XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT WHITE-HALL, on the XXIV. of March. A. D. MDCVI.

IVDGES. CHAP. XVII. VER. VI.

In diebus illis non erat Rex in Israel; sed unusquis∣que, * 1.1 quod sibi rectum videbatur, hoc faciebat.

Jn those dayes, there was no King in Jsraël: But every man did that, which was good in his owne eyes.

THis Chapter (the XVII. of Iudges) is the Chapter, which by the course of the Kalen∣dar, is proper to this very day. Not, as now it is: For now, by reason this day, GOD sent us a King in Israel, it hath a select Service, both of Psalmes and of Chapters: But by order of the Church-service, this Chapter is for this day: and so it was this time foure years (I am sure;) we all that then heard it, have good cause to remember it. And though we have got us a new, it will not be amisse, to call our selves back to our old Chapter; being this day come hither, to render our thanks even for this very thing, that In these dayes, it is not with us, as In those dayes, it was with them; but that, to the joy and comfort of us all there is a King in Israël.

This, how great a benefit it is, it is not (it may be) the best way sim∣ply to enforme our selves, by Non erat Rex. Not simply; but sure to us as our nature is, to us I say, there is no way better. It is an old ob∣servation (but experience daily reneweth it) that of Carendo magis quàm fruendo: What it is to have, no better way, to make us truly to value, then by feeling a while, how great a plague it is to be without. Our nature surely is more sensible that way, and never taketh perfect impression of that we enjoy, but by the privation or want? nor understandeth through∣ly (i•• hijs di••bus est) now there is one, but by those (in illis non erat.) And that is our Verse.

Of which, this is the occasion. The Booke of the Iudges, and the ••state of the Iudges now growing to an end, the Holy Ghost heere begin∣neth to make a passage, to the estate and Bookes of the Kings. To which state, this Chapter (and so, to the end of the booke) is a prepa∣rative, or introduction: to shew, that now the time was at hand.

That there should be Kings of his race, GOD first told a 1.2Abraham, by way of promise. That those Kings should come of Iuda, and the b 1.3scep∣ter be his, Iacob foretold, by way of prophecie. The dutie of those Kings, against the time came, was set downe by c 1.4Moses, by way of pre∣vision long before. This shewed, Kings there should be.

But all things have a time, saith d 1.5 Salomon: and time hath a fullnesse saith e 1.6Saint Paul. And till that time, it is not onely a folly, but a fault, to presse things out of season. We see, offer was twise made to * 1.7 Gedeon, to take it: by g 1.8 Abimelech, to get it: both came to nothing; the time was not yet come. But still, as the time drew neer, every thing did co-operate, every thing made way, and gave occasion, to the purpose of GOD.

* 1.9And now heere, in this Chapter, is set downe the very first occasion, on which GOD first misseth Kings: that, for all the Iudges, one Mica, a private man of Mount Ephraim,* 1.10 he and his old mother, it tooke them in the heads, they would have a new Religion by themselves; and that was plaine Idolatrie:* 1.11 and up with an Idoll they went. And because they lac∣ked a Priest, it came into Mica's head, to give Orders; and so he did. Why, could he be suffered? It was, and then commeth in this Verse, This was all for want of a King. And when he had done with this, he goeth to another; and when with that, to a third, disorder upon disorder. And still,* 1.12 at the end of every one this commeth in, All th••se, because there was no King. Which all is nothing els, but a Preparative against the time came, that GOD should give Kings; that they might with joy receive that his gift, and with thankes celebrate it, from yeare to yeer: doe, as we doe now. And this is the Summe.

Three points there are in it. Two 〈◊〉〈◊〉 oculum apparent,* 1.13 the thri•• by necessarie inference. 1. The want of a King. 2. For want of a King what mischiefe ensued; Every man did what he thought good: this in gene∣rall. 3. And thirdly, Every man, but namely Mica; he went up with Idolls. For, Mica's fact it was, begat this Verse, and so of necessitie fal∣leth into it. Those two, both generall and particular disorder, are linked to the first, as to the efficient cause, or rather deficient. For, evill it is; & Malum non habet efficientem, sed deficientem causam; Evill hath a deficient, but no efficient cause. Ever the want of some notable good (as heere, a King) is the cause of some notorious evill; as greater evill cannot pos∣sibly come to a people, then to be in this case, every one to doe what he lists.

For the handling of these, though in nature the cause be first (and so standeth it ever) to us, the effect first offereth it selfe; and through it (as through the veile) we enter into the cause; and so, erunt novissimi, primi, the last shall be first. 1. First then, of Fecit quisque. 2. And then, of Non erat Rex.

In the former of these we have two parts. ¹ The Eye, Rectum in oculis, ¹ The Hand, Fecit quisque: ³ And then togither, that what seemed to the [unspec I] eye, the hand did; and that was mischiefe enough.

In the latter likewise three. ¹ There was no King (in opposition to o∣ther estates; they had Iudges and Priests, but there was no King.) ² No [unspec II] King in Israel, with reference to other Nations. Not in Canaan, nor in Edom; but not in Israel: Even there, it is a want, to want a King.

³ And then out of these, Quid faciat nobis Rex, what a King hath to per∣forme. To represse all insolencies, not onely in generall; but parti∣cularly this of Mica. Where will fall in, that the good or evill es∣tate of Religion doth much depend, on the having, or Not having a King. For, it is as if he should say; Had there beene a King, this of Mica had never beene endured. Now because there was not; Religion first; and after it, all went to wrack.

And last, we shall see, how farr all this doth touch us, in [unspec III] matter of our bounden duery of thankes to GOD, for this day.

* 1.14IN Those d••••es when &c. What dayes were those? were they good or e∣vill 〈◊〉〈◊〉? And this whole Verse, is it set downe by way of liking, or 〈◊〉〈◊〉? At the first, one would thinke, that it were a merry world, if ••••ery man might doe what he listed: that there were no harme in the world: they be faire words all. Right, and doing right, and the Eye, the fairest member; not an evill word amongst them.

But yet sure, those dayes were evill. This, a complaint. Quasi inge∣miscit su••er hac Scriptura, the Scripture doth (as it were) fetch a deepe sigh, so oft as it repeateth this verse, and saith thus in effect: Tanta mala conciliat non habere Regem, so much mischiefe commeth there in Israël, or any where, where there is no King (saith Theodoret.)

* 1.15To let you see then, what a monster lurketh under these smooth terms, doing that which is right in our eyes. Two parts there be, ¹ the Eye, ² and the Hand. To beginne with the eye, and that which is right in the eye. There, begann all evill, in the first tentation: even from this perswasion, they should need no direction from GOD, or from any; their owne eye should be their director to what was right, they should doe but what was right in their owne eyes.

* 1.16Three evills are in it. It is not safe, to commit the judgement of what is right, to the eye: and yet (I know) it is our surest sense, as that which ap∣prehendeth greatest varietie of differences. But I know withall, the Optiques (the Masters of that facultie) reckon up twenty severall waies, all which it may be, and is deceived. The Object full of deceipt: things are not as they seeme. The Medium is not evenly disposed. The Or∣gan it selfe hath his suffusions. Take but one: that of the Oare in the water. Though the Oare be streight, yet if the Eye be judge, it seemeth bowed. And if that which is right, may seeme crooked; that which is crooked, may seeme right: So, the eye, no competent judge. The Rule is the judge of right: If it touch the Rule, and runne even with it, it is right; if it varie from the Rule, let it seeme to the eye as it will, it is awry. GOD saw,* 1.17 this was not good: an expresse countermand we have from him in Deuteronomie; You shall not doe every man, that which is right in his eyes: that is, you shall have a surer Rule of right, then your eyes.

* 1.18But admit, we will make the eye judge, yet (I hope) not Quisque, not Every man's eye, that were too much. Many weake and dimme eyes there be; many goggle, and mis-set, many little better then blind: shall all, and every of these be allowed, to define what is right? Some,

it may be (perhapps, the Eagle:) but shall the Owle and all? I trow not. Many mishapen kinds of right shall we have, if that may be suffered: yea, other while, diverse of them contrarie one to the other.

To goe yet further. Say we would allow every eye his priviledge;* 1.19 (it were great folly to doe it, but say we should) if we would allow it eve∣ry one, yet not every one In suis. Not his owne eye, to direct his owne doings, or (as we say) to sit judge in his owne right. No not the Eagle, not the best eye to be allowed to right it selfe. The Iudge himself com∣meth downe from the Bench, when his owne Right is in hearing. We all know, Selfe-love, what a thing it is, how it dazeleth the sight; how e∣very thing appeareth right and good, that appeareth through those Spec∣tacles. Therefore, ¹ Not right, by the eye. ² At least, not every man's eye. ³ Nay, not any man's right, by his owne eye.

We shall never see this so well in the generall, as if we looke in some few examples upon it, In individuo. And that can we no where better, then in this Chapter, and those that follow it to the end of the Booke. They be nothing els, but a Commentarie at large upon these words, Right in every man's eyes &c.

1. What say you to making and worshipping a graven image? Lay it to the Rule: the Rule is, Non facies, non adorabis: then, it is crooked and nought. Yet, to Mica's eyes, and his mother, a goodly graven image sheweth faire and well.

2. Goe to the next Chapter. What say you to Burghlarie, robbing, and rifling of houses; yea whole Cities, of harmelesse poore people, and cutting all their throats? Fie upon it, it is crooked. Put it to the men of Dan, they saw nothing but it was right enough.

3. Goe to the next to that. How thinke you by ravishing of wo∣men, and that to death? How? away with that: Let it not be once na∣med. No man will thinke that right. Yes, they of Gibea (in the XIX. Chapter) did; and stood to it to maintaine it. You see a good Glosse of this Text. Vpon the matter, there are no worse things in the world then these were; If these seemed streight, there is nothing but will seeme so to the eye. There is no trusting In oculis.

But this is not all. I now passe to the next point;* 1.20 Heere is a hand too; Fecit quisque. Fecit is but one word; but there is more in this one, then in all the former. For, heer at this, breaketh in the whole Sea of confusion, when the hand followeth the eye, and men proceed to doe as lewdly, as they see perversly. And sure, the hand will follow the eye, and men do as seemeth right, to them, be it never so absurd that so seemeth. To dye for it; Eve, if her eye like it, her hand will have it: and Eve's children, that have no other guide but their eye, if their eye rove at it, their hand will reach at it: there is no parting them. Therefore, if a bad eye light upon an hand that hath strength, and there be not Rex, or the

〈◊〉〈◊〉 barr, it will be done: You may see it in all the former. 1. Mi∣ca 〈◊〉〈◊〉 an idoll well; Mica h••d a good purs••; he told out two hundred si∣cles, a••d so up went the idoll. ••▪ The men of Dan liked well of spoyling: they wer•• well appoi••••ed, ••he•••• swords were sharp; Fecerunt, they did it. 3. They of Gibea: t•• their lust, Rape seemed a small matter: they were a multitude, no resisting them; and so they committed that abhominable villanie.

By th•••• ••ime we see, what a masse of mischiefe there is in these few words. For sure, if these all seemed right; and so seeming were done, Th•••• are we come to Quidlibet à quolibet, any man doe any thing; which is 〈◊〉〈◊〉 next doore to confusion, nay confusion it selfe. For so, no mans s••ule shall be safe, if idolatrie goe up. Alas, what talke we of the soule! they have least sense of it, talke to them of that they have feeling. No mans goods, or wife, or life in safety, if this may goe on thus. If robbe∣rie, rape and murther be right, what is wrong?

See then now, what a woefull face of a Common-wealth is heere! Idols and murther seen and allowed for good; done and practised for good. Againe, Mica, a private man; Gibea, a Citie; Dan, a whole Tribe: Tribes, C••ties, Families all out of course. Out of course, in Religion; and not in religion alone, but in morall matters: And so, that the like never heard of, no not among the heathen.

Last, this was now not in a corner, but all over the land. Mica was at Mount Ep••raim, in the middst; Gibea, was at one end, and Dan at the other. So the middst and both ends, all were wrapped in the same con∣fusion.

But what, shall this be suffered and no remedy sought? GOD forbid.

First the Eye, error in the eye, is harme enough; and order must be taken even for that. For, men doe not erre in judgement but with ha∣zard of their soules; very requisite therefore, that men be travailed with, ••hat they may see their owne blindnesse. Then, that the councel be fol∣lowed (Apoc. 3.) that eye-salve be bought of him and applied to the eyes,* 1.21 that that may seeme to them right, that is so indeed. This, if it may be, is best.

But, if they be strong ly conceited of their owne sight, and marveil at CHRIST (as they, Iohn 9.40., What, are we blind trow?) and will not endure any to come neere their eyes: if we cannot cure their eyes, what shall we not hold their hands neither? Yes, in any wise. So long, as they but see, though they see amisse, they hurt none but themselves; it is but suo damno, to their own hurt, (and that is enough, nay too much; it may be as much as their soules be worth.) But that is all, if it stay there; and goe further then the eye. But, when they see amisse and that grossely; what, shall their hand be suffered to follow their eye? ••heir hand to be as desperate, in mis-doing, as their eye darke, in mistaking, to the detriment of others, and the scandall of all? That may not be.

We cannot pull mens eyes out of their heads, nor their opinions nei∣ther; but shall we not pinion their hands, or binde them to the peace? Yes, whatsoever become of rectum in oculis, order must be taken with fecit, or els farewell all. Foule rule we are like to have; even (for all the world) such as was heere in Israel.

We see then the maladie;* 1.22 more then time we sought out a remedie for it. That shall we best doe, if we know the cause. The cause is heere sett downe; and this is it, Non erat Rex. Is this the cause? We would (perhapps) imagine many causes besides, but GOD passeth by them all, and layeth it upon none but this, Non erat Rex. And, seeing he hath assigned that onely for the cause, we will not be wiser then he, but rest our selves in it. The rather, for that, Ex ore inimici we have as much. For, these miscreants, whom He sets on worke, to bring Realmes to con∣fusion, and to root out Religion, that every one may do that, is good in their own eyes; to this point they all drive, Vt ne sit REX. Away with the King, that is their only way. Heaven and hell both are agreed, that is the cause.

To make short worke then: If the cause be, [There is no King;] Let there be one, that is the remedie: A good King will helpe all. If it be of abso∣lute necessity, that neither Mica, for all his wealth; nor Dan for all their forces; nor Gibea, for all their multitude, doe what they list: And if the misse of the Kings were the cause, that all this were amisse; no better way to cease it, no better way to keepe Religion from Idolatrie, mens lives and goods in safety, their vessells in honour, then by Kings. No more effectuall barr to fecit quis{que} quod rectum in oculis, then Rex in Israël.

This will better appeare, if we take it in sunder: There was no King. He doth not charge them with a flat Anarchie; that there was no Estates, no kind of government among them: but this onely, there was no King. What then? there were Priests: would not they serve? It seemed, they would not. Phinees was to looke to their eyes: But, somewhere there be some such, as Hosee speakes of, Populus hic quasi qui contradicit Sacerdoti,* 1.23 This People will looke to Phinee's eyes: Set their Priests and Preachers to Schoole; and not learne of them, but learne them Divinitie. The Iud∣ges are to looke to their Hands: But, there are too somewhere such, as he speaketh of (CHAP. VII. VER. VII.) Devorabunt Iudices; such,* 1.24 as (if it take them in the head) will not sticke to supp up, and swallow downe their Iudges; specially, inter arma. How then, shall we have a Militarie Government? Nay, that is too violent: and if it lye long, the remedy proves as ill, as the disease. To me, a plaine evidence; that, though all these were, all these were not perfect. There was one yet mis∣sing, that was to do this to better purpose, then yet it had been done: and till he were had, they were not, where they should be.

This is then GOD's meanes. We cannot say, his onely meanes; in that (we see) there are States that subsist without them. but this vve may say, His best meanes. The best (saith the Philosopher) for Order, Peace, Strength, Steadinesse; and proves them all, one by one. But, best (say the Fa∣thers) for that, had there beene a better then this, GOD would not last have resolved on this. This is the most perfect, he last brought them to. Hither til they came, He changed their governement: From Iosua a Cap∣taine, to the Iudges; From the Iudges, to Eli and Samuel, Priests: But heer when he had settled them, he changed no more. And this Act of GOD in this change, is enough to shew, where it is not, there is a defect certain∣ly▪ & such a State we may repute defective.

Besides, you shall observe: Of those three estates, which swayeth most, that in a manner doth over-topp the re••t, and like a foregrowen member depriveth the other of their proportion of growth. The world hath seene it in two already, and shall dayly more and more see it in the third. Requisite therefore, there be One over all, that is none of all, but a common Father to all, that may peize and keepe them all in equilibrio; that so, all the Estates may be evenly ballanced.

This Act then of GOD in this change, is enough to teach, that this Non erat Rex is a defect certainly: and where there is not one, we may report the estate for deficient. At least, thus farr; that GOD yet may change it into a more perfect, as he did his owne. And againe this: that it is not conformed to the governement simply the most perfect of all, the governement of the whole: when, as the inferior bodies are ruled by the Su∣periour, so a multitude, by unitie; that is, all by one. Thus farr on these words, There was no King, howsoever other States there were.

[unspec 2] * 1.25The next point is, No King in Israel. That this is not noted as a de∣fect in grosse, or at large; but, even in Israel, GOD'S owne chosen peo∣ple. It is a want (not in Edom, or Canaan, but) even in Israel too, the want of a King. Truely Israel, being GOD'S owne peculiar, might seeme to claime a Prerogative above other Nations, in this, that they had the knowledge of His Lawes, whereby their eyes were lightened, and their hands taught; and so the most likely to spare one: Others had not like light: yet this, non obstante their light and their law, and that they were GOD'S owne people, is no super-sedeas for having a King. Of which there needeth no reason but this; that a King is a good meanes to keepe them GOD'S Israel. Heere, for want of a King, Israel began and was faire onward, to be no longer Israel, but even Babel. When Mi∣ca (and by good reason any other as well as he) might set up Religions, and give Orders themselves; as it were in open contempt of GOD and his Law. So that, the people of GOD can plead no exemption from this; Since it is His owne Ordinance, to make them and keepe them the people of GOD.

Was it thus heere, in the Old Testament, and is it not so likewise in the New? Yes, even in the New too. For there, Saint Peter willeth them that they be subject to the King, as to the Sovereigne, or Most excellent.* 1.26 And Saint Paul goeth further, and expresseth it more strongly, in the style of Parlament, and (like a Law-giver) saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Be it enacted, that they submit themselves. And when Saint Paul there, had in his Act said,* 1.27 Omnis anima; that this Act reacheth to every soule, which was enough: yet, because that seemed too generall, Saint Peter came after, and goeth to the very point, and saith, Gens sancta must doe thus too:* 1.28 that is, there must be a King even in GOD's Israel. And, what would we more?

I come to the third part. And to what end a King?* 1.29 Quid faciat nobis? What will a king doe unto us? It hath beene said already: He will looke, that every one doe not that which is good in his owne, and evill in GOD'S eyes. He will in his generall care looke to both parts, the Eye, and the Hand. The Eye, that men sinne not blindly, for want of directi∣on. The Hand, that men sinne not with an high hand (that is wilfully) for want of correction. He will, there be good Ophthalmists, with right Eye-salve, that the sight may be cured, and things seeme as they be, and not be as they seeme. At the hardest, Si noluerunt intelligere, but the eye will rove and runne astray, that the hand be bound to the good abearing. That they doe it not: or if they doe it (as doe it they will, yea though there be a King) yet that they may not doe it impunè; doe it and no∣thing done to them for it, and scape the punishment due unto it. For, that is the case, when there is no King in Israel. And if, when there is one, that be the case too, where have we beene all this while? For if so, Etiam non est Rex, cum est Rex: Then, when there is a King, there is no King; or one in name, but none indeed. Which as it is not good for the state, so neither is it safe for themselves. To this, speciall rega••d wilbe had. Non enim frustra (saith S. Paul) for they beare not the sword in vaine.

* 1.30

2. That every one doe not thus. Every one, but namely (which is the occasion of this text) that not Mica. For, Mica's fact brought forth this first sight: that they were now come to this passe, that he or any such as he was, might set up in his house any Religion he would, and no man controll him for it. To looke to every one therefore, but specially to Mica: and to care for all, but above all, the matter of Religion. Ne quisque videat quod rectum est, there; that every one be not allowed to see visions there: At least Ne quis{que} faciat, that, see what they list, they be not sufferd to set them up: but if the eye will not be rectified, the hand be restreined.

And sure, no where doth the eye more misse, nor the hand swerve, then in this: and therefore no where more cause to call for a King, then for this. One would think, this were impertinent, and we were free enough from Mica. We are not. Even to this day, do men still cast images or ima∣ginations (all is one) in the mould of their conceipts, and up they sett

them; at least for their owne houshold to adore. And then, if they can get such a fellow as is heer after described, a Levite, for ten sicles and a suite; (or because now the world is harder, t••n pound;) they are safe: and there they have and hold a Religion by themselves.

3. For, evident it is by this text: setting up of false worship, is the cause why kings were missed; and the redresse of it, the cause, why they were placed. The cause I say, and the first cause of their placing: and therefore this a part, and a prinicipall part of their charge. I will touch them seve∣rally. ••. A part, to looke to Mica, and his false worship. Why, this is mat∣ter Ecclesiasticall? It is so, and thereby it appeareth (I thinke) that kings have, and are to have a hand in matters of that nature: If Religion were at a fault, because there was no king; and that one there must be, to set it right again. For, is it once to be imagined, that the cause of corrupt Re∣ligion is layd on the want of a king; and yet when there is one he should not meddle with it? Rather the consequence is strong one the other side. Mica thus did, because there was then no king: therefore when there is one, he will looke better to it, that never a Mica of them all shall doe the like. Thus it went, when there was no king: after, when there was one, I finde againe, the not taking away the High places (which were places meer∣ly religious, where the people did sacrifice) imputed still to the king, as his fault; And yet, shall he have nothing to doe with high places, or sacrifi∣cing, either there or any where els?

Very strange it were, that they who are by GOD Himselfe, by an ex∣presse Ego dixi,* 1.31 termed GODS, should yet have nothing to doe with GOD'S affaires!* 1.32 And no lesse, that being termed by Esai, Nutritij, Foster-fathers, to whose care the Church is committed, to cherish and bring up, should yet be forbidden to intermeddle with the Church, in that ••hich is of all fostering the principall part! Verily, when the Apostle speaketh of the service that Kings doe unto GOD, he doth not onely use the terme of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is) Publique Officer, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too (as it were GOD'S Dea∣con,* 1.33 or Servitor) by a name peculiar to the Church-Offices: and this he u∣seth twise, for one other. It can therfore neither be denied, nor doub∣ted of, in that Idolatrie came up by defect of kings, but that kings were pla∣ced, to pull downe Idolatrie, and to plant and preserve the true Service of GOD. In a word: There is a King in Israel, that there may not be a Mica in Israel.

But this is not all; the Text carieth us yet further: That it is not onely the charge of the King; but the very first and cheife article in his charge. For, this marke I pray you: ••••at this, is the first place in all the Scripture, where; and the first cause, why Kings were missed; this the very first occasion, that drew this complaint from GOD. Being to set downe the disorders, tha•• then multiplied, other there were, besides this; yet, this he beginneth with (not with the outrage of Gibea, or the rio•••• of Dan, but) with Mica's idolatrie: as that, which he chiefly mis-liked,

and therefore would have first and chiefest care to see it reformed. This with GOD is first; and GOD was not well pleased, it was not so with them. It is that,* 1.34 wherwith GOD upbraideth them (Hosee X.) with their hot taking the matter of Gibea. Why, were they to blame for it, being so villanous an act? No indeed, it was a good peece of Iustice. This on∣ly it is, GOD findeth fault with, that they could be so forward and fer∣vent, in the case of wrong offered to a woman; and so cold and carelesse, when his worship received so great a wound: so sensible of their owne wrong, so past all feeling in His. For when injurie was offered one of their concubines, they crie; The like was never seene in Israel. They were all up in armes, and upon the point to roote out the whole tribe of Benja∣min.* 1.35 But when Idolatrie was set up, first heere in an house, after in a whole Tribe, even as it were in open defiance of GOD and His Law, no man drew a sword: Nay, no man so much as spake a word in reproofe of it; not crie then, the like was never seene in Israël. Their Fathers were more tender in this point. They, upon the erecting of a thing but like an Altar (but no Altar indeed) were all readie to have bidden battaile, till they were sufficiently satisfied, that no such thing was meant. Heer there is not a shew of an Altar, but (past a shew) very Idolls, an whole house full of them, and no man saith to Mica so much as, what doest thou? This is that, he blameth them for, there. This, it, which he taketh in evill part; and saith, he will trust them no longer with his worship: He will have one, who shall looke better to his worship, then they had done.

One, that seeing, that was the first cause, that made GOD thinke of setting up Kings, will therefore thinke it his first duety, primùm & ante omnia to have regard of that point.

To conclude, if the want of Kings, Kings in Israel, be evill (as evill it is, being the cause of so much evill) it is GOD's will, there should be a re∣medie for it: That remedie is a King; I•• is GOD's will therefore, there be Kings. Saint Peter speaketh it totidem verbis:* 1.36 This is the will of GOD that yee be subject to your Kings.

Then secondly; being evill, it is GOD'S will, that Israël be not onely kept from it at sometime, but at all. Evill is not to be allowed any, though never so short a time; but it agreeth well with his pleasure, that once and ever, it be kept from Israel. Consequently, that there never be a time wherein it may be sayd, Non erat Rex. That there be not only Kings, but a Succession of Kings: Not onely Rex, but sanguis, semen, stirps Regis; they be all in Scripture. ^a The Bloud, 1. King. 11.14. ^b The Seed, Ieremi. ••1.1. ^c The Race, 2. Chro. 22.10. It is among other, one of the differences of the State of Kings, and Iudges; and a maine in∣convenience of the state of Iudges (and so is it of all Elective Kingdomes) the Inter-regna, as we terme them; times betweene the old Iudge's death and the raising up of a new: in which times, all rann to riott, and much disorder got head. To the end then there be no such inconvenience, no

I••terreg••a at all, not so much as a minute of time, wherein it may be said Non est Rex in Israel, it agreeth with his will, there be not onely Kings, but a Race of Kings; that so soone as the breath is gone from one, in∣stantly it may be rested in another; that so, the good may ever be, and the evill never found in Israel.

* 1.37Thus have we gone through the matter of instruction; and now come to the matter of our owne Thanksgiving rising out of it.

A•• there cannot be a greater Plague to a Land, then to be in that case; so is ••here not a higher benefit, that GOD bestoweth on any people, to be fairely blessed from it, then for the removing from us so many mischiefs and for the preserving to us the opposite blessings. For freeing us from that miserie, and not onely conveighing, but intailing to us and ours, this happinesse. For this, are we all now mett heere, in His presence every man to put in his thankes, into one common stock, and so all joyntly to offer it up unto GOD, that (as this day) sent us a King in Israel.

VVe come not for this alone to thank him; (yet well might we come for this, if there were none but this:) But there is more besides: And even seven times are we bound, this day to praise GOD, for so many be∣nefitts, and yet go not out of the Text.

1. Our first thanks then shalbe for this first, the ground of all the rest: For a King. This very thing, that there is one: and that this defect Non erat Rex hath not taken hold on us.* 1.38 The shout of a King is a joyfull shout, was a true saying out of the mouth of a false Prophet (Balaam) but forced thereto by GOD. That a joyfull shout and this a woefull crie, Hos. 10.3. Nonne ideo nobis nullus Rex,* 1.39 quia non ••••memus Dominum? Are we not there∣fore without any King at all, because we feared not GOD? And, our feare to God, was not such, but he might justly have brought us to that miserable plight. The more cause have we to thanke him, that we have one. And when I say one;* 1.40 I meane first, have any one. For, be he Nabuchodonozar, yet must we pray for him: Or be it Ieroboam, him though God gave in His wrath, yet He tooke away in His furie, that worse wrath of the twaine, Or, He who He will, to haue one, though but such a one, is a mat∣ter of thanksgiuing. For, better any, then an Anarchie: Better, any one a King, then every one a King: and every one is more then a King, if he doe what he lists. It calleth to minde the crye of the Beasts in the fable, when they were inconsultation, to submit themselves to the Lion, as to their King. For when it was alleged; it was like enough he would doe they knew not wel what, what he listed which they had cause to feare: they all cried, Praestat unum timere quàm multos; Better one Lion doe so, then all the Beares and VVolfes and wild b••asts of the forest, as before they did. First then, for this; that there is a King.

Secondly, for this: That, a King, not many. (For, to have many, is a

plague for the people's sinnes). Not many; Nay, not two as of late: But now, Rex indeed, one King over all Israel. We know, when there were two Kings, one in Iuda, and the other in the Ten Tribes; two in one terri∣torie; it was a maime and a blemish, both: That there was not: Rex, one entire King, but two diverse Kings (as it were) over two halves of a Country. The like imperfection was it, even the dividing of this one Island, under two Sovereignes. The reducing of both those under one, was promised Israël, as an high favour. The same, to us performed, can be no lesse:* 1.41 e∣ven, that (now) there is a King indeed. REX, one KING: One (and no more) absolute, entire King over all the Tribes, over all Israel. Let this be the Second.

And this our third. That not only over Israel: but (as the words are) In Israel. These are two different things. To speake (as the Prophet doth) that, this King is not Assur. For this cause Assur shall be your King, is a fearfull threat, GOD useth to his people,* 1.42 for their unkind∣nesse. To have a meere Alien, one from beyond the water, as Nebuchodo∣nozor was; out of a people, whose speech they did not understand. One, not in, but extra Israëlem; that is, over Israel, but neither in it, nor of it. That this is not our case, as (it is well knowen) some would have had it. Therein then, must we also acknowledge, GOD hath dealt gratiously with us, sending us such an one, as, by more then one or two, before this very last of all, is come of the Race Royall, and is by due and undoub∣ted right a King, not only over, but in, and of Israel. Is not this a third?

And sure, this fourth. That, as He sent us not Assur a stranger: so, neither sent He a Ieroboam. No stranger, in birth, he; but one addicted to a strange worship: a stranger in Religion. (And, it was even Mica's reli∣gion just: As, Mica's Countriman he was; for, both were of Ephraim.) Who did that which was evill in GOD's eyes, by doing that, which was good in his owne, and so, made Israel to sinne.* 1.43 Such an one He hath not sent us; but one that knoweth GOD: doth neither favour Mica, nor Mica's worship; since, that was a principall cause, why there is a King in Israel, that Mica's Idolls might not be set up.

And then fiftly. As not a Ieroboam favouring Mica, not a Rehoboam neither; who was (indeed) well for his Religion, but otherwise not hable to advise himself, and so ready to be advised to the worse. One,* 1.44 that was ful of great words, but so faint-hearted, as not able to resist ought: that under him, every one did what he would, for all the King. It was (as in another) case the Prophet speaketh) Rex Rex, & non est Rex. It is otherwise,* 1.45 where Princes are intelligent, learned, and (as David was) both religious and wise; wise as an Angel of God, to discerne good & evill. Such a King as David, a special blessing: not omnibus data, not given to every people; Nay,* 1.46 ma∣ny times, not to Israel it selfe. May we not report this for a fifth.

And for a sixth, this. That not as David neither, though he were both gentle and wise, which Rehoboam was not. For, though he were both,

yet was he so entangled wi••h w••••res all his time, and forced still by con∣tinuall ••••••usion of bloud, f••••st to recov••r, and then to maintaine his right, as that he vvas rather Dux, then Rex in Israël, a Generall of an armie ra∣••her then a King. No, but (that which addeth stil to the heap of our bles∣sings) like Salomon, more happy then his father; as one that procured to his people, peace with all the Nation•• round about. Of him, of such an one as h••, saith the Queene of Saba▪ Because the Lord thy GOD loved Israel, ••o ••s••ablish it for ever, therefore hath he set thee King over them, to bring ••hem to, and to preserve them, in the happy dayes of peace. That is indeed, the right King, to be as Melchisedech King of Salem, that is, King of peace.* 1.47 To be, as the great King of Israel, whose Style is Princeps pacis.

And last of all, which is the complete perfection of all; that in and by Him GOD hath not onely sent us a King, but a Race and Succession of Kings. A blessing yet further, a greater hope by blessing him, and in him us all, with an issue of such hope, and with hope still of more. Who shall, (we trust; and pray, they may) stretch their line to the world's end; and e∣ver keepe this Land, from this plague heer mentioned; from dayes, whereof it may be said, Non erat Rex in Israel. Even so Lord Iesus, so be it.

And thus seven times this day, praise we GOD, for this his sevenfold goodnesse. ¹ For a King, ² an absolute entire King, ³ a King both in, and of Israel, ⁴ a King neither favouring, nor favoured by Mica, ⁵ a King too wise to endure Feeit quisque quod rectum, ⁶ a King of peace, ⁷ a King, who hath already by himselfe, and shall for ever by his seed, preserve this Land from the evill daies, wherein Israël was, without a King. There is not any one of these Seven, but we owe our speciall thankes for it: But for them all, all that ever we have or can make.

And these now we offer and present, to the Divine Majestie, all: and togither with our thankes, a commixtion of prayers, that this blessing of a king in Israel, and of this King in Israel, may, to us, and our posteritie, long and many yeers, yea many times many be continued, and we or they often see the renewing of this blessed day. Which Almightie GOD graunt &c.

Notes

• * 1.1

  Vel, Quod rec∣tum videbatur in oculis suis.
• a 1.2

  Gen. 17.6.
• b 1.3

  Gen. 49.10.
• c 1.4

  Deut 17.
• d 1.5

  Eccle. 3.1.
• e 1.6

  Gal. 4.4.
• * 1.7

  Iudg. 8.22.
• g 1.8

  9.2.
• * 1.9

  The Summe.
• * 1.10

  Ver. 2.
• * 1.11

  Ver. 5.
• * 1.12

  Chap. 18.1.21.25.1.19.
• * 1.13

  The Division
• * 1.14

  I. Of the effect: fecit quisque &c
• * 1.15

  1 Quod rectum in oculis:

  The eye.
• * 1.16

  Three evills in it.

  ¹ Quod in oculis.
• * 1.17

  Deut. 12.18.
• * 1.18

  ² Quod quisque.
• * 1.19

  ³ Quod in suis.
• * 1.20

  2. Fecit quisque: The hand.
• * 1.21

  Revel. 3.1••.
• * 1.22

  II. The cause: ¹ Non erat Rex.
• * 1.23

  Osc. 4.4.
• * 1.24

  Osc. 7.7.
• * 1.25

  Non Rex in Israel.
• * 1.26

  1. Pet. 2.13.
• * 1.27

  Rom. 13.1.
• * 1.28

  1. Pet. 1.9.
• * 1.29

  Quid faciat no∣bis Rex.
• * 1.30

  Rom. 13.4.
• * 1.31

  Psal. 82.6.
• * 1.32

  Esai. 49.23.
• * 1.33

  Rom 13:6.4.
• * 1.34

  Hos. ••0.8.9.
• * 1.35

  Iud. 19.30.
• * 1.36

  1. Pet 2.15.
• * 1.37

  III. Our duety.
• * 1.38

  Num. 23.21.
• * 1.39

  Hosc. 10.3.
• * 1.40

  Ier. 29.7. Osc. 13.11.
• * 1.41

  Ezek. 37.22.
• * 1.42

  Hos. 11.5.
• * 1.43

  1. King. 15.2••
• * 1.44

  2. Chro. 10.14.
• * 1.45

  2. Chro 13.17
• * 1.46

  2. Sam. 19.27.
• * 1.47

  Heb. 7.2. Esai. 9.6.