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

A SERMON Preached before the JUDGES March iii. 1683/4

2 Sam. xv. part of the 3, & 4. Verses.

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

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

GOD having promised Abraham to multiply his seed as the sand upon the shore, and that in it all Nati∣ons should be blessed; in after ages remembring this his Covenant, he was pleas∣ed to chuse the Tribes of Israel (as descended

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

They were occasion'd thus:

The Constitution of the Jewish Govern∣ment was such, that though in every City, which had less than one hundred and twenty

Houses, there was a Triumvirate; and in e∣very City, having more, there was a Council of twenty three Judges, to hear and deter∣mine smaller matters: yet in more doubtful, difficult, and weighty causes, it was their man∣ner to repair to Jerusalem, where the Sanhedrin sate in the Lischath hagazith, the paved Chamber, so called from the curious pave∣ment thereof with square stones, in which we read, Christ was brought forth to Judgment, in a place called the Pavement; or being here, they might make their appeals, and complain to the King himself: And as our manner is at this day, to try smaller things in our County Towns; but in causes of greater moment, to come up from the several parts of England to Westminster-Hall, where in Ages past, our King himself was wont to sit in Judgment. Thus, I say, the Jews repaired to Jerusalem, as we read, Psal. 122.2, 4, 5. Our feet shall stand with∣in thy gates, O Jerusalem, whither the Tribes go up; for there do sit thrones of Judgment, the throne of the house of David. And hither, as the People dai∣ly resorted for Judgment from all parts of Ju∣daea; just at the entrance of the Kings Palace, in the Gate, there meets and salutes them an eminent Courtier, who constantly attended

each mans entering, not by the Kings appoint∣ment, to bid welcome, or conduct to audi∣ence; but of his own prompt inclination, to ingratiate himself with the People, who ha∣ving examined each man over, in a set num∣ber of familiar questions he had framed for the purpose, as what Country-man he was? (and) of what City or Tribe? he seems presently as a sweet natur'd man well acquainted, and as their familiar hearty Friend, to take upon him some care of their concerns, and sympathize with them in their troubles; and finding the business they came about, was for justice, he (kindly) bespeaks each man in the words of my Text: (My good Friend) See thy matters be good, and right: but there is no man deputed of the King to hear thee. Oh that I were made Judge in the land, that every man which hath any suit, or cause, might come unto me, and I would do him ju∣stice. These words nakedly and abstractedly considered in themselves, seem to aim at these three things.

1. Good, Religious, and prudent Caution to all Complainants, such as go to Law, to see their matters are good and right; not to be vexatiously troublesome to their Neigh∣bours, or Courts of Judicature, about trifling

minute things, for that is not good; much less by injurious and false complaints, for that is not right.

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

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

as he that runs may read, and understand too. Of all these promiscuously in my following Discourse.

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

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

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

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

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

2. His excellent advice and caution to eve∣ry one, to see that his matters be good and right] argues him to be both just and good,

one that would not advise to, incourage, or ap∣prove of any thing that was not so, for a world.

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

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

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

suits between man and man, if they will but make him Judge: in summ, It is for their sakes, not his own, that he desires it.

Having hitherto viewed the outside, we must confess, that 'tis supernè formosa mulier, beautiful and desireable; but now method re∣quires that we come,

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

1. What is the obligation or inducement he hath to arise so early, to attend the Gate so diligently, and caress every stranger he never saw before so complementally? Will a man be a slave for nothing? or make it his business in a City to rise assoon as light every morning, on purpose to bid people, Good morrow? The best face he puts upon it, is his advice, to see thy matters be good and right; and what is this for, but to impose upon the ignorant and credulous? to insinuate his honest hearty kind∣ness

for just causes and Complainants: with this tool he cunningly works himself into the affe∣ction and good opinion of the inconsiderate well-meaning Vulgar, who he believes will conclude; Certainly this man is both just and good himself, that thus adviseth other men to see their matters are so too. I grant this advice looks well enough if but nimbly glanc'd at, and away: But now suppose a man amongst us, should be observed to make it his business in the streets, at the Exchange, or in Westmin∣ster-Hall, daily to exhort every man he met, to be good, honest, just, to fear God, to be religious, not to steal, rob, or injure any man; should we not pronounce such a man, if not mad, to be a designing knave, or a silly impertinent fool? or should we not rather ab∣hor, than follow him? for though this advice be good in it self, yet implicitely it doth un∣charitably set up himself above others, and tax all for ill and unjust, or would be so, did he not thus bestir himself to prevent it.

2. As for his information, That there is no man deputed of the King to hear or do justice; though hereby he seems to commiserate the poor mans case, yet he offers him no help, as to imploy his interest at Court, to bring on his

Cause, or him to Audience, only fills him with discontent and despair, and at the same time treacherously wounds his King by so smart and base a reflection on his Government, incensing the People against it, to see them∣selves thus abused without remedy. So 'tis plain, the design was rather by discontents to inrage, for compassing his own ends, than to do any real service, by informing them any thing for their good (though they would not see it.)

3. As to his wish (for a remedy) Oh that I were made Judge in the Land! Is this all he can, or will do, to wish he were what he is not, nor never like to be; for his own merits (being a Robber and a Murderer) can't recom∣mend him, and the King hath no inclination to make him a Judge, for he lately banisht him his presence; how can he hope for what he wisheth, unless we rebel and set him up? 'Tis plain he begs help from us, but offers none; he will first be paid, and have all in possession, and we must live upon hopes. How ridicu∣lous would this look in its parallel, viz. should a rich man bespeak every Beggar he met, thus, Oh that I were made a man of a million a year, that every poor man in distress or want

might come unto me, and I might relieve, or make him a Gentleman, but never parts with one penny to any one, nor promises, until such time as all the Beggars in the Country had re∣bell'd to thrust him into a million of other mens Estates, in hopes this good mans design is only to enrich them with what they have got for him, and to be at last the only Beggar in the Country himself.

4. As to the universality and extent of his kindness, That every man might come to me, and I would do him justice. Thus he bespeaks every man he meets, both Plaintiff and Defen∣dant; for knowing every man thinks himself in the right, he hopes they will conclude (as in truth they did) that he intends that no body shall be overthrown in a Cause when he comes to be Judge; but both sides, he that is in the right, and he that is in the wrong, shall carry the Cause; the Conqueror and the Conquered shall both gain by the contest, and triumph together; this is plain from that, notwith∣standing his large offers to every one: He ne∣ver durst undertake the relief or Patronage of so much as one just cause or person, for fear (no doubt) of disobliging his opposite, and so hereby making as many Enemies as Friends,

he got no ground; if by making one he mar∣red another, he needed multitudes, and there∣fore must fish with an universal bait, but de∣signed to serve no body but himself for all his specious pretences; as Judas, Why was not this Oyntment sold for much, and given to the poor, not, saith the Text, that he cared for the poor, but he had the bagg, and was a thief, and knew, if upon this charitable pretence it had been sold, the money must have been put into his bagg, and then he could have stoln out more for himself than ever he designed for the Poor. Besides, the very wish it self, had there been nothing else in it, argues,

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

2. His envious and malicious reflection on all the Judges of the Land, as though not one of them could, or would do justice, or might it ever be expected from any other, make who they would Judge, unless he himself were the man, that the people might come unto him

for it. Thus by these artifices he makes him∣self absolutely necessary for their good, and insinuates with the people: whereas Judges have usually too much business to spend time in impertinent questions, and more gravity than to wast it in fawning and complementing those that come before them; neither having any base intreaguing design to carry on, by in∣sinuating with, or perverting the people, ra∣ther bend themselves to the merit of the Cause, so as with good conscience, according to law and equity, to give dispatch. Of this he makes his advantage, as though it were their churlish morose tempers, and unjust inclinations, not to give things their due hearing; and therefore saith, there is none to hear, and offers himself as the remedy, foreseeing the People would conclude thus, This great Man, who without the least obligation, but purely out of just principles, good nature, and an overkind heart, thus readily condescends so familiarly to dis∣course the very meanest, and question us about our welfare, as deeply concerned for it, with what mildness and moderation would he hear causes, and with what equity would he deter∣mine, were he what he wisheth (for our sake) and would to God he were, and we were so

happy as to have such a Judge in our days. Though enough hath been said, yet to omit nothing of moment in stating and clearing this case, intending to make some good use of the whole circumstance; if we consult the Targum and Arabick, we shall find these more plainly paint out the man, and his fallacious subtilties. The Targum is rendered thus, Vi∣de ut sermones tui sint recti, ornati, & bene com∣positi; See, take heed you tell your tale wisely, that your words are smooth, neat, rhetorical, and cunningly framed; for though there are none deputed to hear, so as to do justice, yet there are that will quickly hear so as to trap and catch at any thing to oppress and abuse you, making a man, as the Prophet complains, an offender for a word. So 'tis plain he is not so much concerned for the merit of their Cause, good or bad, as to instruct them in a knavish, neat, or cunning management. The Arabick version is translated thus, Videtur mihi, sermones tui boni & recti sunt; It seems to me very plain, by the account given, that your matters are very good and right: Would to God (for thy sake) I were a judge in this very case (saith he to e∣very one); and no doubt each man wished back again, Would to God he were, and our busi∣ness

had been presently decreed to our minds; but the misery is, though it be so plain, that he and every body else be in the right, yet there is no hopes that any one man can have right done him, unless he were Judge in the land. Therefore the next thing to be enqui∣red into, is the ground or truth of this pre∣tence; for indeed, if the King and Govern∣ment had been so degenerate and remiss, as to depute no Judges, or take no care for the due administration of justice, but leave every man to do what seems right in his own eyes, and to abuse each other at pleasure, the people had been in a sad case. Whether true or false, is easie to infer from the constitution of the Jew∣ish Government, which, according to their most Authentick Writers, as Philo Judaeus, and Josephus, and partly from the Scriptures them∣selves, may be affirmed to be as follows.

There were always amongst them two di∣stinct Courts in being:

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

Of both these we read, 2 Chron. 19.5, 8, 11. There were appointed through all the fenced ci∣ties of Judah and at Jerusalem Judges of the chief fa∣thers of Israel: And in causes spiritual for the Lord,

Amariah the High Priest was chief: And in causes criminal for the King, Zebadiah was chief. In∣deed in both Consistories there were two look∣ed upon as chief.

First, In the Civil Court, there was one they called Nasich, Lord Chief Justice, and a∣nother called Ab Beth Din, the Father of the Senate

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

These Civil Courts the Rabins divide into two sorts:

• 1. The Sanhedrin Gedola, the Superior.
• 2. The Sanhedrin Ketanna, the Inferior.

The greater consisting of seventy, that was six out of each Tribe, except Levi, who na∣med but four, did receive appeals, but from them was none: and this form of Government, with laws and rules to act by, was first deli∣vered by God himself to Moses, and by him conveyed down to the Israelites, Numb. 11.16. God said unto Moses, chuse me seventy men of the Elders of Israel to judge and bear part of the bur∣then with thee; for in the beginning Moses was wont to judge all himself, until Jethro his Fa∣ther-in-Law observing the trouble and diffi∣culty,

advised him to chuse able men out of all Israel, to judge the People at all seasons in smaller matters, and only bring the more diffi∣cult to him, Exod. 18.11, 25, 26. Now this form of Government, and the Authority of this Court, was long before there was any King in Israel, and continued under them, and also in times of vacancy, until at last Herod pulled it down to secure himself, as Josephus testifieth. So then, it would have been so no∣toriously false to tell the people there were no Judges deputed, that every one knowing the contrary, could have given him the lye. There∣fore the Hebrew Text it self may here give some light 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which strictly rendered I take to be thus; There is none from the King that will hear thee: that is, Begin at the King the supreme Judge, and from him downward to the lowest, complain, but there is not one that will hear thee. Poor Souls! you are come hither with your complaints to seek redress; your case is sad, I pity it, and would help, but cann't: we have a King so negligent and careless of his Subjects, that he neither minds them or justice; and there are Judges too, 'tis true, such as they are, such as the King hath made, like himself, no good is

to be expected from either, for neither he nor they will so much as hear a man, much less do him justice. For hearing being but the first step in order to justice, perswade any man that hath a controversie, there is a Judge that will not hear what he saith, he will pre∣sently conclude, no justice can be hoped for from him. Now that this suggestion, That there were no such Judges as will hear, is as false as the former, viz. That there were none at all deputed, will appear,

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

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

The Jews had added many more, as

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

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

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

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

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

1. That this King was David, a man of Gods own providing; I have found David my Servant, with my holy oyl have I anointed him. God miraculously set him up, and so preserved him all his days; he gave him his hearts desire, prevented him with his blessings of goodness, laid Honour and Majesty upon him, made his own strength to become this Kings salvation, set a Crown of Gold upon his Head, asserted his Cause, protected his Person, scattered his Enemies before him, and made his Throne for Righteousness and Judgment, a Type of

the Throne of the Son of God, as Isa. 9.7. He shall sit upon the Throne of David, and upon his Kingdom, to order it, and to establish it with judgment and with justice from henceforth for ever, &c. He was so encompassed with Gods favour, that he racks his invention to find out ways to make all grateful acknowledgments; O what shall I render unto the Lord for all his benefits towards me; for these as a Prophet, as well as a King, he made the praise of his God to become glo∣rious, having sung many a rare Anthem in his Israel. And his God was pleased again so to accept of his services and person, as to record it in his Book as a memorial of him for ever, that he was a man after his own heart, one that re∣garded his word more than his appointed food, that made his law his delight, whose soul abhorred violence, oppression and injustice, that his ears were still listen∣ing to the cry of the distressed, the poor, the orphan and the widow, and would not suffer a slanderer, ly∣ar, hypocrite or wicked person to come within his house, or come near him. In summ, he had all the signals of Gods special favour and appro∣bation; and since he had, let him answer that can.

Quest. Is it probable, indeed is it almost pos∣sible, that such a King should either depute

no Judges, or such unjust ones, as he is char∣ged? Upon what absurdities will treacherous, designing men run themselves, to compass their ends, in hopes the multitude either can∣not or will not see it, or find them out!

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

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

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

Quest. But you'll ask, Did any heed, be∣lieve, or follow him?

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

Quest. And what did he then? (at what rate had every man Justice done him?) The first memorable act we read of him, is, That he took ten of his Fathers Concubines, (a crime next to Incest, and horribly base in the sight of all men) and brings them to the top of

his House, and there lies with them before all Israel, that they might see, know, and attest it; thus glorying in his shame!

The second is, How extremely well plea∣sed he was, and hugged the man for it, that advised him to set upon his own Father by Night, and kill him; and then presently plots how to put it in Execution. The next News is, He and twenty thousand men, of his Set∣ters up, are slain in Rebellion.

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

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

1. Then hence we may observe, The me∣thods men were wont to take to disturb Go∣vernments; and compare them, and their con∣sequences.

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

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

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

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

Of all these in their order.

1. Then hence we may observe the me∣thods discontented men take to disturb Go∣vernment, and promote Rebellion. This Politician in the Text speaks not one word of his being banished the Court, sent down to Ge∣shur, and forbid the Kings Presence; 'tis only

reformation and justice that move him. Thus designing men still cunningly hide the disloy∣al treachery in their hearts, their ambitious de∣signs, their disgusts and disgraces at Court; their discontents for missing places of trust, command, profit or honour, under the vizard or fair-faced pretences of Religion or Justice; they are only concerned as Patriots of their Country or Religion; either they can't bear that Atheism, Irreligion and Prophaneness, which they see abounds; or not that Oppression, in∣justice, and Arbitrary Power they fear is rush∣ing in upon us. Thus silly Souls are taken, believing the men really to be, what they look like, not so much for themselves, as us, our Religion, and Country. Whosoever designs to bring a Government to confusion, must consider, it being more than one mans work, what the proper expedients are to captivate a multitude; and these are easie to hit on, if we consider, that the most part of men are the worst, of unsettled minds, greedy of new things, uneasie in their condition, coveting change; the poor in hopes of being made rich, the base, honourable; all in hopes of some∣thing new or better; which, unless a Nation be turned upside down, and all things hurried

into confusion, they see no hopes of obtain∣ing, and therefore desire it. Thus are the multitude prepared matter ready to receive such impression, as subtil designing men think it their interest to imprint, especially if their stamp hath but the lovely pictures of Justice, Reformation and Religion, fairly and artifici∣ally graven on it; as this counterfeit can ne∣ver be distinguished from the real, unless by a very critical and judicious eye, and that by some secret, yet sure Characterists, that truth is ever wont to carry about her; which, though not so obvious to all, yet are discernable e∣nough to any that hath not a mind, or 'tis not his interest to be deceived. And as for Reli∣gion, it may seem strange at first, that this cunning States-man had nothing to say about it to incense the People, it being the main en∣gine and grand master-piece of the craft now a-days; for that miscarriages here are of more fatal consequence to all, than those in the State, which reach but our body or welfare for a little time in this World; but corrupti∣ons and error in Religion, may ruine both Soul and Body for ever: besides, it is not so universal an incendiary as Religion, because in the State, men being of very different inte∣rests,

they are proportionably concerned, some more, some less, but here High and Low, Rich and Poor, from the Throne to the Dunghil, all take themselves to be equally concerned, having a Soul of equal value at stake, and in danger to be lost, as they are told, unless timely prevented; therefore if it can be insi∣nuated, that the established Worship is the way to final destruction, and their reforma∣tion the sure way to everlasting happiness, it is odds, but the People will rather rebel than walk in the one, or be barred from the other.

This Engine well play'd upon a Govern∣ment, so far exceeds all pretensions of State-a∣buses for subverting it, as the later inventions of Cannon, Powder and Bullets, exceed the old way of Bow and Arrow, or Roman Rams for battering a Fort; our Age can tell what mighty things it hath done, indeed what won∣ders was it like to effect amongst us but t'other day, it justified that barbarous design of the Husbandmen in the Parable, which our Saviour condemned, Mark 12.7. This is the Heir, come, said the Husbandmen, let's kill him, and the in∣heritance shall be ours. This upon a Religious pretence went down glib, look'd not only prudent and plausible, but Christian, and

highly commendable: Come, say they, let's kill or depose the next Heir to support and se∣cure the Protestant Religion, and so Heaven and happiness shall be ours: but not one word of the Inheritance, until he be killed; for that is to talk like silly Husbandmen, not States-men, who plainly know, when the Heir is killed, the Inheritance, Government, and all will be theirs of course. Thus it lookt well e∣nough in this religious habit; and with what zeal and conscience was it driven on to be effect∣ed! Surely this great Politician in the Text ei∣ther did not know the force of this Engine, or wanted skill, or proper matter to play it on: It may be neither Persons, nor Times, were disposed, or too well fortified; if so, to what purpose is it to waste Cannon-shot to batter a Mountain? Cunning men sail with Wind and Tide, and drive what will go: And in truth, the Case was thus in his days: For the Rules and Rites of their Religion and Wor∣ship were but lately delivered; besides, that was an Age of Prophets, who could, and did demonstrate by famous Miracles, That their way of Worship was of God's own Instituti∣on, also the High-Priest having the Ephod with the Urim and Thummin on his Breast∣plate,

might but put it on and consult, and receive immediate Answers from God himself in doubtful Cases. So nothing here could be controverted, until after the Prophets Death; in a long tract of time, wicked men, by their false traditions, had corrupted this pure Foun∣tain. So this being no Age for that, he omits it; it might now have marr'd all. But we, upon whom the ends of the World are come, at so great a distance from the Fountain, the Prophets and Apostles; as these foretold, we find, that Seducers have grown worse and worse, bringing in damnable heresies, teaching Doctrines of Devils; proud, high-minded, speaking evil of Dig∣nities; abusing Religion for compassing their own ends, and under pretences of it, and long Prayers, (Zeal and Conscience) devour Widows houses, divide Kingdoms, set Nations in a flame, and whatsoever else is desperately wicked, if a Faction or interest may be promoted by it. So that now, in such times as ours, it's found of singular use. But because the Politician I am speaking of, passeth it by, so shall I; ha∣ving only considered his Reasons for omitting it: and shall therefore go on to speak farther of that prepared disposition and propensity of the multitude to rebel, or be easily preposses∣sed

and biassed against their Governours, upon the score of pretensions made of abuses in their Civil concerns: Because no Empire in the World can have Riches, Honours, Offi∣ces and Promotions enough to oblige all, in∣deed but very few in comparison of those that must miss them; hence it often falls out, that for every one that is promoted, two or three Competitors, sometime a multitude, are dis∣obliged, and filled with revengeful discontents, as thinking themselves the more deserving, be∣lieve injustice was done them; and therefore are ever after ready, on all occasions, to blow the flame, if not to kindle it. Is it almost credi∣ble, that even by the exactest measures of Ju∣stice in a Kingdom, often more are disobliged than engaged? yet sometimes so it is. For you shall scarce hear a man discourse of his con∣cernment in a Tryal, who lost it, but that he is very peremptory in it, that injustice was some way done him, either the Jury was pack'd, or his Councel did not faithfully act their part, or some Witnesses were forsworn, or some not called, or heard so fully; but to be sure the Judge never fails to be in the main fault; if he were not bribed or biassed, then 'twas be∣cause he had not over-ruled all, and decreed

quite contrary to all reason, equity, Law or evidence: And at the same time his Opposite scarce thinks himself obliged for that Justice done him; but knowing it was his Right, says, they did their Duty; or it may be thinks the Cause was examined too far, and the Judg was too busie in asking Questions, or carryed himself with that indifferency, as though he had a mind to do injustice; but 'twas so plain, that for shame it could not be.

These are the difficulties Judges and men in Authority labour under, the censures they are liable to, do what they can; of these unrea∣sonable humours and different tempers of men, the intrieguing, factious Politician makes his advantage, whispering the people by cunning hints, subtil discourses, disloyal factions, fly∣ing Pamphlets, That the Government is de∣generate, Judges are corrupted, or made for the purpose, such as will not hear, or do Ju∣stice; Juries are packt, false Witnesses set up and encouraged, the best and most deserving are turned out of Places of Trust, men of loose Principles put in, good men oppressed, the ill countenanced, Property is invaded, all things become arbitrary, or tending towards it; O Tempora! O Mores! is the Cry. Indeed, how

impudently of late, by this sort of men, hath the Justice of our Nation been affronted and abused, who have vastly outdone the man in my Text, charging the Government with pro∣moting the Blemish of the Bar to sit on the Bench, Judges for consulting, if not conspi∣ring together, and Sheriffs for Packing Juries to take away the Life of the Innocent; indeed, for barbarous cutting mens Throats in Prison, without Condemnation, horrendum nefas! though nothing in the World more plain, than that they did it themselves. And as for Religion, the Lord have mercy upon us, 'tis miserably corrupted, just rooting out to make way for an Idolatrous and false Worship, when as that all the ways in the World, consisting with Conscience, Honour, Ju∣stice, and the rules of true Religion it self, have been offered to secure it: but nothing will serve, unless the People can be perswa∣ded, that the King and his Council spend their time in consulting together how to root out the true, and introduce a false way of Wor∣ship, as though they were desperately and ma∣liciously bent to poison themselves, so as they might but damn all their Subjects, on purpose to become eternally miserable all together. Did

not they, good, pious, publick-spirited men, as lovers of their Nation, bestir themselves to maintain Justice, support sinking Religion, and save the Peoples Souls; and yet to incense the more, tell them after they have done all, at last, They are like (quickly) to be just such Subjects as they are in France, that is, Slaves; and just such Christians as they are at Rome, that is Superstitious Idolaters. The Summ total is, poor Souls, poor Subjects, poor undone lost Kingdom, ruined Church!

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

Answ. Yes, one at hand, or all this labour were lost; down with the Government, off with this King, out with these Judges. And what then, Oh that we were made Judges in the Land, which we? how many are there of them? why, we six, Oh that we six were made Judges, or might depute all the Judges in the Land, that every one who had any suit, or cause, might come unto us, and we would do him justice. The man in the Text wished, Oh that I! he seemed to ar∣rogate too much to himself, to aim at, or wish for all; therefore more plausibly, and with more seeming modesty these wish, Oh that we six, though in truth, not a man of the six but grasped at three times as much as he; if

we consider that the King of England's Domini∣ons now, are twenty times as large as the King of Judea's were then. Yet notwithstanding all, so universal is this Bait, all having a kind of natural concernment for Religion and Justice, that without searching into the truth of the pre∣tence, the simple turn in hither, and the Fool is taken in the Trap.

2. Since such are the methods and strata∣gems of unreasonable and discontented men, we may hence take warning so to arm against, as we may never be deceived by them. Let them frown, or let them flatter; let them say, or let them do, as their Politicks prompt; we may rationally conclude from what hath been, what is like to be; from what this kind of men did when they ruled, and were Judges last, what they will do, did they rule again. Who was it that triumphed in binding their Kings in Chains, and their Nobles in Fetters of Iron? That by their Swords made our Cities and Fields drunk with the bloud of the slain? That by Impri∣sonments, heavy Fines, Decimations and Se∣questrations, racked in pieces those who, out of good Conscience, in obedience to the Law, did fear God, and honour the King? Who was it, that under pretence of purifying our

Religion, polluted our Temples, converting some into Stables; and in despight of our Sa∣viour, who whipped out the Money-Chan∣gers and Sellers, and overthrew their Tables, placed them all in again, and would make his Father's House a House of Mercandise? That under pretence of setting up Preaching, to preach down Rome, her Superstitions and Ido∣latries, (which we hope that God in whom we trust will ever save us from) had almost preached down Prayers, Sacraments, Unity, Love, Charity, Obedience, and other the more solid, essential and practical parts of Christianity; making the very Essentials of all Religion to consist in a multitude of Words, no matter how impertinent, if vehemently pronounced, with whines and tones, accord∣ing to the Dialect? By these methods Divisi∣ons were fomented, Factions flourish'd, Sects multiplied, even Christ himself was divided; one crying, He is here, another there, and our Sion lookt like Babel, and Jerusalem was made a Heap. Who was it, that under pre∣tence of Liberty of the Subject, set up the Servant to command his Master? That pla∣ced the Souldier and the Beggar in the room and Estates of the Rich and Honourable?

That made the Orphan and Widow with tears to beg for that Bread which was really their own before? That cried up freedom from Burdens, Exactions and Taxes; but yet made, as Rehoboam, his little Finger heavier than the Loins of any that ruled before? That upon pretence of doing Justice, and governing ac∣cording to Law, when he was what he wished to be, only ridiculed our most excellent Laws, and scoffingly, as the Stories go, made unde∣cent and filthy Rhymes of Magna Charta and Title of Right? That upon pretence of re∣moving Arbitrary Power, bore down all Laws, and did all things at his pleasure? Was it not him, and those who, when made Judges in the Land, were to reform all? Are we not fairly warned by the example of this great Reformer of Judges in the Text, what he did when the people set him up? Are not all these, so lately amongst us, smart memento's? Is it possible that Nations can be ruined over and over by the same methods, in so short a time? and must it be our unhappy fate to be undone by them twice in one Age? The silly Bird, saith Solomon, when he seeth the Snare, will not be taken. Was it not a wise one for the Sheep in the Fable to send packing their

Dogs, to be henceforth protected by the Wolf, upon his bare pretence, what kindness he had for them? Can we so easily suspect the care and zeal of our true Lord and Shepherd for the good of his Flock, and so readily commit our selves to, or wish for the protection of such ravening Wolves as idle discontented men, and expect Justice from them when we have made them Judges? Certainly, such, if brayed in a Mortar, their folly will not depart from them.

3. From such Examples and such conse∣quences, Judges, and all in Authority, may take warning diligently to watch against, and early to suppress all such. The more plausi∣bly and cunningly ill principled men shall slily reflect upon a King or his Government, the more danger. A little Breach, if not pre∣sently heeded and repaired; may soon let in a destructive Deluge. The least spark, if che∣rished, is enough to devour the greatest City. Marsaniello at Naples, being but a poor Fisher∣man, his seditious discourses and reflections on the Government about their Jabels were not regarded: the result was, In a few days time he bore down all like a mighty Torrent be∣fore him. After John of Leyden, and Knipper∣dolling,

were permitted freely to preach at Mun∣ster; the Rebellion soon succeeded, with the ruine of that City. Is it possible to conceive the power of a few railing, animating words against a Government? That Venner by them should be able to prevail with thirty or forty men, to set upon the whole City of London, with hopes to subdue not only that, but the Kingdom after it! 'Tis common and natural for evil to take sooner, and thrive faster, than good; as in the choicest Gardens, plant of the best, water and watch night and day; yet Weeds will up, and so thrive, that without diligence, continually to be weeding out, they'll endanger over-running all the good Plants. By reason of the degeneracy of mens minds, 'tis almost the same in Nations and Kingdoms; sow good Seeds, yet the evil one will interscatter his Tares in the hearts of the Children of men: which out-thriving, quickly over-top the good Buds with the lofty Sprouts of pride, high-mindedness, headiness, rebellion, speaking evil of Dignities, despising Govern∣ment, a Generation the Apostle warns us a∣gainst, 2 Pet. 2.10. and therefore ought to be the care of our Judges; having first rightly discerned between the good, and the bad; for

which end they are sent forth to lop those lu∣xuriant branches, and cherish those tender Plants of Quietness, Meekness and Obedience, which the Apostle calls a Christians Ornament, 1 Pet. 3.4. Thus rooting out evil-doers, they may become an incouragement to them that do well, 1 Pet. 2.14. That the wickedness of the wicked may come to an end, and the just may be established, Psal. 7.9.

4. Hence may be extracted good caution for all Judges, and others the Kings Ministers of Justice, that they give no just Cause to any to make true Complaints of the Government, through their neglect in the due administration of Justice. If there are such a race of men, as will maliciously and impudently invent lies to slander the best of Kings and Governments, such as God himself miraculously set up and owned, and that without the least Cause: How will these triumph and glory in it, have they the least foundation of truth to build their slanders on? Know then, that every unjust Judge doth not only dishonour his Master that sent him, but does, as much as in him lyeth, to dethrone him, and ruine his Go∣vernment. Not, that if our Judges are un∣just, or the King had deputed none to hear, or none that would do Justice, that then it

were lawful to oppose or revile: But admit∣ting this to be true, which is really false, yet it may be abominably wicked to publish, or tell the People this truth. God hath discover∣ed his severe displeasure against such, hereby assuring us, that he allows not all truth, at all times, in all circumstances, to be spoken of those whom he sets up, and such are Kings, for by him Kings reign. Memorable to this pur∣pose is that famous Case of Miriam, it is left upon Record, and we are required to mind it, Deut 24.9. Remember what the Lord thy God did unto Miriam; we read, Numb. 12.8. the thing God did to her was, he smote her with the Plague of Leprosie, a high mark of his displeasure, being one of the worst, most nasty and infe∣ctious Diseases, such as debars one the Society of Mankind. Now what did Miriam to the Lord to provoke him, all the fault we read of, was her speaking something of Moses that was very true; for she said, Numb 12.2. Hath the Lord spoken only by Moses, hath he not also spoken by us. Indeed Aaron was a Prophet, and Miriam was a Prophetess, and God had spoken by them as well as by Moses; it was very true, as we read Micah 6.8. Thou didst send before thy peo∣ple, Moses, Aaron and Miriam; where now is the

fault? why was she thus plagued? why are we called upon to remember it? no doubt for Moses's sake, who was the supreme Governour, and others after him: God will not suffer him whom he sets up, to be murmured against, or lessened amongst the People, nor any compa∣risons to be made. God spake to her as well as Moses, that is true; but that God ever spake to her in opposition to Moses, or that she might make her self his equal, that is false. She might have told Moses so, but not the People; for God made not the People Judges of Moses's Actions, but him of theirs: Besides, what can this be for, but that the People might as rea∣dily follow and obey her commands as Mo∣ses's, which God would not have? So here is truth spoken to an ill end, and therefore must not be said at all.

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

An. God forbid that any thing but truth should be spoken to, or of the King; and would to God, that the flattering lips, and the lying tongue, were ever removed as far from his

ear, as the Rebels treacherous head, heart and practices from his Person and Government; and that the faithful Counsel of such as always speak truth in sincerity, may ever be with him, but abhor to speak even truth it self for base ends, as much as the Devils practice in publishing that Text of truth, Deut. 8.3. He shall give his Angels charge concerning thee, to com∣pass our Saviours breaking his neck from the top of the Pinacle, or tempting God. This telling truth, which men may call doing good, that evil may come, is as the doing evil, that good may come, whose damnation is just. It is not the appearing good or ill that makes or marrs an action, but its end and design. For Judas's Hail Master and Kiss cannot justifie the treachery, nor Joab's kind salute, Art thou in health, my Brother, in the least excuse Abner's Murder; nor on the other hand, is it the righteous mans smiting reproof that will wound, but be rather as an excellent oyl for the head. This was the perfidious practice of the Politician we are speaking of; he stands in the Gate to tell the people, in hopes his fair pretence would justifie his foul design. Is it their part to reform the King? if it had been true, Why had he not gone, and told the King, himself being an eminent Cour∣tier

and said thus: O King, live for ever, let thy Throne be established in righteousness, and in judgment; Know, O King, that many of thy Subjects daily come up, and wait in thy Gates for Judgment; but there are no Judges to hear, or the Judges abuse thy people by un∣just Decrees: I pray thee hear the advice of thy faithful Servant, and let Justice be duely administred to thy Servants. But to stand in the Gate, and tell the people Tales of the King and his Judges; what is this for, but to render the King odious, his Government un∣easie, and inrage his Subject?

It is easie to make application here to our selves. If there are miscarriages in the Go∣vernment, if their are corrupt unjust Judges, let the King himself know it, and let them stand or fall at their own Masters Judgment, not the peoples. Why are Votes published for the peoples information? Are they supreme Correctors of all, that Appeals are thus made to them? However, this is no reason for any Mini∣sters of Justice to oppress the people, or give them any just cause of true complaints; any more than our Saviours foretelling that offen∣ces must come, is a reason for any man to give offences to fulfil that Prophecy, because there is a

Wo be to that man by whom they come. So there is a Wo be to them that decree unjust De∣crees, that oppress the Poor, the Orphan and the Widow, that turn Judgment into Gall and Wormwood, Amos 5.6. and 6.12. Be wise now therefore, O ye Kings, and be instructed, ye Judges of the Earth, and take heed. what ye do; for ye judge not for man, but for the Lord, with whom there is no iniquity, nor respect of persons, nor taking of gifts, 2 Chron. 19.6, 7. And though the people may not dare to revile, or presume to call you to an account; yet the King of Kings, whose Deputies you are, will exact an account of your Stewardship, when he cometh to judge the World in righteousness, and the Nations with equity, and render unto every man ac∣cording to his work; therefore in the interim, give no just cause to any, privately in Dis∣course, or publickly by Pamphlets, to say, Jam tandem Astraea, Coelestium ultima terram reliquit; That Justice is fallen asleep, that Mercy and Truth have forsaken us; That the cry of the oppressed is not regarded; That there is none deputed that will hear. For as Judges, sent forth to judge the people, are set in more high and eminent stations, so the plainer marks to be seen and shot at; and what would be a

small, or no miscarriage in others will appear great in them, especially when amplified by such Malecontents as would rejoyce to bring all to confusion; who usually are so critical-sighted, as soon to espy a Mote in anothers eye, but gravely pass by the Beam in their own, or their parties: so that if the occasion be never so little, their censorious heads, their malicious disloyal hearts, their reviling tongues, and inventive quills, are as their Magnifying Glasses, by which they are ready to shew the people their Governours defects. For the honour then of your Sovereign, the quiet and security of his Government, you will do well, if possible, to give no offence; but observing the Apostles advice, Ephes. 5.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, steer exactly between Scylla and Cha∣rybdis, so as we may neither sink nor dash; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as unskilful, foolish, but wise Pilots, to save our Vessel, because it is an evil, a tempestuous and a stormy time: Help, O ye Gods, or else we perish.

5. Hence matter of incouragement and sa∣tisfaction to Judges, and all other Officers and Ministers of Justice, in the faithful discharge of that great trust reposed in them; neither to suffer the wild Boar of the Forest, nor yet

the subtle Foxes to spoyl our Vine, but to give timely and home checks to the insinuating pre∣tences of such subtle, designing, discontented and restless Spirits, as would by Plots upon Plots intreague us all into ruine and confusion, making our Land to become a desolation, in hopes to raise Palaces for themselves out of the ruines; and in order to it, persist in their secret methods and safest ways they can think of, maliciously, wickedly, falsely and slande∣rously to traduce the King (a second David, as miraculously restored and preserved all his days) the Government and justice of the Na∣tion. Such there have been heretofore; Re∣piners you have heard there were at Moses, for that let us remember what God did to Miriam: Slanderers there were of King David and his Judges, as in the Text; for that let us remem∣ber what God did to Absolom. Men of like practices have of late been amongst us; for that let us remember what God and the Ju∣stice of our Nation hath done to them. From the whole let us all take warning, that none of us sin according to their example; but let every one be excited in his place and station, to set to his helping hand, to make up our Breaches, and heal our Divisions. So your

zeal for truth and Justice, for your God, your King, your Country, your Laws being evi∣dent to all, others may learn to go and do likewise. So your innocence and integrity, yea, the munition of Rocks will be your de∣fence here, and become your Crown and Glo∣ry hereafter; so Mercy and Truth shall meet, Righteousness shall bud forth and flourish: The Kings Throne shall be established in Judg∣ment, this Land shall become as a Mountain of Holiness and Righteousness, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jeho∣vah Samah, the Lord is there, may be written upon the Gates of our Courts of Justice. O let them prosper that pray and act for the Peace of England, saying, Peace be within thy Gates, and Prosperity within thy Walls; and without wishing for a new moulded Govern∣ment, or other Judges, praise God for those we have, for our King, his Government, his Judges as at the first, and his Counsellors as at the beginning. To this let all them that fear God, love the King, their Country and the Government, say Amen.

FINIS.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• John 19.13.
• John 12.5, 6.
• Versio Chaldaic.
• Isa. 29.21.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Joseph. lib. 14. cap. 17. de An∣tiqu. Jud.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Sam. 16.1, 12.
• Psal. 21.2, 3, &c.
• 2 Sam. 15.10.
• 2 Sam. 14.30.
• 2 Sam. 14.28.
• 2 Sam. 16.22.
• 2 Sam. 17.2, 4.
• 2 Sam. 18.7.
• Eccles. 1.9. & 3.15.
• 2 Sam. 14.24.
• Psal. 71.9.
• 1 Kings 12.10.
• Matth. 13.25, 38.
• Jude 8.
• Rom. 13.4.
• Prov. 8.15.
• Rom 3.8.
• Psal. 141.4.
• Psal 2.10.
• Psal. 82.6.
• Heb. 4.11.