before him to the bottome and that with gravity and in earnest out of a spirituall prudence to take all advantages and fit opportunities to suppresse the flouds of Belial to disgrace a gracelesse and honour an honest man otherwise he will be so farre from being a good Patriot that he may prove a very plague to the Country There is not a more notorious villany there can be no greater wrong and greater indignity offered to an ingenious and free people then to have a Magistrate set over them which adding craft to his power and skill welds them all three to worke his owne ends and practise his private revenge from time to time upon his supposed opposites Fourthly Men of of truth Let them be true-hearted Nathaniels in their private and personall conversation let them prize and preferre the truth in all causes that are brought unto them and all matters they medle with before gold or friend favourite or richest fauour There is a truth in things when they are conformable to the divine Idea There is a truth in the mind when there is an adequation betweene the conceit and the thing apprehended out of the understanding There is a truth in the tongue when there is an agreement betweene the speech and the thought There is a truth in the action when there is a correspondency betweene a mans word and deed let me adde a fist fittest for the present to make you compleatly true There is also a truth let them consider of it seriously whom it neerely concernes when the verdict answers exactly and punctually to the evidence and the Sentence to the true meaning of the Law Fifthly Haters of covetousnesse For assuredly if these Kite-footed corruptions domineere in the Magistrate all is mard then must his high place honour friends favourites servants dependants officers all occasions circumstances advantages wit pollicy nay religion conscience and all be made to serve and feede this unsatiable daughter of the horse-leach Sacriledge that monstrous incongruity of Laymens taking Titnes and not preaching to the people Isa. 59.14 Symony bribery turning of judgement away backeward temporising betraying the truth and good causes selling of offices benefices Iustice silence sharking of under officers c. are the filthy vermine that breed onely in this Burrow Excellent then was the counsell of * Praees ut de subditis crescas nequaquamsed ut ipsi de te Bernard to Eugenius So rule that the people may prosper and grow rich under thee and not thou wealthy by them Sixtly Such as feare GOD Here is the life and crowne which gives a spirituall being and gracious beauty to all the rest which were it possible a man could possesse in perfection yet without this they would be but as matter without forme a body without a soule a soule without IESVS CHRIST Nay in this case the greater sufficiency would prove but as a sharper sword in a madder hand ever the greater man without grace the greater beast as a good Divine concludes from that Psal. 49.20 Man that is in honour and understandeth not is like the beasts that perish If the feare of GOD be not planted in the heart to season and sanctifie the other severall endowments They will all degenerate wisdome into craft power into private revenge valour into violence prudence into plotting for his owne ends courage into foole hardinesse to uphold a faction pollicy into putting faire pretences upon soule businesses all his abilities and sufficiencies into setting foreward and securing his owne temporall happinesse If this holds him not in and serves him as a load-starre to steere still aright we cannot looke for an universall uprightnesse and constancy of just dealing in any man of place but sometimes at least especially in time of some great tryall and when he is put to it indeede he will slinke and fall off A great man his friend his enemy his feare cowardlinesse affection faction covetousnesse malice or something will ever and anon transport inordinately and sway him away So that he will be in great danger of turning judgement into gall and righteousnesse into hemlocke Seventhly Men well knowne And that two wayes principally for the present purpose 1. To be honest in their personall conversation if there be but any one sinne that corrupts their conscience staines their life or disgraces their calling to which they give allowance in themselves it will not onely hinder and discourage them from drawing the sword against that but also the sence of its guiltinesse will put such an universall faintnesse in the arme of Iustice that they will be much disabled from a resolute execution of their place and cordiall punishment of sinne 2. To rule well their owne house 1 Tim. 3.5 If a man saith the Apostle knoweth not how to rule his owne house how shall hee take care of the Church of GOD or indeed any publicke charge at all Is it fit thinke you for one to be a Iustice of Peace who is a swearer himselfe c. and harbours under his roofe drunkards swearers scorners of Religion Papists c. Is such a man fit or like to execute with any heart or resolution those excellent acts against swearing drunkennesse Recusancy c. upon offenders abroad Is it fit for a man to undertake any Ministeriall charge who is an haunter of Ale-houses a fashion-monger an idle fellow himselfe and a patrone of good-fellowes and if he hath a family had never any care to pray evening and morning sing Psalmes c Is such a companion like to lift up his voyce like a Trumpet against the sinnes of the time and stand at swords point against the severall corruptions all the sinfull prophanations of his Parish himselfe being a notorious delinquent A Magistrate thus endowed as the Scripture appoints is a man after GODs owne heart and a starre in his right hand he that wants any of these is but a blazing Comet how high soever he seemes to soare 2. By Reasons The first may be taken from the maine and principall end of all government Regall or subordinate To wit the advancement of the Kingdome of IESUS CHRIST and the cherishing of his Children For let men of the world which have their portion onely in this life thinke and say what they list it is for the sakes and safety of the Saints alone whom they looke upon so disdainefully themselves being extremely contemptible and would if they might have leave trample them into the dust with the feet of pride malice who ordinarily become the drunkards song a by-word to men viler then the earth and Musicke at the tables of gracelesse great ones I say it is onely for them that the mighty LORD of heaven not onely supports and preserves all the States and Monarchies all the Common-weales and Kingdoms of the earth but even the world it selfe Assuredly when the last of these Elected ones whom GOD hath everlastingly loved from before all worlds shall be called converted and fitted
of murderous complotments as no age or story can possibly parallell Whereas on the other side that knife that could but strik out the teeth of Henry the fourth while he stucke to the truth of GOD and true Religion upon the pulling downe the Pyramis for their gratification and admitting againe those bloody firebrands and cut-throats of Christendome the Iesuits had power to take away his life Secondly consider that counsell given to great ones Psal. 2.10 11 12. Be wise now therefore O yee Kings be instructed yee Iudges of the earth serve the LORD with feare and rejoyce with trembling Risse the Sonne least he be angry Here Princes Iudges and all that beare Authority are charged to lay hold both upon imputed and inherent righteousnesse Kisse the Sonne entertaine and embrace IESUS CHRIST blessed for ever bleeding upon the Crosse for your sinnes and sakes and sweetly and amiably offering himselfe to all broken hearts in the armes of your faith love and everlasting affection And serve the LORD in feare Let the feare of GOD be ever before your eyes in all places at all times about all affaires and thereupon neither thinke nor speake nor doe neither judge nor plead nor being in verdict c. But so as you would be content when it is new done to goe immediatly to give an account of it before the high and everlasting Iudge otherwise this Sonne whom you should Kisse and to whom all Iudgement is committed Iohn 5.22 will be angry and if once a fire be kindled in his anger against an impenitent wretch that hates to be reformed it will burne unto the bottome of hell and set on fire the foundations of the mountaines And howsoever you may carry things faire to the worlds eye in the meane time yet assure your selves very shortly for that day hasteneth apace all the judgements pleadings sentences verdicts which have passed against IESUS CHRIST the truth any good cause or a good conscience they shall all be reversed and repealed before that last and highest Tribunall in the face of heaven and earth before Angels men and Devils and there and then you shall be horribly universally and everlastingly shamed be then advised before hand and in the Name of GOD take heed what ye doe Thirdly for our purpose let us ponder well those properties which the Scriptures require in a man of place Exod. 18.21 Deu. 1.13 They are seven in all foure in the first three in the second place I name them not in their order you shall finde them all in the Text Magistrates should be First Able men apt to fill the place with some competency of parts and equallity of worth to answer and sustaine the heat and burthen of it with a fit sufficiency of endowments ability activenesse and industry There ever ought to be a convenient correspondency betweene the importance of the place and the capacity of the party It is a thousand pitties to see in a Church and Common-weale many places full and yet so few filled when there is no proportion nay a vast distance betweene the height or rather the weight of the place and the weakenesse worthlesnesse if not the notorious wikednesse of that unworthy person who either by a golden violence or temporising basenesse hath most impudently thrust himielfe into it Secondly Wise sapient men Such as are skil-full in the Theory nature mystery and meaning of the place and Office into which they are to be preferred A man can never happily execute and successefully any function office or Art which is not learned in the speculative part before he descend unto the practicke Is it fit thinke you for a man to plead at the Barre before he hath well studyed and profitably passed thorow the course of the Common-law If a Physician should fall to practise before he be skilled in Hypocrates Galen in the natures causes signes symptoms prognosticks and remedies of diseases he is like enough to kill all before him Proportionable miseries and mischiefe may be expected and ensue when important places are prest into and undertaken without habituall understanding and speculative skill what belongs unto them It is a pittifull thing when a man will needes thrust into publicke imployments onely for the gaine and honour and depend upon others for the discharge of them or else doe them beastlily Thirdly Prudent So fitly rendred by Iunius approved also by Vatablus that great Professour of the Hebrew tongue They must not onely be Sapient if I may so speake and it cannot possibly be otherwise exprest in the English tongue but also Prudent endowed with a practicall dexterity and discretion to order wisely all the particulars in the execution of their place This prudence which is as the Moralists speake the generall Queene superintendent and guide of all other vertues Auriga virtutum without which there is nothing good beautifull fit and decent being sanctified especially will enable them by comparing one thing with another by well weighing all accidents circumstances appurtinances times persons places c. to guide and manage all the severall passagâ—â—f their publicke charges with wisdome equity and impartiality It consists principally in three things which are all of one ranke to consult deliberate well to judge and resolve well to conduct and execute well It hath a chiefe stroke in affaires of judicature to moderate rigour with equity That you may more clearely apprehend the necessity of adding this to the former requisite in a good Magistrate take an instance or two It is not enough for a Minister of GOD to be a good Scholler and preach generall truths though I confesse a great deale of learning is required in euery Minister of our times I say besides his speculative Divinity and ability to preach he must exercise a prudent zeale to winde himselfe by the Word into the consciences and affections of men to convince and cast them downe and so conduct them thorow the pangs of the new birth into the holy path he must labour to adde to the excellency of learning the art of converting else woe unto the people that are under him It is not enough for a Iustice of Peace to have a good revenew and rich attire and to present himselfe solemnly upon the Bench every Sessions and Assize but he must be skilfull in the duties of his office and Statutes so farre as they concerne it other wise he will sit but as an Idoll or cipher upon that Tribunall which requires a great deale of understanding and action Nay and not onely so knowledge in the duties of his place though never so univerâ—â—â—l and exact will not serve the turne except he be also active and imployed Being thus furnished with speculative abilities and wisdome for that purpose he must take to heart the good of the Country out of conscience labour and pray for an holy dexterity to discover and dive into the depth of the Devils Agents their combinations haunts and hypocrisies to search businesses that are brought
TWO SERMONS PREACHED AT NORTHAMPTON AT TWO SEVERALL ASSISES THERE The one in the time of the Shrevalty of Sir Erasmus Dryden Baronet Anno Domini 1621. The other in the time of the Shrevalty of Sir Henry Robinson Knight Anno Domini 1629. By Robert Bolton Bachelour in Divinity late Minister of Broughton in Northampton-shire and sometimes Fellow of Brasen-nose Colledge in Oxford Published by E. H. LONDON Printed by GEORGE MILLER dwelling in the Blacke-Fryers 1635. TO THE READER THe ancient Imperiall Lawes gave to an Overseer of a Will F. de Administ Tutor li. 1. §. 1. not onely a protection over it but an Action for itin case of abuse If I had not had this interest in the last will of this Author yet as a * Est ille cujus fidei legatum vel relictum committitur Ant. Koberg in Vocab utâ—iusque Iuris Fidei Commissarius to him and specially intrusted by him for the publishing these two Assise-Sermons I durst not but performe this trust to my deare friend I neede not assure the Reader that these Sermons are truely his owne for when hee shall observe how they are cloathed and apparrelled hee will quickly discover who was their Father Besides there are hundreds of people yet living who heard him preach them and can with me sufficiently attestate their legitimation But I cannot say so for some other Sermons that are audaciously vented under his Name For I must say that the Booke called the Carnall Professor printed for R. Dawlman 1634 is none of Master Boltons neither Quoad materiam nor quoad formam as they say in Schooles I goe not about to question it or to draw any party into punishment and therefore I will not ventilate a question in the Civill Law whether * D. de Dolo l. 2. C. eodeâ— tit Actio de dolo doth not lie in this case I onely note the injury and protest against it In the former Workes of this Author you may observe his Eloquence for GOD In this for his Prince in vindicating the Soveraignty of Kings as the immediate Ordinance of GOD against those proud usurpations upon them by that Man of sinne and in extolling Piety which is then set in the highest place when it wisely rules and directs in the hearts and wayes of righteous Governours I will say no more of this Worke nor of the Workeman for neither he nor it stand in need of my praise it onely contents me that I have lived to see him live againe to performe his will to execute his trust committed to me though it might have beene better done by another if hee had so pleased The law of reason and right pardons some aberrations in the Worke where there is a necessity of Doing and I doubt not but a loving Reader will performe this right to me that am content thus to expose my selfe for his sake From any other I expect it not it being a common humour with men that live at ease to censure other men as too busie though they worke for the publike of whom I may say as Erasmus spake of the Friers in his time Erasm. Coll de Fra. Francise They are more then men at their meate and lesse then women at their worke And as I contemne the flouts of the one so I covet the good will and desires of the other Let me enjoy this and I have done Middle Temple Aprill 24 1635. EDW. BAGSHAWE AN ASSISE SERMON PROV 29.2 When the righteous are in authority the people rejoyce but when the wicked beareth rule the people mourne EVen as the Sunne in the Spring by his beames and influence doth revive and quicken with new beauty of life as it were things here below makes the face of the earth to flourish a fresh and smile the birds to fill the ayre with much melodious sweetnesse and so proportionably all other treatures in their severall kindes lying within the Sphere of his springing warmth to enlarge themselves into exultations and mirth so a good man graced with Authority doth marvellously refresh all gracious hearts But as a bitter tempestuous storme doth with its unresistable impetuousnesse and violence beat downe and teare deface and bruise So a Shâ—bâ—a or Haman unworthily mounted on horse-backe and haled by the cords of corruption against the haire into some high place undoes all by his domineering fastens the bloody fangs of cruelty and hate upon the face of the fairest vertues and which is an inexpiable villany makes the hearts of honest men to bleed And that which is an equall mischiefe sets the sonnes of Belial on foot and causes good fellowes as they call them I meane brethren in iniquity Ale-houses hunters drunkards and such refuse and riffe raffe of the Devil to lift up their heads It is incredible to consider what a deale of hurt is done and mischiefe many times wrought insensibly and unobservedly when a wicked wit and wide conscience welds the sword of Authority For it is easie to a man so mounted by Legall sleights and pretence of deeper reach to compasse his owne ends either for promotion of iniquity or oppression of innocency For the latter there is some truth in that Hyperbolicall speech of a great Moralist Let any man present me saith hee with the most excellent and blamelesse action I will oppose it with so vicious and bad intentions all which shall carry a face of likelihood What may he do then who besides the habituall malice of his owne heart and wit at will hath power a pretended mystery of government to plague a man with in this kind Especially sith he knowes himselfe backt with that principle in pollicy It is not safe so to reverse transactions of State though tainted perhaps with some manifest impressions of miscarriage errour Woe therefore to those empoysoned stirrops by which so many such servants rise aloft and climbe so high I meane bribery simony flattery temporizing base insinuations and such vile meanes But I hope this Gangreu of going into Offices Benefices and high roomes by corruption is not unhappily crept into this famous and florishing State which if it should it will eate so farre into the hearts and sinewes of the State that no wit of man can foresee into what basenesse and degenerations this noble Kingdome would fall in the next age It would be the cause that many vines olive-trees and sigtrees should wither away in obscurity and brambles brave it abroad in the world wallow and tumble themselves in the pleasures splendour and glory of the times But let such alone this is their day When they have blustered a while like mighty and boisterous winds they breath out into naught Their breath is in their nostrils stop but their nose and they are dead Their big words are but as a vaine foame c. If they be not humbled in their place and repent and turne the edge of their sword the right way there is a day comming upon them wherein they
against that I have said he must turne Atheist and prove Scripture is false and that there is no GOD no heaven no hell which would be a brainelesse and bootelesse taske of the most desperate and prodigious incarnate Devill upon earth Secondly 2 Vse For Instruction to teach us whensoever we have any power to dispose of any place or preferment to bestow any office and Benefice c. and whensoever we are called to give our voyces in the election of any Magistrate or other man to be publickely employed for the good of the Country any way let us ever be sure to cast our eye upon the worthiest and without all feare or favour or faction impartially and resolutely to pitch upon him who as we are perswaded in our consciences is most able and is best furnished with those properties which GODs Spirit requires in a Ruler mentioned before And let friend kinsman neighbour favourite money letters Land-lord Lord or any man alive say what they will if the Land-lord or Lord or whosoever take the right way and stand for the best sticke to him and welcome and blesse GOD for so good a guide Let the current of the times runne never so boistrously a contrary course let the event and successe be for thee or against thee as GOD would have it c. thou shalt have more honour and comfort in doing as the holy Ghost directs and as an honest man should then if thy voyce were able to purchase for thee the riches of both the Indies or advance thee as high as heaven And furthermore consider if thou shouldst have thy hand in the preferment of any wicked and unworthy man to a place whether thou hast not thy hand also in some sort in all the miseries and mischiefes which may fall out and follow upon his ill discharge of the place Doe you not thinke for the purpose if a Patrone should preferre corruptly to a living an idle dissolute Minister a selfe-preacher temporizer enemy to GODs people c. that he should not in some measure be accessary to the blood of all those soules which should perish by the default and under the cruell hand of such a negligent unconscionable fellow Vse 3. Thirdly For Exhortation to all Rulers and whosoever take into their hand the raines of Government over others in any kind that they would be righteous that they would first furnish themselves with Imputed 2. Morall 3. Religious righteousnesse with those seven-fold fore-mentioned endowements in a good Magistrate That they may behave themselves as GOD would have them which that they may comfortably and conscionably doe let them take good counsell and amongst many other directions doe as I now advise Let them 1. Get IESUS CHRIST 2. Enter into their places purely in GODs name 3. Be illightned directed and quickned to a thorow and constant discharge of them principally by the divine light and heavenly motions of GODs holy truth 4. Keepe ever a cleare conscience both in respect of their personall walking and right managing all the particulars of their publicke charge 5. Have an eye still upon that last and dreadfull Tribunall at which they must shortly give a strict account for all things done in the flesh But here before I enter upon the particulars give me leave to prevent an exception remove a scruple which may perhaps arise already in some mens hearts and so dull their attention and blunt the impression of the ensuing points What may some say here is nothing but IESUS CHRIST pure preferment holy truth divine light I know not how many kindes of righteousnesse cleare conscience sad fore-thoughts of the last day c. All for any thing I see tending wholly to Puritanisme I thinke he would have us all so * A derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extitis rēdred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the septuagints Ioh. 4.17 righteous that we should turne Puritans c. Before I speake to the point let me tell you that I am right glad that I have now in mine eye such an honourable noble judicious and understanding Auditory who I know will doe me right were there now before me a number of drunkards whore-masters deboist swaggerers scorners of Religion sensuall Epicures Stigmaticall scurrill jesters O how would they take on stampe and play the Bedlams how they would rage raile and cavill though by the mercy of GOD they should be no more able to overthrow by any sound reason what I say then to remove the mightiest rock when they are reeling drunke either with wine or malice Now upon this occasion let me acquaint you with the truth about this unhappy imputation ordinarily laid by Protestants at large upon the power of godlinesse Now a dayes See Nazian pag. 552. and 308. every boisterous Nimrod impure drunkard and selfe-guilty wretch is ready with great rage to fly in the face of every professour with the imputation of puritanisme if he doth but looke towards Religion labour to keepe a good conscience in all things he is presently a Puritane and through this name many times by a malicious equivocation they strike at the very heart of grace As M. G. well said See Boys post pag. 579. and power of godlinesse at GODs best Servants and the Kings best subjects For there is none of them all but in their sence with all their hearts they would be the stricktest Puritanes in a Country upon their beds of death I meane that their consciences should be enlightned and they not sealed up with the spirit of slumber like drunken Naball for a day of vengeance But let none here out of humour malice faction or mistake straine and wrest for I meane not First the naturall Puritan intimated Prov. 30. 12. There is a generation c. You shall finde many of these especially among the common and ignorant people charge them with sinne in generall and they will confesse and yeeld but descend to particulars and you can fasten nothing upon them they are true Iusticiaries presse one of these with the first Commandement and how he stands in his carriage towards it oh he is infinitely free he never served any GOD but one c. with the second Images I never worshipped any Images in my life I defie them c. They are excellently layd out in their colours and to the life by that reverend man of GOD pag. 343 c. Master Dent in his Plaine mans Path-way to heaven They are a kind of people who yet lye in the darknesse of their naturall ignorance and dung of their owne corruption and yet with their owne testimony confirme themselves in a great opinion of their owne integrity Secondly I meane not the morall Puritane who thinkes himselfe as safe for salvation by the power of civill honesty as if he were already a Saint in heaven whereas it is cleare Heb. 12.14 without addition of holinesse
to civill honesty and conscionable dealing with our Brethren none shall ever see the LORD Thirdly I meane not the superstitious Puritane who out of a furious selfe-love to his owne will-worship and sencelesse doting upon old Popish customes thinkes himselfe to be the onely holy devoid man and all forward professours prophane You shall heare a knot of such fellowes speake Esa. 65.5 Come not neere to me for I am holyer then thou Fourthly I meane not the Pharisaicall Puritane characterized to the life Luke 18.11 12. Who being passingly proud of the godly flourish of out-side Christianity thinkes himselfe to be in the onely true spirituall temper and whatsoever is short of him to be prophanenesse and whatsoever to be above him to be precisenesse Now these kinds are true Puritanes indeed for they thinke themselves to be the onely men and all others hypocrites whereas poore soules they were yet never acquainted with the great mystery of grace but are meere strangers to that glorious worke of conversion pangs of the new birth wrastling with inward corruptions breaking their hearts and powring out their soules every day before GOD in secret open heartednesse and bountifull doles to distressed Christians and the poore members of CHRIST selfe denyall heavenly mindednesse walking with GOD c. Fiftly I meane not the true Catharists pestilent heretikes about the yeare of our LORD 253. See Hosâ—cent 3. lib. 3. cap 8. pag. 163. c. See Epiphapa pag. 222. See Euseb. Hist. Eccles lib. 6. cap. 42. pag 79. See Hos. Cent. 4. lib. 2. ca. 25. pag. 173. c. See Hos. Cent. 4. ibid. pag. 17. They were also called Novatians of Novatus their Authour but Cathari from their opinions and profession who wickedly denyed to the relapsed reception into the Church upon repentance c. and called themselves pure Sixtly I meane not the African Donatists about the yeare of our LORD 331. who were also called Circumcelliones Circuitores Paermeniani Montanistae Montenses Seventhly Not the furious Anabaptists of our times who are as like the ancient Donatists as if they had spit them out of their mouth Eightly Not the giddy Separist Ninthly Nor the unwarrantable Opinionist quâ talis as ungroundedly disopinionated I speake thus because I am perswaded good men may differ in things indifferent without prejudice of salvation or just cause of breach of charity or Disunion of affections If I see the power of grace soundly appeare in a mans whole carriage and a constant partaking with GOD good causes and good men he shall for my part be ever right deare unto my heart though he differ from me in some indifferent things By Puritanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then I meane onely such as IESVS CHRIST his owne mouth stileth so Iohn 13.10 and 15.3 The same word is used here but in a more blessed sence that Eusebius hath to describe equivocally the cursed Sect of the Novatians You are all pure or cleane saith CHRIST by the word which I have spoken unto you I meane then onely CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the powerfull worke of the Word hath regenerated and possessed with purity of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. holinesse of affections and unspottednesse of life to whom he promiseth blessednesse Matth. 5.8 Blessed are the pure in heart And to whom alone his beloved Apostle promiseth the blessed vision of GOD in glory 1 Iohn 3.3 Now that the name of Puritanes which is as you may conceive by that which hath beene said a very equivocall terme is put upon such as these in contempt See Disc. of True Happines pag. 193. and reproach is more then manifest by a thousand experiences and by the testimony of a great Doctour at Saint Pauls Crosse. And yet I date say the greatest opposites to these derided wayes of purity if he dye not like drunken Nabal would upon his bed of death give ten thousand worlds And I prove it out of Bish. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Abrahams Tryall pag. 72. to have lived as one of them And through the name of Puritane by a malicious equivocation they strike at the very heart of grace and the power of godlinesse Puritanos Puritanos inclamant vociserätur at per puritanorum latera orthodoxam vuâ—nerant veritatem Secondly I adde thorow the sides of this Nickname they have laboured to wound and lay wast the truth of our blessed Religion as pure as any since the Apostles time c. Heare what I heard Doctor Abbots Professour there complaine of at Oxford Act. What Doctor Hackwell saith of Carrier Thus those whom we call Papists he calls temperate Protestants and those whom we call Protestants he calls State Puritanes Epist. Dedicator He concludes it by good consequent that by Carriers assertion Harlwell against Carrier pag. 104. our greatest Bishops our wisest Counsellours our gravest Iudges and our Soveraigne himselfe must be accounted the great masters of Schismes And now I come to tender my counsell to men in Authority and all those who are or may be hereafter put into any place preferment or publicke employment over their brethren that they may governe righteously and make the people rejoyce In the first place let them be sure to get possession of IESUS CHRIST and assurance upon good ground that the all-sufficient GOD is their owne Else say or doe what ye will men will be ambitious covetous sensuall they will hunt after preferments profits honours precedency or whatsoever will adde to their outward happinesse But plant once the eye of faith in the face of the soule which will utterly darken with its heavenly brightnesse the eyes of sence and carnall reason as the presence of the Sunne obscures the starres and then and then alone and never before we shall be able to looke upon the world set out in the gandiest manner with all her baites and bables of riches honours favours greatnesse pleasures c. as upon an unsavoury rotten carrion For all true Converts desire and endeavour and have in some good measure the world crucified to them as they are to the world IESVS CHRIST embraced in the armes of their faith so fills and satisfies the soule that so they may please him they are at a point for any worldly preferment except it comes fairely by good meanes and his allowance Here then it will be very seasonable to give some light for tryall whether you have IESUS CHRIST already or no if not how to get him for both which purposes know that that blessed LORD of life is brought into the soule by such saving workes of the Spirit such degrees and acts as those described in my booke of Comforting afflicted consciences Secondly Let them enter into their Offices Benefices preferments high roomes in GODs name I meane not by money or any wicked meanes not by Symony bribery flattery temporising not by any trickes over-reaching undermining supplanting competitours imployment in any vile service not by any basenesse or iniquity at
worthy of advancement then those who hunt most eagerly after it that those who ambitiously seeke an office or honour doe ipso facto by that very Act discover their extreme unworthinesse and that of all other men they deserve it not Nay the very light of sounder reason led Tamerlane to a right conceit herein as I told you before And Mornay tells Henry the fourth of France that such have laid their â—â—â—t already and most certainely seeke the place foâ— their owne profit not for the publicke good Excellently then doth our Law exclude such fellowes not onely from that office they so greedily gape after but also from all other It is great pitty so goodly a body should want a soule And it must needs be so by that observation from men of best conscience greatest worth and deepest understanding and noblest parts if truly sanctified unto them are most unambitious loth to rise and fearefull ever to enter upon and undertake any publike charge A modest under-valuing of themselves an ordinary attendant upon true worth sensiblenes of the burthen doubtfulnes of a thorow discharge of the place fearefulnesse of being ensnared and overcome by temptations a right apprehension and fore-conceit of the great account c. easily take them off from too much forwardnesse coole their courage for over eager pursuit and quite extinguish all ambitious heate nay many times thereupon they draw backe and retire A rare thing in this age but former times afford many examples It is reported of father Austin a man of more incomparable learning then thousands that thinke themselves worthy of a Bishopricke that he would runne from those Cities which wanted Bishops least they should lay hold upon him Nazianzen having all the voyces heaped upon him stoutly refused the advancement and at the length saith the story very hardly after many intreaties and perswasions of the Emperour yeeled Great Basil was hald into the Bishoprike with much adoe * See the Argument before Chrysost. De incerdotâ—o Chrisostome hid himselfe and desired to be excused And this their practise is answerable to the principle intimated before That men of honesty and sufficiency are more sensible of the burthen carefull of the charge and apprehensive of the account then affected with the honour or in love with standing in a slippery place These Fathers that feared these great charges were resolved to preach every day twice a day sometime thrice a day and they did take to heart aforehand that account they must give for the soules commited to their charge the terrour of that commination saith Chrisostome Heb. 13.17 For they watch over your soules as they that must give account makes me quake and tremble From such grounds as these men of innocency and true worth especially enjoying the comforts of a good conscience and communion with IESUS CHRIST are well enough content to continue in a private estate and would not willingly stirre except by a direct and comfortable calling GOD would have them to doe him service in a more publicke employment and higher place and they ordinarily undertake them with much feare selfe-distrust and extraordinary prayer Full little doe you know who in the meanetime stop the cries of your guilty consciences with gold good-fellowship or great place what the pleasures of an appeased conscience are had you ever truly tasted their sweetnesse and soundly smarted with the anguish of a troubled one in conversion I dare say you would not by your good wills wound it for a Kingdome for a world A good conscience saith one well is of the same mind with the trees in Iothams Parable Iudges 9. It will not with the Olive loose its fatnesse nor with the Fig-tree loose his sweetnesse nor with the Vine its wine of chearefulnesse to have the fattest and sweetest preferments and pleasures of the world no though it were to raigne and domineere over all the trees in the forrests Onely the Bramble as you know the most base and contemptible a dry saplesse kexe and weed will needs up into a high roome Weake and worthlesse men ordinarily are the onely men old excellent as they say most active and pragmaticall to serue themselves by bribes and base tricks into benefices Offices and other undeserved places of preferment For they want honest wit to conceive fore-see the waight of the charge and conscience to discharge it faithfully their onely aime and aspiration out of an ambitious itching humour is to advance their owne particular private ends although they be many times as empty of all true worth as the vainest Idoll yet they desire to sit aloft and be adored above others Though they may take some directions and motives from the grounds of reason and light of naturall conscience to deale honestly and ingeniously in their places yet for a thorow universall unshaken stoutnesse and integrity in the discharge of them let them principally be enlightned guided quickned by the supernaturall principles of divine truth and dictates of a conscience sprinkled with the blood of CHRIST and sanctified by speciall grace The ordinary temptations to which the profession of Lawyers is sometime subject are such as these Iust as advocatus injustus ciuisas nullo mo lo suscipit Greg. Hom. 8. in Ezechi First Patronage of bad causes which they know out of their Legall skill and in their owne consciences are rotten at the roote and will prove naught at the last 2. Pleading against the right 3. Mercenary silence 4. Wire-drawing their Clients suites for their owne advantage using causes as unconscionable Surgeons doe sore legs hold them long in hand not for the difficulty but for the gaine of the cure 5. Taking unreasonable fees 6. Tampering about their Law buisinesse upon the LORDS day 7. Receiving the fee and not speaking in the Clients cause The last of which I could never yet beleeve of any because in my conceit for any thing I know he might as well take their swiftest horse and keenest sword and lye by the high-wayes for a rich usurer or wealthy clothier what to sell so much as in them lyes to a poore man the ruine of his lively-hood for his owne peece of gold where is the valuable consideration so much talked of nay unvaluable is the wrong whereas if they had not trusted in him he might perhaps have prevented the mischiefe But for my purpose to instance in two of them pleading for a bad and against a good cause are both upon the matter and in plaine English lying against the truth Now if any palliate and pretend that an officious lye especially accompanied with so much gaine is no such great matter Let them looke then upon the light of sounder reason which inforced the very heathen Philosopher Aristotle to affirme that a lye is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill per se in it owne nature and therefore no consideration circumstance or Religion can possibly legitimate it but it is still a base and loathsome vice But principally let