THe firſt and great Reaſon of Hu­mane Laws and Dominion, is a Previſion that all men will not be a Law unto themſelves, ſo as to do their Duty for love or fear of God; and therefore though there be Judgments to come in the next Life, denounced againſt all Crimes committed in this, yet did God in the very Infancy of the World make an Edict for Magiſtracy: ſo that the Civil Power doth derive its Pedigree from Heaven, and is a part of the Government over Mankind, in which God uſeth the Miniſtry of Angels, and the ſervice of Men; and it hath accordingly in all Ages been found abſolutely neceſſary for the preſervation of Community, Peace and Piety, not to leave perſons to terrours at ſuch a diſtance as are thoſe of Chriſts ſecond coming to judge the World in Righteouſneſs, but to put2 the Sword of Vengeance into one Mans hand here on Earth for the benefit of all; becauſe if Men ſhould be let looſe to their licentious freedom, wickedneſs would increaſe among them even to cruelty; nor would Good Men have any better ſecurity than Lambs in a Foreſt of many Wolves, if there were not ſome preſent restraints for ſuch exorbitant Offenders, whom the determents of the Life to come could not over-rule into ſub­jection, that they might at leaſt obey for wrath, if not for Conſcience ſake.

We are like Children in their Minority, not fit to be truſted to our own conduct, but to be ſecured at the publick charge of our Superiours, to whom next under God and his good Angels we are moſt beholding for our ſafety. Our Breath of our Noſtrils is not more neceſſary for our being, than our Princes Sovereignty is to our well-being; for were he not armed with Authority to over-power Evil doers, the Purſe-proud-man would oppreſs the Poor, the Crafty circumvent the Simple, the weaker party be continually expoſed to the ſpoil and rapine of the ſtronger, and we proſtituted to the exorbitant Luſt of every tur­bulent and domineering Spirit who could pre­vail to lord it over us.

From hence we may eaſily conclude, That3 thoſe days muſt needs be evil, wherein the Civil Government is Unhinged, when the ancient and unqueſtionable Sovereignty over any Peo­ple is cut off; of which ſad ſpectacle your Eyes and mine have been deploring Witneſſes. For what Iſaias foretold, was fulfilled in theſe days, The People were oppreſſed every one by another,Iſai. 3. 5. and every one by his Neighbour; the Child did behave himſelf proudly againſt the Ancient, and the Baſe againſt the Honourable: When there was No King in Iſrael, every one was more than a King to himſelf, which is the greateſt Judg­ment that can befal a Rebellious People in this World. For better any one a King, than every one a King; and yet every one is more than a King, if he may do without controul what is right in his own Eyes; and therefore we are the moſt In­grateful Wretches in the World, and fit to be condemned to ſuch repeated Confuſions, if we do not bleſs God, both with our Lips and in our Lives, for the Re-establiſhment of that Regal Au­thority, to which we ſo evidently owe the pre­ſervation of our Order, our Peace, and our Reli­gion; and indeed of every other good thing which is and ought to be dear unto us.

Moſes was the firſt King in Iſrael, and when he abſented himſelf from the People but for4 forty days, they Calv'd themſelves a Molten Image, and became ſuch Beaſtly Idolaters as to fall down and worſhip it. Their new faſhion in Religion, which they took up in his abſence, (as ridiculous as it was) was quickly followed by the Crowd; and their God of Gold (though but a Calf indeed) did not long want Worſhippers.

His next immediate Succeſſor was Joſhua, and as ſoon as he was dead, Micha and his old doat­ing Mother made them both Gods and Prieſts; and from what occaſion theſe abominable Diſorders ſprang, my Text tells you, the true reaſon was, There was no King in Iſrael, none to prohibite or puniſh ſuch Prophanations; and ſo bleſs God or blaſpheme him, be of any or no Religion, come to Church or ſtay at home; follow any Seducer, though never ſo dangerous; embrace any Here­ſie, though never ſo damnable; or eſpouſe any Faction, though never ſo deſperate and ſeditious; turn Idolaters, or commit Sacriledge; every Man may do what he liſts, when there is no Publick Magiſtrate to call him to an account for it.

Thrice more we read in holy Scripture this Burden of the ſame Lamentation repeated, that There was no King in Iſrael; and this upon no leſs occaſions than Idolatry and abominable Lusts, and with no leſs pernicious conſequences and effects than Diſorder and Diſſolution.

1. When there was no King in Iſrael, who is〈…〉〈 in non-Latin alphabet 〉, the living Image of God, the Tribe of Dan will have a dead Idol, they break into Micha's Houſe, rob him of his Prieſt and and conſecrated things; and if you inquire how ſuch Sacriledge, Idolatry, Felony and Burg­lary could eſcape their deſerved puniſhment? 'Tis fully anſwered, that there was no King inJudg. 18. 1 Iſrael, no Heir of Reſtraint, (for ſo the King is called Verſ. 7. of that Chapter) becauſe He by his Inheritance is obliged to curb and reſtrain all headſtrong Impieties, and to caſt up Boun­daries againſt ſuch overflowing Iniquities.

2. At another time we read of an horrible Rape committed, a Woman violently and ſhamefully abuſed by the extravagant Luſt of barbarous Ruffians, and the Spirit of God ren­ders this alſo for the reaſon of that violent Ʋn­cleanneſs of Gibeah, That there was no King in Iſrael.

3. Laſtly, The Men of Benjamin became the bold Champions of Gibeah's Lewdneſs; and being fleſh'd with the double ſucceſs of their evil cauſe, they perſiſted in their Villany, till all but ſix hundred were deſtroyed. Theſe ſurpri­zed the Virgins dancing at Shiloth, raviſh'd them away by violence from their Parents, and en­forced6 them to Marriage; of which Rape and Riot the reaſon rendred is the ſame as it was of the former, In thoſe days there was no King inJudg. 21. 23, 25. Iſrael.

So that my Text, you ſee, is no ſingle in­ſtance, no particular, ſtrange, caſual, or acci­dental Emergence; but as it was in the beginning, ſo it hath been ever ſince, and will be undoubt­edly to the Worlds end; Where there is no KingGen. 36. 3. Deut. 33. 5 (that is, no ordinary Judge or Governour, as the word is elſewhere taken) every one will do that which is right in his own eyes.

My Text is made up of Confuſion, Anarchy, and the ſad Effects of it divide it and the World; nor can you expect any perfect Method in the proſecution of ſuch Diſorders, wherein we are concerned to take notice of theſe three Parti­culars:

• I. The Tragical Antecedent, wherein the great cauſe of Iſraels Miſeries, and from what remarkably fatal time they bore date, is recorded; In thoſe days there was no King in Iſrael.
• II. The Terrible Conſequent, or Iſraels diſmal condition without their King; Every one did that which was right in their own Eyes.
• 7
• III. The Infallible Connexion between that Cauſe and this Effect; the one is ſo in­tail'd upon the other, that there is but an intermediate Comma, hardly a breathing ſpace, between the loſs of a King and Li­centiouſneſs:

Which makes the words by a clear Epiphonema to declare the great Benefit of a Legitimate King in Iſrael, the Neceſſity of Laws, and the Happi­neſs of thoſe People, who live under ſuch a Government as takes an impartial care of their execution, which will bring the Text home from the Jews to the Gentiles, from thoſe in Iſrael to us in England.

Now the worſt beginning that any Men li­ving ever made, was, when we of this Nation began to be a weary of our Late Martyr'd So­vereign, that being the fatal time from whence we may experimentally derive the Original Cauſe of all ours, as the Holy Spirit hath here done of Iſraels Miſeries; which I therefore term,

1. The Tragical Antecedent: In thoſe days there was no King in Iſrael. After Sampſon's death, there was an Inter-regnum, not under Othoniel, but between Sampſon's and Eli's Go­vernment, (to which Druſius and Tremellius8 think this inſtance relates.) Others ſay there was no Supream and continual ordinary Magi­ſtrate over the whole body of the People; for the Judges were extraordinary, raiſed at Gods pleaſure over a part of the People, and without abſolute Authority; and therefore the PeopleJudg. 2. 17 would not hearken unto them, becauſe their Power was only of Direction, not of Domini­on; they could counſel, but not correct them: There were at that time many Task-maſters over Iſrael, but no King in it.

Now the King is of as publick and univerſal Influence in his Dominions, as is the Sun in the Firmament, He being the Publick Ballancer of each Private Intereſt, with which he is in­truſted as the proper Guardian of Equity and Juſtice, Cuſtos utriuſque Tabulae, to whoſe Sa­cred Cuſtody God hath committed the Two Tables of the Law, and intruſted Him to ſee that we live ſoberly among our ſelves, religi­ouſly towards God, and righteouſly towards our Neighbours.

He is the principal Pillar upon which the Streſs of his Kingdom lies; and as the King doth not live Sibi, ſed Populo, ſo neither doth9 He die to his own, but to their diſadvantage; and though ten thouſand others might ſteal out of the World and no body mind or miſs them, yet the Loſs of Him will be as ſoon felt, as the plucking up of a ſubſtantial Stake out of a rot­ten Hedge, or the removal of a Buttreſs from a declining Wall. And when this Tutelar Angel of a Kingdom is recall'd, 'tis time for the Inhabi­tants to tremble, for fear of the Deſtroying An­gel's coming among them. A King will be ſuddenly and ſoundly miſs'd, not only in Edom but in Iſrael, which will quickly turn to a Babel without him, in as much as that very Law by which we hold our Lives and Liberties will be but a Dead Letter, unleſs it have his Authority to actuate and enliven it. For let the Rule be never ſo ſtrait and perfect, it meaſureth nothing out of his Hand who hath skill to uſe it; and when the Law hath defined what is Right or Wrong, there will want a Judge to ſentence for the Plaintiff or Defendant; and let the Directive Power of the Law be never ſo good, it muſt of neceſſity fall to the ground, if there be not a co-active to aſſiſt it.

Libertas Libertate Perit, to live as we pleaſe would be the ready way to loſe our Liberty, and undo our ſelves. Tyranny it ſelf were in­finitely11 more tolerable than ſuch an unbridled Liberty. For that like a Tempeſt might throw down here and there a fruitful Tree, but this like a Deluge would ſweep away all before it: and Confuſion hath ever been found ſo much worſe than the hardeſt Subjection, and even the moſt corrupt Government ſo much better than a Civil War, that it was over-ruled in Nerva's time by Fronto the Conſul, Melius est ſub hisCardan. Encom. Neron. c. 5 eſſe, ſub quibus nihil licet, quam ſub quibus om­nia: That it is better to live under the ſevereſt Prince, where every Suſpicion is made a Crime, and every Crime Capital, than to have none at all but a lawleſs Anarchy. And therefore the want of a King of which Iſrael ſo much complains, is a complicated Miſchief, involving many thouſand Evils in it, and ſuch as are not to be calculated by any ſingle perſon, but we muſt all lay our heads together to ſum them up; which that we may the better do, I proceed to examine that particular account, which the ſecond part of my Text gives of them, viz.

II. The Terrible Conſequent, or Iſraels miſe­rable condition without their King, in as much as every one did that which was right in his own Eyes. Every Man whoſe ſhort-ſighted Soul can ſee no farther than his Eye, ought not to10 be empanneld to give in a Verdict of Right, of which to expect a true Judgment from him, were to exact an account beyond the Sphere of his notice. For admit, that ſome of Nature's Courſer Wares may lie upon the Bulk, expos'd to the tranſient view of every Vulgar Eye; yet theſe her Choicer Jewels of Right and Equity are lock'd up in her private Cabinet, for their ſight who can purchaſe them at their due rates of Sweat and Oyl. If therefore any Mans Eye be the competent Judge of Right, yet without peradventure not every Mans; certainly not thoſe of the Croud, who proſtrate their Aſſent to every ſhallow Appearance, and defile their Judgments with each bold Conjecture that flatters them. And indeed if every private Man had Wit and Honeſty ſufficient to govern him­ſelf and his own Actions, there would be no need of Publick Laws to direct, and Magi­ſtrates to guide them: But alas! moſt Mens Minds are too much out of order to have ſuch a Truſt repoſed in them, as being acted by fond and abſurd Principles, and ſo horribly impos'd upon by their Vices and Paſſions, that their De­terminations are as different as their Judgments, and thoſe as their Intereſts; and they who have no reaſon in them but their Wills, will hear none12 againſt them, which would make Controverſies and Diſſentions endleſs, if the Wiſdom of Pro­vidence in a foreſight of theſe Miſchiefs to which we are thus obnoxious, had not caus'd us all to be born Subjects to ſome Empire, placing a Prince and Prieſt at firſt in every Family, and ſuffering none, ſince the World was better peo­pled, to live without the Reſtraints of an over-ruling Government.

But if every Mans Eye could be ſuppoſed to be the competent Judge of ſome Right, yet without peradventure not of his own Right, for we are prone to fawn upon our ſelves, and to be wilfully ignorant of our own failings. Our Affections do ſo eaſily bribe our Judgments to moſt apparent degrees of inequality, that it will be in vain to expect a Right Sentence where the Judge is a Party. We do ſo infinitely believe what makes for our ſelves, and ſo eaſily ſettle in a firm perſwaſion of the goodneſs of our own Cauſes without examining them, that any thing ſeems Right to us, if it be our Interest to have it ſo; and whatſoever we ſee through thoſe Selfiſh Spectacles, comes with ſuch great improvement to our Judgments, that as oft as Reaſon is againſt us, ſo oft are we againſt Reaſon. Rectum non ex propria recti, honeſtique rationem, ſed ex13 uniuſcujuſque libidine definitur: Nor is there any Crime ſo bad but it ſeems as right in ſome Mens Eyes, as the Worſhipping of an Idol did in Mi­cha's, or as Rebellion under pretence of Religion did to them who had Eſpous'd the Good Old Cauſe; and in pure tenderneſs of Conſcience to make her a Sufficient Dowry, Joyntred her in the Blood and Eſtates of their Lawful Sovereign and his Loyal Subjects, till their Goſpel-Refor­mation was in a manner compleated, and the Godly Party came to Inherit the Fatteſt Portions of this Land. Nor need we go back to them for an inſtance of Mens being blinded with their Paſſions and Intereſts; for we ſee not the Beams in our own Eyes, but hug our very De­formities when they bear our Names, and will hardly be perſwaded they are ſo, when we take our ſelves to be their Authors.

Many Men, many Minds, and each ſtrongly addicted to his own. If therefore every Man ſhould be his own Judge, ſo as to take upon him to determine his own Right, and according to ſuch Determination to proceed in the mainte­nance of it, not only the Government, but the14 Kingdom it ſelf would quickly come to ruine: and yet admit of the former, and you cannot exclude the latter. For the Hand will follow the Eye, and Men do as it ſeems right to them, be it never ſo wrong in it ſelf: ſo that if a vicious Eye be ſeconded with strong Hands, and there be No King to pinion them; we cannot expect more Miſeries, than will infallibly invade us, nor fewer than befel the Jews, when every Man did that which was right in his own Eyes. Diſ­eaſes in the Eye, Errours in the Judgment, are dangerous; and there being not one Reaſon in us, there is the more need of one Power over us. Yet they who ſee amiſs, hurt none (they ſay) but themſelves: But how if their unquiet Opi­nions will not be kept at home? but proves as Thorns in their Sides, and will not ſuffer them to take any reſt, till from Liberty of Thinking, they come to Liberty of Acting? (which the moſt Judicious Hooker foreſaw they would do, and we have ſeen they did.) Then without queſti­on, if we cannot pull Mens Eyes out of their Heads, (which were inhumane to attempt) nor beat them out of their perverſe Opinions, (which were unchriſtian) yet at leaſt it is the Publick Intereſt and the Magiſtrates Duty to pinion their Hands, and bind them to the Peace;15 and the Kings Charge it muſt conſequently be, to look to His Subjects Eyes, as well as he can, that they ſin not blindly for want of Direction; and eſpecially to their Arms, that they ſin not with a high Hand for want of Correction; to look well to Micha in matters of Religion; to take care to pull Falſe Worſhip down, and to ſet up the Power of Godlineſs in its room. The letting looſe of that ſtring of Uniformity, which the Laws have ſcrued up to its juſt pitch, will make greater Diſcords in the Harmony both of Church and State than we can eaſily ima­gine.

Regis quiſque intra ſe animum habet. Every Man is apt to take more Liberty than he will allow, and to look upon the Reſtraints of Au­thority as an Incroachment upon his Birth right; and therefore doing of Right is a ſmooth term with them who are for the moſt part in the Wrong; and Liberty of Conſcience the plauſibleſt thing in the World, even among Men of no Conſcience at all. But our Wiſer Progenitors who expected Protection, not only for Themſelves but their Posterities, did and might as reaſon­ably ingage for our Obedience to them who ſhould protect us; nor are we therefore born in a ſtate of abſolute Liberty, to chuſe what Laws16 and Governours we pleaſe; but Subjects to that Authority we now live under, which we are bound to preſerve both in Church and State with our Lives and Fortunes.

Nor is there any reaſon we ſhould be〈…〉〈 in non-Latin alphabet 〉, lawleſs, to do what we pleaſe: for we cannot fathom the depth and deceitfulneſs of our own Hearts, much leſs of the Hearts of other Men, which are fruitful in evil, and every day bring forth new Inventions. Only this we know, Cui plus licet quam par eſt, plus velit quam licet, We are all the worſe for that which we miſtake for Liberty, (miſtake I ſay) for to live as we pleaſe, is indeed to loſe our Liberty, of which the Law is ſo far from being an Abridgement, that it is the only Firm Foundation upon which it muſt be built, if it ſtand for ever, there being no True Liberty but under ſome Law; to which when Men fling off their Obedience, they bring themſelves under the Devils Yoak; nor is there any thing more unlike Liberty than that which they then contend for with ſo much heat and violence. A Liberty to manifeſt our folly and wickedneſs, to be unjuſt and unholy, to injure our Brethren and our ſelves, is but a Licence and Protection for Villany, which is the greateſt Sla­very on this ſide Hell; and yet a little more of17 this Liberty they would fain have, who have had too much already, (unleſs they had uſed it better.) The Croud would fain be let looſe, to do what they pleaſe; which Freedom that they may the better obtain, they are taught (by them who know beſt how to ſet a Rebel­lion on foot) to pretend Conſcience, and an Inward Light for all their Aims and Actions, how dark and dangerous ſoever; which fond pretence hath in all Ages bid defiance to the Swords and Scepters of Sovereign Princes, and Countermanded the Laws of their Inacting; and whenever the Rabble had a mind to Rebel, eve­ry thing they would have introduced or alter'd in the Government was their Conſcience, and their fouleſt Villanies were ready to juſtifie themſelves by Scripture Authority. Now by their Conſciences (for the Liberty whereof this Nation hath unhappily ſpent that Blood and Treaſure which we might have kept for better purpoſes) the modeſteſt of them meant, I think, their Judgment, and Opinion of their own Actions; and did accordingly become Humble Petitioners to our Martyr'd KING of Bleſſed Memory, that their Dictates might be certain Peculiars exempt from the Juriſdictions of their Sovereigns Decrees.

No Nation under Heaven hath been more over-ſtock'd with ſuch Libertines than this of ours, where they have been laying the Foun­dation for above forty years laſt paſt, of the moſt looſe, uncertain and pernicious Religion in the World. When they hear the Eccho of their own Luſt and Concupiſcence ſpeaking within them, they tell their deluded Admirers, that it is the Voice of the Spirit; and being once enlighted with ſuch Illuſions, they bring in God to Witneſs againſt Himſelf, and to ſpeak by them from Heaven againſt what he hath decla­red before by his Son upon Earth; upon which Foundation what a Babel of Confuſion hath been erected, and what foul Sins have advanc'd them­ſelves upon theſe ſpecious Principles, even to the out-facing of all Authority, we have ſadly ſeen and felt too much already.

Men of Diſtempered Minds as well as Craſie Bodies being poſſeſſed with a diſcontent and diſlike of things preſent, do naturally imagine that any thing, the Virtue whereof they hear commended by their Friends, will help them, and that moſt which they have tryed leaſt; and therefore they liſten greedily to any Alterations of that Government which is uneaſie to their Humours. A Rent in the Church they hope19 may make up the Breaches in their Eſtates and Reputations, and the Ruines of the Kingdom build up their Fortunes; and therefore no won­der if they deſire to acknowledge No King in Iſrael but Chriſt, and every one to do that which is right in his own Eyes, without the controul of his Governours, who are intruſted with the Sword of Juſtice to repreſs thoſe Armed Diſ­orders which are embowel'd in that Trojan Horſe, which theſe Crafty Sinons would intro­duce.

If this be admitted, King JAMES His Pro­phecy will be ſoon fulfill'd, The Pope will be brought into England upon the Puritans back: And though I am ſo Charitable as to hope, that they do not in the leaſt deſign it; yet I am alſo ſo purblind that I cannot ſee the leaſt danger of his entrance any other way, notwithſtand­ing the many Jealouſies of this kind with which we are daily alarm'd.

But alas, What an Inſignificant Cypher, what a meer Picture of Authority would a King be, if every private Mans perſwaſion, which he has learn'd to call his Conſcience, ſhould give check to the Magiſtrates Commands? And how im­poſſible20 is it for the King to abridge them of Liberty of Conſcience, the pleading for which makes ſo great a noiſe in the World? For Li­berty of Conſcience rightly ſtated, is an Inter­nal and Inviſible thing, ſeated in that part of a Man, of whoſe ſecret Operations, which are but pure Speculations, the Civil Power can take no Cognizance. Men may think of things ac­cording to their own perſwaſions, and aſſert the freedom of their Judgments in their Intellectual Kingdoms againſt all the Emperours in the World. Nor is ſuch a Private Sovereignty as this any Incroachment on the Prerogatives of Prin­ces, becauſe Meer Opinions as ſuch, have no in­fluence upon the Good or Evil of Humane So­cieties, which is the proper Object of Govern­ment; ſo that if the Opinion be ſhut up and muzled, if it dwell quietly at home, and take not the Air to moleſt and endanger others, Au­thority lays no reſtraint upon it. But when it ſallies out of its own Sanctuary, into outward Action, and invades the Magiſtrates Territories, till it come from Liberty of Perſwaſion to Li­berty of Practice, and throws〈…〉〈 in non-Latin alphabet 〉, ſuch Fiery Darts of Satan among his SubjectsEph. 6. 16. as may inflame and wound them, 'tis both his Duty and Intereſt to have a care of the Publick21 Weal, and to put a Bit in the Mouth of ſuch an head-ſtrong and unbridled Liberty as would run full ſpeed into all the Miſchiefs and Enor­mities imaginable. God knows the generality of Mens Conſciences are very inſufficient and incompetent Judges of their own Actions; and to leave them to the Government of their own Deluſive Perſwaſions, were in effect to deliver them up to Satan, to be abuſed and tormented with every Luſt, which had debauched their Underſtandings. We have ſeen of late years what a Croſs-grain'd Thing this Liberty of Con­ſcience is, how many Rebels it Armed, and how many Drums it beat up for Reformation, till Humour, Prejudice and Peeviſhneſs prevailed to Murder the Best of Princes. Nor can we be reaſonably ſtartled at any greater Symptoms of the departure of that Happy Government which God hath now bleſſed us with, than every Mans reſolving to be over-ruled by none but his own Perſwaſions; from the growth of which pernicious Deluſion, Good Lord deli­ver us. For if there were No King in our Iſ­rael, we ſhould ſoon feel by theſe Mens Acti­ons what were Right in their Eyes, and be tho­rowly convinced of the Truth of the third part of my Text; viz,

III. The Infallible Connexion between that An­tecedent and this Conſequent, the Loſs of a King and Licentiouſneſs. In thoſe days there was no King in Iſrael, Quid plus velit ira? There was no full ſtop to more Miſeries yet; there is but a meer Comma, a ſhort breathing ſpace, and it inſtantly follows, Every Man did that which was right in his own Eyes. We are not yet grown ſo old in our regained Happineſs, as to have out-worn the ſenſe of our late Diſorders. Thoſe Fatal Days are not yet forgot, wherein the Curſed Regicides pull'd down Gods Deputy to ſet up Devotion, defac'd the Churches to in­troduce a Form of Godlineſs, and grub'd up the ſoundeſt and ſtraiteſt Cedars of it by the Roots, to plant a Grove of crooked hollow hearted Elders in their room, till they came to hold the Laws themſelves under Sequeſtration, as well as the Rights and Revenues of the Crown and Church, and of all ſuch good Subjects and Chriſtians as had Courage and Conſcience enough to defend either. Indeed we can hard­ly name that Wickedneſs which was not then Tolerated, Countenanced, Encouraged and Applauded, when the Sword of the Spirit had once found a new way to the Conſcience, even by cutting thorow the Fleſh. From which hor­rible23 Enormities, which a King in Iſrael would, and when he is Dethron'd, none elſe can, pre­vent and remedy, give me leave by way of Ap­plication to infer three things.

1. The Neceſsity of Laws and Governours. If all Men were Vertuous, every Man would be a Law to himſelf; but there being very few who can guide themſelves, and very many who will not be guided by others without conſtraint, there is a viſible need both of a Directive Power to make Laws, and of a Coactive to put them in Execution. The Law without the King is but a Dead Letter, He is〈…〉〈 in non-Latin alphabet 〉, the Living Law; and as without Go­vernment there would be no Communities, but rather Herds of Men; ſo without ſuch Coercive Power of his, there could be no Government; and if the Power of which the King is poſſeſs'd did not ſo vaſtly exceed that of his Subjects who are to obey, that in caſe of a Conteſt it would be moſt unreaſonable for them to hope to maintain their Cauſe and Party againſt him, we ſhould never be free from Tumults and Sedi­tions; and therefore Men being more Ruled by Hopes and Fears, than by a ſenſe of Duty and love of Goodneſs, 'tis neceſſary for the Maintenance of Societies, not only that it be24 declared, What Men ought to do; but alſo that the Penalties be ſet forth which they ought to ſuffer upon the Violation of thoſe Laws where­upon the Society doth ſubſiſt, for which they are to be accountable to ſuch who by their Oaths and Offices are bound to ſee the Laws obey'd, and Offenders puniſhed: ſo that although there be Kings, yet except they carefully execute their Laws, that no Man be ſuffer'd to do what is right in his own Eyes, without ſuffering the Pe­nalties impoſed by Law, Diſorder and Diſſo­lution will quickly follow.

The Laws ought to be of an Ʋnyielding and Inflexible Temper, and not ſuch ſoft and eaſie things as to bend to their humour whom they ought to command. Nor do I know any Rule either of Policy or Piety, whereby the Conſci­ence of the Superiour is bound to relax his Laws, becauſe the Inferiour thinks ſo. For if one Man can make it neceſſary to change the Law in complyance with his Opinion, then why not every one? and ſo no Law ſhall be in force, but what Malefactors have a mind to, and every Man ſhall be bound to pleaſe himſelf in doing that which is right in his own Eyes, which is the ready way to Nurſe up Factions and Seditions to a Grandure ſo formidable, as to be able when25 they ſee their own time to change the Govern­ment of Church and State.

'Tis ſometimes neceſſary for the Publick Weal to puniſh Well-meaning Perſons for ſuch Offences into which they have been betrayed through their own Ignorance and Inadvertency, and by the artifice of ſome Grand Seducers: but it is always neceſſary to puniſh ſuch, who unleſs they mean better now than they did be­fore, mean to bathe their Tender Conſciences in the Blood of our Gracious Sovereign and their fellow-Subjects; and therefore it is high time for them who are in Authority, not only to con­ſider the preſent, but to inlarge their Vigilancy for the times to come; to permit nothing now, which may hereafter ſhake the Throne of David, and to beſtir themſelves againſt ſuch Anti-Mo­narchical, and Anti-Epiſcopal Spirits, as have been Conjured up in this Rebellious and Diſ­puting Age, till they lay ſuch Infernal Impo­ſtors, and compel them to that Modeſty and Obedience by the Sword of Juſtice, to which all the Rhetorick and Reaſon in the World can never court them. And I know your Lord­ſhips underſtand your ſelves and the preſent Diſtempers of this poor diſtracted Kingdom better than to hope to remove the Diſeaſe by26 feeding the Humour. If the Foundations of Faith, Good Life and Government be not ſe­cured by the due execution of the Laws, we ſhall neither have Truth nor Peace long among us: From whence we may infer,

2. The great Benefit of a Legitimate King and his Government, as of that in which our Strength lies, as did Sampſons in his Hair; which if cut off, we ſhould quickly betray our Weakneſs to the Philiſtines falling upon us. Munimentum Gentis eſt Juſtitia; Juſtice is the Fortification of a Kingdom, and Laws the Soul of the Body Politick, by which its parts are animated and ſet a work in ſuch Actions as the common good requires, which taught Plato to derive their Pe­digree from Heaven,〈…〉〈 in non-Latin alphabet 〉And indeed the World, which would otherwiſe be a Salvage Wilderneſs, is by Go­vernment made a Terreſtrial Paradice, the Type and Repreſentation of that which is Eternal, whilſt every Man ſits under his own Vine and Figtree, gathering his own Fruit, and not reach­ing his Hand into anothers Vineyard. Thus are Men by the Kings Power made juſt to others and themſelves; and as they may not offer vio­lence, ſo neither need they fear to ſuffer it; they may not diſturb their Brethrens Peace, nor27 need they be jealous of their own, no Man be­ing permitted to do that which is right in his own Eyes, unleſs it be alſo agreeable to the Laws of God and the King; and the Outcries of ſuch againſt the Magiſtrates as are thus hap­pily bound by them to their Good behaviour, are no more to be regarded by them than thoſe of Mad-men againſt their Phyſitians.

Nor do Kings, who are Gods among Men, go out of their way in managing the Affairs of his Kingdom. For if none had Power to order Mat­ters of Religion, there would be nothing but Confuſion; if any beſides the Supream Magiſtrate, nothing but Diviſion; and therefore the Jews tell us, that the Keys of the Temple were not hung at the High Prieſts Girdle, but laid every Night under Solomons Pillow, as belonging to his charge. And for as much as the King of England holds his Crown of God in Capite, to Him muſt he go, not to the Pope for his Dire­ctions in this matter. He is to conſult Moſes and the Prophets, not Him and his Cardinals. His Sword is to be guided and reſtrained by the Laws of Heaven, and not controuled by thoſe of Rome. King James one would think had ſaid enough to make their Papal-Bulls pull in their Horns with ſhame, and to teach all Chri­ſtian28 Kings to take heed of being toſs'd by them, with whom King-Killing hath paſſed the Muſter not only of Works acceptable to God, but alſo of ſuch Meritorious Ones as may juſtly purchaſe the Crown of Martyrdom. They call the Mur­der of Heretical Princes an holy and honourable Exploit, by which they ſhall merit Salvation; which though St. Paul forbid the Romans to whom he wrote under Pain of Damnation, yet, yet does the Pope of Rome and his Aſſertors en­courage Subjects to, as that to which they are bound under no leſs a penalty, (Conſcientiae vin­culo arctiſſimo, ſays Creſwell.) I know there are many Loyal Perſons of the Romiſh Perſwaſion, who do abhor thoſe Jeſuitical Principles and Practices; and I wiſh the Pope would be ſo just to himſelf and us, and ſo kind to them, as to call thoſe Church-men of his in queſtion, who have publickly abetted ſuch Treaſonable Conſpira­cies, and that he would publiſh his Pontifical Decree to provide for the Safety of Kings a little better than his Colledge of Jeſuits have done, and to cenſure Mariana's and ſuch other Books as have commended Regicides, to the great ſcandal of Religion, and then his Proſelytes would have no occaſion to complain of Perſecution here in England, which the Proteſtant Religion doth no where teach.

All Eccleſiastical Officers are but the Kings Ʋnder-miniſters, who being the Head of all under Chriſt, ought to have an eſpecial care of his Bo­dy the Church, that no turbulent Papiſts or Pha­naticks may under pretence of Conſcience and Reformation, out-face and controul God's and his Authority, and raiſe ſuch Quarrels in the Church about Ceremonies, as may at laſt imbroil his Kingdom in the greateſt Diſorders and Exor­bitancies imaginable. And indeed when Men are grown ſo hardy as to venture upon the Mouth of any Cannon which is not charg'd with Chain-ſhot, but with the Brutum Fulmen of a Flaſhy Excommunication, which doth no Exe­cution upon their Bodies or Eſtates, it is much to be feared that they will, when they ſee their opportunity, aſſault the Power it ſelf that ſet them up, if they in whom the Execution of the Laws is intruſted, do not think fit to proportion their ſtrictneſs to the ſtubbornneſs of Grainſay­ers, but the Rulers permit what the Rule forbids to the encouragement of diſobedience. For un­leſs Justice do inflict the Wrath, as well as Con­ſcience enact the Law, Impunity will breed In­ſolence, and Vice grow the greater by prohibi­tion. Yield them up this one Flower of the Kings Crown, and their Incroaching Fingers will be30 reaching after another; their Malice being ſo unreaſonable, that it hath been found much ea­ſier to deny them all, than having gratified them in part to preſcribe them a meaſure. And cer­tainly one great cauſe why this Kingdom hath more Rebels than Murderers, more Schiſmaticks than Sodomites, more ſtubborn Nonconformiſts than High-way-men, is becauſe there is a more ſtrict execution of the Laws againſt the one, than againſt the other. Give not me therefore, but God leave, whoſe Miniſter I am here as your Honours are on the Bench, to call upon you to remember the Church of England, when you ſit down to Conſult and Judge, that her Sons may not forget your Lordſhips when they kneel down to pray; and this we beg the more earneſtly, be­cauſe the unſheathing of your Swords may happily prevent the deſtroying Angels drawing his. I am not tempted to ſin againſt the Publick Character which hath been ſo deſervedly given to your Lordſhips; nor do I in the leaſt ſuſpect any active or paſſive Injuſtice in you, or that you need any encouragement of mine to act according to the Dictates of your Conſciences, and the Limits of your Commiſſions; and therefore all that I have ſaid in this matter is deſign'd to juſtifie to others the Oeconomy and Equity of your conſtant31 care and proceedings in this kind, and not only the reaſonableneſs, but the indiſpenſible neceſſity which lies upon you of performing that Great Truſt which God and the King have repoſed in you, for the Publick Good of this Church and Kingdom.