot make Monarchy their own Monopoly. What a Saint might a Monarch be, if he could do two things, please parties, and get a general conscience! But if he will not submit to this, than the imperfections of Monarchy shall be sought out, and these shall be urged to blemish and blast it, but if the calling be just of itself, they are not imperfections which can abolish it. No, blame the errors, but not abrogate the function, will any man shut up his windows, because some men have cast themselves headlong out of them? or pluck down Pulpits, because some men have preached false Doctrine in them? or refuse to receive the Communion, because some men have been poisoned by it? wilt thou kill thy horse, because he doth halt? or pull down thy house because it hath a smoky chimney? or pluck thy eye out of thy head because it is blood-shotten? no, expel the grievance, but honour the calling. Kingship in the State of nature is no damned Office, for the King of Egypt or Babylon the Great Cham, or great Turk are lawful Kings, much less is Monarchy reform a child of perdition; for though thou in the state of regeneration art not an absolute Sinner, yet thou art not an absolute Saint, what then? thou which in thy best mortal condition art an half Devil, wouldst thou have a King a pure Angel? fearest thou not God seeing thou art in the same condemnation? I must show thee the lees in thine own vessel, and the husk that grows about thine own sinned wheat, or else I shall never strike thee mute from clamouring against Monarchy. All Governments have their frailties, but none fewer than Monarchy: we have had trial of thy several forms, and find them more deformed then that which thou wouldst have looked upon with a loathing eye, as a Morian. The wise God no doubt knew this very well, and therefore he instituted Monarchy as the calling most approved by himself, and which he knew least obnoxious to culpablenesse; as he himself is but one God, so he would have but one Substitute to represent him upon earth; he is not for Men, but for a Man. But by a Man, etc.  
Applicat. First, This doth show that God doth not in Government work all immediately by himself, but doth choose Man to be subservient to him in ruling the world. I will set up Shepherds over them, which shall feed them, Jer. 23.4. They shall be of thee, which shall build up the old waist places, Es. 48.12. Is not a King expedient to make a Kingdom happy? yes, A King by judgement maintaineth a Country, Prov. 29.4. Him hath he appointed, (or set) as blessings, Psal 21.6. The great God is the principal, but this Man is the subordinate Agent; God is the chief Doctor, but a King too is a Physician to cure the maladies of a Nation. Man is God's Deputy, Delegate. Man is the principal in Generation, yet the help of the woman is used for conception; so though God be the prime Ruler, yet for the execution of Government, God doth make use of the womb of Magistracy. Rex servit Deo, leges justas praecipiendo, & contrarias abrogando; A King doth serve God in enjoining good Laws, and abrogating bad: 
Aug. ep. 32.  yea, Menander could say, that a King was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the enlivened Image of God Almighty. That when we do not, and indeed cannot see God personally reigning upon earth (for no man can see God and live) yet we may see him in this Image. We may discern God shining in this bright pillar going before us, or behold him representing himself in these glorious back parts. A King is as the Sun-glasse, wherein the splendour of the Sun is clearly manifested. God doth heal the bitter waters of a Nations distempered manners, by this sweet tree cast into it, or doth feed an whole Camp with this celestial Manna. God doth not act all by himself, but much by his inferior Substitute: we ought for an happy Government to depend upon God as the spring, but upon Man as the Channel: he doth not honour God, which doth not respect his Providore general. They have not cast thee away, but they have cast me away; we may contemn God in his Ruler. Thou wilt respect the Messenger that brings thee thy Patent, and not a King, which from God doth present thee with a Charter of so many rich Privileges? yes, bless God, and reverence his Steadsman, his Vicegerent. God doth reign in such; though the blessing doth come from God, yet the administration of it doth come from Man. The Nation is often sick, and often cured, but God doth appoint a Party in his stead to work the recovery; Man is the Physician. But by a Man, etc.  
2. Secondly, this doth serve to show the wonder of Government; 
Naz. in apol.  Government is ars artium, the art of arts; 
Chrys. in 2. ma●.  certantibus ventis mare concutitur. The Sea is shaken with contrary winds, but not more than a Commonwealth with the whirlwinds of men's opposite dispositions. It was a singular thing to see Heliogabalus to have tamed Tigers, so that he could drive them in his Chariot; but more admirable is it to see a King so to moderate the fiery natures of men, that they are pliant to his Sovereign authority, and he can make them draw the Chariot of his legal commands; Is not this marvellous? what is a King to rule a whole Nation? He is but a Man to a multitude. Who knows how the bones grow in the womb; so who knows how the various humours of a Land are by the wisdom, and power of one man kept in good order. The regular motions of the heavens are beyond apprehension, so are the ordinate motions in a Kingdom: doubtless God must highly inspire the heart of the Prince, and incline the hearts of the people to keep them in this sweet composure. He must be a rare Prince to keep such an Instrument in tune, and a choice Physician that could preserve such a Body in a due crasis. Have I conceived all this people, or begotten them, that thou shouldest say unto me, carry them in thy bosom as a Nurse beareth her sucking child? Numb. 11.12. It is much, that a Nurse should have breasts enough for such a numerous company. A Prince might say with Moses, I am not able to bear all this people, it is a burden too heavy for me, Numb. 11.14. He had need have shoulders as strong as those of Atlas, which should bear such a weight. Oh therefore pray for thy Prince, and obey thy Prince, dishonour not his person, disturb not his Government, for as Solomon said, Who is able to judge this mighty people, 1 Kings 3.9. A mighty people, a mighty charge; he had need be a person of high perfections, and ye of due subjection, where such a trust should be discharged. Fie then upon the Malcontent, shame to the Mutineer, the King hath enough to do to keep the obedient constant in duty, what then should he be molested, to quell the stubborn, and obstinate? he hath foreign dangers enough to prevent, he had not need have domestic jars to pacify. That heart is arrogant, and that head pragmatical, that doth consult, and contrive variances, and grievances against his Prince, wearied with State-cares. Away therefore, ye turbulent and seditious spirits, ye deserve not the eyes in your heads to look upon a King, nor feet upon your bodies to walk through his Territories, nor your necks upon your shoulders to carry them unshaken under his Government, which are carping, traducing, and perhaps ready for challenging, and fight to disturb the reign of a just Prince. How shall he Govern the quarrelling, when it is an hard thing to rule or to keep in rule the peaceable? Remember that Government is a wonder. A King is but one to all, a particular Man, But by a man.  
3. Thirdly, This doth serve to exhort persons to bear with the infirmities of a Prince, he is but a Man, wouldst thou have him without Man's frailties? Art thou so? is any man here so? since the fall was there ever man so? no, Who can say my heart is clean, I am clean from sin? Who can bring a clean thing out of filthiness? In many things we offend all, surely there is not a just man upon earth, that doth good, and sinneth not Eccles. 7.22. Guilts are general, and 
Horat.  Optimus ille qui minimis urgetur. He is the best man which hath the fewest to account for; 
— quantum noxae sit ubique repertum? 
Ovid.   How much disobedience is there to be found every where? To hold thyself pure, and thy Prince impure, this is to be just overmuch; to condemn that in thy Prince, which thou canst not excuse in thyself, this is to be wicked overmuch. It is a shame 
Cum tua pervideas oculis mala lippus inunctis, 
Horat.   When thou art purblind in discerning thine own faults, and Eagle-eyed in prying into thy Sovereign's errors. Take thine own indictment out of the Court, before thou dost arraign him; cleanse away thine own Leprosy before thou dost exclaim, or declaim against his biles. Thou canst not pass sentence upon him, till thou hast said to thine own conscience with that worthy judge, Anon, ego talis? Am not I such an one? Nay art thou not worse, and superior in wickedness? yet how common a thing is it to see people inquisitive into Princes failings, and to riddle their lives, and to dissect their conversations, when they their selves are by many degrees more culpable? how light soever they be in the balance, the Prince must have down weight, and want nothing of his grains. If a Prince miscarry in any thing it is the Bruit of the Kingdom, the discourse of every Lackey, and Fripperyman; Councel-chambers will cry out of it, as if every States-man-were an Aristides, and Pulpits will not be silent, as if every Preacher were an Enoch. Yea some there are so rancorous, and venomous, that if they can discover no Crime, they will create some, Sincerum vas incrustare, crack the sound vessel, raise a false report, slander the footsteps of the Lords anointed. Nay if they cannot question their Prince's actions, they will his intentions, or if they cannot make him criminal, they will lay his servants exorbitances to his charge. So apt is the age to make Invectives against Authority, and to be Libelers against the Throne; every one will be examining a Prince's foot-prints, and spying out stains in the Robe of Majesty. That though the Scripture saith (and what is Scripture to them with it under their arms, and upon their tongues ends?) that we must not speak evil of Dignities, or curse the King in our thoughts, yet there are men which will defame, and deprave, carp, and curse, yea they are not more violent, and virulent against any then Princes. But oh search your own consciences, and be not too searching into Prince's lives, they are subject to many temptations, which never assaulted thee; the Court hath a thousand enticements, which the Country do want. Aliud sceptrum, aliud plectrum. The Sceptre is one thing, the Minstrels instrument is another thing. There is a great difference between a Princely life, and a private life. If thy Prince therefore be not absolutely vicious, apparently idolatrous, bear with common errors. How canst thou expect him to be innocent, when thou thyself must deprecate the curse of thy daily trespasses. Be a candid Interpreter therefore of thy Prince's actions, he is a Prince, he is no Cherubin, he may err, he is but a Man. But by a Man.  
4. Fourthly, This doth show that government doth belong to Princes, thou art not to be the Ruler, no he is the man. What? shall the Mariners limit the Pilot? the Soldiers prescribe Laws to the General? There can be no quiet state 
Scire imperare, & far imperium, Plut.  where some do not know how to rule, and others to submit to Authority, as Agis said. 
Aelian. l. 2. var. Hist. Bruson. l. 3. c. 11. Niph in vit. Nero.  If subjects take upon them to control their superiors, what is Sovereignty, but nobilis servitus, a noble kind of slavery? as Antigonus said. Then that of Saturninus will be verified, quantum mali sit imperare, What a great mischief would it be to be a chief Magistrate? There is a genetal confusion, where omnia licent omnibus, as Fronto said, all things are left to the liberty of a general determining. The wearing of a Crown should doubtless carry more majesty with it, the golden reins of Authority should carry a more restraining power with them. Doth not Scripture enjoin so? yes I advertise thee to take heed to the King's Commandment Eccl. 8.2. Be subject to principalities, and powers, Tit. 3.1. ye must be subject not only for wrath, but conscience sake, Rom. 13.5. 
Aug. de op. Monarch.  Quid iniquius, quam velle se obtemperari à minoribus, & nolle obtemperare majoribus? what more unjust than that men would be obeyed of their inferiors, and will not obey their superiors? Art thou to try Masteries with Princes? or to pluck Kings by the throat? to contest with their Laws? or to strive that thy will might be rather obeyed then their Mandates? This is for thee to give them only the Chair of State, but to assume all Authority to thyself, or for thee to allow them the title of Rulers, but to take upon thyself to be Lord Paramount in all thy designs. This is a strange oath of allegiance where no fealty and loyalty is exhibited, would any Lord of a Manor be contented with such homage? that is a strange stooping before a Prince, where the knee doth bow, and the heart doth strive for superiority, would any Father be satisfied with such a prostration from his child? what is this but to make Kings painted Giants? or to lead them up and down as Bearwards do their beasts of terror? yet how common a thing is it to see Liegemen act the Prince? they swear obedience to them, but all their subjection is in laying their hands upon a book. They will have their own desires, or else they will fright him, and fight with him, torment him, and vex the whole Nation; haughty aspiring, refractory, ambitious, contumacious spirits! know ye not your station? are the best of you compeers with Princes? doth he not stand upon upper ground? doth not his calling exceed yours in stature by many cubits? yes, Kings are higher than Agag, Numb. 24.7. The Mountains of Israel, Ezekiel 36.1. Therefore do not only give Tributes, or pay him his Customs, but give fear to whom fear belongeth, and honour to whom honour belongeth, Rom. 13.7. The best Subsidy thou canst send in to thy Prince, is thy obedience; this the privy diet whereby he doth maintain his Table, or the Array, whereby he doth defend his person. He doth prefer the Loyalty of his people above the Jewels of his Crown, and esteem their subjection above the Rents and Revenues of his Crown-land. Then doth he Reign, when his Dignity is acknowledged, otherwise how is he a Sovereign? how is he Diademed? Therefore know thy Ruler; a Grandeur doth attend upon Princes, they are the Cedars amongst all the Trees of the Forest; their eminency doth reach as high as the heavens: I have said ye are Gods, are ye then to affect a Deity? no, there is but one Numen in a Nation; ye are then to be obsequious, and officious; he is to prescribe, and be Imperial, there cannot be many Ruling men, where the Dominion doth belong but to one. There is but a Man, and he is the Man, But by a Man.  
5. Fifthly, this should exhort people to reject all devised Forms of Government, and only admit, and to admire Monarchy. I have described the utility, necessity, and excellency of Monarchy before, but what is all Theory without practice? I have then preached up a King effectually amongst you, when I have made you all Royalists: what therefore have I not yet convinced you? cured your State Gangreen? are ye still thirsting for your popular Governments? no let others if they will eat Swine's flesh, but know ye how to distinguish between the clean and unclean. For mine own part, I do dislike Polyarchy in Government, as ill as I do Polygamy in Marriage: let not us multiply Sovereignty where God hath limited it; will ye be more regular than the divine square? or wiser than inspiration? had we not better have that Government which God hath ordained then one of our own devising? yes, or else, as Aaron in stead of a God brought forth a Calf; so we instead of a just Government will bring forth but a Brute of our own invention. All other forms are so incongruous to the peace, welfare, and honour of a Nation, that ye have heard, how the light of nature hath condemned them: yet let me speak what I can, and bring the wisest that were in the world to confirm the equity and necessity of this Government; yet the malady doth go on, the age is sick of a Pleurisy. In stead of this one God which holy Writ hath appointed to be in a Nation, there are some that would have a Roodloft of Saints set up to worship: a Senate is better to them then Sovereignty, and a Bench then the Throne. But to us, as Paulus Aemilius said, 
Cor vitale & spiritus populi est Rex.  let the vital spirit of a Nation be a King. Let there be as many Cousellours as ye will, for in the multitude of Counsellors there is health, Prov. 15.22. but let there be but one Throne, one Commander. A surfeit of meat is not worse than a surfeit of Rulers, and a deluge of waters then an inundation of Governors. One Master builder is enough to give direction how to build an house; one Head is enough to convey animal spirits into the whole Body; so one King is enough to diffuse Authority to a whole Nation. Let others then be drunk with their several Bowls, but let us quench our thirst at our own golden Cup; let others purge away their malady, by taking all the Drugs of the Apothecary, but let us cure ourselves, only by using our rare Catholicon. A Nation is then happy, when the King is the Phosphorus of the Throne, and the Phoenix of Majesty. This fair Spouse doth desire but one Bridegroom; this Paradise doth need but one Tree of Life to grow in it. Magistracy divided, is rather a Monster then an amiable Creature. We had almost lost ourselves by travelling in the new trodden Paths; let us hold ourselves now to the King's High way. A lawful Governor as he must be Superior, so he must be separated from the rest in greatness and dignity, a distinct and singular person, a Man, B●… by a Man.   

Of understanding and knowledge.  
3. Thirdly, I am to handle the singular Compound, Of understanding and knowledge. From hence we may observe, that a beneficial Prince must be a prudent Prince; Prudence is the directive virtue in all Moral things, and so in Political. If Prudence be nothing else but rectitudo rationi●, the rectitude of reason; then in Government, what more requisite than reason refined? prudens, quasi porro videns, a prudent man is as one that seethe afar off, and so he is as the Statsemans' Scout, or Sentinel to discover all conveniencies, and inconveniencies, in ordering public affairs. Prudence is a virtue, which hath discretion ingraffed into it; for though it be a Moral virtue according to the matter, yet it is an intellectual virtue according to the essence; yea, it is the general rule, or measure, by which all things are to be acted. It hath an influence into the appetite according to the application to the work, and the practical thing to be done, but subjectively it is in the understanding. If beasts do need sagacity for their actions, much more men prudence for theirs. Sure I am, that good temperament is not more necessary to live, than prudence to live well. For if men's actions have their defects by inconsideration, precipitation and temerity, than they must have their perfection by inspection, circumspection, and caution, which amongst other things, are the potential parts of this virtue. There are many Maids of ●onour attending upon this Queen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make due inquisition into things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass ●udgement according to general Rules, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go out of the general road, prompting men to things not according to the usual grounds of practice, but the more sublime grounds of equity. For a true Statesman is the ●igh towering Eagle, that flieth beyond the tops of Customs, and Precedents, and resteth not, till it hath soa●ed up to the clouds of integrity, and conscience. Prudence then to a Governor is as a Moses Rod, whereby he doth work all his miracles of Government, eat up all the Serpents of enchanting Politicians, divide the red Sea of deep and profound State matters, and draw water out of the Rock, out of the difficulties of the ruling principles of reason. An Idol in the world is nothing, no more is an idol Governor, which hath hands and feeleth not, eyes ●nd seethe not. woe to thee, oh Land, when thy Prince is a Child, Eccles. 10.16. A Child can do nothing here with his childish judgement, no, he must be a Man, and a Man of ●nderstanding and knowledge. He had need be — aevi pruden●ia nostri, the Master-wit of the age, altar janus, one that can ●ook on all sides. What is the high born Prince to the high gifted? the valiant to the pregnant? the well guarded ●o the well qualified? Prudence is better than Pedigree, judgement doth cut deeper than the sword, ●nd the weapons of reason are a surer defence, than the Halberds of Pensioners A King's honour is to search out a matter. Prov. 25.2. Where there is a Prince that can ●hus unriddle doubts, Anatomize scruples, and hath ●he sifting, and searching judgement to find out a matter, ●here that Prince doth excel all the pompous Rulers upon earth, and is a King in his honour. Be wise oh ye Kings. Psal. 20. as if there were nothing more requisite for Kings, than wisdom. Give unto thy servant an understanding heart to judge this great people. 1 Kings 3.9. as if Solomon could not desire a greater blessing from heaven. Sure I am it made him excel all the Princes of his time, and drew all the earth to look upon him as the Gem of Sovereignty, and the Angel of the Throne. His Throne of ivory, his gorgeous Temple, his magnificent Palaces, his house of Millo; his house of Lebanon, Megiddo, Hazor, Gezer, Baalath, Tadmo● in the wilderness, his two hundred targets, and three hundred shields of beaten gold, his royal Navy which brought him home yearly six hundred threescore and six talents of gold, did not so illustre him, preprince him, and supra. Majesty him, as his wisdom. His lustre was, that God gave Solomon wisdom, and understanding exceeding much, and a large heart, that was as the sand by the Seashore, insomuch that his wisdom exceeded the wisdom of all the children of the East, and all the wisdom of Egypt; For he was wiser than any man, than Ethan the Ezrahite, than Heman, than Chalcol, then Darda the sons of Mahol. 1 Kings 4.29,30,31. So that all the world sought to see Solomon, and hear his wisdom, which God had put into his heart, and they brought every man his present, vessels of silver, and vessels of gold, and raiment and armour, and sweet odours, Horses, and Mules year by year, 1 Kings 10.24,25. Oh! Solomon the conspicuous, because Solomon the perspicuous! Oh Solomon the wonder, because Solomon the wise! Solomon the wise to be preferred before Ahasuerus with 127. Provinces, or Zerah that brought into the field 1000000. fight men. Solomon the Miracle of the earth, because the Oracle of his Age, when ye would talk of a peerless, priceless Prince let it be of Solomon the wise. To this day he doth carry the palm, and is thought to be the Prince which is Cantari dignus, worthy to have the highest celebration. What should we say then? Robes and Crowns may deck Princes, but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their chiefest honour and splendour is their wisdom, here is the Royal Ornament; for, Who is as the wise man, which can give the interpretation of a thing? this man's wisdom will make his face to shine, Eccles. 8.1. It is a rare thing when the King's heart no man can search out, Prov. 25.2. that he is able by his solid judgement to encounter with all the Crafts-masters of the Times, and to silence all these Disputants of State-sophisms; the heavens in height, and the earth in depth, is not like to the heart of such an intelligent Prince; his progeny may give him blood-royal, but his prudence hath given him merit-royal. Worth is better than Birth, and a Genius then Genealogy, and Prudence than Parentage. All the balances upon earth cannot take the just weight of a wise Prince, the stars in the firmament never shone more brightly than a wise Prince; Carbuncles, Chrysolites, jaspers', Topazzes are not to be valued to this Orient Pearl. The Oracle of Oracles could pronounce no greater honour than to a Wise man; the seven Wise men of Greece how are they famed to this day? Indeed there is neither Verum nor Bonum without prudence, for that must apprehend Truth in her propriety, and stir up the appetite to the prosecution and assecution of goodness; from Prudence doth come all legal justice, and political Order; from that virtue doth proceed both the election and exercise of all good things. Actus prudentiae est ordinate disponere ad finem. The act of prudence is ordinately to dispose every thing to the just end. Reason is by nature, but Prudence above nature, because it is acquisite, and doth come by apprehending of principles. Yea, what is all policy, society, community, but a confused, indigested heap without Prudence? this is the matrix of Government, and the Master-wheel of all State-motions. How should men dash against the rocks, if the Bark of the Commonwealth were not guided by the virtue of this Rudder? how would Nations be like wild horses, if there were not a Prince that did hold them in by the bridle of prudence? the Flanders Steeds in the Coach would not be more dangerous to cast the driver in the box, and the Cabinet Counsellor in the surer Seat to the flat earth, and to leave them sick of their bruises. How necessary then is prudence in a Prince, for if he be set over the Land, 
 corpori praesidet anima, aut mundo Deus. Aegid. de regim. principis.  as the soul is over the body, or God is over the world, then how shall he quicken, and enliven his dominion without prudence? 
Scientia recte judicare debet tam bene quam potentia punire. Archyt. Pythag. de lege, & justit.  The knowledge of a Prince ought to teach him rightly to judge, as well as his power justly to punish. Iamb●c. in Ep. ad Dysc. saith, that prudence is the Crown of Government: and Aristot. l. 3. polit. saith, that it is the most essential virtue in a Prince. Vegetius de re militari saith, that there is none that ought to know more, or better things than a Prince, because by his understanding there doth redound a general benefit to the whole Nation. An injudicious Prince is like gold in the ore, but a wise Prince is like gold refined; A man of Princely descent, or Royal extraction, doth not all the memorable things in a Nation, but the Man of understanding and knowledge: But by a Man of understanding and knowledge.  

APPLICATION.  
1. FIrst this doth serve to show, that State-mischiefs are hardly removed, they stick till there do come a Man of understanding, and knowledge to remedy them. It is ill to bring transgression into the Land, for the people shall sigh and groan many years before the Lord will be appeased. God's anger stirred up to the height is not only fierce but lasting; they which are separated to evil, will be strangers a long time before they can renew their acquaintance, and be reunited to the Lord. The pot of indignation must stand a long time upon the coals before the scum will be taken out. If the Lord doth break forth upon his enemies like a breach of waters, 1 Sam. 2.20. what a tedious season will there be to get this breach stopped? when men's sins have led them into captivity, it will be no short time that will redeem them, no, they shall look to return, till their eyes fall out. Deut. 28.65. When God's sword is drawn, it is not so easily sheathed; Oh thou sword of the Lord, how long will it be ere thou dost cease? turn again into thy scabbard, rest, and be still, how can it cease, seeing the Lord hath given it a charge? jer. 47.6,7. Extrema extremorum mala. Extremity of sin bringeth extremity of punishment. Haec omnia supra te, Leparge. Lepargus must endure variety of punishments, before he doth get quit of his judgement. Impii bibent impietatis faecem. Wicked men shall drink the very dregs of their impiety. Who would then incense God to displeasure? no, Kiss the Son lest he be angry, yea but a little, it is no little sorrow that will come of it, for is God's anger quickly pacified? no, he will punish and pinch, and gripe, and smite, and break many a bone, before his revenging hand will unloosen, and unfasten. Here were a people that sinned, and stirred up God's heart to be ireful, but they felt misery enough before their transgression was expiated; there was Governor after Governor (many Princes) which vexed, and tormented them, and no remedy to be gotten, till God brought in a strange Physician, a Man of understanding and knowledge. But by a Man of understanding and knowledge.  
2. Secondly, This doth serve to teach you that every high brained man is not a judicious Man, no, he must be a Man of understanding, and knowledge. Was not Balaam, that was the Prophet of his Age, acute? was not Achitophel the Oracle of his times, expert? yes, they might seem to be wise, but they were but crafty, and subtle; there are many that work wilily, and use the sleights of men, and yet they are but jugglers, and do use but the legerdemain of wit; It is pity that such impostors should sit down amongst the sages, for then all the State-Conjurers, an Magical Politicians might go for grave Senators, and the Pulpit-wizards might be taken for inspired Teachers. But this same black Art be it in Church or State hath but the name of a Science falsely so called. 
Arist. l. 6. Ethic. c. 12.  Est vis quaedam quam ingenium vocant, si finis quidem sit honestus, laudanda est, sin malus calliditas est nominanda. There is a faculty which men do call wit, if the end of it be good, it is to be praised, but if the end be evil it is to be called craftiness. 
Petrarch. dial. 7.  Ingenium bonis artibus applicabile, tantum est pretiosa supellex. Wit applicable to good Arts is only the precious householdstuff. 
Id ibid.  Ingenium est excellens, sed magnum refert in quo genere excellit; malo enim bonum ingenium quam excellens. Wit is excellent, but than it is of great consequence to consider in what kind it doth excel; I had rather (saith Petrarch) have a good wit, than an excellent wit. For if the wit be disordered, it may be said, as it was of Galba, that Ingenium male habitat, there is a good wit in a bad skull, or as Crispus said of Catiline, magna vi animi fuisse, sed ingenio pravo, there was a quick apprehension, but a bad wit. Who had a more seeming wit than Simon Magus, than the great Heretic Basilides? then julian the Apostate? then Dionysius the Tyrant? then Nero the Prodigy of Nature? Those than which are cried up for the great Wits, are not always the true Wits, for than ye might have all the crafty Merchants, smooth tongued Sycophants, Lucre-skilled Projectors, Artificial State-Fiendes go for Wits; these can reason though without reason and use Arguments though but figments, and roar out loud motions, though but crude notions. Sinon had a brain, Davus wanted not a tongue, Herod was a Fox, and the Devil himself is a subtle serpent; but be jealous of such heads, beware of such wits. 
Petrarch. dial. 7. de ingenio.  From an Asp there doth come nothing but poison, magni errores ex Magnis ingeniis prodiere. Great errors have had such great Wits for their Authors. These are the greatest Alchemists in States, the Mimics in Commonwealths, the Perdues, Decoys, Implanatours, Veteratours, Larv's, Lemures, Suborners, Supplanters, Dive-doppers, Hiaenaes', Vulpones, Trapanners that can appear upon earth. There are no upright intentions, nor sincere drifts in any of their designs, which work all by stales, and ensnare by begins, their chief art doth lie in ambushments, and Stratagems; Is Saul amongst the Prophets? are these wily heads amongst the wits? Our conservators thus wrought our consumption, our many Princes skinned us with such a wit. Therefore it is not the head, but the heart, not the brain, but the breast, not the conception, but the conscience that must give the true test to wisdom. The judicious man is not he, which is a man of policy, and contrivance, which can speak elegantly, and flourish Oratorically, but the man skilled in fundamental truths, versed in solid, and just principles, the man of understanding, and knowledge. But by a man of understanding, and knowledge.  
3. Thirdly, This doth show, that a prudent Prince is the happiness of the Nation. Our many Princes with their state-tricks ruined us, it must be a man of understanding, and knowledge, which must repair us; there is nothing but the weapon-salve of such a man's judgement, which must heal this wound, and the rare skill of such a prime Physician which must cure this half dead State. A divine sentence is in the lips of the King, Prov. 10.16. that is, of such a King, that hath his lips replenished with this understanding, and knowledge. He doth speak like a celestial spirit to men afflicted, and oppressed, he hath none of the Maxims of the old Machivillians, but is experienced in a more heavenly Art, A divine sentence is in the lips of the King. A divine sentence, which will make all his people ravished to hear his adages of liberties, and Laconismes of privileges. Harken saith such a King, I come to ease you of your heavy burdens, to release you from your insupportable servitude; ye whose bellies did cleave to the ground, stand upon your feet, ye which did run into corners return to your own thresholds; ye which were threshed with instruments of iron, see these flails cast away; ye which felt the fists of wickedness smiting upon your cheeks; see your buffeters hiding their heads; ye which were giving over your Trades, open your shop doors; ye which could not serve God freely, behold the old Orthodox Teachers fixed in Cures. Mourners wipe your watery eyes, despairers comfort your fainting hearts; I come (saith that King) with a general peace in my lips, I bring prosperity in my hands, I will seek up the oppressed; I will go forth to meet the banished; I have a Court to entertain such; I have an Exchequer to sustain such; let all forget their former sorrows, I present them with comforts; let them not think on their Tyrants, let them look upon the face of their gracious Sovereign; I would send Tabrets into all my Dominions, I desire to make my whole Land sing; go forth therefore in the dance amongst them which make merry, shout upon your shores, that they beyond Sea may hear your melody: ye have seen your King, see an end of all misery; ye have heard your King, he wishes that he had a voice loud enough to convey joy into all your ears, and hearts; he would not have you to fear his presence, for he doth stretch out a golden Sceptre; he would have you to come nigh to him, for he would touch you, and cure you of the King's evil; trust me saith he, I intent to be your Foster-father; believe me, saith he, I purpose to be your Physician: this is the reviving voice of a Natural Prince, thus speaketh the Rational Governor, this is the salutation of the Man of understanding and knowledge; A divine sentence is in the lips of the King; who then would not have a wise King? yes, a wise King is next unto a bright Seraphim; he doth dazzle all with his presence, and doth set all in an ecstasy wheresoever his radiant splendour is seen: 
Suidas. Joseph. Cuspin. Xiphil. Cuspin.  No marvel therefore that wise Kings have been in all places desired, and honoured wheresoever they were enjoyed. Mercurius Trismegistus the King of Egypt, had the surname of Thrice the Great for his singular wisdom, Argus the King of Peloponnesus, was styled ΠΑΝΟΠΤΗΣ, ALLSEEING for his admirable learning. 
Lud. vives joh. Curaeus in annal. siles.  Periander King of Corinth (or as some say of Ambracia) was so wise; that he was reckoned amongst the seven wise men of Greece. juba the King of Mauritania was more memorable for his wisdom, than his Kingdom. Ptolomaeus Philadelphus being the Scholar of Straton excelled in all literature. Trajan was no less admired for his learning, than his virtue. M. Antoninus for his rare insight into all Arts was called the Philosopher. Numerianus for his excellent knowledge had a Statue erected to his honour in the Ulpian Library. Theodosius the elder, was the best and most Learned Emperor, and he ought to be set forth as an Idea to all good Princes. Mattheus King of Hungary, was a Library himself, and built a most sumptuous Library. How were these wise Princes celebrated, and their endowments as well as their Governments reverenced? how did they bless their people whilst they were living? and their people bless them when they were dead? their memories were more enbalmed than their bodies, and they were shrined more in the hearts of their people, then in their Sepulchers; their names were honoured, and their ashes were precious; their wisdom left so many Charters of infranchisements and liberties, that such Princely Donours could not be forgotten; After-ages still cry to them; and weep at the thought of them, saying, these were the Princes which set up Monuments before their departure, and wrote out their own Epitaphs in the breasts of their people with a pen of neverdying fame. Oh how were their Kingdoms then Triumphal Arches, and theatres of wonder! their people smiled in one another's faces, their whole land was a Banqueting-house, they had the table of Alcinous, and the talents of Pelops amongst them; their own Nation was in a trance for their felicity, and all Nations admired their flourishing State. Oh honour to such prudent Governors! echoes of praise, and veneration to such wise Princes! So then the darling of people, the glee of Nations is an expert, and judicious Ruler, the man of understanding, and knowledge. But by a man of understanding and knowledge. But how should a Prince be a Man of understanding? how a Man of knowledge? He must be a Man of understanding in heavenly things, and he must be a Man of knowledge in temporal things.  
First, he must be a Man of Understanding in Heavenly things. For what hath a Prince more to look after, than Religion? Is not the Scripture the Volume, which he must be continually perusing? yes, When the King shall sit upon the Throne of his Kingdom, than this Law shall be written out for him by the Priests, and he shall read therein, and it shall be with him, that he may learn to fear the Lord his God, and to keep all the Words of this Law; and the Ordinances for to do them. Deut. xvii. 18,19. A miserable thing it is, when a King doth become neglective of his God, and makes Religion but a mere formality, and superfluity. Profane to this Day is H●stilius for saying, he could not endure to be much addicted to ceremonies, and sacrifices: and Chae●ps, King of Egypt, who locked up all Temples, that there might be no Prayers, nor Oblations. Is there any King in Scripture mentioned with Honour, who was not religious? no, there the Glorious Prince is the Pious Prince. As a King is next unto God, so he should maintain most familiarity with him; as he doth take his Crown out of God's Hand, so he should wear it for his Glory, as he is the Lord's Anointed, so his conscience should be most suppled with his fear, and service. If Religion were lost in the whole Nation, the King's breast should be the Treasury, where it should be preserved. Princes, I confess, may have their Royalty. Superiority must have some pomp attending upon it, a Prince was never ordained to be an Anchorite, but their chiefest Majesty should be to Glorify their Maker. A Prince is never more mighty, then when he is Bowing in a Temple, nor more Glorious, then when he is sacrificing at the Altar, nor more Triumphant, then when he is highest in his Spiritual solemnities; the hearing all his Judges, and Honourable Counselors, is not like to the lending his ears to his Prophets, and Messengers, which speak out of the mouth of God. Let the Throne then be Burnished with Piety, & let tha● carry a sulg●ur through the whole Kingdom, let the Sun shine, and let all the Stars participate of his Brightness. Oh! it is a rare thing to see the Baslick Vein run with the best Blood, and the sweetest Fruit to hang upon the top-Brarch. A King, which is true to his God, is the man of understanding. But how should a Prince declare himself to be a man of Understanding concerning Heavenly things?  
First, in preserving a pure Faith. For if Kings ought to be Nursing Fathers to the Church, Es. xlvii, 22. then what ought they to cherish more in their Nation, than the sincere Faith? How memorable was that of Asah, he that commanded Judah to seek the Lord God of their Fathers, and to do according to the Law, and the Commandment; 2 Chron. xiiii. 4. And of Jehosaphat, that he walked in the first ways of his Father David, and sought not Baalim, but sought the Lord God of his Fathers, and walked in his Commandments, and not according to the trade of Israel; 2 Chron. xvii. 3,4. And of Josiah, that he stood by the Pillar, and made a Covenant before the Lord to walk after the Lord to keep his Commandments, Testimonies, and Statutes, and that he caused all, that were in Jerusalem, and Benjamin to stand to it; 2 Chron xxiiii. 31,32. Constantine the great, Justinian the great, Theodosius the first, Justin the first, Marcian, Valentinian, how have they for this eternised their names? How ought every good Prince to be as careful of Religion, as his Crown-land? and of the purity of the Faith, as his Royal Prerogative? for with what joy can he Reign, if Satan doth set up his Throne in his Kingdom? how can he look up to Heaven with comfort, if his God be blasphemed? Shall God promote him, and shall not he promote the Gospel? Shall God preserve him, and shall not he preserve the Truth? Yes, it is the Obligation of his high Office, the homage, that he oweth to his Lord in chief; God for this hath made him his Deputy, God for this hath given him a Crown. If he be a Shepherd, he must take heed, that the Wolf doth not break into his Flock; if he be a Physician, he must beware, that this Gangrene doth not Spread. He is never surer of God's target, then when he doth protect sound Doctrine; nor hath a greater confidence in his people, then when they are knit to him in Religion. To what end is his Sceptre, if Seducers, and False-Teachers may have liberty to vent their wares, and have a free Mart in his Nation? No, the pure God, and the pure Angels, the holy Scriptures, and the holy Church, the Blood of Christ, and the Blood of Martyrs, his own Peace, and Honour, Oath, and account do require otherwise at his hands. Religion then is high, and Flourisheth in the Nation, when a King beholdeth the Cross standing above his Crown, and doth make Religion his main charge.  
Secondly, in preserving pure Worship. For God is as strict about his service, as about his belief. Worship is oftentimes the trial of Faith; no● only the true God must be acknowledged, but the Golden Calves, or Groves, must be avoided: yea God is angry not only with gross Idolatry, as in pleading for Baal, offering the seed to M●lech, weeping for Tam●z, or in having the Star of R●mpham se●…, but with a little leven in worship, a little strange Fire. For whereas adoration is Recognitio dominii; 
Aquin.  the recognition, or acknowledgement of God's Deity, and Dominion, God will not be doubled with in a thing, that is so high, so nigh, so Solemn, so Sacred, so material, and mysterious. Next to he●… reed of the Nation, the King had need to look to the Liturgy of his Nation; next to a stained Doctrine he had need look to a spotted Sacrifice; next to a b●d Opinion, he had need look to a bad 〈◊〉. God is so precise in the mat●…er of Worship, that he doth look ●o ●he very Bread, lest it should be unclean; and to the very Bea●…, 〈…〉 whether it be not sick, or lame; and to the very 〈◊〉 in the vessels, whether it be not abominable, and to the very Place where Incense is offered, and to the very gestures in Worship, whether they did not stand with their backs toward the Temple, 
Ezech. 8.16.  and with their faces toward the East, yea to their very lips, whether they did not bestow a Kiss upon a wrong Lover, Hos. xiii. 8. Yea, to their new Consecrated meetings, for Israel hath forgotten his Maker, and buildeth Temples. Hos. viij. 14. If every one might serve God in his own way (out of pretence of tenderness of Conscience) what were this but the true Will-worship, and shall we have Will-worship to affront God's pure Worship? it may go under the name of Sanctity, but I doubt it is but Sorcery. The Connibenses, and Tentiritae which maintained two manner of worships in Egypt, what woeful divisions did they make? 
S●bellic. l. 5. c. 1.  Philip could not endure the Phocenses to bring in a new worship into Greece, which was not established in the Country, and thereupon forced them by arms to Relinquish their vanities, which was called Bellum sacrum, the Holy war, 
Diod. Sic●…●….  and thereby, saith the History, got his greatest Honour. The Egyptians, which were wont to Worship their Gods only with Prayers, and Frankincense: how did they hate them, which would bring in amongst them the Offering of blood? And would not endure for a long time that the Temples of Saturu, and Serapis (which were so Worshipped) should be Built within any of their walls? 
Macrob. Satur. l. 5.  How did M. Aemilius Destroy all those Books, which would teach the People a new art of Sacrificing. Livy. l. iii. c. 5. Yea, Suetonius saith, that Augustus Caesar, fearing that the ancient Worship should be corrupted, burned two thousand of such kind of prophesying, and sacrificing books at one time. 
Joseph. l. 2. c. Apion.  The Scythians destroyed Anacharsis (the wisest man of the times) only because he made a show to bring in his Grecian Worship among them. If Heathens then have been so rigorous concerning the worship of their false Gods, ought not Christians to be as strict that the worship of the true God might not be violated? The Prince therefore is not only to take care that God be Worshipped, but to mark how he is worshipped, least people Worship they know not what, and the Altar of Jealousy be set up in the Nation. Man is a very conceited Creature, and not a greater Phanatique in any thing, then in God's worship If people were left to their own Hallowing, then as it was once said, According to the number of their Cities were the number of their Gods, so might be now said, According to the number of their Congregations; would be the number of their Consecrations; yea, there would be as many new worships in the Land, as there are new fashions. Therefore the King had need to bond the unlimited Devotions of People, that there may be primitive Rites as well as Primitive Doctrines. For in a settled Church what more unseemly than wand'ring Devotions, & floating worships? How hath it been solemnly, anciently Decreed, that no forms of Prayer should be brought into the Church, but those which were approved by a public Synod? The incense of the Sanctuary, that it might be sweet, and acceptable, aught to have nothing mixed in it, but the prescribed sweet odours. How shall we glorify God with one mind and one mouth, if there should be amongst us almost as many minds, as mouths? This would be next to the confusion of Babel. Therefore herein the Prince for the peace of profession, and the Unity of the Church, ought not only to permit a Worship, which may be seemingly devout, but unquestionably lawful; yea, in this a Prince is to declare his Zeal, and Understanding.  
Thirdly, in preserving a pure Ministry. For if the Jews put many from their Priesthood, because they could not prove their Genealogies, Nehem. seven. ●4. Then doubtless there must be a true calling, as well as true Doctrine; 
Metuo, non statuo.  where there is not a true Ministry, I know not what lawful preaching, or lawful Sacraments there can be. Here hath been a strange kind of Ministry in these days, we have had gifted men for Ordained men, or they have begotten a Ministry, which were but to exercise a Ministry. Can Presbytery of itself ordain Ministers? it seemeth that it can, for Timothy was made a Minister by the laying on the hands of the Presbytery. 1 Tim. iiii. 14. but doubtless this only weapon doth draw Blood from them, that dr●w it forth; for if Saint Pa●… made Timothy a Minister, 2. Tim. i. 6. what need the Presbytery reordaine him? or if the Presbytery had made Timothy a Minister, what need St. Paul use any imposition of hands? Was it ever heard, that a man was begotten twice? that this sacred Order was doubled? I confess where the ordaining hath been held insufficient, because the Party giving Orders might be some grand Schismatic, or Heretic, this might be practised (as in the Presbyters made by Miletius, the Council of Nice decreed, that they should have a more Sacred imposition of hands, Socrat. l. ●. c. 9) but not otherwise; besides it is conceived that Timothy in that place was not made a Minister, but a Bishop, and so not Elders, but Bishops laid their hands upon him to consecrate him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. 13. in 1. ad Tim. c. 4 Amb. upon the 1 Tim. c. 3. Neque fas erat, neque licebat, ut inferior ordinaret majorem. Theodoret. in Cor. Presbyterium hic vocat eos, qui Apostolicam gra●…am acceperunt.  S. chrysostom doth clearly so expound it, saying, Elders laid not their hands on a Bishop: and others conceived, that the Presbytery laid no hands there upon Timothy, but the meaning is; that Timothy should not neglect the gift, that was bestowed upon him by laying on of hands, to the faithful exercising of the office of Presbytery. That this is the sense not only of Primasius, Saint Jerom, Haymo, and Lyra upon the Place do testify; but Calvin himself doth concur with them in opinion, and speaketh that not the College of the Presbytery, but timothy's function is there meant: others conceive, that by Presbytery is there meant Prophecy, that is, that Timothy should look narrowly to that office, which he received by the laying on of the hands of the Prophets, for Prophecy in those days was frequent, and as Timothy had a Prophecy went of him, that he should fight a good fight, 1 Tim. i 18. and a prophecy, that forbade him to Preach with Saint Paul the Gospel in Asia, Acts xuj. so by the laying on of the hands of Prophets he might at first be called to the Ministry: so Primasius, Oecumenius upon the place say expressly, and say not only, that he was called to the Ministry by the Prophets, but that he himself was a Prophet. For the thing itself Theod●ret in Tim. ●. ●. is clear that Timothy received that order by Divine Revelation, and Saint chrysostom, Hom. 5. in 1 Tim. c. 1. saith, that as the Holy Ghost said, Separate me Paul, and Barnabas, so was Timothy chosen: yea, he saith it was a common custom, or ra●her a general Blessing, that in the infancy of the Church the Prophets named what Ministers should be chose● Tunc quia ni●il fi●bat humanum, Sacerdotes ex Prophetia veni●bant. Quid ●st ●x Proph●…ia? ex Spiritu Sancto. And Eusebius, (l. 3. c. 23.) s●i●h, ba●…a● n● John at Ephesus and thereabout made many Ministers so, somewhere supplying the Clergy with such as the spirit m●…d, ●…drawing lots for such as the Spirit signified. Seeing 〈◊〉 so many Expositions are given of this intricate Place, and that by ●he 〈◊〉 learned which ever wrote, Presbytery (which in these days is asserted) can scarce find in Scripture a root from whence it should branch. No as the lay- Presbyter from 1 Tim. v. 17. may say, I was never here grafted, so the Spiritual Presbyter from the 1. Tim. iiii. 14. may say, I was never here planted; yea they may be fellow-Mourners, and sob together saying, We, that would have all things attested by Scripture, have not a clear Scripture, either for the one's Binding of hands, or for the other's laying on of hands; for these only places are nonely places, neither pregnant, nor perspicuous; But to leave the Lay- Presbyter, as one saluted by the way, and to talk a little more freely to the Spiritual Presbyter, as the person, to whom this conference is intended. Can Presbytery of itself create a Ministry? Scripture doth not affirm it, will Antiquity avouch it? I doubt not, or without doubt it will nor, Epiphanius saith, that Aerius the Arian was the first, which gave Presbyters power to ordain Ministers: but saith he, this cannot be; for the order of Bishops doth beget Fathers to the Church, but Presbyters do but only beget Chidrens by the laver of regeneration, and not Fathers, or Doctors: 
Episcoporum enim ordo Patres generat Ecclesiae, Presbyterorum vero, non potens generare patres, per lava●cri regenerationem generat filios Ecclesiae, non tamen Patres, aut Doctores▪ Et quomodo pos●ibile erat Presbyterum constituere non habentem manuum impositionem aequalem Episcopo? Epiphan. Haer. 75.  how is it then possible that a Presbyter, which hath not the power of imposition of hands, should be equal to a Bishop. Oecumenius in c. 5.1. ad Tim. saith, that where Saint Paul commandeth Timothy to lay hands rashly on no man, he treateth of imposing hands, because he wrote to a Bishop, as if it were peculiar to him. Saint chrysostom saith, that only in laying on hands Bishops go beyond Presbyters, and have that only thingmore, than the Presbyter. Chrysostom. Hom. in c. v. 1. ad Tim. Saint Jerome saith the self same in his Epistle to Evagrius. The Council of Antioch saith, that the Bishop shall have power within his own Diocese to ordain Presbyters, and Deacons C. Antioch can. 2. The Council of Nice saith the Ministers of the Paulianists must receive imposition of hands from the Bishop of the Catholic Church. C. Nicen. c. 19 And is there not reason for this, when Bishops are the direct Successors of Apostles? for if Christ said, that I will be with you to the end of the World, Matthew xxviii. 20. the Apostles being dead, where is Christ's perpetual Providence, if there be not a perpetual succession? the Ministry in General cannot prove this, for the Apostles were superior to the seventy Disciples, so there must be some (to represent the Apostles) which must be superior to other Ministers; and that the Bishops are those persons, it may appear, because they have often the honourable title of Apostles; James the Bishop of Jerusalem (who was not James the son of Zebedee, for he was one of the twelve Apostles, but James the Just, who is usually called the brother of the Lord) being no immediate Apostle, but a Bishop: 
Com. in Es.  for his very office sake is called an Apostle, 1 Gal. nineteen. and by Saint Jerome called the thirteenth Apostle; 
Theodor. in 1 Tim. 3.1  Theodoret doth call Timothy the Bishop of Ephesus an Apostle. 
Ruffin. de adult. lib. Orig.  Clemens is said by Ruffian to be almost an Apostle, and by Clemens Alexandrinus he is expressly called Clement the Apostle. Ignatius by Saint Chrys. encom. Ignat. is styled both Bishop, and Apostle. 
Rab. Ms. in Tim 4.  Rabanus Maurus saith, that Bishops ruled whole Provinces, being call Apostles. 
Theodor. in 1 Tim. 3.  And Theodoret saith, that those which they now call Bishops, they did formerly name, Apostles. I know it is Objected, that the Apostolical Order, being extroardinary, it is not perpetual, but that is not so; for the calling of Aaron was extraordinary at first, yet it was perpetuated in the succession, so likewise the calling of the Apostles; for though it be not perpetual, in respect of that, which was extraordinary, as the gift of tongues, healing, and discerning of Spirits, yet it is in respect of the ordinary offices, else I cannot see how any Minister could at this day Preach, or administer the Sacraments. For as inferior Ministers do derive from the Apostles the use of Preaching, and Sacraments, so do Bishops both these, and Jurisdiction, and the power of Discipline. But it will be said, that a Presbyter, and a Bishop in Scripture is all one, and so a Presbyter hath as much power in the Church, both for ordaining, and exterior regiment, as the best Bishop. — parcius istis.— Credat Judaeus Apella. If it were so, I am but a Presbyter, and no Bishop, and would feign be at work; next to the creating of a race of Penitents, I would be creating a race of Preachers; and next to wrestling with Principalities, and Powers, would be delivering up men to Satan; I do not know but my heart might be as Ambitious, and my hands as Pragmatical, and my tongue as Devouring, as any others; but I read, that we must not stretch ourselves beyond our line, nor be many Masters, lest we receive the greater condemnation. James iii. 1. The Lord will be sanctified in them, that come near Him, Levit. x. 3. No man must take this Office upon him, but he that was called as Aaron was. Heb. v. 4. I find no calling for these things, therefore I have no comfort in them, nor courage towards them. Pride is odious in a Layman, it is execrable in a Clergyman; all men must keep themselves within their bounds, and shall we range beyond our limits? No, Nadab and Abihu paid dearly for their strange fire, and so may we for our new blazes in our Censours, I tremble as much to thrust my hands (in the degree that I am in) into mount Aetna, as to impose hands by mine own power to make a Minister; and to cut of the neck of a man, as to excommunicate. Are a Presbyter, and a Bishop all one? then we shall have ere long a Servant, and a Master, a Subject, and a Prince all one. These have been equiparating, modelling times, parity hath been a Paramour, or the Paragon which many have been Enamoured with; but if a Church should be ut acies ordinata, as an Army with Banners: then the Commanders, and the gregarii milites, should not be all one. No, a Bishop hath an high Superiority over a Presbyter: for he hath power to take an accusation against an Elder, and to stop the mouths of Gainsayers, and, if men persist in Errors, that raze Fundamental truths, to reject them, as Heretics; is this no Superiority? And if this be the Text, do not all Antiquity give this Commentary upon it? Yes, they prefer the Bishop far beyond the Presbyter.  
Jerome himself saith, 
Hieron. adv. Lucif.  that Salus Ecclesiae pendet, The safety of the Church doth depend on the dignity of the Chief-Priest, to whom except there be given a Power without any equal, and eminent above all, there will be as many Schisms in the Church, as there be Priests. And upon 44 Psal. he saith, Bishops are thy Fathers, by whom thou art to be ruled, 
Cui si non exor●, & ab omnibus eminens detur potestas, tot schismata, quot sacerdotes. Hieron, ad Nepot.  and he advised his Dear Nepotian, that he should be subject to his Bishop, as the Father of his Soul. To Evagrius he saith, Quod Aaron, & filii ejus, & Levitae, That which Aaron, and his Sons, and the Levites were in the Temple, the same are the Bishops, Presbyters, and Deacons, in the Church. And speaking to Riparius concerning Vigilantius, I wonder, saith he, that the Bishop, in whose Charge he is reported to be a Presbyter, doth not Break that unprofitable vessel with the Apostolical Rod. And writing to Marcelia against Motannus he saith, Apud nos Apostolorum locum Episcopi tenent. 
Hiero. ad Euagr.  With us Bishops hold the place of the Apostles. 
Hieron ad Riar, Adu. Vigil.  And, writing to Pammachius concerning the Errors of John of Jerusalem, who amongst other things held, that there was no difference betwixt a Bishop, and a Presbyter, he saith, Hoc satis imperite: in portu, ut dicitur, naufragium est. This is unskilfully enough spoken, and Shipwreck (as it is said) is committed in the haven. And if the Chief Patron of Presbyters (as he is accounted) doth speak thus loudly against them, in what a lo●…y accent will the rest of the Fathers express themselves. Ignatius saith, 
Ignat ad Trall.  What is a Bishop, but one that hath Power over all, as much as it is possible for a man to have. It were infinite to relate what he saith to this purpose in his Epistles to the Magnesians, Antiochians, Smyrneans, and Philadelphians. St. Augustine saith, 
Aug. De civet. Dei. l. 20. c. 9  that the seats of the Rulers, and the Rulers themselves are understood, by whom the Church is now Governed. Optatus saith, 
Optat. Cont. Parmen. l. 2.  that he is a Schismatic, and a sinner, that against one Chair doth erect another. Irenaeus saith, 
Iren. l. 4. Haer. 63.  That Bishops are those, to whom the Apostles delivered the Church, which is in every place. Tertullian saith, 
Tert. de praesc.  that the Chairs of the Apostles are still preserved in the Succession of Bishops. Ambrose saith, 
A●…b l. 2. offic. c. 24.  that if any Obey not his Bishop, he doth swerve from the right way through Pride. chrysostom saith, 
Chrys. hom. 3. in Act. Apost.  that, though we be all Brethren, yet amongst Brethren it is lawful, ut unus praescribat, & caeteri obtemperent, that one should prescribe, and the rest should obey. Some of the Presbyters (saith Cyprian) 
Cyp. l. 3. ep. 14.  neither remembering the Gospel, nor their Place, nor the Judgement of the Lord to come, nor the Bishop, that is set over them, with Contempt, and reproach of their Ruler, take upon them to do any thing. Thus speak the Fathers, and do not the Counsels agree with them? Yes, for Ordination they leave it wholly in the Bishop's Hands. The Council of Nice saith, 
Concil. Nic. can. 19  Let Ministers receive Imposition of Hands from the Bishops of the Catholic Church. The Council of Antioch saith, 
Concil. Antioch. can. 9  that every Bishop shall have power in his Diocese to Ordain Priests, and Deacons. Yea by the Council of Ancyra it was Decreed, 
Concil. Ancy●… can. 13.  that it should not be lawful for Rural Bishops to Ordain Presbyters, or Deacons. Yea, to sum up all, the whole Government of the Church was so limited to the Bishop, that, by the Command of the Council of Laodicea, 
Concil. Laod. can. 39  the Presbyters must do nothing without the liking of the Bishop. And by the first Council of Arles 
Concil. Arelat.  (as ancient as Constantine) the Presbyters must do nothing without the Conscience, Consent, or Privity of the Bishop. Where then are those Presbyters, 
Epiph. haer, 69.  that without Bishops, against Bishops, and as Bishops, will take upon them to Ordain Ministers? Coluthus, as Epiphanius saith, did so. And Hosius, 
Athenas. apol. 2. in lit. Presb▪ Marit.  in a General Council caused all such Spurious Presbyters to be pronounced Illegitimate. And to return to their former State; Maximus did the like, and the Council of Constantinople was so offended at the Disorder, 
Concil. Constant. 1. ca 4●…  that it frustrated all that he had done: all his Presbyters being brought down to the State of Laymen; and made him for ever uncapable to be a Bishop. A poor old Bishop, making Presbyters, because he did but lay his hands upon them, and not pronounce the Consecration, but caused a Presbyter, standing by, to utter it, the Council of Sevil sharply reproved the Bishop for it, and, if the Presbyter had been living, they would have severely Punished him, howsoever they styled his Action a Bold presumption: and those, which had been so Ordained, they rejected with a monument of Reproach; decreing, that they should have no Title of Consecration, but be brought down from the Sac oer dotal Order.  
And where are those Presbyters, that dare Excommunicate? Is not this to usurp the Bishop's Pastoral-staff? Is not this to wring the Keys of the Kingdom of Heaven out of their hands? Have they any right in this high Ecclesiastical Jurisdiction? St chrysostom saith, No. 
Dic Ecclesiae Praesulibus scil●… et Praesidentibu●… Chrys. 61. hom. in 28. Matt.  For tell it to the Church, that is, to the Rulers, and Governors of the Church. And He saith, that the vincula indissolubilia, The indissoluble bonds, are in their hands. Origen saith, 
Orig. Tract. 1●… in Matt.  that they, which do Challenge the place of Bishops, and have Received the Keys of the Kingdom of Heaven, have power in Binding, and Losing. Saint Augustine saith, 
Aug. l. 50. hom●… hom. 50. ca 11.  Let such an one come to the Precedents, by whom the Keys are Ministered in the Church. The third Council of Carthage saith, 
Concil. Cartha. 3. Can. 31.  that the times of Repentance should be appointed by the Discretion of the Bishops unto Penitents. The Council of Antioch saith, 
Concil. Anitoch Can. 6.  that Laymen, Presbyters, and Deacons, were to be excommunicated by their own Bishop, and, he sentencing them, none had power to restore them without his leave. Exuperantius being excommunicated by Triferius his Bishop, the Council of Taurine, 
Council Taurinen. Can. 4.  in the 400. year, approved of the Fact, and would not allow of any of his Favourers to Release him from the Sentence, till the Bishop was satisfied. Oh! then, if men have any Fear of God, Honour to Primitive Institution, reverence to Antiquity, how can they turn such an Ancient House holder out of Doors? especially, when they know, that so little of the Episcopal Function doth belong to them, that, according to the Constitutions of the Church, they can neither Baptism, Preach, nor Admniister the Lord's Supper in the presence of the Bishop, nor out of his presence without his leave, and licence, as the Council of Carthage, Possidonius, Jerome, and Tertullian do manifestly affirm? 
Concil. Carth. 2. Can 9 Possidon. de vita Aug. Heron. adv, Luciferum Tertull. de Baptis.  I know they have some say out of Ignatius, Cyprian, Ambrose, and Augustine, to Countenance this Opinion, but with what Conscience can they, allege these things, when they know, that not only the Writings of those Authors do, without any other Confutation: give plenary Satisfaction to all the Doubts; but their own Practice is a Convincing Argument against all Opposition, for were they not Bishops themselves, and Exercised Episcopal jurisdiction, with all imaginable Authority, that a Bishop with us can be invested withal? If all this will not Pacify the Contention; yet the Judgement of our Fellow Protestant's beyond the Seas might remove all Scruples. For not only our own Martyrs did set up Episcopacy within the Land; but the most judicious, and Conscientious Divines in Foreign parts, which have professed our Reformed Religion, have asserted Episcopacy, as the only Lawful Government. Melancthon, in his History of the Ausburge Confession saith, That He endured the height of Hatred for bringing in Episcopal Government, and, though he did nothing but by the advice, and consent of Luther, yet Ia●ranus, and many others, possessed the People, that he had built up again the Popish jurisdiction: But (saith he) against all Envy, I will speak what I think, which is this, that I am so fully confirmed concerning the lawfulness of the Government; that would to God, I could settle not only the Power, but the Administration of Bishops: for I see what manner of Church we shall have without it, even Ecclesiastical Polity wholly dissolved; yea, I see that, if this be not Established, there will come a more intolerable Tyranny amongst us, than ever was Exercised by the Papists. Hemingius in Synag. saith, that the Reformed Churches after the Popish Darkness was dispelled, after the example of the purest times retained Bishops, Doctors, and Pastors. Chytraeus, in his History of the Ausburge Confession, saith, that Bishops, may very easily retain the lawful Obedience, which is due to them, Bucer, in his Book Of the force and use of the Ministry, saith, that these Orders are perpetual in Churches, and are appointed by the Holy Ghost, viz Bishops, Presbyters, and Deacons, and, that there might be no Tyranny used, metropolitans are set over them both rightly, and zeal●ously. Heerbrand, in his Compendium of Divinity, propoundeth a Question, Whether there ought to be Degrees in the Ministry? Yes, saith he, for God himself hath made, and constituted, Bishops, Presbyters, and Deacons, and I find St. Paul mentioning them, and amongst these it is necessary, that some should be Superiors to others, lest there do come Anarchy into the Church. Homberger, in his Book of Christian Doctrine, doth answer the like Question, Whether there ought to be Degrees amongst Ministers immediately called? And he saith, there may: and doth put a great difference betwixt a Bishop, and a Presbyter, Hailbronner, in his Commen-places, saith, that there ought to be Bishops, and they are not to have only Teaching with others, but an Office of Inspection, and Government, to prefer fit Ministers to Cures, and to take Accusations against Presbyters, and to decide the Quarrels. The like Expressions I could bring out of Camerarius, Hunnius, Bullinger, Peter Martyr, Zanchy, Deodate, Primrose, and many others, which have had the Fame to be the most eminent Protestants, which ever the Reformed Church was adorned with; but what need I urge particular men, when all the Prime Protestants, of Germany, meeting together, Published a Book, which they call The Unity of the Church, wherein they witness, that, to take away Schisms, there must be a profitable Order, that out of many Presbyters a Bishop should be Chosen, which might Rule the Church. Yea, Arch-Bishops they say are needful (if they will do their Duty) to call Synods, and punish usury, scandals, and divisions. And they wish, in their Articles of the Colloquy; that for the Benefit of the Church, some would take upon them this Difficult, and necessary calling of Episcopacy. And this is not only their Opinion, but their Practice, for they have erected Bishops in their Superintendents, and Arch-Bishops in their General Superintendents. The Bishop now might be set up with Jurisdiction, and Benediction; yea, Rule, and Shine, if one dark Fog could be removed: and that is, whether Foreign Churches, which do exercise another Government, may not lie liable to Censure. I will not Censure, I cannot justify; I rather lament, then traduce. I have a great deal of Compassion in me; but I would be Loath to have any compliance: for I find, that some men to make other Churches chaste, have made their own a Prostitute; and I think, that this is neither Justice, Affection, Moderation, or Sincerity. Let every man, according to Conscience, clear Scripture, General practice, Protestant Usages, his own Subscription, and his own Oaths, pass sentence: and if there be any Discretion, Religion, Rules for just Judgement in these passages, I partly conceive what the result, and votes must be. It is an heavy thing to change piety into popularity, and sanctity into partiality, there is a guilty Patience, as well as a sinful Passion. There is but one truth, and Christ hath but one Government upon his shoulder: 
Levit. 10.16.17.18.19.20  an Angel from Heaven can no more set up a new Government, than a new Creation.  
After Nadab, and Abihu's death, there had like to have been another Funeral; for Moses was even ready to have executed severe Judgement upon Eleazar, and Ithamar, for not eating the Goat, the Sin-offering, where God had commanded, and for not bringing the Blood into the Holy-place: and Aaron, though he pleaded hard, and Moses connived at the Trespass, yet by Divines it is concluded, that Moses was too Humane in the relaxation. Some Judicious Expositors think there was too much natural infirmity in Aaron, and too much condescension in Moses, to pass by the aberration. It is left as no precedent for them, that sin pervicaciously. It is a dangerous thing to innovate any thing in Church-rites. That, which is Apostolical, is Apophthegmatical, and aught to be taken up as Valueable, and immutable. If the Church be Built upon the Foundation of the Prophets, and Apostles, than I can Pronounce nothings well grounselled, which do want their Fundamental Institution. A Foreign Church may have something, that pertains to the building, but I doubt there is something defective; therefore I must say, as it is in Ca●… viij. 9 If she be a Wall, we will build upon her a silver Palace; and if she be a Door, we will keep her in with boards of Cedar: but till I find in her a Wall, and a Door, I can bestow no great cost upon her to enrich her, or adorn her. Miriam may have breath in her: but, if she be stricken with a sore Leprosy, she is halfdead whiles she liveth. 
Sic ego sentio, si alii non consintant, unusquisque abundet sensu suo.  I do not say, but that there are rare parts, and singular endowments there: but I cannot call any thing perfect without a just calling. I am not certain, whether th●…e can be right▪ Baptism, lawful Preaching, a due Administration of the Lord's Supper, without a true Priesthood. I fear it much, and I have just grounds for my jealousy. I like her Profession well, I would I could like her Polity aswell, that I might say with the Apostle;" I rejoice, beholding your order together with" your steadfast Faith; Col. 11.5, Privileges, Principles, an accurate Wit, Fancies of men, confederacy with them, that seem holy, will not do all; no, the law is strict, God is a Jealous God: a little Leaven may corrupt the whole lump; he, that is unjust in a little, hath his disparagement; there can be no exactness without a general Perfection. Loths Wife was turned into a pillar of Salt for the cast of an Ey. Moses was debarred entrance into the Land of Canaan for striking the Rock, when he should but have spoke to the Rock. The High-places were enough for a grievance. Oh! if we feared the opening of the Books, or the appearance before the white Throne, we would leave palliating, and descanting, and conform to the Rule. Yea, cry out To the law, To the testimony: for Every plant, which my Heavenly Father hath not planted, shall be rooted up. Therefore, if the Foreign Church can show her Consanguinity of Government from the Blood of the Apostles, I shall acknowledge the kindred; but otherwise, my heart may shake rather, than I can shake Hands with her. I may piety her, but I cannot embrace her. I may pray for her, but cannot magnify her, I cannot pronounce her sound, but only send her to the Physician; and she must be cured by the right Party. I cannot allow her a College of Physicians to consult with: for than she may spend all her money upon Physicians, but her Bloody issue will never departed from her, till she hath touched the hem of Christ's garment, In the state she is in, I have no Vindication for her (let other Advocates, if they will, justify her) but I have thus much charity to wish her to repent, and reform, and if counsel do not prevail, my bowels shall yearn for her, but my tongue cannot say to her All-hayl. But for the foreign Church, sick, or sound, we will leave her to herself, and to her medicinal Artists about her, which warrant her good constitution: for ourselves, let us praise God for our health, and seek to preserve it. Let us assure ourselves, that there is nothing more requisite in a visible Church, than a just government: without this, there is neither peace, beauty, order, or purity of the Ordinances. If every calling of the Nation ought to be justifiable, how much more the Ministry? Else a man shall suspect every Church- Duty, which he doth communicate in, and be afraid whom to acknowledge as a true Messenger from God Almighty. A great matter to sanctify a Nation is a sanctified Ministry, I mean a sanctified Function; for all Sanctification is but sorcery (in respect of the external conveyance of it) which doth not flow from a right Spring-head. The wind, I know, bloweth where it listeth, and I have nothing to do with the secret motions of God's spirit: but for a public assurance right Ordination is the best confirmation, yea the most Orthodox ratification. Away with Topical reasonings, give me a Demonstrative argument; that, which is Apostolical, to men is Characterical. Jannes and Jambres had an art of enchantment. Prophets, that cause the people to err, and by't them with their teeth, can cry, A Vision, though it be a lying divination. False Apostles can transform themselves into Angels of light. The star, called Wormwood, hath a brightness in it. The beast, that came out of the earth, had two horns, like 〈…〉 There is no trusting to appearances, and pretences, the high satisfaction must be a justifiable, undoubted commission. Oh! that the King's Daughter, who is to have her raiment of Needlework, should wear any thing about her, that is not True-stitch; that the Temple should be overlaid with any thing, but pure gold. What is comfortable in any Church, where the Squinancy is in the throat? where the Sermon-Bell is riven? where there is a suspicious, supposititious Ministry? a lawful Heir; a lawful Spouse; a lawful Officer; are not more necessary than a lawful Ministry. Was God angry with them, which went, and were not sent; and will not fury arise in his face, against unauthorised Messengers? Men must be put apart, and separated for this Calling, Rom. 1.1. and be allowed of God, which are put in trust with the Gospel. 1 Thes. 2.4. And be Ordained Preachers. 1 Tim. 2.7. Are the Keys of the Kingdom of Heaven to be put into all hands? is every one to be a Steward in God's Family? no; Unto me is this Grace given, to Preach the unsearchable Riches of Christ. 3 Ephes. 8. How else is the Gospel a Mystery? or this Function an Ordinance? The sons of Scaeva met with claws, and were rend to purpose, because they would be dealing with that, which they had no Authourity to meddle with. And do these scratches terrify none? though the Devils be quiet for a while, are not their Talons to be feared in another World? Is the Gospel a Feast, and may every one invite Guests? no; Wisdom hath her Maidens to send forth, to bid to the Banquet. Prov. 9.3. Christ chose his own Apostles, the Apostles their own Fellow-Labourers; and shall we have Gospel-Work done now by them, which have not an Apostolical Institution to Authorize them? no; let the Church-Guardian look to that; seeing then, that the External Regiment of the Church is annexed to the Crown, it being one of the greatest Honours of a King, to be High-Chamberlain to the Spouse of Christ, how highly doth it concern Him, that none wait upon Her, above Stairs, but they, which have their Patents Sealed; to keep out those which come, in at the Window, and wear a Linen Ephod, not being of the Priests true Race; this is his Church-Skill, and in this Heavenly thing, a part of His Understanding is seen.  
Fourthly, In preserving in the Land a pure Conversation. A King, that sitteth in the Throne of Judgement, chaseth away all evil with His eyes. Prov. 20.8. A King, next to His Personal Graces, doth look to His People's Virtue's; and therefore it is, that Aristotle saith, 
Arist. 1. Polit.  Melius est civitatem regi a viro optimo, quam a lege optima. It is better for a City to be Governed by the best Man, then by the best Law; because a King doth more Reform a Nation, then by all the Statutes of the Land. A true Prince doth think with Zeno, that a Kingdom is more beautified Virtutibus inhabitantium, quam pretiosis ornamentis: with the Virtues of the Inhabitants, then with all precious Ornaments. 
Aug. l. 1. de Trin.  Potestas non datur, nisi contra vitium. Power is not given, but against Vice; a good Prince doth exercise his Authority against the sins of the Times: He is as ready to fight (as Alphonsus said) 
Panorm. l. 4. De rebus gestis Alph.  against a wicked liver, as against a Public Enemy. Yea, He is more awakened with the Reigning Corruptions of His Nation, then if an Herald at Arms should denounce War at His Ourt-gate; for He knoweth, that, if He had never such complete Armies to defend His Kingdom, yet these secret Conspirators would expose it to danger. Sins will shake in pieces States, and make Thrones to totter; therefore He will make wicked men to fear Him, if they will not obey him, if they will not imitate His Virtues; yet they shall dread His Justice. He thinketh Himself never to be Secure, so long as these are prevalent; nor free from Vengeance, so long as these are unpunished. He accounteth them His Grief, and Shame, and feareth, that they may be His Curse. Had He no Errors of His own, yet, their Impiety, and Incorrigibleness, may make Him Weep, and Bleed.  
How many a Righteous King hath been ruined by the iniquity of His People? Their perverse, and presumptuous sins, have undermined States, and kindled consuming Flames to destroy both King, and Kingdom. If ye do wickedly, ye shall perish, both ye, and your King.  
How necessary therefore is it for a King, to cast all the filth of His Nation into the sink? with the Nitre of His Justice, to scour out these spots? and to crush these Cockatrice's Eggs in the nest. The Wicked are the King's evil Spirits, which haunt His Nation; but the Godly are the good Angels, which protect, and defend it. Holy men are His best Courtiers: yea, the Lifeguard to His Royal Person. A pious King doth take delight in none, but Religious Persons; He seek for them, He embraceth them; He blesseth Himself in them; these He doth esteem the Lustres of His Palace, and the Mirrors of His Kingdom; these He doth call His true Subjects, and the Keepers of His Crown. Their Knees shall make all His enemies to bend; their Vows shall free Him from those, which have entered into a League against Him; their Tears shall appease Divine Indignation; their Innocent Lives shall draw God to look upon Him, and His People with a propitious, and a preserving Eye. How can God shoot an Arrow against that Land, where there is so much Innocency? or not bend his Shield, and Target, to that Nation, where an Army of Saints doth Camp? where there is not only the Pure Faith, but the Power of Godliness? not only a Reformed Church, but a Reformed Life? No, saith God; here dwell my Sanctified Ones, the People of my Holiness; the seed of the Blessed; those which Excel upon Earth; the partakers of the Divine Nature; such, as have fled from the corruptions, that are in the World, which have not defiled their garments; therefore these shall dwell between my Shoulders; I will be a little Sanctuary to them, upon all the Glory shall be a defence.  
A King doth choose out these for His true Favourites, and solace Himself with these, till He can converse with Angels. To prise these, He doth account it the discretion of His Religion, yea, His purified Understanding. A King, then is not to Reign only by Title, but by Prudence; not only by Power, but by Understanding. But by a man of Understanding. Thus much for His Understanding in Heavenly things.  
Now let us come to His Knowledge in Temporal things. A King is not only to Govern a Church, but a State; therefore, as His Understanding must be busied in Celestial things, so His Knowledge must, have experience in Civil things. He must be bonus vir, & bonus Civis; a good man, and a good Citizen; a good Churchman (as it were) and a good Statesman; now a Kings Political Knowledge is to be shown in these things.  
First, In preserving of His own Rights. What is a King, if His Regalia be infringed? if the Cap of Maintenance be every where defended, how tender aught a King to be of His Crown? 
Lipsius.  Principis Majestatem ubique servandam esse. The Majesty of a Prince is every where to be kept. 
Chrys. in Ps. 144.  Aliud est arrogantia, aliud magnitudo animi. Arrogance is one thing, but Greatness of mind is another thing. It is not Pride in a King, but Magnanimity of spirit (which is a true Virtue) to defend His just Honours. If a King be not Supreme, he hath nothing lofty in Him, but solium excelsum, an high Throne; if He doth lose his Prerogative, He is but a kind of Commoner: Why then should not a King defend His Majesty, as well as His Title? yes; Moses, the meekest man upon Earth, was not very meek, but resolute, when he came to be affronted by the seditious. Nehemiah the humble, was not very humble, but Heroical, when Sanballat threatened him, and Shemaiah disheartened him. Valentinian, when the people came to encroach upon his Royalty, he was Royal, Rigid, Repressing, Repulsing enough. What! saith he, do you seek to Command your Emperor? no; 
Res administrare non vestrum; sed nostrum est: vos imperata facere; me quod facta opus est curare decet. Niceph. lib. 11. cap. 1.  To Govern is not yours, but mine: it becometh you to perform Commands, and me to enjoin them.  
The great heart of a Prince, should not suffer himself to be braved out of his Rights, nor bought out of them; for, are such costly things to be exposed to sale? or chaffered for, as in a Tradesman's Mart? no; the Prince's Blood Royal should not be more precious unto him, than his Royal Preeminences; his Sceptre, and his Authority, should be vendible alike. For, it it is a sad bargain for a King, to get aid of his Subjects, with the loss of the Gems of his Crown, and to gain Subsidies, with the parting with something of his Prerogative; this is a dearer price given, then to buy Land at threescore years' purchase. It behoveth a King therefore, to consider, what Rights his Ancestors left him, and to preserve them as his right-hand, or right-eye; this is a part of his Knowledge.  
Secondly, In preserving the Rights of his People, for though the King ought to have a royal subsistence out of the Nation: insomuch, that all Callings ought to be Contributory to his Maintenance: for the very Plowshare is not exempted; The King consisteth by the field, that is tilled. Eccles. 5.8. Yet I find, that the King hath but his set portion, Ezech. 48.21,22. A Princely Revenue he is to have, but not to take up the whole Nation, as Crown-Land; no, as his Royal Grants ought not to be too large, and liberal: so his Royal Demands ought not to be too heavy, and pressing. If all were the Kings, how then could Ahab sin, in taking away Naboth's Vine-yard? This may be Jezabel's Title, or the Projectors Tenure; but a Princes Royal heart doth abhor such a claim, for indeed God ever established it. A good King doth love his Subjects too well, to tell them, that he would be a King of Bondmen, he is a base Subject, that will suffer his King to remain poor; and a King is too Noble, to think, that his chief Sovereignty is, to make his Subjects poor; Peasants may be so used, but Subjects every where, are not to be brought down so low, as to have no other vest, but a Canvas-suit. They are no good Courtiers which hold this Paradox, they rather seek their own lucre, than their Prince's lustre; they are fit to wait upon Dionysius the Tyrant, than a Gracious Prince; if they loved their Prince's Honour, as well as they do their own Intradoes, they would disdain to expose their Prince to obloquy, to satisfy their own greedy, gripple desires; but these are but the dregs; garbage, Lombard, excrements, sweep, vervin, of a Court; a worthy Courtier doth scorn to salute such, or to call them fellows; for he finds, that they are mere Horseleeches, Ferrets, Caterpillars, which thrust themselves into a Prince's Service, to serve their own Interests: whose Faith is Fortune, and their Grace Greatness; they have little in them of a right Christian, and nothing at all of a true Courtier; they would sell the King's Honour for their own advantage, and bring him into a general hatred, for their particular Accrument: they will stir him up to pluck the whole Kingdom, that they may get the Feathers, & to flay his Subjects like Beasts, that they may have the profit of their skins. A knowing King doth detest such, and an intelligent Courtier doth defy such; for both these see, that they are but born for themselves, that they tread inward, that they look not right forward, but are Goggle-eyed, looking only to their own Coffers, famelici, tri-parci, mere Flesh-flies, and Earthworms, Scandals to the King, and Stains to the splendid Courtier. What need have I of Mad men? so, what need hath a King of such Selfish men? No; a Prudent King doth prise them only, which advise him to maintain his People's Liberties, as well as his own Royalties. For a Prince is never more Glorious, then when he shines before the eyes of his People in the bright beams of gentle Usage, and moderate Taxes. He, that Ruleth over men must be just. 2 Sam. 23.3.  

Sueton.  Tiberius' the First would have the sheep to be shorn, but not skinned; 
Euagr.  Tiberius the Second liked not Tribute, which was gathered with the Sobs of the people; 
Lamprid.  Alexander Severus would not have his Subject's Estates Merchandised. And, indeed, every good Prince's Gold mines should chief lie in the hearts of his People. That is the best Treasure, which is sent into him, by the Messengers of his Subjects affections. The Fence of the People's Liberties is to be kept up, for, He that breaketh an Hedge, a serpent shall by't him. Stock up a Tree, and it will bear no more; but let it grow, and there will be yearly fruit. Imbargo Ships, and there is no Voyage to be expected; but let them go out freely, and there will be Seafare abundant: they will come sailing home into the Ports with Tonnage, and Poundage, beyond expression. Let the People have a moderate freedom, and the Prince hath an infinite Bank. A King is not to be straightened in Means, for that is the disgrace of the Nation; Means must not be wrested in, for that is the Groan of the Nation. He is the richest Prince, which doth desire no more Riches, than a thankful People is bound to part with, Therefore for a Prince to preserve his People's Rights; as it is his admired equity, so it is a branch of his Governing Knowledge.  
Thirdly, In causing a free Administration of Justice, for what is a Throne, but a Judgement-Seat? Yes, the nether Judicatory to the Tribunal of Christ Jesus. A King beareth not the Sword for nought, but he is to have vengeance on them, that do evil. Rom. 13.4. A King's Sword is as necessary, as his Crown. Judgement is to be executed in the Morning, and he, that is spoiled, is to be delivered out of the hands of the oppressor. Jer. 12.12. Judgement is to run down like water, and Righteousness like a mighty stream. Amos 5.24. It is better, that wicked men should hear ill in their Reputation, then that the King should hear ill for connivance, 
Plut.  as Philip told Harpalus. The Judge, and the Altar should be both alike; 
Aristot. 3. Rhet.  as Archytas said. 
Fulgos. lib. c. 8.  He is no good Praetor, which doth prefer a bad cause before he Laws. Wherefore is the Pruning-hook, but to cut of withered branches? wherefore is the Launcer, but to take away dead flesh? wherefore are not the Kites taken? and the Beasts of Prey hunted to death? why are common Barretours suffered to vex the Nation? why are impudent Concubines kept openly? why do just Heirs walk up and down the Streets in their filthy garments? why do Damnable Blades swear, as if there were neither Justice in the Land, nor God in Heaven? why do Cheaters, Magicians, Witches, false-Coyners false-Witnesses, Heretics, Blasphemers, and all manner of execrable sinners pollute the Land, defile the Church, reproach the very Name of a Saviour, and yet walk up and down the Streets, and are not questioned? are these no Guilts? or, is there no Punishment? Is there nothing which doth blind the eyes of the wise? have the Judges shaken their hands well from that, which hinders them from inflicting condign punishment? What uproars? and Gallio care not for them? Should these Foxes rest every night in their Burroughs, and not be digged out? Oh! seeing Judges are the King's Eyes, whereby he should spy out Offences; and his Lips, whereby he should speak to the Land; and his Hands, whereby he should chastise Transgressors: A King had need to arise in a Princely indignation, and dash these Eyes, buffet these Lips, and cramp these Hands. I read, 
Alexand. ab Alex lib. 3. c. 5.  that Darius crucified Sandaces for not executing Judgement; and, 
Valerius Max. lib. 6. cap. 4.  that Cambyses flayed Sisannes for pronouncing false Judgement; and, that a Saxon King hung up Judges by the scores, for neglecting Judgement. If some Judges had been so served, what a fatal Doom would there have been? Oh! how many corrupt Humours do there abound, because this good Physic is not administered? Because sentence against an evildoer is not executed speedily; therefore the hearts of the children of men are fully set to do evil; Ecc. 8.11. Are Judges in the King's stead? then, why do they not measure out Justice the Kings without Partiality, or Corruption? A wise King scattereth the wicked, & causeth the Wheel to turn over them, Prov. 20.26. If the Judges will not be so honest, as to turn the Wheel, the King should be so wise, as to make them wheel out of their places, or to cause them to suffer that wheel, that others should have endured. Pity it is, that a Virtuous Prince, and his whole Kingdom. should be put upon the hazard of ruin, because of wicked men's Impunity: Is he freed of sin himself? and will his Judges make him a partaker of other men's sins? Are not these faithful, trusty Judges? The King therefore to free his Person, Conscience, and Nation, had need to take strict care, that the edge of his Justice may be felt in Malefactour's sides, and this is a a part of his Knowledge.  
Fourthly, In advancing the Welfare of the Nation. For the Kingdom is his Mansion; and will not every one beautify his own Mansion? It is his Spouse; and will not every one deck his own Spouse? When the Righteous are in Authority, the People rejoice; Prov. 29.2. A Righteous King makes a joyous People; his love maketh every Heartstring leap, and his Knowledge doth send Mirth into the farthest part of the Nation; he is so exact in Government, that far, and nigh, they find the blessing of his prudent managing of Affairs; for he doth not study so much his own Greatness, as the Greatness of his People; not to make himself high, as his Land happy. That, as in Asah's days it is said, they built, and prospered; 2 Chron. 14.7. and in Hezekiah's days it is said, that God blessed the people, and there was abundance, 2 Chron. 31.10. so, in a good Prince's days, there is nothing, but plenty, and prosperity to be seen; for he doth not, as Isocrates saith, 
Isoc. in Helena.  impose labours upon the people, and enjoy delights himself; but he would have his people have reciprocal Pleasures with him; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Homer saith of Atreus, 
Homer. Il. 2.  a a man, that hath a divided Mind, to take care of every particular man's welfare; he doth account Government to be rem populi, non svam, The People's business not his own, 
Platina.  as good Adrian was wont to say. Whatsoever a rent-Scate he doth come to, he doth desire to be styled with Justinian; 
Sigon. lib. 20. Imper. Occident.  Veteris gloriae Instaurator eximius, The famous Restorer of the ancient Glory. He would have all Arts to flourish, and Callings to prosper, the Wagons to trace the Land, and the Ships to furrow the Seas, he Granaries to be filled, the Warehouses to be furnished, the Magazines to be stored, that people might talk of nothing, but Free-Trade, and vast Gains, heaping up Silver as Dust, and Gold as the Stones of the street. As a roaring Lion, and an hungry Bear, so is a wicked Ruler over the People; Prov. 28. ●5. ●ut as Fostering Father, and a Nursing Mother, so is a good Ruler over the People; for since this Prince came into the Land, what Felicity hath entered with him? Since he mounted the Throne, how have we mounted to admiration? We had nothing but Wants, and Wastes, Penury, and Scarcity; but now our Prosperity is risen like the Flood, we build our Nests in the Stars: for see our Plenty, behold our abundance. Who ever thought to have seen such Happy days? Who could have expected such a Return of Blessings Our Phoenix is arisen out of her Ashes; our wasted Country is become again like Eden, The Garden of God: Oh, praised be God Oh, honoured be the Prince! So that a Land might be in-laied with Riches, and enameled with Wealth: a good King makes it the Achme of his Ruling Art, and Governing Knowledge, to advance the welfare of the Nation.  
Thus then, at last, ye have seen a complete King, who it is, that wears the right Crown of Honour, and sways the true Sceptre of Majesty in a Nation; even He, which hath these two Imperial Perfections in Him, Understanding for Heavenly Things, and Knowledge for Temporal Things; But by a Man of Understanding, and Knowledge.    

The State thereof.  
Now let us come to the Patient; that is to have the benefit of this Physic, The State; The State thereof, that is, the whole Commonwealth. From hence observe, that a Prudent Prince is a General Blessing. For the Root of the Righteous giveth Fruit; Prov. 12.12. It hath not only Sap to flourish itself, but Fruit to feed others; that is, many shall taste of the benefit of such an one's Government; for, is the Royal Family only raised by a Wise, and just Prince's coming to His Throne? No, Justice ●…dteth the Nation; Prov. 14.34. A whole Nation is exalted, when such an one is exalted; for, such a Governor being set in Authority, He is as the Sun, which doth give Light, and Splendour, to all within His Dominions. Under His Shadow were we preserved; Lam. 4.20. Preservation, and Prosperity, do reach to all that are under the Shadow of His Sovereignty. For, as when the Wicked are in Authority, the People do sigh; so when the Righteous are in Authority, the People do rejoice; Prov. 29.2. a general Joy is spread through the whole Nation; for, not only the King himself shall be happy, but the Kingdom shall share with Him in Felicity. Jacob shall take Root, and Israel shall Blossom, and Bud, and fill the Face of the Earth with Fruit; Es. 27.6. The Reign of Solomon the Wise made all the People joyful, and glad of heart, for all the goodness, which the Lord had done; 1 King, 8. ●6. Yea, not only He himself was in safety, and welfare; but Judah and Israel dwelled without fear, every man under his Vine, and Figtree, from Dan to Beershebah; 1 King. 4.25. So that a Prudent Prince is to His People a Fortunate Prince, the whole STATE fares the better for Him: His Virtues purify his own Heart, and bless a Nation. 
Aug. lib. 1. Confess. cap. 11.  Nescit virtus mensuram, sed vult Cumulare. Virtue doth know no measure, but it heaps up Welfare. This is the Latitude of success, that doth come by a good Prince's Reign. The best Omen to a State, is to have such an one placed in Authority; for what can a People desire more, then to be generally happy? 
Liv. Decad. 4. lib. 6.  Communis utilitas est societatis maximum vinculum. Common Profit is the greatest Bond of Society. 
Raul. in 4. Serm.  Parva vasa contemnuntur. Little empty Vessels, which hold but a small quantity are contemned; but every one love those Vessels, which are brimful of State-Privileges. A good King doth desire to exceed all his Predecessors, in Princely Favours, and to write a fairer Hand, than all his Predecessors, in Royal Bounty. Thus He doth sign His Grants; or, if ye will, this is his Court-Hand. He would have none to match him in these Throne-Characters, as Philip told Philo the Theban, 
Plut. Apoph.  Nunquam beneficiis victus fuissem, I never knew myself overcome in Benefits. Taxiles, the King of India, thought this to be a Prince's Emulation, and Ambition to outvie all his Fellow-Rulers in Courtesy. 
Q. Curtius.  Si sis me inferior, accipe beneficium; Si sis me superior, red beneficium. If thou beest Inferior to me, take a benefit; if thou beest Superior to me, bestow a benefit. As if Superiors must be beneficial with an Eminency; for this is to imitate God, who being the Objective Perfection of all, he doth account them to come nighest to him, who do give the most complete Perfection, or to the most; that being the truest good, which is most communicative, where there is not only the greatest inherence of Goodness, but the most influence.  
He is the Conspicuous Prince, which is a Derivative Prince, which doth not keep all his Perfections to himself, but his People have them by Redundancy: That King doth make good his Institution; for wherefore is a King Ordained, but, in common bonum, for the common good. These worthy Rulers, therefore, have their Authority reach as far as their Dominion; and the Fruits of their Prudence, as the Extents of their Dominions. They are National Triumphs, Commonwealth Rhapsodies; the effect of their prudent Government doth gladden a whole State. But by a man of Understanding, and Knowledge the state thereof.  

Application.  
I. First, this doth show, That that Kingdom is stripped of her Ornaments, which is deprived of the State thereof. For what is a Kingdom without State? when it doth want either Power to defend itself; or free execution of Justice for every one to enjoy his Propriety; or degrees of Honour, to make a distinction betwixt Noble, and Ignoble; or liberty of Traffic, whereby the Wealth, and Dignity of a Nation might be preserved? No, a Kingdom, thus abased, is like unto a Vessel, wherein is no pleasure; Jer. 48.38. like an Oak, whose Leaf fadeth; Es. 2.30. like a Lamp put out in obscure darkness; Prov. 20.20. like choice Beauties, which have Dung spread upon their Faces; Mal. 2. ●. Such are said to have their Horn cut off, their Heels made bare, broken from being a People, the Worm is spread upon them, and the Line of Confusion stretched over them; 
Athen. Deonis. lib. 6. cap. 7.  they are like the Chians, which once lived in all manner of Liberty; and afterwards had their Hands bound by their own Servants. There is nothing of Honour in that Nation: but there is only the Bran, Parings, Fragments, Cinders, Snuffs, Tatters, Fins, and Skins of their former Dignity.  
And were not we lately brought unto this disaster? Was not this all the Glory of the Nation? Were not our hands bound by our own Countrymen, and by many the meanest, and contemptiblest of the Nation? Were we secure in the safest place of the Land? No: we were much like Aristotle, 
Plut.  who durst not stay at Athens; lest they, which had killed Socrates, should kill him also?  
What Stump of the English Glory were there then to be seen? No: we were much like the State of Rome; 
Sigon. lib. 14. Occid. Imp.  that, when Odoacer had conquered Augustulus, it is said, that All Imperial Dignity ceased.  
What Power had we to defend ourselves; when we were so disarmed, that we had not a Weapon to preserve our Lives; but were in danger to have our Throats cut by every braving Enemy?  
What free execution of Justice was there, when the Tribunals were filled with such Judges; that there was little Right to be had, but for the Saints of the Cause?  
What Degrees of Honour were there; when every Mechanic would insult upon a Noble; as if he were the better Peer?  
What Liberty of Traffic; when Artificers were driven to those Exigents, that they were ready to turn Vagabonds? Not a Meeting there could be; but it was suspected to be a Conspiracy: Not a Conference, but a Spy was at hand to take Notes of the Discourse. Those, which were not slain in the Field, were thrust into Gaols. The Land, after it was Plundered, in despite of all Articles, Covenants, and an Act of Oblivion, was Decimated.  
Was not the best Cap of Maintenance a Steel-Bonnet? and the best Robe of Honour a Buffcoat?  
What was there to be seen in the Nation, but Warrants, and Examinations, Committees, and High-Courts of Justice, Chains, and Gibbets? Friends durst scarcely salute one another. Every one was amazed at his Neighbour.  
We durst not complain openly of our Oppressions: No, we were so daunted; that, like the enslaved Subjects of Dionysius the Tyrant, we durst scarcely groan concerning them. Our Birthrights were taken away: and yet we were commanded to reckon from the first Year of The English Liberty restored.  
We were Slaves, and yet we must call ourselves the Freeborn People of England. Nothing but Schisms, and Heresies in the Church; and yet we must style ourselves the most Refined, and Reformed Protestants.  
Nothing, but Designs to ruin Churches, and Universities, and to Sequester, and Silence the most accomplished Teachers of the Land: and yet people must be taught to cry up this Age, as the Blessed Season for the Propagation of the GOSPEL.  
Oh! sorrows, that We might yet feel with Convulsion-Fits! Oh! miseries, that We might yet think on with an Agony!  
Where was then the Majesty of the NATION? Where was the STATE? No: This was rather a Stitch, than State; a Fate, than a State.  
Oh! Sin not against GOD, to drive him once more to take down the Rod. Revive not your old Errors; lest ye renew your old Judgements.  
Consider what Corruptions ye have mortified, what Abominations ye have taken away from the sight of GOD's jealous Eyes.  
Recount, with yourselves, whether the late Potion hath throughly purged you, whether it hath cleansed your Members from Uncleanness, your Throats from Riots, your Lips from Blasphemies, your Hands from  Gains: If ye be as Criminal, as ye were, ye may be as wretched, as ye were; and where will then be the Fame, and Felicity of this Nation? No: Ye will be a Terror to yourselves, and a Prodigy to Beholders.  
What Joy shall ye have to open a Door; when ye shall see nothing, but variety of ruths in the Land? Or, to walk up and down the Nation; when ye shall behold nothing, but Aching Hearts, Watery Eyes, Wring Hands, and Dropping Wounds. Then are ye happy; when ye do serve GOD, that GOD may so bless you, that ye may have not only your Native Country; but your Native Rights: when there is a Nation, and the State of the Nation. The State thereof is the Glory thereof. But by a Man of Understanding, and Knowledge, the State thereof.  
II. Secondly, This doth serve to Exhort all persons to be Men of public Spirits, to be for the State. For, is there a State, and shall we not advance the State? Yes: or else how are we Members of this Commonwealth?  
It had been no matter, if such Stateless Natives had died under the Roofs, where they were born: or the Families, where they took their first Breath, had been their Castles; where they might have been perpetually immured. For, pity it is, that they should ever walk abroad, which know nothing, but their own Thresholds; or, that they should gain a Mite in the World, which wedge up all to their own Interests.  
Men, that are Lovers of themselves, aught to have all others Strangers to them: they should not have an Heart, but their own, to affect them. Let them be dear to themselves; but a contempt to all others, whom they do not tender. Let them not have an Eye to look upon them with delight; which doth not look abroad to behold others in misery, with compassion: nor an Hand to help them; whose hands do provide only for their own Necessities, or to promote their own Greatness. It had been but a just Judgement, if these had been born one-eyed, or lefthanded.  
In all Calamities who shall sympathize with them, which had such straight Bowels to others wants? Or, who shall bear them Company to their Funerals with Honour; who, whilst they lived, never regarded any thing, but their own Potency. Their Skins at last might rot amongst their Beasts, or they might be buried in their own Dung.  
Let their own Wives only weep for them; for, for them they sweat out all their strength: or their own Children only nail them down in their Coffins; for, for them they kept the Keys of their Coffers.  
I know, that he is worse than an Infidel, which doth not provide for his own; but he, which doth but only provide for his own, hath many an Infidel, which doth far exceed him.  

Athen. lib. 12. cap. 15.  Cimon, the Athenian, who, as Gorgias said of him, got Money only to use it well, was wont to carry whole Sacks full of Money into the open Streets for public Uses.  

Fulgos lib 4. cap. 8.  Tullus Hostilius dedicated a great part of his Fields, which his Predecessors had reserved for their private Advantage, to the benefit of the Distressed.  

Cuspin. Plut in Valer. Pon. De liber. cap. 42.  Nerva, at one time, distributed an Hundred and Fifty Thousand pieces of Silver for the general Good.  
Porsenna, the King of Hetruria, gave away so much Treasure, at once, to the Romans, that the Memory of that Bounty was preserved in Graven Tables, under the honourable Name of The Goods of Porsenna.  
Antoninus, surnamed Pius, was wont to give away whole Provinces upon such occasions.  

Plut. in Pericle.  What magnificent Structures did Pericles build for the Athenians? 
Id. in Graccho.  Caius Grachus for the Romans?  
Photion was so addicted to the Common-good, that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Profitable; and Ptolemy, Euergetes, the Benefactor; and Valerius, Publicola, the Commonwealthsman's.  
Where then are any self-breasted Brethren, which are Politic, but not for the Body-politique? For Wealth, but not for the Commonwealth? For Estate, but not for the State?  
These men know no Liberality, but to their own Progeny; nor any Magnificence, but to leave vast Patrimonies to their Children.  
They set up no Monuments, whilst they are living, nor leave any behind them, when they are dead: no, not so much, as to have a Stone to bear any remembrance of them, but a Grave-stone; neither Church, nor State, do receive any Largesses from them.  

Cyprian.  Do not these men tread close? Are they not the Incubi, which lie heavy upon their Estates? They think so little upon their Souls, that they do forget their Fames; and mind Eternity so little, that they do neglect their Memory. who shall praise them, for what have they done that is laudable? who shall prise them, for what have they done that is eminent? no, let them live in the world as Churls, and be turned out of the world as Niggard's. Is it not pity but that these should be born in a State, and enjoy the privileges of a State? what, to suck at the breasts of it, and to die indebted to their Nurse? could any moral man thus shake hands with his Country at the parting? or any religious man thus take his leave of a State? who is the Patriot? who is the true gospeler, but he that thinks of those things that pertain to love, and are of good report? Phil. 4.8. Job was a true worthy, and he was as one which did comfort the Mourners. Job. 29 25. Nehemiah was both a true Patriot, and a true Church-son, and he built the walls of Jerusalem, and he maintained an hundred and fifty of the Jews, and Rulers at his Table. Nehem. 5.16,17. Mordecai was his equal both in charity and piety, and it is recorded of him that he spoke peace to all his seed, and procured the wealth of his people. Ester 10 3. Oh therefore hoard not up all to yourselves, but have a State purse; lay not up treasures; but lay out treasures; make not gold your hope, but make gold your Almoner; spare not more than is fit, but give what is fit; seek not great things for yourselves, but seek great things for your honour; If there doth come no good by all your riches, but only the looking on them with your eyes; bestow something out of your Estates which may be looked on with admiration, and your neverdying renown. Remember that there are not only your families to be regarded; but the Nation; not your posterities, but the Public. A Prudent King doth not only look to his Court, but the Kingdom; not only heal the maladies of his Palace royal, but the State; For by a man of understanding, and knowledge the STATE thereof is made happy.  
Thirdly, this doth serve to show what an invaluable blessing a Prudent Prince is, he doth make a whole State happy; his Princely eye doth look through his whole Region, his Royal hand is stretched out to the utmost extent of his Territories; he doth come with signal favours, and he doth present his people with regnal benedictions; if his Subjects do know how to obey, he doth know how to cherish; if they do know how to be Liegemen, he doth know how to be a King. Here is the Mannah, which doth feed all the Camp, and the Alabaster box of precious Spikenard, which doth fill with the sweet savour of it, the whole house where it is opened. As excellent Majesty is added to him. Dan. 4.36. so excellent magnificence doth flow from him; as the land is the land of his dominion. 2 Chron. 8.6. so it is the land of his beneficence. To be a general aid, this he doth esteem his royalty; to benefit all, this he doth account as his high Prerogative. For this Pyrrhus was styled by his people Aquila, the Eagle, 
Plutarch.  because with a quick eye he looked through all his Regions; 
Alexander l. 2. c. 11.  and Artaxerxes was called Mnemon, because he was mindful of all his Subjects wants; 
Marmeus l. 11. Hist. Rer.  and Alphonsus the 10th of Arragon was named Largus, for his large and liberal affection to all them within his Dominions; yea, how many Princes else were honoured with the illustrious Titles of Fundatores; the Founders of the people's happiness, and Liberatores, the Deliverers of them from slavery, and Conservatores, the preservers of their freedoms? yea, they knew not how to abound enough to them in exultations, and exaltations, approbations, and acclamations, trances, and triumphs; they hung up Tablets, and built Statues to them; that what their mind, and memories could not perpetuate, their Marbles, and Monuments might. Oh, they held themselves infinitely advanced, generally blessed by them. And indeed what are good Princes but storehouses, where a whole Nation may have supply? and Conduits, where a State in general may fill its Pitchers? here is the pool of Bethesdah, which healed all sick of Diseases, which when the Angel stirs the waters will step into it. A good King doth give a public call to all the people of the land, wishing them to resort to him, and they shall be favoured, and fostered. Come Nobles; (saith he) come Bishops, come Judges, come Merchants, come Prisoners, come Enemies, and ye shall find my beneficent Nature.  
1. Come Nobles, ye which have been brought up in Scarlet, and yet have embraced the Dunghill; ye which are of Honourable houses, and yet the Other-house had put you down; which have been men of renown, and yet Abjects have confronted you; which are Nobles by birth, and yet the children of base men, viler than the earth, which one would have disdeigned to set with the dogs of his flock, have insulted over you, which are Lords; and servants of servants have striven to be your Masters, which are to be the great Judges of the land to punish Malefactors, and yet have been handled as if ye had been found amongst Thiefs, and been the grand Delinquents of the times; which are to be the great Council of the Kingdom, but have been used, as if ye had not been fit to be Clerks of the Council; not to be the little finger of a Parliament, but have been unhoused, and could find no place to sit in, unless ye would step down into an house of Commons. Oh, it doth pity me (saith such a King) to think how long ye have been obscured, and lived rather like Cloister-men, than Noblemen. Come ye, and ye shall find that ye have a King, that will seek you out, and take you up; ye shall be no longer the Scorn, and Mockage of the vulgar. If ye know your Fountain of honour, the spring is not yet dried up, as ye were created by a Prince, so by a Prince shall ye be confirmed; ye are the Mighty of the Land, 2 Kings 24.15. and ye shall be as Mighty, as ever were any of your Progenitors, without an Herald at Arms. I will preserve to you your Scutcheons, and Pedigrees: I will re-establish you in your pristine honours, and dignities, and restore unto you PEEREAGE.  
2. Secondly, come Bishops, ye which have the Consecration of the Lord upon your Foreheads, which are Stars in the right hand of God; which have an Apostolical institution, and an Apostolical succession; which are the Advocates of faith, the Champions of truth; and the Bulwarks, and Buttresses of the Protestant Church; whose learned Treatises are your own fame, the Schismatics envy, and the Jesuits tortures; whose prudent, mild, and fatherly Government, (though the best discipline upon earth cannot be free from scandals, and exceptions, by them, which would not in all things govern half so well) hath been the Delight of judicious Princes, the satisfaction of well-principled Nobles, and more acceptable to the people in general, and to Dissenters in particular, than the coercive power of a more rigid party; Oh ye which have the key of knowledge, and the key of jurisdiction, to whom belong the Pastoral staff, the stole and the chair. Oh it doth grieve me (saith such a Prince) that ye which have had such a Primitive calling, and been reverenced by all Antiquity; and been entertained with such an high and honourable reception; wheresoever Monarchical government hath been settled, that of late to the contempt of Apostolical Ordination, the scorn of Ecclesiastical usage, the shame of the Reformed Churches, and the Inlet of heresy and blasphemy, have been so declined, decried, despised, defamed, and even defaced; and that because some would have you more than men, and some have voiced you forth to be but trivial men, and some have made you the worst of men; well, I find that the most Orthodox Fathers, the Holy Apostles, and our Blessed Saviour met with as base aspersions, and as cursed language; therefore these things do not move me; your calling is just, the Orders are faultless, I cannot expect you to be Angels, it is well that I find you for the general to be the wifest, and the best of Men. Therefore gather together, ye are not utterly a lost calling, your King knew the worth of you, and the Church feels the want of you: I will therefore put your crosier again into your hands, invest you in your ancient Robe, and establish you in your Prelacy.  
4 Come Judges, ye which have Benches to exercise judicature in, and are the Oracles of the land to determine the great difficulties of right; which sit by the King's Writ, and do represent the King's person; that as in him is the Portion of the Lawgiver, so there is in you the Portion of the Sence-givers; for though ye be not Lawmakers, yet ye are Law-Remembrancers; the Text is not yours, but the Commentary is yours; for what are ye but the great Interpreters of the mysteries of Statutes and Usages? Yea the great Antiquaries of Records, and Customs? Ye have eyes so clear, that ye can see as far as the Conquest, and can Spy out the motions of Government in the Saxon Heptarchy; yea, that find out the balance of the Roman justice, nay perhaps, if need were, could glance at Brutus' groundsel, and settle the Land upon the first Fundamental Constitutions; which are versed in such ancient Memorials, as if ye could raise the dead, or make wasted ashes to speak again; ye can tell the world of Estovers, Escuage, Cornage, Trover, Quarentine, Misnomer, Abatement de brief, Abbeyance, Burgbote, Conders, Corrodie, Arrrain, Dogger, Doggedraw, Fledwit, Formedon, guarantee, Coteerwit, Deforsour, Couthleulagh, Essoine, Embrason, Withernam, and other great Enigmas of the Law.  
Oh, high is your power, great is your judgement, weighty is your charge, expedient is the exercise of your authority; for ye are the Cabinets of the Law's jewels, the Vials to receive the Distilled judgements of the Ancients, the Shrines to keep enbalmed precedents; ye are entrusted with the Plaints, and Pleas, Liberties, and live of the people. Oh than that of late ye have been driven from your Tribunals, and new grasses set in your stead, many of them men of obscure names, & some of obscure qualification, not known to their own tribe, much less famed through the Land for eminency of endowments, and yet these men who had in them more ambition, than knowledge, and haughtiness, than conscience, to side with a Party and to work the feat of Designs, were countenanced, and commissioned to supply the places of such accomplished grave Sages, as yourselves; whereby justice was Sphinx, and the Law a Labyrinth, there being little else in the time of their judging, but severity to the innocent, and indemnity to the guilty, judgement being turned into gall, and the fruit of righteousness into wormwood, the foot of pride had her privileged tread, a snare was laid upon Mizpeh; the righteous were sold for Silver, and the poor for shoes, the whole land cried out of injury, and violence, the Fishers fished, and the Hunters hunted, the diseased of the flock were thrust at with thigh and shoulder, and pushed with horns, the wicked devoured the man more righteous than himself, the wine of the condemned was drunk in the house of God; and all this misery, because the judges were as the Evening Wolves. Oh sad times to think on, that violence was so predominant, and justice so long fallen in the streets. It is time therefore to seek up our lost Gold, to repair our shivered pillars, to scour up our armour of proof. Oh therefore ye renowned Fathers of the Law, ye have been a long time wanting to the Nation. The King (saith such a King) the Nobles, the Church, the Universities, the Citizen, the Tradesman, the Landman, the Seaman do call for you, therefore ye shall no longer remain like dislocated members, Diamonds shaken out of the ring, disgraced, displaced, no, your commissions are renewed, your Seats are empty to entertain you, ye shall appear in your Robes again, THE JUDGES SHALL BE RESTORED AS AT THE FIRST.  
Come Merchants, ye which were once the Lands Magazine, the King's Burse, whose trades were better unto you then fee-farmes, whose shops could buy out many Manors, whose brains maintained you better than the heritage's of your elder brethren, whose arts advanced you with more speed, and to a greater height, than all the Liberal Sciences; Men not only of ingenious inventions, but Heroic attempts; what would not resolute Merchants undertake? They feared neither Seas, nor Tempest, Rocks, nor Shelves, straits, nor vast Ocean, Hurricanes, nor Tornadoes, the Frozen, nor the torrid Zone, the Barbarous Continents nor Malignant influences; they were contented to make Ships their Houses of State, and Cabins their si●led Parlours, who for many months had fresh air enough, but little fresh meat; which had the sight of many bright Stars, but of few gorgeous buildings; which carried their precious coin along with them, but lest their precious Pearls (their Wives, and children) behind them; which have longed oftentimes as much to see land, as the Mother which bore them, and to sail into a Port, as to step up into a Councel-chamber, and all this to search all lands for commodities, and to purchase the rarities of the World; whereby in a short time they grew up to that height, that their Stature could not be taken, they exceeded all the ingenious and industrious of the land by many Cubits; and their estates were no more vast, than their actions were noble. I do not say, who built, and feasted, burnished, and furnished more than the Merchant? but who relieved more Orphans, redeemed more Captives, founded more Hospitals, Schools, Churches, than the Generous, and Magnificent Merchant? The Merchant was one of the great Splendours, and Mirrors of the Nation. But alas, of late, how was Merchandise fallen into a Consumption, her lungs wasted, her breath corrupt, her cheeks sunk, her vitals even spent a Macies, a tabes, a pining disease ran through her, whole body, for it was so sucked with Taxes, and Excise, bad debtors, and sad losses, that the merchant was even turning Bankrupt. But shall such a famous Comforter of the Nation now die of Melancholy? No, Merchant (saith such a King) lift up thy head, thy Prudent Prince knows how useful thou art to the land, therefore he doth bid thee be of good cheer, thy Harpies are flown away, thy Fiends are dispossessed, bring out thy wares, for thy Customers come thronging. Rig out thy Ships, for the Seas are open, thy Bills of Lading, and Envoyes, and Churmarties, and letters of credit, Rescounters, Parecer, averidge, Policy, Barratry, Betcommary, Wager, Renuntiation, Laws of Old, or Staple Laws. Procurations will be of use again; buy what thou canst, there will be a quick return; stock but thyself with commodities, and thy goods shall not lie Motheaten by thee; thy King saith unto thee, that there shall be a free trade: Merchandise shall flourish, again,  
Fifthly, come Prisoners, ye which if ye would not comply, must be committed; if ye could not yield to Orders, ye must yield to the Keykeeper; if ye would not help a Free State, must lie bound in Fetters; if ye would not part with your revenues for the present power, will be overpowred; ye must discontinues from your heritage's, Jer. 17.4. Yea, remember the doom of the times, either partake, or take him to you Jailor; either cast in your lot; or cast him into the hole. Oh how many of you for preserving conscience towards God, and fidelity to your Prince, that your names might not be blemished, nor your professions scandalled nor your posterities branded, have lost your livelyhoods, and liberties, and been enthralled like Captives taken in war, which did endure all the rage of merciless Furies, rather than consent to such Jesuitical, and Diabolical designs? But oh, shall ye always be warded up in those Little eases? Is there no jayle-delivery to be expected? yes, the sorrowful sighing of the Prisoners hath been heard afar off, the noise of your chains hath rattled in your King's ears; he doth commiserate all his suffering subjects, but every heartstring in him doth ache to think of his distressed Prisoners. They are their Malignants, but his Loyal Subjects; their Traitors, but his True-men, and therefore shall not these be tender unto him? Yes, the ruining of men's estates doth grieve him, but hazarding of men's lives doth pierce him to the quick. Oh ye prisoners, therefore (saith such a King) think not yourselves forgotten, your names are penned down there is a Record kept of all your suffering; your King doth speak to you through the keyhole, and doth promise you, that he will make the gates of Iron, and Brass fly opon for your sakes, saying, Come forth prisoners, (ye have been Prisoners,) ye shall be Courtiers, ye have worn chains of Iron, I will change them into chains of Gold; ye have been upon hot service for Me, ye have waged a fierce battle for my sake, ye have been ready to die for Me, and by the worst of Deaths, not killed with the Sword, but the Axe. Well, ye are Soldiers too, Champions of prowess, ye have fought a pitched battle for me in the field of obloquy, and might have left your precious blood dropping out upon the top of the Hill. Martial Worthies, I account you my Heroes, ye have outlived the fate of the day, ye shall have your Salary, step to Court, and there ye shall find your Princely Paymaster. Prisoners shall be released, and recompensed.  
6. Sixthly, Come Enemies; who can cast an eye on such? I can look cheerfully upon you; who can exchange a word with such? I can salute you; who can affect such? I have a breast: for you; Who hath a hand for such? I have arms to embrace you; Ye have been Enemies, your enmity was apparent, ye denied my Title, defied my Name, deprived me of my Revenue, slandered my Actions, took up Arms against me, and would have taken away my life; ye Beheaded the Father, and said ye would have whipped the Son to death; and if your hands had been as long as your tongues I had been cut short enough, ye would have been real Enemies, and made good your words to a title. Now who can pardon such Enemies? I can pass an Act of Indemnity to them. Ye are Enemies, but ye have met with a mericfull Enemy, one that doth not desire to be an Enemy, one that will not be an Enemy. Cannot I raze out of my breast all these injuries, and indignities? Yes, I have a Princely heart of mine own, and ye shall find the Princely operations of it; Your design doth not exceed my Patience, nor your malice my Prudence; Ye expelled me: but I will not banish you; Ye would have unkinged Me, but I will not unman you: if ye know how to forsake your errors, I know how to forgive them; If ye will but be peaceable, I am not implacable; I would win you by clemency, I would reclaim you by Prudence; ye have been my bloodthirsty Enemies, but I have not a bloodthirsty thought against you: I will not spill your blood, and my heart would bleed, if ye should spill it yourselves What mercy should I have found at your hands, if I had fallen into your power? What but mercy shall ye find at my hands, now ye are in my power? Ye which have been barely my Enemies, I am no Enemy unto you; A man of fury and indignation would destroy you all, but a man of Understanding and Knowledge will preserve you all; ye cannot have more guilt, than I have kindness; nor more crime than I have compassion. If ye can but repent for what ye have done, it shall never repent me, that I have saved the lives of my penitent Enemies. It is baseness to reproach a Reformed man for any of his former sins, though never so grievous: who will reproach Zacheus for his extortion, or Saint Paul for his persecution, after their conversion? Must contrite Sinners thus be treated, and not contrite Enemies? Yes, my Humanity, and my Christianity teach me how to relent, and to express myself indulgent, and to feel an obliterating heart towards my converted Enemies. A Gracious Prince doth not know how to revive former grievances, or to call you Enemies: your Prudent prince knows not how to feel the sting of ill turns, or to seek revenge for them. See how I would gain your hearts by meekness, and break, or melt your hearts with Prudence. If ye can but say it was an irreligious attempt, I have Religion enough to bury it; if ye can but say, it was a Jesuitical parallel, I have a Protestant heart to pardon it. Give Me but My own, and I give you your lives: give me but your knees, and I give you your necks. At what price went necks formerly? the price is much fallen. Though perhaps I could not have bought my neck of you for millions, yet ye may have your necks of Me under the price of a Sowze, or a Liver, even for the ask, even without ask, for I offer you them, if you will give Me but calm tongues, and cordial affections. Return to your duty, and your Prince doth return to you in favour; be not ye Malcontents, and I am pacified. Can you imagine lower terms for redintegration of affection? Was there ever Prince so highly provoked, so easily reconciled? What would ye have? Ye have my pacified Countenance, and if that doth not satisfy you, ye have my Act of Pacification. Ye are invincible Enemies, if ye will not believe Me; ye are intractable, inveterate Enemies, if ye do not bless Me; Are ye not yet used like Natives? What would my Countrymen have? am I not yet kind enough? can ye wish me to be more amicable? Ye have my heart, and ye have my hand; my Princely favour is both signified, and signed; it is to be feared, that your many Princes used slippery arts with you, and were men of no fidelity, that your true Prince's word doth carry so little credit with it; for what do ye still doubt Me, and suspect me? shall there never be an end of fears, and jealousies? am I yet too sparing in expressions? how should I persuade you, that my lips are the true Ambassadors of my heart. Indeed some think, that I have something forgot my Mothe-tongue, that I cannot speak readily French; but did not my Father, think you, teach me to speak his country language? else why do ye complain of the Idiom? Have I not spoken plain English? If I have, why do ye not understand me? Why do ye not say that ye can require no more for plenary satisfaction? Why have you still panic fears, that for all your Princes candid, and liquid unbreasting of himself, ye say, or can say, that here is no quiet corner, this Land must not be taken up for our safe resting place? Why not? What troubles you? are your hearts working? are your feet stirring? will ye shun the sight of your Prince? No, (saith such a King) fly not my presence, fly not out of the Nation; for except your own dreads chase you, who pursue you? except the Devil doth compel you to be gone, who doth eject you? no, keep your obedience, and keep your ground. Your King bids you iive in the Land, live in his eye, live till (as Augustus Caesar said of Pollio) ye become gray-headed under his mercy. What now then, nothing but proclaiming of Rebels, searching abroad for Taytours, committing to Dungeons, holding up hands at the bars of justice? Racking, and Gibbetings in the Reign of such a Prince? no, some wiser than other some. An hasty, precipitate Prince might do this, but a man of understanding, and knowledge hath no such spite, or rancour in him. There is not an hasty word heard, not a disturbing Messenger sent abroad, not a vindictive action appearing, but all in another accent. They which were his own Enemies are not so much as called Enemies, much less prosecuted as Enemies; except therefore they would have the Crown from his head, what would they have more from the head, and heart of such a Mild, Merciful Prince that wears the Crown? After intestine wars, and bloody encounters, what is the issue? There is a reconciliation, all Friends, a general Amnesty is past, the King, and his Enemies are at peace. There is not a man, which will hurt the King, there is not a man whom the King will harm; his Enemies will rather fall at his feet, then strike at his head: and the King is readier to shed tears, than blood. The King may rest in his Throne, and his Enemies may rest in their beds. Let them both rest, and let not all the Machiavilians in the land, all the Jesuits at Rome, all the Devils in Hell, be able to set them at variance. We have had a chargeable insurrection, a dismal war, a lasting, and wastng rent, but praised be the great overruling God; that he by an Heavenly providence hath brought in the right Heir, and by an Heavenly inspiration hath knit the hearts of three Kingdoms to acknowledge this Heir, that not only the King, and his faithful Subjects are met, but the King, and his fiercest Enemies are reconciled. Oh, vexation to the turbulent Politicians! Oh, torment to the State-troubling Jesuits! Oh, the mysteries of Gods secret actings! Oh, the miracles of his unsearchable wisdom. Consider, and confess, ponder, and publish, recount, and record, weigh, and wonder, sing for joy, and weep for joy. Ask now of the days that are past, since the day that God Created man upon earth: inquire from the one end of heaven to the other, if there came to pass such a great thing as this, or whether any such like thing hath been heard, Deut. 4.32. A King without the Land, and a single person voted never again to reign in the Land, and the whole Nation filled with Swordmen, Pikemen, and Spearmen, to fight it out to the last drop of blood, rather than the design should fall to the ground, and yet in the exiled condition of the King, and against the desperate Decrees of such an Illegal, Irregal, Depriving, Depraving, Deposing, Decrowning Party, coming through the midst of many, which had been ancient Enemies, not one lifting tongue, or weapon (that was generally known) either to oppose his entrance, or resist his right, God (to astonishment) hath brought the King into the Land, and brought him to his Throne, settled him, and settled his Enemies, and all things so miraculously ordered in Heaven, and so sweetly composed upon earth, that all differences are ended in accord, and all jars in embracements, that there are nothing but mutual, and reciprocal desires, and vows for one another's welfare. Oh mercy mever to be forgotten! Oh miracle never enough to be admired; they require a Trophy, they deserve an Hosannah, yea, a volley of Hymns to celebrate them. Thus can the providence of God settle a distracted Nation, thus can the prudence of a King pacify a displeased, distempered people, and turn Capital enmity by degrees into cordial unity. But to draw to a close, a King that can be thus good to his Enemies, to whom will he not be benign? I have shown you how many shall have a sense of his happy Government, and who may not have a share of it? Yes, expect it one, expect it every one. I say no more, but that a Prudent Prince is extensive in felicity, He is a blessing to a whole STATE. But by a man of understanding, and Knowledge, the STATE theref shall be prolonged.    

Now let us come to the lastingness of the Cure, shall be prolonged. From hence observe; that a prudent Prince doth set up a Stable Kingdom; not for a life, but for generations, 
His ego nec metus rerum, nec tempora pono. 
Virgil. 1. Aeneid.   There are neither measures, nor stints to be put to such things, wise men do not bury all their happiness with them, as if when they were dead their children must go seek for estates; no the Fathers shall enjoy it, 
Virgil ibid.,  Et nati natorum, & qui nascentur ab illis, their Sons shall inherit it, and their Son's Sons after them; so that they are happy in themselyes, and happy in their posterity, therefore is it said, that the root of the righteous shall not be moved, Prov, 12.3. Such leave a deep rooting, which long continuance of time can hardly pluck up. Might may gain riches for a season, but prudence doth bring in durable riches, Pro 8.18. This is not greatness for a glance, or glimpse, but for perpetual generations Gen. 9.12. or to the utmost bounds of the everlasting hills, Gen. 49.26. that as a wise man's name and blood shall remain in his posterity, so shall his felicity. Whatsoever doth carry no fastening with it, but is like unto a pin half driven home, yet this is a nail in a sure place, yea such a nail as a man may hang upon it all the glory of the Father's house, and of the Nephews, and of the posterity. Es 22,23 24. Quaeris Alcide parem? 
Seneca.  dost look for any Champion like to Hercules? and dost thou look for any Founder like to the prudent man? no, he doth build for ages. The King that judgeth according to truth, (and he is the wisest Prince) his Throne shall be established for ever. Pro. 29.14. Was it not verified in David? Yes, God promised to make him a house, and when his days should be fulfilled, and he should sleep with his Fathers, God would set up his seed, which should come out of his loins, and the Kingdom should be established 2 Sam. 7.12. Was not this promise found true in the event? yes, though Judah had some Kings that were none of the best, yet for the first Founder's sake the Kingdom was a long time preserved, as it is manifest in the reign of Abiam, who was bad enough, yet for David's sake did the Lord his God give him a light in Jerusalem. 1 Kings 15 4. and the like is seen in Jehorams reign, who was desperately evil, for he not only walked in the sins of Israel, but took the Daughter of Ahab to wife, yet the Lord would not destroy Judah, for his servant David's sake, as he had promised to give him a light, and to his seed for ever. 2 Kings 8.19. yea no enemy for a long time could scale that City, which a wise man had built; for when Sennacherib came against it with force, and fury, and thought to have rifled it, and razed it, yet God bad Hezekiah be of good Comfort, saying that the King of Assyria should not enter that City, nor shoot an arrow against it, nor come before it with shield, nor cast a mount against it, but he should return the same way that he came, and should not enter the City, for I (saith the Lord) will defend this City to save it, for mine own sake, and for my servant David's sake. 2 Kings 19 32,33,34. So that here is a City set upon a true basis; what a prudent Prince hath built it remaineth, as it were, to perpetuity, that whereas other States have their hurls, and are shaken down, as if they were built upon a quicksand, for Kingdoms shall cease. Isai. 17.3. and shall be broken, and divided to the four winds of heaven, and shall not be for posterity. Dan. 11.4. and the Throne of Kingdoms shall be overthrown. Nah. 3.23. insomuch that there shall be neither royal Prince, nor royal City to be seen. For how is Sheshach taken? and the glory of the whole earth taken? Jer. 31.41. I will make Rabbah a dwelling place for Camels, and the Ammonites a Sheepcoat. Ezech. 25.5. Go ye over to Tharshish, howl ye that dwell in the Isles, is not this that your glorious City? her antiquity is of ancient days, but her own feet shall lead her far off to be a sojourner: Who hath decreed this against Tyrus that Crowneth men? whose Merchants are as Princes, and her Chapmen are the Nobles of the world? I the Lord of hosts have decreed it, to slain the pride of all glory, and to bring to contempt all them that be glorious in the earth. Es. 23.6,7,8,9. When Ephraim spoke, there was trembling, but Ephraim afterwards trembled, for he hath sinned in Baal, and is dead. Hos. 13.1. Hear this ye fat kine of Bashan, which are in the mountain of Samaria, which oppress the poor, and destroy the needy, and they say to their Masters, bring ye, and let us drink, The Lord of hosts hath sworn by his holiness, that lo the days shall come upon you, that he will take you away with thorns. and your posterity with Fishhoks, and ye shall go out of the breaches, every Cow forward; and ye shall cast yourselves out of the palace. Amos 4.1,2.3. Niniveh was counted an invincible place, but the gates of her rivers shall be opened, and her palaces shall melt, Huzzah the Queen shall be led away Captive, and her Maids shall lead her like Doves tabring upon their breasts. Though Niniveh be of old like a pool of water, yet they shall flee away: stand, stand, shall they cry, but none shall look back, spoil ye the silver, spoil ye the gold, for there is no end of store, & glory of all the pleasant vessels, but she is empty, and void, and waste, and the heart melteth, and the knees knook together, and sorrow is in all loins, and all faces gather blackness together. Nah. 2 6,7,8,9,10. Of Babylon it is said, that a cry of battle is as in a land of great destruction; how is the ha●…mer of the whole earth destroyed, and broken? how is Babel become d●…te, and waste? jer. 50.22,23. Yea thou shalt take up this Proverb against the King of Babel, and say, how hath the Oppressor ceased? and the golden City rested? The Lord hath broken the rod of the wicked, and the sceptres of the Rulers. Esai. 14.4,5. notwithstanding these be the strange mutations of Cities, States, & Kingdoms, that nothing is firm, and fixed, which power, and policy only hath reered up; and these ominous; and stupendious fates and disasters are met with where earthly glory hath been seen in her brightest fulgour; yet Prudence builds no such perishing collapsing structures; where King's reign by heirs, there is lasting riches. Prov. 8.18. those Governors which prudence authoriseth shall be planted in the mountain of God's inheritance, and his hands shall establish them, Exod 15.17. mark, these have an establishment go along with them, and shall have to them, and their successors, a demise of their government, as long as God sits Prince upon his mountain, be proprietary in his own inheritance, and hold his Crown-land; these are not only placed but planted there; not only estated, but established. Of such a King God saith, as he doth in Ps. 89.28,29. His mercy will I keep for him for evermore, and my Covenant shall stand fast with him, his seed also will I make to endure for ever, and his Throne as the days of heaven. Vespasian had two conspirators, which sought his life; he hearing of their pernicious intention, caused them to be apprehended, and not long after brought them upon an open stage, and putting two swords into their hands, bade them dispatch him; they being astonished at the extraordinary motion refused it: what saith Vespasian, have ye thus long plotted my death, and will ye not now kill me? Oh, give over such designs, for ye will never be Masters of your desires; do ye not manifestly discern how such wretched attempts will be frustrated? yes, videtis principatum fato dari, frustraque tentaturum facinus esse potiundispe. Ye see Principality is given by destiny, and it is but lost labour to undertake any horrid action with the hope to enjoy it, or to wrest the Principality to yourselves. Where God doth bless the government of a prudent Prince, it is in vain for all the Conspirators upon earth to seek to destroy it. It is in vain for any to fight against the Destinies, I mean to oppose God's decrees. Men may murmur mutiny, plot and project, but at last end with shame in all their undertake. Wisdom doth raise impregnable forts, A Prudent Prince doth cause a State to be prolonged. But by a man of understanding, and knowledge, the State thereof shall be prolonged.  

Application.  
1. FIrst this doth show, that present greatness is not the true greatness, but the happiness that doth continue; as here, the decaying State is not the right State, but the State that is prolonged. Who care for Actors, which have gay clothes upon their backs for a few hours? so who care for the said Momentany Mimics of Government? 
P●ut. in Solone  Croesus' asked Solon whether he did not hold him (being in the achme, the vertical of worldly greatness, and glory) the happiest man in the world; I cannot tell (saith Solon) yet what to think of thee, till I can see whether this grandeur will continue, and hold out; 
●urip.  for Ne Priamus hac aetate infaelix fuit, Priamus, that was at last the miserable King of Troy was not unhappy at thy age. Aspicite me, qui fui censpicuus mortalibus, praeclara peragens, at nunc una die me dejecit fortuna, sicut plumam. Look upon me, who was once cons icuous amongst mortal men, performing famous mous things, but now fortune hath blown me down like a Feather, said Amphytrion; 
Val. M. l. 6. c. 1.  Syphax that was once said to be Victor Victoriae, 
Id. ibid.  The Conqueror of Conquest, at last was cast into chains by Laelius Q. Cepio that was called Patronus Senatus, the Patron of the Senate, had at last his bowels torn out by the Hangman. Oh how many of these Glow-worms have we seen shine brightly for a time? How many of these Pageants have we beheld pass along the streets with pomp and glory for a season? for God, divers times, doth shine upon the counsel of the Ungodly, they rest in their houses, and flourish in their Palaces, they walk with stretched out necks, and puff at their Inferiors; they build their nests in the Stars, and wear pride like a chain about their necks. Oh how lofty are their eyes! and their eyelids are lifted up! But what is all this but as the brightness of a Falling-star, which doth shine so long as the unctuous matter doth continue, but then doth drop down in jelly? Worldly glory doth dazzle much for a while; but it is but fluid and transitory. How mad are we then that are apt to be enchanted with present greatness? How ready are we to magnify any sort of men which do thrust into Authority? by us they shall be accepted, extolled, and said to be Governors designed from Heaven to rule over us; they shall be crouched unto, and have all the flattering Titles that Time-serving Parasites can invent. Oh your Excellency, Oh your Serene Highness; these same Larves shall be taken for natural faces, these same Usurpers shall be cried up as lawful princes. But beware of this delusion, for may not the worst of men have the best of Fortunes. Yes, I myself have seen the wicked in great prosperity, Psal. 37.35. To them alone the land may be given, Job 15.19. Their eyes may start out with Fatness, and they may have Collops in their Flanks, Job. 19.27. But how long will this hold? nay how soon will it be gone? have they any more than a Lease of this greatness? can they convey it to their Heirs by free-deed? no, they have but their term, and when that is expired, the posterity hath scarce the rags of the Father's Robes. Away therefore with all mutable fading pomp; that is the true greatness that hath a permanency in it, as (here) that is the true State that is Prolonged. But by a man of Understanding and Knowledge, the State thereof shall be Prolonged.  
Secondly, this doth show that it is not in the power of man, To cut off the entail of States. The Government may be interrupted, but again renewed; for a while disturbed, but afterwards prolonged. Away then with them, that think they can shoot away Principalities out of the Gun-room, and blow down States with Votes, break Sceptres, and dash in pieces Crowns at pleasure; Monarchy (say they) shall never return again into this Land, there is an end of the Single Person; nay some there are that pretend they can see the dooms of Princes in the stars, and poetize Kings out of their Thrones, with Mystical, Magical Verses; Mars, Puer, Al●cto, Virgo, Vulpes, Leo, Nullus. Or raze out just Titles to Sovereignty, by throwing down dead Images, or give the last Exequys to Royal Lines, by crying, Exiit; no, there may be a dead winter for a time, but at the Spring the Righteous shall flourish as the Palm tree. Psal. 92,12. There may be some opposition, and obstruction for a while, but all the weapons that are form against thee, shall not prosper and every tongue that riseth up against thee shall be condemned; this is the heritage of the Lords Servants, and their righteousness is of me, saith the Lord, Isa. 54.17. Though there be not clear day on the sudden for them, yet Light is sown for the righteous, Psal. 97.11. Though there may be some waiting, yet the Patiented abiding of the righteous shall be gladness, Prov, 10.28. 
Sigon. l. 11. Occid Imp. cap. 11.  Honorius the Son of the great Theodosius being expelled his Kingdom, at last recovered it; 
Fulgos. l. 6.  and so did Justinian the Second, after several indignities endured by Leontius and Tiberius; 
Id. ibid.  and so did Andronicus when he had been driven out of the Empire by Emanuel. Saxon Grammaticus reports the like of Hiarnus, Syward, and Jarmericus; and infinite it were to relate all examples that to this end might be produced. Therefore let no man think that accidents can quite throw down Thrones, or present Casualties can be perpetual Fates to Monarchies. No, Governments have their interchanges, as the State here that had various chances under the many Princes, yet when a wise Prince came to rule, it was Prolonged. But by a Man of Understanding and Knowledge, the State thereof shall be Prolonged.  
3 This doth show that that Greatness is uncomfortable which is unconstant, and that Felicity is not profitable, which will not be prolonged. Here is much striving in the world to get vast Estates, and when all is done, men have no confidence for their continuance. What man is there that hath built a a new house, and hath not dedicated it, Deut. 20.5. Here are many Builders but few Dedicators, they rather heap together Estates, then hollow them; so long as they may get, they care not by what means they get, and are these revenues like to prosper? is there no more required to happiness but thine own industry? can thy own ripe head, or right hand, settle an estate? no, blind are the Dizzards of these times, which think to raise fortunes by the engine of Endeavor; they cark, and spare, and gripe, and think that is the high way to preferment, yea, the only way to make Possessions firm, if they be but provident the Estate shall be Prolonged; it is no matter for God's Providence, but their own; but alas, do not these men at last find that their hands may stretch, and their brains may retch, and that in conclusion they do but spend their strength in vain, and that they shall bring forth nothing but the wind. Endeavor, I confess, is requisite, for I know that the Fool that fold, his hands together shall eat his own Flesh, Eccles. 4.8. But endeavour is not all, for I know likewise, that the anxious worldling may unfold both his hands, and not pamper his flesh. There is the painful Fool, as well as the slothful Fool, they are both empty Sculls. It is true that the sluggard doth bereave his own house, for by slothfulness the Roof of the House doth go to decay, Eccles. 10.18. And it is as true that the Worldling that doth think to fetch in all by his restless pains, doth but labour in the very fire, and weary himself for vanity, Heb. 2.13. What great substance is there to be gotten out of the fire, and that which is gotten doth it not carry such an heat in it, that it will consume all to nothing? But I have nothing to do with the idle Fool, but the busy toilsome Fool. Come forth then thou turmoiling Idiot, thou which dost sweat thyself into a dry skin, and travayl thyself into a Cripple, that dost think that thy warded hands shall fetch in an estate, and that thy sur-beaten feet shall stamp up a fortune. Alas thou art in a Frenzy, troubled with the Simples, yea, thou art out of thy wits, for not only he that maketh haste to be rich shall not be innocent, Prov. 28,20. but he, that with an evil eye maketh haste to be rich shall come to poverty, Pro. 28.22. Poverty? Not power, but poverty, not plenty but poverty: goodly industry that bring nothing but poverty with it; a very Nonsense might show as much wit, for here is haste to hindrance, hast to heaviness, hast to hurt, hast to hardship; sure I am, more haste then good speed, more haste than happinss, for the man doth make haste to be rich, and he doth make haste to be a beggar; Either he himself shall end his days in a Clinke, or become a Parish Charge; or his heir shall turn vagabond, or die in an Hospital. Therefore travail not too much to be rich, but cease from thy wisdom Proverbs 23. thy brutish wisdom, which thou mightest have learned of crafty Wolves, and subtle Foxes, all the beasts of prey have such ripe heads, every Borough, and Den could have taught thee this skill. What now then is the Gather-good, the standing, stable rich man? Can plotting, and projecting, pushing, and pinching, ever perpetuate means? No, God doth divide such. Ho, he that coveteth an evil covetousness to his own house, to set his nest on high to escape from the power of evil, he hath consulted shame to his own house; Habakkuck 2.9.10. Not same but shame? shame? Yea shattering, for the stone out of the wall shall cry, and the beam out of the timber shall answer it, Woe unto him, etc. Habakkuck 2.11,12. the stones of his own walls shall yell down his greatness, and the beams of his own timber shall rattle down his house, he shall fall with a shrike, and come down with a vengeance, a Woe; and how can it be otherwise? for will God ever suffer men to sacrifice to their own yarn, when they have fished in estates? or kiss their own hands when they have catched means? No, he will make them sacrifice to the true Deity, and kiss the right hand, or else he will spread the dung of their sacrifices upon their faces, and beat their kissing lips black and blue, for making Numen of their rotten yarn, and their filthy fingers; their rich gains shall never prosper, for God will blow upon them; what they have gotten shall be put into a broken bag, their wealth shall melt away like the fat of Lambs; though there be no end of their travail, yet there shall be no fruit of their travail; though with timely labour, and broken nights rests, and many a parsimonious meal they have forced in a livelihood, yet all shall be in vain. It is in vain to rise early, and to go to bed late, and to eat the bread of carefulness, Psal. 127.2. In vain? Then why do they not call their selves vain, Wizards? for do not soothsayers much after this manner? is it not a kind of conjuring up estates? and fetching in maintenance by familiar Spirits? Are not the arts of Worldlings next to the black art? There is little of God in them, and I am afraid too much of the Devil; though they do not consult or compact with him, yet their works are the works of darkness, and they have the depths of Satan, they are malefici. Now will not all these Magicians end miserable Creatures, and all these Witches (worse than the white Witches) end needy wretches? Yes, ye shall see them stand with stamping feet, and staring eyes to see their goods whither away like the grass upon the house top, and their riches take them wings and fly away. Oh pains misemployed! Oh time misspent! Assure yourselves whatsoever heads they have gathered together for the present, they shall not purse up much at the last reckoning. Have ye not precedents of this? yes dismaying examples. Adonibezek, which for a time cut off Thumbs and Tooes to get means, at last eat his bread like a Dog under the table. Shehnah the great Treasurer, Esa. 22. who h●d crept into Court, and thrust Eliakim out of his place, and by cunning artifices had raised himself to an height of greatness, insomuch that he road in his Chariots of glory, yet at last he was driven from his station, and saw Eliakim clothed with his own garments, and he himself was sent to wander in a foreign land, and to roll, and turn like a ball in a strange Country. Zimri that by subtle policies, was come to an high degree of command, (for he was Captain of half the Chariots of the Kingdom, by which means he deposed and destroyed his own Prince;) yet had Zimiri peace which slew his Master? No, he reigned but seven days, and at last burnt himself. Haman that was the wonder of his age, the Darling at Court, who had the King's ear, and the King's seal at command, yet at last he had his face covered, his goods were confiscated, and he himself ended his life upon a Gibbet. 
Cic. l. de divi.  Accius Navius which had gotten infinite wealth under Tarqvinius Priscus, yet at last he came to be so poor, that he fed Swine. 
Pont. l. 2. c. 5. de fort domest  P. Scipio after all his pomp died so poor, that he had not money enough to defray his funeral charges. 
Bons. l. 10. c. 3.  Telephus the great Soldier and waster of Countries, at last had not stock enough to buy himself necessaries, but went up and down the streets with a Basket begging relief, Nero that had the most sumptuous Palace which ever was beheld, which was called the Golden House, yet at last he was adjudged by the Senate to whipped to death; 
Sueton.  and flying from his Court, he could get nothing to eat but black bread, nor nothing to drink but puddle water: and having neither friend nor enemy to dispatch him, trying the points of two Poniards, at last he was his own fatal Executioner. Sejanus that was the great Favourite of Tiberius, 
Zonarus.  and under him ruled all for a while throughout the Empire, yet at last he had his head struck off, and when his body had lain three days unburied, it was cast into the Tybur. Attalus which had committed horrible outrages in afric, 
Cuspinian.  and gained great spoil, being taken, had his right hand struck off by Honorius, and his left hand by Constantius; and after he had been exposed many days as a public Spectacle of scorn and horror, at last he died ignominiously. 
Cedrenus.  Phocas having by art and treachery seized upon the Palace of his good Master Mauricius, and killed his wife and children before his eyes, and afterwards in a most barbarous manner murdered him, flowing in all the delights and pleasures, for a time, which such a vast Empire could afford him, was at last taken by Heraclius, and having his hands, feet, shoulders, and privities cut off, was at last deservedly beheaded. What should I speak more of Belisarius, Bomilcar, Calippus, Cleander, Orgefforix, Procopius, Gildo Stilico, Felicianus, Zaacius, Murziphilus, Massaeus, Bujamundus, Theupolus, Marinus, Falerius, and a thousand others, which got great estates by tyranny, and lost them with terror. How do ill gotten goods melt out of the hands of the Possessors? How many are torn in pieces by their own Bloodhounds? Oh that they would hear this, observe this, lay this to heart, which care not how they pile up means, and beget a breed of riches out of the womb of a Concubine; cheats being as good to them as lawful gains, and slippery devices, as the just Fruits of their Callings. How few can look upon their means with a comfortable eye? or bless Divine Providence as the Root of their flourishing Estates? What think you of them which have advanced themselves by the short Yard-wand, and the scant measure, by varnishing and glozing, mingling and sophisticating, by blowing and stretching, by the narrow Slay and the deep Toll-dish, by decoying and trappanning, by pimping and pandoring, by broken Titles and False Witnesses, by suborning and sycophantizing, by insinuating lies and ensnaring oaths, by breach of Promises and breach of Covenants, by Usury, Forgery, Perjury, Bribery, biting Prices, griping Fees, Simony and Sacrilege? oh the sordid spirits that many men have to raise Fortunes! men of high parts and lofty preferments insatiable and imprudent in wresting in advantage; not only we cannot eat, drink, or wear any thing but there is cheating, and cozenage in it: but not an Office can be procured, nor a Sentence at Law obtained, but men know the prices of them to purpose; both Court, and Courts of Justice have a sad complaint concerning them. I blush, and bleed at what I hear, and men feel: Oh that men of admired wisdom should be so blind about cursed gain! That men that can talk in the highest accent about Religion, should be so anomolous in matters of Equity; I particularise none, and it doth trouble me, that so many should know their names; yea, it doth grieve me, that under a gracious Saviour, there should be so little Conscience, and under a pure Prince so much corruption: The Brokers-shops, and the very Stews are scarce more infamous; yea, God grant that Publicans and Harlots do not enter into the Kingdom of Heaven before them.  
Do Heathens and Infidels only commit such things? no, Et Roma habet suum Hannibalem (as Hannibal said of Fabius) Rome hath her Hannibal, so the Reformed Church hath her rapacious crew, the whole World is full of little else (as Saint Anthony dreamt) but snares, and 'gins: Yet these men are under my Prayers, and my soul doth weep for them in secret, for they cannot but be convinced of the erroneousness of their actions, and so I trust there is some hope of their conversions: But there are a generation of men, which seem to be twofold more the children of Hell; and I am not certain whether Prayers or Tears will do them any good; a man would almost think they were past conviction and shame; they have gotten estates injuriously, and justify the possession of them insolently: they hold them as good as birthrights, and no gains of a lawful Trade seem to be more comfortable: As Naboths Vineyard was as good Freehold to Ahab as his Crown-land; and achan's Babylonish Garment and Golden Wedge, was as good purchase as his Father's Carmies Tapestry, or the best Jewel in his keeping: so what these men have gotten by the lurch; booty is as lawful Revenue as a Patrimony: It is no matter how they came by it, so long as they have fingered it. What say you to them, which have risen from being but Handicrafts men, to be now r●ght good Gentlemen? and from Mechanics to shoulder it with Peers and Potentates? and how? by Wastes and Spoils, Rents and Ruins, Depradations and Depopulations, Free-plunder and Free quarter, Tears and Blood, which have broken up Houses, and rifled Families, adorned their rooms with other men's hang, and decked their new Ladies with the old Lady's Jewels, which felled down Woods after they had felled down Men, and sold Beasts out of the Pastures, after they had imprisoned the Owners in Dungeons, like Beasts, which entered inheritances by the beat of the Drum, and fetched home revenues by the sword's point; Soldiers of forcune indeed, which fought for half Crowns, and whole Crowns too; which lived upon Sequestered Means, Delinquents Estates, Kings-land, and Churchland; men that studied a new Art, as famous as Baltazars' Academy; very liberal Sciences they proved to them; or if ye will set up a new Merchandise, created a new Corporation, Freemen of the politics, which trade in Goldsmith's Hall, Haberdasher's Hall, Camden House, Derby House, Worcester House, Somerset House, the pirilous Court of Indemnity, the pernicious high Court of Justice; which have been Messengers, Informers, Flies, Spies, Committeemen, Excisemen, Keepers of Jails, Keepers of Liberties, any vocation to thrive, and get commodity by: And yet these men tell the world that they are neither Jews, nor Moors, for they have Bibles in their hands, and cry aloud to have the Lord Jesus set upon his Throne. Well, what shall I say, that these are inspired stilts for Religion to walk upon? or hallowed nets to catch erring souls? no neat inventions to crutch up broken fortunes, or holy frauds to bait angles with, to hook up silly fish. But can these men persuade themselves, that goods so gotten have in them any good cement to uphold a building? Truly I should have thought, that if I h●d been Officer, or Commander, Chafferer, or Chaplain under such a State, that I should have exposed my good name to infamy, my conscience to the Furies, and my Estate to be torn in pieces by the Bandogs. Is there no lightning in the sky to blast such unjust gains? are there no Thunderbolts in Heaven to strike down such loftly Turrets, built up with Rapine? a man would think th●t the cries, and curses of the poor were enough to demolish, and dismantle such structures. Howsoever if God be the God of recompenses, he will render to them in time all their wickedness, and take vengeance of them sevenfold. Though the good Prince, or the great Council may pardon them, yet I doubt whether the just God will cover their iniquity, and wash away their blood. They know who was their Protector in all their violences, and who it was which gave them Commission to pray upon an innocent people, but where is now the rage of the Oppressor? Es. 51.13. Where is the Lion's dwelling! and the pasture of the Lion's whelps; where the Lion and the Lioness walked, and the Lion's whelp, and none made him afraid. The Lion did tear in pieces for his whelps, and worried for his Lioness, and filled his holes with prey and his dens with spoil. Nahum 2.11.12 Is your Protector yet living, and with his Vulcan's face, and Hercules club, able to defend you? no, it is thought that the Ghost of a Clergiman frighted him out of the world, and was more fatal to him, than the Flanders Prauncers. Whether, he went flying away in the air, or a special Messenger from his old Master fetched him away in haste, is uncertain; 
Stat 2. Syl.  but this we are sure, that if he did not leave his skin, he did leave his gauntlet behind him. Immensis urnam quatit Eacus umbris. Ye must stand, or fall then by yourselves, he is not able to protect you, and indeed what can protect you? no, your outrages are in God's ears and do cry night and day to make your Plagues wonderful, and when he shall call you to account, and ye shall see fury arising in his face, and brimstone sprinkled upon your habitations, ye shall see how soon these possessions gotten by violence will waste away. Can ye read? Is Scripture your infallible rule? do ye believe, that the Law itself is not more binding then the curses thereof will be confounding? then lay to heart these evident places. Behold I will judge between the fat sheep, and the lean sheep: Because ye have thrust with thigh and shoulder, and pushed at the weak with their horns till they be scattered; therefore I will judge between sheep and sheep, Ezech. 34.20,21,22. Forasmuch as your treading is upon the poor, and ye have built houses of hewn stone, but ye shall not dwell in them, ye have planted pleasant Vineyards; but ye shall not drink of the Wine of them, Amos 5.11. As the Partridge gathereth the young, which she hath not brought forth, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. Jer. 17.11. yea, and if ye will have a memorable place, look with both your eyes upon that which is presented you in Job, and be not blind in the viewing and reviewing of it. Chap. 27.  
Verse 7. Mine Enemy shall be as the wicked, and he that riseth up against me, as the unrighteous.  
Verse 8. For what hope hath the hypocrite, when he hath heaped up riches, if God take away his soul.  
Vers. 9 Will God hear his cry, when trouble cometh upon him.  
Vers. 10. Will he set his delight upon the Almighty? will he call upon God at all times.  
Vers. 11. I will teach you what is the hand of God, and I will not conceal that which is with the Almighty.  
Verse 12. Behold ye yourselves have all seen it, why then do ye thus vanish in vanity.  
Vers. 13. This is the portion of a wicked man with God, and the heritage of Tyrants, which they shall receive from the Almighty.  
Vers. 14. If his Children be in great number, the sword shall destroy them, and his posterity shall not be satisfied with bread.  
Vers. 15. His remnant shall be buried in death, and his widows shall not weep.  
Vers. 16. Though he should heap up silver as the dast, and prepare raiment as the clay.  
Vers. 17. He may prepare it, but the just shall put it on, and the innocent shall divide the silver.  
Verse 18. He buildeth his house as a moth, and as a lodge which the watchman maketh.  
Verse, 19 When the rich man sleepeth, he shall, not be gathered to his fathers; they opened their eyes, and he was gone.  
Vers. 20. Terrors shall take him away as waters, and a tempest shall carry him away by night.  
Vers. 21. The East-wind shall carry him away, and he shall departed; and it shall hurl him out of his place.  
Vers. 22. And God shall cast upon him, and not spare, though he would fain flee out of his hand.  
Vers. 23. Every man shall clap their hands at him, and hiss him out of his place.  
This is the Epilogue of Injury and Oppression; thus goes tyranny off from the Stage. Oh therefore let all hear and fear, and with tingling ears, and trembling hearts, consider the dreadful Catastrophe of Estates gotten unjustly. Beware how dost eat other men's fruits without money, or dost grind the faces of thy Neighbours, to get Manchet to feed thy hungry appetite If thou wouldst have a lasting estate, let it be a just estate; not gotten by policy, but equity; not by craft and cruelty, but by Conscience and Prudence; for thou seest that it is the Wiseman that hath Felicity with Permanency; it is the Man of Understanding and Prudeuce, which hath the State which if prolonged: But by a Man of Understanding and Knowledge, the State thereof shall be prolonged.  
4 This doth serve to show, that he is the happy King, by whom a state is prolonged. What have we to do with the Many Princes, no, we had enough, too much of them: they had Government after Government, people were afflicted, and amazed with such diversity of forms, and fictions of new Dominations, that it is anguish, and astonishment to recount them, they were so tossed, and tortured with the several scruples of men's regulating brains. Let these Many Princes therefore stand by with their many Conceptions, and give us the Man, that that One Man, which by his Understanding, and Knowledge can frame up such a Government, as may last to ages, and by the discreet constitution of it, may be prolonged. Heaven hath its excellency because it is a Firmament, and the Earth because it doth stand upon stable pillars, and a Covenant bec use it is unchangeable, and Marriage because it is indissoluble, and an inheritance because it doth carry a succession with it, and is a lasting possession, which doth p●ss from the Father to th● Son; that is the most blessed Government, which is firm, and fixed. That is a great abatement to the honour of a thing which is subject to Time and Chance, Eccles. 9.11. Nothing is eminent, which is without a certainty. 
Chrys. hom. 9 in Matth.  Nihil potest sine radice florere. Nothing can sprout, and flourish without a root. Casual things are calamitous things, because they are done preater intentionem agentis, 
Arist. 2. Phys.  beyond the intention of the Agent. Those things are most pleasing to man, which retain their motion and virtue, and like true natural things have most force at the end. As the excellency therefore to direct a thing is wisdom. Eccles. 10.10. So that is the truest wisdom which doth settle things with the longest duration. In quietness and confidence is the strength, Es. 30.15. When men need not fear any alterations, declinations, or abolitions: therefore the Spirit of God speaking of a good Governor s●ith, that he shall be a man of peace, 1 Chron. 22 9 The Prophet Esay speaking of such a good Governor, s●ith, th●t the work of justice shall be peace, and assurance for ever: people shall devil in the Tabernacle of peace, and there shall be sure dwellings, Es. 32.17,18. For an heavy thing it is, when Government is but like Summer fruit, or a vision of the night, or a rolling instrument. A comfortable thing it is when people can say of their State, as God doth of his own, Look upon Zion, the City of your solemnities, thine eyes shall se● Jerusalem a quiet habitation, a Tabernacle that cannot be removed, and the stakes thereof cannot be taken away, nor any of the cords thereof broken, Es. 33.20. That is the rare Fabric then which is hewn out of adamant, and the singular vessel which is made up of Corinthian Brass. He is the rare Limbner in State, which can say with Zeuxis. Vingo aeternitati, I do paint to Eternity. ●his is the man, which as Cicero dreamt of Augustus, doth come as a man sent from heaven with a golden chain in his hand to rule a Nation, where the chain shall remain firm, and the links thereof shall never be broken. Rash and vexatious Governors toss Kingdoms with Earthquakes; and according as they have new fancies come into their heads, so they are ever and anon for new Models, that people are never certain what they shall stand to, or live under; but a man of understanding and knowledge doth account, th●…e several Scenes of Government, fit for Stageplays, then for States: therefore he is for a Perennity of Laws, and Liberties, for a state to be prolonged. But by a man of u●…derstanding and knowledge, the state thereof shall be prolonged.  
5. Fiftly, This doth serve to make us sensible of our own happiness. Are we now like to bring forth a shortlived child? no, if our sins be not the Midwives. I hope it shall not take a little spoon meat, and then breath out the last gasp, but that it shall live, and grow, till it be well stricken in years, even to be a State prolonged. The age of jealousies is even over, and the generation of vicissitudes past; we shall no more say, this we have seen, and that we have felt, and another thing we have had trial of, and what shall we have next? no, the Antics are even come to their last Levolto, the Mummeries and Morricedances are even at an end, and we are in all likelihood to have nothing but that which is dur ble Oh happy thing that we which were the laughter, or lamentation for our Lunacies, and Moonfits, should now have our brains stayed, all things so composed, settled, and secured, that the present age shall not disturb us, nor after age's distress us, whereby we shall not clap our hands, and then wring them; no, sorrow and sighing shall flee away, Es. 51.11. Not sing a little and then shrike, but everlasting joy shall be upon our heads, Es. 51.11. we shall delight ourselves in the abundance of peace. Ps. 37.11. yea Peace shall be extended like a river, and like unto a flowing stream. Es. 66.12. Martial Law before would not suffer any Ancient Law to take place, but we chiefly ruled with new Orders; but now, God will break the Bow, and the Sword, and the Battle out of the earth, and we shall lie down safely. Hos. 2.18. For this is no spectacle to dazzle our eyes for a season, but 
Horace.  Monementum aere perennius, A Monument more lasting than brass.  
These things shall hold 
Juvenal.  — Dum saecla manebunt, whilst ages have any feathers upon their wings. God doth seem to say of us, as Jupiter did of the Roman Empire, Imperium sine fine dedi.— I have given thee an Empire without end. When this Picture is drawn out exactly, we may with Phidias put it under the Helmet of Minerva, that is, God's providence, and resolve that there it shall be preserved: Ye then which have not taken any rest a great while for the Tumultuous Ones, now walk the streets with confidence, and couch down in your Beds with inward satisfaction, yea, fleep as in the bosom of God; knowing, that instead of trouble, there shall be tranquillity; and instead of a State disjointed, a State united, a State prolonged: But by a Man of Understanding and Knowledge, the State thereof shall be prolonged.     

What shall now be the Extract which shall be drawn out of all this large discourse? but that we reflect upon that, which hath been the occasion of all our Calamities; Wherefore hath this Land been plagued? we have had numerous Rulers for our numerous sins. For the transgression of the Land, many have been the Princes thereof. Oh than that we are quit of our Many Princes, and yet the transgression of the Land doth still continue? Have we a desire to more Judgements, that we cannot cease to provoke? should we not change our manners, when God doth change our miseries? should not a new State, bring on a new behaviour? if we were never cleansed, should we not now be pure? if we were newer mortified, should we not now be real Penitents? Yes, Lusts, Riots, Oaths, Frauds, etc. should not be heard of in the Land? they should not, but are they not? yes, we have sighed, and wailed, and prayed, and fasted, but confined all our Repentance to the Temple: We have had days of Humiliation without any Reformation, and days of Self-denial without any Abnegation or Abrenuntiation of any of our known corruptions. 
— Oh tu perverse Menalca! 
Virgil. 3. Eclog.   Oh thou perverse and incorrigible Protestant, what will work upon thee? we call ourselves the Reformed Church, but where are the reformed Professors? 
Aetes' parentum pejor avis tulit. Nos nequiores, mox daturos progeniem vitiosiorem. Hor. 3. ca Od. 34.  We are more wicked than our Ancestors, and we are like to leave a generation more vicious than ourselves. Sure I am, we are little the better for our corrections, God grant we be not the worse. God might as well have whipped the Rocks, as scourged many of our hardened Transgressors. Are there no Roisters, and Swartrutters, and Dammee-blades, and Sharks left in this Nation? yes, our backs, and bellies, and tongues, and fingers will show what manner of converts we are. Oh fie upon this impudency, shame to this impenitency, Are we come out of the Brick-kilnes of Egypt, a stiffnecked people? Have the Midianites left vexing us, for us to vex God? Are we returned from Babylon to bring our outlandish wives at our heels? Hath God delivered us (I mean) from our Many Princes: for us to remain Many Praevaricatours? a comfortable release! Yet this is our gratitude upon the freedom from servitude. We seem to be rather Prodigees, than Penitents, or Contemners then Converts! Woe be to thee Corazin, woe be to thee Bethsaida, for if the great things that have been done in thee had been done in Tyre and Sidon, they would have repent in sackcloth and ashes. Pagans and Mahometans would have made a better use of an Ereption, and redemption from a most heavy thraldom than we have expressed. We have no sackcloth, and ashes, but perfumes, and powders, complexion-waters, and patches, long-tayles, and short-sloppes, bousing bowls, and roaring oaths, the most brutish luxury, and most cursed bribery, that ever this Nation heard of: This is our Repentance, thus do we purge away the Transgression of the Land. God forgive us, and quiver up his Arrows, that they may not be once more leveled at our breasts: we deserve new Judgements, yea the most confounding, and State-shivering plagues. What, will we out-trespass our first crimes? out sin the Many Princes? Wretches that we are, that neither Gods holy Laws, nor the King's most pious Proclamation: our Religion, or our loyalty, the sense of our former miseries, or the apprehension of such a memorable deliverance, the honour of the Church, or the preservation of the Nation, the derision of Adversaries, or the fear of hell can draw us to a more rectified behaviour; but we talk as if we had Baltasars' tongue in our heads, and look, as if we had Sodoms cheeks in our faces; and live as if we had Pharaohs heart in our bosoms; there is a Riot upon a Mercy, and a rage in sin; men only take the oath of Allegiance, but care neither for the honour, nor safety of the King; keep Chapel, but regard neither God, nor his Ordinances: consent to the thirty nine Articles, but live as if they had not a Principle of Religion in them; talk of Orthodox Ministers, but are most Heterodox Gospelers: it is anguish to think of it, shame to consider it, astonishment to behold it. Oh, when will ye see your Impiety? When will ye confess it? When will ye weep for it? When will ye desire absolution from it? When will ye wash away the stain of it? I invite you this day to Repentance: How many Hearers have I? If ye be not deaf, listen to the most necessary Doctrine; Saint John Baptist prepared the way to Christ by it; Saint Peter set up the Gospel with it; it is the entrance into a Church, and the joy of Angels, the lustre of Faith, and the preservation of Kingdoms: the leaping out of hell, and the writing our names into the book of Life; What affiance have we in God, what true Christianity have we without it? we are but sinners of the Gentiles as it were; yea, it is well if the men of Niniveh do not rise up in judgement against us. Our consciences are but the suburbs of hell without it, for there is still the guilt of nature upon us, and the Kingdom is but the shooting-mark of Vengeance being void of it, for there is the Transgression of the Land; What sincerity is there in any of us if we be not Penitents? No, I am but an hypocritical Teacher, if I do not crucify my known corruptions, and ye are but counterfeit Hearers if ye do not purge your consciences from dead works. Oh therefore, I beseech you all by the curse of Nature, and dread of Judgement, by the shame of sin, and the fame of Conversion, by the state of Adoption, and peace of conscience, by the efficacy of Faith, and the evidence of a supernatural life, by the Union with Christ, and the communion of the Spirit, by your living preparation, and your dying confidence, by the quickening of your own souls, and the saving many a soul from death, by the blessing of your own Families and the preserving a whole Kingdom, that ye hate sin, and sorrow to Repentance, that ye have a broken spirit and circumcise your hearts, that ye take unto you words, and take away all grievances: that ye pronounce a vow, and obey from the heart, that ye hear the Voice behind you, and stretch out yourselves to that which is before you, that ye leave not an hoof behind you in Egypt, nor suffer a spot to remain in the flesh, that ye instantly, and intensively, and unfeignedly, and perfectly, kill all your corruptions, and clear all your convictions, so may ye not only bury all the curses in your bosom, but inter all the miseries of the Kingdom, that as the transgression of the Land brought in Many Princes, so the Repentance of the Land may for ever keep them out. I never found my heart so awakened to the work as now, and would to God, that being roused myself out of slumber, that I could raise you out of your dead sleep. The Lord knoweth who are his, would to God that this were the day of his finding them up, and acknowledging them: for than what glad hearts, and a joyful Kingdom might ye make: the men living, and the children unborn might bless you. Oh therefore hear God, the King, the ruined Families, and the repaired State call upon you to put an end to the transgression of the Land.  
An high blessing is entered into the Land, welcome it, dedicate it with repentance, ye sinned before, and ye see what were the effects of your sins, sinne no more, and ye may see, and foresee what will be the fruit and virtue of your repentance. Remember that the rod is taken off your backs, the razor removed from your heads, the vials of wrath set by, the threshng instruments of iron laid aside, your many Princes are gone, and are ye to be as miserable a people as ever? no, your days of sorrow are past, your bitter griefs are ended; if ye want not repentance, ye will want no welfare, ye are like to be the happiest people in the world. Tempora phoebea lauro cingentur. 
Ovid. 4 de. Trist. Eleg. 2.  We are entering upon Triumphs. 
Hunc laetum Tryiisque diem Trojaque profectis. 
Virg. 1, Aennad.   A day of general joy to all fare and near is dawned. For God hath cast out the many Princes, and brought in a lawful King: And what can such a King do more than the many Princes? alas they had brought the state even almost unto an end, but a King, and such a King shall cause the State to be prolonged. We that were stung with many fiery serpents have now our wounds healed up, we that wandered many years through the wilderness, are now come to the banks of Canaan, we that have outlived the judgement of many Princes are now come co have the blessing of one Man, oh look upon the Man, and look up to God, which by his omnipotent hand hath brought in such a Man, 
Virgil 4 Aenead.  ipse ante alios pulcherrimus omnes. He is the aimable Ruler, 
Hor. 1. ca Od. 12.  — nil majus generatur ipso. The earth can scarce be conceived to have brought forth a more eminent Prince. Doubtless heaven had much in his bringing forth, and bringing in. None but such a Father could have begot such a Son, none but such a God could have created such a Prince: he hath much of the spirit of God in his affections, and much of the providence of God in his Settlement. Surely it was God that brought in such a N●hemiah to repair the broken walls of Jerusalem, such a Moses for the deliverance of all the Israelites. We were for many years as bondmen, but now, saith the Lord, will I bring back the captivity of Jacob, and have compassion upon the whole house of Israel, and will be jealous for my holy name, Ezek. 39.25. Released captives where are your Hymns? yea, where are your shouts? what do ye come dumb out of the dungeon? hath freedom no trances, no ecstasies? yes, Let us praise the Lord, who hath remembered us in our base estate, for his mercy endureth f●r ever, And hath rescued us from our Oppressors, for his mercy endureth for ever. Psal. 136.23,24. What people once more miserable? what people now more happy? magnify your God, and kiss his present; extol his mercy, and be ravished with his Man. We have had enough of the Many men, here is the one, and the Only Man; we have had enough of the intruding men, here is the interessed man, we have had enough of the self ended man, here is the genraell-ended man, the right republic man, the true and great Statesman; a Man that doth mind nothing but the common good, that doth prefer the welfare of the Nation before the splendour of his own palace; a Man that is naturally ours; a man that is cordially ours; a Man that is wholly ours; the Man of the Kingdom, the Man for the Kingdom, a British man, the British glory, what would ye expect in man, that is not to be found in this Man? what would ye desire in man, that is not eminently in this Man? I am unwilling to call him Man, doubtless he is celestial; or let him be Man, but withal call him Mirror. A Prince of constellations, a Prince of the Sun, a Prince that hath in him the influence of the third heavens, yea I might say the inspiration of Gods own breast; the Prince of God's right eye, and Gods right hand. Blessed Prince, that enjoys such a God; happy Land, that enjoys such a Prince. Since the Foundations of the earth (all things considered) when were there so many mercies, and miracles shown in one Prince? I admire them, and almost adore them, sure I am, I may God for them: This Age hath the fruit of them, after ages will have the bruit of them: that we had judgement enough to prise them, or thankfulness enough to honour them! Oh that this should be the Prince, that God in the sight of the whole world would Crown with his own right Hand! That this should be the Land, where such a Darling of Heaven should reign! To speak much of him is but his desert, to speak all of him is beyond my All. It had need be some Appelles that should draw this Picture, or some Thamiris (the son of Philammon) whose songs were said to be composed by all the Muses, which should be the Precentor in this Ditty! Yet thus much I can, and will say of him, and that not only for to show my Prince's honour, but the people's happiness; that his birth is Royal, and blessed art thou, Oh Land, when thy King is the son of Nobles. Now, where is there a Prince in Christendom, which can derive such an ancient Lineage? Secondly, That his puissance is proved and approved, his valour being the fame of all Nations. Thirdly, That his patience is renowned, he having shown himself the suffering Anvil, both of necessities and indignities. What should I speak of more? his Temperance is an Example, and his clemency is beyond Example; Should I set out his other perfections; and break a string in the expressing of them, some Grasshopper or other, would be so kind as to leap upon my Instrument, and sing out that which I might be defective in; 
Strabo. l. 6.  as it happened to Eunomus, when he contended with Ariston; For, his Eminencies are so well known, that they are the daily speech of the vulgar. To abridge therefore much that might be spoken, I shall only give him the just praise of my Text, and say, that whatsoever a rare Man he be in other things, he is a proper Man, I mean, a proper man to cure a Diseased, and perishing State: for, he is a Man of Understanding and Knowledge. Briefly, to descant upon both these: First, He is a Man of Understanding in heavenly things, he will own no Faith, but that which is inspired; nor no Worship, but that which is Primitive; nor no Ministry, but that which is Apostolical; nor no conversation but that which is unblemished. He doth desire a bright Church, more than a glorious Court.  
Secondly, He is a Man of Knowledge in temporal things: He that in his greatest extremities beyond-Sea hath wronged none, but hath preserved the honour of his justice, will not come come home to his own, to feed upon his people's Birthrights: there is nothing in him that doth seem like a claw. For matters of Judicature, the Administration of Justice is like to be as free under him as the light of Heaven; for, as he hath the ablest Judges, so he will make them the faithfullest; he that ca●…ies such an eye over his Bishops, will likewise watch over his Judges, that there may be no remissness, partiality, nor corruption in them. He doth set up his Royal Standard to the whole Nation, and if those which were entrusted by him do not weigh out justice to his people, he will as soon punish a Judge, as a Judge should a Malefactor, or an Oppressor; howsoever, if any thing should escape that way for want of his privi●y, it shall be the sin of the Judges, and not of the Prince. For the advancement of the welfare of the Nation ye need not doubt it, for, as he is a King, so his Kingdom doth lie close under his Eyel●…●…ea, it is deeply engraven into the bottom or ●his 〈◊〉 the benefit of his people being as dear to him 〈◊〉 the R●… of his Crown-land. His Presence hath ●…ken a●…ly 〈◊〉 hindrances to obstruct Trade, and His Princely care shall be to add all furtherances, that all Callings both by Sea, and Land may prosper, for he is very sensible that his Subjects stock is his Bank, it being impossible (if there be not the height of tenaciousness, and ingratitude) that there can be a wanting Prince, where there is a flourishing people. In point of knowledge I do fear him but in one thing, and that it the first, the preserving of his own Rites? but that he will not fail in for want of Knowledge, but through abundance of good nature; for I hear that he hath a heart so great, and an hand so liberal, that he will give Royalties to express Bounty; but this perhaps may be but a particular man's fear, my wise Prince in time may prove as great an Husband of his Rights, as others would have him a boundless Distributer. But, if this should be his error, it were but his own injury, and an exuberancy of an heroical and magnificent Spirit.  
Thus than I have now shown you what your Prince is, and it is fit for every one to know the worth of his own Jewel: to honour a Prince is a part of loyalty. Give honour to whom honour belongeth; Fear God and honour the King, Honour me before the people, said Saul, and Samuel did not refuse it. To ascribe more to a King then is due is flattery, to subtract from a King, what he doth deserve is Felony; And as there may be many Parasites, so I doubt there are a great company of Crown-plunderers. What I have uttered, I intent rather for an Alarum-bel, than a Trumpet, for an Incentive, than a Panegyric, to quicken your thankfulness, then to decipher my Prince's perfections, and this I think is both duty, and conscience. If he be such a Prince then affect him, admire him, value him, reverence him. Think whit a misery ye had, what a blessing ye have; oh strange alteration! Oh blessed change! Have ye a King? and such a King? then do nothing to diminish his Worth, to disturb his Government, to prejudice his Rights, to injury his person. Malicious is that eye which coth look upon him with spite, Venomous is that heart which doth envy his Government, and cursed is that hand that would assault his person. Would any one throw down that dish by which he should be fed? Pluck out that eye by which he should see? Bruise that foot by which be should walk? Clip out that Tongue by which he should speak? Stamp under foot that evidence by which he should inherit? Rend in pieces that Garment wherewith he should be clothed? Burn that house wherein he should dwell? abase, scorn, scandal, malign, mischieve, murder that King that should make him happy both for body and soul? Is this the subjection to a King? Is this the obedience to a Man of Understandidg and Knowledge? God deliver us from such loyal Subjects: here is horrid Allegiance. I beseech you therefore by the remembrance of the Many Princes ye have had, and of the one Prince ye have, by the men of violent spirits, and politic heads, and by the Man of Understanding, and Knowledge, by your former slavery, and your present liberty, by your Kings Right, and your King's Graces, by your Countrymens' welfare, and your Enemy's watchfulness, by the honour of obedience, and the shame of Rebellion, by the names of Subjects, and the Nobleness of Saints, by the obligation of Oaths, and the commination of God's Laws, by the impartial Judges which ye feel in your own bosoms, and the incorrupt Judge which ye will meet with at the Throne, by the fruit ye desire under the Ministry, and by the comforts you expect upon your deathbeds: that laying aside all jealousies, ireful passages, exasperated passions, humours, and tumors, motions, and commotions, ye do bow before such a King, and bless God for such a Man; Know his just Claim, and acknowledge his Perfections, pray for his prosperous Reign, and do what ye can to preserve his precious, and sacred Person? so may the King have safety, thy Kingdom prosperity, Religion Honour, the Church Unity, the Gospel propagation, Faith Purity, the Nation may be preserved, the State may be prolonged, and Upon all the Glory there may be a Defence: All which God grant for his mercy's sake. Amen, Amen.   
FINIS.