A RECEIPT FOR THE State-Palsie.  
OR, A Direction for the Settling THE GOVERNMENT OF THE NATION: Delivered in a Sermon upon Proverbs 25. 5.  
By S. S.  
LONDON, Printed for Henry Mortlocke at the Phoenix in Paul's Churchyard, near the Little North-door. MDCLX.   

TO THE Supremacy, & Magistracy OF ENGLAND  
Sirs,  
IT is presumed that ye ought, & it is hoped that ye do know how, and when to draw, and wield the sword, which God hath put into your hands; But it is certain, and sad, that it hath long lain rusting in the scabbard of partiality, ease, and error; insomuch that not only your persons begin to be dishonoured, but even so much of God as is in you, your Authority, gins to lie under the foot of pride and petulancy, God hath been emptying you from vessel to vessel; he seems to be almost ready to pour you out upon the ground, because you will not be purified from your lees: He hath been loosening you a good while, and he seems to have a good mind to knock you off, because you have not as yet done that vindication to his name, which the veriest Moses of you all would have done to your own, if so blasphemed. And certainly, however you may create to yourselves some carnal crutches for a time, and promise yourselves settlement upon them, yet though you were as the signet upon God's right hand, he will pull you thence; and if you will not by the sword of Justice revenge the quarrel of God's covenant upon wicked men, he will send a sword which shall revenge it, both upon them and you. Your coldness and partiality have made you changeable, your change (with many) hath made you ridiculous, and if you still go on to neglect what is the very essence of your duty, and notwithstanding your changes, yet will not fear God, he will never leave emptying 
Hodie mih● Jupiter esto, Cras mihi truncus eris.  you, till he have changed you from the clouds to the clods, from the Throne to the dunghill, from a temporary Authority to an eternal calamity. Which that it may be seasonably prevented, and that you Gods, may become all of you the Sons of the most High, both in the execution of Justice here, and in the fruition of eternal Crowns hereafter, is the sole intendment of these printed pains, and the continual breathing of  
Your Servant in the Lord.   

TO THE Sober Reader.  
IT was rightly observed, Rarus est faelix, idemque senex, It is hard to be great and live long. We in England have had large experience of the unsettledness of Government, and the daily rotation of our Governors, insomuch that the Crown hath hardly given time, to any of late years that wore it, to give Judgement, whether it fit the head or no. With much ado many have gone up to the Throne, only to come down again; and the Government of the Nation may be put into the Proverb with Sejanus his horse, that was still unfortunate to his rider.  
So that if we would soon be rid of a man, it is but bidding him (as God bade Moses) Get thee up into this Mountain (of Supremacy) and die there. Which thing, although it be the sport of many ambitious Spirits, who are still hoping their turn may be next; and the merriment of many rest wits, who love to Pamphlet out the judgements of God upon the Nation, and put our afflictions into tune; and the farthest end of the thoughts of others, who observe not the operation of God's hands: yet certainly aught to lie near the hearts of all God's people, and be a fit occasion unto our Governors and Magistrates, to examine what Jonah is the lading of the ship, that we labour under such renewed storms, and to cast him out. For the one and the others sake, I have published Solomon's Verdict in the case, finding it so applicable to ourselves. Thou wilt see in the following discourse, England's unsettlement, settling itself upon its own bottom, and owning its own Mother, (which is also its Nurse) even the not taking away of the wicked. I intended to speak truly, not finely, Scripture, not phrases, oracles, not miracles: And therefore wish only this, consent to the Sermon, thy prayers for the Preacher, and thy best help (in what thou canst) towards the taking away of the wicked, that the Throne may be established in righteousness.   

A Receipt for the State-Palsie. OR, A Direction for the settling the Government of the Nation.  PROV. 25. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take away the wicked from before the King, and his Throne shall be established in Righteousness. 
AMongst all the felicities which the sons of men lay out their care, and pains, and interests about, there is nothing either more diligently sought, or more rarely found, than stability, and settlement; (for there goes more art to the preserving, than to the procuring of our comforts) Insomuch that the revolution of a year, doth hardly present us with so many new Moons, as new changes in things sublunary; it being a very stolen condition, that is the same a month together. Amongst other uncertainties, the instability of Power and Government in the world, is worth our observation, and worth the pains of a 
Saepius 〈◊〉 agitatur ingens Pinus, & celsae graviore casu decidunt turres, feriuntque summos Fulmina montes. Hor.  Sermon (if it might be) to cure it. The unsettling winds have such a spite against the tall Cedars, and the distracting Thunderbolts such a design upon the lofty Mountains, and Thrones themselves lightly are so weakly propped, that we may justly admire, if not bewail,  — Heu quam nulla potentia longa est! 
As for our own parts, Providence hath so sported itself with our greatest conditions here in England for a long time, that it gins to be an observation, that exaltation is the nearest cut to annihilation; and to be preferred, is the next way not to be: And in despite of all Grammarians, it is become a proper phrase, to ascend downward, to climb to the ground; 
Qui jacet in terram, non habet unde cadat.— bene qui latuit, bene vixit.—  whereas they only sit safe, that sit still; and he only that lies upon the ground, is as firm as the ground he lies on. Solomon long since observed the uncertainty of power, and of all other things below, and he hath once and again gone about the cure, and prescribed means to that end. One Receipt for the cure of this State-palsie, we have in the words here, Take away the wicked from before the King, and his Throne shall be established in righteousness.  
It is said, that the great Turk hath a Receipt proper to himself; he rivets himself to his Chair of State, the first time he sits in it, with the bones of his murdered Brethren. But this of Solomon here, is a more honest and effectual way: He is likeliest to sit fast in his Throne, who rivets himself thereunto with the bones of executed Malefactors; Take away the wicked from before the King, and his Throne shall be established in righteousness.  
Explication. First, Let us see the meaning of the Terms of the Text.  
Take away] The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Imperative, enjoining a duty, but an Infinitive, (which ought to be translated by a Gerund in do, Auferendo) prescribing a means for the accomplishing of some end. The word signifies, to remove or separate; and does not only import death, but other kinds of punishment, as banishment, imprisonment, confiscation, pecuniary mulcts, and any of those ways whereby wickedness ought to be restrained, and punished, according to the nature of the fault.  
The wicked) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an unquiet, turbulent person, and so a wicked person in general, whether erroneous or profane. Whether you take the word in the one sense or the other, in the Original or in the Derivative signification, for turbulent, or for wicked persons, it still holds, that all such must be taken away in order to an happy settlement of a Kingdom.  
From before] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not imply, that wicked men must only be restrained in the presence of the King: But although they must be universally taken away wherever they be, yet more especially in his presence; such must not be of his Council, his Family, or Familiarity: They must be taken away out of the Country, but especially out of the Court. David resolved to destroy all the wicked of the Land, he would cut off all wicked doers from the City of the Lord; but especially he would rid his house of them that worked deceit, Psal. 101. 7, 8.  
The King] That is, not only the person of the King, but by a Synecdoche speciei, All Magistrates.  
His Throne] That is, by a Metonymy of the Adjunct, his Kingdom, Power, Authority, Government.  
Shall be established in righteousness] The word [righteousness] may either be understood of holiness and uprightness; he shall have a holy Kingdom: or else righteousness is put for peace and prosperity; as it is used, Hos. 10. 12. for a settled and composed State, as it is to be understood, Isa. 48. 18.  
The words being thus explained, may be thus divided. 

1 An end propounded, viz. the settlement of a Kingdom.  
2 The means prescribed, i. e. The taking away of the wicked.    
Being thus divided, they will afford this natural observation.  
It conduces much to the settlement of the Government of a Nation, that wicked men be punished by the Civil Magistrate.  
Before I proceed to prosecute this Observation, it will be needful to premise a few Rules, that 
Rules premised Rule 1.  so I may not be taken off to do it in my discourse.  
1 That it is the duty of Civil Magistrates to bring wicked men to condign shame and punishment. This is secretly couched in the words, and elsewhere expressly taught, as I shall show hereafter.  
2 That (notwithstanding) wicked men are to be differently dealt with, according to the different nature, and degrees of their sins. This taking away here, is not meant by Solomon, nor expounded by the Learned, of inflicting death upon all Offenders, but of discouragements and punishments of a lower nature, bearing proportion to the dimensions of the fault, as I hinted before.  
3 It conduces much to the honour, as well as to the settlement of a Nation, to have the wicked thus taken away; to have the dross purged, the chaff winnowed, the tares separated; for by such names the Scripture gives us to understand wicked men. This appears plainly by Solomon's comparison here in the verse foregoing the Text. As it is for the profit and credit of the Finer to take away the dross; there will come forth, not only a precious vessel, but a vessel of honour for him: so it is not only for the gain, but for the glory; not only for the establishment, but also for the Ornament of a Nation, that the wicked be taken away from before the King. Wicked Jeroboam, whom God raised from the Dunghill, is compared to dung, defiling the Chair of State, and therefore God took him away, 1 Kings 14. 10. Wicked Subjects are as dung, defiling the glory of a Nation, and therefore let them be taken away. As God took away the dunghill King, so let the King take away the dunghill Subjects, and it will conduce to the honour of his Kingdom.  
4 It is a duty incumbent upon Ministers also, as well as upon Magistrates, in their places to take away the wicked; i. e. To discern, discriminate, separate, declaratively by the preaching of the Word, and executively by Church-censures. See for this the Apostle treating about the incestuous Corinthian, 1 Cor. 5. There are many and just complaints of the unsettledness of Church-government: I wish the work be not obstructed through the neglect of the thus taking away of the wicked, by the desuetude of Church-discipline. For my own part, I am as sorry that the wicked are not thus separated, as I am sure that there are too many wicked separations amongst us; and I fear, for the want of this. God doth, as a judgement upon the Church of England, give up men to disorderly separations from us, for want of our just separating them from ourselves, by the judgement and censure of the Church. God suffers that to be done sinfully and disorderly, the orderly doing of which is neglected. Whose doors this neglect may be laid at, I know not; but sure I am, that God sharply reproves and threatens the Angels of the Churches of Pergamos and Thyatira for such a like fault, Rev. 2. 14, 15, 20. Nay for a less fault: for whereas it is said there, that God had a few things against the Church of Pergamos, because she had there them that held the Doctrine of Balaam, and also them that held the Doctrine of the Nicolaitans; It may be said of us, that we have them that hold the doctrine of Papists, with many Alsoes; Also them that hold the Doctrine of the Anabaptists, also of the Brownists, also of the Arminians, also of the Socinians, also of the Quakers, and also almost every doctrine that God hates. Therefore God hath many things against us; and I fear, that therefore the Pulpit, no more than the Throne, is established, because the wicked are not taken away, separated by Church-censure.  
These things being premised, we will fetch strength from Scripture, and Reason, to confirm the position laid down, that it conduces much to the Settlement of the Government of a Nation, that wicked men be punished by the Civil Magistrate.  

Confirmation from Scripture.  1 From Scripture. See it almost in so many words, Prov. ●9. 4. The King by judgement establisheth the Land. As great houses are established by leaning upon their Pillars, so a Nation is established and preserved by judgement: As David saith, that by the pure Administration of Justice, he bore up the Pillars of the earth, Psal. 75. 3. Upon these two, Jachin and Boaz, Religion on the right hand, and Justice on the left, doth a Kingdom or Commonwealth stand: Nay the earth (as stable as it is, Eccles. 1. 4.) is said to be established by the due execution of Justice, viz. When it brings forth abundant fruit, and sustains the lives of the inhabitants, that do depend upon its increase, as upon a Foundation: See Psal. 72. 1, 2, 3. Would you have a Throne established in righteousness? It must be by righteousness that it must be so established, Prov. 6. 12. Now the execution of judgement upon the wicked, is accounted righteousness, Psal. 106. 30, 31. But  
2 Reason will contribute something towards the establishment of this truth, That It conduces much to the Establishment of the Government of a Nation, that wicked men be punished by the Civil Magistrate.  
Reason forms these following Arguments for it.  
Argum. 1 1 It appears, that It conduces much to the Settlement of the Government of a Nation, that the wicked be punished by the Civil Magistrate, in that The toleration of wicked men is found to have troubled and disturbed the Affairs and State of a Nation. And the Argument will be Logically this, Quo lapso aedificium ruit, illud est stabilimentum aedificii, sed neglectâ justitiâ collabuntur Resp: Ergo justitia est Reip: stabilimentum. If Kingdoms and Commonwealths be disturbed and dissolved by the taking away of Justice, than they are preserved and established by the just taking away of the wicked. But, etc.  
Achan not taken away, though as yet not convicted, troubled the whole Camp of Israel, Josh. 7. saul's partiality in sparing what God had devoted, and sin had exposed to ruin, dissolved his Kingdom, 1 Sam. 15. 26. It was Jehoiakim's not imitating the just proceed of his Father Josiah, that stripped him of his Royal Robes; and his not removing the wicked from before him (according to the Advice here given) caused the Kingdom of Judah to be removed out of God's sight, 2 Kings 24. 3. compared with Jer. 22. 15. etc. But what need I fetch instances so far off? Do not our own long and sad distractions sufficiently exemplify this? We have many known Malefactors, that have plundered more than the worth of a Babylonish Garment, a wedge of gold, and two hundred Shekels of silver, and things as sacred, as those were cursed, and yet not a stone cast at them. We have spared and tolerated bleating Heretics, under the pretence of piety and good devotion, as Saul did the Sheep for sacrifice forsooth: And doth any one ask why we are unsettled in our Government? And if we still go on to spare, and send away with Covenants, and I know not what, those whom the Lord hath appointed to utter destruction, we may justly fear the just doom of Ahab dismissing Benhadad, 1 King. 20. 42. Life for life, and people for people.  
Argum. 2 2 It appears, In that They of all others, have had the most settled Kingdoms, that have had a care to takeaway the wicked from before them. See David's care in this thing, best described by himself, Psal. 75. and Psal. 101. And who faster in his Throne than David, whom God nailed therein, 2 Sam. 7. 16? Solomon in the twilight of his Royalty, being the just Son of a just Father, took away the ambitious Adonijah, the murderous Joab, and the pestilent Shimei from before himself: And it follows thereupon, The Kingdom was established in the hands of Solomon, 1 King. 2. ult. Josiah succeeded both these in the same grace, He did judgement and justice; And it was well with him, Jer. 22. 15. His eyes saw not the dissolution of the Jewish state, 2 King. 22. ult. Phinehas the Son of Eleazar, executed judgement, Psal 106. 30. And therefore he had the like Settledness in his Government Ecclesiastical, The Covenant of an everlasting Priesthood, Numb. 25. 13.  
Argument 3 3 It appears, that it conduces much to the settlement of the Government of a Nation, that the wicked be punished by the Civil Magistrate, in that this is the very execution of the Magisterial office, as it is committed to them by God. So to do, is to discharge that Office aright; And that must needs bring a blessing with it. It is of the essence of a Kingly office, What? To live delicately, idly, luxuriously; to oppress, insult, tyrannize, according to the corrupt manner of Kings, spoken of, 1 Sam. 7? No, but to scatter away evil with their eyes, Prov. 20. 8. What is of the essence of the Office of Governors and Magistrates? How runs their Commission from the hand of him that sends them? To break the Laws that they command others to keep? To commit things worthy of punishment, by getting into a power of punishing others? No, but they are sent for the punishment of evil doers, 1 Pet. 2. 14. And certainly, the honest discharge of an employment before God, will conduce to a blessing thereupon: God will not dis-commission them that have been faithful in the Commission that he gave them.  
To which I might add, that this grace Justice, is so conducible to the Settlement of the Government of a Nation, that even the very picture, the very counterfeit of it, hath some tendency this way. Jehu in raging against the accursed family of Saul, hath a lease of the Throne for four lives, 2 King. 10. 30. Now if the shadow of Justice do nail an Hypocrite in his Throne, surely the grace itself will clench the righteous man, and the righteous powers in their Government: If the unrighteous executing of a righteous command be of such strength; of what strength shall we imagine the righteous executing of unrighteous men to be?  
But not to multiply Arguments in so clear a truth, nor to fetch more of reasons crutches to support a Doctrine which hath Scripture for its Foundation; let us see the grounds or reasons why it conduces much to the settlement of the Government of a Nation, that wicked men be taken away by the Civil Magistrate? And these I shall deliver out rather by weight than number.  
Reason 1 1 It conduces much to the settlement of the Government of a Nation, that wicked men be punished, suppressed, dispersed, and taken away by the Civil Magistrate, because wicked men, men that are not restrained by any conscience of their duty, will be the readiest to disturb the peace of a Nation, and to make defections, if any encouragement be administered, if any hope of gain, or fear of suffering do appear. They are the most dangerous members of a Kingdom or Commonwealth. They are Traitors and enemies dispositively at all times, and will be actually in time, if they be suffered. There wants nothing to make Hazael a murderer of his Master, but a wet cloth; nothing to make Absolom a delinquent from his Father, but a little interest in the people's hearts: which when the one and the other have got, they soon execute their treacherous and disloyal intentions. The best men are the best subjects, whose consciences do engage them to the observance of the Apostles Rule, Rom. 13. 1. But as for men of wicked principles, who only give an eye-service, and think that whilst they keep their Swords within the scabbards, they have committed no Murder, it is not safe to trust them, nay nor to suffer them: But rather to execute them, before they can execute their wicked dispositions: For being men of graceless Principles, they will be also of faithless practices, and will mercenarily follow Absolom, or Adonijah, or any one that puts up finger, that blows the trumpet to them.  
Reason 2 2 Suppose wicked men should be faithful, and should machinate nothing towards the disturbance of a Nations Government (which yet it is ten to one but they will, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi, are also irrequieti) yet their very being in a Nation proves ofttimes destructive to the being (or at least the well-being) of the Nation wherein they are: their very presence is destructive to peace and settlement. As God could do nothing against Sodom, whilst Lot was there, Gen. 19 22. so he would do nothing for the Camp of Israel whilst Achan was there, Josh. 7. 12. the remainder of Saul's bloody Family had like to have starved all Israel; they had nothing but Famines year after year, till the hand of Justice had revenged the blood of the Gibeonites upon their heads, 2 Sam. 21. 1, 14. And if it be true what Solomon says, Prov. 11. 11. that even by wicked words a City is destroyed; it must needs be as I say, that by wicked works it is disturbed and dissettled. By not punishing the guilty, a Nation devolves a guilt upon itself; and hence it comes to pass, that many times by suffering one sinner, many come to suffer. Be wicked men never so faithful, never so free from designs, yet their very presence is destructive; and therefore ought they to be taken away in order to an happy settlement, an establishment in righteousness, such an one as Solomon speaks of here.  
Reason 3 3 Because if wicked men be not taken away, they will corrupt more. Wickedness not suppressed, will soon be increased; Sin unpunished, will soon become sin multiplied. If by the due execution of Justice, the dross be not separated from the silver, the silver will become dross, or at least very drossy. Jerusalem was sometimes full of judgement, but that decayed, And what follows? The silver is become dross, Isa. 1. 21, 22. Know ye not that a little leaven leaveneth the whole lump, 1 Cor. 5. 6? Wicked men unpunished do propagate their wickedness, and do corrupt both the religious and civil manners of many others, make them naught both towards God and Superiors. The incestuous Corinthian, if not taken away, was likely in the Apostles apprehension, to encourage many to commit incest. And as for men's obedience, submission, and loyalty towards Superiors, daily experience tells us, how much it is corrupted by the impunity of others. Who would not be a Rebel, if rebellious Absolom must be spared? Certainly David acted the Father, more than the King in that business. As the Ass' doom in the Fable taught the Fox to divide the Prey aright to his Sovereign; so on the other hand, the safety and impunity of many wicked Subjects, teaches many Foxes to make a Prey of their Sovereigns; who afterward will not stick to insult over them, with the Gregarian Soldier, that killed the edge-tool Emperor, Peris gladio quem ipse fecisti. Not to take away the Traitor is to hatch Treason, or at least to make a Nest for it; not to punish disobedience and disloyalty committed, is to encourage to the commission of it; therefore the Poet concludes upon good reason,  — Immedicabile vulnus Ense recidendum, ne pars sincera trahatur. 
And I conclude with this third and last reason, that therefore it conduces much to the settlement of the Government of a Nation, that wicked men be punished by the Civil Magistrate.  
Objections But here comes to be pretended Nobleness, and Pity, and I know not what.  
Answ. 1 To which is easily answered, that that is true Nobleness that makes men like God, And he (we know) cannot abide to behold iniquity, and he is a Person of the greatest honour who highly esteems the Honour of the great God. Besides, is it not an idle thing, to stand upon terms of Honour, and in the mean time to do that which will certainly lay our honour in the dust; as the toleration of wicked men undoubtedly will?  
2 As for Pity, I stick not to say, 'tis foolish pity. And Solomon (who knew well enough what was Wisdom) will bear me out: for says he, he is a wise King that scattereth the wicked, and bringeth the wheel ever them, Prov. 20. 26.  
Object. 3. from Scripture. Nay, that nothing may be forgotten which will encourage men to forget the execution of Justice, Scripture must be pretended too, especially that, Mat. 13. concerning the tares in the Parable suffered to grow till Harvest.  
To which it may be easily answered.  
1 That that text is to be understood of secret and unveyled Hypocrites, not of scandalous and open sinners.  
2 Suppose it to be meant of men of notorious and scandalous lives, yet when the Magistrate has used his utmost care and severity, to pluck up the Tares, to take away the wicked, yet there will be enough left, to make good the Parable to the end of the world.  
Applicat. For application.  
1 See here then the folly of the most of the Kings, Parliaments, Powers that are in the Christian world. Solomon in one verse convinces the most of them of a grand miscarriage. Some think to establish their Thrones by heaping together inexhaustible Treasures, and to be upheld by pillars of gold, as Ammon who trusted in their treasures, saying, Who shall come up to us, Jer. 49. 4? Some think to preserve themselves by Pride, and high living, as Jehojakim, Jer. 22. 15. Some think to maintain their Power by oppression, and tyranny, grievous burdens, and heavy impositions, as Pharaoh, Exod. 5. 9 and Rehoboam with his young Parliament, 1 King. 12. 14 Some think to keep out changes by Garrisons and strong Holds, and impregnable Fortifications, as the Jews and their King did, Isa. 22. 8, 9, 10, 11. Some think to nail themselves to their Thrones, with the bones of all of the Blood Royal, as Abimelech did, Judg. 9 5. Some think to confirm themselves either by a company of silly ignorant men, that will be led blindfold upon any design, as Absolom, 2 Sam. 15. 11. or vain, light, desperate fellows, all whose religion it is to have cast away all, as the forequoted Abimelech did, Judg. 9 4. Some think to carry all with many Regiments, as Amaziah with his three hundred thousand, 2 Chron. 25. Some think to stand upon the legs of others, and to be established by confederate Princes, and Leagues with their neighbour Kings, as Jabin King of Hazor did, Josh. 11. 1. Some think to stand upon the heads of others, and to be safe in the multitude of Counselors, and Politicians, as Absolom, making Achitophel of his counsel, 2 Sam. 15. Others think that the goodness of their Titles will defend them, their Crowns are made of good and lawful gold, and therefore they must needs stick fast to their heads. Many other props do many Thrones in the world lean upon. But Solomon, whose Crown God put on, and Justice kept on, prescribes to all Kings and Powers whatever, a better foundation than any of these, and it is here in my text. Be not deceived, it is not the taking of wicked ways, but the taking of the wicked away, that will establish Thrones in righteousness.  
2 See here one great cause of England's unsettlement at this day. There are not more admirations at, than false conjectures concerning it. Some impute our changes to chances; some lay the fault upon the Court, some upon the Camp, some upon the City, some upon the Country; nay some stick not to lay them at our Church doors, to impute them to the Clergy, saying, there was never good world since there was so much praying, and preaching; being acted with a spirit like unto that of Ahab, who said to the Prophet, 1 King. 18. 17. Art thou he that troubleth Israel? although that were true directly, Evangelium ciet bellum. Others say something but not the whole, that Factions do create our Fractions: For if they were not tolerated, they would not be, or at least they would not be so intolerable. But Solomon here prescribing the means of settlement, seems to describe to us the cause of our unsettlement, the not taking away the wicked. I know that oppression, usurpation, ambition and other sins are fore shakers' of the Government of a Nation: And I know we have a composition of all these ingredients, and a complication of all these distempers; yet if one should ask me what is the grand cause, the strongest hand that thus rocks the Throne of England, and so keeps them that sit in it from sleeping in it, I should fetch an answer from Solomon, The not taking away of the wicked, hinders the Throne of England from being established in righteousness. What peace said Jehu to Joram, so long as the whoredoms of thy mother Jezabel, and her Witchcrafts are so many? What peace, may one say to the Powers, and Primates of England, so long as their Sectaries, Schismatics, Heretics are so many? What establishment, so long as the wicked, erroneous, perfidious, rebellious, ambitious, and treacherous are not taken away? Except these abide in the ship, said Paul (speaking of the Ship-men) ye cannot be saved: except these be taken away out of the same Ship the Commonwealth, wherein we all sail, as in one common bottom, we cannot be safe, nor settled. I doubt we are not yet fit for settlement for a prosperous and composed State, because the accursed things, the wicked are not yet taken away. Some of our Governors have done worthy things, as some of the Kings of Israel did, but yet the People sacrifice still in the high places, every man is left to the free choice of his own God, and his own Religion, and therefore the Throne is not yet established in righteousness. One may weep over England's shake, and say to it, as the Prophet sometimes to Israel, O 
Isa. 48. 18  that thou hadst harkened to God's Commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea; i. e. for duration, whereas now we are as the waves, tossed to and fro.  
The second Use would be to exhort and excite 
Rom. 13. 3  all Magistrates, not to bear the sword in vain, but to use it, for the terror of evil doers, as the Apostle phraseth it, or to take away the wicked from before them, as Solomon's phrase is here. What need I more Motives? Therefore are we emptied from vessel to vessel, because the wicked sit still upon their lees: Therefore does England lie bleeding, because the Sword of Justice does not revenge God's Cause upon the blood of the wicked.  
The third Use would comfort all those, that do earnestly and seriously endeavour the extirpation, and separation of the wicked, according to their power, place, and interest, although they cannot effect it according to their endeavour. To these I say, concerning the separation of the wicked, what God the Father said to God the Son, concerning the gathering of Israel, Isa. 49. 5. Though the wicked be not separated, yet they shall be glorious. Of such a man I will say, as God says of David, Though the Crown of England be not established, yet upon himself shall his crown flourish: though the Sceptre of England shake, yet he shall be fastened as a nail in a sure place. But as for all erroneous, idle, fearful Magistrates, that are not a terror to evil-doers, I do denounce against such, that God will one day make them a terror to themselves for their evil deeds, and either take them away here, or cast them off hereafter, for their not taking away the wicked, whereby the Throne might be established.  
FINIS.