The state-reformer inquired into, in a sermon before the honourable judges at Ailesbury assises in Bucks, March 3. 1683/4 / By Francis Carswell, D.D. chaplain in ordinary to his Majesty.

A SERMON Preached before the JUDGES March iii . 1683 / 4 2 Sam . xv . part of the 3 , & 4. Verses .

See thy matters are good , and right : but there is no man deputed of the King to hear thee .

Oh that I were made Judge in the land , that every man which hath any suit , or cause , might come unto me , and I would do him justice .

GOD having promised Abraham to multiply his seed as the sand upon the shore , and that in it all Nations should be blessed ; in after ages remembring this his Covenant , he was pleased to chuse the Tribes of Israel ( as descended from him ) out of all the Nations under Heaven , to be to him a peculiar People , a Royal Priesthood , and a chosen Generation , to reign over them , to give them Laws , to judge and protect them as his own native Subjects ; as themselves do acknowledge , Isa . 33.22 . The Lord is our Judge , the Lord is our Law-giver , the Lord is our King , and he will save us . But the glorious Residence of this great King being there , where his Throne is , even in Jerusalem , which is above , he was ever pleased to govern by his Deputies , in this City which is here below , and that according to those statutes which he writ with his own hand in two Tables , and delivered to Moses ; or his pleasure , sent down by Angels , and signifyed to his Servants , the Prophets , in after ages , being rules to try their obedience , and regulate their practices , both in their sacred and civil concerns . His first Viceroy was Saul ; the second was David , under whose Reign , and of whom it is , that these words are spoken , viz. That this King deputed no Judges to hear the People .

They were occasion'd thus :

The Constitution of the Jewish Government was such , that though in every City , which had less than one hundred and twenty Houses , there was a Triumvirate ; and in every City , having more , there was a Council of twenty three Judges , to hear and determine smaller matters : yet in more doubtful , difficult , and weighty causes , it was their manner to repair to Jerusalem , {αβγδ} where the Sanhedrin sate in the Lischath hagazith , the paved Chamber , so called from the curious pavement thereof with square stones , in which we read , Christ was brought forth to Judgment , in a place called the Pavement ; John 19.13 . or being here , they might make their appeals , and complain to the King himself : And as our manner is at this day , to try smaller things in our County Towns ; but in causes of greater moment , to come up from the several parts of England to Westminster-Hall , where in Ages past , our King himself was wont to sit in Judgment . Thus , I say , the Jews repaired to Jerusalem , as we read , Psal . 122.2 , 4 , 5. Our feet shall stand within thy gates , O Jerusalem , whither the Tribes go up ; for there do sit thrones of Judgment , the throne of the house of David . And hither , as the People daily resorted for Judgment from all parts of Judaea ; just at the entrance of the Kings Palace , in the Gate , there meets and salutes them an eminent Courtier , who constantly attended each mans entering , not by the Kings appointment , to bid welcome , or conduct to audience ; but of his own prompt inclination , to ingratiate himself with the People , who having examined each man over , in a set number of familiar questions he had framed for the purpose , as what Country-man he was ? ( and ) of what City or Tribe ? he seems presently as a sweet natur'd man well acquainted , and as their familiar hearty Friend , to take upon him some care of their concerns , and sympathize with them in their troubles ; and finding the business they came about , was for justice , he ( kindly ) bespeaks each man in the words of my Text : ( My good Friend ) See thy matters be good , and right : but there is no man deputed of the King to hear thee . Oh that I were made Judge in the land , that every man which hath any suit , or cause , might come unto me , and I would do him justice . These words nakedly and abstractedly considered in themselves , seem to aim at these three things .

1. Good , Religious , and prudent Caution to all Complainants , such as go to Law , to see their matters are good and right ; not to be vexatiously troublesome to their Neighbours , or Courts of Judicature , about trifling minute things , for that is not good ; much less by injurious and false complaints , for that is not right .

2. The checking such remiss and negligent Governments , as take no care for the due administration of justice , but leave men to be abused without remedy , to cry and complain without relief , as of necessity must be , where none are deputed of the King to hear i . e . where no Judges do , or are appointed , to sit .

3. At an expedient for an effectual supply of this miscarriage and defect in Government , that henceforth justice may have its free course , the injured may be heard and relieved ; for which ends he wisheth , Oh that I were made Judge in the land , that every man when he had any suit , or cause , might come unto me , and I would do him justice . But he that takes these things to be their aim , is himself much besides the mark ; and to consider them thus , in their naked appearance , will but deceive and mislead us from their true sence and design , and therefore ought to be more narrowly inspected , with relation had to their circumstances , the person speaking , the time when , the manner how , the reason and ends : and these things will make all so plain , as he that runs may read , and understand too . Of all these promiscuously in my following Discourse .

The first thing that offers its self to our Consideration , is the Person himself .

First , Whose outside , as he appears ( at a distance )

Secondly , Whose inside , as in reality he is , must be well viewed .

First , If we take a view of his front or outside , at first glance , and at convenient distance , he looks like a very excellent , publick-spirited , affable , kind , good natured man , full of condescension and compassion , far from pride , selfish or base designs ; which appears ,

1. From his daily attendance in the Gate , on purpose to know the health and good condition of every man , and there so freely to converse with the very meanest , as to enquire of what City or Tribe , or his business was ] argues his great condescension ( himself being so great a Prince ) and his hearty affection for the People , by this voluntary kindness to them .

2. His excellent advice and caution to every one , to see that his matters be good and right ] argues him to be both just and good , one that would not advise to , incourage , or approve of any thing that was not so , for a world .

3. His information , that there was no man deputed of the King to hear or judge ] sheweth him a very compassionate man to any in distress or oppressed , as one sympathizing with , having a common care of , and much troubled for them , because there is no way open for Redress .

4. His hearty wish , Oh that I were made Judge in the Land ] argueth his great zeal and affection for justice , and the service of his Country , were it but in his power or way to do it ; he desires not to excuse himself from the burthen of publick Offices , to pursue his pleasure , or enjoy his quiet .

5. His excellent ends , for which he wisheth himself a Judge , not being base and selfish , for gain , honour , or dominion , or indeed any other , than purely justice , and the peoples good ; that every man which had any suit , or cause , might come unto me , and I would do him justice ] This argues him a great Country-man , his publick spirit , great integrity , and honest heart , that rather than the People shall be thus constantly abused by the King and his Judges , he would give himself the trouble to hear and determine suits between man and man , if they will but make him Judge : in summ , It is for their sakes , not his own , that he desires it .

Having hitherto viewed the outside , we must confess , that 't is supernè formosa mulier , beautiful and desireable ; but now method requires that we come ,

Secondly , To take a view of the inside , to gaze no longer upon him in Masquerade , but to pluck off the vizard , and behold the real face , and then we shall soon and plainly see , how cunningly these words are packed together , and how full of subtil wicked designs ; which being done , I shall endeavour to extract something from them , for our good and instruction .

1. What is the obligation or inducement he hath to arise so early , to attend the Gate so diligently , and caress every stranger he never saw before so complementally ? Will a man be a slave for nothing ? or make it his business in a City to rise assoon as light every morning , on purpose to bid people , Good morrow ? The best face he puts upon it , is his advice , to see thy matters be good and right ; and what is this for , but to impose upon the ignorant and credulous ? to insinuate his honest hearty kindness for just causes and Complainants : with this tool he cunningly works himself into the affection and good opinion of the inconsiderate well-meaning Vulgar , who he believes will conclude ; Certainly this man is both just and good himself , that thus adviseth other men to see their matters are so too . I grant this advice looks well enough if but nimbly glanc'd at , and away : But now suppose a man amongst us , should be observed to make it his business in the streets , at the Exchange , or in Westminster-Hall , daily to exhort every man he met , to be good , honest , just , to fear God , to be religious , not to steal , rob , or injure any man ; should we not pronounce such a man , if not mad , to be a designing knave , or a silly impertinent fool ? or should we not rather abhor , than follow him ? for though this advice be good in it self , yet implicitely it doth uncharitably set up himself above others , and tax all for ill and unjust , or would be so , did he not thus bestir himself to prevent it .

2. As for his information , That there is no man deputed of the King to hear or do justice ; though hereby he seems to commiserate the poor mans case , yet he offers him no help , as to imploy his interest at Court , to bring on his Cause , or him to Audience , only fills him with discontent and despair , and at the same time treacherously wounds his King by so smart and base a reflection on his Government , incensing the People against it , to see themselves thus abused without remedy . So 't is plain , the design was rather by discontents to inrage , for compassing his own ends , than to do any real service , by informing them any thing for their good ( though they would not see it . )

3. As to his wish ( for a remedy ) Oh that I were made Judge in the Land ! Is this all he can , or will do , to wish he were what he is not , nor never like to be ; for his own merits ( being a Robber and a Murderer ) can't recommend him , and the King hath no inclination to make him a Judge , for he lately banisht him his presence ; how can he hope for what he wisheth , unless we rebel and set him up ? 't is plain he begs help from us , but offers none ; he will first be paid , and have all in possession , and we must live upon hopes . How ridiculous would this look in its parallel , viz. should a rich man bespeak every Beggar he met , thus , Oh that I were made a man of a million a year , that every poor man in distress or want might come unto me , and I might relieve , or make him a Gentleman , but never parts with one penny to any one , nor promises , until such time as all the Beggars in the Country had rebell'd to thrust him into a million of other mens Estates , in hopes this good mans design is only to enrich them with what they have got for him , and to be at last the only Beggar in the Country himself .

4. As to the universality and extent of his kindness , That every man might come to me , and I would do him justice . Thus he bespeaks every man he meets , both Plaintiff and Defendant ; for knowing every man thinks himself in the right , he hopes they will conclude ( as in truth they did ) that he intends that no body shall be overthrown in a Cause when he comes to be Judge ; but both sides , he that is in the right , and he that is in the wrong , shall carry the Cause ; the Conqueror and the Conquered shall both gain by the contest , and triumph together ; this is plain from that , notwithstanding his large offers to every one : He never durst undertake the relief or Patronage of so much as one just cause or person , for fear ( no doubt ) of disobliging his opposite , and so hereby making as many Enemies as Friends , he got no ground ; if by making one he marred another , he needed multitudes , and therefore must fish with an universal bait , but designed to serve no body but himself for all his specious pretences ; John 12.5 , 6. as Judas , Why was not this Oyntment sold for much , and given to the poor , not , saith the Text , that he cared for the poor , but he had the bagg , and was a thief , and knew , if upon this charitable pretence it had been sold , the money must have been put into his bagg , and then he could have stoln out more for himself than ever he designed for the Poor . Besides , the very wish it self , had there been nothing else in it , argues ,

1. His arrogance , pride , and folly , in having so great an opinion of his own worth , and thinking himself so deserving , or duly qualified , to make a Judge beyond any man else ; he might more modestly have wished , Oh that we had other or better Judges ! rather than commend no body to it but himself .

2. His envious and malicious reflection on all the Judges of the Land , as though not one of them could , or would do justice , or might it ever be expected from any other , make who they would Judge , unless he himself were the man , that the people might come unto him for it . Thus by these artifices he makes himself absolutely necessary for their good , and insinuates with the people : whereas Judges have usually too much business to spend time in impertinent questions , and more gravity than to wast it in fawning and complementing those that come before them ; neither having any base intreaguing design to carry on , by insinuating with , or perverting the people , rather bend themselves to the merit of the Cause , so as with good conscience , according to law and equity , to give dispatch . Of this he makes his advantage , as though it were their churlish morose tempers , and unjust inclinations , not to give things their due hearing ; and therefore saith , there is none to hear , and offers himself as the remedy , foreseeing the People would conclude thus , This great Man , who without the least obligation , but purely out of just principles , good nature , and an overkind heart , thus readily condescends so familiarly to discourse the very meanest , and question us about our welfare , as deeply concerned for it , with what mildness and moderation would he hear causes , and with what equity would he determine , were he what he wisheth ( for our sake ) and would to God he were , and we were so happy as to have such a Judge in our days . Though enough hath been said , yet to omit nothing of moment in stating and clearing this case , intending to make some good use of the whole circumstance ; if we consult the Targum and Arabick , we shall find these more plainly paint out the man , and his fallacious subtilties . Versio Chaldaic . The Targum is rendered thus , Vide ut sermones tui sint recti , ornati , & bene compositi ; See , take heed you tell your tale wisely , that your words are smooth , neat , rhetorical , and cunningly framed ; for though there are none deputed to hear , so as to do justice , yet there are that will quickly hear so as to trap and catch at any thing to oppress and abuse you , Isa . 29.21 . making a man , as the Prophet complains , an offender for a word . So 't is plain he is not so much concerned for the merit of their Cause , good or bad , as to instruct them in a knavish , neat , or cunning management . The Arabick version is translated thus , Videtur mihi , sermones tui boni & recti sunt ; It seems to me very plain , by the account given , that your matters are very good and right : Would to God ( for thy sake ) I were a judge in this very case ( saith he to every one ) ; and no doubt each man wished back again , Would to God he were , and our business had been presently decreed to our minds ; but the misery is , though it be so plain , that he and every body else be in the right , yet there is no hopes that any one man can have right done him , unless he were Judge in the land . Therefore the next thing to be enquired into , is the ground or truth of this pretence ; for indeed , if the King and Government had been so degenerate and remiss , as to depute no Judges , or take no care for the due administration of justice , but leave every man to do what seems right in his own eyes , and to abuse each other at pleasure , the people had been in a sad case . Whether true or false , is easie to infer from the constitution of the Jewish Government , which , according to their most Authentick Writers , as Philo Judaeus , and Josephus , and partly from the Scriptures themselves , may be affirmed to be as follows .

There were always amongst them two distinct Courts in being :

1. In matters spiritual or ceremonial . 2. In matters civil or criminal .

Of both these we read , 2 Chron . 19.5 , 8 , 11. There were appointed through all the fenced cities of Judah and at Jerusalem Judges of the chief fathers of Israel : And in causes spiritual for the Lord , Amariah the High Priest was chief : And in causes criminal for the King , Zebadiah was chief . Indeed in both Consistories there were two looked upon as chief .

First , In the Civil Court , there was one they called Nasich , {αβγδ} Lord Chief Justice , and another called Ab Beth Din , the Father of the Senate

Secondly , In the Ecclesiastical , there was the High Priest and his Sagann , or second High Priest .

These Civil Courts the Rabins divide into two sorts :

1. The Sanhedrin Gedola , {αβγδ} the Superior . 2. The Sanhedrin Ketanna , the Inferior .

The greater consisting of seventy , that was six out of each Tribe , except Levi , who named but four , did receive appeals , but from them was none : and this form of Government , with laws and rules to act by , was first delivered by God himself to Moses , and by him conveyed down to the Israelites , Numb . 11.16 . God said unto Moses , chuse me seventy men of the Elders of Israel to judge and bear part of the burthen with thee ; for in the beginning Moses was wont to judge all himself , until Jethro his Father-in-Law observing the trouble and difficulty , advised him to chuse able men out of all Israel , to judge the People at all seasons in smaller matters , and only bring the more difficult to him , Exod . 18.11 , 25 , 26. Now this form of Government , and the Authority of this Court , was long before there was any King in Israel , and continued under them , and also in times of vacancy , until at last Herod pulled it down to secure himself , Joseph . lib . 14. cap . 17. de Antiqu . Jud . as Josephus testifieth . So then , it would have been so notoriously false to tell the people there were no Judges deputed , that every one knowing the contrary , could have given him the lye . Therefore the Hebrew Text it self may here give some light {αβγδ} which strictly rendered I take to be thus ; There is none from the King that will hear thee : that is , Begin at the King the supreme Judge , and from him downward to the lowest , complain , but there is not one that will hear thee . Poor Souls ! you are come hither with your complaints to seek redress ; your case is sad , I pity it , and would help , but cann't : we have a King so negligent and careless of his Subjects , that he neither minds them or justice ; and there are Judges too , 't is true , such as they are , such as the King hath made , like himself , no good is to be expected from either , for neither he nor they will so much as hear a man , much less do him justice . For hearing being but the first step in order to justice , perswade any man that hath a controversie , there is a Judge that will not hear what he saith , he will presently conclude , no justice can be hoped for from him . Now that this suggestion , That there were no such Judges as will hear , is as false as the former , viz. That there were none at all deputed , will appear ,

1. From those qualifications required in their Judges , and by which they were chosen . 2. From the King himself , then Reigning , who confirmed them .

1. From the qualifications by which their Judges were chosen , which we may read , Deut . 1.17 , 18. and Exod . 18.21 . That they should be men of wisdom , men of understanding , integrity , courage , fearing God , hating covetousness , without respect of persons .

The Jews had added many more , as

First , That they should be skilled in the seventy Languages , so as to need no Interpreter for any person brought before them .

Secondly , That they should not be Eunuchs , because such are naturally cruel .

Thirdly , That they should be Fathers of Children , because such are like to be merciful .

And for the due observation of these rules , and continual supply of such men to make Judges , there were still brought up amongst them those they called Talmidi chacamim , {αβγδ} scholars of the wise men , out of which they were chosen .

2. It appears from the King himself , who deputed those Judges ; for if he appear to be such a one , as in all probability did elect by these rules , it puts it out of all controversie , that there were not only some deputed to hear , but that they were such as would hear , and decree Righteous Judgment . We may know then ,

1. That this King was David , a man of Gods own providing ; 1 Sam . 16.1 , 12. I have found David my Servant , with my holy oyl have I anointed him . God miraculously set him up , and so preserved him all his days ; he gave him his hearts desire , prevented him with his blessings of goodness , Psal . 21.2 , 3 , &c. laid Honour and Majesty upon him , made his own strength to become this Kings salvation , set a Crown of Gold upon his Head , asserted his Cause , protected his Person , scattered his Enemies before him , and made his Throne for Righteousness and Judgment , a Type of the Throne of the Son of God , as Isa . 9.7 . He shall sit upon the Throne of David , and upon his Kingdom , to order it , and to establish it with judgment and with justice from henceforth for ever , &c. He was so encompassed with Gods favour , that he racks his invention to find out ways to make all grateful acknowledgments ; O what shall I render unto the Lord for all his benefits towards me ; for these as a Prophet , as well as a King , he made the praise of his God to become glorious , having sung many a rare Anthem in his Israel . And his God was pleased again so to accept of his services and person , as to record it in his Book as a memorial of him for ever , that he was a man after his own heart , one that regarded his word more than his appointed food , that made his law his delight , whose soul abhorred violence , oppression and injustice , that his ears were still listening to the cry of the distressed , the poor , the orphan and the widow , and would not suffer a slanderer , lyar , hypocrite or wicked person to come within his house , or come near him . In summ , he had all the signals of Gods special favour and approbation ; and since he had , let him answer that can .

Quest . Is it probable , indeed is it almost possible , that such a King should either depute no Judges , or such unjust ones , as he is charged ? Upon what absurdities will treacherous , designing men run themselves , to compass their ends , in hopes the multitude either cannot or will not see it , or find them out !

These things premised , here follow two Wonders , scarcely to be believed .

The first Wonder is , That it was possible there could be a man found , under such a Kings Reign , so Brazen and impudent , as to stand in the King's Gate , and tell the people such notorious Lies ; as , That the King had deputed no Judges , or , if any , they were unjust , such as would not hear ; when every one must or might know to the contrary , would he give himself the trouble of enquiry !

The second Wonder is the greater ; which is , That the People should know , that they had most excellent Laws , even such as God himself gave ; most upright Judges , qualified as God had directed ; the best of Kings , one of God's own electing and crowning : and yet could possibly be withdrawn from their Duty to God , and natural Obedience to their King , by such hypocritical methods , such false and ridiculous pretences !

Quest . But you 'll ask , Did any heed , believe , or follow him ?

Answ . Yes , Multitudes : For ( 2 Sam . 15.6 . ) by this course he stole away the hearts of the men of Israel ; not a man now and then , here and there ; but almost all he met with . The result is , 2 Sam . 15.10 . The people are suddenly up in Armes , to make this man greater than he wished to be , that is , a King instead of a Judge : though it was notoriously known in Israel , that he had committed such execrable crimes , as deserved Death by their Law : for , first , 2 Sam . 14.30 . without any cause , he wickedly set on fire his Neighbour ( and intimate Friend ) Joab's Corn-fields : secondly , in pretence of kindness , 2 Sam . 14.28 . invited his Brother to a feast , and having first made him drunk , then barbarously murthered him at Dinner . Yet these glib pretences for Justice , and what a good Countryman he was , drown all ; and in despight they make him a Judge , and King too .

Quest . And what did he then ? ( at what rate had every man Justice done him ? ) The first memorable act we read of him , is , That he took ten of his Fathers Concubines , ( a crime next to Incest , 2 Sam . 16.22 . and horribly base in the sight of all men ) and brings them to the top of his House , and there lies with them before all Israel , that they might see , know , and attest it ; thus glorying in his shame !

The second is , How extremely well pleased he was , and hugged the man for it , 2 Sam . 17.2 , 4. that advised him to set upon his own Father by Night , and kill him ; and then presently plots how to put it in Execution . The next News is , He and twenty thousand men , 2 Sam . 18.7 . of his Setters up , are slain in Rebellion .

This is the man now made a Judge , that every man might have Justice ; and this is the Justice done every one that made him so . He had his wish , and they had their wages . He is made a Judge ; and the Justice they had was , they are all ( hanged ) executed before tryed , condemned , or so much as heard .

In the next place , what are we concerned in all this ? and of what use may it be to us ? The Wise man tells us , Eccles . 1.9 . & 3.15 . There is no new thing under the Sun ; but what hath been , is now : and therefore from what hath been , we may conclude what is , and shall be .

1. Then hence we may observe , The methods men were wont to take to disturb Governments ; and compare them , and their consequences .

2. We may hence learn , How to arm our selves against such like subtil , insinuating Pretenders , or pretensions ; so as not to be taken with , or deceived by them .

3. From the dangerous consequences of abusive reflections on Governments , Judges , and all in Authority , may take warning to watch against ; so as early to suppress all such .

4. Good caution for all Judges and Ministers of Justice , that they give no just cause to any to make true complaints of the Government , through their neglect in the due Administration of Justice .

5. Encouragement to go on , to establish the Kings Throne in righteousness and in judgment , to the shame of all such traducing Pretenders , and the quiet of their own Consciences , in the faithful discharge of their trust and Duty to God and the King , notwithstanding the base reflections of factious men .

Of all these in their order .

1. Then hence we may observe the methods discontented men take to disturb Government , and promote Rebellion . This Politician in the Text speaks not one word of his being banished the Court , 2 Sam . 14.24 . sent down to Geshur , and forbid the Kings Presence ; 't is only reformation and justice that move him . Thus designing men still cunningly hide the disloyal treachery in their hearts , their ambitious designs , their disgusts and disgraces at Court ; their discontents for missing places of trust , command , profit or honour , under the vizard or fair-faced pretences of Religion or Justice ; they are only concerned as Patriots of their Country or Religion ; either they can't bear that Atheism , Irreligion and Prophaneness , which they see abounds ; or not that Oppression , injustice , and Arbitrary Power they fear is rushing in upon us . Thus silly Souls are taken , believing the men really to be , what they look like , not so much for themselves , as us , our Religion , and Country . Whosoever designs to bring a Government to confusion , must consider , it being more than one mans work , what the proper expedients are to captivate a multitude ; and these are easie to hit on , if we consider , that the most part of men are the worst , of unsettled minds , greedy of new things , uneasie in their condition , coveting change ; the poor in hopes of being made rich , the base , honourable ; all in hopes of something new or better ; which , unless a Nation be turned upside down , and all things hurried into confusion , they see no hopes of obtaining , and therefore desire it . Thus are the multitude prepared matter ready to receive such impression , as subtil designing men think it their interest to imprint , especially if their stamp hath but the lovely pictures of Justice , Reformation and Religion , fairly and artificially graven on it ; as this counterfeit can never be distinguished from the real , unless by a very critical and judicious eye , and that by some secret , yet sure Characterists , that truth is ever wont to carry about her ; which , though not so obvious to all , yet are discernable enough to any that hath not a mind , or 't is not his interest to be deceived . And as for Religion , it may seem strange at first , that this cunning States-man had nothing to say about it to incense the People , it being the main engine and grand master-piece of the craft now a-days ; for that miscarriages here are of more fatal consequence to all , than those in the State , which reach but our body or welfare for a little time in this World ; but corruptions and error in Religion , may ruine both Soul and Body for ever : besides , it is not so universal an incendiary as Religion , because in the State , men being of very different interests , they are proportionably concerned , some more , some less , but here High and Low , Rich and Poor , from the Throne to the Dunghil , all take themselves to be equally concerned , having a Soul of equal value at stake , and in danger to be lost , as they are told , unless timely prevented ; therefore if it can be insinuated , that the established Worship is the way to final destruction , and their reformation the sure way to everlasting happiness , it is odds , but the People will rather rebel than walk in the one , or be barred from the other .

This Engine well play'd upon a Government , so far exceeds all pretensions of State-abuses for subverting it , as the later inventions of Cannon , Powder and Bullets , exceed the old way of Bow and Arrow , or Roman Rams for battering a Fort ; our Age can tell what mighty things it hath done , indeed what wonders was it like to effect amongst us but t'other day , it justified that barbarous design of the Husbandmen in the Parable , which our Saviour condemned , Mark 12.7 . This is the Heir , come , said the Husbandmen , let 's kill him , and the inheritance shall be ours . This upon a Religious pretence went down glib , look'd not only prudent and plausible , but Christian , and highly commendable : Come , say they , let 's kill or depose the next Heir to support and secure the Protestant Religion , and so Heaven and happiness shall be ours : but not one word of the Inheritance , until he be killed ; for that is to talk like silly Husbandmen , not States-men , who plainly know , when the Heir is killed , the Inheritance , Government , and all will be theirs of course . Thus it lookt well enough in this religious habit ; and with what zeal and conscience was it driven on to be effected ! Surely this great Politician in the Text either did not know the force of this Engine , or wanted skill , or proper matter to play it on : It may be neither Persons , nor Times , were disposed , or too well fortified ; if so , to what purpose is it to waste Cannon-shot to batter a Mountain ? Cunning men sail with Wind and Tide , and drive what will go : And in truth , the Case was thus in his days : For the Rules and Rites of their Religion and Worship were but lately delivered ; besides , that was an Age of Prophets , who could , and did demonstrate by famous Miracles , That their way of Worship was of God's own Institution , also the High-Priest having the Ephod with the Urim and Thummin on his Breastplate , might but put it on and consult , and receive immediate Answers from God himself in doubtful Cases . So nothing here could be controverted , until after the Prophets Death ; in a long tract of time , wicked men , by their false traditions , had corrupted this pure Fountain . So this being no Age for that , he omits it ; it might now have marr'd all . But we , upon whom the ends of the World are come , at so great a distance from the Fountain , the Prophets and Apostles ; as these foretold , we find , that Seducers have grown worse and worse , bringing in damnable heresies , teaching Doctrines of Devils ; proud , high-minded , speaking evil of Dignities ; abusing Religion for compassing their own ends , and under pretences of it , and long Prayers , ( Zeal and Conscience ) devour Widows houses , divide Kingdoms , set Nations in a flame , and whatsoever else is desperately wicked , if a Faction or interest may be promoted by it . So that now , in such times as ours , it 's found of singular use . But because the Politician I am speaking of , passeth it by , so shall I ; having only considered his Reasons for omitting it : and shall therefore go on to speak farther of that prepared disposition and propensity of the multitude to rebel , or be easily prepossessed and biassed against their Governours , upon the score of pretensions made of abuses in their Civil concerns : Because no Empire in the World can have Riches , Honours , Offices and Promotions enough to oblige all , indeed but very few in comparison of those that must miss them ; hence it often falls out , that for every one that is promoted , two or three Competitors , sometime a multitude , are disobliged , and filled with revengeful discontents , as thinking themselves the more deserving , believe injustice was done them ; and therefore are ever after ready , on all occasions , to blow the flame , if not to kindle it . Is it almost credible , that even by the exactest measures of Justice in a Kingdom , often more are disobliged than engaged ? yet sometimes so it is . For you shall scarce hear a man discourse of his concernment in a Tryal , who lost it , but that he is very peremptory in it , that injustice was some way done him , either the Jury was pack'd , or his Councel did not faithfully act their part , or some Witnesses were forsworn , or some not called , or heard so fully ; but to be sure the Judge never fails to be in the main fault ; if he were not bribed or biassed , then 't was because he had not over-ruled all , and decreed quite contrary to all reason , equity , Law or evidence : And at the same time his Opposite scarce thinks himself obliged for that Justice done him ; but knowing it was his Right , says , they did their Duty ; or it may be thinks the Cause was examined too far , and the Judg was too busie in asking Questions , or carryed himself with that indifferency , as though he had a mind to do injustice ; but 't was so plain , that for shame it could not be .

These are the difficulties Judges and men in Authority labour under , the censures they are liable to , do what they can ; of these unreasonable humours and different tempers of men , the intrieguing , factious Politician makes his advantage , whispering the people by cunning hints , subtil discourses , disloyal factions , flying Pamphlets , That the Government is degenerate , Judges are corrupted , or made for the purpose , such as will not hear , or do Justice ; Juries are packt , false Witnesses set up and encouraged , the best and most deserving are turned out of Places of Trust , men of loose Principles put in , good men oppressed , the ill countenanced , Property is invaded , all things become arbitrary , or tending towards it ; O Tempora ! O Mores ! is the Cry . Indeed , how impudently of late , by this sort of men , hath the Justice of our Nation been affronted and abused , who have vastly outdone the man in my Text , charging the Government with promoting the Blemish of the Bar to sit on the Bench , Judges for consulting , if not conspiring together , and Sheriffs for Packing Juries to take away the Life of the Innocent ; indeed , for barbarous cutting mens Throats in Prison , without Condemnation , horrendum nefas ! though nothing in the World more plain , than that they did it themselves . And as for Religion , the Lord have mercy upon us , 't is miserably corrupted , just rooting out to make way for an Idolatrous and false Worship , when as that all the ways in the World , consisting with Conscience , Honour , Justice , and the rules of true Religion it self , have been offered to secure it : but nothing will serve , unless the People can be perswaded , that the King and his Council spend their time in consulting together how to root out the true , and introduce a false way of Worship , as though they were desperately and maliciously bent to poison themselves , so as they might but damn all their Subjects , on purpose to become eternally miserable all together . Did not they , good , pious , publick-spirited men , as lovers of their Nation , bestir themselves to maintain Justice , support sinking Religion , and save the Peoples Souls ; and yet to incense the more , tell them after they have done all , at last , They are like ( quickly ) to be just such Subjects as they are in France , that is , Slaves ; and just such Christians as they are at Rome , that is Superstitious Idolaters . The Summ total is , poor Souls , poor Subjects , poor undone lost Kingdom , ruined Church !

Quest . Well , but what remedy ? is there none ?

Answ . Yes , one at hand , or all this labour were lost ; down with the Government , off with this King , out with these Judges . And what then , Oh that we were made Judges in the Land , which we ? how many are there of them ? why , we six , Oh that we six were made Judges , or might depute all the Judges in the Land , that every one who had any suit , or cause , might come unto us , and we would do him justice . The man in the Text wished , Oh that I ! he seemed to arrogate too much to himself , to aim at , or wish for all ; therefore more plausibly , and with more seeming modesty these wish , Oh that we six , though in truth , not a man of the six but grasped at three times as much as he ; if we consider that the King of England's Dominions now , are twenty times as large as the King of Judea's were then . Yet notwithstanding all , so universal is this Bait , all having a kind of natural concernment for Religion and Justice , that without searching into the truth of the pretence , the simple turn in hither , and the Fool is taken in the Trap .

2. Since such are the methods and stratagems of unreasonable and discontented men , we may hence take warning so to arm against , as we may never be deceived by them . Let them frown , or let them flatter ; let them say , or let them do , as their Politicks prompt ; we may rationally conclude from what hath been , what is like to be ; from what this kind of men did when they ruled , and were Judges last , what they will do , did they rule again . Who was it that triumphed in binding their Kings in Chains , and their Nobles in Fetters of Iron ? That by their Swords made our Cities and Fields drunk with the bloud of the slain ? That by Imprisonments , heavy Fines , Decimations and Sequestrations , racked in pieces those who , out of good Conscience , in obedience to the Law , did fear God , and honour the King ? Who was it , that under pretence of purifying our Religion , polluted our Temples , converting some into Stables ; and in despight of our Saviour , who whipped out the Money-Changers and Sellers , and overthrew their Tables , placed them all in again , and would make his Father's House a House of Mercandise ? That under pretence of setting up Preaching , to preach down Rome , her Superstitions and Idolatries , ( which we hope that God in whom we trust will ever save us from ) had almost preached down Prayers , Sacraments , Unity , Love , Charity , Obedience , and other the more solid , essential and practical parts of Christianity ; making the very Essentials of all Religion to consist in a multitude of Words , no matter how impertinent , if vehemently pronounced , with whines and tones , according to the Dialect ? By these methods Divisions were fomented , Factions flourish'd , Sects multiplied , even Christ himself was divided ; one crying , He is here , another there , and our Sion lookt like Babel , Psal . 71.9 . and Jerusalem was made a Heap . Who was it , that under pretence of Liberty of the Subject , set up the Servant to command his Master ? That placed the Souldier and the Beggar in the room and Estates of the Rich and Honourable ? That made the Orphan and Widow with tears to beg for that Bread which was really their own before ? That cried up freedom from Burdens , Exactions and Taxes ; but yet made , as Rehoboam , 1 Kings 12.10 . his little Finger heavier than the Loins of any that ruled before ? That upon pretence of doing Justice , and governing according to Law , when he was what he wished to be , only ridiculed our most excellent Laws , and scoffingly , as the Stories go , made undecent and filthy Rhymes of Magna Charta and Title of Right ? That upon pretence of removing Arbitrary Power , bore down all Laws , and did all things at his pleasure ? Was it not him , and those who , when made Judges in the Land , were to reform all ? Are we not fairly warned by the example of this great Reformer of Judges in the Text , what he did when the people set him up ? Are not all these , so lately amongst us , smart memento's ? Is it possible that Nations can be ruined over and over by the same methods , in so short a time ? and must it be our unhappy fate to be undone by them twice in one Age ? The silly Bird , saith Solomon , when he seeth the Snare , will not be taken . Was it not a wise one for the Sheep in the Fable to send packing their Dogs , to be henceforth protected by the Wolf , upon his bare pretence , what kindness he had for them ? Can we so easily suspect the care and zeal of our true Lord and Shepherd for the good of his Flock , and so readily commit our selves to , or wish for the protection of such ravening Wolves as idle discontented men , and expect Justice from them when we have made them Judges ? Certainly , such , if brayed in a Mortar , their folly will not depart from them .

3. From such Examples and such consequences , Judges , and all in Authority , may take warning diligently to watch against , and early to suppress all such . The more plausibly and cunningly ill principled men shall slily reflect upon a King or his Government , the more danger . A little Breach , if not presently heeded and repaired ; may soon let in a destructive Deluge . The least spark , if cherished , is enough to devour the greatest City . Marsaniello at Naples , being but a poor Fisherman , his seditious discourses and reflections on the Government about their Jabels were not regarded : the result was , In a few days time he bore down all like a mighty Torrent before him . After John of Leyden , and Knipperdolling , were permitted freely to preach at Munster ; the Rebellion soon succeeded , with the ruine of that City . Is it possible to conceive the power of a few railing , animating words against a Government ? That Venner by them should be able to prevail with thirty or forty men , to set upon the whole City of London , with hopes to subdue not only that , but the Kingdom after it ! 't is common and natural for evil to take sooner , and thrive faster , than good ; as in the choicest Gardens , plant of the best , water and watch night and day ; yet Weeds will up , and so thrive , that without diligence , continually to be weeding out , they 'll endanger over-running all the good Plants . By reason of the degeneracy of mens minds , 't is almost the same in Nations and Kingdoms ; sow good Seeds , yet the evil one will interscatter his Tares in the hearts of the Children of men : Matth . 13.25 , 38. which out-thriving , quickly over-top the good Buds with the lofty Sprouts of pride , Jude 8. high-mindedness , headiness , rebellion , speaking evil of Dignities , despising Government , a Generation the Apostle warns us against , 2 Pet . 2.10 . and therefore ought to be the care of our Judges ; having first rightly discerned between the good , and the bad ; for which end they are sent forth to lop those luxuriant branches , and cherish those tender Plants of Quietness , Meekness and Obedience , which the Apostle calls a Christians Ornament , 1 Pet . 3.4 . Thus rooting out evil-doers , they may become an incouragement to them that do well , Rom . 13.4 . 1 Pet . 2.14 . That the wickedness of the wicked may come to an end , and the just may be established , Psal . 7.9 .

4. Hence may be extracted good caution for all Judges , and others the Kings Ministers of Justice , that they give no just Cause to any to make true Complaints of the Government , through their neglect in the due administration of Justice . If there are such a race of men , as will maliciously and impudently invent lies to slander the best of Kings and Governments , such as God himself miraculously set up and owned , and that without the least Cause : How will these triumph and glory in it , have they the least foundation of truth to build their slanders on ? Know then , that every unjust Judge doth not only dishonour his Master that sent him , but does , as much as in him lyeth , to dethrone him , and ruine his Government . Not , that if our Judges are unjust , or the King had deputed none to hear , or none that would do Justice , that then it were lawful to oppose or revile : But admitting this to be true , which is really false , yet it may be abominably wicked to publish , or tell the People this truth . God hath discovered his severe displeasure against such , hereby assuring us , that he allows not all truth , at all times , in all circumstances , to be spoken of those whom he sets up , and such are Kings , for by him Kings reign . Prov. 8.15 . Memorable to this purpose is that famous Case of Miriam , it is left upon Record , and we are required to mind it , Deut 24.9 . Remember what the Lord thy God did unto Miriam ; we read , Numb . 12.8 . the thing God did to her was , he smote her with the Plague of Leprosie , a high mark of his displeasure , being one of the worst , most nasty and infectious Diseases , such as debars one the Society of Mankind . Now what did Miriam to the Lord to provoke him , all the fault we read of , was her speaking something of Moses that was very true ; for she said , Numb 12.2 . Hath the Lord spoken only by Moses , hath he not also spoken by us . Indeed Aaron was a Prophet , and Miriam was a Prophetess , and God had spoken by them as well as by Moses ; it was very true , as we read Micah 6.8 . Thou didst send before thy people , Moses , Aaron and Miriam ; where now is the fault ? why was she thus plagued ? why are we called upon to remember it ? no doubt for Moses's sake , who was the supreme Governour , and others after him : God will not suffer him whom he sets up , to be murmured against , or lessened amongst the People , nor any comparisons to be made . God spake to her as well as Moses , that is true ; but that God ever spake to her in opposition to Moses , or that she might make her self his equal , that is false . She might have told Moses so , but not the People ; for God made not the People Judges of Moses's Actions , but him of theirs : Besides , what can this be for , but that the People might as readily follow and obey her commands as Moses's , which God would not have ? So here is truth spoken to an ill end , and therefore must not be said at all .

Ob. You 'l say then , Must not Kings have truth spoken of , or to them , if there be an ill management of Government , and corrupt Judges about them ; but smoothed up by falshood and flattery ?

An. God forbid that any thing but truth should be spoken to , or of the King ; and would to God , that the flattering lips , and the lying tongue , were ever removed as far from his ear , as the Rebels treacherous head , heart and practices from his Person and Government ; and that the faithful Counsel of such as always speak truth in sincerity , may ever be with him , but abhor to speak even truth it self for base ends , as much as the Devils practice in publishing that Text of truth , Deut . 8.3 . He shall give his Angels charge concerning thee , to compass our Saviours breaking his neck from the top of the Pinacle , or tempting God . This telling truth , which men may call doing good , that evil may come , is as the doing evil , that good may come , Rom 3.8 . whose damnation is just . It is not the appearing good or ill that makes or marrs an action , but its end and design . For Judas's Hail Master and Kiss cannot justifie the treachery , nor Joab's kind salute , Art thou in health , my Brother , in the least excuse Abner's Murder ; nor on the other hand , Psal . 141.4 . is it the righteous mans smiting reproof that will wound , but be rather as an excellent oyl for the head . This was the perfidious practice of the Politician we are speaking of ; he stands in the Gate to tell the people , in hopes his fair pretence would justifie his foul design . Is it their part to reform the King ? if it had been true , Why had he not gone , and told the King , himself being an eminent Courtier and said thus : O King , live for ever , let thy Throne be established in righteousness , and in judgment ; Know , O King , that many of thy Subjects daily come up , and wait in thy Gates for Judgment ; but there are no Judges to hear , or the Judges abuse thy people by unjust Decrees : I pray thee hear the advice of thy faithful Servant , and let Justice be duely administred to thy Servants . But to stand in the Gate , and tell the people Tales of the King and his Judges ; what is this for , but to render the King odious , his Government uneasie , and inrage his Subject ?

It is easie to make application here to our selves . If there are miscarriages in the Government , if their are corrupt unjust Judges , let the King himself know it , and let them stand or fall at their own Masters Judgment , not the peoples . Why are Votes published for the peoples information ? Are they supreme Correctors of all , that Appeals are thus made to them ? However , this is no reason for any Ministers of Justice to oppress the people , or give them any just cause of true complaints ; any more than our Saviours foretelling that offences must come , is a reason for any man to give offences to fulfil that Prophecy , because there is a Wo be to that man by whom they come . So there is a Wo be to them that decree unjust Decrees , that oppress the Poor , the Orphan and the Widow , that turn Judgment into Gall and Wormwood , Psal 2.10 . Amos 5.6 . and 6.12 . Be wise now therefore , O ye Kings , and be instructed , ye Judges of the Earth , and take heed . what ye do ; for ye judge not for man , but for the Lord , with whom there is no iniquity , nor respect of persons , nor taking of gifts , 2 Chron . 19.6 , 7. And though the people may not dare to revile , or presume to call you to an account ; yet the King of Kings , whose Deputies you are , will exact an account of your Stewardship , when he cometh to judge the World in righteousness , and the Nations with equity , and render unto every man according to his work ; therefore in the interim , give no just cause to any , privately in Discourse , or publickly by Pamphlets , to say , Jam tandem Astraea , Coelestium ultima terram reliquit ; That Justice is fallen asleep , that Mercy and Truth have forsaken us ; That the cry of the oppressed is not regarded ; That there is none deputed that will hear . For as Judges , sent forth to judge the people , are set in more high and eminent stations , so the plainer marks to be seen and shot at ; and what would be a small , or no miscarriage in others will appear great in them , especially when amplified by such Malecontents as would rejoyce to bring all to confusion ; who usually are so critical-sighted , as soon to espy a Mote in anothers eye , but gravely pass by the Beam in their own , or their parties : so that if the occasion be never so little , their censorious heads , their malicious disloyal hearts , their reviling tongues , and inventive quills , are as their Magnifying Glasses , by which they are ready to shew the people their Governours defects . For the honour then of your Sovereign , the quiet and security of his Government , you will do well , if possible , to give no offence ; but observing the Apostles advice , Ephes . 5.15 . {αβγδ} , steer exactly between Scylla and Charybdis , so as we may neither sink nor dash ; {αβγδ} , not as unskilful , foolish , but wise Pilots , to save our Vessel , because it is an evil , a tempestuous and a stormy time : Help , Psal . 82.6 . O ye Gods , or else we perish .

5. Hence matter of incouragement and satisfaction to Judges , and all other Officers and Ministers of Justice , in the faithful discharge of that great trust reposed in them ; neither to suffer the wild Boar of the Forest , nor yet the subtle Foxes to spoyl our Vine , but to give timely and home checks to the insinuating pretences of such subtle , designing , discontented and restless Spirits , as would by Plots upon Plots intreague us all into ruine and confusion , making our Land to become a desolation , in hopes to raise Palaces for themselves out of the ruines ; and in order to it , persist in their secret methods and safest ways they can think of , maliciously , wickedly , falsely and slanderously to traduce the King ( a second David , as miraculously restored and preserved all his days ) the Government and justice of the Nation . Such there have been heretofore ; Repiners you have heard there were at Moses , for that let us remember what God did to Miriam : Slanderers there were of King David and his Judges , as in the Text ; for that let us remember what God did to Absolom . Men of like practices have of late been amongst us ; for that let us remember what God and the Justice of our Nation hath done to them . From the whole let us all take warning , Heb . 4.11 . that none of us sin according to their example ; but let every one be excited in his place and station , to set to his helping hand , to make up our Breaches , and heal our Divisions . So your zeal for truth and Justice , for your God , your King , your Country , your Laws being evident to all , others may learn to go and do likewise . So your innocence and integrity , yea , the munition of Rocks will be your defence here , and become your Crown and Glory hereafter ; so Mercy and Truth shall meet , Righteousness shall bud forth and flourish : The Kings Throne shall be established in Judgment , this Land shall become as a Mountain of Holiness and Righteousness , and {αβγδ} Jehovah Samah , the Lord is there , may be written upon the Gates of our Courts of Justice . O let them prosper that pray and act for the Peace of England , saying , Peace be within thy Gates , and Prosperity within thy Walls ; and without wishing for a new moulded Government , or other Judges , praise God for those we have , for our King , his Government , his Judges as at the first , and his Counsellors as at the beginning . To this let all them that fear God , love the King , their Country and the Government , say Amen .

FINIS .