A
SERMON
.
JUDGES
the
XVII
.
vers
.
6.
In
those
days
there
was
no
King
in
Israel
,
but
every
man
did
that
which
was
right
in
his
own
Eyes
.
AFTER
the
lamentable
,
yet
not
(
altogether
)
inglorious
fall
of
Sampson
(
in
the
end
of
the
preceeding
Chapter
)
who
sacrificed
Three
Thousand
Philistins
to
his
last
rage
and
revenge
,
and
raised
a
Monument
to
his
victorious
Death
out
of
the
ruins
of
the
very
Temple
of
Dagon
their
Idol
God
;
after
this
famous
Prince
(
who
judged
Israel
twenty
years
)
we
read
of
no
Judge
or
Governour
in
the
Land
till
old
Eli
,
1
Sam
.
4.18
.
though
we
meet
with
some
occurrences
of
note
,
and
very
remarkable
Transactions
in
this
Interregnum
(
as
I
may
call
it
)
or
pause
of
State
Government
:
but
yet
such
as
too
plainly
express
the
disordered
constitution
of
those
times
,
and
strange
irregularities
of
Impiety
and
Injustice
,
as
if
all
Religion
and
good
Order
did
immediatly
vanish
upon
the
cessation
of
the
civil
Government
,
of
which
misdemeanours
the
Chapter
of
my
Text
begins
with
one
,
and
that
of
no
trivial
concern
,
you
have
the
Narrative
of
it
in
the
five
verses
before
my
Text
;
And
't
is
how
that
Micah
and
his
Idolatrous
Mother
contrived
the
making
of
a
graven
Image
,
and
a
molten
Image
,
and
they
were
kept
in
Micha's
House
,
vers
.
4.
and
to
denote
the
unlimited
extravagance
of
this
superstitious
humour
,
't
is
said
in
the
verse
afore
my
Text
,
and
the
man
Micah
had
an
house
of
gods
,
and
made
an
Ephod
and
Teraphim
,
and
Consecrated
one
of
his
Sons
who
became
his
Priest
:
But
here
the
words
of
my
Text
forthwith
interpose
,
and
by
way
of
serious
reflection
on
such
disorderly
proceedings
,
and
to
suggest
plainly
to
us
the
cause
and
occasion
of
the
foregoing
Idolatry
,
it
tells
us
that
in
those
loose
and
irregular
times
,
there
was
no
King
in
Israel
,
no
supreme
Power
to
restrain
such
Enormities
,
and
therefore
no
better
could
be
expected
,
then
that
every
man
should
do
what
was
right
in
his
own
Eyes
;
when
there
was
no
legal
restraint
to
the
contrary
,
no
civil
Power
to
oblige
men
to
a
strict
observance
of
the
standing
Rule
and
Form
of
the
Mosaick
Law
.
But
least
I
should
seem
to
take
too
large
and
unwarrantable
a
Liberty
with
the
words
of
my
Text
,
and
to
force
more
from
it
in
conclusion
than
it
will
fairly
bear
,
(
for
the
sum
of
my
present
Discourse
will
be
to
prove
that
where
there
is
no
exercise
or
exertion
of
civil
Power
in
penalties
for
offences
,
there
is
little
or
no
likelihood
of
Peace
either
in
Church
or
State
)
least
my
Text
,
I
say
,
should
seem
to
weak
a
foundation
for
this
superstructure
;
since
it
seems
to
point
at
the
matter
of
false
Rellgion
only
,
or
mistakes
in
Divine
Worship
;
I
will
by
your
leave
draw
in
one
or
two
neighbouring
parallel
Texts
to
its
assistance
,
and
to
my
own
in
the
handling
of
it
.
You
have
heard
already
what
happened
in
Micha's
case
,
how
great
and
gross
Idolatry
he
and
his
Mother
were
guilty
of
;
the
occasion
of
which
my
Text
doth
palpably
assign
to
the
intermission
of
State-Government
in
those
days
,
or
because
there
was
no
King
in
Israel
.
Every
man
for
want
of
a
coercive
Guide
in
the
right
and
rational
Worship
of
the
Deity
,
was
misled
by
his
own
private
fancy
and
fond
humour
into
false
Worship
and
Irreligion
,
which
yet
seemed
right
to
him
in
his
own
Eyes
,
though
in
its
self
most
abominably
Idolatrous
.
This
happened
in
matters
Ecclesiastical
for
want
of
a
restraining
Power
,
or
a
strict
coercive
Guide
and
Governour
in
things
Divine
;
In
those
days
there
was
no
King
in
Israel
,
and
consequently
every
man
drew
his
Religion
by
the
model
and
platform
of
his
particular
opinion
.
But
the
mischievous
consequence
of
the
want
of
a
King
or
supreme
Governour
ended
not
here
,
for
it
hath
been
not
seldom
observed
that
the
ruin
of
a
Nation
begins
with
a
corruption
or
neglect
of
Divine
Worship
,
and
therefore
as
this
People
the
Jews
were
misled
by
their
own
private
fancies
in
matters
of
Worship
for
defect
of
a
Governour
;
so
for
the
same
reason
they
lasht
out
into
all
extremities
of
Pride
and
Cruelty
,
Violence
and
Rapine
,
Lust
and
Injustice
,
in
matters
Political
,
or
in
their
behaviour
and
carriage
one
towards
another
;
having
no
King
to
keep
them
within
the
bounds
of
the
first
Table
,
and
to
oblige
them
to
a
right
and
strict
Worship
of
God
,
they
forthwith
stuck
at
nothing
;
but
without
remorse
or
regard
broke
through
all
the
prohibitions
of
the
second
.
The
Chapter
immediatly
following
that
of
my
Text
,
begins
with
these
very
words
,
in
those
days
there
was
no
King
in
Israel
:
Prefacing
(
as
it
were
)
the
Violence
and
Injustice
the
Danites
there
offered
to
this
same
Micah
in
Plundering
his
House
,
with
this
cause
and
occasion
thereof
,
viz.
this
was
done
because
there
was
no
King
in
Israel
,
to
restrain
and
punish
such
Enormities
.
Again
,
the
nineteenth
Chapter
begins
with
the
same
words
,
and
it
came
to
pass
in
those
days
when
there
was
no
King
in
Israel
,
and
soforth
,
where
you
may
read
a
dismal
relation
of
a
horrid
Rape
and
Murther
committed
at
once
upon
the
Body
of
a
Levites
Concubine
;
the
reason
of
all
these
and
the
like
flagitious
outrages
is
affixt
(
as
I
told
you
)
by
the
first
verse
of
the
nineteenth
Chapter
,
to
the
being
of
no
King
in
Israel
.
This
short
Prooemium
,
as
it
doth
in
little
display
to
your
quick
sagacity
a
prospect
of
my
ensuing
Discourse
,
so
I
hope
it
hath
removed
some
rubs
in
my
way
,
whereby
my
progress
might
have
been
less
plain
and
intelligible
.
My
Text
then
doth
easily
seem
to
me
to
furnish
us
with
these
Four
Propositions
;
First
,
That
in
matters
of
Religion
and
Worship
,
many
things
may
seem
right
to
men
in
their
own
Eyes
,
which
in
their
own
Nature
are
quite
otherwise
.
Secondly
,
That
Errors
and
Abuses
of
this
kind
fall
under
the
Cognizance
and
Correction
of
the
Civil
Magistrate
.
Thirdly
,
That
't
is
no
just
Plea
of
Exemption
from
Punishment
,
for
men
to
alledg
,
that
they
follow
their
Conscience
,
or
(
as
my
Text
hath
it
)
do
what
is
right
in
their
own
Eyes
.
Fourthly
,
That
in
matters
Political
,
without
Temporal
Restraints
and
Punishments
for
breaches
of
the
Second
Table
,
all
Civil
Societies
wou'd
be
destroyed
,
and
all
things
run
into
Desolation
and
Confusion
.
First
,
I
say
that
in
matters
,
&c.
't
is
a
strange
and
surprizing
thing
seriously
to
consider
that
Truth
which
is
the
natural
and
adequate
Object
of
our
Understanding
,
shou'd
have
so
few
Adherents
,
especially
when
we
consider
that
it
shines
by
no
mutuatitious
Light
,
that
it
utterly
disowns
all
false
fucus
and
puzling
disguises
,
presenting
it self
(
unless
it
be
our
fault
)
always
in
its
own
simple
beauty
plain
and
naked
to
the
Intellect
;
and
on
the
contrary
,
that
its
Mimick
Error
,
which
dare
never
appear
bare-fac'd
,
nor
by
its
own
name
,
but
is
forced
to
steal
false
Vizors
,
Disguises
and
Mock-truths
,
to
insinuate
and
recommend
it self
,
't
is
strange
,
I
say
,
that
Error
and
Mistake
,
which
is
always
forced
to
borrow
some
faint
Aires
and
gloomy
Shades
from
Truth
,
shou'd
pass
for
the
real
Substance
,
whereas
the
true
and
native
Beauty
of
Verity
affects
us
very
coldly
,
and
is
too
often
glanced
over
unregarded
.
We
become
easily
enamour'd
of
Cheat
and
Delusion
,
but
are
dull
and
insensible
of
the
Beauty
of
Holiness
,
as
the
Scripture
Phrases
it
.
2
Chron
.
20.21
.
't
is
so
,
and
as
Laban
the
subtle
Syrian
jugled
the
blear-eyd
Leah
into
Jacobs
Bed
,
instead
of
the
Beautiful
and
well
favour'd
Rachel
;
so
the
Devil
doth
ingage
the
greatest
part
of
men
in
the
Embraces
of
Error
,
of
all
whom
,
I
fear
very
few
are
undeceiv'd
by
the
dawning
Light
,
and
like
Jacob
find
their
mistake
in
the
Morning
,
they
diein
Delusion
.
Religion
,
or
the
right
knowledg
and
adoration
of
the
Almighty
sprang
up
with
Man
in
the
very
Morning
of
his
Creation
,
and
the
Laws
of
both
Tables
(
whose
Original
,
't
is
true
,
was
kept
in
the
Archives
of
Eternity
)
were
Engraven
in
the
heart
of
Man
,
and
Woven
into
the
very
Principles
of
his
Essence
in
more
lively
and
durable
Characters
than
those
Engraven
by
the
finger
of
God
in
the
Tables
of
stone
;
in
a
word
,
the
Notions
of
Piety
and
Justice
,
as
they
were
plain
,
so
were
they
indeleble
:
And
this
Satan
the
Enemy
of
Mankind
quickly
observ'd
,
he
knew
too
,
and
concluded
,
that
if
no
stop
were
interpos'd
,
no
Amusement
,
Diversion
or
Delusion
,
presented
to
draw
Mankind
out
of
this
plain
and
right
Road
of
true
Religion
,
it
wou'd
by
necessary
consequence
conduet
them
to
Happiness
.
To
Eradicate
the
Notion
of
a
Deity
he
thought
was
impracticable
,
he
was
resolved
therefore
to
blur
,
deface
and
confuse
Mens
Conceptions
of
the
Godhead
,
and
in
effect
,
by
this
means
he
concluded
more
mischief
might
be
done
,
than
by
fruitless
Attempts
of
absolute
Atheism
.
Accordingly
by
little
and
little
he
drills
Men
off
from
a
Spiritual
and
Reasonable
Service
of
the
invisible
God
;
by
degrees
he
materializes
their
Conception
of
him
,
as
well
as
sensualizes
their
Inclinations
and
Affections
;
so
that
instead
of
one
true
God
,
he
Enslaves
them
to
himself
,
and
to
the
whole
Creation
;
no
Object
so
Vile
and
Contemptible
,
no
Worship
so
Cruel
,
Servile
and
Ridiculous
,
but
they
bow
and
stoop
to
it
,
after
the
Devil
had
once
stampt
it
with
the
false
mark
of
a
God
and
Religion
,
Oppida
tota
Canem
venerantur
,
&c.
Juven
.
Sat.
15.
Thus
they
turned
the
Glory
of
God
into
the
similitude
of
on
Ox
that
eateth
Hay
,
saith
the
Royal
Psalmist
.
When
they
had
once
left
the
right
way
they
wandred
in
a
Thousand
Errors
and
Mazes
of
false
Worship
,
when
they
had
forsaken
the
reasonable
Service
of
the
true
God
,
they
were
Engaged
in
Abominations
without
number
;
they
Worship'd
their
own
handy-work
,
Stocks
and
Stones
,
they
Ador'd
the
Host
of
Heaven
,
and
the
Gods
of
every
Nation
;
and
those
self
same
Persons
that
grumbled
at
God's
easie
and
equal
Service
,
and
thought
it
much
to
walk
mournfully
before
the
Lord
of
Hosts
,
Malach
.
3.14
.
these
very
Men
and
Women
cou'd
yet
without
grief
or
regret
Sacrifice
their
Sons
and
their
Daughters
by
Fire
unto
Devils
,
2
Chron
.
33.6
.
&
2
2
Kings
17.17
,
18.
And
this
horrid
piece
of
unnatural
hellish
Religion
cou'd
seem
right
in
those
Eyes
,
that
cou'd
not
drop
a
Tear
at
the
dreadful
sight
and
loud
cries
of
their
burning
Babes
.
Thus
in
the
days
of
old
,
Religion
was
aped
and
falsified
in
a
Thousand
ridiculous
shapes
and
misrepresentations
,
and
was
drawn
by
the
Devils
own
hand
with
such
particular
glances
and
allurements
as
the
humor
of
the
times
,
the
tendences
of
Mens
debauch'd
Fancies
,
and
his
own
designs
required
;
innumerable
diversities
and
mock
shapes
of
Worship
deluded
poor
Mortals
,
the
true
Religion
all
the
while
being
opprest
and
cover'd
under
the
nasty
Rubbish
of
Idolatry
and
Superstition
.
But
to
draw
my
reflections
into
a
narrower
compass
,
and
to
be
more
particular
and
pertinent
to
my
purpose
;
the
Devil
did
not
only
heretofore
confound
the
genuine
Worship
of
the
Deity
,
with
several
mock
shews
and
vain
pageantry
of
Religion
:
but
he
continued
to
play
the
same
game
still
after
the
appearance
of
Christianity
,
by
broaching
Heresies
and
Scisms
of
all
sorts
,
and
by
sowing
Tares
amongst
the
Wheat
;
which
he
hath
done
with
such
fatal
success
,
that
it
being
now
Seventeen
Hundred
Years
(
very
near
)
since
Christianity
was
promulgated
,
and
not
much
less
since
the
true
model
and
platform
of
it
(
the
New
Testament
I
mean
)
was
delivered
to
us
,
to
be
for
ever
the
Archetipe
Rule
and
Standard
of
Faith
and
Practice
;
yet
,
from
this
plain
and
uniform
model
designed
for
the
help
and
rule
of
our
Edification
,
have
in
all
Ages
been
drawn
by
the
warm
Fancies
of
busie
Enthusiasts
,
and
the
like
,
such
monstrous
Medlies
,
and
odd
Landskips
of
Opinions
,
as
(
in
another
kind
)
the
most
extravagant
conceits
of
Poets
and
Painters
have
never
equal'd
;
and
truly
I
think
one
and
the
other
have
some
grounds
much
alike
for
their
Whimsies
,
I
am
sure
they
have
each
of
them
had
too
much
of
one
Priviledge
,
and
that
is
the
Quidlibet
Audendi
Potestas
.
Hor.
de
Art.
Poet
.
But
to
come
nearer
home
still
,
what
makes
so
many
poor
deluded
Souls
in
these
distracted
Kingdoms
despise
the
Establish'd
Religion
,
stampt
with
the
Authority
of
Divine
and
Humane
Laws
,
and
instead
of
it
grow
so
zealously
fond
of
Seditious
Noise
and
Soothing
Nonsence
?
How
patiently
can
Men
Weekly
trudge
(
far
above
a
Sabbath
Days
Journey
)
to
hear
the
voice
of
a
stranger
,
John
5.
so
called
by
our
Savior
.
Why
shou'd
they
so
readily
and
freely
give
their
Money
for
that
which
is
not
Bread
,
Isa
.
5
1
,
2.
as
the
Prophet
complains
,
When
they
have
Wine
and
Milk
at
home
;
when
the
Word
is
Preached
agreeable
to
Christs
Gospel
at
their
own
Door
,
purely
and
sincerely
,
constantly
and
carefully
,
zealously
and
devoutly
?
Why
shou'd
so
many
of
our
Country-men
be
impos'd
upon
,
contrary
to
the
pious
usage
of
our
Fore-fathers
,
their
own
Duty
,
and
the
known
Laws
of
the
Land
,
to
leave
the
Assembling
themselves
together
,
to
forsake
the
Communion
of
Saints
,
and
follow
after
Novelty
and
New-fangledness
?
What
forcible
Cause
is
it
that
perswades
them
to
go
through
Deserts
where
there
lies
no
way
,
but
the
way
of
the
Lord
have
they
not
known
,
Wisd
.
7.
as
the
Wise
Man
saith
.
What
makes
the
rough
and
rugged
,
the
cross
and
crooked
way
of
Schism
and
Sedition
seem
right
to
'em
in
their
own
Eyes
,
leaving
the
pleasant
ways
and
peaceable
paths
of
Truth
and
Wisdome
,
as
Solomon
calls
'
em
?
Why
shou'd
Quirks
and
Cavils
,
Difficulties
and
Obscurities
,
Niceties
and
Novelties
,
Faction
and
Fancy
,
prevail
more
with
them
,
than
the
Reasonable
Plainness
of
the
Established
Religion
,
than
the
Security
and
Perspicuity
of
the
good
old
way
?
what
cou'd
send
'em
such
strong
Delusion
,
Thes
.
2.
that
they
shou'd
so
stedfastly
believe
a
Lie
.
To
speak
here
of
the
distant
and
more
remote
Causes
of
our
Divisions
,
to
shew
the
first
springs
and
wheels
of
our
Dissention
,
how
they
are
hammer'd
out
by
dark
and
deep
Engeneers
invisibly
,
and
made
to
work
slily
and
insensibly
upon
such
as
are
to
be
Implements
and
Properties
upon
occasion
,
and
to
do
the
work
of
Ambitious
and
Factious
Statists
;
to
declare
to
you
the
several
subtle
Agents
and
Emissaries
that
cooperate
in
this
business
,
to
tell
you
the
Methods
and
Machinations
,
the
Tricks
and
Intrigues
,
the
Devices
and
Designs
,
the
Intent
and
End
of
their
Mission
;
to
shew
you
how
that
these
Artists
can
make
any
thing
appear
as
they
gloss
it
,
so
that
what
they
please
shall
seem
right
in
the
Eyes
of
the
deluded
,
in
a
word
,
how
they
induce
the
Credulous
to
use
Christian
Liberty
for
a
Cloak
of
Malitiousness
,
1
Pet
.
2.16
.
as
saith
the
Apostle
.
To
declare
,
I
say
,
all
this
,
belongs
rather
to
a
Political
Tract
,
than
a
Discourse
of
this
Place
and
Nature
.
I
will
now
rather
content
my self
with
the
adjacent
and
more
apparent
Causes
of
our
present
Divisions
,
and
I
shall
truble
you
no
farther
,
than
with
the
bare
naming
of
such
Inveaglements
as
make
the
several
Modes
of
Religion
and
false
Worship
in
these
our
Days
,
seem
right
in
the
Eys
of
the
Superstitious
and
Seditious
.
The
First
general
Cause
I
take
to
be
,
Ignorance
and
Simplicity
on
the
one
side
,
and
Hypocrisie
and
and
Subtlety
on
the
other
,
I
mean
the
Insinuations
of
the
pretended
Teachers
,
which
were
long
since
described
by
St.
Paul
,
in
the
Third
Chapter
of
his
Second
Epistle
to
Timothy
,
the
Fourth
,
Fifth
,
Sixth
and
Seventh
Verses
,
where
he
tells
us
,
That
they
are
Traytors
and
Heady
,
that
they
have
a
form
of
Godliness
,
but
deny
the
Power
thereof
,
that
they
creep
into
Houses
,
and
lead
Captive
silly
Women
,
ever
learning
,
and
never
able
to
come
to
the
knowledg
of
the
Truth
.
In
which
words
(
if
we
Observe
the
behavior
of
our
Modern
Canting
Holderforths
)
we
have
their
picture
and
posture
so
exactly
described
,
that
unless
the
Apostle
shou'd
have
named
them
all
severally
by
their
names
,
they
cou'd
not
have
been
pointed
at
more
directly
.
A
Second
Cause
may
be
,
Easiness
and
Credulity
,
which
is
accordingly
work'd
upon
by
these
sly
Factors
that
Trade
in
our
Conventicles
:
They
know
very
well
that
the
Affections
and
Passions
of
silly
Men
and
Women
(
as
they
are
more
easily
stirred
,
so
they
)
touch
more
sensibly
,
and
operate
in
their
motion
more
violently
than
rational
Conviction
and
calm
Perswasion
;
and
herein
lies
the
great
Cheat
of
Canting
Whining
Applications
;
they
produce
very
sensible
and
passionate
Emotions
in
a
seft
and
easie
Auditory
;
and
this
forsooth
,
and
this
alone
must
be
the
operation
of
Gods
Word
and
Spirit
,
this
is
Edification
,
this
is
the
Power
of
God
unto
Salvation
;
when
as
alas
,
all
this
pathetick
Noise
and
moving
Gestures
of
the
cunning
Speaker
,
never
passed
farther
then
the
lower
Region
of
the
Passions
,
never
reach'd
the
Seat
of
the
Reason
and
Understanding
of
such
as
hear
them
.
A
Third
Cause
of
these
pleasing
and
plausible
mistakes
in
matters
of
Religious
Worship
,
is
a
miserable
wresting
and
distorting
of
Scripture
,
such
places
more
especially
,
as
being
simply
taken
without
relation
to
the
Occasion
or
Context
,
seem
plainly
to
speak
the
sence
of
these
People
.
Now
these
places
out
of
Gods
Word
being
dextrously
timed
and
apply'd
by
cunning
Crafts-men
to
Factious
and
Superstitious
Fancies
,
already
tainted
and
infected
,
rivet
the
Delusion
irreversibly
in
the
crafie
opinion
of
the
Brainsick-Party
,
of
this
St.
Peter
complains
in
the
Third
Chapter
of
his
Second
Epistle
,
Verse
Sixteen
,
telling
us
that
Men
unlearned
and
unstable
do
wrest
the
Scriptures
to
their
own
Destruction
.
A
Fourth
,
And
a
very
Powerful
Cause
to
make
any
sort
of
Religious
Worship
seem
right
in
Mens
own
Eyes
,
is
Prejudice
;
which
hath
several
Branches
and
Divisions
,
yet
it
may
be
described
in
general
to
be
,
a
fond
and
foolish
Resolution
to
be
one
way
alone
in
the
right
,
right
or
wrong
.
There
is
a
Prejudice
of
Birth
and
Education
,
which
possesses
some
so
violently
with
the
opinion
of
their
Pore-fathers
,
that
a
Man
wou'd
think
they
received
a
tincture
in
their
very
Generation
,
and
grew
of
their
Parents
Sect
ex
Traduce
.
To
conclude
this
point
,
Religious
Prejudice
is
sometimes
Interest
and
Worldly
Design
,
sometimes
Custom
,
sometimes
Passion
,
sometimes
Vain-glory
and
Ambition
to
lead
a
Faction
,
and
govern
the
Crowd
;
sometimes
't
is
Shame
and
a
dilingenious
Reluctancy
to
acknowledg
our
mistakes
,
left
by
so
doing
we
should
give
our
Father
,
our Selves
and
the
whole
Party
the
Lie
,
sometimes
't
is
meer
Fancy
and
Humor
,
and
not
seldome
't
is
Malice
,
wilful
Perverseness
and
Obstinacy
that
confirms
us
in
false
Worship
and
Superstition
.
Lastly
,
As
great
a
Cause
as
any
of
the
above
mentioned
,
to
Create
Divisions
and
Factions
in
Church
or
State
,
is
Toleration
,
Liberty
and
Impunity
,
and
indeed
the
Text
takes
notice
of
no
other
,
as
if
this
alone
were
of
it self
sufficient
to
occasion
diversities
of
Worship
,
viz.
The
Cessation
of
Civil
Power
and
Punishment
;
for
when
Men
may
do
any
thing
that
they
think
right
,
they
will
go
near
to
think
any
thing
right
,
and
this
brings
me
to
my
Second
Observation
,
viz.
Secondly
,
That
Errors
and
Misdemeanors
in
matters
of
Religion
,
fall
under
the
Cognizance
and
Correction
of
the
Civil
Magistrate
;
This
is
so
plainly
suggested
in
my
Text
,
that
it
needs
no
farther
demonstration
,
for
it
was
,
because
there
was
no
King
in
Israel
,
that
Micah
ventured
upon
such
gross
Idolatry
,
and
it
was
Liberty
and
Impunity
that
rendred
it
all
right
in
his
own
Eyes
,
In
those
Days
,
&c.
That
Kings
and
Princes
had
the
care
of
both
Tables
〈…〉
their
char●●
is
blam●●
〈◇〉
Scripture
,
and
that
they
are
therefore
Supreme
Supervizors
and
Governors
in
matters
pertaining
to
Religion
,
is
Evident
,
and
that
they
Ordered
and
Regulated
in
Ecclesiastick
,
as
well
as
Secular
Causes
,
appears
in
the
History
of
Moses
,
Joshua
,
Solomon
,
Hezekiah
,
Josiah
,
&c.
Besides
,
we
read
every
where
,
that
Gods
Word
and
Message
concerning
Religion
and
Worship
was
always
directed
to
Kings
and
Princes
by
his
Messengers
the
Prophets
;
they
were
commanded
to
out
down
the
Groves
,
to
break
down
the
Images
,
and
Altars
of
Idols
,
to
take
away
abuses
and
corruptions
in
Religion
,
and
the
like
,
and
they
accordingly
Govern'd
the
Priests
,
ordered
their
Courses
,
removed
the
Ark
from
place
to
place
,
commanded
the
Priests
to
read
the
Book
of
the
Law
,
and
to
reduce
things
to
a
conformity
with
it
,
&c.
Moreover
,
the
Prophet
Isaiah
saith
,
Prophesying
of
the
Church
in
the
Evangelical
times
,
That
Kings
and
Queens
are
Fosterers
and
Nurses
of
the
Church
.
Isa
.
19.
●3
.
&
60.16
.
And
in
the
primitive
and
purest
times
of
Christianity
,
the
Christian
Emperours
did
not
only
appoint
the
general
Councels
of
the
Bishops
,
but
the
good
Emperour
Constantine
(
though
a
temporal
Prince
)
thought
it
no
sacrilegious
encroachment
,
no
sin
of
Uzziah
,
2
Cro
.
26.16
.
to
judge
in
Causes
Ecclesiastical
,
as
he
did
between
the
Donatians
and
Catholicks
.
And
farther
,
as
if
this
spiritual
supremacy
were
not
only
a
Divine
Right
,
but
a
natural
positive
priviledge
of
Kings
,
Politic
.
lib
.
3.
Aristotle
tells
us
{αβγδ}
,
The
King
is
Lord
and
Ruler
in
things
that
appertain
to
the
Gods
.
't
is
true
,
that
our
profest
Enemies
of
the
Papal
and
Presbyterian
Faction
,
are
violent
opposers
of
these
assertions
;
their
Pride
and
Ambition
will
allow
of
no
Rival
or
Competitour
,
much
less
a
supream
Governour
in
Ecclesiastick
affairs
;
they
wholy
engross
the
Monarchy
of
the
Church
,
and
exclude
temporal
Princes
from
interposing
there
,
that
they
may
with
greater
ease
inslave
the
State
,
and
tyrannize
over
our
Souls
,
Bodies
,
and
Estates
,
with
the
old
plausible
cheat
of
in
ordine
ad
spiritualia
.
But
surely
temporal
Princes
are
grown
wise
enough
(
by
this
time
of
day
)
to
discover
the
old
Imposture
,
and
to
assert
their
Royal
Prerogative
in
this
point
,
against
the
subtle
,
and
equally
dangerous
encroachments
both
of
Pope
and
Presbyter
.
For
not
a
few
Princes
have
found
to
their
cost
by
fatal
experience
;
that
spiritual
and
secular
supremacy
are
inseparable
,
like
twins
they
are
born
and
bred
together
,
and
have
always
been
found
to
sympathize
so
far
,
that
the
one
being
extinct
,
the
other
doth
not
long
survive
.
Let
Princes
be
but
once
baffled
out
of
their
Ecclesiastical
Superiority
,
and
't
will
not
be
long
e're
they
will
be
trampled
upon
from
Rome
(
as
once
Pope
Alexander
served
the
Emperour
)
with
the
prophane
insulting
insolence
of
super
aspidem
calcabis
&
basiliscum
;
which
our
Phanatick
Reformers
in
the
late
Tragick
times
thus
Englished
,
To
bind
their
Kings
in
Chains
,
and
their
Nobles
in
Fetters
of
Iron
,
such
honour
have
all
his
Saints
.
But
to
proceed
the
reformation
of
abuses
in
Religion
,
hath
been
proved
from
Scripture
,
and
the
usage
and
consent
of
the
primitive
Church
to
belong
to
the
civil
Power
,
though
much
more
might
be
said
:
And
't
is
not
only
the
respective
Duty
of
Kings
,
if
they
regard
the
Glory
of
God
(
whose
Ministers
they
are
)
but
't
is
also
their
nearest
interest
and
especial
concern
,
if
they
value
the
honour
and
safety
of
their
own
regality
,
to
prevent
the
rise
and
growth
of
divisions
and
discentions
in
Religion
,
and
to
oppose
and
crush
the
propagation
of
false
Doctrine
,
Heresie
,
and
Scism
,
which
(
sooner
or
later
)
never
fail
to
hatch
and
engender
Sedition
,
privy
Conspiracy
and
Rebellion
:
Too
late
,
and
too
clear
Proofs
evince
the
truth
of
this
.
Alas
,
't
is
neither
the
Priest
nor
the
Prophet
can
stop
the
broaching
and
running
on
of
Scism
and
Faction
,
nor
hinder
the
fatal
mischiefs
that
flow
from
separations
in
Religious
Worship
,
without
the
execution
of
penal
Laws
,
without
the
effectual
interposition
of
the
temporal
Sword
:
If
Disputing
,
Writing
;
or
Preaching
,
could
have
effected
any
thing
,
't
is
most
probable
that
all
our
late
distractions
and
present
divisions
,
had
been
cured
and
convinced
,
as
well
as
baffled
and
confuted
,
si
pergama
dextra
,
&c.
No
,
no
,
the
perverse
heretical
Spirit
that
agitated
in
the
first
ages
of
Christianity
,
worketh
yet
still
in
the
Children
of
disobedience
:
And
when
good
and
learned
men
offer
at
a
Cure
by
publick
Writing
and
Dispute
,
the
fruitless
consequence
shews
plainly
that
the
wrong
remedy
is
applied
,
the
malady
lying
more
in
the
Perversness
of
the
will
than
the
mistake
of
the
Intellect
:
And
for
this
cause
demonstration
it self
often
fails
of
conviction
,
and
the
strongest
and
plainest
truths
urged
home
to
Scismaticks
,
stay
not
:
but
are
sent
back
in
a
faint
retort
,
stuft
more
with
weak
evasions
,
and
pevish
cavil
than
right
or
reason
▪
Whence
't
is
apparent
that
Hypocrisy
and
Subtilty
,
Arrogancy
and
Obstinacy
,
not
Reason
or
Judgment
hold
the
Cudgels
;
't
is
in
vain
therefore
to
hope
that
the
strongest
and
most
zealous
Arguments
will
ever
reduce
Scism
and
Faction
to
an
amicable
compliance
,
since
their
pride
always
forearms
them
with
a
resolution
to
demur
at
demonstration
,
and
cavil
at
conviction
.
't
is
the
Argumentum
bacillinum
must
do
the
work
,
no
demonstration
so
convincing
as
that
of
a
Penal
Statute
,
no
perswasion
so
pressing
as
that
of
a
legal
mulct
.
At
least
the
example
and
reverence
the
Power
and
Presence
of
the
temporal
Prince
,
is
necessary
(
next
to
Gods
Grace
)
to
the
maintenance
of
true
Religion
and
regular
Worship
.
Nay
the
very
presence
alone
of
the
Supream
Magistrate
,
and
the
awe
of
his
personal
appearance
amongst
the
people
,
is
of
it self
very
often
the
confirmation
,
encouragement
,
and
life
of
Religion
:
A
King
sitting
in
the
Throne
of
Judgment
,
scattereth
away
all
evil
with
his
Eyes
,
Prov.
20.8
.
When
people
are
not
engaged
and
pois'd
by
the
reverential
awe
and
dread
of
their
Superiors
Person
and
Power
,
but
are
Idle
,
Loose
,
and
at
Liberty
;
it
hath
been
observed
that
the
first
degree
of
Innovation
and
Faction
hath
been
a
Tinkering
with
their
own
Fancies
about
points
of
Religion
,
hammering
out
strange
gods
,
and
fondly
forging
new
modes
of
Worship
.
We
have
a
notable
proof
and
instance
of
this
in
the
32
Chapter
of
Exodus
,
where
the
chiefest
occasion
of
that
abominable
Idolatry
of
the
molten
Calf
,
was
the
Peoples
impatience
of
Moses
delay
and
stay
in
the
Mount
,
his
only
abscence
set
their
superstitious
inclinations
in
a
new
ferment
;
and
as
if
even
Religion
it self
were
flown
away
and
departed
in
the
Person
of
Moses
,
they
set
upon
Aaron
with
this
tumultuous
exclamation
;
come
make
us
Gods
,
for
as
for
this
Moses
we
wot
not
what
is
become
of
him
.
This
People
however
(
by
the
way
)
shewed
more
modesty
and
obedience
than
our
modern
Sectaries
;
for
in
the
absence
of
the
Civil
Magistrate
,
they
appeal
to
the
High
Priest
for
a
Religion
,
whereas
our
Factious
Dissenters
will
neither
follow
the
Religion
of
Prince
nor
Priest
.
Thirdly
,
The
third
Proposition
imply'd
in
my
Text
is
,
That
't
is
no
just
plea
of
exemption
from
punishment
,
for
men
to
alledge
that
they
follow
their
Conscience
or
(
as
my
Text
hath
it
)
do
what
is
right
in
their
own
Eyes
.
For
if
the
Profession
and
Practice
of
the
Christian
Religion
,
as
't
is
now
by
Law
Established
,
be
no
farther
obligatory
than
as
it
hits
and
suits
the
private
Conscience
of
each
particular
man
;
the
consequence
is
clear
,
and
matter
of
Fact
hath
too
lately
convinc't
us
that
a
Torrent
and
Inundation
of
Irreligion
,
Libertinism
,
and
Atheism
,
will
certainly
follow
.
This
hath
been
(
as
I
said
)
too
evident
from
Fact
it self
,
(
the
highest
conviction
)
in
our
late
deplorable
confusions
;
nor
doth
it
want
its
notional
and
speculative
demonstration
too
;
for
if
private
Conscience
(
so
called
)
be
in
some
men
mere
humour
and
whimsie
,
in
many
Interest
,
Mallice
and
Passion
,
in
most
men
ignorance
,
Custom
and
Prejudice
;
what
a
monstrous
medley
of
mischiefs
must
private
Conscience
necessarily
produce
,
when
she
is
impregnate
with
such
a
lewd
●tter
,
such
a
pernitious
viperous
brood
?
Besides
,
This
destructive
Principle
sets
up
a
Tribunal
in
every
private
mans
factious
fancy
(
for
though
I
have
a
sacred
regard
to
the
thing
Conscience
,
yet
I
can
allow
it
no
better
a
name
in
the
sense
we
now
mention
)
and
makes
the
Authority
of
Heav'n
and
Earth
,
and
the
Wisdom
and
Laws
of
a
whole
Nation
to
be
of
no
effect
,
force
or
value
,
till
they
are
sign'd
and
seal'd
by
the
humoursom
approbation
of
every
seditious
crazy
Enthusiast
,
it
inverts
the
whole
Course
of
Nature
,
and
the
reason
of
things
;
it
lays
the
Law
at
the
Feet
and
Mercy
of
the
offendour
,
and
exalts
the
Felon
to
the
Seat
of
the
Judge
:
For
there
can
be
no
whimsies
so
rediculous
,
no
conceptions
so
monstrous
,
no
tenets
so
blasphemous
,
no
practices
so
mischievous
,
but
will
take
sanctuary
here
,
and
plead
a
little
to
Impunity
under
pretence
of
this
Liberty
of
Conscience
,
which
cannot
in
short
be
better
described
than
as
the
Poet
expresses
Poliphemus
,
't
is
monstrum
horrendum
,
informe
,
ingens
,
cui
lumen
ademptum
,
I
am
sure
it
hath
proved
as
blind
and
bloody
.
For
to
mince
the
matter
no
longer
,
but
to
speak
the
naked
truth
,
all
this
doleful
noyse
of
scruple
and
tenderness
,
all
the
queremonious
clamour
is
of
a
Nature
quite
contrary
to
what
it
appears
,
and
the
Arguings
and
Disputings
of
our
Sectaries
(
in
plain
terms
)
is
not
for
Truth
but
for
Dominion
;
like
expert
and
cunning
Commanders
,
they
amuse
and
divert
us
with
dilatory
,
Treat
,
and
Capitulation
,
till
they
can
handsomly
make
head
,
and
once
again
draw
their
Forces
into
the
Field
of
Battle
.
Their
voice
is
Jacobs
voice
,
but
their
hands
are
the
hands
of
Esau
.
Undoubtedly
we
may
thank
our selves
for
the
edge
and
keenness
of
our
present
divisions
,
and
our
manifold
menacing
mischiefs
we
may
chiefly
date
from
the
late
Toleration
;
such
allowances
proceed
from
Royal
mercy
and
tenderness
,
't
is
true
,
but
the
dangers
that
always
ensue
are
innumerable
and
grow
to
a
formidable
stature
by
insensible
degrees
,
till
at
length
they
suck
themselves
into
a
State
and
Habit
,
strong
enough
for
Rebellion
,
even
from
the
Breasts
of
Royal
Indulgence
.
If
the
good
and
wholsom
Acts
of
Uniformity
had
been
applied
without
remisness
,
we
should
by
this
time
have
found
mens
purses
more
tender
than
their
Consciences
;
at
least
't
would
have
done
so
much
good
,
that
the
old
Pique
had
been
buried
with
this
Generation
,
and
the
next
would
have
conform'd
of
Course
;
whereas
I
fear
the
late
long
Impunity
hath
fixt
the
contagion
in
the
very
Vitals
of
our
dissenting
Brethren
,
and
their
Children
will
be
tainted
ex
traduce
.
Nay
farther
,
There
is
a
more
mischievous
consequence
still
from
such
grants
of
Liberty
in
Religious
Worship
,
and
we
suffer
the
same
Judgment
the
Israelites
did
,
in
permitting
the
Canaanites
to
dwell
among
them
,
viz.
Many
even
of
us
have
been
inticed
to
go
a
whoring
after
their
Gods
,
and
as
the
Angel
told
the
People
at
Bochim
;
They
are
left
to
be
Thorns
in
our
sides
,
Judg
.
2.3
.
And
yet
I
would
not
willingly
be
mistaken
in
this
part
of
my
Discourse
neither
,
as
if
I
hinted
at
a
tyrannical
and
cruel
Inquisition
;
I
declare
that
I
urge
no
unnatural
force
or
usurpation
over
the
Opinions
and
thoughts
of
men
,
nor
would
I
fetter
or
shackle
the
understanding
(
which
is
undoubtedly
in
Nature
as
free
as
the
Will
)
much
less
would
I
commit
a
Rape
upon
a
truly
tender
and
modest
Conscience
;
or
like
the
cruel
Romanists
,
force
a
blind
obedience
upon
any
man
:
For
,
(
as
a
worthy
Divine
saith
)
Our
Church
is
not
against
any
mans
seeing
spiritual
truths
with
his
own
Eyes
,
only
we
would
not
have
the
blind
presume
to
teach
others
to
see
,
we
would
not
have
men
think
they
see
when
they
do
not
,
which
is
the
most
certain
way
for
them
never
to
see
at
all
.
Our
Church
by
applying
the
soft
and
gentle
remedies
of
statutable
Punishments
,
never
intended
to
force
gross
blindness
,
or
impose
the
tyranny
of
implicit
faith
upon
any
man
,
but
rather
the
quite
contrary
,
she
carefully
and
wisely
considered
that
a
little
smart
might
make
the
scales
peel
off
from
mens
Eyes
,
and
by
some
little
bitterness
she
des
gns
no
more
harm
to
them
,
than
Tobias
did
to
his
old
Father
,
by
throwing
gall
in
his
Eyes
to
make
him
see
.
It
is
(
to
conclude
this
point
)
extreamly
admirable
and
incomprehensible
to
me
,
that
so
many
of
our
Countrey-men
should
out
of
an
odd
pevish
humour
,
and
most
unaccountable
Caprice
,
forsake
that
sober
decent
way
of
Worship
,
which
the
established
law
presses
,
which
their
gracious
king
and
governour
himself
strictly
observes
,
together
which
the
Loyal
Nobility
,
Magistracy
,
and
Gentry
,
and
the
most
reverend
and
learned
Clergy
of
this
Land
,
that
they
should
,
I
say
,
leave
these
good
,
these
great
,
these
wise
Examples
,
contrary
to
the
obedient
humble
temper
of
Christians
,
contrary
to
the
Prudence
and
Interest
of
rational
men
,
and
contrary
to
the
honest
good
Nature
of
true
English-men
;
and
all
this
out
of
a
blind
and
ignorant
compliance
to
the
insinuating
hypocritical
perswasions
of
a
few
leading
Prejudic'd
Presbyters
:
For
true
scruple
of
Conscience
cannot
be
said
to
urge
them
to
this
nonconformity
;
not
one
of
five
hundred
understanding
the
intrinsick
State
of
the
debate
,
any
more
than
they
doe
Arabick
:
but
granting
that
they
could
plead
Christian
scruple
,
how
far
would
even
that
fall
short
of
Justification
,
Seing
that
the
commands
to
Obedience
are
so
absolute
,
so
plain
,
so
positive
,
and
the
pretences
for
Separation
(
even
at
best
)
so
obscure
,
so
weak
,
so
dubious
.
In
a
word
,
The
Faith
of
our
Nonconformists
is
as
blind
and
implicite
as
that
of
the
Papists
;
the
design
of
their
Doctrines
as
subtle
,
sensual
and
secular
.
Fourthly
,
and
Lastly
,
My
last
Observation
is
,
That
without
Legal
Severities
,
and
Temporal
Punishments
of
Secular
or
Political
Misdemeanors
,
all
Societies
wou'd
run
the
unavoidable
danger
of
Confusion
and
Dissolution
.
The
horrid
outrages
,
and
most
flagitious
Villanies
of
Robbery
and
Plunder
,
of
Rape
and
Murder
,
which
the
Two
next
Chapters
after
that
of
my
Text
tell
the
lamentable
Story
of
,
these
Villanies
I
say
are
prefaced
(
as
it
were
)
in
limine
;
at
the
first
Entrance
of
their
Narration
,
with
half
my
Text
,
In
those
Days
there
was
no
King
in
Israel
:
which
inlet
to
those
dismal
Stories
hints
plainly
to
us
the
occasion
of
the
lewd
looseness
of
those
abominable
Times
.
We
all
know
,
and
freely
grant
,
(
't
is
true
)
that
Propositions
about
right
and
wrong
,
just
and
unjust
,
are
as
little
liable
to
dispute
and
contest
,
and
less
subject
to
doubt
and
difficulty
,
than
Mathematical
Theorems
and
Conclusions
;
for
though
they
also
are
acknowledged
to
be
Truths
of
Eternal
date
,
though
their
Evidency
is
Evinced
with
much
pomp
and
state
of
formal
demonstration
,
yet
without
all
doubt
,
Moral
Truths
do
most
justly
challenge
the
Precedence
,
as
more
easily
clear
,
and
with
less
trouble
,
demonstrable
;
or
rather
,
the
truth
and
surety
of
them
is
of
such
a
Nature
as
less
needs
a
demonstration
;
besides
our
natural
impressions
of
Justice
,
and
its
contrary
,
are
less
obnoxious
to
Errors
and
mistakes
,
and
oversights
,
(
than
Geometrical
Principles
)
they
command
universal
assent
,
and
assault
our
radical
Reason
so
forcibly
,
as
that
the
bare
mentioning
of
these
Moral
Truths
is
of
it self
irresistible
proof
,
and
without
farther
delay
or
dispute
they
themselves
are
their
own
demonstration
.
In
a
word
,
All
Sects
of
Philosophers
in
all
Ages
have
joyn'd
Issue
here
;
however
they
have
in
all
things
else
thwarted
each
other
,
and
there
hath
been
a
general
concurrence
of
all
Mankind
,
as
to
the
common
notions
of
Vertue
and
Justice
:
Here
the
{αβγδ}
and
{αβγδ}
of
the
Platonicks
ceaseth
,
and
freely
owns
,
that
there
are
some
undoubted
fixt
truths
in
Morality
:
and
in
this
case
the
rigid
Stoicks
break
the
bands
of
Fate
and
Necessity
,
and
acknowledg
that
here
there
is
{αβγδ}
.
And
,
as
to
this
affair
,
Aristotle
(
who
will
hardly
allow
any
Man
but
himself
in
the
right
)
doth
willingly
shake
hands
with
Socrates
and
the
Moralists
:
Adeo
illud
ratum
certumque
est
quod
honestum
,
as
one
saith
.
But
for
all
this
,
notwithstanding
our
conceptions
of
Justice
and
Vertue
are
confessedly
true
,
and
universally
so
,
yet
they
wou'd
all
prove
in
effect
but
naked
Notions
,
fruitless
Speculations
,
and
vain
Ideas
,
without
the
awful
terror
of
the
Fasces
and
Securis
,
without
the
enforcement
of
the
Civil
Magistrate
,
without
the
interposal
of
the
Temporal
Sword
.
And
most
undoubtedly
,
without
these
,
that
radical
rule
of
Justice
it self
,
that
highest
and
most
fixt
truth
in
Nature
,
Quod
tibi
fieri
non
vis
alteri
ne
feceris
;
even
this
wou'd
as
rarely
and
difficultly
appear
in
real
Fact
and
Experiment
,
as
the
Philosophers
Stone
,
or
the
admired
Phaenix
.
Video
meliora
proboque
deteriora
sequor
,
wou'd
I
fear
,
be
the
highest
pitch
of
practical
Morality
,
without
the
mediation
of
legal
Punishments
of
all
sorts
.
Not
that
I
here
slily
suggest
,
as
if
the
Essence
and
Obligation
of
Justice
and
Vertue
had
no
other
Being
,
no
stronger
a
foundation
,
no
longer
a
date
,
than
that
of
positive
Laws
,
and
humane
constitutions
,
God
forbid
.
But
I
mean
(
in
a
word
)
that
such
is
the
general
corruption
of
humane
Nature
,
so
pressing
are
the
present
allurements
of
Profit
and
Pleasure
,
of
Pride
and
Ambition
;
so
forcible
are
the
suggestions
of
Poverty
,
Malice
and
Revenge
;
so
distant
are
the
Fears
and
Threats
of
the
other
World
,
and
so
Egging
and
Incouraging
are
the
thoughts
of
Impunity
here
,
that
were
it
not
more
for
fear
of
Temporal
Disgrace
and
Punishment
,
than
for
any
future
Terrors
of
Ruin
hereafter
,
the
World
would
become
a
Den
of
Bears
and
Tygers
;
and
without
doubt
,
Man
wou'd
be
(
in
the
state
I
speak
of
)
Non
solum
lupus
sed
daemon
homini
.
In
fine
,
I
am
inclined
to
think
,
that
most
Men
dread
the
Presence
of
a
Temporal
Judg
,
more
than
they
do
the
Appearance
of
the
Lord
of
Hosts
;
that
a
Day
of
Assizes
here
on
Earth
strikes
a
greater
horror
in
many
,
than
the
thoughts
of
the
most
dreadful
Day
of
Judgment
,
and
that
the
fear
and
shame
of
a
Branding-Iron
had
kept
more
Men
Honest
and
Just
,
than
the
appehensions
of
Everlasting
Burnings
,
From
which
,
good
Lord
deliver
us
.
I
will
conclude
all
in
desiring
your
Prayers
to
God
with
me
,
That
he
would
so
rule
the
heart
of
his
chosen
Servant
Charles
our
King
and
Governor
,
that
he
(
knowing
whose
Minister
he
is
)
may
above
all
things
seek
God's
Honor
and
Glory
,
and
that
we
and
all
his
Subjects
(
duly
considering
whose
Authority
he
hath
)
may
faithfully
serve
,
honor
and
humbly
Obey
him
,
according
to
his
Blessed
Word
and
Ordinance
:
And
that
our
Almighty
Father
wou'd
be
pleased
to
bless
and
keep
all
the
Magistrates
and
Judges
of
this
Land
,
giving
them
grace
to
Execute
Justice
,
and
to
maintain
Truth
.
The
Grace
,
&c.
FINIS
.