England's restitution or The man, the man of men, the states-man. delivered in several sermons in the parish church of Waltham Abbey in the county of Essex. / By Thomas Reeve D.D. preacher of Gods word there.

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 sheweth here the high misery of a Nation , many Princes ; and he sheweth 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 bad come in their stead , is it transgression ? No , we are too great Advocates to our own corruptions to confesse the original of sorrows to flow from our own prevarications ; they are not our many sinnes 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 turbulency of mens 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 ; Ionas 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 venemous serpent shall be cryed up to be amiable . But when we have used all our subterfuges , our own guilts will be found to be the State-Troublers ; if there be changes of Governours , it is the iniquity of the times , which hath buried the good Governours ; if there be many Princes , it is the transgression of the Land , that hath shewn 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 sinnes , and the Land shall no longer mourn , take away the transgression of the Land , and the tryal 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 prophesie . His proverb , For the transgression of the Land many are the Princes thereof ; his prophesie , that after the many unfortunate Princes , a glorious Prince should arise , who should blesse 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 bloud , a Prince of virtues , the honour of the Throne , the Mirrour of Princes ; a Prince that was the Crystal drop of innocencie , the bright flame of devotion , the Gem of Justice , Chastity , clemency , constancy , affability , wisdome , bounty , and in a word , the Treasury of all Royal perfections , the traunce of all his loyal Subjects , and the admiration of strangers ; who whilest he was in power , preserved their Religion , Lawes , Liberties , and endeavoured what in him lay to make the Church a Sanctuary , and the Kingdome a Chauntry . 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 sinnes 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 beate 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 , terrour , torment , a Gorgon , a Centaure , an enraged Ajax , an Hercules furens , which would warre against right reason , lawes , leagues , motions , modesty , promises , precedents , orders , oathes , 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 designes . Oh the base arts of ambitious men ! oh the damned attempts of aspiring Politicians ! next the red Dragon , can any thing be more venemous ? 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 subtil evil , the prime artisant of deceit , the moth of holinesse , 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 possesse , 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 greatnesse 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 Fennes , but the Flag of defiance being hung out he sought for booty in the Up-lands ; from the wasting himself into a Spend-thrift , he fought himself into a Prince ; after the decocting of three Mannors , he cast three Kingdomes into the Cauldron to boil toothsome diet for his greedy and insatiable appetite . And to attain to this , what loftinesse 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 onely disdainfull , but defying , not onely 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 Pelasga ; 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 woefull 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 , Collegues , Chapmen , Chaplains , Secretaries , Emissaries , Judges , Guards , and Life guards ; except it be in the bottomlesse pit , where can there be found such a swarm of Locusts ? And for his manners ( setting aside a few inchantments of pretended holinesse ) can ye imagine a man almost more stupendiously evil ? Tarquin the proud was not more arrogant , Nero the cruel not more mercilesse , Caligula the shamelesse not more impudent ; a greater enemy to Orthodox men , then to the Blasphemers of the faith ; and a greater friend to the Iewes , then Christians , a man very tender of an oath , and yet maligned them that would not be perjured ; an hater of Popery , and yet a bosome-Friend to the most Jesuited person in the world . One wholly composed of ambition and insolence , fraud and fury , subtilty and savagenesse ; so bent upon his own will , and inflexible in what he had resolved upon , that at last he became violent in his designes , and desperate in his attempts , vexatious at home , quarrelsome abroad , a Firebrand to his Countreymen , a Fiend to his neighbours , the great Boutefeau and incendiary of the whole earth ; how did he rage in the Baltick sea , in the Streights , upon the coasts of Barbary , and in the Atlantick Ocean ? No honours , or Titles were sufficient for him , he would have been Emperour 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 onely comfort of the Nation was this , that the Land in a short time was rid of him , and after all his vauntings 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 dyed is a doubt , what became of him after death is a great secret ; I confesse I heard that he was Canonized 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 , saplesse , and senselesse , uselesse , and giftlesse , he had in him more pretence then prudence , or courtesie then courage , Quicunque aspiciunt mente 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 , suppresse mutinies , order his Councel , discipline his Army , confirm his interests , countenance his adherents , apprehend overtures , lay hold on opportunities , hear them which gave him faithfull 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 faultring . And so like a man shaken in the brain and brest , 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 limme 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 ruines would there have been ? the age found him grimme 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 ill-affected , yea there would have been not onely laying men in chains of iron , but hanging them up in chains of gold ; a most black and bloudy raign there would have been , if hirtus & hispidus , this rough-skin'd Prince had been long-liv'd ; 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 harnesse kept a fearfull ratling 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 Souldier was the Soveraign . 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 Master-piece was even compleated , the Fabrick 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 soonest , or fly furtherst . Oh valiant Souldiers , 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 Heroe 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 Bloud-hounds ? Stand , stand saith he ; fly , fly , fly say they ; so that he had scarce Souldiers enough left him to sound a retreat , or to keep one Castle for him where he might capitulate to lay down armes upon terms of honour . No , the whole Camp was in a Panick fear , they think either lay down arms or lay down necks , either fly or dye , 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 shewing 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 , chopt in pieces he was , and yet like Aeson had a new soul enter into his dismembred body . Well , come he is again , and what ? doth he come to mend former oversights ? to reform old errours ? is there nothing now to be seen in him but mercy and meekness , kindness and sweetnesse ? 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 Rhetorick ; 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 aras , 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 Souldiery 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 Souldiers , their gates taken off from the hinges , their chains and posts pulled up , their walls and bulwarks upon the rasing , the flowre of their Burgers secured , their Common Council a Medly of Sectaries ; they were threatned 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 bloud , and the City to be buried in her own ashes . Suetonius . It is said that Caligula had two books ( the one called the ponyard , 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 Countrey , 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 deliv'rance was shot abroad , God broke the staffe of the wicked , the Scepters 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 , then the groans , the plaints , the applications , the supplications , the Declarations , the Lamentations of a perishing people came to be heard , and hearkened 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 wilfull , self-seeking 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 , &c.

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 fruitfull 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 then many Princes ; therefore For the transgression of the Land , &c. 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 Scepters 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 tyrranny 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 &c. Well , a Man we have gotten , but how must he be endowed ? he must have other qualifications , then 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 Governour 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 knowes 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 it self 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 , &c. 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 , &c. 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 therof 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 inflictionē contrarii , Aquin. 22. q. 19. a. 1. by the inflicting of that which is contrary ; now till we make opposition against God , God layes 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 Gods Lawes , 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 Physick to us to recover our tast . 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 becaus 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 Gods 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 bosome , 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 ? rase 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 inchantment against Iacob , 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 Iudge of all the earth do right ? will he make a wast 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 terrours over them , Lev. 26.16 . and make their plagues wonderfull , 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 Cockatrices egges ? 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 sinnes , as patient 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. Iuste puniuntur qui licitis abutuntur , Hugo . yes , That is the equallest punishment , that they should lose that which they will not use well . Or , they are justly punished which abuse lawfull 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 hew out their own gibbets , a peoples 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 : defie Scripture , and brave upon the Pulpite contradict their own convictions , & wrastle with their own conflicts : make Filth no shame , and Vengeance no horrour : which delight in corruption , & seek misery : love to be unworthy , and strive to be unhappy : Patronize Sinners , and hate Saints : reject all motions of grace , and entertain all opportunities to wickednesse : listen to carnal allurements , & stop their Ears against Soul-smiting warnings : snuffe 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 stiffle 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 , &c.

Applicat . This sheweth that the sinner is on the fore'hand with God Almighty , the sinner doth give the first blow , make the first thrust , begin the quarrell , 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 track of injurious courses , infinite windings of provocations , which we have past 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 Souldier ) whether men doe 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 aske 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 Actours ; we have sinned , till our hands did call for stroakes , 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 doings , 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 bowells are soft , his heart-strings are tender , and at last his Iustice is without Fury , & his wrath without passion : Oh what an urging people then have we been , that have stirred up a patient God to lay heavy hand upon us ! can we justifie our selves ? no , then 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 incorrigiblenesse , 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 sinfull Kingdome to destroy it from the face of the earth , Amos 9.8 . The sinners in Sion 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 Iacob , 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 ruines . A wicked Nation is a Conspiratour against her own welfare , it doth undermine her own State , and dig Mines to blow up her own greatnesse . 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 your selves to confusion ? VVho ever resisted the Lord and prospered ? hast thou an arm like God ? or canst thou thunder with a voyce like him . ? Job 40.4 . Qui Deum evigilare in judicio facit , velocem ultorem inveniet . Aug. He that doth cause God to awaken in Iudgement , will find him a swift avenger ; God will strike surely , he will strike but once : They which fly about the Candle of Gods Lawes , will soon have their wings burnt : they which swallow poyson , will swell to death ; they which plow wickednesse , Hos. 10.13 . it is easy to know what they shall reap : they which violate Gods commandements , 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 Gods justice , nor Fort-royall to be reared against the Fury of his Canon . Farewell to all the glory and splendor of the Nation , if Gods vengeance come once to lay battery against it . Our sins are the most destructive things that are in the Nation ; they will empty Ware-houses , drayn away Treasure , unlock Ports , rase Block-houses , sink Ships , fire Cities , massacre Heroes . All go to wreck and ruine , where sin doth call in judgement : the Land must suffer , that abound with transgression ; for , For the transgression of a Land , &c.

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 onely heavenly people upon earth . Crede mihi magnos aquabunt ista Camillos , believe me ( saith one ) the pious things that are amongst us , will equall the ages of the Patriarchs & 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 dreames 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 priviledges ? we have a profession of godlinesse , but where is the power of godlinesse ? Alass , 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 Relicks ; Holy Grains and Holy Water , have more self-deniall in them , then our Sabboth-services , or our morning exercises ; our petitions , or our repetitions ; our Monethly Sacraments , or our Quarterly Fasts . We have forms of Worship , but the green Bush on the Sign , is better then the Wine in the Cellar . Set aside the noise of our Sermon Bells , and our Sanctuary Crowdes ; the listing up of our Eyes , & listening with our Eares ; 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 Lawes , Christ & his Gospell , 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 easie thing to give Names , or to take Names . Have we not limited all Sanctity to the rules of our own devising , & to the modells of our own framing , to our own ascriptions and subscriptions , to the addicting our selves to particular Doctors , and the principling our selves in particular Doctrines , to our own Paradoxes of Government , and Criticismes of Worship ? Is not Christianity almost turned into these Mathematicks ? and redemption it self into these Hieroglyphicks ? are not our own divinations almost as much set by , as Gods 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 shew 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 verifie 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 loth 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 Cryer 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 mens bloud , more to preserve my peace in heaven , then to quarrell 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 your selves ! 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 voyce , that was guilty of more enormous sins , then are daily and daringly committed in this Nation ? The old World was scarce drowned , and Sodome & Gomorrah scarce burnt for more heinous and horrid crimes then 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 nostrā , quod talium malorum & auctor sit , & nutrix . Basil . lament , that our Countrey 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 spleenative 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 Iezebel , we curse like Rabshakeh , and quaffe like Belshazar , we are as temporising as Demas , and as trecherous as Iudas , we are as ill as Caldeans and Sabeans in the fields , & as Turks and Iewes 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 neighbours houses , and stained the earth with our Brethrens bloud , we have seized upon the Lords portion , and cast lots for Christs 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 lawfull inheritance , and chased many an eminent Minister from his just Cure : St. Steven in these dayes would have been stoned , and Iohn 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 Publicanes , yet they have the sins of the Pharisees : what example of Jew or Infidel , is not some way imitated ? we have equalled the most lawlesse , 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 reall sanctity : for as they of old cryed , 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 Iudah is very great ! we have filled the Land with sin from the one end to the other , Satans seat seemeth to be set up amongst us , we have caused God to abhorre the excellency of Iacob , 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 tast of the wine of Lebanon ? the lustre of the pearl ? the fruit of the noble vine ? The chastity of the Virgin daughter of Iudah ? the milk of a Churches breasts ? no , the botch of Egypt , the stench of a dead carkass , 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 Lawes , 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 sinnes are like so many pioners 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 Countrey 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 male-contents to be domestick 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 wayes , 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 Iupiter altitonans ; He that rideth upon the heavens as an horse come to back his warlike steed , and shake his glittering sword , ye dy without remedy ; Oh therefore dread his power , and presume not too much upon his patience , for ye have sinnes 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 wilfull sinners ; no , he may stay till ye be gorged with vanities , till the sinnes of the Amorites be full ; but then he will be as quick in punishment as ye have been in provocation ; incorrigiblenesse will bring in inexorablenesse , 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 , then 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 horrour 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 wasts , 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 bespent against sin ; here is the Ionas that hazards the ship , the Achan that troubles the whole Camp , Iuvenal . 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. Iliacos 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 wretchednesse of man . Impute not therefore these fatall 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 outragious , enormous , unbridled , and unreformed impieties , the misery of the Land doth come from the transgression of the land . For the transgression of the Land , &c.

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 stigmatized errours ? 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 Oratours , then Convincers , or as Remembrancers , then 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 onely a general perception of sin , but no particular cognizance ; the Age is sinfull , but there are no sinfull men to be found in it ; not these are their sinnes , or those their delinquencies ; it is not lawfull 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 Traytors , Murtherers , Thieves , Oppressours , of the most scandalous , noxious sinnes that could be uttered ; would there not be many as artificial as Judas to conceal their selves and errours ? 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 deceitfulnesse 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 , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 insensibility doth follow after . There are men , which can go a pilgrimage over the whole world , yea compasse the Artick and Antarctick Poles rather then travel into themselves , their own demeanour is the true terra incognita , Vnknown 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 entrailes , and their own soules , as their own sinnes ; 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 heart-sick ; when they broke a leg , but not when they broke a Commandment ; when they bought such a Messuage , 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 transgressours from the womb ; when they were in the highway to ruine , 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 bitternesse ; when their estates did reach up to such a revenue , but not when their sinnes 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 then the errours of their lives ; these same sinnes 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 then to that little piece called the heart ; they are great Politicians , but very idiots to their soules . I have read of many ignorant men , as of they young Senatours , 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 floren , 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 Dulhead then all these , which knowest not thine own sins , which thou hast been acquainted withall 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 then pleasure in unrighteousnesse ; 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 . Quippe nec ira Deûm tantum , nec tela , nec hostes , Quantum sola nocet animis illapsa voluptas . Silius Ital. lib. 15. Pleasure secretly stollen into the heart , doth wound deeplier then Gods anger , or enemies armour ; they which rejoyce in a thing of naught , Amos 6.3 . though it be never so empty , yet they hold it some compleat thing . The Eccles. 11.9 . young man which doth rejoyce in the wayes 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 . Synon . voluptas est affectio tota simul , & sensibiliter in naturam proficiscens Arist. l. 1. Rhet. for there is in it such a slippery sweetnesse to things unlawfull , and such an eagernesse of the affection to meer natural things , that there cannot be a thought spared , to recount the peril of such irregular wayes . 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 , Iuven. Sat. 7. — laqueo tenet ambitiosi Consuetudo mali , custome in sinning hath taken us in her chain . Callus adimit sensum . The brauny heart hath no sense of sin . St. Chrysostome 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 Soveraignty over us , then the greatest Emperour upon earth . They which are frozen in their dreggs , and settled upon their Lees , can scarce alter their dispositions ; Mithridates by eating poyson often , counted it no venome . Claudius was so used to play bloudy 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 terrour for sin , as Felix for a while trembled , & Ahab for a short space went softly ; these same present consternations are but Bugbears , that terrifie onely 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 continuall displicency , if not in the exteriour , yet in the interiour part ; Aquin. supp . 4. 4. d. 1. for , semper doleat poenitens & de dolore gaudeat Let the penitent alwayes grieve , and let him rejoyce 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 onely 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 , then 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 Iewels . It is an heavy thing , when men rejoyce in doing of evil . Had they not as good brag of Botches , or Squint eyes , or stinking breaths ? will any one write encomium's of vermine , or excrements , or burnings , or famines , or shipwracks , or Magicians , or Devils ? they which praise sin , will next praise Hell it self ; 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 then Artaxerxes , and bear his drink better : and Sylla , who set his hands by his sides , when he had filled a Pool with mans bloud , and cried out , oh what a noble act have I done ! And have not we many that magnifie swearing , as a dialect of high speaking , and lust as a Gallants frolick , and new fashions as the garbe of comelinesse ? No marvell 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 Sodome , 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 wisdome 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 , self-conceited 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 dayes , yet they defended it , saying they had purged their City ; & the Corinthians when they were shamed that they had defiled the Roman Ambassadours 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 murther ? 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 cattel ? 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 lawfulnesse 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 limme 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 , Iuv. 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 sinnes ; 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 villany . 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 Rabbies 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 saies many a man , I have heard that which I practise preached up with considence , and my soules 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 mislead ; thus men are inchanted 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 , Ioh. Magnus , l. 7. c. 17. as Fliolmus King of the Goths was drown'd in a Butte of rich liquors by his own Partizanes , whose sweet cups he delighted to tast of . Oh it is a dangerous thing to be too much addicted to plausible Counsellers , ye are insnared with them before ye are aware ; 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-ey'd Argus : dost think to have all politick designs chaunting upon a Preacher's tongues end ? no , then could he never inchant . For all his Saint-like 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 then 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 wonderfull and an horrible thing is committed in the Land , the Prophets prophesie 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 then 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 dy at all ; and he having poisoned their judgement , presently the serpentine venome , the false doctrine wrought , two — caught in schism and rebellion , the two Sectaries and Conspiratours have haughty hearts aspiring , they would be no longer subjects , but Princes , no longer creatures but Gods , Gods of the serpents making , Aspes rather then Gods , or very poysonous Gods ; the serpent by preaching them into a God head , preached them out of paradise , preached them into their grave , and without Gods 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 perswade our first parents to make them greater then he was himself , but false doctrine doth so dazle the understanding , that it can mind neither grounds nor consequences , nor absurdities , but onely the bright object before it . Beware then of thy Church-man , go with a circumcised heart and ear into the Temple , lest thy magnified Teacher make thee a slave to his errour , and carry thee in bondage to hel ; if thou beest 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 sow'r , and sow'r sweet , light darknesse , and darknesse light ; therefore if thou beest 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 faithfull advertisement , Virgil. Ec. 2 — projecta vilior alga , is baser then any Sea-weed . Saul , Jeroboam , Zedechias , are woful examples . He that being oft reproved hardneth his neck , shall be destroyed without remedy , Pro. 29.1 . If the Ministers toung 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 mans Conscience be his own Prophet ? but if the domestical Chaplain be tongue-tied , 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 ? Iohn Baptist will soon have his head in a Platt●… if he must be talking against Herods incest ? Micaiah must to l●…le-ease , if he doth prophesie 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 Chayr , and be shut up alive in a Sepulchre , if he will be reprehending Bardaes loose life ; Theodoret St. Chrysostome must have a double banishment , if he cannot double with Eudoxia's violences . There is a great cry in the world for couragious Teachers , but if they be so , they will meet with outragious Censurers , if they tell Judah of her sin they will be told of it , if they put a trumpet to their mouthes , they will find Sakers and Demiculverins in their peoples mouthes ; 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 , then those which would sever men from their known sinnes , and pluck men out of the clawes 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 whoredome , drunkennesse , and swearing ; yet by no means they must not preach against hypocrisie , perjury , schism , sedition , rebellion , sacriledge ; 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 , then 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 sinnes ? 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 mens 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 politicks , that they might by their Iure divino , keep whom they would from Church Livings , 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 physnomy too much of the Iesuites cholerick complexion , and the Devils Coal-black , shall be counted but a Traducer , if not a Fury . Elias for this was counted the Troubler of Israel , and St. Paul a sower of sedition , and our Blessd Saviour one that had a Devil . Oh beloved , Gods Lawes are not abrogated , the curses are as confounding as ever ; guilts doe not alter with the times ; we are not to be partakers of other mens sins , and if we may not reprove manifest abominations , how shall we cleanse your souls , and free our own ? This same connivence , 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 Iudah excelled Samaria in Idolatry , seemed but a little thing unto her , Ezech. 16.4 . the unworthy guests that were called to the Kings 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 spunge , or a wipe ; we swear and carouse , and cheat , and slander , and work our teene upon our adversaries , and we think there may be some errour 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 adde 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 doe not throughly observe the maimes ? 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 doe not know our selves 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 wayes , and in their skirts were found the blood of innocents , yet they stood upon their innocency ; will he not bring them unto triall 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 , Iudah 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 Iacob , yet Iudah doth ask a reason of Gods displeasure . Is God so offended as ye say ? yes , and the more angry , because ye purge your selves , 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 , stiling out of your partiall 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 Lawes , 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 dayes 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 Sacriledge , a great crime indeed ! hath God nothing 〈◊〉 to lay to our charge ? nothing else ? ye will find enough before all is done ; Sacriledge indeed is a petty sin in the world , but it is an high grievance , an horrid sin , for it doth bring down a dreadfull judgement : what jugement ? 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 Tythes and Offerings ; in Tythes and Offerings ? aye , that is true indeed , and why may not we make a Banquet for our selves , 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 Tythes and Offerings ? It is true , there are a kind of people , which wear the Linnen Ephod , and they doe a little service for the Tabernacle , burn a little incense , offer a few sacrifices , present a few prayers , blesse 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 gaspes , 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 would'st ( 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 our selves ? yes we will lurch out of this same , which they call the Church means , sharke out of the oblations , curtayle , defalke , decerpe , detruncate , purloin , pertenuate ; what is it to make bold with a few Tythes 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 robbed me , Mal. 3.8 . Thou saist it , but we unsay it , gainsay , say the contrary to it : for , wherein have we robbed thee ? herein saith God , wherein say they ? Sacriledge 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 Morall , as well as Leviticall , 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 lesse 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 wickednesse 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 onely 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 onely 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 , yee the fitter for preferment ; they that work wickednesse are set up ; if the Law doth justly require their necks , yet not a Brother shall suffer , but be priviledged , exempted from any Courts of Iudicature , for they that tempt God are delivered . These things have been laid to your charge , but ye clear all , make your selves inculpable , & them innocent ; yea if ye be questioned , ye are enraged , and fume with disdain and roughnesse 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 errours , come at last to have no burthen of conscience for the greatest errors , but quarrell 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 enemie to Neuters ; if he had lived in these times , it would have been said , that he had medled 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 Holinesse ; have the blood of Innocents under their skirts , and make the scandals of the earth their bosome 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 rottennesse is within , and make your mortall wounds lesse dangerous then 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 browes , the Adamant softening in your bosomes , 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 palats , 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 greived 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 remorsless , and goe 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 rent heart , and a renewed life . Do it for the love of your souls , do it for love to your Countrey , 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 ; pacifie Gods wrath for your selves , and sacrifice for your Countrey ; so if greater judgements should be reserved for the land , and this Nation which will not be reformed must be weather-beaten 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 past 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 , loath your selves in all your abominations , turn from every evil way , throughly amend your wayes , and your doings . I would I could convert the whole Nation , howsoever I do desire to renew you , let it be the fruit of my Ministry , the priviledge 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 your selves into him by reformation . It is sin that is Gods professed adversary ; take away this , and there is not a frown in Gods brow , nor a fret in his brest ; his razor is laid aside , his vial of indignation is set by , his thunderbolts fall out of his hand . Attonement 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 onely seveveral Governments , because of the Antithesis between many Princes , and the man , and so insist onely Polyarchy to be here intended . Some thinke 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 blood-sucker . 2 That Princes are not exempted from judgment . 3 That till God be appeased for the transgression of the Land , there is a succession of misery . 4 That the heaviest judgment 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 judgment . It is an heavy thing when the Bramble , Thistle , and Briar have the sole reign , Iudg. 9. then the foot of pride doth strut in authority , Psal. 36.11 . then the Leopard doth watch over the city , Ier. 5.6 . what are the people but the sheep of slaughter , when God doth break his staffe of Beauty , and staffe of Bands , and rule them with the instruments of a foolish Shepheard . 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 then several governments in a Nation ; then in stead of just Princes Ziims , and Ohims , and Satyrs , and Iims , 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 Common-wealth 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 Empiricks , 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 , then 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 humors 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 wandring 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 Magi 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 horrours of government are brought in . For for the transgression of a Land many are the Princes thereof .

Applicat . This doth shew 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 common-wealths , then the Beauty of excellency shall be as when God overthrew Sodom and Gomorrah 13. Esay 19. Princes 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 . Ier. 48.17 . Yea were a Land in never such pompe , and splendour , the spark of their fire shall not shine . Iob 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 servitours as our sins would take away our full platters , and Diet us so , that like hunger-starved 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 brightnesse , 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 setled when Thrones and Monarchies shake ? no , sins will change Golden Scepters into rods of iron , and lawfull 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 woful 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 stratagemes ; oh the many hurles in that Government ! the dissipation of that disorder ! the death of that malady ! the Hecticke 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 Supream 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 evill , 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 Riders 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 turbulency of many Princes , it is pronounced here , as the saddest of judgements , many are the Princes thereof .

3. Thirdly , This doth shew , that God can make Iudgement answer sin ; will a Land transgresse ? then God can punish it with many Princes . Do not these many Princes sufficiently sting men for their many errours ? Indeed fooles make a mock of sin , but then they make a mock at vengeance . Sin seldome doth escape without a retaliation . The God of recompenses will surely requite . Ier. 51.56 . Pharaoh that doth plague the Israelites shall have strange plagues brought upon him ; Nadab , and Abihu which do kindle stra●ge fire shall be burnt with the fire of their own censers ; Ahab which doth shed Naboths bloud , shall have dogs to lick his bloud ; 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 Iupiter diptheram inspexit Menander . Chrysost. l. 1. de provid . Theoph. in 3. Ion. The note books of God are surer , then 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 your selves to confusion ? Be not deceived , God is not mocked , whatsoever a man doth sowe , that shall he reap . The rebound of sin will end in destruction . This blood-hound will follow hot upon the foot-steps , till it hath found out the Malefactour . 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 shew us that we have been transcendently wicked , which have been so transcendently wretched . Are the many Princes a grievous judgment , then what grievous Transgressours have we been ? Ah sinful Nation ! a people-laden with iniquity ! do not our scourge shew our disobedience ? or bitter potion our noisom 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 our selves , as in the days of Gibeah ; we had hatched Cockatrices 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 out-●tretched arm , whipped us with his full might , roared thus out of Sion , burnt against Iacob with such a consuming flame , shaven 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 Gods 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 errours . 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 heartily 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 practises , nor judgment from heaven will not draw from us the discerning of our offences . The many Princes which have been amongst us , will not shew us our many detestable and execrable demeanours ; we have been miserable to purpose , but we are scarce yet culpable . We pass by all judgments , as accidents and fates of Commonwealths , rather then 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 fewel 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 vertue ; one , and other make little search of conscience , or spie 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 , wo unto us we have sinned ; Lam. 5.16 . How many of you have thus brought iniquity to remembrance , and loathed your selves 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 shewn 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 , spights , blasphemies , rapin●… , haughtiness , hypocrisie , 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 aking hearts ? where are they ? whose are they ? I hearkned , and heard , but no man spake aright , no man repented him of his wickednesse , 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 Iudgements 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 sun-shine ; what we could not apprehend under the Iudgement , 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 burthened conscience under the thraldome , have souls-frets at the freedome : 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 blew marks upon us : there were heinous provocations , which brought such an astonishable Iudgement 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 &c.

5. This doth shew , 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 Fathers hedge , but they must transilire limites , break over the fence ; the desire & design is , for every one to be a Ruler , to wear Robes , and shake Scepters ; to set up the many Princes . Ieron . 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 brightnesse of a Court doth dazle most mens eyes . Corah , Dathan and Abiram will not spare Moses the deliverer of the Nation , nor Zimri his own Master , nor Absalom his own Father . Ambition hath neither modesty nor reverence , it doth know neither Lawes , nor bloud ; 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 greatnesse ; Livy . for this with the Horatii ▪ ( which slew the Curiatii ) 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 Iohannes 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 it self , 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 Lawes of subjection in their lips will be listening after prepotencie , and the Legislative power . How many would be medling 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 lawfull 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 wofull Scenes have been acted ; here hath been Ilias malorum , an Iliad of sorrows ; tempestas lugendorum , a tempest of most dolefull and mournfull 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 . Mens evidences , keyes , necks , were scarcely their own : what Informings , Imprisonings , Riflings , Sequestrings , Gibbetings , defaming of Reputations , defacing of Monuments , profaning of Churches , abasing and abusing of Church-men hath there been in this Countrey ? no names given to many but Malignants , no houses allowed them but Goals , no death-beds spread for them but Gibbets : new impositions , new Oathes , new High Courts of Iustice invented . The Land full of nothing but beating of Drums , breaking open of Houses , free quarter , and free booty , Task-masters , 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 poyson ? how great hath been the decay of Trading ? the eclipsing of Learning ? the obstruction of Iustice ? 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 then the Eagles ; our dayes 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 fathers bosomes to have been our Coffins , & our mothers wombs to have been our Sepulchres . It is beyond the Wit of an Oratour , and the Art of a Chronicler to expresse 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 Protectour , the faint ●…d Protectour , the Lymphatick Bugbear , and the Ph●… Committee . Our sufferings as they might once ha●…●…ed to be superiour 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 Spectatour consider them without anguish ? no , doubtlesse strangers 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 brest for them , an Anabaptist might bite his lippe 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 professe that it ought by all Natives to be cherished with all dearnesse , & tendernesse , 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! then 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 chaine , 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 wrot 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 Terrour to our selves , 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 seene and felt rage and rapine , bonds and bondage , spights and spoyles , slanders and slaughters ; Oh infinite , and intolerable were the savage , and Barbarous usages which 〈…〉 subject to by those feinds of Government ! were 〈…〉 enough to vex a Nation almost to death ? yes , many 〈…〉 Princes thereof .

7. Seventhly , This may ●erve so daunt the hearts of incroaching Princes , for are many Princes here a Curse , and should any one blesse himself in being a Curse ? Is not an unjust claime a selfe 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 then the Gantlet , and the Pole-axe ? shall we draw pedigrees from the Muster-roll ? of shall a Court Martial be the judicatory for Thrones , and Scepters ? then let us go next to Shuters-hill for Titles , and Tenures ; And have our many Princes any other evidence to shew ? is not this all the Crown-right which they have to shew ? 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 deflowred the spotless virgin of Soveraignty , and committed a rape upon Majesty . Princes they called themselves , and Parasites stiled 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 birth-right ? can there any legitimate off-spring come out of the womb of this prostitute & common Strumpet ? If the seed of the bond-woman 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 then that they blush not at their stock that they are not ashamed to call themselves by their mothers name ! Have I not derived their pedegree rightly ? Yes , had we been obedient they had never been Princely ; had we been regular , they had never been Regents . They had their first conception from our corruptions , For the transgression of the Land many were the Princes thereof ; they entred by our sins , and stood by our sins , Monarchs they were by prevarication , Princes by the transgression of the Land . Oh that they would lay this before their eys , that they would lay it to heart , and say , what injurious , what accursed Princes have we been ? if we sprung from the errours of the times , it was an errour 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 Countrey ; our claime is defective , odious , away with it , we will own no more such a stained pedegree . 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 Scepters , 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 ill-gotten 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 baptized 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 sate 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 eye-lids ? 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 patient people , and trampled upon a burthened , over-burthened people ; we are agast now to look upon our heavy Ordinances , our subtle Votes , our breach of trust , our breach of oathes , our causless 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 begger'd , 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 , despights and delusions which we have been guilty of , do now press upon our consciences . We groan , for the earth groans under us ; we abhor our selves , for heaven doth abhor us . Oh if our many Princes had not saces harder then 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 ill-gotten goods . Ill-gotten 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 Gods largesses , but ill-gotten goods are the Devils benevolences ; Hoc natura aequum est neminem alterius detrimento locupletiorem fieri . Iurecons . in l. 14. de condict . indeb . This is equal by the Law of nature , that no man should grow rich by another mans detriment , they then which have advanced themselves by other mens 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 finde 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 counterfaited . David doth cast such men out heaven , for he that doth wrong shall never dwell in Gods 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 spoyls , how should they fear that the stone out of the wall should cry , and the beam out of the timber should answer it with Wo 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 mens patrimonies ; and our rights other mens birth-rights : we have no claim but the military conveighance , or the free-deed of a liberal State ; can a statute of pacification , or an Act of Indempnity secure us in a just enjoyment of these things ? no , these are Acts of Grace , or condescensions of politike prudence , we many possesse 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 priviledge against Doomesday ? 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 Tenures , our rights must be tried at another Bar , there is a just Iudge which will passe sentence upon all just evidences , to the legality of that Court we must stand . Oh then 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 our selves gorgeously , and stock up for posterity aboundantly for the present , but our wretched souls must scorch for these damnifying gaines in conclusion : oh then , that our feet should stand any longer within such thresholds , that our hands should carry about with them such keyes , that we should write our selves owners of such Mansions and Messuages where the true Heires are yet living . Wo unto us , that we have ever fingered such unjust means , we hold but a curse in our hands so long as we graspe it to own use , we will resigne up therefore our interest , and call home the true Heires . For. better is a little with righteousnesse , then great revenues without equity . We got it with violence , and we keep it with vexation , therefore away with it , vve vvill rather vvork for maintenance , nay beg for relief , then vve vvill feed our selves vvith other mens bread . A free soul , and a quiet conscience is above all the rich revenues of the vvorld . Thus if evil Princes could be brought to a sense of their Tyrannical Government , vve should hear them expostulating about their extortions , and send them out of their houses vvith haste , yea vvith speed , and earnestnesse make restitution of their ill-gotten goods .

3. Thirdly , We might expect some reparation for their former disobedience : For Princes they have been , but hovv came they by it ? vvas it not by disobedience and disloyalty , by resisting and rebelling , by opposing , and deposing ? did they not pull dovvn the lavvful Prince , and set up their selves , as aspiring Princes ? novv is usurpation a just title ? may private men take upon them to be Princes ? is not this to nevv act the parts of Corah , Dathan , and Abiram , Sheba , Absalon , Zimri , Pekah the son of Remaliah ? are not these vvorthy guides to follovv ? noble precedents to imitate ? finde we not Traytours out amongst the worst men of the perillous times ? 2 Tim. 3.5 . Iob 34.37 . Is it not the height of disobedience to add rebellion to sinn ? If God would stigmatize people , can he fix worse epithets upon them , then to stile them treacherous , and rebellious ? Hear now ye Rebels . Num. 20.10 . backsliding Israel , and treacherous Iudah , Ier. 3.6.7 . Are not these apostates in common-weales , nay very state wizards ? yes rebellion is as the sin of whitchcraft , 1 Sam. 15.23 . the impes of hell , and the devils Zanies , his clawes whereby he doth scratch states , or his stings whereby he doth poyson kingdomes , who would not abhor that name were it not for Iudas sirnamed the traytour ? 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 ly down upon their bended knees , then to stand up with their armed-hands before their lawfull Soveraignes ? yes Iudah shall have the Scepter , and his fathers 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 subtile distinctions raise up tumults , distractions , commotions , conspiracies in Nations ? is not hell threatned 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 Governour , now those which are united by allegiance how can they set themselves apart for their own turbulent designes ? is not this to turn the union of a Commowealth into a combination ? Inter bonos amicitiam inter malos factionē Sal. In bel . Iud. Yes , as amongst good men there is friendship , so amongst bad men there is faction . Petrus Gregorius counts these insurrections diseases in Common-wealths ; others wildfire to inflame peoples 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 ? Mans laws have no greater judgment , nor Gods laws have no greater vengeance then for Rebels and Traitours . Oh then how might these many Princes say , that we would not content our selves with our own estates , nor quiet our selves 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 soveraignty , 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 humors , 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 oathes of allegiance in our consciences we have perpetrated such things , as all divine precepts do forbid , & all justifiable Religion doth defie . We blush , we tremble at the thought of all the commotions we have raised , the wasts we have made , the blood we have shed , the peaceable land we have distracted , the innocent King we have murthered ; his dead head doth ly bleeding before our eyes , his Ghost doth day and night torture us . Oh that we could redeem our errour , that we could expiate our guilts . If there be any mercy left for us , we will deplore our faults , implore favour , ly at the feet of the Nation , and begge forgivenesse , yea weep our selves half blind to be pardoned , and our future resolutions , and expressions shall be to preserve our dear Country , and to support Monarchie ; we have been scourges to the Land , we will be Targets ; we have been Batterers , we will be Bulwarks ; wee 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 , blesse his name ; preserve his person , fear his power , submit to his Lawes , admire his virtues , give him fealty , give him tribute , give him our hearts , pray for him , fight for him , live and dye 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 Countrey , as they will be beneficial ; they were never so treacherous to their King , as they will be his trusty and true hearted Leigemen . 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 wo to that Land that is sick of many Princes ; we may think that there hath been transgression enough in the Land , when this Iudgement doth enter the Land ; we then 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 ake with it , as it hath made the Land to ake ; that we might feel as much of our transgression , as we have felt of the many Princes . We cannot justifie our selves , 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 transgressours , for vengeance hath been more heavy upon us then upon other transgressours ; War hath been in other Nations , but not such a War ; Iudgement hath been in other Lands , but not such a Iudgement ; 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 talke 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 out-number 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 Iudgement , then the Saints were to prevent it ; our Armour might be Saint-bright , but it was not temper'd enough for defence , it was not Saint-proof : Gods Arrow shot through our Target , Gods Poll-axe beat through our Head-piece , for all our Saints we were judged like sinners : Job , Noah , & Daniel could doe 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 trespasse as to sin a King out of his Throne ; for assure your selves , that a Land cannot have a greater Iudgement inflicted upon it from heaven , then for the height of transgression in it , to be deprived of the lawfull Prince , and in his stead to be punished with many Princes . For the transgression of the Land many are the Princes thereof , &c.

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 Physick , the State , the State thereof . 5. The lastingnesse 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 new-made , self-made , time-made , vote-made , art-made , sword-made , insolent , fuming , fukeblown , fleerblown , lyblown , flyblown , Antick , Phantastick Princes to shew 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 Aegyptians , whom ye have seen this day , ye shall never see again . Exod. 14.3 . Oh! what great troubles , and adversities didst thou shew me , yet didst thou turn , and refresh me ? Psal. 17.18 . Bread Corn when it is threshed he doth not alwayes tresh , neither doth the wheele of his Cart still make a noise . Esai , 28.28 . I will restore health unto thee , and I will heale thee of thy wounds , because they called thee the castaway , saying . This is Sion , whom no man seeketh after . Ier. 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 passe by ; I will afflict thee no more . For now will I breake his yoke , and will burst his bonds in sunder . Nahum . 1.12,13 . It shall come to passe as ye were a curse amongst the Heathen , oh house of Iudah , 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 repented not , So again have I determined in these dayes to do well unto the house of Ierusalem , and the house of Iudah , 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 alwayes continue , fiery Comets have but their blazing seasons ; will God be angry for ever ? no , this is mans unappeasable , and implacable disposition , but as for God , it is said for a litle 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 darknesse . Psal. 18.28 . Close up breaches Amos 9.11 . Give beauty for ashes , the oyl 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 Gods punishment , so there is the Arrow of Gods deliverance 2 Kings 13.17 . He doth give rest from the dayes of adversity , Psal. 94.13 . break the yoak of the burthen , the staffe of the shoulder , and the rod of the oppressour , Esai 9.4 . Qui nil potest sperare desperet nihil . Seneca . He which can hope for nothing let him despaire 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 losse may be repaired , for the fishes may bring them again ; so whatsoever pretious things we are deprived of for a while , Gods 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 out-rages cease ? yes , For the transgression of a land many are the Princes thereof , But.

Applicat . First , this serves to shew , 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 Iob 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 ; Gods corrections are moderate , and momentary , Behold I have fined thee but not as silver is sined . 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 alwayes , for the spirit would saile 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 intreated to pardon , yea uberior gratia , quam precatio , Gods 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 teares , 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 reape in joy , and bring their sheaves with them , Psal. 26.6 . The rage of States do not alwayes 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 shew 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 chaines , 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 your selves fighting 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 errours in letters of bloud , God with us is our Motto , for we have Gods Commission to purge the Church , we have Gods sword in our hand to hew down such Malignants as you are , open your eyes , and see the iniquity of your case , for ye have Gods 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 sowre grape is stamped in the winepresse . The truest Church hath the houre of temptation , Rev. 3.10 . Men may suffer for righteousnesse sake . 1 Pet. 3.14 . the faithful have carried the markes of the Lord Iesus 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 wildernesse , Rev. 2.6 . Aug. in Psal. 93. Mali damnantur ut alieni , boni flagellantur ut filii . Cyp. ser. 4. de 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 Iewes 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 Orthodoxe Christians stayned in faith because for four hundred years they endured the severity of the Arian persecution ? were the prevailing Hereticks the sounder believers ? no , they may have trials whose faith is more pure , and pretious then the tried gold , Iudge your selves 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 then 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 clipt , 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 dye 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 Priviledges , adieu to Propriety , farewel to birth-rights ; we have seen the last of our glorious freedom , our flourishing Kingdom : these many Princes have fettered us , we must give over our selves to chains , and expect nothing but to be perpetual slaves : Sabell . just like Caecilius Metellus , who after the battel at Cannae would fly out of Italy ; Livy . and Marius the younger , who after he had been crost in his haughty designs , would give his throat to be cut by Portius Telesinus . But ought a tryal to carry such a dread with it ? or a judgment 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 unsheath his two-edged sword , shall not all our enemies be cut off , as the foame , 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 discomsited ? 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 sheath 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 immoveable mind in the time of adversity . Magnus gubernator & scisso navigat velo . Seneca . A good Mariner can steer his bark with a rent sail . Oh then 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 Tropick ? do not the frozen iceicles quickly melt away ? and are not the gadde-flies gone a month ? The body of a Common-wealth is not ever troubled with the over-flowing of the gall , these same State-head aches by degrees do assuage ; Turbulency 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 kinde of Lazerhouse for a while in respect of the many Princes , yet at last all the distempered Governours and governments were removed . Amongst the many , there was not any to be seen , they lay for some time like an heavy judgment 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 ; shew 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 Governour 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 Scepter , Amos 1.5 . He , not They. There is but one Law-giver 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 Iesus 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 Ioshua , one Iudge ? and when Kings were set up in their splendour , was there but one individual person designed to exercise Soveraignty and supream 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 Architectonicall point of Government ? Read all Authours , 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 severall names . Ios. l. 1. c. Appion . Herod . l. 6. c 29 Ioh. Mesellus . Huit . l. 3. c. 21. Cato in fragmentis p. Dia● . l. 3. de long . c. 8. Herod . l. 3. Amongst the Iewes a chief Ruler was called Hyscus , amongst the Egyptians Piromis , amongst the Iaponians Voon , amongst the Tartarians Caan , or Can , amongst the Hetrurians , Larts , or Larthes , amongst the Longobards , Autharis , or Flavius , amongst the Servians at this day Despots , amongst the Transilvanians , Valachians , 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 finde 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 kingdome , and the worst is a Common-wealth . 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 supereminen● Government . Plut. in 7. Sap. con . Plutarch saith , that if free choise 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 finde this most judiciously , and abundantly confirmed , namely that Monarchical Government doth excell 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 Lacedemonians an Harmosta ? amongst the Thessalians an Archus ? amongst the Mitileneans an Azimneta ? and amongst the Romanes , a Dictatour ? If they could choose One to quiet differences at last , why not at first to avoid them ? preventing Physick is the best Physick . Aelian Polycletus must not onely 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 Master-piece ) 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 disconten● ? 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 ? Iustin l. 11. Iustin . 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 Aegypt was dead , the people constituted twelve Kings , as Governours , 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 Ionians , ( for all his oath ) came in an armed way against the eleven Governours , fought with them , subdued them , and cut their throats . So that no obligations , or oaths will restrain men that have joint Authority from being Competitours 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 , outvy them both for number , and horrour ? oh ! the bloody factions that have been in Rome , Athens , Carthage , & c ? Was there ever any man , much lesse any calling free from errour since the first fall ? Is every thing that hath imperfections in it to be rejected ? then how should the world soone be without a man , and the Church without a Saint . I had then lost my ministery , for I finde imperfections enough in my self , 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 sinners 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 surplesse , nor the white cap which can make men all white , they may signify much , but they often sanctify but little ; and if spiritual sinnes ( as Divines hold ) be greater then 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 maine comfort to any of us is that we are Reformed , for to be reformed is as it were to have a new creation , yea to be new souled , and to have a new form . He is worse then a Publicane , that calls Zacheus after his conversion extortioner , or Mary Magdalene strumpet , or S. Paul persecutour , 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 then Devils ? will not they which cry out so much for Reformation , accept of Reformation ? is not reformation of conscience better then 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 strictnesse I should not fear my former sins , nor other mens present censures ; yet as Reformed as the best are we cannot be absolute . In reformation there will be imperfections , and till we can get the unregenerate man quite mortifi'd 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 imbecillities ? 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 shal not reformed 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 barre ; 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 doubtlesse a scandalous person ought to have as much favour as an Heretick , 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 Physick hath cured her Itch by her own fasting spittle ? what shall not Monarchy reformed 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 lawfull enough . Would'st thou be a friend to Monarchy , if it would be thy friend and Champion ? Yes , thou wouldest not refuse the name of Royalist , and write more Encomiums in the honour of Monarchie , then ever any ( as thou callest them ) of the Courtscribes did ; alas ! men can change their opinions , or relaxe in their rigours , if it be for their ends , as easily as an Anabaptist can fight , possess Estates , pay Customes , or swear , & inforce severe oathes on others ; It is not Monarchy therefore that is the quarrell , 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 , then 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 it self , they are not imperfections which can abolish it . No , blame the errours , but not abrogate the function , will any man shut up his windowes , 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 poysoned by it ? wilt thou kill thy horse , because he doth halt ? or pull down thy house because it hath a smoaky chimney ? or pluck thy eye out of thy head because it is blood-shotten ? no , expell 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 lawfull Kings , much less is Monarchy reformed 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 shew thee the lees in thine own vessell , and the husk that grows about thine own sined wheat , or else I shall never strike thee mute from clamouring against Monarchy . All Governments have their frailties , but none fewer then 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 , &c.

Applicat . First , This doth shew 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 Shepheards over them , which shall feed them , Jer. 23.4 . They shall be of thee , which shall build up the old wast places , Es. 48.12 . Is not a King expedient to make a Kingdome happy ? yes , A King by judgement maintaineth a Countrey , 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 Doctour , but a King too is a Physician to cure the maladies of a Nation . Man is Gods 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 enjoyning good Lawes , 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 splendor 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 inferiour 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 Priviledges ? yes , blesse 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 Physitian . But by a Man , &c.

2. Secondly , this doth serve to shew 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 then a Commonwealth with the whirlwinds of mens opposite dispositions . It was a singular thing to see Heliogabalus to have tamed Tygers , 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 Soveraign authority , and he can mak 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 wisdome , 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 Kingdome : doubtlesse God must highly inspire the heart of the Prince , and encline 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 Physitian 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 bosome 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 burthen too heavy for mee , 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 , disturbe not his Government , for as Solomon said , Who is able to Iudge 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 Male-content , shame to the Mutineer , the King hath enough to doe to keep the obedient constant in duty , what then should he be molested , to quel the stubborn , and obstinate ? he hath forraign dangers enough to prevent , he had not need have domestick jarres 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 fighting to disturbe 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 Mans 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 filthinesse ? 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 thy self pure , and thy Prince impure , this is to be just overmuch ; to condemne that in thy Prince , which thou canst not excuse in thy self , 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 Soveraignes errours . Take thine own indictment out of the Court , before thou dost arraigne him ; cleanse away thine own Leprosy before thou dost exclaime , or declaime against his biles . Thou canst not passe sentence upon him , till thou hast said to thine own conscience with that worthy Iudge , Annon , ego talis ? Am not I such an one ? Nay art thou not worse , and superiour in wickednesse ? yet how common a thing is it to see people inquisitive into Princes faylings , 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 graines . If a Prince miscarry in any thing it is the Bruit of the Kingdome , 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 venemous , 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 Princes 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 Libellers against the Throne ; every one will be examining a Princes foot-prints , and spying out staines in the Robe of Majesty . That though the Scripture saith ( and what is Scripture to them with it under their armes , 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 , carpe , 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 Princes lives , they are subject to many temptations , which never assaulted thee ; the Court hath a thousand inticements , which the Country do want . Aliud sceptrum , aliud plectrum . The Scepter 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 errours . How canst thou expect him to be innocent , when thou thy self must deprecate the curse of thy daily trespasses . Be a candid Interpreter therefore of thy Princes actions , he is a Prince , he is no Cherubin , he may erre , he is but a Man . But by a Man .

4. Fourthly , This doth shew 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 , & ferre 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 superiours , what is Soveraignty , but nobilis servitus , a noble kinde 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 doubtlesse carry more majesty with it , the golden reines of Authority should carry a more restraining power with them . Doth not Scripture enjoyn so ? yes I advertise thee to take heed to the Kings Commandement Eccl. 8.2 . Be subject to principalities , and powers , Tit. 3.1 . ye must be subject not onely 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 then that men would be obeyed of their inferiours , and will not obey their superiours ? Art thou to try Masteries with Princes ? or to plucke 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 onely the Chaire of State , but to assume all Authority to thy self , or for thee to allow them the title of Rulers , but to take upon thy self to be Lord Paramount in all thy designes . This is a strange oath of allegiance where no fealty and loyalty is exhibited , would any Lord of a Mannour 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 Bearewards do their beasts of terrour ? 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 , refractary , 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 then Agag , Numb. 24.7 . The Mountains of Israel , Ezekiel 36.1 . Therefore do not onely give Tributes , or pay him his Customes , but give fear to whom fear belongeth , and honour to whom honour belongeth , Rom. 13.7 . The best Subsidie 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 Jewells 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 Soveraign ? how is he Diademed ? Therefore know thy Ruler ; a Grandure doth attend upon Princes , they are the Cedars amongst all the Trees of the Forrest ; 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 onely admit , and to admire Monarchy . I have described the utility , necessity , and excellency of Monarchy before , but what is all Theory without practise ? 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 Swines 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 doe Polygamy in Marriage : let not us multiply Soveraignty where God hath limited it ; will ye be more regular then the divine square ? or wiser then 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 Plurisie . 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 Soveraignty , 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 surfet of meat is not worse then a surfet of Rulers , and a deluge of waters then an inundation of Governours . 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 our selves , onely 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 our selves by travelling in the new troden Paths ; let us hold our selves now to the Kings High way . A lawfull Governour as he must be Superiour , so he must be separated from the rest in greatnesse 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 Morall things , and so in Political . If Prudence be nothing else but rectitudo rationi● , the rectitude of reason ; then in Government , what more requisite then reason refined ? prudens , quasi porro videns , a prudent man is as one that seeth afarre off , and so he is as the Statsemans Scout , or Sentinell to discover all conveniencies , and inconveniencies , in ordering publick affairs . Prudence is a virtue , which hath discretion ingraffed into it ; for though it be a Morall virtue according to the matter , yet it is an intellectuall virtue according to the essence ; yea , it is the generall 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 , then prudence to live well . For if mens actions have their defects by inconsideration , precipitation and temerity , then 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 passe ●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 towring Eagle , that flieth beyond the tops of Customes , and Precedents , and resteth not , till it hath soa●ed up to the clouds of integrity , and conscience . Prudence then to a Governour is as a Moses Rod , whereby he doth work all his miracles of Government , eat up all the Serpents of enchanting Polititians , 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 ●dol Governour , which hath hands and feeleth not , eyes ●nd seeth not . Wo to thee , oh Land , when thy Prince is a Child , Eccles. 10.16 . A Child can do nothing here with his ●hildish Iudgement , 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 , alter Ianus , 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 then Pedigree , Iudgement doth cut deeper then the sword , ●nd the weapons of reason are a surer defence , then the Halberds of Pensioners A Kings 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 finde out a matter , ●here that Prince doth excell 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 , then wisdome . Give unto thy servant an understanding heart to judge this great people . 1 Kings 3.9 . as if Salomon 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 Gemme of Soveraignty , 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 wildernesse , 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 wisdome . His lustre was , that God gave Salomon wisdome , and understanding exceeding much , and a large heart , that was as the sand by the Sea-shore , insomuch that his wisdome exceeded the wisdome of all the children of the East , and all the wisdome of Aegypt ; For he was wiser then any man , then Ethan the Ezrahite , then Heman , then Chalcol , then Darda the sons of Mahol . 1 Kings 4.29,30,31 . So that all the world sought to see Salomon , and hear his wisdome , which God had put into his heart , and they brought every man his present , vessels of silver , and vessels of gold , and rayment and armour , and sweet odours , Horses , and Mules year by year , 1 Kings 10.24,25 . Oh! Salomon the conspicuous , because Salomon the perspicuous ! Oh Salomon the wonder , because Salomon the wise ! Salomon the wise to be preferred before Ahasuerus with 127. Provinces , or Zerah that brought into the field 1000000. fighting men . Salomon the Miracle of the earth , because the Oracle of his Age , when ye would talk of a peerlesse , prizelesse Prince let it be of Salomon 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 wisdome , here is the Royal Ornament ; for , Who is as the wise man , which can give the interpretation of a thing ? this mans wisdom will make his face to shine , Eccles. 8.1 . It is a rare thing when the Kings 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 then Birth , and a Genius then Genealogie , and Prudence then Parentage . All the balances upon earth cannot take the just weight of a wise Prince , the stars in the firmament never shone more brightly then a wise Prince ; Carbuncles , Chrysolites , Iaspers , Topazzes are not to be valued to this Orient Pearl . The Oracle of Oracles could pronounce no greater honour then 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 Iustice , and political Order ; from that vertue 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 policie , 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 Barque of the Commonwealth were not guided by the vertue 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 boxe , and the Cabinet Councellour 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 , Vt 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 Crowne of Government : and Aristot . l. 3. polit. saith , that it is the most essential vertue in a Prince . Vegetius de re militari saith , that there is none that ought to know more , or better things then 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 discent , 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 shew , that State-mischiefs are hardly removed , they stick till there doe 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 grone many years before the Lord will be appeased . Gods anger stirred up to the height is not onely 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 coales before the scumme 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 mens sinnes 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 Gods sword is drawne , 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 scabberd , rest , and be still , how can it cease , seeing the Lord hath given it a charge ? Ier. 47.6,7 . Extrema extremorum mala . Extremity of sinne 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 dregges of their impiety . Who would then incense God to displeasure ? no , Kisse the Sonne least he be angry , yea but a little , it is no little sorrow that will come of it , for is Gods anger quickely 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 Gods heart to be irefull , but they felt misery enough before their transgression was expiated ; there was Governour after Governour ( many Princes ) which vexed , and tormented them , and no remedy to be gotten , till God brought in a strange Physitian , 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 seeme to be wise , but they were but crafty , and subtile ; there are many that work wilily , and use the sleights of men , and yet they are but juglers , and do use but the legerdemane of wit ; It is pity that such impostours should sit downe amongst the sages , for then all the State-Conjurers , an Magical Politicians might go for grave Senatours , 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 craftinesse . Petrarch . dial. 7. Ingenium bonis artibus applicabile , tantum est pretiosa supellex . Wit applicable to good Arts is onely the pretious houshold-stuffe . Id ibid. Ingenium est excellens , sed magnum refert in quo genere excellit ; malo enim bonum ingenium quam excellens . Wit is excellent , but then it is of great consequence to consider in what kind it doth excell ; I had rather ( saith Petrarch ) have a good wit , then 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 then Simon Magus , then the great Heretick Basilides ? then Iulian the Apostate ? then Dionysius the Tyrant ? then Nero the Prodigie of Nature ? Those then which are cried up for the great Wits , are not alwayes the true Wits , for then ye might have all the crafty Merchants , smooth tongued Sycophants , Lucre-skilled Projectours , Artificiall State-Fiendes go for Wits ; these can reason though without reason and use Arguments though but figments , and roare out loud motions , though but crude notions . Sinon had a braine , 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 Aspe there doth come nothing but poyson , magni errores ex Magnis ingeniis prodiere . Great errours have had such great Wits for their Authours . These are the greatest Alchymists in States , the Mimicks in Common-wealths , the Perdues , Decoyes , Implanatours , Veteratours , Larv's , Lemures , Suborners , Supplanters , Dive-doppers , Hiaenaes , Vulpones , Trapanners that can appeare upon earth . There are no upright intentions , nor sincere drifts in any of their designes , which work all by stales , and insnare by ginnes , their chief art doth lye in ambushments , and Stratagems ; Is Saul amongst the Prophets ? are these wily heads amongst the wits ? Our conservatours thus wrought our consumption , our many Princes skinned us with such a wit . Therefore it is not the head , but the heart , not the braine , but the brest , not the conception , but the conscience that must give the true test to wisdome . 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 shew , that a prudent Prince is the happinesse of the Nation . Our many Princes with their state-tricks ruined us , it must be a man of understanding , and knowledge , which must repaire us ; there is nothing but the weapon-salve of such a mans judgement , which must heale this wound , and the rare skill of such a prime Physician which must cure this half dead State . A divine sentence is in the lippes 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 Maximes 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 priviledges . Hearken saith such a King , I come to ease you of your heavy burthens , 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 flayles cast away ; ye which felt the fists of wickednesse smiting upon your cheeks ; see your buffeters hiding their heads ; ye which were giving over your Trades , open your shop dores ; ye which could not serve God freely , behold the old Orthodoxe 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 Soveraign ; 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 voyce loud enough to convey joy into all your eares , and hearts ; he would not have you to fear his presence , for he doth stretch out a golden Scepter ; he would have you to come nigh to him , for he would touch you , and cure you of the Kings evil ; trust me saith he , I intend to be your Foster-father ; believe me , saith he , I purpose to be your Physitian : this is the reviving voice of a Natural Prince , thus speaketh the Rational Governour , 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 dazle all with his presence , and doth set all in an extasie 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 sirname of Thrice the Great for his singular wisdome , Argus the King of Peloponnesus , was stiled ΠΑΝΟΠΤΗΣ , ALL-SEEING for his admirable learning . Lud. vives Ioh. 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 . Iuba the King of Mauritania was more memorable for his wisdome , then his Kingdome . Ptolomaeus Philadelphus being the Scholar of Straton excelled in all literature . Trajan was no lesse admired for his learning , then his vertue . 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 Vlpian Library . Theodosius the elder , was the best and most Learned Emperour , 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 blesse their people whilst they were living ? and their people blesse them when they were dead ? their memories were more enbalmed then their bodies , and they were shrined more in the hearts of their people , then in their Sepulchres ; their names were honoured , and their ashes were pretious ; their wisdome 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 brests of their people with a pen of never-dying fame . Oh how were their Kingdomes then Triumphal Arches , and Theaters of wonder ! their people smiled in one anothers faces , their whole land was a Banqueting-house , they had the table of Alcinous , and the talents of Pelops amongst them ; their own Nation vvas in a trance for their felicity , and all Nations admired their flourishing State . Oh honour to such prudent Governours ! ecchoes 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 Vnderstanding in Heavenly things . For what hath a Prince more to look after , then 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 , then 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 meer formality , and superflui●y . Prophane to this Day is H●stilius for saying , he could not indure to be much addicted to ceremonies , and sacrifices : and Chae●ps , King of Aegypt , 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 s●ppled 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 Anch●rite , 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 Counsellours , 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 himselfe 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 , then the s●ncere 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 carefull 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 Sathan 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 Shepheard , he must take heed , that the Wolf doth not break into his Flock ; if he be a Physician , he must beware , that this Gangren doth not Spread . He is never surer of God's target , then when he doth protect sound Doctrin ; nor hath a greater confidence in his people , then when they are knit to him in Religion . To what end is his Scepter , 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 s●anding 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● onely the true God must be acknowledged , but the Golden Calves , or Groves , must be avoyded : yea God is angry not onely 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 acknowledgment 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 Doctrin 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 forgoten his Maker , and buildeth Temples . Hos. viii . 14. If every one might serve God in his own way ( out of pretense 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 Aegypt , what wofull 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 Aegyptians , which were wont to Worship their Gods onely 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 , burnt two thousand of such kind of prophesying , and sacrificing books at one time . Joseph . l. 2. c. Apion . The Scy●hians destroyed Anacharsis ( the wisest man of the times ) onely because he made a shew to bring in his Graecian 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 onely 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 Jealousie 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 Hallowings , 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 bound the unlimited Devotions of People , that there may be primitive Rites as well as Primitive Doctrines . For in a settled Church what more unseemly then wandring Devotions , & floating worships ? How hath it been solemnly , antiently Decreed , that no forms of Prayer should be brought into the Church , but those which were approved by a publique Synod ? The incense of the Sanctuary , that it might be sweet , and acceptable , ought 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 onely to permit a Worship , which may be seemingly devout , but unquestionably lawfull ; yea , in this a Prince is to declare his Zeal , and Vnderstanding .

Thirdly , in preserving a pure Ministery . For if the Jews put many from their Priest-hood , because they could not prove their Genealogies , Nehem. vii . ●4 . Then doubtless there must be a true calling , as well as true Doctrine ; Metuo , non statuo . where there is not a true Ministery , I know not what lawfull preaching , or lawfull Sacraments there can be . Here hath been a strange kind of Ministery in these days , we have had gifted men for Ordained men , or they have begotten a Ministery , which were but to exercise a Ministery . Can Presbytery of it selfe 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 onely 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 Schismatick , or Heretick , this might be practised ( as in the Presbyters made by Miletius , the Councel 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 layed 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. Chrysostome doth clearly so expound it , saying , Elders layd not their hands on a Bishop : and others conceived , that the Presbytery layd 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 ●aithful exercising of the office of Presbytery . That this is the sense not onely 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 Timothie'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 dayes 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 forbad him to Preach with Saint Paul the Gospel in Asia , Acts xvi . so by the laying on of the hands of Prophets he might at first be called to the Ministery : so Primasius , Oecumenius upon the place say expressly , and say not onely , that he was called to the Ministery by the Prophets , but that he himself was a Prophet . For the thing it self Theod●ret in Tim. ● . ● . is clear that Timothy received that order by Divine Revelation , and Saint Chrysostome , 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 custome , 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 ●pi●it 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 finde 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 onely 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 it self create a Ministery ? 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 onely beget Chidren by the laver of regeneration , and not Fathers , or Doctours : 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 Chrysostome saith , that onely in laying on hands Bishops go beyond Presbyters , and have that onely thingmore , then the Presbyter . Chrysostom . Hom. in c. v. 1. ad Tim. Saint Jerome saith the self same in his Epistle to Evagrius . The Councel of Antioch saith , that the Bishop shall have power within his own Diocess to ordain Presbyters , and Deacons C. Antioch can . 2. The Councel of Nice saith the Ministers of the Paulianists must receive imposition of hands from the Bishop of the Catholick Church . C. Nicen. c. 19. And is there not reason for this , when Bishops are the direct Successours 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 Ministery in General cannot prove this , for the Apostle's were superiour to the seventy Disciples , so there must be some ( to represent the Apostles ) which must be superiour 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. xix . 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 Ruffin to be almost an Apostle , and by Clemens Alexandrinus he is expressly called Clement the Apostle . Ignatius by Saint Chrys. encom . Ignat. is stiled 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 inferiour 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 exteriour regiment , as the best Bishop . — parcius istis . — Credat Judaeus Apella . If it were so , I am but a Presbyter , and no Bishop , and would faine be at work ; next to the creating of a race of Penitents , I would be creating a race of Preachers ; and next to wrastling with Principalities , and Powers , would be delivering up men to Sathan ; 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 our selves 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 finde no calling for these things , therefore I have no comfort in them , nor courage towards them . Pride is odious in a Lay-man , it is execrable in a Clergy-man ; 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 Errours , that raze Fundamental truths , to reject them , as Hereticks ; is this no Superiority ? And if this be the Text , do not all An●iquity 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 Marcella 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 , Adv. Vigil . And , writing to Pammachius concerning the Errours 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 Shipwrack ( as it is said ) is committed in the haven . And if the Chief Patron of Presbyters ( as he is accounted ) doth speak thus lowdly 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 civit . 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 Schismatick , 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 . Chrysostome 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 remembring the Gospel , nor their Place , nor the Judgment 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 Councels agree with them ? Yes , for Ordination they leave it wholy in the Bishop's Hands . The Councel of Nice saith , Concil. Nic. can. 19. Let Ministers receive Imposition of Hands from the Bishops of the Catholick Church . The Councel of Antioch saith , Concil. Antioch . can. 9. that every Bishop shall have power in his Diocess to Ordain Priests , and Deacons . Yea by the Councel 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 Councel of Laodicea , Concil. Laod. can. 39. the Presbyters must do nothing without the liking of the Bishop . And by the first Councel of Arles Concil. Arelat. ( as antient 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 Councel caused all such Spurious Presbyters to be pronounced Illegitimate . And to return to their former State ; Maximus did the like , and the Councel 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 Lay-men ; 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 Councel of Sevil sharply reproved the Bishop for it , and , if the Presbyter had been living , they would have severely Punished him , howsoever they stiled 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 er 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 Chrysostome 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 Governours 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 Loosing . Saint Augustine saith , Aug. l. 50. hom●… hom. 50. ca. 11. Let such an one come to the Presidents , by whom the Keys are Ministred in the Church . The third Councel 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 Councel 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 Councel of Taurine , Concil 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 Antient 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 Baptise , 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 Councel 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 sayings out of Ignatius , Cyprian , Ambrose , and Augustine , to Countenance this Opinion , but with what Conscience can they , alledg these things , when they know , that not onely the Writings of those Authours do , without any other Confutation : give plenary Satisfaction to all the Doubts ; but their own Practise 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 withall ? If all this will not Pacify the Contention ; yet the Judgment of our Fellow Protestants beyond the Seas might remove all Scruples . For not onely our own Martyrs did set up Episcopacy within the Land ; but the most judicious , and Consciencious Divines in Foreign parts , which have professed our Reformed Religion , have asserted Episcopacy , as the onely 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 advise , 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 onely 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 , then ever was Exercised by the Papists . Hemingius in Synag . saith , that the Reformed Churchs after the Popish Darkness was dispelled , after the example of the purest times retained Bishops , Doctours , and Pastours . 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 Ministery , 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 , Metropolitanes 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 Ministery ? Yes , saith he , for God himself hath made , and constituted , Bishops , Presbyters , and Deacons , and I finde St. Paul mentioning them , and amongst these it is necessary , that some should be Superiours 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 onely 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 Vnity 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 onely their Opinion , but their Practise , for they have erected Bishops in their Super-Intendents , and Arch-Bishops in their General Super-Intendents . 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 ly liable to Censure . I will not Censure , I cannot justifie ; I rather lament , then traduce . I have a great deal of Compassion in me ; but I would be Loth to have any compliance : for I finde , 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 practise , Protestant Usages , his own Subscription , and his own Oaths , pass sentence : and if there be any Discretion , Religion , Rules for just Judgment 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 , then 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 Judgment upon Eleazer , 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 Expositours 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 ought to be taken up as Valueable , and immutable . If the Church be Built upon the Foundation of the Prophets , and Apostles , then 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●… viii . 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 finde 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 half-dead 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 , lawfull Preaching , a due Administration of the Lord's Supper , without a true Priesthood . I fear it much , and I have just grounds for my jealousie . I like her Profession well , I would I could like her Polity aswell , that I might say with the Apostle ; " I rejoyce , beholding your order together with " your stedfast 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 . Loth's 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 shew her Consanguinity of Government from the Blood of the Apostles , I shall acknowledg the kindred ; but otherwise , my heart may shake rather , then 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 onely 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 then she may spend all her mony upon Physicians , but her Bloody issue will never depart 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 toung cannot say to her All-hayl . But for the forreign Church , sick , or sound , we will leave her to her self , and to her medicinal Artists about her , which warrant her good constitution : for our selves , let us praise God for our health , and seek to preserve it . Let us assure our selves , that there is nothing more requisite in a visible Church , then 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 Ministery ? Else a man shall suspect every Church - Duty , which he doth communicate in , and be afraid whom to acknowledg as a true Messenger from God Almighty . A great matter to sanctify a Nation is a sanctified Ministery , 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 publique 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 inchantment . Prophets , that cause the people to err , and bite 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 rayment of Needle-work , 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 Ministery ? a lawfull Heir ; a lawfull Spouse ; a lawfull Officer ; are not more necessary then a lawfull Ministery . 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 Keyes 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 Mistery ? or this Function an Ordinance ? The sons of Scaeva met with claws , and were rent 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 Authorise 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 Linnen Ephod , not being of the Priests true Race ; this is his Church-Skill , and in this Heavenly thing , a part of His Vnderstanding 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 Peoples 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 pretious 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 Publick Enemy . Yea , He is more awakened with the Reigning Corruptions of His Nation , then if an Herald at Arms should denounce War at His Court-Gate ; for He knoweth , that , if He had never such compleat Armies to defend His Kingdom , yet these secret Conspiratours 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 Errours 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 scowre 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 Life-Guard 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 Mirrours 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 Teares 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 onely the Pure Faith , but the Power of Godliness ? not onely 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 Excell 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 prize these , He doth account it the discretion of His Religion , yea , His purified Vnderstanding . A King , then is not to Reign onely by Title , but by Prudence ; not onely by Power , but by Vnderstanding . But by a man of Vnderstanding . Thus much for His Vnderstanding in Heavenly things .

Now let us come to His Knowledg in Temporal things . A King is not onely to Govern a Church , but a State ; therefore , as His Understanding must be busied in Celestial things , so His Knowledg must , have experience in Civil things . He must be bonus vir , & bonus Civis ; a good man , and a good Citizen ; a good Church-man ( as it were ) and a good States-man ; now a Kings Political Knowledg is to be shewn 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 ought 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 Vertue ) 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 threatned him , and Shemaiah disheartned 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 Emperour ? 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 enjoyn 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 , then his Royal Preheminences ; his Scepter , 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 Gemms 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 Ancestours left him , and to preserve them as his right-hand , or right-eye ; this is a part of his Knowledg .

Secondly , In preserving the Rights of his People , for though the King ought to have a royal subsistance out of the Nation : insomuch , that all Callings ought to be Contributary 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 Revenew 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 Projectours 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 chiefe Sovereignty is , to make his Subjects poor ; Pesants 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 , then their Princes lustre ; they are fitter to wait upon Dionysius the Tyrant , then a Gracious Prince ; if they loved their Princes Honour , as well as they do their own Intradoes , they would disdain to expose their Prince to obloquy , to satisfie their own greedy , gripple desires ; but these are but the dregs ; garbage , Lumbard , excrements , sweepings , vervin , of a Court ; a worthy Courtier doth scorn to salute such , or to call them fellows ; for he finds , that they are meer Horse-leeches , Ferrets , Caterpillers , which thrust themselves into a Princes 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 Kings 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 onely to their own Coffers , famelici , tri-parci , meer Flesh-flies , and Earth-worms , 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 prize them onely , 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 chiefly ly 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 Hedg , a serpent shall bite 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 Sea-fare abundant : they will come sayling home into the Ports with Tunnage , and Poundage , beyond expression . Let the People have a moderate freedom , and the Prince hath an infinite Bank . A King is not to be streightned 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 , then a thankfull 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 Knowledg .

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 oppressour . 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 connivence , Plut. as Philip told Harpalus . The Judg , 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 , Hereticks , 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 blinde 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 Transgressours : 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 Judgment . 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 Physick is not administred ? Because sentence against an evil-doer 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 Vertuous Prince , and his whole Kingdom . should be put upon the hazard of ruine , 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 Knowledg .

Fourthly , In advancing the Welfare of the Nation . For the Kingdom is his Mansion ; and will not every one beautifie his own Mansion ? It is his Spouse ; and will not every one deck his own Spouse ? When the Righteous are in Authority , the People rejoyce ; Prov. 29.2 . A Righteous King makes a joyous People ; his love maketh every Heart-string leap , and his Knowledg doth send Mirth into the farthest part of the Nation ; he is so exact in Government , that far , and nigh , they finde 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 dayes it is said , that God blessed the people , and there was abundance , 2 Chron. 31.10 . so , in a good Princes 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 suā , 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 stiled with Justinian ; Sigon . lib. 20. Imper. Occident . Veteris gloriae Instaurator eximius , The famous Restorer of the antient Glory . He would have all Arts to flourish , and Callings to prosper , the Waggons to trace the Land , and the Ships to furrow the Seas , he Granaries to be filled , the Ware-houses 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 entred with him ? Since he mounted the Throne , how have we mounted to admiration ? We had nothing but Wants , and Wasts , 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 Countrey 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-lai'd with Riches , and enamelled with Wealth : a good King makes it the Achme of his Ruling Art , and Governing Knowledg , to advance the welfare of the Nation .

Thus then , at last , ye have seen a compleat King , who it is , that wears the right Crown of Honour , and sways the true Scepter of Majesty in a Nation ; even He , which hath these two Imperial Perfections in Him , Vnderstanding for Heavenly Things , and Knowledg for Temporal Things ; But by a Man of Vnderstanding , and Knowledg .

The State thereof .

Now let us come to the Patient ; that is to have the benefit of this Physick , The State ; The State thereof , that is , the whole Common-Wealth . 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 onely Sap to flourish it self , but Fruit to feed others ; that is , many shall taste of the benefit of such an one's Government ; for , is the Royal Family onely 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 Governour being set in Authority , He is as the Sun , which doth give Light , and Splendour , to all within His Dominions . Vnder 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 rejoyce ; Prov. 29.2 . a general Joy is spread through the whole Nation ; for , not onely 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 onely He himself was in safety , and welfare ; but Judah and Israel dwelt without fear , every man under his Vine , and Figg-Tree , from Dan to Beer-shebah ; 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 purifie his own Heart , and bless a Nation . Aug. lib. 1. Confes . 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 brim-full of State-Privileges . A good King doth desire to exceed all his Predecessours , in Princely Favours , and to write a fairer Hand , then all his Predecessours , 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 my self overcome in Benefits . Taxiles , the King of India , thought this to be a Prince's Emulation , and Ambition to out-vy all his Fellow-Rulers in Courtesie . Q. Curtius . Si sis me inferior , accipe beneficium ; Si sis me superior , redde beneficium . If thou be'st Inferiour to me , take a benefit ; if thou be'st Superiour to me , bestow a benefit . As if Superiours 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 compleat Perfection , or to the most ; that being the truest good , which is most communicative , where there is not onely 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 commune 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 , Common-Wealth Rhapsodies ; the effect of their prudent Government doth gladden a whole State . But by a man of Vnderstanding , and Knowledge the state thereof .

Application .

I. First , this doth shew , That that Kingdom is stript 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 it self ; 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 Traffick , 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 Leafe 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 onely 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 Countrey-men , 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 Stumps 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 our selves ; 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 Mechanick 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 Conspiracie : 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 despight of all Articles , Covenants , and an Act of Oblivion , was Decimated .

Was not the best Cap of Maintainance a Steel-Bonnet ? and the best Robe of Honour a Buff-Coat ?

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 danted ; that , like the enslaved Subjects of Dionysius the Tyrant , we durst scarcely groan concerning them . Our Birth-Rights 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 our selves the Free-born People of England . Nothing but Schisms , and Heresies in the Church ; and yet we must stile our selves the most Refined , and Reformed Protestants .

Nothing , but Designs to ruine Churches , and Vniversities , 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 , then State ; a Fate , then a State .

Oh! Sin not against GOD , to drive him once more to take down the Rod. Revive not your old Errours ; lest ye renew your old Judgments .

Consider what Corruptions ye have mortified , what Abominations ye have taken away from the sight of GOD's jealous Eyes .

Recount , with your selves , whether the late Potion hath throughly purged you , whether it hath cleansed your Members from Vncleanness , your Throats from Riots , your Lips from Blasphemies , your Hands from Vnjust 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 Terrour to your Selves , 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 Aking Hearts , Watery Eyes , Wringing Hands , and Dropping Wounds . Then are ye happy ; when ye do serve GOD , that GOD may so bless you , that ye may have not onely your Native Countrey ; 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 Vnderstanding , and Knowledg , the State thereof .

II. Secondly , This doth serve to Exhort all persons to be Men of publick 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 Common-wealth ?

It had been no matter , if such Stateless Natives had dyed 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 , pitty 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 , ought 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 onely for their own Necessities , or to promote their own Greatness . It had been but a just Judgment , if these had been born one-ey'd , or left-handed .

In all Calamities who shall sympathise with them , which had such streight Bowels to others wants ? Or , who shall bear them Company to their Funerals with Honour ; who , whilest 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 onely weep for them ; for , for them they sweat out all their strength : or their own Children onely nayl them down in their Coffins ; for , for them they kept the Keys of their Coffers .

I know , that he is worse then an Infidel , which doth not provide for his own ; but he , which doth but onely 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 onely to use it well , was wont to carry whole Sacks full of Money into the open Streets for publick Vses .

Fulgos lib 4. cap. 8. Tullus Hostilius dedicated a great part of his Fields , which his Predecessours 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 , sirnamed 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 Romanes ?

Phocion was so addicted to the Common-good , that he was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Profitable ; and Ptolomy , Euergetes , the Benefactour ; and Valerius , Publicola , the Common-wealth's-man .

Where then are any self-breasted Brethren , which are Politique , but not for the Body-politique ? For Wealth , but not for the Common-wealth ? 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 , whilest 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 ly 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 prize them , for what have they done that is eminent ? no , let them live in the world as Churles , and be turned out of the world as Niggards . Is it not pity but that these should be born in a State , and enjoy the priviledges of a State ? what , to suck at the brests 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 Gospeller , 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 walles of Jerusalem , and he maintained an hundred and fifty of the Jewes , 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 spake peace to all his seed , and procured the wealth of his people . Ester 10 3. Oh therefore hoord not up all to your selves , 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 then is fit , but give what is fit ; seek not great things for your selves , but seek great things for your honor ; 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 never-dying renown . Remember that there are not only your families to be regarded ; but the Nation ; not your posterities , but the Publick . 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 shew 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 pretious 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 ayd , this he doth esteem his royalty ; to benefit all , this he doth account as his high Prerogative . For this Pyrrhus was stiled 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 Aragon 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 peoples 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 , traunces , and triumphs ; they hung up Tablets , and built Statues to them ; that what their minde , 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 publick 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 Dunghil ; ye which are of Honorable 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 then 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 Theeves , 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 Clerkes 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 , then 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 Scorne , and Mockage of the vulgar . If ye know your Fountain of honor , 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 Armes . I will preserve to you your Scutcheons , and Pedigrees : I will re-establish you in your pristine honors , and dignities , and restore unto you PEEREAGE .

2. Secondly , come Bishops , ye which have the Consecration of the Lord upon your Foreheads , which are Starres 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 Schismaticks envy , and the Jesuites tortures ; whose prudent , milde , 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 , then 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 staffe , the stole and the chaire . 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 intertained with such an high and honorable reception ; wheresoever Monarchical government hath been setled , that of late to the contempt of Apostolical Ordination , the scorne 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 then men , and some have voyced 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 curs'd 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 finde you for the generall 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 ●rosier 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 Kings Writ , and do represent the Kings person ; that as in him is the Portion of the Law-giver , so there is in you the Portion of the Sence-givers ; for though ye be not Law-makers , 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 Customes ? Ye have eyes so cleere , that ye can see as far as the Conquest , and can Spy out the motions of Government in the Saxon Heptarchy ; yea , that finde out the ballance of the Romane justice , nay perhaps , if need were , could glance at Brutes groundsel , and settle the Land upon the first Fundamentall 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 briefe , Abbeyance , Burgbote , Conders , Corrodie , Arrrain , Dogger , Doggedraw , Fledwit , Formedon , Garrantie , Coteerwit , Deforsour , Couthleulagh , Essoine , Embrason , Withernam , and other great Enigma's 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 Lawes jewels , the Vials to receive the Distilled judgements of the Antients , the Shrines to keep enbalmed precedents ; ye are intrusted with the Plaints , and Pleas , Liberties , and live of the people . Oh then that of late ye have been driven from your Tribunals , and new Graffes set in your stead , many of them men of obscure names , & some of obscure qualification , not known to their own tribe , much less fam'd through the Land for eminency of endowments , and yet these men who had in them more ambition , then knowledge , and haughtiness , then conscience , to side with a Party and to work the feat of Designes , were countenanced , and commissioned to supply the places of such accomplished grave Sages , as your selves ; 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 , judgment being turned into gall , and the fruit of rightousness into wormewood , the foot of pride had her priviledged treadings , a snare was layd upon Mizpeh ; the righteous were sold for Silver , and the poore for shooes , the whole land cried out of injury , and violence , the Fishers fished , and the Hunters hunted , the diseased of the flocke were thrust at with thigh and shoulder , and pushed with hornes , the wicked devoured the man more righteous then 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 scowr 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 Seates 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 Kings Burse , whose trades were better unto you then fee-farmes , whose shops could buy out many Mannours , whose brains maintained you better then the heritages of your elder brethren , whose arts advanced you with more speed , and to a greater hight , then all the Liberal Sciences ; Men not onely of ingenious inventions , but Heroick attempts ; what would not resolute Merchants undertake ? They feared neither Seas , nor Tempest , Rocks , nor Shelves , Streights , nor vast Ocean , Hericanoes , 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 moneths had fresh air enough , but little fresh meat ; which had the sight of many bright Starrs , but of few gorgeous buildings ; which carried their pretious coyne along with them , but lest their pretious Pearles ( their Wives , and children ) behind them ; which have longed oftentimes as much to see land , as the Mother which bare them , and to sayle into a Port , as to steppe 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 , then their actions were noble . I do not say , who built , and feasted , burnished , and furnished more then the Merchant ? but who relieved more Orphans , redeemed more Captives , founded more Hospitals , Schools , Churches , then the Generous , and Magnificent Merchant ? The Merchant was one of the great Splendours , and Mirrours of the Nation . But alas , of late , how was Merchandise fallen into a Consumption , her lungs wasted , her breath corrupt , her cheekes sunk , her vitalls 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 dy of Melancholly ? 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 . Rigge 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 , Lawes of Old , or Staple Lawes . Procurations will be of use again ; buy what thou canst , there will be a quick returne ; stock but thy self with commodities , and thy goods shall not lye Moth-eaten 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 complie , must be committed ; if ye could not yield to Orders , ye must yield to the Key-keeper ; if ye would not help a Free State , must lye bound in Fetters ; if ye would not part with your revenues for the present power , will be overpowred ; ye must discontinues from your heritages , Jer. 17.4 . Yea , remember the doom of the times , either partake , or take him to you Jaylour ; 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 warre , which did endure all the rage of mercilesse Furies , rather then consent to such Jesuitical , and Diabolical designes ? But oh , shall ye alwayes be warded up in those Little eases ? Is there no jayle-delivery to be expected ? yes , the sorrowfull sighing of the Prisoners hath been heard afar off , the noyse of your chains hath ratled in your Kings eares ; he doth commiserate all his suffering subjects , but every heartstring in him doth ake to think of his distressed Prisoners . They are their Malignants , but his Loyal Subjects ; their Traytours , but his True-men , and therefore shall not these be tender unto him ? Yes , the ruining of mens estates doth grieve him , but hazarding of mens lives doth pierce him to the quicke . Oh ye prisoners , therefore ( saith such a King ) think not your selves forgotten , your names are penned down there is a Record kept of all your suffering ; your King doth speak to you through the key-hole , and doth promise you , that he will make the gates of Iron , and Brasse fly opon for your sakes , saying , Come forth prisoners , ( ye have been Prisoners , ) ye shall be Courtiers , ye have worne chains of Iron , I will change them into chaines of Gold ; ye have been upon hot service for Me , ye have waged a fierce battle for my sake , ye have been ready to dy for Me , and by the worst of Deaths , not killed with the Sword , but the Axe . Well , ye are Souldiers too , Champions of prowesse , 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 out-lived the fate of the day , ye shall have your Salary , step to Court , and there ye shall finde your Princely Pay-master . Prisoners shall be released , and recompenced .

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 armes 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 Armes against me , and would have taken away my life ; ye Beheaded the Father , and said ye would have whipt 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 passe 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 brest all these injuries , and indignities ? Yes , I have a Princely heart of mine own , and ye shall finde the Princely operations of it ; Your designe 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 errours , 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 blood-thirsty Enemies , but I have not a blood-thirsty thought against you : I will not spill your blood , and my heart would bleed , if ye should spill it your selves What mercy should I have found at your hands , if I had fallen into your power ? VVhat but mercy shall ye finde 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 Vnderstanding and Knowledge will preserve you all ; ye cannot have more guilt , then I have kindness ; nor more crime then 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 my self 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 asking , even without asking , for I offer you them , if you will give Me but calme tongues , and cordial affections . Return to your duty , and your Prince doth return to you in favour ; be not ye Malecontents , 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 satisfie you , ye have my Act of Pacification . Ye are invincible Enemies , if ye will not beleeve 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 Princes 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 perswade you , that my lips are the true Embassadours 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 countrey language ? else why do ye complain of the Idiome ? 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 stil panick feares , 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 barrs of justice ? Rackings , and Gibbetings in the Reign of such a Prince ? no , some wiser then other some . An hasty , precipitate Prince might do this , but a man of understanding , and knowlege hath no such spight , 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 Milde , Mercifull Prince that weares the Crowne ? After intestine warres , and bloody encounters , what is the issue ? There is a reconciliation , all Friends , a generall 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 harme ; his Enemies will rather fall at his feet , then strike at his head : and the King is readier to shed teares , then 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 Jesuites at Rome , all the Devils in Hell , be able to set them at variance . We have had a chargeable insurrection , a dismall warre , a lasting , and wastng rent , but praised be the great over-ruling 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 faithfull Subjects are met , but the King , and his fiercest Enemies are reconciled . Oh , vexation to the turbulent Polititians ! Oh , torment to the State-troubling Jesuites ! Oh , the mysteries of Gods secret actings ! Oh , the miracles of his unsearchable wisdome . Consider , and confess , ponder , and publish , recount , and record , weigh , and wonder , sing for joy , and weep for joy . Ask now of the dayes that are past , since the day that God Created man upon earth : enquire from the one end of heaven to the other , if there came to passe 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 then the designe 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 , setled him , and setled 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 jarres in embracements , that there are nothing but mutual , and reciprocall desires , and vowes for one anothers welfare . Oh mercy mever to be forgotten ! Oh miracle never enough to be admired ; they require a Trophee , 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 pacifie 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 benigne ? I have shewn 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 ib●d , Et nati natorum , & qui nascentur ab illis , their Sonnes shall inherit it , and their Sonnes Sonnes 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 mans name and blood shall remain in his posterity , so shall his felicity . Whatsoever doth carry no fastening with it , but is like unto a pinne half driven home , yet this is a nayle in a sure place , yea such a nayle as a man may hang upon it all the glory of the Fathers house , and of the Nephewes , 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 daies should be fulfilled , and he should sleep with his Fathers , God would set up his seed , which should come out of his loynes , and the Kingdom should be established 2 Sam. 7.12 . VVas not this promise found true in the event ? yes , though Judah had some Kings that were none of the best , yet for the first Founders sake the Kingdom was a long time preserved , as it is manifest in the reign of Abiam , who was bad enough , yet for Davids 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 sinnes of Israel , but took the Daughter of Ahab to wife , yet the Lord would not destroy Judah , for his servant Davids 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 sheild , nor cast a mount against it , but he should returne 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 Davids 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 hurles , 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 , howle ye that dwell in the Iles , is not this that your glorious City ? her antiquity is of ancient daies , 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 stain 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 spake , 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 poore , 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 daies 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 your selves 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 brests . Though Niniveh be of old like a poole of water , yet they shall flee away : stand , stand , shall they cry , but none shall look back , spoyle ye the silver , spoyle 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 loynes , and all faces gather blackness together . Nah. 2 6,7,8,9,10 . Of Babylon it is said , that a cry of battel 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 ? Ier. 50.22,23 . Yea thou shalt take up this Proverb against the King of Babel , and say , how hath the Oppressour ceased ? and the golden City rested ? The Lord hath broken the rod of the wicked , and the scepters 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 pol●cy only hath reer'd 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 Kings reign by heirs , there is lasting riches . Prov. 8.18 . those Governors which prudence authoriseth shall be planted in the mountain of Gods inheritance , and his hands shall establish them , Exod 15.17 . marke , 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 , bad them dispatch him ; they being astonished at the extraordinary motion refused it : what saith Vespatian , have ye thus long plotted my death , and will ye not now kill me ? Oh , give over such designes , 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 your selves . Where God doth bless the government of a prudent Prince , it is in vaine 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 Gods decrees . Men may murmure mutiny , plot and project , but at last end with shame in all their undertakings . Wisdome 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 shew , 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 Actours , which have gay clothes upon their backs for a few houres ? so who care for the said Momentany Mimicks 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 grandure 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. Siphax that was once said to be Victor Victoriae , Id. ibid. The Conqueror of Conquest , at last was cast into chaines by Laelius Q. Cepio that was called Patronus Senatus , the Patrone of the Senate , had at last his bowels torne out by the Hangman . Oh how many of these Glowormes 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 florish 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 chaine about their necks . Oh how lofty are their eyes ! and their eye-lids 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 gelly ? Worldly glory doth dazle much for a while ; but it is but fluid and transitory . How mad are we then that are apt to be inchanted with present greatness ? How ready are we to magnifie 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 my self 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 Fathers 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 Vnderstanding and Knowledge , the State thereof shall be Prolonged .

Secondly , this doth shew that it is not in the power of man , To cut off the entaile 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 Scepters , 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 Soveraignty , by throwing down dead Images , or give the last Exequies 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 Palme tree . Psal. 92,12 . There may be some opposition , and obstruction for a while , but all the weapons that are formed against thee , shall not prosper and every tongue that riseth up against thee shall be condemed ; this is the heritage of the Lords Servants , and their righteousness is of me , saith the Lord , Isa. 54.17 . Though there be not cleer day on the suddain for them , yet Light is sown for the righteous , Psal. 97.11 . Though there may be some waiting , yet the Patient 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 Tyberius ; Id. ibid. and so did Andronicus when he had been driven out of the Empire by Emanuel . Saxo 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 Vnderstanding and Knowledge , the State thereof shall be Prolonged .

3 This doth shew 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 hallow 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 carke , and spare , and gripe , and think that is the high way to preferment , yea , the only way to make Possessions firme , if they be but provident the Estate shall be Prolonged ; it is no matter for Gods 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 vaine , 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 endeavor is not all , for I know likewise , that the anxious worldling may unfold both his hands , and not pamper his flesh . There is the paineful Fool , as well as the slothfull 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 labor 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 toylsom Fool. Come forth then thou turmoiling Idiot , thou which dost sweat thy self into a dry skin , and travayl thy self 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 Frensy , troubled with the Simples , yea , thou art out of thy wits , for not onely he that maketh hast to be rich shall not be innocent , Prov. 28,20 . but he , that with an evil eye maketh hast 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 Nonsence might shew as much wit , for here is hast to hindrance , hast to heaviness , hast to hurt , hast to hardship ; sure I am , more hast then good speed , more hast then happinss , for the man doth make hast to be rich , and he doth make hast to be a begger ; Either hee himselfe shall end his dayes in a Clinke , or become a Parish Charge ; or his heir shall turn vagabond , or dy in an Hospital . Therefore travail not too much to be rich , but cease from thy wisdome Proverbs 23. thy bruitish wisdome , which thou mightest have learned of crafty Wolves , and subtill 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 meanes ? No , God doth devide 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 beame out of the timber shall answer it , Wo unto him , &c. 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 Wo ; and how can it be otherwise ? for will God ever suffer men to sacrifice to their own yarne , when they have fished in estates ? or kiss their own hands when they have catched meanes ? No , he will make them sacrifice to the true Deity , and kiss the right hand , or else he will spred the dung of their sacrifices upon their faces , and beat their kissing lippes black and blew , for making Numens of their rotten yarne , and their filthy fingers ; their rich gayns 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 travaile , yet there shall be no fruit of their travaile ; though with timely labour , and broken nights rests , and many a parsimonious meal they have forced in a livelyhood , 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 Sooth-sayers 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 Sathan , they are malefici . Now will not all these Magicians end miserable Creatures , and all these Witches ( worse then the white Witches ) end needy wretches ? Yes , ye shall see them stand with stamping feet , and staring eyes to see their goods wither away like the grass upon the house toppe , and their riches take them wings and fly away . Oh pains mis-imployed ! Oh time mispent ! Assure your selves whatsoever heads they have gathered together for the present , they shall not purse up much at the last reckoning . Have ye not presidents 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 Tre●surer , 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 rode 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 Countrey . Zimri that by subtile 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 Kings ear , and the Kings 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 Tarquinius 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 strook off , and when his body had layn three days unburied , it was cast into the Tybur . Attalus which had committed horrible outrages in Africk , Cuspinian . and gained great spoil , being taken , had his right hand strook off by Honorius , and his left hand by Constantius ; and after he had been exposed many dayes as a publike 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 murthered 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 terrour . How do ill gotten goods melt out of the hands of the Possessors ? How many are torne in pieces by their own Blood-hounds ? 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 gaines , 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 florishing Estates ? VVhat think you of them which have advanced themselves by the short Yard-VVand , 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 insnaring oathes , by breach of Promises and breach of Covenants , by Usury , Forgery , Perjury , Bribery , biting Prices , griping Fees , Simony and Sacriledge ? 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 cousenage 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 blinde 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 scarse more infamous ; yea , God grant that Publicans and Harlots do not enter into the Kingdom of Heaven before them .

Do Heathens and Infidels onely 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 justifie the possession of them insolently : they hold them as good as birth-rights , 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 Achans Babylonish Garment and Golden Wedge , was as good purchase as his Fathers 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 Mechan●cks to shoulder it with Peers and Potentates ? and how ? by Wastes and Spoyles , Rents and Ruines , Depradations and Depopulations , Free-plunder and Free quarter , Tears and Blood , which have broken up Houses , and rifled Families , adorned their rooms with other mens hangings , and decked their new Ladies with the old Ladies 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 revenewes by the swords point ; Soldiers of forcune indeed , which fought for halfe Crownes , and whole Crownes too ; which lived upon Sequestred Meanes , Delinquents Estates , Kings-land , and Church-land ; 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 politicks , which trade in Goldsmiths Hall , Haberdashers Hall , Camden House , Darby House , Worcester House , Somerset House , the pirilous Court of Indempnity , the pernicious high Court of Justice ; which have been Messengers , Informers , Flies , Spies , Committeemen , Excisemen , Keepers of Jayles , Keepers of Liberties , any vocation to thrive , and get commodity by : And yet these men tell the world that they are neither Jewes , nor Mores , 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 soules ? no neat inventions to crutch up broken fortunes , or holy frauds to baite angles with , to hook up silly fish . But can these men perswade 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 torne in peeces by the Bandogs . Is there no lightning in the sky to blast such unjust gaines ? 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 Protectour in all their violences , and who it was which gave them Commission to prey upon an innocent people , but where is now the rage of the Oppressour ? Es. 51.13 . Where is the Lyons dwelling ! and the pasture of the Lyons whelpes ; where the Lyon and the Lyoness walked , and the Lyons whelpe , and none made him afraid . The Lyon did teare in peeces for his whelpes , and worried for his Lyoness , and filled his holes with prey and his dennes with spoyle . Nahum 2.11.12 Is your Protector yet living , and with his Vulcans 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 , then the Flanders Prauncers . Whether , he went flying away in the ayre , or a special Messenger from his old Master fetched him away in hast , is uncertain ; Stat 2. Syl. but this we are sure , that if he did not leave his skin , he did leave his gantlet behind him . Immensis urnam quatit Eacus umbris . Ye must stand , or fall then by your selves , he is not able to protect you , and indeed what can protect you ? no , your outrages are in Gods eares 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 beleeve , that the Law it self 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 leane sheep : Because ye have thrust with thigh and shoulder , and pusht at the weake with their hornes 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 hewen 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 Patridge 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 dayes , and at his end shall be a foole . 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.

Vers 7. Mine Enemy shall be as the wicked , and he that riseth up against me , as the unrighteous .

Vers 8. For what hope hath the hypocrite , when he hath heaped up riches , if God take away his soule .

Vers. 9. Will God heare 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 conceale that which is with the Almighty .

Vers 12. Behold ye your selves 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 rayment as the clay .

Vers. 17. He may prepare it , but the just shall put it on , and the innocent shall divide the silver .

Vers 18. He buildeth his house as a moth , and as a lodge which the watchman maketh .

Vers , 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 depart ; 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 mens fruits without money , or dost grinde the faces of thy Neighbors , 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 Vnderstanding and Knowledge , the State thereof shall be prolonged .

4 This doth serve to shew , 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 mens 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 Vnderstanding , 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 bless●d Government , which is firme , 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 . Casuall 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 vertue , and like true natural things have most force at the end . As the excellency therefore to direct a thing is wisedome . Eccles. 10.10 . So that is the truest wisedome which doth settle things with the longest duration . In quietness and confidence is the strength , Es. 30.15 . VVhen men need not fear any alterations , declinations , or abolitions : therefore the Spirit of God speaking of a good Governour s●ith , that he shall be a man of peace , 1 Chron. 22 9. The Prophet Esay speaking of such a good Governour , s●ith , th●t the work of justice shall be peace , and assurance for ever : people shall dw●ll 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 solemniti●s , thine eyes shall se● Jerusalem a quiet habitation , a Tabernacle that cannot be removed , and the stak●s thereof cannot be taken away , nor any of the cords thereof brok●n , Es. 33.20 . That is the rare Fabrick then which is hewen out of adamant , and the singular vessell which is made up of Corinthian Brasse . 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 linkes thereof shall never be broken . Rash and vexatious Governours 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 , fitter for Stage-playes , then for States : therefore he is for a Perennity of Lawes , 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 sinnes be not the Midwives . I hope it shall not take a little spoon meat , and then breath out the last gaspe , 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 tryal of , and what shall we have next ? no , the Antickes are even come to their last Levolto , the Mummeries and Morricedances are even at an end , and we are in all likelyhood 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 braines stayed , all things so composed , setled , and secured , that the present age shall not disturb us , nor after ages 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 our selves 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 Antient Law to take place , but we cheefly ruled with new Orders ; but now , God will break the Bow , and the Sword , and the Battel out of the earth , and we shall ly down safely . Hos. 2.18 . For this is no spectacle to dazle our eyes for a season , but Horace . Monementum aere perennius , A Monument more lasting then 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 , Gods 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 bosome of God ; knowing , that instead of trouble , there shall be tranquility ; and instead of a State disjoynted , 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 then that we are quit of our Many Princes , and yet the transgression of the Land doth still continue ? Have we a desire to more Judgments , 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 behavior ? 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 , &c. 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 our selves the Reformed Church , but where are the reformed Professours ? Aetas parentum pejor avis tulit . Nos nequiores , mox daturos progeniem vitiosiorem . Hor. 3. ca. Od. 34. We are more wicked then our Ancestours , and we are like to leave a generation more vitious then our selves . 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 Rockes , as scourged many of our hardned Transgressours . Are there no Roisters , and Swart-rutters , and Dammee-blades , and Sharkes left in this Nation ? yes , our backs , and bellies , and tongues , and fingers will shew what manner of converts we are . Oh fye upon this impudencie , shame to this impenitencie , Are we come out of the Brick-kilnes of Aegypt , a stiff-necked people ? Have the Midianites left vexing us , for us to vex God ? Are we returned from Babylon to bring our outlandish wives at our heeles ? 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 , then Penitents , or Contemners then Converts ! Wo be to thee Corazin , wo 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 repented in sackcloath and ashes . Pagans and Mahometans would have made a better use of an Ereption , and redemption from a most heavie thraldom then we have expressed . We have no sackcloth , and ashes , but perfumes , and powders , complexion-waters , and patches , long-tayles , and short-sloppes , bowsing bowles , and roaring oathes , the most bruitish luxurie , and most cursed briberie , 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 Arrowes , that they may not be once more levelled at our breasts : we deserve new Judgements , yea the most confounding , and State-shivering plagues . What , will we out-trespass our first crimes ? out sinne the Many Princes ? Wretches that we are , that neither Gods holy Lawes , nor the Kings most pious Proclamation : our Religion , or our loyaltie , 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 bosomes ; there is a Riot upon a Mercie , and a rage in sinne ; men only take the oath of Allegiance , but care neither for the honour , nor safetie of the King ; keep Chappel , 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 Gospellers : it is anguish to think of it , shame to consider it , astonishment to behold it . Oh , when will ye see your Impietie ? When will ye confesse 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 Kingdomes : 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 sinceritie is there in any of us if we be not Penitents ? No , I am but an hypocritical Teacher , if I do not crucifie my known corruptions , and ye are but counterfeit Hearers if ye do not purge your consciences from dead workes . Oh therefore , I beseech you all by the curse of Nature , and dread of Judgement , by the shame of sinne , 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 quickning of your own soules , and the saving many a soul from death , by the blessing of your own Families and the preserving a whole Kingdom , that ye hate sinne , 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 Voyce behind you , and stretch out your selves to that which is before you , that ye leave not an hoof behind you in Aegypt , 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 burie all the curses in your bosome , but interre 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 rowsed my self 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 then what glad hearts , and a joyfull 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 sinnes , sinne no more , and ye may see , and foresee what will be the fruit and vertue of your repentance . Remember that the rod is taken off your backes , the rasour removed from your heads , the vials of wrath set by , the threshng instruments of iron layd aside , your many Princes are gone , and are ye to be as miserable a people as ever ? no , your dayes of sorrow are past , your bitter griefes 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 entring upon Triumphs . Hunc laetum Tryiisque diem Trojaque profectis . Virg. 1 , Aennad . A day of generall joy to all farre and neere is dawned . For God hath cast out the many Princes , and brought in a lawfull King : And what can such a King do more then 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 looke upon the Man , and looke 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 . Doubtlesse 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 walles of Jerusalem , such a Moses for the deliverance of all the Israelites . We were for many yeares 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 freedome no trances , no extasies ? 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 Oppressours , for his mercy endureth for ever . Psal. 136.23,24 . What people once more miserable ? what people now more happy ? magnifie your God , and kisse 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 Onely 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 republike man , the true and great Statesman ; a Man that doth mind nothing but the common good , that doth preferre the welfare of the Nation before the splendor of his owne palace ; a Man that is naturally ours ; a man that is cordially ours ; a Man that is wholy ours ; the Man of the Kingdom , the Man for the Kingdome , a Brittish man , the Brittish 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 , doubtlesse he is celestiall ; or let him be Man , but withall call him Mirrour . A Prince of constellations , a Prince of the Sunne , a Prince that hath in him the influence of the third heavens , yea I might say the inspiration of Gods own brest ; the Prince of Gods right eye , and Gods right hand . Blessed Prince , that enjoys such a God ; happie Land , that enjoys such a Prince . Since the Foundations of the earth ( all things considered ) when were there so many mercies , and miracles shewn 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 prize them , or thankfulnesse 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 raign ! 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 sonne of Philammon ) whose songs were said to be composed by all the Muses , which should be the Precentor in this Dittie ! Yet thus much I can , and will say of him , and that not only for to shew my Princes honour , but the peoples happinesse ; that his birth is Royal , and blessed art thou , Oh Land , when thy King is the sonne of Nobles . Now , where is there a Prince in Christendom , which can derive such an ancient Linage ? Secondly , That his puissance is proved and approved , his valour being the fame of all Nations . Thirdly , That his patience is renowned , he having shewn himself the suffering Anvile , both of necessities and indignities . What should I speak of more ? his Temperance is an Example , and his clemencie is beyond Example ; Should I set out his other perfections ; and break a string in the expressing of them , some Grashopper 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 then 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 peoples 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 remissnesse , 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 Malefactour , or an Oppressour ; howsoever , if any thing should escape that way for want of his privi●y , it shall be the sinne 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 lye 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 tenaciousnesse , 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 expresse Bounty ; but this perhaps may be but a particular mans fear , my wise Prince in time may prove as great an Husband of his Rights , as others would have him a boundlesse Distributer . But , if this should be his errour , it were but his own injurie , and an exuberancy of an heroical and magnificent Spirit .

Thus then I have now shewn 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 loyaltie . 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 substract 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 intend rather for an Alarum-bel , then a Trumpet , for an Incentive , then a Panegyrick , to quicken your thankfulnesse , then to decipher my Princes 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 miserie 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 disturbe his Government , to prejudice his Rights , to injurie his person . Malicious is that eye which coth look upon him with spight , Venomous is that heart which doth envie 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 cloathed ? Burn that house wherein he should dwell ? abase , scorn , scandall , maligne , mischieve , murther that King that should make him happie both for bodie and soule ? 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 politick heads , and by the Man of Understanding , and Knowledge , by your former slaverie , and your present libertie , by your Kings Right , and your Kings Graces , by your Countrymens welfare , and your Enemies watchfulnesse , by the honour of obedience , and the shame of Rebellion , by the names of Subjects , and the Noblenesse of Saints , by the obligation of Oathes , and the commination of Gods Lawes , by the impartial Judges which ye feel in your own bosomes , and the incorrupt Judge which ye will meet with at the Throne , by the fruit ye desire under the Ministery , and by the comforts you expect upon your death-beds : that laying aside all jealousies , irefull passages , exasperated passions , humours , and tumours , motions , and commotions , ye do bow before such a King , and blesse God for such a Man ; Know his just Claim , and acknowledge his Perfections , pray for his prosperous Raign , 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 mercies sake . Amen , Amen .

FINIS .