THE care and tenderness of this Apostle over his new-baptized Christians, was the cause of this Epistle: well fore-seeing how these young Disciples (like Adam in his first Plantation, or Hercules in his Cradle by Serpents) would be assaulted by men of subtle interest and sly designs, who would pervert Christianity from its first sim­ple and plain intention of reforming the Minds of Men, and prescribing them me­thods how they should arrive at Immortality; and cause it to degenerate onely into some wanton purposes of licentiousness and passion, the little ends of earth and interest, and tread upon their Saviours Body for a Temporal ad­vancement. For no sooner was Christianity planted in the Pagan world, (the busie spi­rit below, and his Factors the Carpocratians [Page 2]here, striving to blast Religion in its spring) but so strange a change appears in all its Doctrines, and the Lives of those Professors too, that you might seek Christianity in such a Christian World, and yet scarce find it: for as the Apostle describes it here, their Faith was changed into fancy and polluting dreams; their unity and peace, into Schism and Separation; their Humility and Mortification, into Pride and Luxury; their resignation and sedateness of mind in all conditions, into mur­murings and complainings; and all Religion so hugely changed, as though it had washt an Aethiopian; or the Pagan World, with all its Vices and Idols too, had onely wheel'd about again to be ador'd in a new Christian dress. The apostle like a good Centinel standing upon his guard, and discovering the approaches of the Enemy, sounds an Alarm to his true Disciples, v. 3. and bids them contend earnestly for the Faith that was once delivered unto the Saints. And that they might know their Enemies the better, he paints them out in their own colours: that they were men for their wickedness so lively pro­phecy'd of long before; they are said to be, [Page 3] v. 4. [...] pasted up: that they were ungodly men, who turn'd the grace of God into lasciviousness, and denyed the onely Lord God, and our Lord Jesus Christ: [...] M. 8. And notwith­standing the dismal Examples of Sodom and Gomorrha, of Corah and his Company, Cain and Balaam, mentioned v. 10, 11. they were resolute and incorrigible in their sins, and ad­ded this more to their former crimes, they scorn'd the power and authority which might correct them, and despised Dominions, and spoke evil of Dignities.

Despising and speaking evil of Dominions and Dignities, is nothing else, but by words and actions to disturb, resist, and defame our Governours. By Dominions and Dignities, [...] (not Orders of spirits above, of which these Hereticks told fine stories) the Ab­stract for the Concrete, is meant, all sorts of Rulers and Governours, equivalent to St. Paul's [...] Rom. 13; 1. the higher Powers.

Political Government and Authority being so clearly founded by Divine Commands, and seconded by the absolute necessity of Humane Nature, with the consent of all Mankind; it seems a Miracle, that among the lowd Vi­ces [Page 4]of this degenerate Age, Disobedience to Kings and Magistrates, contempt of Au­thority, and Trustees of power, should be a crying one: As though Men courted Anar­chy and Confusion, and were in love with ruine and disorder. Some who will not pay Obedience to any Command that is not clear­ly drawn from Holy Writ, 'tis strange their own principle, though false and stingy, will yet countenance them in despising Govern­ment, which is as clear in Sacred Volume, as the Sun in his noon-day glory. The Man of earth, that measures all things by profit and design, and nothing is just and Divine, but what is useful and convenient, 'tis a won­der he should mistake his rule so far, as to cast dirt upon Dominion and its several Or­ders, which is the original of all his quiet, and the onely security of his Temporal Inte­rest. However this comes to pass, yet we sadly find, that the Ghosts of these Carpo­cratians are come out of their Graves, and haunt the world again; and civil Govern­ment, though confirmed by Christ, yet like him is crucified between these two; Enthusi­asts, and Men of Designs and Policies; the [Page 5]one cries it princheth upon Conscience, it en­trencheth upon Christian Liberty; that Ma­gistracy becomes not a Christian man; it de­grades the priviledge of grace to found Do­minions, and justles with the Almighty Con­clave and Consistory, to whom all Govern­ment ought to submit. The Son of Matchia­vel; that prostitutes every thing to his poli­tick devices, the windings of his brain, and private happiness, declaims aloud against the grandeur of Princes; that acts of Magi­stracy are onely Force and Tyranny, the abridgment of civil Immunities, and natural Liberties; that their Titles are high and An­ti-Christian; that they confound equality of nature, and self-preservation; that Tribes and Families, with a whole Nation, groan to sup­port the Pomp and Retinue of Regal Power, and are onely slaves to burthen and greatness. Hence instead of Honour and Fame, Reward and Duty, that we ought justly to pay to our Governours for their care and faithful discharge, the onely assurance of what we call our own; we put lewd sences upon their Actions, black censures upon their Persons, Pasquils upon their Place and Authority, ma­king [Page 6]them all like so many Mock-Kings, with a reed for a Scepter, and Laurels about their brow, a phantastick guard against the thun­der of Tongues, with an Hail King, first to abuse, and then to crucifie.

Firtst, let us consider from whence this con­tempt doth spring. To omit many others, we shall onely mention these four.

(1.) From a Principle of Vice. What­ever the Names of these men were, against whom the Apostle levels this Epistle, to be sure they were ungodly men, that abused Re­ligion to all manner of Lust and Passion; for so the Apostle expressly tells us, v. 4. and the Learned say, that this Epistle was wrote against the Carpocratians, a lewd Sect in the early days of Christianity, (as Irenaeus and Epiphanius, and others set them out) who, that they might be the more secure in their grosser Lusts, affirm'd that nothing was good or evil in it self, but in opinion; and lookt upon all sort of Vice, as their natural Freedome and lawful Liberty; Non mi­rum id fe­cisse Car­pocratia­nos, qui leges avi­tas omnes pro nihilo ducerent. Grot. in Judam, v. 8. and scorn'd all Authority; and if the Magistrate endea­vour'd to correct them, his Power must be grim'd for Tyranny, and his Authority call'd [Page 7]Usurpation. 'Tis no wonder the brute acts like himself, sometimes biting the Chain, and sometimes barking at the Whip that is held for his correction. To the vicious, the Ma­gistrate appears an Executioner and Rom. 13.3. a Mi­nister of wrath; but his Vice drew him in those black colours: But to the good, he is a Guardian-Angel. He that will sacrifice all to Self-love and Passion, and would have all Enclosures pull'd up, ruat Coelum, &c. that he might walk up and down like a Beast of Lust and Prey with his lawless Passion, 'tis no wonder that he grows angry with his Gover­nour, that bounds him, and saith to his froth and madness, as Providence to the Waves, ( v. 13. so these are called) Hitherto shall you go; and no further. Fond and dissolute men propose to themselves days of Paradise, could they but tumble down their Governours, and break their bonds in sunder; yet after a surfeit in Vice, and weary with Ruine and Disorder, they would either step into the Chair them­selves, or beg of some more prudent to take the reins; concluding that the rods of Ty­rants are milder far than the blinde state of Nature and Confusion. The Extravagant [Page 8]know very well, that Governours are design'd for Champions of Religion and Virtue, the common Patrons of all good Men, the ter­rour of the bad, and the scourge of Vice; and his Love can be but a slavish Fear at best, that they might not hurt him. As Vice doth grow, so much is Government con­temn'd; while Vice discourag'd is Virtues Triumph, and the support of Government. Such ill conceptions have men of Vice, to conclude, there is no Liberty, because there is a Law; and they are in Bondage, because they cannot be Licentious: Whereas good Laws are the security of our just Freedoms and truest Interest; and he that Governs, and Commands us onely to be happy and truely Men, we ought not to look upon as the Jaylor of our Liberties, the great Retrencher of our Freedoms, to bespatter and despise; but our Friend and Benefactor, to admire and love.

(2.) From a silly Opinion that all Domi­nion is founded in Grace, there was a sort of Christians who bestow'd upon themselves alone the fine names of Elect and Gracious; and upon this title challeng'd Empire; and all Governours not so qualified, they cry'd [Page 9]down for Tyrants and Usurpers: And be­cause by Grace they expected Heaven, they thought themselves the only fit persons to govern Earth. Point-blank against the In­visible Kingdome and Spiritual Designe of Christ: For if upon the score of Saintship a Right to rule the world is derived, our Saviour's Kingdome (notwithstanding his declaration before Pontius Pilate) is of this world, by a new Title which he brought down with him. And if you be once a sound believer, and a sincere convert to the Christian Faith, you have a better Title to a Scepter, than Succession, or Election, or any Tempo­ral right can give; and to be Orthodox, is a nearer step to a Throne, than Birth, and all the Voices of a Nation: A way to Go­vernment unknown to the world before, and is onely a new priviledge of Christ's Subjects, to be Christians that they might be Kings; and the liberty of his Religion should free Servants and Sons, and other Relatives, from Duty and Obedience. These are the men indeed that have turn'd the world and Chri­stian Religion upside down: which Christ gave to Mankind to reform their manners, [Page 10]and to save them; to confirm good orders and rules, and leave the world to the freedom of civil rights and conveyances as he found them; which are plain and visible, and fall under a sensible cognisance; but whose Grace is ge­nuine and true, may not be known till this world with all its principalities and powers shall be no more. As though Christianity came to procure rewards for Hypocrites, who by their gay pretences, and gilded zeal, can impose upon the less-discerning world; and his seeming Piety, join'd with ill-nature, and impudence to call all above him Reprobates, must be made the most specious right unto an Empire: and because what is onely fancy and fondness, passion and effeminacy, whim­sey and Enthusiasin, is call'd by the name of Grace; all these will set up their Standards for the Empire too, and lay all the blood and confusion following from these several Titles at the door of Grace. And because the world hath torn in pieces and confounded Christianity, and call'd their own Faction and profit Fundamentals in Christ's Kingdom, and split it into numerous parties and divisi­ons, and each confines Christ and all his pri­viledges [Page 11]to themselves, and they are the one­ly gracious persons, and will be sav'd; they have confounded Temporal Government; all these different perswasions pretending to rule, because their Christ and Grace are true, and all besides are false. Poor Wicliff was condemned by a Popish Council, Concil. Tom. 12. p. 46. Ar­tic. 15. Nullus est Dominus civilis, nullus est Paraelatus, nullus est Episcopus, dum est in peccato mortali. that of Constants, and one of his criminal perswasions was this, that Dominion was founded in grace. But the Pope his Judge hath baptized himself into the Heresie of his Malefactor, and up­on account of Christian Religion and Grace committed to him to manage, ought to be the onely Universal Monarch. And where­as the design of Christianity was to take men off from earth, and make this world onely a step to another State; this is the way to make men earthly and sensual, and to be Re­ligious onely because ambitious and proud, to sway the world by this new Title, which (they say) Christ gave, to be as bountiful to Christians, as ever Mahomet to his Disciples. Religion, that fixes the Crowns of Kings faster upon their Heads, by these designing men must be wrested to disturb the peace of Kingdoms, and to settle licentiousness, or [Page 12]freedome from Temporal Laws, by a preten­ded Spiritual one, That onely Saints have a right to rule and possess the Earth. This makes Christianity but a quaint device, to di­vert mens eyes and affections from earth, that they might have the fairer opportunity to se­cure it. These men in effect say, their Savi­our was too modest in refusing to be Crown'd a King; 2 Kings 5.20. and like Gehazi, when his Master had refus'd the Present, run after and cry, he denyed his own rights, and if he will not, yet they, purely upon account of secret cha­racters of Spirit and Grace, ought to be heads of Dominion, and rule the World. This stops the conquest of Religion, when the Pagan King must change his Religion, and may loose his Diadem whenever Baptiz'd, be­cause of others that may be elder and better Saints the he: for who knows where such freaks will end? Had this been a genuine Doctrine of Christianity in the first times, it had certainly been confin'd to a narrower compass than now 'tis in: but as Kings and Governours became its nursing Fathers, did, and justly might out of gratitude expect more reverence and duty, and not contempt upon their dignities and persons.

3. Contempt of Government springs from that lewd opinion, That Dominion is no­thing else but strength and might. That Phi­losophy that resolves all beings and actions into matter and motion, lays the foundation too of all Obedience not Conscience and Divine Commands, but the strongest arm and longest Sword; onely Subjects, because they are over-power'd. What doth vilifie our Go­vernours more than this principle? whom we beautified before with the Titles of Sacred and Divine, but now are made onely a com­mon lump of strength and power; and are really weaker, because their Subjects too, like them, are onely Arms, but no Heart or Con­science, no internal principle to oblige unto Obedience. For if no inward perswasion and dread of an Higher Power, but onely fear and interest, weakness and convenience, are the bottom and reason of our Obedience; when these shall change, and the man hath swell'd his Coffers, procur'd firm Alliances, and muster'd up his Armies and Confede­rates, and other instruments of Rebellion; he may then, by the Title of Power, lay claim to Dominion, and call himself a Prince. Thus [Page 14]the Lyon and the Eagle are two Kings, the one of Beasts, and the other of Birds, because of the longest paw, and the sharpest pounces. For duty for want of power, is onely Re­bellion demurr'd, and waits only its proper season to bring forth, and set up for himself: for self-love is the stingy principle of all his actions: what signifies Religious Oaths, and solemn Vows to engage us unto Obedience, which is onely an acknowledgment of weak­ness, if onely external power must be their keeper? This makes a Christian Government the rule of Brutes and Infidels, where one­ly rage and fury, Tyranny and Oppression, and Solomons Lyons, the Supporters of his Throne, sit in it. And 'tis contempt upon the Governour, that his Subjects are so, not out of Conscience and Religion, as becomes Men and Christians; but out of a sordid principle of fear and weakness, as becomes Brutes or Vassals.

4. This contempt upon Government, ari­seth from an Atheistical principle. When once the debauched world hath put out the fires below, and torn in pieces the Account-Books of the last Bar, and dis-thron'd a God [Page 15]above, they will look upon his Deputies as Phantastick Creatures, because intituled with the same name, and are called Gods. Psalm 82.6. 'Tis no wonder, when men look upon the Resur­rection like the sowing of Cadmus his Teeth, a Poetical Fable, and laugh at or despair of a future state of happiness, that they ma­nage this life to the best advantage; and to serve their pleasure or interest, break all the tyes of Honour and Duty, which they look upon as terms of Art or Trade, or Dreams and Fancies of Religious heads; which will confound all order and security of Mankind, and the world shall have nothing more of the scales of Justice in it, than that the one goes up, and the other down, opprest by greater Power and flyer Interest. The Atheist de­stroys that which fitly qualifies Subjects to be truely so: are they expected to be stout and daring? What will sooner make them so, than to perswade them they shall survive their body, and wear a Crown? For he onely fears to dye, who knows not how to live, nor what betides him afterwards; and Vice or Infidelity makes in a Coward. Is a faithful secrecy, frugality, thriftiness, sobriety, and [Page 16]temperance, care and diligence, lookt upon as the perfection of a people? These are the commands and genuine issues of a Religious life. And Patience and Humility, Obedience and Honour to Superiours, are great and indispensable Duties in Religion. So that while the man of Wit and Atheism bespat­ters Religion, he casts dirt upon Authority. 'Twas the wisdom and goodness of our Chri­stian Law-giver, to twist our Temporal con­venience, with our eternal happiness; that when Princes should embrace the Christian Religion, and become its nursing Fathers, the belief of Immortality should beger more obe­dient Sons and Loyal Subjects. Could we suppose the Prince to lay aside his Sword and other methods of Government, and one­ly like a Philosopher, treat his Subjects by arguments; the firm belief of Immortality alone, would be sufficient to command obe­dience; it being against the common sense of Humane Nature, to be perswaded of the greatest good, Immortality, yet not to have an influence upon his mind to guard his acti­ons; and therefore dares not despise Domi­nion, lest he forfeits that which he most [Page 17]desires: for Religion hath been so careful to support the Secular arm, as to lay double tyes, like St. Pauls bonds, to oblige the Sub­ject unto Obedience; allowing all earthly power; but to make it invincible, hath added the dread of an omnipotent arm. He there­fore that buffoons with Religion, is rude with Majesty, and is prophane, and a Rebel too, at the same time; and wounds the Authority of Princes, laughing at the mighty argument of Conscience and Immortality, as much as ever Clement or Ravilliac did their persons. Vows of Obedience, and Oaths of Fidelity, would be onely the labour of Lips and Lungs, and like common air, for convenience taken in, and for the same sent out gain; having no other fear upon him, but lest his Perjury and Treason should become publick and un­successful. This is the mighty interest by Chri­stianity; Princes grow stronger, and Subjects safer; that Obedience shall not be sowr'd in­to Slavery, nor Liberty swell into Rebellion; the loss of Immortality, which the Atheist laughs at, and in that at Government, being at the stake for Prince and people too.

Let us in the next place consider what [Page 18]are the obligations to Duty and Honour to­wards our Governours: we shall briefly urge onely two.

1. Let us consider what esteem God is plea­sed to bestow upon them; which are not purely 1 Pet. 2.13. [...], Humane Creatures, made onely for, and by a mutable conveni­ence, but indispensable, by reason of mens necessities and imperfections, and created by God. For though variety of Governments are left to men when free to choose, and are various according to the Interests and Coun­tries in which they dwell; yet being once well establisht, the possessors of them are Gods Vice-Gerents, they represent his Per­son and Authority, and by him Kings Reign; and in this sence, Prov. 8.15, 16. ⋆ all other Governments, as well as that of the Jews, are Theocratical, and have God for their Supreme, and must on­ly answer unto him. They are array'd with such Titles as will command more reverence than all their Purples and Ensigns of Honour, being call'd the Deputies of God, Ps. 82.6.2. Chron. 6.42. Deut. 1.17.1 Sam. 15.23. and adopt­ed into his Family; entituled by the same name, and called Gods: their Inauguration is solemn and grave, all circumstances are high and ve­nerable; [Page 19]and are stiled God's Anointed: their judgment and decisions are God's: Rebellion is branded by the name of Witchcraft, an Apostacy from God or his Authority; and an eternal doom for its reward, Rom. 13.2. shall receive to themselves damnation. When we despise Dominion therefore, we spit at Heaven, and appear in Hostility and fight against God; and as much as in us lies, like unconverted Saul, we persecute him, and the blow toucheth his Throne; and for as much as we do it to one of his Governours, as well as Saints, we do it unto him: yet to keep them humble, they must dye like men; and to guard their actions, they must be responsible at an high­er Bar; and by reason of their Male-Admi­nistration, have the Crimes of Cities and Countries laid unto their charge; and the punishment is as great to the bad, as rewards to the good. And St. Peter, to strike an awe upon mens minds towards their Governours, tells them, 'twas the aggravation of these Car­pocratians, and their followers Crime, [...], &c. 2 Pet. 2.10. That they were bold and contumacious men, and did not tremble when they blasphemed Dignities: And this Apostle, to set them an excellent [Page 20]President of Honour and Respect to Gover­nours, tells them, that when the mighty Arch­angel Michael, (whose Feast the Church this day celebrates) when contending with the De­vil, and disputing about the body of Moses, [...] v. 9. would not give him any contumelious words, be­cause he had some power given him, or per­mitted by God, and was the Prince of the air, or god of this World.

2. Let us consider what benefit we receive by them: if ease and quiet, property and se­curity, be the mighty blessings of the world, we owe this to the Magistrates care and re­solution in the execution of Laws, without which, they would be but imaginary guards and formality. For such are the degenerate minds of men, that the natural love of God and Virtue, and the Laws of Christianity (though very apt and fit in themselves) have not that force as gently to perswade men un­to Duty and Obedience; but Swords of Ju­stice and Temporal punishment must keep the world in awe: and what a strange mon­ster this world would be, if either no Laws, no Pale of Government was set; or else for want of guards and keepers, every man [Page 21]might pluck up or leap over at pleasure! it would be but a second Chaos, or greater Rob­bery, like the state of the wild Arabs, or the Banditi; and every one would prey upon his fellow-being. So that the Magistrate gives life to the dead letter of the Law, and in that gives the shadow and fruit to our Vines, Titles to our Possessions, security to our Lives, and is the Castle against our fears and jealou­sies. Which calls for, instead of Contempt and Scorn, the highest Esteem and Venera­tion.

First, from these things consider'd, let us here lay a particular Charge against the Church of Rome, who doth most eminently despise Dominion, and speak evil of Dignities; who challengeth a right not onely to Excommuni­cate, Depose, and Kill the Persons of Princes, and Absolve their Subjects from their Duty and Allegiance, but allows her Champions to rail at, and vilifie the Persons and Powers of Princes, in a most ignominious way, be­cause they will not pay an absolute Obedi­ence, and submit their Authority to hers: the constitution of that Church being to put down all Authority and Power, to Rival [Page 22]Kings, to advance her Priesthood, and make her Bishop a Mighty Prince; who (they say) like his Lord, is invested with all Power both in Heaven and in Earth, and is consti­tuted to root up, and to plant; to put on, and kick off the Crowns of Princes; to dis­pose of their Royalties and Dominions; to tread upon their Necks, and lash their Backs; to proclaim their Wars, and conclude their Peace; to contract or dissolve their Maria­ges; to press the Prince and the People to Holy Wars, or his private Quarrels; to play the Herald, and give mighty Titles, and ad­just Precedencies; to Levy Texas, and ex­empt his Clergy; to interdict a Land, and legitimate Rebellion, and spurious Children; to dispatch or bind their Kings in chains, and their Nobles in fetters of Iron; in plain, to shew a great deal of Pride and earthliness, disguised by Spiritual Names and Titles, to advance the Kingdom of Christ, which he hathh made as Temporal as any. For though his Master Jesus was humble and mortifi'd, and refused and Earthly Kingdom offered to him by the Devil and the Jews; yet this fru­gal servant of his tells him, he understood [Page 23]not his own Merit and Title, and he ought to look after his Masters Rights, and not one­ly from the donation of Constantine, and the bounty of Princes, and such low Titles; but from a power deriv'd to him from that Uni­versal Monarch, King Jesus, must govern Christendom. Christendom. Christ told indeed Pontius Pi­late, the Procurator of Judea, that his King­dom was not of this world; but he had a pru­dent reservation in the case, so as not to tell them, because they could not bear it then, and make good use of it; his Religion was but in its Non-age or Minority, but his Suc­cessor should come and lead them into this mighty Truth, display his Banner, and tell the World and its petty Princes, that now the Kingdom of God and his Christ was come with power. In those early days of Christ and his Apostles, Loyalty and Obedience were mightly Duties to Temporal Princes; but then Christian were few and weak, (to this purpose their two Cardinals Bellarmine and Allen have spoke:) but the case is alter'd, they are now more numerous and strong; and the time is come, when the fifth Monar­chy, surpassing the Graecian and others, must [Page 24]be set up at Rome. Blessed Jesus! when thou told'st the Judge and the Jews this truth, thou didst it with the greatest since­rity, in the plainest terms, John 18. 36. that thy Kingdom was not of this World, and would not clash with Secular Princes; and this was thy open will and pleasure: but thy Infallible Vicar tells us of a secret will, and private Instructi­ons given to thy Apostles, thy Privy Coun­cel, and thy Successor, that when all things were ripe, and the World better Disciplin'd and Tutor'd, they should set forth their Ti­tle, and write over the Bishop of Rome's Head, This is the mighty King of the Christians; and make the sturdy Monarchs submit their Necks unto him, by kissing his feet, holding his stirrup, waiting at his Gates, and other slavish acknowledgments. For when he pretends to all the fore-mentioned power, what is it but to be the onely Absolute Monarch on Earth, though he wears the Robes of ano­ther World? For the humble and Spiritual Names of Bishop and Pastor, Servant of Ser­vants, Silver and Gold have I none, the Seal of the Fisherman in Lead, and the like, turn all into Scene and Laughter, when they are [Page 25]contradicted by the swelling Titles that their flattering Canonists and others bestow upon him; as, Vide Fowlis History, p. 31, 32, 33, 34, 35, 36, 37, 38. The Lord our God; that he is far above all Principalities and Powers, that every knee must bow to him both in Heaven and in Earth; that he is Moses by Authority, Peter by Power, and Christ by Vnction: that he is Day­star of Justice, Arbitrator of all things, Savi­our of Christians, and Image of Divinity: that he can dispense with Laws, and against the Apo­stle: that he is Spouse of the Vniversal Church, King of Kings, and Lord of Lords: that a priest excels a King, as much as a man doth a Brute: that a Priest is as much better than a King, as God is better than a Priest: and they are commanded to bow at the name of the Virgin Mary and the Pope, as well as at the Name of Jesus. These and many more are the great swelling words which these Carpocra­tians vented, v. 16. far beyond what ever the Asiatick Princes in their greatest Luxury and Pride did ever affect. Is not this plainly to tell the world, that Conscience is interest, the Altar is the Exchequer, the Church and Court are the same, and Christianity new policy contrived by Christ, and communica­ted [Page 26]to St. Peter and his Successor? Their Ca­suists, with their nice Distinctions, can de­bauch the minds of men into Treason and Murder, Lying and Hypocrisie, and the lewdest Vices; yet can pass uncersur'd, and sometimes rewarded: yet question but his power and jurisdiction, which he calls Arti­cles of Faith, the severest penalty in the In­quistion may be your doom. And therefore very bountifully & wisely he hath sometimes yielded some Articles of his Faith, as the half Communion and the like, upon condition they would admit of his Power and Authori­ty; as though the sole design of Christs coming into this world, was to lay down new methods of Government; to be a Pub­lican himself (as well as eat with them) and gather Peters pence, onely to be rich and great. Though some of Romes Champions are more modest, and assume this power onely indirectly, in ordine ad spiritualia, to serve Religion; yet others more bare-fac'd, challenge a direct power over Princes, their Territories, places of Trust, and all their Re­galities: yet the other is very comprehensive, and can at pleasure throw off the Mask, and [Page 27]face to face tell the Sovereign, that all his power in sending Embassadors, in striking Leagues, in making his Ministers, and other Actions of State, must now be devolved on him, for the well-being of Christianity: and the Prince hath little benefit by it, that he is kill'd by St. Peters Keys knockt about his cars, and not his Sword. And such Canons and Constitutions, whatever the gilded name and Constitutions, whatever the gilded name and pretence is, are as much of this world, as the Edicts and Acts of Princes. And whereas the Disciples of Christ were first called Christians at Antioch, they were first call'd Matchiavilians at Rome, the Seat of this new Christian Empire.

2. Let this re-mind the Magistrate of a faithful discharge, and our selves of Duty and Honour towards him; and what more pow­erful Arguments to do this, than to bid him consider, who it is he represents; what. bles­sings he procures to Mankind, and how he serves himself with infinite rewards, and a publick Character of a good Servant, wor­thy of his Masters joy? This is the best way to silence scurrilous tongues, to be as good in Life, as high in Dignity: for an eminent [Page 28]vertue and clear uprightness lays violence up­on mens judgments, and will push forward a just Character of a faithful Ruler. But if this fail, yet however, like the Roman Senators when the Barbarians should enter Rome, they put on their Senatorian Robes, & Curulibus sellis sese posuerunt, ut cum venisset hostis in suà dignitate morerentur; and plac't themselves in their Chairs, that if this sight would not procure respect, yet like men of honour and justice, at least they might dye in their Dig­nities. This is the design of all the powers and abilities that nature hath enricht men withal, to serve their fellow-beings, and make an universal spirit for the good of all mankind. He that reacheth at dignity, the better onely to drive on some petty pleasure, or suck in vulgar air; acts like Domitian, makes it an Empire to hunt and kill a fly. He that courts Power onely for an opportuni­ty to return some injuries, and serve his spleon, doth blasphemously praise the Deity, whose Deputy he is, that he hath given him an oc­casion like a monster of nature only to poison and kill. He that begs the place onely for the splendour of it, like young Phaëton—Cur­rus [Page 32]miratur habenas, admiring the gilded reins of Government, yet putting the world on fire; of serves only his private interest, and like a dark Lanthorn, only shines to himself; abuseth his mighty Office, heightens his own account, to be call'd a god, and do less than man. But to the good Governours our esteem ought to be as high as their places are; not weighing their worth by rigorous propor­tions, but charitable allowances for the cir­cumstances they are in: 'tis but a common grace we owe to the errors of all Mankind; but a more peculiar debt of Charity we owe to our Superiours, whose ways of conver­sation and place, expose them to keener temptations, and more fierce assaults, which may make them yield sometimes. But instead of prudent concealment, and casting in the grains of charity and favourable Comments upon the Lives and Actions of our Gover­nours, we swell indifferent actions into er­rors, every slip and infirmity we grime for a mortal sin, and single sins we change into habits; and these must needs pull down the person and his dignity too. As though that Head had onely right to wear a Crown, [Page 30]whose Life was as clear as the Jewels of it; or as though he might not be an ill man, and yet a good Governour; or that Principalities, like Estates of Ideots for want of Wit, could be begg'd for want of Grace. We scan the words and actions of our Superiours; we anatomize their thoughts and designs; and the spots of their Lives, like those of the Moon, by the glasses of our censorious fancies, we swell into Mountains, to serve our reputati­on, our party, or our spleen; representing Beelzebub, that Prince of flies, that feasts on sores, and is pleas'd with the errors and in­firmities of men. Such men are uncertain too, dealing with their Rulers as the rabble with Sejanus, or the Barbarians with St. Paul, with their curses and their flatteries, making no middle between a Murderer and a god: far unlike that first Christian Emperour, who would dis-robe himself, to cover the errors of a Spiritual Father.

And now what can I recommend more seasonably, that unity among your selves, to serve the ends of your Choice and Go­vernment, and Religion too? Division a­mong the antient Germans gave an easie [Page 31]Victory to the Roman Army: Dum singuli pugnant, vincuntur omnes. Our Enemies grea­test Policy is, to divide us: let not us execute our Enemies Councels, and be fighting a­mong our selves, about the Bells and Pome­granats of the Temple, when others are un­dermining the very Foundation; or about the fringes of our Garments, when the Ene­mies Dagger is at our brests. Common dan­gers ought to unite us,— jam Caesar mitte ca­nes: When the Stags are fighting among themselves, it may be kindness in Caesar to throw off his dogs upon them. Providence many times makes a Forreign Enemy to ap­pear, to reconcile discords at home: and now the Roman Eagle is upon the wing, the separated chickens ought to run back to the wing of their Mother-Church. 'Twas said: of the two brave Athenians, Themistocles and Aristides, that though they had great mis-understanding at home, yet when they went upon any Forreign Expedition, or Warlike design for their Countrey, inimi­citiam it finibus patriae deposuerunt, they left their private quarrels behind them. This would be the way to secure King and Coun­try, [Page 29]Church and State, Religion and Pro­perty; that sitting safely with our Lives and Liberties under our own Vines, we might merrily sing our praises to the Lamb, and him that sits upon the Throne; ascribing all Power, Might, Majesty, and Dominion, both now and for evermore. Amen.