as are called Princes of the Bakers and Princes of Solomons worke Gen. 40 2. 1 King 9.22 his buildings and provisions for his house these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the second verse of this Psalme Pagnin are translated Rulers such as had the next degree to the Kings cheife Councellours of State Comites Imperii Barones Lafords Thanes men of valour and judgement Pillers of the Crowne whose duty was to preserve the King both in peace and war from miscariages and dishonour by punishing them in judgement that shall misguide the King or act any thing against Law by any surreptitious Warrants or Commissions from his Majesty or transgresse their lawfull Commissions to the wrong and injury of the people these had a principall hand in the making of Lawes By me Kings raigne and Princes decree Justice Prov 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the men that were mentioned in the second verse but in the words of my Text they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and therefore it may be doubtfull whether they be the same men which did consult in the second verse which are here charged in the words of my Text but I conceive they were the same for these reasons 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be ascribed to the highest Judges in the world to absolute Princes to Moses Exod. 18.16 to God himselfe Gen. 18.25 and that is to let us understand that these chiefe Rulers that consulted with the Kings had a place of judicature that if any thing escape them in consultation that might be mended in judicature 2. Those Rulers that were mentioned in the second verse were guilty of the crime which is here charged to be amended and therefore it is most rationall they should be called to repentance 3. If Kings Rulers and People should once joyne together and make a Law against God and Christ it were an hard matter for an inferiour Judge to amend it It is true they may Judge against it but it would be carried on by the appeale unlesse it be reformed in the suprcame Court where the errour first began and so the wrath of God remaine unappeased Thus you see who these Kings and Judges were in all probability they were severall Kings of severall Nations consulting with their owne Nobles and People against God and Christ that are here called upon to repent of their wicked Decrees and Lawes that they had made against him so that my Doctrine doth now appeare under this forme of words If any thing doth slip in consultation with publique consent of Kings Nobles and People against God and Christ the charge doth lie upon Kings and Judges to amend it But here arise three scruples how it should come to passe that when Kings Object Rulers and People were guilty the Kings and Rulers are called to repentance and the people left out what will God be content to spare a Nation if Kings and Rulers repent though the people go on still in their iniquity I answere in respect of temporall punishment Ans It may be sometimes he will if God would spare Sodome for ten why may he not spare a people for their Kings and Rulers If he will plague Israel for Davids numbring the people why may he not save a people as he did for Moses sake but alwaies he doth it not The reformation of Kings and Nobles is a great meanes to reforme the people but if notwithstanding their Reformation the people remaine wilfull their judgement doth often fall the more heavy even in this life as may appeare 2 Kiv. 23.25 26. Josiah a most pious and holy Prince yet God reserved evill to bring upon the Jewâ—s for that they did not reforme The Prophet rendreth a reason Ier. 3.10 Her treacherous sister Judah did not turne to me with all her heart but fainedly Josiah caused them to turne in shew but it was in hypocrisie though their hypocrisie was none of Josiahs fault but their owne 2. But here ariseth yet a second scruple how it should be in the power of Kings and Nobles to amend that which is done amissâ— by Kings Nobles and people is it in their power not to put that in execution which is made into a Law Yes if against God and Christ if against the Law of God Gods Lawes have the force of an universall Law unto which humane positive Lawes must give way lex particularis cedit universali mans Law is void Doctor and Student if against Gods Law 3. But here will be a breach betweene these that shall so judge the King and Nobles and the people Object if that be adjudged against the Law of God which is newly received for an humane Law and therefore this doth put Kings and Nobles into streights Ans This must not be carryed with an high hand as an act of power but prudently as an act of wisdome so as God may not be provoked and dash you all in peeces nor the people neglected in the particular Covenant made with them They must wisely use meanes to revoke such Lawes as are made against God and Christ Yet by their wise and learned carriage give the people satisfaction This charge of bearing the Lawes the yoke and bonds of Christ is layd on Kings and Judges for foure reasons 1. Because they of all men are most inclinable to shake off the yoke of Christ Fabritius exhortatio â—llurecipue necessaria qus gradu potâ—ntia inter honines emâ—nent non sacile se jugo Christs submittunt leges sibt prescribs â—nviti patiuntur Martinius chstat fastus us volunt emperitivideri quibu opus est institutione illâ— quamvis de officio â—â—formatâ—onem eminentie suae authoritatis deformationem interpretantur great ones never thinke themselves great enough unlesse they be absolute unlesse they may act so as if they had no superiour to whom they must give an account That exhortation doth principally belong to them that are in Authority because they do not easily submit to the yoke of Christ they are unwilling to have any Lawes given them and the other Author Pride will not suffer them to receive any instruction because they will not seeme to be so unskilfull as to need instruction they thinke any information a staine to their Authority Such opposition against God and Christ hath beene found in all Ages from great ones Pharoah Exod 5 2. 2 King 8 33 who is the Lord that I should heare his voice Zenacherib hath any of the Gods of the Nations delivered his people on t my hands Ieâ— 2.3 wee are Lords wee will come no more unto thee Therefore doth the Lord cry out upon Kings and Princes and Judges of the earth that they should have speciall care to submit to the Government of Christ exclamations are used in plaine matters and matters of great weight It is no small matter for Kings and Nobles to shake
command whereby they might assist the King defend their Country and doe the people justice honour without command in war and judicature in peace is uselesse Esay 3 3.4 and a scorne whereas men whose faces are lifted up above the people are as necessary for a Commonwealth as bread and water Honorable men unto whom the people may have recourse in case of imminent danger to be a stay unto them who meeting in a publique Counsell may carry all things for the publique good yee may see what service David did to Saul against the Philistines what his Worthies did for him 〈◊〉 58.5 in his wars against the house of Saul yee may see what power the Nobles had in the dayes of Zedekiah unto whom the King did confesse the King is not â—e that can doe any thing without you To make a man great in war that is not great in peace is dangerous unlesse virtue sway he will love the greatnes of his condition too well he that is as great in peace as in war will easily change his troublesome and dangerous estate for rest and safety Vse 2 Exhortation that the King and Lords would joyne together to submit to the government of Christâ— you are required in my Text to joyne with the King in this duty not to be instruments of the Kings will so you shall shew your selves servants to the King but not Judges of the earth his Majesties wisdome and your learning should joyne together to put on the yoke of Christ to save your selves and your people from breaking with the iron rod in the hand of Christ that is as I have intimated from Civill war from such destroying Civill War aâ— will dash you all to pâ—eces 〈◊〉 48.2 the Lord is the Lord of Hosts a name that 〈◊〉 hath put upon himselfe Esay 47.4 Ieâ—â—va exâ—râ—itiâ—â—â—oâ—en â—pâ—s the great nâ—me of God Esay 4â—â— Esay â—â—â— all Hosts are his rod wicked ones holy ones just or unjust â—orraâ—e intestine legall or rebellâ—â—â—s they are all his he punisheth offenders by them all what power wee have that wee conceive our safety that party that conceive they have the power of the sword strength in their owne hands they thinke they may doe what they will but they are mightily deceived they that have all power to day may have none to morrow the Lord is the Lord of Hosts 〈…〉 sâ—pientia est sui destructiva force without wisdome will destroy it selfe Esay 3â—â— Therefor Rabsakâ—h joyneth counsell and strength together and Aristotle wisdome riches and power and descanteth that upon them men thinke they have quickly wisdome enough but power and riches never enough whereas too much either of riches or power is troublesome or at least unprofitable But a man can never have too much wisdome That power wee thinke wee have wee cannot claime as ouâ— owne it is Gods right strength is in the Host whereof God is the Lord Pâ—a 4.28 In the multitude of people is the Kings honour but the want of the people is the destruction of the Prince it is the Lord that hath hearts of people in his hand he maketh them subject to their Governours and mooveth them against their Rulers he uniteth and divideth them in Court in Councell in field when he hath a purpose to dash them one against another he doth divide them Ier. 13 1â—.14 I will fill all the Inhabitants of the Land the Kings that sit upon Davids Throne and the Priests and the Prophets and all the Inhabitants of Jerusalem with drunkennesse And I will dash them one against another even the Fathers and the Sonnes together saith the Lord I will pity nor spare nor have mercy but destroy them He can make such divisions that no unity of interest of condition of affinity or consaguity can prevent he can divide Kings and Subjects Subjects and Subjects Kings and Lords Kings and Commons Lords and Commons Lords and Lords Commons and Commons Father and Son Brother and Brother where still note that the neerer the conjunction the more dangerous the discord That some differences should arise among the people is not wonderfull the ordinary course of justice doth heale them that some greivances should arise betweene the King and the Commons is not strange it is the businesse of a Parliament to redresse them Then my Lords had you a call from God by the duties of your places to have been the instruments of unity then should you have made use of your learning to have reconciled them then you had use for Divinity Law Pollicy Instice Power a little of all these in your hands would have set all things right if yee and the King had then beene tyed together with the bonds of Christ yee might have ruled him and contented the people But insteed of reconciling the difference betweene them yee also fell at odds among your selves Parliaments doe expect some difference the first worke the Commons use to doe is to represent their greivances unto your Lordships from whom by the very intendment of the Law they doe expect redresse You by your places as Councellors to the King and Judges of the people having power over both should have acted the parts of good reconcilers but this iron rod of Gods displeasure fel on you also the very Phisition had got the plague You likewise were divided among your selves I blame you not I rather pity you your power was broken by the iucroachment of former Princes you were defrauded of your learning here required by discontinuance of Parliaments your education honour among the people by Courtship Kings and Commons have heretofore joyned together to breake the power of Lords and now they fall out the Lords have not power to helpe them And now I take up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my Text as applicable to this purpose where I crave leave to speake to your Lordshippes in the language of my Text. It had beene very good that the King and your Lordships had alwaies beene wise and learned enough to have beene alwaies under the yoke of Christ Psal 72. from 1. to 15. never to have consulted any thing against God and Christ Mach. Pranespag 36. never to have departed any thing from the wayes of God and Christ the wayes of judgement and justice I meane which are his wayes That Turkish cutlandish distinction found in Machiavil of civilis soluta potentia which is power above Law and by Law had not been misconstrued and made use of upon all occasions in the Kings name at Court in former times I wish it had been the manner of our Kings alwaies to have ruled by the positive Lawes as far as the justice of them would any wayes extend and when any thing of unjustice did fall upon the letter of the positive Law that should be reformed by the Law of God and the universall Law of nature that had not been done by a cabinet Councell but a Councell of State in
to the second charge of my text which is your particular portioÌ„ be instructed ye Judges of the earth the charge that lyeth upon you is to be instructed the word signifieth castigare to bind instruct compell correct which discipline Lawes bonds punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your selves that you wander not and live after your owne lusts the discipline and correction yee ought to restraine your selves withall ought to be streight sueh as we use to children in their tender yeeres the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this yee must receive as Children from the word of God subjicite vos reprehensioni verbi Cajetan Dei submit yourselves to the reprehension of the word of God From this second part of the charge Doct. that if any thing be consulted and agreed on against God and Christ the Nobles and Judges of the earth must receive instruction reforme and amend themselves and together with the King submit to the government of Christ but the charge lyeth upon your selves in this clause though the consociation with the other clause require your conjunction but I am now come to your duty as it standeth singly in this part of the charge Yee see my Lords more is required at your hands then of the Kings in point of knowledge yee ought to be the Kings Treasurers out of which hee ought at all times to draw wisdome yee ought to be that multitude of Counsellours that might make all the Kings purposes succesfull if the King want counsell he must repaire to you if you want it yee must provide it for him it is the duty of your place therefore if yee be not learned yee must receive instruction if never so learned information if yee be morally vitious yee must amend your selves by Lawes Discipline correction yee must use your selves as men use Children correct your selves or if need be as men use madde men binde your selves rather then wander after unworthy sinfull lusts whosoever are ignorant ye must be knowing though corruption of times may lead some others into swearing lying drunkennesse uncleannesse profannesse yet none of all these things should be found in you It is a shame that a Christian Lord should not be eminently above unchristian and heathenish vices Herâ—s est supra â—mnem legem humanam more vertuous then any humane Law can require how shamefull is it that they should be more vitious then any heathen Law should suffer It is sufficient for a King to understand and walke by principles such as no man can deny to be truth to make good principles the end of his actions you must helpe him to the meanes which is the act of Councell when the end is agreed on Councell must finde out the meanes to obtaine the end and that is properly wisdome learning and prudence the same word is translated be learned and amend your selves learning is a great meanes to amend a man againe it signifieth correct or punish your selves nothing is so ready a way to amend a man as punishment because prudentia moralis versatur circa affâ—ctus morall wisdome is conversant about afâ—ections which are not mooved with any reason but much with strips nihil suasionibus plurimum flagris as Moralists all agree and therefore is it that such creatures as are only sensitive are not wrought upon by reason but stripes only I shall distinguish the requisits of a Judge into learning and honesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both contained in the originall word which commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipline or correction by learning instruction threats either active or passive Againe the learning that is required to Judges may be distinguished into the learning of inferiour and supreame Judges honesty ought to be common to all Judges as likewise that learning of their owne condition in reference to Christ The learning of an inferiour or subordinate Judge must be either habituall or upon all emergent occasions capable of new instructions His habituall learning must be the knowledge of the positive Lawes and customes of the Kingdome containing the right of the King and Subject so as they are applicable to continuall practice he must likewise know the rules of morall Philosophy a study much neglected in this Kingdome the Lawyers rather going by particular president then rules of justice which is rather emporicall then learned and from particular president gather an universall rule which is too much used for Lawyers Logick when they are pleased to make use of it but they can forsake it for a friend at pleasure which maketh the Lawes of England so lyable to abuse and leave the Judges too great a latitude to doe amisse and yet excuse themselves if they walke by a president they are excused if they desert their president and make new as in some cases they may and ought the weakenesse of this collection it was done therefore well done it was the opinion of these Judges therefore right may well excuse them whereby the Judges have a latitude to judge which way they please without blame because the study of the Law is rather by induction then demonstration rather by the will of former Judges then rules of justice which are to be found in the learned skill of morall Philosophy and ought among us Christians be regulated by Scriptures with which in matters of justice the light of nature doth agree these Rulers of justice ought to be the only guide to judges in matters of judgement to Parliaments in making Lawes therefore in the Scriptures is justice annexed to judement Judges and Officers yee shall choose Deut. 16.18 and they shall judge the people with righteous judgement Ex. 45.9 Let it suffice O yee Princes of Israel remove violence and spoyle execute judgement and justice take away your exactions from my people Ier. 22.3 execute judgement and justice Justice is the rule judgement is the application of it to time and place 2. There must be a learning that ought alwaies to be in fieri upon emergent occasions that is a diligent care to finde out the fact Iob. 29.16 that cause which I knâ—w not I sought out diligently this was the glory of Solomon in case of the Harlots and this must be in all Judges high or low 3. There must be a sagacity or quicknesse in a Judge to make application of the Law to the case in hand this is the principall if not the sole duty of a Magistrate to execute the Lawes to see that all men that seeke justice may hâ—ve it without partiality this belongeth to a Magistrate essentially and cannot be taken from him while he remaineth a Magistrate Judex debet habere potestatem veritatem formam vim Tollet that is he must have authority truth and forme before and in judgement and force following it to put it in execution The reasons why Judges ought to have such learning are first because no action can be rationall
O yee Kings be learned yee that be Judges of the Earth serve the Lord in feare and rejoyce to him with reverence I Shall not trouble your Lordships with any further preamble then what wil make for the argument of the Text wherin I shall desire to sustaine the person and performe the duty of a Steward of the manifold graces of God declaring the minde of God not in the inticing words of mans wisedome but demonstration of the spirit in the word not like the Scribes but as one that hath received Authority from God whose wisdome can shine through the weakest instruments upon a beleeving heart This Psalme may be divided into 4 parts a Prophesie that Nations and Kingdomes shall set themselves against God and Christ in the three first verses 2. A consolation to the Saints against the fury of them that goe about to overthrow the Kingdome of Christ beginning at the fourth verse unto the words of my Text. 3. A charge given to the Kings and Judges of the earth how they should behave themselves in the words of my Text in the 11 verse and beginning of the 12. Lastly an Argument to perswade Kings and Judges of the earth to looke to the charge Divers Interpretersdoe uphold the literall sence of David and his Kingdome but so many great things are spoken of this Kingdome that is set upon the holy hill of Sion that they are inforced to acknowledge that the principall scope of the words are verified in the Kingdome of Christ whereof Davids Kingdome was a Type In the first part the Prophet setteth downe the enmity that Kings and Rulers beare against Christ their consultation is to shake off his Dominion Note earthly minded Rulers cannot easily beare the Dominion of Christ In the second part God will laugh them to scorne disappoint and frustrate their consultations breake them with a râ—d of iron and dash them in pieces like a Petters vessell Note the vanity of their consultation and perill 〈◊〉 their persons In my Text yee have a remedy be wise now yee Kings be learned yee that be Judges of the Earth Note that wisedome of Kings and learning of Judges is the meanes to deliver a Kingdome from destruction In the last the inevitable danger that shall fall on them that use not this remedy if his wrath be kindled but a little they must needs be in a sad condition no way to escape but by trusting in him Note no power of man can withstand his displeasure The words may admit of a generall division into three parts circumstances persons charge 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words that signifie with others and these are three The two first in this one word now The latter in these two words O yee The word now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the time but also an inference or reason Lorin nunc habeâ— uns illaâ—roâ—â— now is as much as to say seeing it is so as it is seeing there is such power in Christ as there is to dash you in pieces let this be a motive be wise therefore and doe not anger him this is plainely seen in that speech of God to Moses repeated by Stephen I have seene the affliction of my people Act. 7.34 and have heard their groning and am come downe to deliver them and now come and I will send thee that is therefore I will send thee at this time the Translators therefore have well translated it now therefore wherein are contained the circumstance of time and the reason The third circumstance is the exclamation O yee 2. The persons are Kings and Judges of the earth 3. The charge it selfe and that is first singly to Kings be wise 2. Singly to Judges be learned 3. Joyntly to them both serve the Lord in feare rejoyce to him with reverence I shall handle the persons and part of the charge distinctly and interweave the circumstances as they shall make for the sence of the words The persons are Kings Judges who are here charged with the reparation avoyding the danger that may fall upon them that consult against God and Christ In the beginning of the Psalme they that consult against Christ are a full Parliament exclusoclero nay many Parliaments many Nations because many Kings now no Nation can have any more then one King by the unity of whose person wiser times did provide against faction and division which I conceive to be the iron rod whereby Christ will destroy them that rise up against him they shall fall one upon another and dash themselves in peeces no peace so firme as that which commeth from the Gospel of peace The parts of a Parliament are here expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings but the charge of Reformation layd on Kings and Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctrine Doct. when Kings Rulers and People when Nations make Lawes against God and Christ the Reformation is layd upon Kings and Judges I shall first explane the words then prove the Doctrine and lastly make Application It may be doubtfull whether this be a figure called Hendiades where the same person or things are set downe under divers appellatives 1 Sam. 8. â—0 the same persons may be Kings and Judges the Israelits desire a Kâ—ng to judge them and fight their battles though especially in hereditary Kingdomes Lawes have provided Judges to judge for them and in Parliaments Nobles to judge with them to provide for defects of minority and education that they may with the more honour and state enjoy the pleasure and undergoe the burthen of Government and in war they provide Generalls to eschew the hazard and danger of their persons yet the judgements of peace and leading in war doe belong to the duty of a King for the preservation of his Countrey and good of his Subjects and therefore Kings and Judges may possibly be the same persons 2. Kings and Judges may be severall persons of severall States such Judges as were before the Kings in Israel and these were all one in the office and duty of their place they were chiefe Governours both in peace and war differing from Kings in Pompe and State not in Power and Government 3. They might be severall persons of the same States for that seldome severall Kings and Nobles met together in one consultation but because many of these consultations might agree in this that they were against God and Christ Therefore it is said Kings and Nâ—bles and People were gathered against God and Christ for if all the Nations were against Christ yet they could not be sayd to consult unlesse they met and advised one with another 2. It must be considered what kinde of Judges these were whether superiour or subordinate Judges I conceive they were superiour Judges joyned with the Kings in judicature There are divers sorts of Nobles spoken of in the Scriptures First Nobles Court Princes such
off the bonds of subjection to God and Christ Vossiuâ—in minuu cont-oversis 〈…〉 exâ—aâ—â—tioâ—e pâ—â—â— rile sâ—igidum looke to it Kings and Nobles Kings and Judges have a care of your charge or yee will be broken in peeces yee will provoke the Lord to anger and all your purposes frustrated and your persons destroyed you have a great inclination to forget me in regarde of your greatnesse therefore I charge you to beware 2. Reason God hath committed the care of his people to them that they should seeke their good he is the instrument of God for thy good Rom. 13.4 God doth not so set Kings and Princes over his people as to have no care of them himselfe But he committeth his people to them so that he looketh to them himselfe he giveth them their charge and taketh account of them because their inferiours cannot doe it so easily God doth charge the King himselfe Deut. 17.18 to have a care that he write him a booke of the Law He taketh account of the Princes of the wrong done to his peaple Esay 3.14 15. The Lord will enter into judgement with the Ancients and Princes for the wrong done to his people for yee have eaten up the Vineyeard and the spoyle of the poore is in your houses What meane you that yee beate my people to peeces and grinde the faces of the poore doe you thinke I will take no account of this will you be broken in peeces with the iron rod It belongeth to God as supreame to redresse all the abuses of the most absolute Princes and Magistrates on the earth Appeales come to him like the cry that came from Sodome no miscarriages shall escape him 2 Cron. 16â— The eyes of the Lord run too and fro throughout the whole earth to shew himselfe strong in the behalfe of him whose heart is perfect towards him And therefore doth the Prophet David appeale to God Psal 82.8 Arise O God and judge thou the earth if men will not the Lord of Hoasts will his Hoasts shall 3. God doth especially charge Princes with their duty of subjection because they have a great influence upon the people 2 King 10.31 especially to evill Jereboam the Son of Nebat made Israel to sin if Princes Kings and Judges be wicked they shall not want instruments to forward their wickednesse 2 Cron. 21.3.6 4. If David will have the people numbred Joab will act it though against conscience he said why will the King be a cause of trespasse and in 6 verse the Kings word was abhominable to Joab yet in 4 verse the Kings word prevailed with Joab Dan. 3. If Nebuchadnezzar set up a Golden Image none are found that withst and it but Shadrach Meshach and Abednego Esay 9.16 the leaders of this people cause them to erre and they that are led by them are destroyed Therefore God chargeth Kings with their duty for the safety of his people 4. If sins be committed as long as Kings and Princes execute judgement the wrath of God is appeased toward that Nation Numb 35.33 Blood defileth the Land and it cannot be purged but by the hand of him that flew Phinehas hath turned my wrath away from the Children of Israel Numb 25.11 then stood up Phinchas and executed judgement and so the plague ceased Psal 106.36 Vse 1 Information that Kings and Nobles are neerely linked together in the government of Nations God doth not charge Kings alone but Kings and Judges Kings and Nobles the businesse of Governement is to weighty to be undergon by one man alone There are two speciall duties of a King the duty of war and the duty of peace in both which he must necessarily have the assistance of Nobles Let all Histories be examined and yee shall see that in getting and governing of Kingdomes Nobles and Worthies had an especiall hand in raising Armies in managing Battles in judging the people Moses was weary of judging alone though the people over whom he ruled had been slaves he had beene the instrument of their delivery and God did appeare to and for him upon all occasions therefore if any man might governe alone Moses might doe it by such speciall assistance of God but when Iethro saw Moses sitting in judgement alone Exod. 18.17 he was plaine with him and told him the thiug was not good and advised him to take helpe or else he must needes tyre out himselfe and the people Againe in stilling the rage of the people the assistance of Nobles hath beene alwaies needfull Kings desiring all power into their owne hands make themselves unable to keepe their owne Courts from oppressing their Subjects or content their people by meanes whereof people have often beene inraged against their Governours Numb 11 1â— Moses complained to God that the people murmured against him that he was not able to beare their murmurings and of the danger he was in desiring God to kill him that he might not see his wretchednesse that is that the people might not fall upon him in a mâ—â—â—rable manner and destroy him Dâ—â— dat For the remedy of which evill the Lord prescribeth this vers 16. gather together seventy men of the Elders of the people whom thou knowest to be Elders and Officers over them and bring them to the Tabernacle of the Congregation and they shall stand there with thee these were the Officers that the Lord appointed to assist Moses in time to come against the rebelliâ— the people these Moses must gather togather in the great Counsell where yee may see of what number and sort of men these must be they must be seventy a set number not too many for feare of diffention not too few for feare of partiality yee may further see what manner of men they must be Officers over the people before they were called to the great Counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Icrom Jerom calleth them prafectos qui docerent ves singula and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistres Indicibus vestris Masters of your Judges Implying that these that sat in this high Counsell to helpe Moses against the commotions of the people must be high in the peoples estimation and must have the power of the sword in their owne hands in their severall Tribes whereby they might execute their judgements and by their authority stop the rage of the people Without power all judgements were fruitlesse and voyd Tollet de cas 〈◊〉 lib 5. cap 56. Jâ—dâ—n habeat petellatem 〈…〉 formam viâ—â— Iudge Dodrigâ—â—itle Earlâ— to what end were judgements if the Judges had not power to put their judgment into execution and therefore in this Kingdome had Earles the third part of their Counties to make them high in the eyes of the people they were great Commanders câ—â—es and câ—â—itatus were relatives every County hâ—d an Earle and no more and Barons had their Baronies honorable revenue and
Parliament but that time is past many things have beene done by prerogative above Law I will not say any thing hath beene consulted by King Lords and Commons against Christ I feare some things have beene done with or without publique consent that should not I judge by the event as every good Christian should when God is displeased Yet now if King and Lords would be wise and learned yee might turne away the wrath of God and keeping off the iron rod from da shing you all in perces if not it is to be feared the iron rod is in the fire to take a new hardning The division that hath been hitherto hath on both parts been grounded on verum and veri simile the King on the one part the Parliament on the other one for prerogative the other for right and interest both pleading Law the King pretending all ought to follow him the Parliament them and all by Lawes take heed of a subdivision among you where no party doth or can pretend Law for by the same reason God may justly bring a subdivision among you untill yee come to utter destruction for let any wise man consider when wars will cease if the victorious party shall set up new Principles and make new Quarrells you have fought for liberty and common right according to the Lawes of the Kingdome if your victories set you upon higher points and yee will have all the Lawes of the Kingdome altered pro Imperio while the sword is in your hand this is certainly a new cause and if it should breed a new quarrell which God forbid remember I pray you the iron rod is in the hand of Christ and not yours God is the Lord of Hosts and you shall see it if yee have much experience in war that God which hath owned your cause that was without controversie just if yee raise a new quarrell upon a new cause upon grounds not knowne and stated in the world may desert you in your new cause it was not the wisdome of the Parliament but the justice of the cause and the hand of God that hath helped you hitherto you know not what helpe the colour and opinion of law did you in your cause if once a war should arise without any colour of Law if Machievills principle concerning the power of Kings should be drawne downe to the people that they had power without Law that as it were lesse regular so it would be more cruell neither the Authority of the King nor of the Parliament would shelter any but all would be dashed in peeces with this iron rod Be wise now therefore O yee Kings be learned yee that be judges of the earth wisdome is of speciall use in consultations for Kings and Lords the greatest honour to them in the world is so to deliberate in their publique meetings that they may have cause to rejoyce in the wisedome and justice of their consultations to vote one thing to day another thing to morrow is an argument of the greatest weakenesse in the world yet if the weakenes be in the former it must be amended by a wiser better to be wise now then never I will not lay the supposition of my Text upon your Lordships I will not say yee have consulted any thing against Christ but the counsell of my Text I will and that in the words of Fabritins and Musoulus * Fabritius si sorce quid finistre tentaverint adver sus Christum Regnum ejus patientâ—r tunc se evecari ab errore pirversis institutu sâ—â— paulo ante sibi caveam a temerariis consiliis mo ititionibus contra Christum Regnumejus ut eruditioâ—em cast gationem admittant ex verbo Dei. Musculus in locam nunc inquit cum Regnum Chrisâ—â— ad hunc modum comparatum sit nt non solum impossibtle sit quod conamim sed vobit exittosum etiamsihactenus desipuisti tamen vel nune taadem nisi perirejuvat mutata sententia rescipiscite c. Nam alioqui quod putatu vos reguis vestris per id consulere quod Christo domino repubnatis owniuâ—â— est stuleâ—ssimum If Kings and Judges of the earth at any time have attempted any thing against God and Christ they would suffer themselves to be called back from their errour and perverse purposes and before that they would take care of rash Counsells and endeavours against Christ and his Kingdome that ye admit of instruction and reproofe from the word of God Musculus And seeing the Kingdome of Christ is so ordered that it is not only unpossible that yee intend against it but it is deadly to your selves although you have hitherto beene unwise yet now at last repent unlesse you will perish for it is the foolishest thing in the world to thinke yee shall settle your owne Kingdomes by destroying his But lest some may raise a ground for inconstancy or departing from deliberative consultations which in plaine termes is to vote one thing and doe another or to be unconstant in your votesâ— because the Psalmist doth charge Kings and Judges to be wise now after they had voted and consulted Kings Nobles and People and were all agreed My Text affordeth no further warrant for change but when yee have voted against God and Christ then indeed it is high time to unvote that againe the Holy Ghost doth not call upon them after consultation to be wise without cause and so I come to the second circumstance therefore certainely it is an unwise thing to change a vote without cause my Text which is the Commission by which I preach at this time doth require you to be wise after consultation when yee have consulted any thing against Christ therfore because it is against Christ ye may have other causes to alter a vote sometime but I have Commission from God to charge you with alteration in this case And let me tell you to alter any thing is a weakenesse either in the act of alteration or in the thing that is amended if without cause it is folly if for a wicked cause it is abominable If ye have at any time voted any thing for Gods glory and publique good to alter that for a friend is abominable I have yet another use of information for your Lordships whi ch is personal therfore belonging to this point That even Kings Princes Kings Judges of the earth in the places of Kings Judges of the earth must be under the bounds and rules of Christs Kingdome or otherwise why should the Psalmist have an especiall eye on theÌ„ in the establishing of Christs Kingdom you see God doth call upon Kings and Judges of the earth and that because he hath set up the Kingdome of Christ upon Mount Sion some refer all this honour required to the Kingdome of Christ unto the times after the calling of the Jewes I willingly grant that the glory of Christs Kingdome shall be more conspicuous after that then before
Rom. 31.12 if the fall of them be the riches of the world and the deminishing of them be the riches of the Gentiles how much more shall their fulnesse But God hath given Christ all power both in Heaven and Earth already Mat. 28 18. even over all the Kingdomes of the earth even from the time of his resurrection Ephe 1. when he raised him from the dead and set him at his owne right hand in beavenly places far above all Principallity and power unto the end of 22 verse therefore doth God here command Kings to kisse the' Sun That is a note of subjectioÌ„ to the Son of God threaten them with the iron rod charge them with care not to offend his Son if Kings had nothing to doe in the Church of God they might plead against this charge wee knowe wee are thy Creatures and therefore wee are subject to thee as God and the son as the second Person in the Trinity but as thou hast set him upon the holy hill of Sion as he is the head of the Church so his iron rod is nothing else but the censure of the Church wee may give some respect to it as Christians but as Kings wee shall be bold to call them in question that use it if they be too bold with it Againe it may be wondred at why when the Kingdome of Christ was set up the Prophet did give no charge to the Bishops or Presbyters that he had not said be wise now O yee Bishops O ye Presbyters and Elders of the Church but Kings and Judges of the earth putting no difference betweene the Church and the earth certainely our Expositors did finde this want and therefore Brentius saith you see by these verses Vides autem ex hu vâ—rsiculu non tantum Eâ—â—scoperum sed etiam regum prinâ—ipum offierum offe us cognâ—â—eâ—nt â—e vera Doctrinita Ecclelia Câ—râ—sts â—urent ut tantum privatimapp pâ—etatem sectentor sed etiam at populus Deumrecte colat Doway notes that it is not only the duty of Bishops but also of Kings and Princes that they know true Doctrine in the Church of Christ and have a care not only that they privately follow piety but that the people also worship God aright you see he bringeth in Bishops not by the Authority of this Text yet by the Text he is inforced to charge the care of the Doctrine of the Church upon Kings and Judges and the Doway notes on this Psalme say Christian Kings are instructed to know that it is the duty of Kings to defend the Church against Hereriques and after it is the property of Apostates to favour Heretiques to nourish dissention to overthrow the Church Note cherishing Heresie is to maintaine discention that is a plot upon the Church will overthrow the Church let the Common-wealth looke to her selfe it shall not wholly escape But I must but give you a tast of this point if I should enter into the polemicall part of it I should defraud you of the charge which is the substance of the Text I come therefore to the charge which is first to Kings be wise secondly to Juoges be learued And first of the charge to Kings is intelligite not sapite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this intelligite is understand Principles that is such truthes that all men being proposed would consent to and imbrace if not by ased by lust but this may seeme too naturall and not any morall vertue nor properly the matter of an exhortation men doe not use to charge men to be tall or beautifull or yong but valiant and vertuous which have influence upon the will Butidor 〈…〉 .c 11. This the learned Moralists doe thus determine that to know and consent to such truth as men by nature can easily grant is no vertue but to know them so as to adheare to them without feare against all sophistications and temptations that can be brought to the contrary that is a vertue when by the actuall understanding of known truthes the minde of maÌ„ is caused to adhear firmly to indemonstrable principles such as no rationall man can deny in nature nor Christian in Christianity and thus much Pagnin doth affirme of the Originall word translated here intelligite firmely adheare to know Principles of justice and truth such a carriage as this in a King is enough for the duty of a King to enable him by the helpe of his Lords to redresle all former miscarriages so as the Lords be such as they should be Kings yee see are required to understand that cannot be ment of the naturall power to understand a man may know his Masters will and not doe it this maketh him the worse and his masters will never a whit the better done but it must be understood of the intellect which is a morall vertue firmely to adheare to knowne and agreed on truthes to love truth because truth and stand firme to that without respect of persons or to their owne honours thus you see the generall nature of that intellect here spoken of But as it is required of Kings and as it stands in this Argument be wise now therefore O yee Kings because that God hath set his King upon his holy Hill of Sion because he is of that power that he can dash all the Nations of the earth in peeces with a rod of iron when he is displeased with the therfore be wise which is no more but understand your owne condition in reference to Christ you must take your selves for his sâ—aves as bound with his cords which is the description of a slave to be whloly at the will and pleasure of another not in any such condition as if any thing of your owne will or liberty might concur in the things of God they must know that Christ is their Master and they must make it the end of all their Government to serve Christ of all their consultations to please him and doe that which may advance his Kingdome and not adde any thing of their owne to the service of Christ nor seeke their owne advancement by Religion but Christs and this doth planely appeare to be the sence of the words in this Argument For the Holy Ghost doth lay downe this in the premises that Kings and Nobles and People wereall in a rage they conceived that God and Christ did restraine them of their liberties take away the honour of the Kings power of the Nobles priviledge of the People in that they might not have the settlement of their Religion as they pleased for God and Christ but they would binde them up and restraine them from making Lawes against them here is a quarrell picked with God and Christ wherein God telleth them how they are like to speede if they looke not to it Christ is their King nay he is Gods King and their Master they are not his Subjects only but his servants Therefore seeing the power of Christ is so absolute over the Sons of
men the advice to Kings is to understand their owne condition in reference to Christ If any strive with Christ for prerogative it is likely to be Kings many Kings have usurped such power over the people of God as is due only to Christ nay few men of power have rightly understood their owne condition in reference to Christ which thing is here required of Kings least they be broken in peeces That Kings and all such as act as Kings in the execution of humane Law Doct. must understand what their owne condition is in respect of Christ and act according to that understanding That is they must firmely adheare to this as an undeniable principle that they must receive the Gospel as the commands of Christ so as Christ doth require them without any limitations restraints or circumstances arising from their own wills Now for the rule of our understanding the principles of Christianity are contained in the word of God by which wee must regulate all our knowledge as it is speculative Thomas Aquin. 22.47 6. 〈◊〉 habet in operabilibus sicut princeptum in speculativis what Principles are to our understanding that ought to be our end in practice so wee must make it the end of all our actions to walke by Principles contained in the word of God what is grounded on the word of God that wee must firmely adheare to in matters of Religion we must take all argumments that are against Scripture from nature bonum publicum advancement of the Gentry freedome of the Subject honour of the Lords prerogative of the King to be the sophistications I told you of against which Kings ought to confirme themselves by continuall meditation on the word of God and actuall consideration of of their owne condition in respect of Christ Reasons why Kings and such as act by supreame Authority must know that Christ is their King as indeed he is King of Kings and Lord of Lords 1 Tim. 6 15. and act as his Subjects Nay their Lord and they must obey his commands as comming from his will without any concurrence of our wills are three First the commands of Christ have the sanction or penalty of eternall condemnation annexed to them that shall be inflicted on the transgressors which no power on earth can resist the power and strength of any Authority is in the sanction where men can ratifie commands with small penalties the transgression is lesse terrible and the command lesse absolute therefore is the power of a King nothing in comparrison of Christs Feare not him that can kill the body Luk. 12.4 and after that hath no more that he can doe but Christ can doe more he can render vengeance in flaming fire on them that knowe not God and obey not the Gospel of Jesus Christ 2 Thes 1.8.9 who shall be punished with everlasting destruction from the presence of the Lord See men must obey the Gospel of God or suffer eternall punishments and this reacheth to Kings as well as others this Gospell must be obeyed it is the command of Christ Mat. 28 â—0 goe teach whatsoever I command you Secondly Kings must know themselves absolutely under the commands of Christ because he can execute his owne Lawes by his owne power if he could not execute his Lawes without the consent of Kings then their consent were necessary but he doth not governe as the Kings of the earth doe by a consenting partie having no naturall but morall power over their wills they can incline them by acts of love and with the helpe of the consenting party move the dissenting by acts of terrour Pro. 14.28 In the multitude of the people is the Kings honour his power is naturally resident in their persons politiquely in their union that is kept and preserved by Lawes prudentially by his virtuous adhearing and acting by those Lawes But God and Christ that sitteth at the right hand of God ruleth by his owne power as in the same argument it doth appeare the Psalmist doth not say he will bring Angels from Heaven though a few of them would quell all the power on earth but the Son shall doe it himselfe with the rod of iron in his owne hand and the Prophet telleth us his owne arme shall rule for him Esay 40.10 God can worke upon the hearts of men physice immediately upon the will and make them that worke deceitfully doe his worke Ier. 48 10. they that doe the worke of God deceitfully shall have a curse for their labour but the worke shall be done though they thinke not so God maketh them act what they meane not Esay 10 7. yea contrary to their meaning Thirdly Kings must understand their owne condition in relation to Christ that nothing of their owne will must enter into much lesse sway their actions of Religion if they doe sway their Religion by their owne wills their Religion then is nothing else but policy and that will make God angry laugh them to scorne disappoint their purposes and breake them in peeces I told you before that Christian Practice must make Christian Principles the ends of all their actions they must professe Religion to honour Christ and not themselves to doe the minde of Christ and not their owne wills it is plaine if once Princes use Religion to other ends then the glory of God they understand not what Religion is what Christ is what they are and then they may quickly anger him and ruine themselves He that sinneth against God wrongeth his owne soule Pro. 8 36. This was Jeroboams Religion when he was newly made King over ten Tribes by revolt from Rhehoboam 1 King 12.27 It was in commune bonum for the publique good of his Kingdome that his people should be kept from going up to Jerusalem to worship where Rhehoboam their former Lord from whom they had revolted reigned Jeroboam said they will kill me and returne to their Master all the world would have judged this a wise act in Jeroboam but by this meanes he changed the sacrifice and the Priesthood which was his ruine Jeroboam would make Religion stoope to his honour and safety and by it displeased God for which his Posterity was rooted out This was Absalons Religion 2 Sam. 15.7 he meant to get the Kingdome from his Father but asked his Father leave to pay his vow which he had vowed to the Lord in Hebron You see Absalon sought to promote himselfe under the pretence of Religion and prospered accordingly but I come to the Application Use of information that Kings that understand not themselves the servants of Christ are mistaken in their intellect though in respect of the goodnesse and kindnesse of God wee are brethren to Christ is friends and all favour is conferred on us yet must the greatest of the Princes of the earth acknowledge themselves so under him that his wrath kindled against them will be their destruction that their duty is to respect and
with the commission of Christ to preach what he commanded but with a new Commission to preach what the Prince and his Commissioners should allow and was all this done with intelligence according to Principles of Christian Religion or have not all this striving to keepe the Ministers of the Gospel under come from a more corrupt fountaine that they might not be bold to preach against their corruptions or lay on the yoke of Christ too heavily on the necks of Kings Princes and People or hath not this been the consultation spoken of in the beginning of the Psalme let these words of the Psalmist Let us breake their bands asunder and cast away their cords from us receive a possible sence Cornerus saith these bands are the bands of Christ his Ministers Martinius saith Cornerus Câ—â—isti Lâ—râ— Miâ—â—strâ—â—um Martinius difficilâ— est in submitterâ— docendâ—s quibus ipsâ— so prâ—fectes judicaâ—â— it is a hard matter for men to submit themselves to be taught by them over whom men conceive themselves to have power Let us can the Kings of the earth be sensible of any yoke of Christ but by the preaching of the Gospel how can they cast off the yoke of Christ but by saying to the seers see not but by dsepising the Ministers of the Gospel and taking order that none should preach but such as please them and in such manner as they please was this done to advance Christ that preacheth by his Ministers to keepe them under that they may not boldly speake the minde of Christ nor communicate their Doctrine according to their Commission Let it be considered whether Ministers ever had incouragement to preach the Gospel without the feare of men for though it be the duty of a good Minister to preach the word notwithstanding any feare yet it is the duty of those that receive the Gospel to see that the Ministers be without feare If Timothy come see that he may be without feare 1 Cor. 16.10 for he worketh the worke of the Lord were not Bishops nursed up to keepe the Ministers of the Gospel from speaking boldly in the name of Christ was not this their stile no Bishop no King I never heard no Bishop no Christ but had they relyed on Christ and heard Christ freely speaking to them out of the Gospel he would have kept them safer then the Bishops did and I dare boldly say no honour and freedome given to the Ministers of the Gospel no Christ received in that common-wealth men dare not say Christ is proude a course must be taken to bring Christ a little lower but Ministers are proud they must be taken downe they must come under the Gentry if that be the end of taking downe the Bishops to make the Clergy below the Gentry I would faine know by what Principle must wealth needs be of more esteeme then Religion but let these men speake plaine and tell us they will bring Christ below the Gentry indeede I have heard a Gentleman that had some influence on the placing of a Minister in a Countrey Church should say he skorned any Minister should be so saucy as to tell him his faults and surely the carriage of the Gentry have beene such as if they were above the commands of Christ I cannot but say the Clergy as well as other men may have their personall infirmities some of them may be proude but in reference to divers that object pride unto them they may much more truely be condemned of basenesse in discharge of their duties then of pride though I confesse that many that were base enough where they should be bold were proude enough where they durst It is plaine that Court and Countrey have ever had a desire to keepe downe the Clergy partly for that they having fed themselves fat with the Abbeis have ever since desired another bit and partly to obtaine a greater freedome to sin against God but if casting downe the Ministers of Christ be the shaking off the yoke of Christ and keeping them under that they dare not speake as men in the roome of Christ be the sin of Kings and Rulers in this Psalme then certainly it hath been the cause that many have been turned into potshards by the iron rod of Christ and give me leave to call upon Kings of the earth in the words of my Text. O yee Kings understand your owne condition in respect of Christ you must serve the Lord in feare and rejoyce to him with reverence All your goods are nothing to Christ but to his Messengers that are in the earth you cannot honour Christ but in them that come with the Gospel incourage them to study the Scriptures and discharge their duties in the name of Christ Luk 10.16 if heretofore ye have used any meanes to stop their mouthes to keepe them under either by making them dependant or otherwise now yet at last while there remaine any part of hopes honours and persons unbroken set your hearts to encourage Ministers in their duties God will not leave a cup of cold water unrewarded that is given in the name of a Prophet what you doe do it to them in the name of Prophets not in the name of Servants Flatterers Supporters of your States God hath begun now to shew his displeasure there is cause therefore you should now understand that is adhere to the Principles of Christian Religion and then advise with your Councellours the Judges of Judges or Judges of the earth the gravest the most interrested and intrusted Councell the Judges in your Parliament Let your ends be right grounded on principles that make for the honour of Christ otherwise your best Councell in the nature of Councell is worst in its morall consideration Achitophels counsell that was as from the Oracle of God 2 Sam 16.23 was morally no better then that an ambitious and trayterous Son should kill a Royall King and loving Father never refuse that for the end of your actions that is represented to your understanding as an undeniable truth and then take advice of your greatest and wisest Counsell In the multitude of Counsellors there is safety If Rhehoboam had followed this advice Pro. 15.22 his Kingdome had not shrunke from twelve Tribes to two as it did and now my Text doth charge the King to come to his Parliament and with them to submit to the yoke of Christ as a Minister of Christ I ought to declare the minde of Christ as a Subject to his Majesty I ought to seeke his advancement he shall thereby obtaine the priviledge of such Kings as are Kings his in the Church of God this was Davids priviledge that his Kingdome was upon Sion and hereby God made him first borne higher then the Kings of the earth It is a preferment to a King to be a servant to Christ and his only safety against the disappointment of his actions Psal 89.27 and the perill of his person I beseech your Lordships to hearkeÌ„
not determine the practice of the times did carry all by the will of the King whereby Parliaments were rendred uselesse to the Subject and the whole Kingdome lay open to any such violence as evill counsell should at any time lead the King into The want of learning in this point was the first cause of this dissention learning could not and therefore it was put to the determination of the sword 2. When Parliaments were called what power the King had what the Lords what the people or Commons what joyntly what severally was not cleerely enough determined in the Law and therefore left to the determination of the sword learning was wanting and therefore God brought in his iron rod. In matters of justice what ought to be adjudged treason what not how those treasons mentioned in the Statute and referred to the Paliament to be determined ought to be judged and by whom the learning of the Law did not cleerely determine and therefore left to the determination of the sword The learning of the Law did never yet cleerly and publiquely determine between Plea and Plea in these objections following that none ought to be adjudged but by positive Law Secondly that all Lawes ought to have publication none ought to suffer for any attempt except against the Kings Person which objections would easily have bin answered if the study of morall Philosophy had beene well taken into the study of the common Law I shall only acquaint you with some few rules of moralls concerning these points First ignorantia juris universalis non tollit peccatum that neede no publication the boy to the ancher and crosse of the doore hath no place heere that publication doth belong only to particular Lawes not universall 2. Though subordinate Judges may not yet the supreame Judge may judge by the universall Law salus populi suprema Lex 3. Attempts against the Kings Person are only criminall by positive Law but there the fact is likewise treason but where the fact cannot be punished the attempt must by the universall Law of selfe preservation as an attempt to conquer the Kingdome change the Government in any Subject must be punished the fact cannot prosperum faelix scelus virtus vocatur when such questions as these were on foote the learning of the Law ought to have been cleere the Judges should have been learned but they were not and therefore God was angry it s now therefore high time for Judges to be wise there hath many miseries happened to us of late which are yet hard to be remooved for want of learning and therefore there is great reason all meanes should be used to get it there is great cause therefore the Holy Ghost doth cry out upon you O yee Judges be learned Children and women cry out for feare often where no dangers is but where wisdome it selfe doth cry out there the danger must needs be great But now my Lords I come to the learning that is required in your Lordships as Judges of Judges It cannot be denyed that all learning that can be desired in any would adorne and beautifie a Lord yet let not any cunning Sophister perswade the world that a Lord is not fit to be a supreame Judge unlesse he be a cunning Lawyer if any Law be hard for a Lord to understand it is too hard to be a rule for men to walke by It is sufficient for a Lord to know unjustice when it is so obvious that it is become a publique grievance to keepe the Judges from bribery and flattery of the King or oppression of the people that nothing be done by violence without judgement or in dispite of Parliaments If your Lordships could have but hindred the gathering of tunnage and poundage taxation of shipmony raising of monopolies used meanes to have Parliaments orderly called told the King his dutie punished his instruments when unjust so far as they appeared to publique view advised the King to forbeare any illegall power over his people punish such as should advise him to any unlawfull thing when prooved and plainely appearing to you and by your power suppressed all power raised against Law This had been sufficient to have preserved the Kingdome from ruine seditio non oritur levi de causa That which is principally required of your Lordships in point of knowledge is to receive instruction yee cannot want knowledge enough if yee will receive it to deliver the Kingdome from the stroke of Gods wrath the dissention of the people I cannot but confesse these times have involved your Lordships in very great difficulties but the greatest difficultie is to amend your selves if you could but give testimony to the world that you see your selves partly by the fault of your Ancestors and partly by your owne disabled from doing your Country that service which the duties of your places doe require and that you earnestly desire a reformation of your selves if you could but undertake the principall duty of your places to be reconcilers of the King and people and propose such tearmes of agreement as may be fit for Prince and people to receive God would certainely assist you All Governments are species amicitiae kinds of friendship the differences that are at this time betweene the King and his people are very great you my Lords ought to use all meanes to set them at one you are the Umpiers of the State your wisdomes ought now to appeare you ought to deale plainely with King and people where you finde the fault lay the blame presse the King to his duty and the people to theirs let your Propositions be legall reasonable and wholesome for the State God and good men will not leave such indeavours without comfort successe you ought not to joyne with the King against the Commons nor with the Commons against the King but carry the Ballance of justice so justly and friendly between them that they may joyne in friendship one with another you are trusted with the honour of the Crowne the justice of the people the setting up the honour of Christs Kingdome yee must not suffer any of these to sinke 2. Yee must amend your selves in point of unity you ought all of you to be united as one man Unity is the safety of the people in no sorts of the people so dangerous as among Lords pauci viri boni non minus conjuncti quam si essent unus homo it is that only that shall make you able to save your selves and your Countries the difference is betweene the King and the Commons if one part of you side with the King another with the Commons and looke towards the sword by it to beare downe the adverse party you make your Countrey become a prey and ruine your selves and your Posterities the end that ought to be before your eyes to bring the government subspecie amicitiae that you cannot endeavour untill you keepe and preserve unity among your selves you cannot seeke unity between the King and his people untill you seeke it first among your selves 3. Yee must looke to this charge of my Text remember what yee are in reference to Christ yee are his servants yee must take his advice call such as can shew you the minde of Christ to your assistance yee must receive instruction from him as he is pleased to give it by the Ministers of the word Luk. 10.16 He that receiveth you receiveth me he that despiseth you despiseth me yee see Christ doth owne them as his Deputies if yee receive them into your Counsells yee receive Christ if yee cast them out of your Counsells yee cast Christ out of your Counsells if any such thing have been done in hight of opposition be learned receive instruction and learne to amend Nations must hearken to the commands of Christ Parliaments that act as Nations must doe it or else they will displease Christ 2. Let nothing be carryed with a strong hand till they be peaceably descided in a friendly and Parliamentary way the prerogative of the Crowne the right of Lords the honour of the Messengers of Christ the Priviledges of the people let no parties presume by power of the sword to overbeare another 3. Yee my Lords ought to preserve the dignity of your publique places it may not be esteemed an act of humility in a Majestrate or a Minister to lose the right that belongeth to their publique places that is breach of trust and neglect of duty therefore ought Majestrates to maintaine the honour of their places and act by them for the good and peace of their Countryes and honour of Christ that so they may escape the anger of God and the stroake of Christs iron rod. FINIS