Two Sermons Preached at Northampton, Sermon

Two Sermons Preached at Northampton · Sermon

p. 39THE SECOND ASSISE SERMON.

PROV. 29.2.

When the righteous are in authority, the people rejoyce: but when the wicked beareth rule, the people mourne.

I Have heretofore upon the same solemne occasion, observed from the first point, this Doctrine, Government is a goodly thing, I proved it, and applyed it. OnelyOnly give me leave, before I fall upon the second point, to adde a word or two to the first Use of the former Doctrine, which fell directly, and with full edge upon the Papists, the most pestilent opposites and cut-throates of Government, and Kingly Majesty, at this day in the whole Christian world. For they teach (as I then shewed at large,) that the power of Kings, Princes & Magistrates, is not ordained by p. 40the divine Law of GOD, but an humane ordinance; out of which fountaine have issued all those Popish fulminations, and fire-works, which have most unworthily at one time or other, beaten upon, and blasted all the Imperiall, and Regall Thrones of Christendome. Nay, a fellow in the Counsell of trent, did fiercely labour to confute that passage of de Ferrieres Oration: That Kings were given by GOD; as hereticall, and condemned by the Extravagant of Boniface the eight; Vnam sanctam] if he did not distinguish,See Hist. of the Coun of Trent pag. 275. and, Spalat. pa. …25. that they are for GOD, but by mediation of his Vicar. Thus it was in that Conventiele of scarlet Fathers. The Romish Locusts did very furiously, **Ibid p…. 766.as appeares, obtrude 13. Articles for the reformation of Princes; all p…ring from Imperiall Crownes, to patch up the most unjust usurpations of their shavelings. I will trouble you with one or two,As you may see Ibid. p. 769, 770. that you may take notice how justly King Iames out of a pang of Royall indignation, after a survay of that most grievous yoke of miserable bondage, to which the Crownes of Christian Kings, are made to stoope by that man of sinne. That GOD in whose hands the heart of Kings are poysed, and at his pleasure turned, as the water-courses, that mighty GOD alone, in his good time, is able to rouse them out of so deep a slumber, & to take order (their drowsie fits once over and shaken off with heroicall spirits,Against … pag. 289.) that Popes hereafter shall play no more upon their Princely patience, nor presume to put bits and snafles in their noble mouthes, to the binding up of their mighty p. 41power with weake cords of scruples, like mighty Bulls led about by little children with a small twisted thred. Thus speakes his Majesty in his Answer to the French Cardinall; for which booke, and that other premonition to all Christian Princes especially; the ages to come shall call him blessed: I say, the childe unborne, shall blesse King Iames his golden pen, which hath given such a blow to that beast of Rome, that howsoever they may have some lightning before their small ruine, by the mercies of GOD, he shall never be able to stand upright upon his foure legges againe.

One of the Articles is this, that the Ecclesiastikes shall not be forced to pay taxes, gabels, tiths, passages, subsidies, though in the name of gift or loane, either in respect of the Church goods, or of their Patrimoniall, &c.

Another is this,Hist. of the Counsell of Trent. p. 77…. that neither the Emperour, Kings, or any Prince whatsover, shall make Edicts, or Constitutions in what manner soever, concerning Ecclesiasticall causes, or persons, nor meddle with their persons, Causes, Iurisdictions, or Tribunals, &c.

The rest also sound the same way, and all tend to the **Ibid. p. 237.shaving of Imperiall Crowne; but these two are sufficient to represent to the weakest understanding, the unsufferable indignity and villany offered to Regall Soveraignty, by these Antichristians, sith in those Kingdomes where the Pope doth tyrannise, and domineere, almost the **Kings Premonit. p. 21.third part of subjects and Territories p. 42is Church-men and Church-livings.

Porrò u…esse Romano Pontifici omni humane creature, declara…us, dicimus, definimus & pronunciamus, omninoesse de necessitate salutis Extra. cap. vnam, sanctam de major: & Obel. See also B…ll. de Eccl milit. lib. 3. ca. 2. sect. Nostra autem sentencia, pag. 195.Nay, more then this, from the ground of that fellowes reply, to the fore-named passage of de Ferrieres Oration, concerning the Articles for the reformation of Princes, I doe not see how any true Papist, either Ecclesiasticke, or Laicke, can possibly be a true subject, to any monarchicall Soveraigne: my reason is this at this time, Boniface the eight, guided (as they dreame, and damnably lie,) by an infallible spirit, pronounceth peremptorily in the fore-cited Extravag▪ unam sanctam] that it is altogether of the necessity of salvation to be subject to the Pope of Rome. How then is it possible, that any one of those mighty swarmes of stinging **Against P… son, pag. 255.Locusts, and busie waspes, which lye at ease in the bowels of this Kingdome, ready and addrest, when time serves, to cut the very heart strings of it, should be a sound subject to King Charles, sith upon paine of damnation, and as they would be saved in the Romish Church, they must be absolutely subject to a forraine, Antichristian, and sometimes Sodomiticall, and Atheisticall Priest, of whom, (as they **Hist. of the Councell pag. 775. See Mortons dissert. adversus Bell pa. 84.say) he immediatly holds his Crowne, and who may for many causes, depose, and butcher him? Bellarmine names six, De officio Chr. Principis. One of them is; If he offer injury to the Pope, who many times will complaine without cause; so that if King Charles perhaps should refuse to kisse his cursed toe, (a thousand times more worthy to trample upon his triple Crowne) he might lye open to the bloody stroke of some p. 43Clement, or Ravillac: Nay, and had not CHRIST IESUS given this power to that holy father, saith the Glossator upon the fore-named Extravagant, (prodigious blasphemy!) he should have beene undiscreet.Nam non videretur Dijs discretus suisse, (ut cum reverentia loquar) nisi unicum post se talem vicarium reliquisset, qui haec omnia posset. These are the words; for he would not seeme to have beene discreet to the Gods, (that I may speake with reverence,) unlesse he had left one onelyonly such Vicar behind himselfe, who could have done all these things.

Besides, the Romish Locusts falling foule upon Government, upon all Imperiall, Royall, and Princely power; by debasing the originall of it, by disroabing it of that native reverence, due attributions, and obligations of State, which divine ordination, and purest times appropriated unto it; by teaching, acting, and approving the bloody killing of crowned Potentates, as appears before. There is another monstrous engine of Popish imposture, hammerd in the heads of those hellish firebrands, which if it were generally entertained, were able in short time, to cut in pieces and dissolve the sinewes, and ciment of all humane society, I meane Equivocation, and mentall reservation. Many cunning shifts and evasions have they coined from time to time, to cousen the State, and delude the Magistrate, in their oaths and answers before our just Tribunals. They have vainely laboured to dawbe over, and still their consciences against their lyes and perjuries, sometimes, first, by the supposed benefit of popish dispensation. 2. Somtimes by a wicked conceit of our Magistrates incompetency. 3. Or p. 44pretended unauthenticalnesse of our Bibles in English, upon which they sweare. Fourthly, but at this day, they rest most upon this last Iesuiticall strategem, which was wont to be confined to Courts of Iustice and more publike cases; but now the Popish Casuists, by their Conclusions, begin to convey this damnable Doctrine, and accursed poyson of mentall reservation, into the common passages of ordinary negotiations, and conversation amongst men.

Now I come to the next point, the subject of Soveraignety, a righteous man, whence I briefly, and plainely ground this point.

Doct.Those that rule should be righteous: or thus; men in Authority should be righteous men.

That you may understand a right, what I meane by righteous, take notice of a double righteousnesse, first, imputed; second, inherent. Inherent two-fold, first, morall; second, religious.

By imputed, I meane the glorious justice of IESUS CHRIST, purchased by his blood, and obedience, and imputed as his owne, most sure for ever to a truly humbled sinner, wherewith being richly and compleatly arrayed from top to toe, as with a Royall and everlasting Robe, he stands thereby acquit, justified and accepted at the strictest Tribunall of the ever-living GOD world without end, and so ipso facto, (as they say) becomes ever after favourite to the mighty LORD of heaven and earth; one of his jewels, as the apple of his owne eye, the dearely beloved of his p. 45soule, a Royall Diademe in his hand, (for so are GODs Children, though vilified by the world, yet stiled in the World.)

This righteousnesse is required in Rulers, and such as are placed above their brethren, to wit, that themselves be reconciled unto GOD in IESUS CHRIST: For sense of this alone is able to beget that right noble, and well-composed temper of spirit, those high and unshaken resolutions, which onelyonly are fit to make a Magistrate, and create earthly Gods, as Iudges are called, Psal. 82.1.6. Without this righteousnesse, assuredly whatsoever faire pretexts and representations to the contrary, may dazle and deceive the worlds eye, yet all is rotten at the heart-roote. And the executions of their places, though they may carry things smoothly and palliate with much art and pollicy, yet questionlesse, in case of strong temptation, great advantage, rising, and enriching themselves, gratification of some great one, hazard of temporall happinesse, &c. will be exorbitant and yeelding and at the best, but formall. The cry of that happy soule, which leanes, and hath taken up his everlasting resting place, upon the rocke of eternity, is constant, and still the same in all cases and causes.Vt fiat iustitia, ruat coelum. Let right be done, and a good conscience discharged, and then come what come will. Let me not onelyonly loose my place and the favour of the times, but let even the heavens fall, and they will, all is one to me; by the mercy of GOD I shall stand upright under the ruines, and rejoyce in the testimony p. 46of a good conscience, amidst the confusions both of heaven and earth. But to speake in Scripture phrase, (for the other was the speech, even of an honest heathen.) Ever, when standing on the better side, and keeping a good conscience, threatneth danger and disgrace, he growes into Hesters happy resolution: well, whatsoever comes of me, I will take GODs part, and if I perish, I perish. But not to perish so, is to perish everlastingly: and so to perish, is to be eternally saved.

But now on the other side, he which hath not made his peace with GOD, nor hath any part upon good ground, in the Person, Passion, and promises of CHRIST, will most certainely, especially in stormy times, and such tryals which search whether he be steele to the backe or no, manifest and make plaine by his practise, that in the height of his counterfeit courage, his heart did hold in earnest that pestilent principle; It is better to sleepe in a whole skin, then with a good conscience. If he be put unto it indeed, (for alas) no heavenly strength as yet, doth steele his spirit, he will warpe, winde-out one way or other, and shrinke in the wetting.

Againe, it is a cause of great comfort, and matter of much joy to have a favourite to the highest Majesty, and one whom GOD accepts graciously in his Sonne, to sit in a high place, and beare sway over others. It is a goodly sight, right pleasing unto GOD, applauded of Angels, amiable and admirable in the eyes of all good men. And thrice happy is that people, which breathes p. 47under the influence of such a blessed Authority, and all those who are judged, ordered and overruled by him, be he Iudge, Iustice of Peace, Minister or Magistrate in any kind, whom GOD ownes for his servant, who entered into his office, Benefice, Bishopricke, or any other publicke employment, in GODs Name, and not by bribery, symony, flattery, temporizing, or any other base and unblessed meanes; and afterward in every passage of his place, aimes principally at GODs glory, and not at his owne particular, to advance the Kingdome of CHRIST and not his kindred and outward estate.

And it is the better with them, and they are the more blessed, besides many other, in these two respects.

First, He that growes into familiarity with GOD, by the favour of IESUS CHRIST; besides an universall and impartiall integrity in the managing and discharge of the particulars in his publike calling, may comfortably, and with a good conscience presse daily to the Throne of grace, and bring downe abundance of blessings, both upon himselfe, and those that are under him. He doth not onelyonly watch over his owne heart, but also wrastle with GOD continually by prayer, for himselfe, that he may not disparage the Majesty of his place, by any personall lightnesse, or make his person odious, by partiality in his publicke deportment; that he may neither poyson his people by any scandalous example, or plague them by private revenge; that he neither lessen his Authority, p. 48or loose good mens love by serving the time, or servile yeelding, or swell over the banks of patience and moderation, with selfe-wild sowrenesse, and unseasonable severity. In a word, that he may doe just so as GOD would have him; and therefore begs not onelyonly generall ability, to weld aright the great body of his publick charge, but also, speciall direction, and resolution in every severall affaire which passeth his hand, that it be ever carryed faire, and never crookned to his owne ends: For his people, that he may ever preferre his peoples spirituall welfare, before the wealth of the whole world.

Now, whether doe you thinke, were it more happy, and comfortable living under that Minister, Magistrate, or man of Authority whatsoever, who thus acquaints himselfe with GOD, and walks with him as with his friend, or under that fellow who is an alient, and meere stranger to any such precise mystery and might of prayer, who never thought with comfort of comming to this place, it being empoysoned unto him, (as he knowes full-well himselfe, though he tell no body,) with basenesse or indirection, never aimed so much in the discharge of it, at GODs glory, and the good of his people, as at his owne particular; his rising, enriching or revenging; is so far from discharging Samuels duty, in constant praying for those commited to his charge, that he prayes not even in his owne family constantly, not in private to any purpose, was never feelingly humbled for his owne sinnes, or the abominations p. 49of the Kingdome in any day of humiliation. Give me an Angell upon earth, and an incarnate Devill, a faire coole shaddow under a goodly tree, in a sweltring heate, and a scurvy thorny-bush, to which the poore sheepe never flies for succour in a storme, but looseth some of her fleece, a showre of raine in a great drought upon the new Moone-grasse, and the scorching Sunne upon a dry parched heath, an Obadiah, and a Shebna, GODs dearling, and the Devils drudge, and you have made the difference.

Secondly, Consider the difference of the Kings eye, I meane in respect of anger, and amiablenesse, cast upon a desperate Traitour and his nearest Favourite; proportionably, but with infinit more loathing or liking, the aspect of GODs pure eye is diuersified, looking upon an enemy to the power of Godlinesse and profession of the Saints, and that happy one who hath made his peace with him, and is cloathed with the righteousnesse of his Sonne: that glorious eye of his, which is ten thousand times brighter then the Sunne, and cannot looke on iniquity, doth cast downe a direct perpendicular raye, as it were, upon every wicked man, without any diversion or retraction (that I may so speak) of its fierce edge, and fiery pointednesse; and therefore sees him in his colours, a very vile, sinnefull, cursed, loathsome beast, (though he seem to himself, and the great of the world, a brave and jolly fellow) abhorred of GOD and man, heaven and earth, and by consequent as an object of infinite indignation and hatred. p. 50But he ever lookes upon his owne Child, through the meritorious sufferings and satisfactions of the Sonne of his love, in whome all his discontents against him are done away and drowned for ever; and so beholds him such, and so lovely, as the blood and righteousnesse of IESVS CHRIST hath made him. Even as to a man looking through a red glasse, all the world appeares red and orient in his eye. So to the eye of GOD the Father, looking from his throne of mercy upon a godly man, through the bleeding wounds of his blessed Saviour, he is rendered, and represented right faire, and ruddy, deeeply impressioned with an heavenly dye of acceptation and grace. Now tell me, whether a people be liker to prosper under him, upon whom the mighty LORD of heaven lookes amiably, or angrily?

2. By morall righteousnesse, I meane all those perfections and possibilities of civill honesty, and upright dealing, attaineable by the light of naturall understanding, generall notions of right and wrong, and practice of morall precepts, inlarged, improoved, and husbanded to the height; hereby many ancient Heathens went farre, and did many admirable and excellent things, even such, and so worthy, that may justly make the best of our meere civill honest men hang downe their heads, and be horribly ashamed.

For instance.

Fabricius, that famous Roman, was so precise, that (as it is reported of him) it was easier to turn p. 51the Sunne from his course, then to draw Fabricius from just and honest dealing. King Pyrrhus could with no gold or gifts, no not with promise of the fourth part of his Kingdome, possibly corrupt this man; And yet how many miserable men in this very mid-day of the Gospell will be easily drawn by a secret bribe, office, honour, preferment, some earthly favour, to doe villanously, to betray a good cause, a good man, and a good conscience to shame himselfe for ever, grow odious to GOD and man, and goe to hell.

In these dissolute and formall times, would it not be deemed to draw towards too much strictnesse, if a Minister should presse this duty upon Lawyers; that every time before they goe out of their doores to plead at the Barre, they should prostrate themselves in private, and besides other passages, pray unto GOD, that he would so guide their tongues that day, that they may speake nothing but advisedly, and to the purpose. And yet Pericles that famous Oratour of Greece, who for the excellency of his eloquency, and mightinesse of his speech, was said to thunder, and lighten at the Barre, out of the very principles of nature, and naturall sense of of a Deity, ever before he went to plead a cause, (as Plutarch tells us in his life) intreated his GODs, that not a word should fall from him besides his purpose; which he practised no doubt, out of conscience of Platoes principle in Tim. See Hooker pa. 63.That in all things we goe about, GODs helpe by prayer is to be craved. In the administration and execution of Iustice, p. 52many of them, though led onelyonly and inlightned by the conduct of reason, were extraordinarily exact, and of admirable integrity.

See sir Walter Rauleigh lib. 2. pag. 549. Tit. A. & C. ad Leg. Ful. Repetund. Carion. Chron. pag. 89.Zaleneus made a law that every adulterer should loose his eyes, his sonne was first taken in the fact; least that law should be violated, he was content to part with one of his owne eyes, and his sonne was punished with the losse of another.

Cambyses King of Persia, having detected the corruption of a Iudge in his Kingdome, commands him to be put to death, his skin to be plucked off, and spread upon the Iudgement Seate as a Carpet, his sonne to sit in the fathers throne so adorned, that he and all posterity might feare for ever to pervert Iustice, and to deale untruly in judgement.

Mount. Essa. pag. 479.The Egyptian Kings solemnely and usually presented this oath to their Iudges: Not to swarve from their consciences, what cōmand soever they should receive from themselves to the contrary.

The Roman lawes, called the lawes of the twelve Tables,See Vol. lib. 2. pag. 668. Aemilius Paulus his love to the publicke, and Hannibals also D.p. 570. And also that of Canutus, See Drexel Infernus Rogus Epi. Dedicur. so often magnified by Tully, appoints, That if a Iudge, or any other in Authority, for that purpose, should take money in the point of administring Iustice, he should die for it. If any should beare false witnesse, hee should be throwne downe from the Tarpeian rocke.

Thus you heare in a few particulars, that Morall righteousnesse, guided onelyonly by the light of naturall conscience goes farre, and yet it comes farre short of that righteousnesse required by my Text, and in Christian rules, it is many wayes defective

p. 53First, There wants a right roote, Faith in IESUS CHRIST, and therefore all its productions, famous atchievements, and excellencies were stiled by the Fathers, but beautifull abominations, having no better grounds, then selfe-love, vaine glory, rules of policy, naturall notions at the best; they all withered and came to nothing.

Secondly, There wants speciall grace, as the soule and life, to quicken and sanctifie it in every passage, and particular circumstance, to Christianize it, that I may so speake, and crowne it.

Thirdly, There wants supernaturall principles, and divine light to irradiate, enlarge, and fortifie it.

Fourthly, There wants the right end, GODs glory. Liberty, and immortall fame, (saith Austin,) were the aime in the Actors of those admirable things amongst the Romanes. Adde then these, and we have,

Thirdly, religious righteousnesse, which ever strikes the stroke, doth the deed, and goes through stitch indeed, in all comfortable Christian government. It onelyonly steeres aright in all publicke employments, stands upright in all stormes, and is steele to the backe. Either there must be an addition of Religion to reason, piety to policy, counsell out of GODs Booke, to the light of naturall conscience, sanctified righteousnesse to civill honesty: or as tho preferred party himselfe though otherwise of never so good parts, never so universally and excellently enriched with all endowments of all kinds, naturall, morall, politicke, p. 54learned, is but as a dead man, a rotten carrion stucke over with flowers; so certainely with whatsoever outward flourishes and formalities he may seeme to dazle the eyes of underlings; he will poyson his place, by preferring his owne particular and private ends, by putting sometimes hatefull businesse into good language, for his owne advantage and further advancement, and ever by temporizing, rather then hazard his temporall happinesse. Heare what judicious Master Hooker did happily let fall from his pen to this purpose. So naturall (saith he,) is the union of Religion with Iustice, that we may boldly deeme there is neither, where both are not. For how should they be unfainedly just, whom Religion doth not cause to be such, or they religious which are not found such by the proofe of their just actions? If they which employ their labour and travaile about the publicke administration of Iustice, follow it onelyonly as a trade, with unquenchable and unconscionable thirst of gaine, being not in heart perswaded, that Iustice is GODs owne worke, and themselves his Agent in this businesse; the sentence of right, GODs owne verdict, and themselves his Priests to deliver it, formalities of Iustice doe but serve to smoother right, and that which was necessarily ordained for the common good, is through shamefull abuse, made the cause of common misery. It is no peculiar conceit,Note. but a matter of sound consequence, that all duties are by so much the better performed, by how much the men are more religious, p. 55from whose abilities the same proceede.

This explication thus premised, I come to confirme the point, first by Scripture.

And first take notice of GODs owne words to King David, 2 Sam. 23.3. The GOD of Israel said, the Rocke of Israel spake to me: He that ruleth over men must be just, ruling in the feare of GOD. And why a Rocke? upon purpose to intimate, & give assurance of an all sufficiency, and omnipotent arme, for protection in such cases: And why so? because all that set themselves to governe graciously and as GOD would have them, shall be sure to be mightily set against by all the powers of darkenesse, all the Devils in hell, and all their wicked instruments upon earth. Magistrates that are no medlers, as they say, but onelyonly seeke themselves, and a name, and an honour in their places, neede no Rocke. The Governour of a Corporation, who will suffer himselfe to be intreated, for the erecting and supporting of those bloody dens of swinish drunkards, schooles of misrule, and nurceries for the gallowes, resolves to take no notice of those sonnes of Belial, who belch out their blasphemies in the street, against that blessed law provided in such a case, is willing to be accessary to all those sinnes through his whole yeare, which out of cowardlinesse or connivency, he left unpunished; I say such a one is like enough to sleepe in a whole skinne, he needes no Rocke.

The negligent and unconscionable Minister, which never goes about to stirre the Devill in the ignorant, prophane, and those that hate to be reformed, p. 56but is well enough content, that so he may rise and jovialize it in the meane time, to treasure up the bloody cries of so many murdered soules against the day of wrath, he shall not have so much as a drunkard to open his mouth, or wag his finger against him, he needes no Rocke.

The idoll Iustice, that onelyonly hunts after plausiblenesse and popularity, and for the good word of all the good-fellowes about him, to serve his owne turne for some intents when the time serves, and for that purpose upholds as much as he can for shame, or dare for law, all prophane sports, rotten Ale-houses, I say, there where the Iustice of Peace is milde, and the drunkard merry, as they say, there is mischiefe enough, he needes no Rocke.

But now that man of Authority, who in love to the LORD IESUS and out of the Lion-like boldnesse of a good conscience, dare and will draw the sword of Iustice against the proudest Nimrod, if neede require, sets his breast from the beginning to the end of his yeare, with impartiality and resolution against all the flouds of Belial, bends himselfe with such an universall sincere severity against all sinne, that he is now become the drunkards song, &c. That man of GOD which being sensible of the horrible sinne of killing soules, dares not but discover unto his people, the damnablenesse of their state, all kinds of hypocrisie, all sortes of unregeneration, the whole counsell of GOD, and so dwell upon their bosome sinnes with terrour, and truth, and still p. 57beate upon those barres, with the hammer of the Word, which keepes them from CHRIST, untill the Devill be driven out of them. (Which you know, what a world of ungodly opposition, bedlam rage and railing it will raise against a faithfull Minister.)

The Iustice of Peace which resolves to be serious and reall to doe his Country good indeed, and to discharge a good conscience undauntedly without all feare or faction, and lookes upon blasphemers, drunkards, whore-masters, railers against Religion, &c. as the North winde upon raine, &c.

I say such as these, and in a word, all who deale uprightly, and rule in the feare of GOD, have neede of a Rocke, against the rage of all ungodly oppositions. And such a Rocke will the GOD of Israel be unto them all; that set against them, shall set their shoulders against a Rocke; all their cunning and close projects, and open base practises of all prophane opposites and underminers; the plausible, politicke tyrannise of those that sit in the gate, all the scurrill, dunghill rimes and railings of deboist Bilial drunken jesters. All that man or Devill can any wayes doe against them, shall all be but like so many proud and swelling waves, which dash themselves against a strong impregnable rocke, which the more boisterously they beate against it, the more desperatly are they dissolved, and broken into a vaine sonne or froth.

The ever glorious Princesse of sweetest, and p. 58dearest memory, Queene Elizabeth, is a most memorable, and matchlesse instance of protection in this kind. The mighty arme of GOD was as a Rock of brasse, to beate backe from her sacred and Royall person,See Ra…ot lib. 2. pag. 432. defending the Gospell of IESVS CHRIST, such variety of murderous complotments, as no age, or story can possibly parallell. Whereas on the other side, that knife, that could but strik out the teeth of Henry the fourth, while he stucke to the truth of GOD and true Religion; upon the pulling downe the Pyramis for their gratification, and admitting againe those bloody firebrands and cut-throats of Christendome, the Iesuits, had power to take away his life.

Secondly, consider that counsell given to great ones, Psal. 2.10, 11, 12. Be wise now therefore O yee Kings, be instructed yee Iudges of the earth, serve the LORD with feare, and rejoyce with trembling. Risse the Sonne least he be angry.

Here Princes, Iudges, and all that beare Authority, are charged to lay hold both upon imputed and inherent righteousnesse.

Kisse the Sonne] entertaine and embrace IESUS CHRIST, blessed for ever, bleeding upon the Crosse for your sinnes and sakes, and sweetly, and amiably offering himselfe to all broken hearts, in the armes of your faith, love, and everlasting affection.

And serve the LORD in feare] Let the feare of GOD be ever before your eyes in all places, at all times, about all affaires, and thereupon; neither thinke, nor speake, nor doe, neither judge nor p. 59plead, nor being in verdict, &c. But so, as you would be content, when it is new done, to goe immediatly to give an account of it, before the high and everlasting Iudge, otherwise this Sonne whom you should Kisse, and to whom all Iudgement is committed, Iohn 5.22. will be angry, and if once a fire be kindled in his anger, against an impenitent wretch, that hates to be reformed, it will burne unto the bottome of hell, and set on fire the foundations of the mountaines. And howsoever you may carry things faire to the worlds eye in the meane time, yet assure your selves very shortly, (for that day hasteneth apace,) all the judgements, pleadings, sentences, verdicts, which have passed against IESUS CHRIST, the truth, any good cause, or a good conscience, they shall all be reversed and repealed before that last, and highest Tribunall, in the face of heaven and earth, before Angels, men, and Devils; and there, and then you shall be horribly, universally, and everlastingly shamed: be then advised before hand, and in the Name of GOD, take heed what ye doe.

Thirdly, for our purpose, let us ponder well those properties, which the Scriptures require in a man of place, Exod. 18.21. Deu. 1.13. They are seven in all, foure in the first, three in the second place. I name them not in their order; you shall finde them all in the Text, Magistrates should be,

First, Able men, apt to fill the place with some competency of parts and equallity of worth, to answer and sustaine, the heat and burthen p. 60of it, with a fit sufficiency of endowments, ability, activenesse, and industry. There ever ought to be a convenient correspondency betweene the importance of the place, and the capacity of the party. It is a thousand pitties to see in a Church, and Common-weale, many places full, and yet so few filled, when there is no proportion, nay a vast distance betweene the height, or rather the weight of the place, and the weakenesse, worthlesnesse, if not the notorious wikednesse, of that unworthy person, who either by a golden violence, or temporising basenesse, hath most impudently thrust himielfe into it.

Secondly, Wise, sapient men, Such as are skil-full in the Theory, nature, mystery and meaning of the place, and Office into which they are to be preferred. A man can never happily execute, and successefully, any function, office, or Art, which is not learned in the speculative part, before he descend unto the practicke. Is it fit thinke you, for a man to plead at the Barre, before he hath well studyed, and profitably passed thorow the course of the Common-law? If a Physician should fall to practise, before he be skilled in Hypocrates & Galen, in the natures, causes, signes, symptoms, prognosticks, and remedies of diseases, he is like enough to kill all before him. Proportionable miseries and mischiefe, may be expected, and ensue, when important places are prest into, and undertaken without habituall understanding, and speculative skill what belongs unto them. It is a pittifull thing, when a man will p. 61needes thrust into publicke imployments, onelyonly for the gaine and honour, and depend upon others for the discharge of them, or else doe them beastlily.

Thirdly, Prudent, So fitly rendred by Iunius, approved also by Vatablus, that great Professour of the Hebrew tongue. They must not onelyonly be Sapient, if I may so speake, and it cannot possibly be otherwise exprest in the English tongue, but also Prudent, endowed with a practicall dexterity and discretion, to order wisely all the particulars in the execution of their place. This prudence, which is, as the Moralists speake, the generall Queene, superintendent, and guide of all other vertues, Auriga virtutum, without which there is nothing good, beautifull, fit and decent, being sanctified especially, will enable them, by comparing one thing with another, by well weighing all accidents, circumstances, appurtinances, times, persons, places, &c. to guide and manage all the severall passag… …f their publicke charges, with wisdome, equity, and impartiality. It consists principally, in three things, which are all of one ranke; to consult, & deliberate well, to judge and resolve well; to conduct and execute well. It hath a chiefe stroke in affaires of judicature to moderate rigour with equity.

That you may more clearely apprehend the necessity of adding this, to the former requisite in a good Magistrate, take an instance or two.

It is not enough for a Minister of GOD to be a good Scholler, and preach generall truths, p. 62(though I confesse a great deale of learning is required in eueryevery Minister of our times) I say besides his speculative Divinity and ability to preach, he must exercise a prudent zeale to winde himselfe by the Word, into the consciences and affections of men, to convince, and cast them downe, and so conduct them thorow the pangs of the new birth into the holy path; he must labour to adde to the excellency of learning, the art of converting, else woe unto the people that are under him.

It is not enough for a Iustice of Peace, to have a good revenew and rich attire, and to present himselfe solemnly upon the Bench every Sessions and Assize: but he must be skilfull in the duties of his office and Statutes, so farre as they concerne it: other wise he will sit but as an Idoll, or cipher upon that Tribunall, which requires a great deale of understanding, and action. Nay, and not onelyonly so, knowledge in the duties of his place, though never so univer…l and exact, will not serve the turne, except he be also active, and imployed. Being thus furnished with speculative abilities, and wisdome for that purpose, he must take to heart the good of the Country, out of conscience; labour, and pray for an holy dexterity, to discover and dive into the depth of the Devils Agents, their combinations, haunts, and hypocrisies, to search businesses that are brought before him to the bottome, and that with gravity and in earnest; out of a spirituall prudence to take all advantages, and fit opportunities, to suppresse p. 63the flouds of Belial, to disgrace a gracelesse, and honour an honest man; otherwise he will be so farre from being a good Patriot, that he may prove a very plague to the Country. There is not a more notorious villany, there can be no greater wrong and greater indignity offered to an ingenious and free people, then to have a Magistrate set over them, which adding craft to his power and skill, welds them all three to worke his owne ends, and practise his private revenge from time to time upon his supposed opposites.

Fourthly, Men of of truth, Let them be truehearted Nathaniels in their private and personall conversation: let them prize and preferre the truth, in all causes that are brought unto them, and all matters they medle with, before gold or friend, favourite, or richest fauour.

There is a truth in things when they are conformable to the divine Idea. There is a truth in the mind, when there is an adequation betweene the conceit, and the thing apprehended out of the understanding. There is a truth in the tongue, when there is an agreement betweene the speech, and the thought. There is a truth in the action, when there is a correspondency betweene a mans word, and deed; let me adde a fist, fittest for the present, to make you compleatly true. There is also a truth, (let them consider of it seriously whom it neerely concernes,) when the verdict answers exactly, and punctually to the evidence, and the Sentence to the true meaning of the Law.

p. 64Fifthly, Haters of covetousnesse, For assuredly if these Kite-footed corruptions domineere in the Magistrate, all is mard; then must his high place, honour, friends, favourites, servants, dependants, officers, all occasions, circumstances, advantages, wit, pollicy, nay, religion, conscience and all, be made to serve and feede this unsatiable daughter of the horse-leach. Sacriledge, that monstrous incongruity of Laymens taking Titnes, and not preaching to the people,Isa. 59.14.Isa 59:14 Symony, bribery, turning of judgement away backeward, temporising, betraying the truth and good causes, selling of offices, benefices, Iustice, silence, sharking of under officers, &c. are the filthy vermine, that breed onelyonly in this Burrow. Excellent then was the counsell of **Praees ut de subditis crescas? nequaquamsed ut ipsi de te.Bernard to Eugenius; So rule that the people may prosper and grow rich under thee, and not thou wealthy by them.

Sixtly, Such as feare GOD; Here is the life and crowne, which gives a spirituall being and gracious beauty to all the rest, which were it possible, a man could possesse in perfection, yet without this, they would be but as matter without forme, a body without a soule, a soule without IESVS CHRIST. Nay in this case the greater sufficiency would prove, but as a sharper sword in a madder hand, ever the greater man without grace, the greater beast, as a good Divine concludes from that Psal. 49.20. Man that is in honour, and understandeth not, is like the beasts that perish. If the feare of GOD be not planted in the heart, to season and sanctifie the other severall p. 65endowments. They will all degenerate; wisdome into craft; power into private revenge; valour into violence; prudence into plotting for his owne ends; courage into foole hardinesse, to uphold a faction; pollicy into putting faire pretences upon soule businesses; all his abilities and sufficiencies, into setting foreward, and securing his owne temporall happinesse. If this holds him not in, and serves him as a load-starre to steere still aright, we cannot looke for an universall uprightnesse, and constancy of just dealing in any man of place; but sometimes at least, especially in time of some great tryall, and when he is put to it indeede, he will slinke and fall off. A great man, his friend, his enemy; his feare, cowardlinesse; affection, faction; covetousnesse, malice, or something will ever and anon transport inordinately, and sway him away. So that he will be in great danger of turning judgement into gall, and righteousnesse into hemlocke.

Seventhly, Men well knowne, And that two wayes principally, for the present purpose. 1. To be honest in their personall conversation; if there be but any one sinne that corrupts their conscience, staines their life or disgraces their calling, to which they give allowance in themselves, it will not onelyonly hinder and discourage them from drawing the sword against that, but also the sence of its guiltinesse, will put such an universall faintnesse in the arme of Iustice, that they will be much disabled from a resolute execution of their place, and cordiall punishment p. 66of sinne. 2. To rule well their owne house.1 Tim. 3.5.1 Tim 3:5 If a man, saith the Apostle, knoweth not how to rule his owne house, how shall hee take care of the Church of GOD? or indeed any publicke charge at all? Is it fit, thinke you, for one to be a Iustice of Peace, who is a swearer himselfe? &c. and harbours under his roofe drunkards, swearers, scorners of Religion, Papists, &c. Is such a man fit or like to execute with any heart or resolution those excellent acts against swearing, drunkennesse, Recusancy, &c. upon offenders abroad? Is it fit for a man to undertake any Ministeriall charge, who is an haunter of Ale-houses, a fashion-monger, an idle fellow himselfe, and a patrone of good-fellowes, and if he hath a family, had never any care to pray evening and morning, sing Psalmes, &c? Is such a companion like to lift up his voyce like a Trumpet, against the sinnes of the time, and stand at swords point against the severall corruptions, all the sinfull prophanations of his Parish, himselfe being a notorious delinquent?

A Magistrate thus endowed, as the Scripture appoints, is a man after GODs owne heart, and a starre in his right hand; he that wants any of these is but a blazing Comet, how high soever he seemes to soare.

2. By Reasons,

The first, may be taken from the maine, and principall end of all government, Regall, or subordinate. To wit, the advancement of the Kingdome of IESUS CHRIST, and the cherishing p. 67of his Children. For let men of the world which have their portion onelyonly in this life, thinke, and say what they list, it is for the sakes, and safety of the Saints alone, whom they looke upon so disdainefully, themselves being extremely contemptible, and would if they might have leave, trample them into the dust with the feet of pride & malice, who ordinarily become the drunkards song, a by-word to men, viler then the earth, and Musicke at the tables of gracelesse great ones. I say, it is onelyonly for them, that the mighty LORD of heaven, not onelyonly supports and preserves, all the States, and Monarchies, all the Commonweales, and Kingdoms of the earth, but even the world it selfe. Assuredly, when the last of these Elected ones, whom GOD hath everlastingly loved from before all worlds, shall be called, converted, and fitted for heaven, the world shall stand no longer, but the heavens shall shrivell together like a scrole, and passe away with a noise, the whole frame of this inferiour world, shall be turned into a ball of fire, the Imperiall Crownes of the greatest Monarchs upon earth, shall flame about their eares; you that carry now all before you, and wallow impenitently in the glory, pleasure, applause, and wealth of the world, shall tire the rockes and mountaines with bootlesse cries, and intreaties to fall upon you, the Trumpet will sound, and we shall all come to the Iudgement of that great, and last day.

This serviceablenesse, and subordination of all Imperiall, Regall, and inferiour power whatsoever p. 68to the Kingdome of CHRIST, King Iames of famous memory, clearely intimates, and acknowledgeth in his Royall remonstrance, when he speakes thus: To that GOD, that King of Kings I devote my Scepter, at his feeete in all humblenesse of spirit, I lay downe my Crowne, to whose service, as a most humble homager, and vassall, I consecrate all the glory, honour, splendor, and lustre of my earthly Kingdome. And what will become of all the power & pollicy, that opposeth the people of GOD, we may see in the second of Daniel, ver. 34, 35, 44, 45. Those foure strongest Monarchies, and mightiest States, that ever the Sunne saw, shaddowed by Nabuchadnezars great Image, setting themselves against the servants of GOD, were beaten upon, and blasted by the curse of divine wrath, and so sunke in their severall times, into the jawes of ruine, and irrecoverable desolation. They blustered a while like mighty winds with much threatning, and impetuous rage, but presently breathed out into naught, and vanished for ever. That stone, saith the Text, which was cut out without hands, smote the Image upon his feete, that were of yron, and clay, and brake them to peeces. Then was the yron, clay, the brasse, and silver, and the gold, broken to pieces together, and become like the chaffe of the Summer threshing flower, and the wind carried them away, that no place was found for them. And so let all the implacable enemies of IESUS CHRIST perish to the worlds end. Selah.

Thus you see what is the maine end of Magistracy: which necessarily requires righteousnes in Rulers. For

p. 69A wicked Magistrate or Minister entering into this place, not by GODS doore, but by the Devils window, as they say, which is ordinary with men of ill conscience; if they be of a medling and malignant humour, sense of his guiltinesse in comming in basely, and at a backe-doore, enraging him, or the curse of GOD for his Symony or bribery justly hardning his heart; it is his wont to vexe and fall soule upon honest men, to stand for rotten causes, to take the worse part without repentance all the dayes of his domineering. But if he be of a duller, and more unactive spirit, and given to the world; he is resolved to medle as little as he may, to live reservedly, make a shew, grow rich, and there is an end; of what temper soever they be, if they feare not GOD, they are so farre from seeking his Kingdome, and righteousnesse in the first place, that it is least, and lowest in their thoughts. Nay, doth not every spirituall eye see, that they are upon the matter close Agents, or publicke acto urs against the power, and holy precisenesse of it? Their seeking is themselves, their serving, is the time, their heaven is their high place. But now give me a godly man indeed, and as he would rather lye in the dust, all the dayes of his life, and dye in obscurity, then be advanced by any wicked, or unworthy meanes: So being pulled into any place of publicke employment, his holiest and highest desire, & ambition is, to be as a refreshing comfortable shower in a great drought, to every honest man: but as a terrible tempest upon the p. 70face of every sonne of Belial, and hairy-pate of every one that hates to be reformed, to stand no longer in his slipery place, then he may continue an upright industrious instrument to advance GODs glory, promote good causes, protect good men, ever most willing, rather to part with the highest promotion in the world, were it crowned with the riches and revenewes of all the Kingdomes upon earth, then with a good conscience. It was aright noble & worthy answer, and exemplary of Benevolus to Iustina an Arrian Empres,Dike of Cons. pag. 140. offering him preferment to be an instrument in some vile service; what, saith he, do ye promising me a higher place for a reward of iniquity? Take this away, and welcome, which I have already, so that I may keepe a good conscience: and thereupon threw at her feete his girdle, the ensigne of his honour. Thus undoubtedly will a good conscience trample under foote the highest preferment, to preserve its owne integrity.

Secondly, The righteous man onelyonly will be thorowly, and universally resolute, for he knowes full well, and feeles, that he cannot possibly have any higher preferment then IESVS CHRIST, whom he already happily possesseth in the armes of his faith, nor any greater crosse then a wounded conscience, and therefore he dare by no meanes either hurt the one, or hazard the other. Hence it was that Moses casting the eye of his faith upon the recompense of reward, refused to be a favourite in Pharohs Court, and that Ioseph did so invincibly withstand the impure, and impudent sollicitations p. 71of his wicked, and wanton Mistresse; he clearely foresaw what horrour was like to scaze upon his heart, by so sinning against his GOD. Now the reason that the righteous man is so resolute; is the sense of his reconcilement to GOD, and the clearenesse of his conscience: and the cause that every wicked man is a coward, and will so conforme to the current of the time, is his ill conscience. The wicked flee, saith Salomon, when no man pursueth; but the righteous are bold as a Lion, Prov. 28.1. The word in the originall signifies a young Lion, which as a Lion feares neither man nor beast, great nor small, he turneth not away for any. Prov. 30. But as young, by the fresh and furious boyling of his abundant, native heat, is more audacious, and undaunted for any adventure then other Lions, so lion-like bold, should every Magistrate be, for he must pull the prey out of the Lions mouth, and rescue the oppressed from the man that is too mighty for him, he must not be afraid either of mortall, or immortall adversaries, he must not feare the face of man, or frownes of greatnesse, the losse of preferment, present or promised: he must hold to the death, such principles as these: Let Iustice be done, and let the heavens fall; if I perish, I perish; Should such a man as I flee, and bee faint-hearted? lively-hood, liberty, life, and all for a good conscience, &c. And so bold can a Ruler never be, unlesse he be righteous, and reconciled unto GOD. It is the comfort of a good conscience alone, which is able by a secret, and sacred influence, p. 72not onelyonly to fill the body with marrow, and fatnesse, inspire the affections with a calme, and composed sweetnesse, but also begets in the spirit, that strong, and heavenly vigour, which inkindles, and keepes in life all such true courage, and noble resolution. There may be a brazenface, and much foole-hardinesse without grace, but never a brave mind indeed, and spirit of steele. A wicked man advanced, and hoisted into some high place, may looke bigge, domineere, and give foule words, Nay, to be plausible, and please he may doe many good things, stand to it stoutly a good while; but bring him once to a strong temptation, or tryall, put him upon the push of the Pikes, and he will presently pull in the hornes, and start a side like a broken bow. He that is a slave to his lusts, and slavishly serves the time, will be sure to hide his head at the rising of every storme, and ever turne true coward, when his temporary happinesse is hazarded. And cowards as a worthy Divine hath characterized them, are slaves to their superiours, fellow-fooles to their equals, tyrants to their inferiours, and windmills to popular breath, not being able to any of these to say so much as, No.

Thirdly, unrighteous Rulers are the onelyonly men to ruine a Kingdome: wicked Magistrates, and Ministers, are able in a short time to dissolve the sinewes of the strongest State in Christendome, and to bring the most flourishing Church of the world into confusion; Many wayes, is the measure of a peoples rebellion, p. 73made up and full; ripe, and ready for the Sicle of GODs vengeance, and beesome of utter destruction; by many abominations is the LORDS indignation set on fire against a Nation, but I know not whether by any more, set Idolatry aside, then by perverting of Iustice: when judgement is turned away backward, and Iustice standeth a farre off, when truth is fallen in the street. (Alas for pitty! where so many passe by, and not put to their helping-hand,) and equity cannot enter. O the LORD the righteous Iudge of all the world, is extremely angry, when judgement goes not forth, and Iustice is turned into gall, when those that sit in his place, either judge not at all, or judge unjustly, punishing the innocent, which should be cleared, and clearing the guilty who should be punished. When private men do wrong, the sinne is their owne, it is their personall offence, and they must answer it with their heads; but if private mens enormities and abominations passe unpunished, be borne with, or boulstred out by authority; if the wicked be justified, and the just condemned, if execution be not done upon Achans, if he be saved, whom GOD hath appointed to dye, if publicke power be villanously abused to private revenge, profit, or pleasuring of great ones, if good Lawes be not executed for the protection of the innocent, and punishing of the wicked. In a word, if publicke Tribunals, and seates of Iustice, be any wayes corrupted, if Iustice that glorious ciment of all societies be neglected or perverted, if truth fall in the streete, p. 74and equity grow lame, I say then the offence growes publicke, even the sinne of the whole Kingdome, and causeth GOD to enter into judgement, not with the Elders of his people, and Princes alone, but with the whole Land, even with the State in generall. Heare the Prophets of old, expressing GODS mind herein. Esayah, 59.14, 15, 16, 17. Let us take notice, and tremble, Iudgement is turned away backward, and Iustice standeth a farre off; for truth is fallen in the streete, and equity cannot enter. Nay, truth faileth, and be that departeth from evill maketh himselfe a prey, and the LORD saw it, and it displeased him, that there was no judgement. And he saw there was no man, and wondered that there was no Intercessour. Therefore his arme brought salvation unto him, and righteousnesse, it sustained him. For hee put on righteousnesse as a brestplate, and an helmet of salvation upon his head, and he put on the garment of vengeance for cloathing, and was clad with zeale, as a cloake. Ier. 5.27, 28, 29, 30, 31. As a cage is full of birds, so is their houses full of deceit: He meanes wealth hoarded up by dishonest gaine, therefore they are become great, and waxen rich. They are waxen fat, they shine, yea, they overpasse the deeds of the wicked: they judge not the cause of the fatherlesse, yet they prosper, and the right of the needy, they doe not judge.

Shall I not visite these things, saith the LORD? Shall not my soule be avenged on such a nation as this? as if he had said, I will be most certainely, and severely revenged of it. A wonderfull and horrible thing is committed in the Land, the Prophets prophecy p. 75falsely, and the Priests beare rule by their meanes, and my people love to have it so. And what will you doe in the end thereof? Mich. 3.9, 10, 11, 12. Heare this, I pray you, ye heads of the house of Iacob, and Princes of the house of Israel, that abhorre judgement, and pervert all equity. They build up Ston with blood, and Ierusalem with iniquity. The heads thereof judge for reward, and the Priests thereof teach for hire; and the Prophets thereof divine for money, yet will they leave upon the LORD, and say, is not the LORD amongst us? None evill can come upon us. Therefore shall Sion for your sake be plowed up as a field, and Ierusalem shall become heaps, and the mountaines of the house as the high places of the forrest.

Unrighteous Ministers also, as well as wicked Magistrates doe a great deale of mischiefe to a State, and hasten captivity. Their unjust dealings in their place, are by so much the more pestilent, by how much the condition of their calling is of its owne nature most excellent, Degeneratio optimi pessima.

See the perniciousnesse of their unrighteous ruling in two or three passages.

First, when they take temporary things from their people, but make no conscience, take no care to give them spirituall. The blood of those soules which perish under the unconscionable, and cruell negligence of an unfaithfull Pastour, pierceth the heavens with a more horrible crye, then the lowdest thunder, able to pull downe plagues, and dreadfull judgements upon a whole Land, especially, where such bloody sloath is p. 76pleaded for, and not punished. O but will some say, when the Sermon is done: these are great words indeed, swelling phrases, &c. Projicit ampullas & sesqui pedalia verba. No, no, that is not it, it is the true, and piercing sense of these honest words meeting with your galled, and guilty consciences, which makes you rage, and stampe, and rayle. I assure you if we were able to compose words of thunder and lightnings, they would be too weake to awake a great number out of their cursed cruelty of horred blood-shed in this kind.

Secondly, When Ministers like those dawbers with untempered mortar, and pillow-sowers under mens elbowes. Ezech. 13. make the heart of the righteous sad, whom GOD hath not made sad, and strengthen the hands of the wicked, that he should not turne from his wicked way, by promising him life. As it is in the last verse but one of that Chapter.

Thirdly, By tampering with our Articles of Religion, (as sound and orthodoxe, for any thing I know, as any, since the Apostles times, which make our Church as happy at this day, as any under the cope of heaven. If we be so happy as to hold them in that purity, and true sence, as we received them of our predecessours, and as they came streaming downe to us in the blood of our glorious Martyrs) by labouring to put false glosses upon them, & talking of some reconcilement of our Church to the Romish Synagogue, which is as impossible, as to reconcile CHRIST unto Antichrist. Besides the concurrent judgement of p. 77those uncomparable, and renowned Divines in Queene Elizabeths time, our present orthodoxe Divines, and Doctours, apprehend aright and acknowledge the infinite antipathy and utter impossibility, speaking thus; Roma is irreconciliabilis, saith the Bishop of Exceter: Light and darknesse may meete, saith another, in the twilight, but mid-day and mid-night can never possibly come together; and such is Popery, and Protestancy. The truth is, saith Doctour Worship, such is the antipathy betweene a Protestant and a Papist, as there is betweene the two birds in Plutarch, the Siskin, and the Muskin, which will fight eagerly alive, and being dead, if you mixe their blood it will runne apart, and dissociate. They are like the two poles of heaven, saith another, which stand for ever directly, and diametrically opposite.

If any by the way, marvell why I meete with Ministers, let them know,

First, That many of my Breethren are in mine eye, and a worthy part of this great Auditory.

Secondly, That the Civill Magistrate may see, whereas we preach impartiallity to them, we are not partiall towards our owne Tribe. As we desire to deale faithfully with them, so we spare not our owne Coat. And that all the world may know, that we approve no Ministery in this Church, but that which is honest, orthodoxe, and painefull.

Thirdly, Ministers lye directly within the verge of my Text. For we are called Rectours, p. 78Rulers, and our Personages, Rectories.

See Case lib. 3. …ap. 3. pag. 215.Even honest Politicians require righteousnesse in Rulers, for many reasons. 1. Because they are as it were, earthly Gods, and represent the person of GOD himselfe in their places of Authority, and upon their just Tribunals. 2. For the eminency of their honour, which is due not to the man, but to his vertue. 3. For imitation to those who shall succeede them in their places, who will looke backe upon them, as paternes, and presidents, for themselves to follow. 4. For feare of scandall and giving offence, which inferiours will be very apt, and eager to take. 5. For the universall good of those they governe, which is the end of all Authority over others.

This point thus proved by Scriptures, and Reasons, I come to the Use of it, which may be three-fold.

1. For Reprofe. 2. Instruction. 3. Exhortation. The time runnes away so fast, that I can but onelyonly name the two first, because I desire to insist the longer, & enlarge my selfe the more upon the last.

First, Reprofe to all unrighteous Rulers, Ministers, Magistrates, or whatsoever they be. Many now a dayes runne a madding after promotions, and serve themselves, Vijs & modis, into Offices, Benefices, preferments, high roomes, and being most unworthily advanced, they hold in a speciall happinesse to have an hand over men, farre worthyer then themselves. Let them alone, this is their day, a day of domineering, and of their fooles Paradise, and serving themselves p. 79sensually, but assuredly without speedy repentance, turning on the better side, taking GODS Childrens part, There is a day a comming upon them, it is neere, Zeph. 1.14.15Zeph 1:14Zeph 1:15it is neere, it hasteneth greatly, saith the Prophet, when the mighty man shall cry bitterly. That day is a day of wrath, a day of trouble, and distresse, a day of wastnesse, and desolation, a day of darknesse, and gloominesse, a day of clouds, and thicke darkenes; (they are the words of the holy Ghost,) which no earthly glory, no glittering of outward pompe, no shining heapes of gold and silver, not the Prince of all the lights in heaven, nor the whole starry Firmament shall ever be able to enlighten, or refresh; though they swell never so bigge with pride, and disdaine, looke they never so high, should they exalt themselves as the Eagle, and set their nest among the starres, they shall certainely downe with a vengeance, GOD shall suddenly shoote at them with a swift arrow, it is already in the Bow; even a Bow of steele shall send forth an arrow, that shall strike them thorow, shive off their gall, as Iob speaketh, throw them downe into the dust. Their pride, and their power shall be overthrowne in the turning of an hand, then must they lay downe their cold carkases among the stones of the pit, at the rootes of the rocke, and their poore sinfull soules, must presently be presented at that last, and stricktest Tribunall, where never bribe, or bigge looke, gold or greatnesse, beares any sway. O then they will gnash the teeth, and roare, and wish that they had lyen in the dust all the dayes of their life, p. 80and never knowne what preferment had meant, when they shall finde by wofull experience, but too late, that to mighty men there are mighty torments prepared, and that they shall be horribly plagued, proportionably to the pestilent abuse of their high places, and those publicke employments, into which they have corruptly thrust themselves without cleare entrance, and due calling. Then will they tremble, Isa. 51.20. Isa. 33.14.Isa 51:20Isa 33:14take on as wild Bulls in a net, as Isaiah speakes, full of the fury of the LORD, and cry out with those sinners in Zion, Who amongst us shall dwell in everlasting fire? who amongst us shall dwell in everlasting burnings? The day of recompence is now come upon them. They have had their heaven in this world, and therefore they must now have their hell in another. They have domineered for a while upon earth, done what they list, and had what they would, yet now must they downe into a land of darknesse, of horrour, and confusion, whence they shall never rise up againe. OnelyOnly repent, and you may prevent all this; but doe it to day, we little know what sad newes the evening may bring. If thou die in an impenitent estate, thou art damned everlastingly: and in this passage I value all men alike, of what cloath soever his coate be made. He that layes his foundation with fireworke, must looke to be blowne up at last, he that doth not confesse his sinnes, forsake them, enter into the narrow way, lead a new life, stand on CHRISTS side, love the Brother-hood, he can never be saved. I know not how my words be p. 81taken or mistaken, yet sure I am, before any man can deny this to be true, or say any thing against that I have said, he must turne Atheist, and prove Scripture is false, and that there is no GOD, no heaven, no hell, which would be a brainelesse and bootelesse taske of the most desperate, and prodigious incarnate Devill upon earth.

Secondly,2 Vse For Instruction, to teach us, whensoever we have any power to dispose of any place, or preferment, to bestow any office and Benefice, &c. and whensoever we are called to give our voyces in the election of any Magistrate or other man to be publickely employed for the good of the Country any way, let us ever be sure to cast our eye upon the worthiest, and without all feare or favour, or faction, impartially, and resolutely, to pitch upon him, who, as we are perswaded in our consciences is most able, and is best furnished with those properties, which GODs Spirit requires in a Ruler mentioned before. And let friend, kinsman, neighbour, favourite, money, letters, Land-lord, Lord, or any man alive, say what they will; (if the Land-lord, or, Lord, or whosoever take the right way, and stand for the best, sticke to him, and welcome; and blesse GOD for so good a guide.) Let the current of the times runne never so boistrously a contrary course, let the event, and successe, be for thee, or against thee, as GOD would have it, &c. thou shalt have more honour, and comfort, in doing as the holy Ghost directs, and as an honest man should, then if thy voyce were able to purchase for thee, the p. 82riches of both the Indies, or advance thee as high as heaven.

And furthermore consider, if thou shouldst have thy hand in the preferment of any wicked, and unworthy man to a place, whether thou hast not thy hand also in some sort, in all the miseries, and mischiefes which may fall out and follow upon his ill discharge of the place.

Doe you not thinke, (for the purpose) if a Patrone should preferre corruptly to a living, an idle, dissolute Minister, a selfe-preacher, temporizer, enemy to GODs people, &c. that he should not in some measure be accessary to the blood of all those soules, which should perish by the default, and under the cruell hand of such a negligent unconscionable fellow?

Vse 3.Thirdly, For Exhortation to all Rulers, and whosoever take into their hand the raines of Government over others in any kind, that they would be righteous; that they would first, furnish themselves, with Imputed, 2. Morall. 3. Religious righteousnesse, with those seven-fold fore-mentioned endowements in a good Magistrate. That they may behave themselves, as GOD would have them, which that they may comfortably, and conscionably doe, let them take good counsell, and amongst many other directions, doe, as I now advise: Let them 1. Get IESUS CHRIST, 2. Enter into their places purely in GODs name. 3. Be illightned, directed, and quickned to a thorow, and constant discharge of them, principally by the divine light, and p. 83heavenly motions of GODs holy truth. 4. Keepe ever a cleare conscience, both in respect of their personall walking, and right managing all the particulars of their publicke charge. 5. Have an eye still upon that last, and dreadfull Tribunall, at which they must shortly give a strict account for all things done in the flesh.

But here before I enter upon the particulars, give me leave to prevent an exception, remove a scruple, which may perhaps arise already in some mens hearts, and so dull their attention, and blunt the impression of the ensuing points. What? may some say, here is nothing but IESUS CHRIST, pure preferment, holy truth, divine light, I know not how many kindes of righteousnesse, cleare conscience, sad fore-thoughts of the last day, &c. All (for any thing I see) tending wholly to Puritanisme; I thinke he would have us all so **A derivative from foreign from whence comes foreign n my foreign extitis rēdred foreign the septuagints. Ioh. 4.17.John 4:17righteous, that we should turne Puritans, &c.

Before I speake to the point, let me tell you, that I am right glad, that I have now in mine eye, such an honourable, noble, judicious, and understanding Auditory, who I know will doe me right, were there now before me a number of drunkards, whore-masters, deboist swaggerers, scorners of Religion, sensuall Epicures, Stigmaticall scurrill jesters; O how would they take on, stampe, and play the Bedlams! how they would rage, raile, and cavill: though by the mercy of GOD, they should be no more able to overthrow by any sound reason what I say, then to remove the mightiest rock, when they are reeling drunke, p. 84either with wine or malice. Now upon this occasion let me acquaint you with the truth, about this unhappy imputation, ordinarily laid by Protestants at large upon the power of godlinesse. Now a dayes,See Nazian, pag. 552. and 308. every boisterous Nimrod, impure drunkard, and selfe-guilty wretch, is ready with great rage to fly in the face of every professour, with the imputation of puritanisme; if he doth but looke towards Religion, labour to keepe a good conscience in all things, he is presently a Puritane, and through this name, many times by a malicious equivocation, they strike at the very heart of grace,As M. G. well said See Boys. post pag. 579. and power of godlinesse, at GODs best Servants, and the Kings best subjects. For there is none of them all, but in their sence, with all their hearts, they would be the stricktest Puritanes in a Country upon their beds of death; I meane, that their consciences should be enlightned, and they not sealed up with the spirit of slumber, like drunken Naball, for a day of vengeance. But let none here out of humour, malice, faction, or mistake, straine, and wrest, for I meane not,

First, the naturall Puritan intimated. Prov. 30. 12. There is a generation, &c. You shall finde many of these, especially among the common and ignorant people; charge them with sinne in generall, and they will confesse, and yeeld: but descend to particulars, and you can fasten nothing upon them, they are true Iusticiaries; presse one of these with the first Commandement, and how he stands in his carriage towards it, oh he is infinitely p. 85free, he never served any GOD, but one, &c. with the second, Images, I never worshipped any Images in my life, I defie them, &c. They are excellently layd out in their colours, and to the life, by that reverend man of GOD,pag. 343, &c. Master Dent in his Plaine mans Path-way to heaven.

They are a kind of people who yet lye in the darknesse of their naturall ignorance, and dung of their owne corruption, and yet with their owne testimony, confirme themselves in a great opinion of their owne integrity.

Secondly, I meane not the morall Puritane, who thinkes himselfe as safe for salvation by the power of civill honesty, as if he were already a Saint in heaven; whereas it is cleare. Heb. 12.14. without addition of holinesse to civill honesty, and conscionable dealing with our Brethren, none shall ever see the LORD.

Thirdly, I meane not the superstitious Puritane, who out of a furious selfe-love to his owne will-worship, and sencelesse doting upon old Popish customes, thinkes himselfe to be the onelyonly holy devoid man, and all forward professours prophane. You shall heare a knot of such fellowes speake. Esa. 65.5. Come not neere to me, for I am holyer then thou.

Fourthly, I meane not the Pharisaicall Puritane, characterized to the life, Luke 18.11, 12. Who being passingly proud of the godly flourish of out-side Christianity, thinkes himselfe to be in the onelyonly true spirituall temper, and whatsoever is short of him, to be prophanenesse, and p. 86whatsoever to be above him to be precisenesse.

Now these kinds are true Puritanes indeed: for they thinke themselves to be the onelyonly men, and all others hypocrites; whereas poore soules, they were yet never acquainted with the great mystery of grace, but are meere strangers to that glorious worke of conversion, pangs of the new birth, wrastling with inward corruptions, breaking their hearts, and powring out their soules every day before GOD in secret, open heartednesse, and bountifull doles to distressed Christians, and the poore members of CHRIST, selfe denyall, heavenly mindednesse, walking with GOD, &c.

Fiftly, I meane not the true Catharists, pestilent heretikes about the yeare of our LORD 253.

See Hos…cent. 3. lib. 3. cap 8. pag. 163. &c. See Epiphapa. pag. 222. See Euseb. Hist. Eccles lib. 6. cap. 42. pag 79. See Hos. Cent. 4. lib. 2. ca. 25. pag. 173. &c. See Hos. Cent. 4. ibid. pag. 17.They were also called Novatians, of Novatus their Authour, but Cathari, from their opinions, and profession, who wickedly denyed to the relapsed, reception into the Church upon repentance, &c. and called themselves pure.

Sixtly, I meane not the African Donatists, about the yeare of our LORD 331. who were also called, Circumcelliones, Circuitores, Paermeniani, Montanistae, Montenses.

Seventhly, Not the furious Anabaptists, of our times, who are as like the ancient Donatists, as if they had spit them out of their mouth.

Eightly, Not the giddy Separist.

Ninthly, Nor the unwarrantable Opinionist, quâ talis, as ungroundedly disopinionated; I speake thus, because I am perswaded, good men p. 87may differ in things indifferent without prejudice of salvation, or just cause of breach of charity, or Disunion of affections. If I see the power of grace soundly appeare in a mans whole carriage and a constant partaking with GOD, good causes, and good men, he shall for my part, be ever right deare unto my heart, though he differ from me in some indifferent things.

By Puritanes,foreign. then I meane onelyonly such, as IESVS CHRIST his owne mouth stileth so, Iohn 13.10. and 15.3. The same word is used here, but in a more blessed sence, that Eusebius hath to describe equivocally, the cursed Sect of the Novatians. You are all pure, or cleane, saith CHRIST, by the word which I have spoken unto you; I meane then onelyonly CHRIST foreign, whom the powerfull worke of the Word hath regenerated, and possessed with purity of heart,foreign, &c. holinesse of affections, and unspottednesse of life, to whom he promiseth blessednesse, Matth. 5.8. Blessed are the pure in heart: And to whom alone his beloved Apostle promiseth the blessed vision of GOD in glory, 1 Iohn 3.3.

Now that the name of Puritanes (which is, as you may conceive by that which hath beene said, a very equivocall terme) is put upon such as these in contempt,See Disc. of True Happines, pag. 193. and reproach; is more then manifest by a thousand experiences, and by the testimony of a great Doctour at Saint Pauls Crosse. And yet I date say, the greatest opposites to these derided wayes of purity, if he dye not like drunken Nabal, would upon his bed of death, give ten p. 88thousand worlds,And I prove it out of Bish. foreign. in Abrahams Tryall, pag. 72. to have lived as one of them. And through the name of Puritane, by a malicious equivocation, they strike at the very heart of grace, and the power of godlinesse.

Puritanos, Puritanos, inclamant vociserätur, at per puritanorum latera orthodoxam vu…nerant veritatem.Secondly, I adde, thorow the sides of this Nickname, they have laboured to wound, and lay wast the truth of our blessed Religion, as pure as any since the Apostles time, &c. Heare what I heard Doctor Abbots Professour there complaine of, at Oxford Act.

What Doctor Hackwell saith of Carrier. Thus those whom we call Papists, he calls temperate Protestants, and those whom we call Protestants, he calls State Puritanes, Epist. Dedicator.

He concludes it by good consequent, that by Carriers assertion,Harlwell against Carrier. pag. 104. our greatest Bishops, our wisest Counsellours, our gravest Iudges, and our Soveraigne himselfe, must be accounted the great masters of Schismes.

And now I come to tender my counsell to men in Authority, and all those who are, or may be hereafter put into any place, preferment, or publicke employment over their brethren, that they may governe righteously, and make the people rejoyce.

In the first place, let them be sure to get possession of IESUS CHRIST, and assurance upon good ground, that the all-sufficient GOD is their owne. Else say, or doe what ye will, men will be ambitious, covetous, sensuall, they will hunt after preferments, profits, honours, precedency, or whatsoever will adde to their outward happinesse. p. 89But plant once the eye of faith in the face of the soule, which will utterly darken with its heavenly brightnesse, the eyes of sence, and carnall reason, as the presence of the Sunne obscures the starres, and then, and then alone, and never before, we shall be able to looke upon the world, set out in the gandiest manner, with all her baites, and bables of riches, honours, favours, greatnesse, pleasures, &c. as upon an unsavoury rotten carrion. For all true Converts desire, and endeavour, and have in some good measure the world crucified to them, as they are to the world, IESVS CHRIST embraced in the armes of their faith, so fills, and satisfies the soule, that so they may please him, they are at a point for any worldly preferment, except it comes fairely by good meanes, and his allowance.

Here then it will be very seasonable to give some light for tryall, whether you have IESUS CHRIST already or no, if not how to get him: for both which purposes, know that, that blessed LORD of life, is brought into the soule by such saving workes of the Spirit, such degrees, and acts as those, described in my booke of Comforting afflicted consciences.

Secondly, Let them enter into their Offices, Benefices, preferments, high roomes, in GODs name, I meane not by money, or any wicked meanes; not by Symony, bribery, flattery, temporising; not by any trickes, over-reaching, undermining, supplanting competitours, imployment in any vile service; not by any basenesse or p. 90iniquity at all, no, not so much as by ambitious seeking.

Neither am I now upon a precise point, except the prodigious iniquity of the times in this kinde represent it so, thorow the false glasse of commonnesse and custome, to the covetous and carnall eye; be but honest Heathens, but ingenious Turkes, and that is not much I require of those who professe Christianity, and you will be on my side … witnesse,

See Peter Mar. Common places, pag. 2…7. Iust intan. Iust. and Pacius Annot at p. 4…3.That famous Iulian-law De ambitu, amongst the ancient Romanes, whereby it was enacted, that if any man should attaine honour, or magistracy by money, he should both be punished with a great pecuniary mulct, and also made infamous.

That right noble carriage of mighty Tamerlane, a Scythian, and commander of the Tarrars, who is reported in the Turkish Story, never to have bestowed his preferments upon such as ambitiously sought them, (as deeming them in so doing, unworthy thereof,) but upon such as whose modesty or desert, he thought worthy of those his great favours.

We are come unto a strange passe, that it should be holden a Puritanicall point, to condemne all corrupt comming into places of preferment, and publicke charge, sith even politicke Pagans, and barbarous Nations, out of light of reason, and ordinary notions of nature, did abhorre it. And no marvell, for besides motives of piety, and the feare of GOD, which they wanted, even grounds p. 91of policy, give us to understand, that this base, and accursed course, was able to become the bane, and breake-necke of the strongest States upon earth in short time. I leave it to your wisdomes to weigh well in your owne bosomes, what strange degenerations from worth, and honour; what fearefull Apostasie from orthodoxenesse, and zeale, it may bring upon a Commonweale in few yeares.

If the world once take notice,Reason 1. that money doth the deed; men to make way for preferment, will seeke more to get money then merit.

Those who should rise into high roomes in the Common-wealth, will labour rather to furnish themselves with heavy purses, then noble parts. Ministers will study more to become pragmaticall Traders about Benefices, and other Ecclesiasticall promotions, then compleat Divines, and powerfull Preachers; and having learned the Trade, they would heape living upon living, cry downe preaching, plunge into the world, and secular employments, gather a hoard, hoping thereby at length, to be hoisted into some higher place, &c. which you know were a very horrible thing, would marre all, and undoe us quite.

Againe,Reason 2. it is a common saying in this case: what we buy by grosse, we must sell by retaile. He that buyeth, saith Mornay,, is shrowdly provoked, nay is after a sort openly dispensed withall, to sell againe. And what wofull worke and intollerable misery, that brings upon a people, you may easily guesse.

p. 92These two Reasons I have insinuated unto me, in the French Story, where the Authour gives this excellent eulogy of Lewis the ninth.Pag. 153.

The Realme was corrupted with the unjustice, and extortion of former raignes, by the sale of Offices: being most certaine that what we buy in grosse, we must sell by retaile. He did therefore expresly prohibit these sales, & supplyed such places as were void, according to the merit of persons, after due examination; to draw good men, and of understanding, to apply themselves to study; otherwise they would have beene shrowdly tempted, rather to have stored themselves with money then merite, with gold then goodnesse. Wise, and gracious then, is the counsell, which the fore-named noble and learned * pag. 135.Mornay gave unto another French King, in his Meditation upon Psalme, 101.

The Princes eye, saith he, and care should be upon the best sort of people, to set them in offices, and bestow charges upon them. He should take this course. Those that shall affect such places, he should alwayes suspect them, their persons, and practises; for certaine it is, that he that very earnestly aimeth at an office, or living, hath laid his plot already; and without doubt, he desireth it for the profit, and not for the charge.

Sermon 5. before King Edwad the 6.Heare also what old reverend Latimer said to this purpose, in Edward the sixts time, and the Saint.

GOD defend, saith he, that ever any such enormity (take notice, he takes it for an enormous sin,) p. 93should be in England, that civill offices should be bought, and sold, whereas men should have them given for their worthinesse. And a little after, the holy Scripture qualifieth the Officers, and sheweth what manner of men they should be, men of courage, wise, fearing GOD, &c. Oh, if Latimer had lived in our times! I am sure, if he had, he would have beene a great honour, and ornament to our Church.

Nay,Anno 12. R. 2. cap. 2. heare your owne Law, and Fer legem quam ipse tuleris. The title is, None shall obtaine offices by suite, or for reward, but upon desert. The Chancelour, Treasurer, or Keeper of the privy Seale, Steward of the Kings house, the Kings Chamberlane, Clarke of the Roles, the Iustices of the one Bench, and of the other, Barons. of the Exchequer, and all other that shall be called to ordaine, name, or make Iustices of Peace, &c. nor other officer or Minister of the King, shall be straightly sworne, for any gift, nor brocage, savour nor affection; nor that any which pursueth by himselfe, or by other privily, or openly, to be in any manner of office, shall be put in the same office, or any other; but that they make all such officers, and Ministers of the best, and lawfullest men, and most sufficient to their judgement and knowledge.

Now blessed be GOD for this blessed law, holding such a comfortable conformity to GODS holy Word; complying so exactly, with the grave counsels of all truely learned, and godly Divines, the auncient uprightnesse of morall Puritanes, p. 94reason, honesty, common sence, rules of naturall equity, and necessity of holding up States, Kingdomes, and humane society, for the contrary overthrowes them all, and crossing directly the mighty torrent of the times corruptions.

You see here, as in the former passages, not onelyonly the viler, and baser, and more grosse wayes, of getting into places of preferment, and rising, as by gifts, brocage, affection, favour, &c. are forbidden, and condemned, but even ambitious seeking also.

For howsoever it may seeme a strange paradoxe, compared with the strong corruptions of the times, yet notwithstanding it is a true principle in godly policy; that he which ambitiously seekes a place, even in so doing, makes himselfe most unworthy of it.

An excellent Interpretour of Ioshuah, intimating that GODS extraordinary earnestnesse, and iteration of encouragements to Ioshuah, implyed his lothnesse, and backwardnesse, to be advanced into Moses roome, though he was a man of invincible spirit, and incomparable wisdome, lets fall upon consideration thereof this conclusion;Qui Magistratum ambiunt eorum unt indignissimi. That none are lesse worthy of advancement, then those who hunt most eagerly after it; that those who ambitiously seeke an office, or honour, doe ipso facto, by that very Act discover their extreme unworthinesse, and that of all other men, they deserve it not. Nay, the very light of sounder reason led Tamerlane to a right conceit herein as I told you before. And Mornay tells Henry the p. 95fourth of France, that such have laid their …t already, and most certainely seeke the place, fo… their owne profit, not for the publicke good. Excellently then doth our Law, exclude such fellowes, not onelyonly from that office, they so greedily gape after, but also from all other. It is great pitty, so goodly a body should want a soule.

And it must needs be so, by that observation from men of best conscience, greatest worth, and deepest understanding, and noblest parts, if truly sanctified unto them are most unambitious, loth to rise, and fearefull ever to enter upon, and undertake any publike charge. A modest under-valuing of themselves, an ordinary attendant upon true worth, sensiblenes of the burthen, doubtfulnes of a thorow discharge of the place, fearefulnesse of being ensnared, and overcome by temptations, a right apprehension and fore-conceit of the great account, &c. easily take them off from too much forwardnesse, coole their courage for over eager pursuit, and quite extinguish all ambitious heate; nay, many times thereupon, they draw backe, and retire. A rare thing in this age, but former times afford many examples.

It is reported of father Austin, a man of more incomparable learning then thousands that thinke themselves worthy of a Bishopricke, that he would runne from those Cities which wanted Bishops, least they should lay hold upon him.

Nazianzen having all the voyces heaped upon him, stoutly refused the advancement, and at the length, saith the story, very hardly after many intreaties, p. 96and perswasions of the Emperour yeeled.

Great Basil was hald into the Bishoprike with much adoe: **See the Argument before Chrysost. De incerdot…o.Chrisostome hid himselfe, and desired to be excused. And this their practise is answerable to the principle intimated before; That men of honesty, and sufficiency are more sensible of the burthen, carefull of the charge, and apprehensive of the account, then affected with the honour, or in love with standing in a slippery place.

These Fathers that feared these great charges, were resolved to preach every day, twice a day sometime thrice a day; and they did take to heart aforehand that account, they must give for the soules commited to their charge: the terrour of that commination, saith Chrisostome, Heb. 13.17. For they watch over your soules, as they that must give account, makes me quake and tremble. From such grounds as these, men of innocency, and true worth, especially enjoying the comforts of a good conscience, and communion with IESUS CHRIST, are well enough content to continue in a private estate, and would not willingly stirre, except by a direct and comfortable calling, GOD would have them to doe him service, in a more publicke employment, and higher place; and they ordinarily undertake them with much feare, selfe-distrust, and extraordinary prayer. Full little doe you know, who in the meanetime stop the cries of your guilty consciences with gold, good-fellowship or great place, what p. 97the pleasures of an appeased conscience are; had you ever truly tasted their sweetnesse, and soundly smarted with the anguish of a troubled one in conversion, I dare say you would not by your good wills wound it for a Kingdome, for a world. A good conscience (saith one well) is of the same mind with the trees in Iothams Parable Iudges 9. It will not with the Olive loose its fatnesse, nor with the Fig-tree loose his sweetnesse, nor with the Vine, its wine of chearefulnesse, to have the fattest, and sweetest preferments, and pleasures of the world: no though it were to raigne and domineere over all the trees in the forrests. OnelyOnly the Bramble as you know, the most base, and contemptible, a dry saplesse kexe and weed, will needs up into a high roome. Weake, and worthlesse men, ordinarily are the onelyonly men, old excellent, as they say, most active, and pragmaticall to serue themselves by bribes, and base tricks into benefices, Offices, and other undeserved places of preferment. For they want honest wit to conceive & fore-see the waight of the charge, and conscience to discharge it faithfully, their onelyonly aime, and aspiration out of an ambitious itching humour, is to advance their owne particular private ends, & although they be many times as empty of all true worth, as the vainest Idoll, yet they desire to sit aloft, and be adored above others. Though they may take some directions, and motives from the grounds of reason, and light of naturall conscience, to deale honestly and ingeniously in their places, yet for a thorow universall, p. 98unshaken stoutnesse and integrity in the discharge of them; let them principally be enlightned, guided, quickned, by the supernaturall principles of divine truth, and dictates of a conscience sprinkled with the blood of CHRIST, and sanctified by speciall grace.

The ordinary temptations to which the profession of Lawyers is sometime subject, are such as these.

Iust as advocatus injustus ciuisas nullo mo lo suscipit. Greg. Hom. 8. in Ezechi.First, Patronage of bad causes, which they know out of their Legall skill, and in their owne consciences are rotten at the roote, and will prove naught at the last. 2. Pleading against the right. 3. Mercenary silence. 4. Wire-drawing their Clients suites for their owne advantage, using causes, as unconscionable Surgeons doe sore legs, hold them long in hand, not for the difficulty, but for the gaine of the cure. 5. Taking unreasonable fees. 6. Tampering about their Law buisinesse upon the LORDS day. 7. Receiving the fee, and not speaking in the Clients cause. The last of which, I could never yet beleeve of any: because in my conceit, for any thing I know, he might as well take their swiftest horse, and keenest sword, and lye by the high-wayes for a rich usurer, or wealthy clothier: what? to sell so much as in them lyes, to a poore man the ruine of his lively-hood, for his owne peece of gold! where is the valuable consideration so much talked of? nay unvaluable is the wrong, whereas if they had not trusted in him, he might perhaps have prevented the mischiefe.

p. 99But for my purpose to instance in two of them, pleading for a bad, and against a good cause, are both upon the matter, and in plaine English, lying against the truth.

Now if any palliate and pretend, that an officious lye, especially accompanied with so much gaine, is no such great matter. Let them looke then upon the light of sounder reason, which inforced the very heathen Philosopher Aristotle, to affirme that a lye is foreign, evill per se, in it owne nature, and therefore no consideration, circumstance, or Religion can possibly legitimate it; but it is still a base and loathsome vice. But principally let them cast their eye upon GODs blessed Booke, and tremble and be for ever frighted from all false dealing in this kind, by such places as these. Isa. 5.20. Woe unto them that call evill good, and good evill, &c. Rev. 21.8. All Lyers shall have their part in the Lake which burneth with fire and brimstone, which is the second death.

Iudges may be accessary to blood-shed two wayes, especially if they doe it knowingly, and swayed away by by-respects. 1. By condemning the innocent, which is cleare, and 2. By letting the guilty escape, which appeares by GODs owne words, 1 Kings 20.42. Because thou hast saved him whom I appointed to dye, thy life shall be for his life, &c. And by that Advocates speech to a Iudge in Germany, aggravating the fault of a murtherer, that had killed sixe men, No my Lord, saith he, he hath killed but one, you are p. 100guilty of the blood of the other five, because you let him escape upon the first murther. Now in this case let them take a curbe, and restraint from consideration, that the very heathens, to shadow out their torment, did faine hellish furies to follow such hainous offenders with burning firebrands, &c. But especially let the Booke of GOD beate them off, from any tainture that way. Amongst many others, that place, Numb. 35.33. is able to pierce an heart of adamant, where the Spirit of GOD tell us, that besides personall guilt, blood involves, even the whole Kingdome in the staine and mischiefe: for blood, saith he, defileth the Land, and the Land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. I intend nothing in these last passages, to the prejudice, or offence of any. For my part I honour the reuerent Iudges, and worthy Lawyers of this Land, at this day, as one of the noblest limbes of the State. And I cannot but looke upon the Lords my Iudges, with more then ordinary respect, for Iustice Nicols sake, my worthy Patron, that reverend and renowned Iudge, whom I honour in the dust. And yet for all this, I must tell you the truth, deale plainely I must and will, from this place, in this place, though I should dye in it.

Me thinkes the very providence of reasonable men should move you that are Magistrates, in this and other corporations, to relieve your poore with the forfeitures of oathes, and Ale-houses: But when you have besides GODs blessed Law, p. 101so mighty against drun…ards, blasphemers. And that King Charles also hath so graciously confirmed those blesed Acts provided in that case, to sharpen the sword, and strengthen the arme of Authority for that purpose, you ought to be extraordinarily vigilant, active, and conscionable in the execution of them, otherwise assure your selves, you rob GOD of his honour, the King of his service, and the poore of their almes, and your selves of good consciences. And this fourefold cord without repentance, and quickning, is able to bind the curse of GOD fearefully to the consciences of t…ose which should be faulty this way. I charge none in this point, but onelyonly them, whose consciences if they will give them leave to speake out, ma… justly accuse; if any of your hearts should condemne you, GOD is greater then your hearts, and will pay you home: be not deceived, nor flatte your selves with any ungrounded selfe conceit. It is a principle, even in morall policy, that an ill executour of the Lawes is worse in a State, then a great breaker of them. Not to punish an offence,Calvina. lib 2. pag. 249. being under your charge, and in your power, is …o commit it.

We that are Ministers, and called Rectours, are bound, and may b… stirred up by the grounds of common equity to feed the flocke, if we take the fleece; to give spirituall things, where we have temporall.

But that dreadful charge of Paul to Timothy, 1 Tim. 4.1. is able to trouble, and affright ever a Chrysostome, a Calvin, who preached every day, p. 102and such others illustrious lights, and earthly Angels, for powerfull, and plentifull preaching; what terrour and trembling then should it put into the hearts, (if they be not turned into rocks,) of silken, seldome, negligent, and no-Preachers? I charge thee before GOD, saith Paul, and the LORD IESUS CHRIST, who shall judge the quicke and the dead, at his appearing, and his Kingdome. Preach the Word, be instant in season, out of season, reprove, rebuke, exhort, with all long suffering, and Doctrine. When I seriously ponder the everall effectuall enforcements of this terrible obtestation, me thinkes Ministers should doe nothing but study, preach, and pray.

FINIS.

End of the text · Robert Bolton, Two Sermons Preached at Northampton (1635)