THE DANGER OF THE ERRORS OF THE RULERS. A SERMON preached upon the Tenth day of March 1661. at the Assizes for Staffordshire held at Wolver-hampton. BY EDWARD POWEL, Master in Arts and chief School-Master in Stafford. Ita nati estis, ut bona maláque vestra ad Rem-publicam pertineant. Tacit. Annal. l. 4. {αβγδ}. Lucian. London, Printed for W. Gilbertson, and are to be sold by John Felton Bookseller in Stafford. 1662. To the Honourable JOHN BELOT Esq; High sheriff of the County of Stafford. SIR, I preached this Sermon by your appointment; but was disappointed in my expectation. For I look't for censure from those that heard it, but found it from those that heard it not. I red in the book of the Revelation of St. John, Chap. 4. V. 8. of Four Beasts, that had Eyes within; but we have need of Eyes without; when the Labours of a poor Minister( such as they are) are scanned by hearsay. Upon this Account I have made it public, and have hardened my heart against my understanding and conscience of my own weakness. And that you may see I do not rely upon the strength of it's constitution, that it can live in spite of the breath of Censurers, I crave the Posse Comitatus for it's protection. That You, Sir, will be pleased to defend it and me, wherein neither I nor it have offended. It was the advice of the Mother of Artexerxes in Plutarch, that they who would address themselves to Great Persons must use {αβγδ} fine silken words. Herein, I confess, I have mist it, for the clothing is rugged: But if the plainness of the dress be all that makes it despised, 'twill prove the more innocent. The Adversaries of it, I mean, those, that have spoken most against it, are persons to whom I wish all peace and happiness: and I may in the sight of God with a good conscience protest, that in these late times of Rebellion, I was from my heart grieved to see Men of no Religion make a prey of them, and their Estates for their Religion. Yet God forbid, that Roman catholics( as they call themselves) should justle in our streets with Reformed catholics; and God forbid again, that we should be reduced to the condition of the Church of God in the time of Nehemiah, ch. 4. v. 17. with one hand working, with the other hand holding their weapons. I look upon the Protestant Religion as the Palladium of Great britain, and his Sacred Majesty as the Keeper of it. For the preservation of it through Him, and Him in it, I shall truly and constantly pray, and in this I know you will own Your Hearty Orator and Poor Servant, EDWARD powel. The Danger of the Errors of the Rulers. ECCLESIAST. Ch. 10. V. 5. 6. 7. 5. There is an evil, which I have seen under the sun, as an-errror which proceedeth from the Ruler. 6. Folly is set in great dignity, and the rich sit in low place. 7. I have seen Servants upon Horses, and Princes walking as Servants upon the earth. HUgo de Sancto Victore observeth, that King Solomon had three Names. 1. Solomon signifying Peace. 2. Jedidiah signifying Beloved. 3. Ecclesiastes signifying a Preacher. And according to these three names to have written three books. 1. See Dr. Jermin upon the Proverbs. As Solomon to have written the book of the Proverbs, which are called the Proverbs of Solomon, where in the peace of love he instructs the people in virtue and holiness. 2. As Jedidiah, the book of the Canticles,( which may well be called the book of the Beloved, wherein we have the songs of the beloved to his and her beloved.) 3. As Ecclesiastes, the book of Ecclesiastes, or the Preacher, wherein he preacheth the vanity of worldly things. But I red also of another name, viz. Lemuell, Prov. 31.1. perhaps a name by which his Mother called him, or which happily his Mother gave him at his Circumcision; or else according to the notation of it, signifying taught by God; according to which name perhaps he wrote his natural History of the Plants, from the Cedar to the Shrub. But this is but conjecture. To hasten therefore to my Text as near as I can. In the precedent verse we find delivered an excellent and useful point of Christian policy to contain every loyal soul within the limits of Duty, which if it had been put in practise twenty years fince and upwards, we should not have had cause to complain. O my bowels, Jer. 4.19, 20. my bowels, I am pained at my very heart, because thou hast heard, O my soul, the voice of the Trumpet, the alarm of war, destruction upon destruction, the whole land is spoyled. The Iliaca passio of civil wars had never rent the bowels of the kingdom, nor ever such a Government heard of in England as a Stratocracy. The effect of those words is this, that no unkindness, displeasure or injury should tempt us to the breach of our Fidelity and Allegiance, but rather that we should make use of our passive obedience, than to set so high rate upon our opinions as to maintain them by opposing lawful Authority. If the spirit of the Ruler rise up against thee, leave not thy place; that is, be still a subject, remit nothing of thy duty and service. For yielding pacifieth great offences. ver. the 4. In the 5.6. and 7. verses of my Text, we have an instance of a particular grievance, many times offered, and among ingenious spirits ill resented, when wisdom is kept under( for in relation to wisdom, this word Rich is set as appears by the Antithesis) and Folly advanced When men of desert are promoted, and deserts are rewarded with disgraces, many times with punishment. Such was the graecian ostracism, and such was the Roman Proscription. Such was the Guerdon of Bellizarius, who for all his service to the Emperour had his Eyes put out, and reduced to that extremity of poverty, that he sate by the way side begging Date Obolum Bellizario And thus Demetrius Phalerius, that once had the Government of Athens, after Library keeper to ptolemy Philadelphus, had his statues of marble formerly raised to his honour by the Athenians, Diog. La●●t. in vita Demet. throw'n down to the ground even by the same men; which ill usage had no other reply from him than this. At virtutem meam non everterunt. This is commonly acted upon the stage of the world. Solomon observed it. There is an evil, which I have seen. That witless, worthless fools find respect and countenance, wise and well-deserving labours draw either scorn or jealousy upon the performers. So that in this we may behold the blind world scattering her doal at random; to some favour, to some frowns. To wise men want, and wealth to fools. For the better view of which Ataxy or disorder as it is here proposed in my Text, observe with me in the words these three circumstances. 1. The place where this disorder is to be seen. An evil which I have seen under the sun. 2. The fault where it lies, or the cause from whence it proceeds. It is an Error, which proceeds from the Ruler. 3. The disorder itself, what it is. Folly set in great dignity, and the rich in great place. That every Ataxy, all disorder is an evil, I need not, I will not spend time to prove. Something of the place, where this evil is to be seen. Under the sun. This is Solomons usual Phrase; A phrase no where more used than here in Ecclesiastes. And there may be a two-fold reason alleag'd for the use of it. 1. To denote the quality of the things whereof he speaks. 2. To declare their large extent. 1. The quality, that this his discourse is onely about sublunary affairs, not heavenly matters, of things under the sun not above the sun. 2. Their large extent. A disorder to be seen not in one place onely, or under one climate, but every where Under the sun. Ground we it upon the first reason, then this is the Observation. Above the sun there is no such evil. Hereafter when we shall be exalted through grace and mercy, we shall meet with no such Ataxy or Confusion. There is no failing of a Christians hope, no disappointment of a Christians Faith. No; There our faith shall be turned into a manifest vision of God. Now we see through a glass darkly, then face to face. There our hope shall be turned into enjoyment. They shall hunger no more, Rev. 7.16, 17. neither ●●irst any more, neither shall the sun light on them nor any heat: for the Lamb which is in the midst of the throne shall feed them, and led them unto living fountains of waters, &c. There our imperfect love shall be turned into the perfect love of God, love that shall abide for ever. 1 Cor. 13.8. Prophecies shall fail, and tongues shall cease, but charity never faileth. As none comes thither by desert, so none shall be dignified, that is of no desert. Heaven a place more glorious then the sun, much more spacious then the prospect of the sun, admits of no preposterous placing, No unclean thing shall enter therein Base wretched, Rev. 21.27. faithless creatures shall be excluded thence. They who fear God, that are rich in spiritual wisdom, servants of righteousness, that have forsaken all to follow Christ, shall then and there not be deceived of their expectation, nor frustrated of their hopes, nor fore-stalled of their happiness. They who follow Christ here in Troubles, shall there sit with him on Thrones. Dan. 12.3. They shall shine as the brightness of the Firmament, and glitter as the stars. Such honour have all his Saints. Who would not then contemn this world in respect of Heaven? who would not rather live above? Hear what Africanus an Heathen could tell Scipio in his dream. Ii vivunt, qui e corporum ergastulis tanquam e carcere evolaverunt, vestra vero quae dicitur vita, Mors est. While we live here we shall see many vanities, hear many follies, taste of many sorrows, and have experience of many miseries. But when we shall be above the sun, we shall be like the Hill Olympus above wind and weather. Yet while we do live here under the sun, we must possess our souls with patience, Psal. 47.1. Fret not thyself because of evil doers, &c. Do others rise and thou fall? are others promoted and thou still in silent obscurity? Alas! these are sublunary changes, worldly changes. Nay in our spiritual state, when we have done all we can here, we shall have many gloomy dayes, many fears, many distractions of Conscience, that our God is not yet reconciled fully to us. The spiritual sun is but half faced in our Horizon, for our happiness here is onely in fieri and not in facto esse. We are still under the Hammer. As well the temper as the distemper of all things here below consists in contrarieties. As we ground it upon the second reason of the Phrase, for the large extent, then the Observation is this, Deserts unrewarded are every where common in the practise of this world. When Mordecay had served the King to the saving of his life, the question was asked, Hest. 6.3. what honour had been done to Mordecay for this; his servants answered, nothing is done for him. Joab complained of it before among the Jews, Trismegistus among the egyptians, Aristides among the Athenians, Scipio among the Romans, and how many thousand discontented persons are amongst us? But I hasten from the place where, to the person from whence. It proceeds from the Ruler. All Ataxyes, confusions, disorders in a state, are the products of the Error of the Ruler. Solomon said it, and Solomon found it. He said it when he found it by the experience of his own error in Government in his latter time( for then 'tis conceived he wrote this book) doubtless fore-seeing what he could not prevent, the great and dangerous revolt, that would come to pass in the time of his son Rehoboam. 'twas smartly said of him, if not bitterly. Tantum ingenium marcuit cum maturuit; Emanuel Thes. Ut nescias utrum magis mirere, Senium in infant an infantiam in sene. And if Rehoboam when he came to the Crown, had been as wise as his Father at that Age, he might have disappointed Jeroboams popularity, and have sent him back to egypt from whence he came. But the weakness of the Ruler is always followed by the wickedness of the people. Pro. 29.12 If a Ruler harken to lies, all his Servants are wicked saith Solomon himself. As the House of Saul grew weaker and weaker, so the House of David grew stronger& stronger. The errors of Sauls Government casting a beauty and lustre upon David though in distraction and persecution; so that Davids shifts and evasions looked like victories, and the pursuits of Saul a disordered march. And doubtless( if I may digress so far) Our Sauls that invaded this Government, had so weakened the hands of all loyal Subjects, so strengthened themselves by allies abroad and their numerous Forces at home, that, in the eye of human judgement, they stood like a rock not to be pushed at, and they might say( as perhaps they did) in our prosperity we shall never be moved; had not the looseness and variableness of their councils( the greatest error in Government) made room for our royal David to sit upon his Fathers Throne. Hear what David himself said, when he came to the Crown, and Saul had almost ruined the kingdom. The Land is weak, Psal. 75.3. and all the Inhabitants thereof are spoiled, I bear up the pillars thereof. Hence doubtless was it that the royal sceptre was banded from Family to Family after the revolt from David, till all Israell was lead away into Captivity. Hence was it that the power and glory of the Assyrians was arrested by the valour of the Persians, and the Persians could not keep what they had got, but through their Luxury made rendition of it to the Grecians, and the Grecians through their dividing and cantoning the Empire made way for the Roman name to be eternised to posterity. And hence was it, that barbarous unlettered Nations dissolved that learned Empire. And why the goths and Vandals over ran Germany, France, Italy, the greatest part of Europe, and the flourishing Churches of Affrica; 'twas an error that had it's rise from the Rulers: For though as Salvian tells us( who lived in those times) the disorders were Epidemical, yet they grew so for want of restraint in the Rulers. I need not go so far to show you the dire effects, that have proceeded from the errors of Rulers; our own Chronicles will furnish us with examples, as one of the Edwards, and one of the Richard. Cic. said in re tali externa libentius quam domestica recordor. Yet sure 'twas more horrible impiety for the Judge in his Circuit to justify the bloody butchering of his Majesty of Blessed Memory, Anno 1. reip. Aug. by urging them for precedents ( not a loquor) the murdering of which Princes, no impious Pen was yet extant so bold, that durst maintain or justify. Nay there is reason that the Rulers errors must needs produce these sad effects. They are like the Planets above, according to their aspects and influences so fares it with Creatures of all kinds here below. They are the Vena Porta that convey the life-blood of peace and order into all the Members; nay they are the original of nerves, the fountain of all the Animal spirits, that give strength and motion to all the limbs. Omnis nervorum paralysis a capite. Nay this error is like the first mans, many times it leaves a universal taint. And therefore the expiatory sacrifices were greater for the sins of the Rulers in Church and State, then for the rest of the people. The fin of the Priest was in the estimate of God, as the sin of the whole Congregation, Lev 4.3. v. 23. v. 28. v. 32. and the offering for his sin was a young Bullock without blemish. If the Ruler sinned he was to offer a Kid of the Goates, a Male without blemish. If an ordinary man offended, a Female served the turn. Whether it were of Goats or of Lambs. And now( beloved) as the consideration of the excellency of the glory prepared for the Saints to all eternity, 2 Cor. 4.17. made the Apostle Paul to use that Metaphor {αβγδ}. O the weight of Glory! So the consideration of the Anxieties, the Cars and Fears, Jealousies and Dangers, which attend upon the dignity of the Rulers, may well bring me to the same Metaphor to cry out {αβγδ}. O the weight of human height and honour. The Rulers are indeed like heavenly bodies, they have much veneration but little rest. Nay the Ruler is a kingdom himself, and he is his own Subject, to rule his Actions, his Affections, his Words, his Thoughts, they are the people, which inhabit him. And then hear Solow on again. Prov. 25.28. He that hath no rule over his own spirit, is like a City without walls. And then in relation to others. What providing for without, what providing for within Ut insidiis nile liceat, nile pateat dolis Providing against those without, for and against those within. 1. Providing for, taking care for all degrees of people. The Kings heart is as the Rivers of waters. Pro. 21.1. In their overflowing what good to the grounds, sometimes what danger? Sometimes providing against those within, even those whom they have raised. Nay 'twill be requisite sometimes to provide against the Holy Order, that they rise not too high to the checking of the civil power. It could not be but a great error in Justinian, See Dr. Cracan thorp upon the Council. when he had summoned the Fifth General council at Constanstinople for the suppression of the Nestorian heresy, to suffer Pope Viglius in the same City at the same time with an Assembly of his own to brave it with the imperial Convocation. In our own kingdom Anselmus and Thomas Becket both Arch bishops of Canterbury, with their Crosier staves, did almost try it with the Kings sword, and yet they had to do with stout and haughty Kings; namely, William Rufus. Henry the First and Henry the Second. It were more then the business of a Sermon, to recount those Disorders and Confusions, which ran through all christendom through the errors of the Rulers in permitting the Sea of Rome to tread upon the Neck of civill Authority. Here the folly( which Solomon speaks of) might have been conspicuous; nay as if it had been a divine vision of the future Tyranny of the Popes. I have seen servants upon Horses, and Princes walking as servants upon the Earth. And who knows not how a blast from the Scotch Horn has shaken the Crownes of England and Scotland. Providing against men of the Holy Order, especially against such spirits, as dare Print and Publish such a Thesis as this. If a people that by Oath and Duty are obliged to a sovereign, shall sinfully dispossess him, and contrary to their Covenant, choose and Covenant with Another, they may be obliged by their latter Covenant notwithstanding their former. Videtis sub hoc uno cespite quod latent colubri. But he was overthrown by the Learned Bishop of Worcester, as David overthrew the Assyrians in the valley of Salt. Stultitiam immoderati saporis detegens& extinguens. 2 Sam. 8.13. And a● providing against so also providing for the Holy Order, that it be not kept too low, lest God depart from between the Cherubins, and so come down to the Threshold, and then fly away into the Mountaines. I know their are Hanuns, that would curtayle and shave the Messengers of God even to their shane. The Church is called Gods Husbandry, and there are Lay-patrons, that would make {αβγδ} Gods Husbandmen worse then their own. But this is not the Error of our Gracious Ruler, witness his Royal Letter full of Grace and Love to the poor Ministry. I pray God it be not the error of Clergy Rulers. Well, thus ye see the Pin of Government must neither be wound up too High, nor let down too Low; and then that which makes the {αβγδ}, The people that understand only the noise will censure the Art and music of Government. If the errors of the Rulers be so dangerous, their callings so weighty; O what prayers and supplications should be put up to Almighty God, especially for those that are in Authority. This is the great duty that lies upon the Subject. Let us look to it. If the spirit of error should fall the Ruler ( quod avertat Deus Opt. Max.) plectentur Achivi. Deliro à lirâ vel sulco aberrare. Erasm. The east swerving from the line or tract of Justice in Government, will fall heavy upon the Governed. O then for our own sakes we should be constant in our duty of praying for them, not making tumultuary addresses to them with seditious petitions upon the heads of Pikes. far from the custom of the Persians in Xenophon, who when they came into the presence of their King, plucked their hands into their sleeves: no, praying for them; while their hands are busy for you, let your hearts be busy for them with the Lord God, especially at this time of their great and weighty consultations for the settling the Church and State. See what reason. 1. The Churches Enemies, and so the kingdoms are numerous, and powerful, if there were opportunity. Midian was two hard for Israel, Numb. 25.18. nay they outwitted them; They vexed them with their wil●ss. 2. They are wealthy, and not only of their own, but what they have got from others in the turn of State. — Quibus una Quiritem Vertigo facit.— 3. In diligence very active. While the good man sleeps they sow Tares. Very much and very strongly united in their designs, as if they were all ated by one spirit, and that works strongly in the sons of Rebellion. Let us pray then that they be not like the sons of Zerviah, too hard for David. An error, which proceeds from the Ruler. Rulers have their errors, and good Rulers too. I beseech you that are Rulers of our County, that ye suffer the reflection upon these grounds. 1. It will make you more careful. 2. More humble. 3. More merciful. 1. More careful in correcting your own errors, and in suppressing the errors of the Rulers under you. Though Asa did that which was right in the sight of the Lord, yet he had a disease in his feet. The stream of Justice ran without obstruction through the higher Courts, while in the mean time the lower petty Courts may like a Stagnum contract a situs, a filth which may stink in the nostrils of all good men: where the petit poor trespasses of transgressors enrich and swell up the purses of covetous Officers. Let me describe many of them in Scripture language. They give their mouths to evil, and their tongue frames deceit. Ps. 50.19. Ps. 84.20. Jer. 5.26. They frame mischief by a Law. Among my people are found wicked men, they lay wait as he that setteth snares, they set a trap, they catch men. 2. As it will make ye more careful in respect of yourselves and others, so again it will make ye more humble in yourselves; for it will teach ye not to over-rate your own excellencies. When ye red of Caius murder, Senacheribs blasphemy, Judas his not to be paralleled treason, and the fearful apostasy of Julian; when ye hear( as ye cannot choose but hear every day)( so sad is the condition of England) those horrid murders, both robberies, treasons perjuries, blasphemies and other horrid sins committed, then by this reflection ye will bless God for his preventing grace: for you also have the same root, from whence spring all these impieties. 3. As this reflection will make ye more humble in yourselves, so it will make ye more merciful to others. Certainly this made Them in ancient times never to give Sentence nisi prius obductis velis, till they had drawn a curtain between themselves and the Prisoner. This reflection will tell ye, that the Prisoner is of the same nature with you, that the soul cost equal price, equally capable of eternal happiness to through mercy in Christ.— And therefore 'tis a sad thing to see a Judge in the gravity of his smiles to throw scorn upon the Prisoner at the Bar, and instead of gently reproving, bitterly to taunt the Malefactor. Well yet something remains, that I should lay down rules, give directions for the avoiding of these errors, which I shall neither fetch out of Tacitus nor Polybius, much less out of Machiavil; I shall onely therefore humbly advice ye, that ye apply yourselves and all your Actions to that rule, where there is no obliquity; and that rule is the sacred Word of God. Let that holy and happy Ruler David be your Example; study him, red him in the 101 Psalm, what excellent directions he lays down for all Rulers. I will sing of mercy and judgement, unto thee O Lord will I sing, ver. 1. Indeed the whole psalm is nothing else, but a Judges Directory. red him in the 119 Psalm, and see, if he do not make the Word of God his Rule. 'tis a long psalm yet there are few nay very few Verses in a I that Psalm where God's Commandments, Judgements, Statutes, Ordinances or something equivalent are not mentioned: with most passionate, happy tautologies his tongue stays, dwells upon them, as if he were afraid of an untimely loss. Mountains and valleys cause some unevenness in the Earth, yet in respect of the Universe, they make but one plain and even Globe. So this Wise Ruler knew that he was placed above others, yet he also knew, that he was equally subject in respect of God. Sure our Royal and Holy David, that was so barbarously, so bloodily taken from us, kept his eye steady upon this Rule, that he had red, that he had studied David, especially in his book of Psalms, let his {αβγδ} bear witness. But behold a greater than David. Let me propose the {αβγδ} to you for an Example, who took not upon him onely the honour of ruling his people but the work also. So 'twas prophesied of him: The Government shall be upon his shoulders. Esay 9.6. And so the same Prophet though many hundred years before, Esay 49.4 foretold what he should do. I have laboured in vain, I have spent my strength for nought, and in vain; yet surely my judgement is with the Lord. The word signifies cum anhelatione& defatigatione laborare. {αβγδ} say the Septuagint, that is, I have laboured with weariness. The second word signifies as if the radical moisture were dried up and spent. According to him that was the type. Ps. 22.15. My strength is dried up like a potsherd. Thus ye see Judici non tantum commissa est Potestas said Fides. Cic. And while I press the Word of God to be your Rule, I cannot but take notice of those, that walk contrary and against this Rule: Insomuch, that it looks rather like the design of providence than convenience, that this Town is made the Seat of justice, where so many with open face walk obnoxious to the laws of God and the King. Sure our dissenting Brethren will leave railing against Protestant Bishops, when they see the Popes interest carried on, in a place that is almost in the middle of a County, and almost in the middle of a Kingdom. There are of that Religion, whom I must never speak of but with honourable mention for their eminent and never to be forgotten service in the preservation of his Majesty. And I am most confident, that the modesty of those Gentlemen will not give them leave to scandalise that Person whom they endeavoured to preserve with the hazard of their lives and fortunes. But there are more Recusants than Papists, that absent themselves from our Congregations, preferring h●●●condriacal devotion before grave and well tempered prayers. These begin to murmur as Israel in their Tents, saying, because the Lord hated us, he hath brought us forth out of egypt to deliver us into the hands of the Amorites. So They. God has restored us our King, our laws and Liberties, and delivered us from Anarchy to deliver us up into the hands of Papists. I am afraid the practise of the former helps on to the grumbling of the latter. Though the public Service and Ceremonies be the grand Pretext, Men will be lovers of themselves to the worlds end, and consequently of their own opinions: but the Law is made for a kerb to fancy, and to keep distempered spirits within the hedge of obedience. And while I go on to press you to the observance of the Sacred Rule as your Rule, let me beg that the Day of public Worship may have more public honour, that there may not be such traveling up and down that day upon needless, and I fear too much upon sinful occasions; that the bells of Pack-horses may not be louder than those of the Churches. 'tis a sad Sabbath when the beasts may not rest from Labour, nor their Masters from sin. I do not argue for a Christian Sabbath from Jewish Principles; but if it be {αβγδ} the Lords Day, let it be kept Holy to the Lord. 'twas a good and wholesome Act( with submission let me speak it) to prohibit Arrests on that Day, that men might not be haled to Prison on that Day, when their Saviour arose from the Prison of the Grave, and gave plenary satisfaction for the Debts of mankind to God the Father. I know 'twas an act made in the time of Rebellion, yet if it be a good one, let us keep it as we do the Lands they got for us beyond Sea. The Acts of Richard the Third, A Protector and an Usurper, the Greatest but One, were good and are observed; and though my Lord Bacon in his Henry the seventh tells us, such Good laws are but the brokage of usurpation; yet seeing God hath restored us the Principal, Our King, let us not lose the Use and Interest. There are many other things, which I might touch upon, as The Jewry, that some one more crafty than the rest might not led his fellows, and so They like Sheep, go Quà itur non quà eundum, following their Fore-man, and never observing what the Evidence points at, or directs to. But this is extra sphaeram. May the word of God be your Rule according to which you may walk, and the Spirit of God your Guide to enable you to walk according to that Rule; and then— Ye will not be {αβγδ} as Homer terms them, nor {αβγδ} as Hesiod; but it will be according to the Orator. Patrocinium Angliae potius quam Imperium. FINIS.