shadows of Mortality and false appearances of Happiness which do now impose on our bewitched minds and seduce us into a thousand Errors and Follies And thus again we see how Conscience stifles the very first motions of disorder and teaches us to be subject 4. A fourth Occasion of disorder is a busie medling Temper that cannot contain its self within its own Limits and Sphere but will engage in things beyond its understanding and above its reach Some cannot stay at home and do their own business but must ramble abroad and insinuate themselves on all Affairs and Company and are ever gaping for some change hoping it may make way for their appearing in another figure These are ever sucking in ill Reports which they are sure to belch up again in all Companies not without additions They delight to asperse Governours and Government and either to find or make faults in every thing that is done and a volatile unfixedness of disposition makes them weary of established Laws and Customs and gape for Changes through a fond affectation of Novelty Now these Vermine creeping into all Companies must certainly weaken the Nerves and Sinews of Government and most attempts for repressing this humour make it boil with the greater vehemence But as the Wiseman instructed us of old To fear God and honour the King and not to meddle with those that were given to change and not to say Why were the former days better than these for we do not enquire wisely concerning that matter So the doctrine of the Gospel commands every man To do his own business to stay at home not to be a busie-body nor meddle in other mens affairs but to pay tribute to whom tribute is due fear to whom fear and honour to whom honour is due These being the Rules of Religion I may appeal all the World to shew anything can so settle Order and Authority as this which guards against the first appearances of Clouds and Storms But as Conscience doth meet the earliest beginnings of disorders in their less discernible and more plausible colours so it ties a man to that severe conduct of himself that he cannot embark in Designs which must be managed with so much fraud and dissimulation as the contrivers of wicked courses must needs carry along with them in all their practices Pretending the highest respect when they mean worst lying and forswearing and sometimes assassinating as it may serve their ends and never meaning what they say nor saying what they mean but shuffling and warping as Interest carries them Nor can wicked Projects appear at first barefaced lest they should be entertained with horrour by all to whom they are proposed but must go masked till they be so strong as to dare to throw off the disguise Nay Religion will be perhaps called in to serve a turn and Scriptures wrested to a favourable construction all this base and foul dealing will so wound a tender and sincere Conscience that it will either contract a hardness and callus and become proof against all these awakenings or pull a man out of these base Courses that must be carried on by so bad Methods for there is nothing so candid as Conscience and therefore S. Paul chargeth us not to lye one to another since we have put off the old man with his deeds and have put on the new man for he that does all things as in the sight of God can do nothing that he fears should be seen or known of men And thus I have dispatched the First part of my Design that Conscience obliges us to Subjection by resisting all the first Motions that lead to Disorder or Confusion 2. Nor does it only put out of the way those dangerous Stumbling-blocks but it drives the sense of Duty deep into our Minds Law and Government can only watch over the Actions and Words of Subjects but can neither discover nor over-rule their Thoughts which a cautious man wrapping up within himself can reserve to a fit opportunity but Conscience insinuates the Duty we owe the Sovereign Power upon our secretest thoughts and Religion obliges us not to curse the King in our thoughts and has made the Duty we pay Authority a part of its self and of these returns of the holy Fear and humble Obedience we owe the great King of Kings But this must not be so far carried as if those who are vested with the Sovereign Power had Authority to command us to embrace whatever Religion they enjoyn according to the pestiferous spawn of that Infernal Leviathan who by this Assertion doth at once destroy both Religion and Government For that base Flatterer of Princes pretending to offer them more than was due to them hath struck at the Root of their Authority and at once robbed them of all their Rights For we are either bound to obey the Sovereign by some obligation the Law of God brings on us or not If not then all the Sacredness of Authority is gone and the Prince has nothing but Force to maintain his Right and every Usurper that Masters him shall have a better Right by how much more Power he has to strengthen his ambitious Pretensions But if we be bound by the Laws of God to obey the Supreme Power then these Laws had a prior Title to our Obedience and infer the Duties of Subjects as a particular Effect of their Doctrine Therefore these Laws having the first Right to our Obedience must oblige us Nor can we be allowed to pick out that one of obeying the Magistrate and leave the rest behind us for all the Laws of God being enacted by the same Authority must equally bind us and as no deputed Magistrate can void the Laws of the Supreme Power so neither can Princes void the Laws of God without sopping the Foundations of their own Authority But none of these magnifyings of Magistracy are necessary to make it great it being by God himself exalted to so culminating a height and the rendring to God the things that are God's does not prejudice Caesar in the things that are Caesar's But Religion ingages us to so full an Obedience to the Laws that our violating them when they contradict no Command of God's makes us guilty in his sight and though we disguise what we do with so much cunning that the Secular Power can fix no Censure on us yet our Consciences will accuse us before God for those secret Transgressions which no humane Care can discover There is a Tribunal set up by God for the Magistrate in all our Breasts which will pass Sentence severely and not be put off by the tricks of Law the boldness of Denials the cunning of Excuses or any other Arts that may impose upon or abuse such Judges who must proceed upon clear evidence and not on dubious conjectures But when a man is retired inward and his Conscience takes him to task then all these visors are pulled off and he must needs appear in
the foul colours of guilt Another Method by which Conscience binds on us the sense of Duty and Subjection to those set over us is the Obligation to pray for them according to that great Rubrick of Prayer S. Paul gives I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty which whosoever is a Christian must needs observe This then must every day awaken and keep alive the sense of Duty to those over us so that if we have been prevailed on to undutiful courses when we retire to our Devotions this must certainly open our eyes to discern and repent of our faults for if we pray and act contradictions then we either mock God by praying for that we do not desire and which we study to destroy or we act most impiously in opposition to that we judge our selves bound to pray for And every man whose Conscience is not strangely asleep will soon discover this double dealing in himself if he pray against what he acts and be acting against his Prayers Thus it appears that Conscience brings the sense of our Duty to the Sovereign Power nearer us and to closer conflicts with our daily thoughts and forceth upon us a frequent review of them Nor is this a blind and brutish Subjection to which Conscience ties us but it binds it on us with the fullest evidence of Reason 3. And this is the third Particular to which my Design now leads me wherein I am to lay-out those Arguments that Conscience and the Doctrines of Christianity offer for this Subjection we must pay the Magistrates I shall not meddle with those Reasons that may be drawn from the Rules of Humane Policy the Nature of Societies the Origine and Ends of Magistracy but shall confine my Discourse to those which natural and revealed Religion do offer for obliging us to Subjection to the higher Powers 1. And first of all we are taught that these Powers are of God that they are the Ordinance of God his Deputies Ministers and Vicegerents That have the Sword of Iustice put in their hands by him for the punishment of evil doers and the encouragement of those that do well and he himself hath said They are Gods a strain of speech that if Divine Authority did not warrant it would pass for impudent and blasphemous Flattery Though then the Powers that are over us be clothed with our Natures and are subject to like Passions and Infirmities with us and live and die like men yet for all that we must look on them as Sacred and Divine by their Character The severe Respect that Conscience enjoyns us to pay Authority appears in the Instance of David who though pursued by Saul with all the violence and injustice of Oppression and Cruelty yet when he had him in his hands and offered him the small affront of cutting off the hem of his garment his heart smote him for it This was a Character of a man according to God's heart Deputed Powers are only accountable to those from whom they derive their Authority so the higher Powers being deputed by God must indeed render to him a severe account of their administration but not to others we are therefore to obey them for the Lords sake and to be subject to them for Conscience-sake 2. Another consideration that obligeth to Subjection which Religion offers is the steady and firm belief of the Government of the World by that Unerring Providence that wisely maintains that great Fabrick and vast Frame of Beings which it self raised out of nothing We are apt upon the first appearances of things to judge rashly even before we have seen all the sides and secrets of humane Counsels which would often alter our thoughts very much from our over-forward Judgments But the secrets of the Divine Counsels lie hid from all the living and yet the long experience which the Oeconomy of the World offers us may justly convince us that we are not to pass sentence hastily and that often those things which did look most cloudy and threatned some dismal Consequences did by the secret Governings of that Supreme Mind produce Effects very different from those that not without great probabilities were feared This therefore must clear the Melancholy of our discouraged and dejected minds and dissipate those thick mists of fears and jealousies which might otherwise damp and dishearten us He that gave the Laws to Day and Night and can reverse these when he will that taught the whole Frame of Nature those Motions they observe and yet can force the Sun both to stop and to give ground when he will and can make the Sea to rise up in hills is able to extricate the darkest and most involved Ravelings of Second Causes We are therefore secure knowing That all things work together for good to them that love God believing that his Providence watcheth over his Church and all that trust in him so that not a hair of their head falls to the ground without his care and that he hath given his Angels charge to encamp about and Minister to the heirs of Salvation and this may well supersede our fears and throw off the anxieties of all perplexing thoughts and compose our minds to an humble Subjection to those God hath brought us under I know some may think I plead here the stupidity of Fate which must needs dishearten and slacken all good Intentions and Designs but we are to consider the Order God hath fixed in the Government of the World and the particular station wherein he hath placed and posted us out of which we are not to stir on the pretence of heroical excitations which when examined will be found the heats of a warm Fancy or the swellings of an elevated Mind that distrust the Providence of God as if he were not able to compass his designs and therefore he must stretch out his hands to help him labouring under too great a load which is indeed the language of all those who pretending zeal for his Service do step out of their station and meddle with matters that are too high for them The fate of Uzzah should have taught us both more Wisdom and Religion who seeing the Ark of God shake and considering how dismal an Omen the overturning that sacred Repository had been and how disgraceful and impious it would be to see those precious Symbols of the Divine Presence laid in the dust and not remembring that none but the Family of Aaron might touch those holy Mysteries put out his hand to hold them but was struck dead on the place We are rather to look on and adore the hidden Traces and Methods of the Divine Counsels and patiently to wait for that Issue of things which notwithstanding of all the disorders may at any time appear in humane affairs
the Eternal Wisdom of that Architectonical Mind will in due time bring forth and in the mean while rest satisfied in all he does commending things in our prayers to him and doing every thing that befits our Condition for preserving Peace Order and Religion but going no further for the wrath of man doth not work out the righteousness of God And thus Conscience fixing our Subjection on the unshaken basis of our Faith and Confidence in God binds us by the strongest Ties to our Duty 3. A third Argument Conscience offers to oblige us to be subject and quiet is the servent and extended Charity it possesseth us with to all Mankind which must needs hold us from engaging in courses that will prove destructive to a great part of it Where we consider what the mischiefs of Rebellion and Civil War are what Dissolution of Government and Confusion of Justice it brings after it how much Bloud and Rapine Oppression Plunder and Profanation of the most Sacred things are the certain Effects of Commotions if they be long-lived what Lover of Mankind or Person truly charitable will engage in courses so black whose Catastrophe may prove so tragical and run far beyond what was at first designed and produce Effects far more mischievous than those that were complained of How many dispeopled Cities depopulated and burnt Villages what Tears of Widows and Orphans and of Aged Persons bereft of their Children who were the comfort and support of their Age must follow on such courses when the fields are covered with the Carkases of the dead and the Scaffolds smoak with the bloud of Innocents and that not only with common Gore but Royal and Sacred Bloud A pathetick and florid Eloquence could easily manage this Theme with those advantages as to raise horror in all at Courses so barbarous and unchristian which the common Sentiments of Humanity will make those of softer and relenting Tempers hate much more the meek and peaceable Christians And that these are not the Melancholy representations of a troubled Fancy a little Reflexion on what we have seen and known and a penetrating prospect into what may be before us will easily make out to all considering Minds Therefore strong and fervent Charity to Mankind will prove a certain curb to repress new attempts at those disorders the Effects whereof are not yet old nor out of mind And here again Conscience obliges us to be subject 4. The last Consideration which I shall propose by which Conscience binds us to Subjection is the Practice and Example of our great Master who was made perfect through sufferings the whole course of his Life was a perpetual Tract of doing good and bearing ill he paid the Tribute when demanded and charged the Iews to render to Caesar the things that were Caesars And when he was to lay down his life for us he submitted himself patiently not only to the will of his Heavenly Father but to the Civil Powers which then governed in Iudaea Though he as the Heir of all things might have claimed the Empires of the World as his Right yet since he humbled himself so as to be born in the low character of a Subject he in that as in all other things became a perfect Pattern to us of all Righteousness When the accursed Band came out against him though he could have brought down Legions of Angels for his relief yet he not only submitted himself to them but both rejected and reproved S. Peter's too forward zeal and told him That such as drew the sword should perish by the sword and when the ill-guided fervour of that great Apostle had misled him to the excess of smiting with the Sword our Saviour expressed his displeasure at it by his miraculous piecing the Ear again with the maimed Head And when he was accused to Pilate of being an Enemy to Caesar and pretending to set up another Kingdom he did in the plainest stile was possible condemn all practisings against Government upon pretence of Religion by saying My Kingdom is not of this world if my Kingdom were of this world then would my servants fight that I should not be delivered to the Iews but now is my Kingdom not from hence This doth so expresly discharge all busling and fighting on the pretence of Religion that we must either set up for another Gospel or utterly reject what is so formally condemned by the Author of this we profess to believe And never Cause of Religion was of so great concern as the preserving the Head and Author of it whom with equal mixtures of Injustice and Violence his enraged Enemies were against all colours of Equity and contrary to Law and Religion dragging to that death which though it proved the happiest thing to Mankind yet on their part who acted it was the foulest Crime the Sun ever saw The blessed Apostles followed their Masters steps in this as in all other things and therefore having learned of our Saviour that lesson of bearing the Cross and suffering patiently when Injustly persecuted counted it their glory to be conformable to him in his sufferings and indeed if we examine the Nature and Design of that holy Religion our Saviour delivered we will find nothing more diametrically opposite to all its Rules than the distempered fury of these misguided Zealots who being carried on by the fierceness of their Ungoverned Passions have upon colours of Religion filled the World with Bloud and Confusion Otherwise does S. Paul teach the Romans in this Chapter though then groaning under the severest rigours of Bondage and Tyranny and S. Peter doth at full length once and again call on all Christians to prepare for sufferings and to bear them patiently and though the bondage of the slaves was heavy and highly contrary to all the freedoms of the humane Nature yet he exhorts them to bear the severities even of their froward and unjust Masters with this Argument That Christ suffered for them leaving them an example that they should follow his steps From these unerring Practises and Precepts must all true Christians take the measures of their Actions and the Rules of their Life And indeed the first Converts to Christianity embraced the Cross and bore it not only with Patience but Joy and as long as Christianity continued pure and unallayed this Doctrine of patient suffering was not only a big and empty boast but gave proofs of its Reality by the unexempled Patience and Sufferings of the Christians in a succession of Three Ages and Ten Persecutions These blessed Witnesses of our Faith were burning and shining Lights as well by the Purity of their Lives as by the Stakes and Flames of their Martyrdom Nero unpalled them and clothing them with Pitch-coats made burn them as Torches in the night but these Fires scattered the darkness of that Night of Idolatry in which Rome lay buried and both enlightned and inflamed many that lay freezing in darkness It was the astonishment of
Israel for whom David had that respect that even when he was most unjustly hunting his life yet he would not stretch forth his hand against him seeing he was the anointed of the Lord. And in this our Royal Martyr was his Parallel since he was by a tract of an undisputed Succession that which Saul was by immediate Revelation the Lord 's Anointed And indeed he looked on himself as having his Authority from God as will appear from the following instances which before I mention I must preface with this that I will not enlarge on the whole field of that Murdered Princes Vertues for that were both endless they being so many and needless they being so well known But having by a great happiness seen not a few I may add hundreds of Papers under his own Royal Pen I shall only now offer divers passages drawn out of those that vvill give some Characters of his great Soul And as in the Indies the Art of Painting is only the putting together little Plumes of several colours in such method as to give a representation of vvhat they design vvhich though it be but coarse vvork yet the Colours are lively so I can promise no exact vvork but true and lively Colours I vvill offer being those mixed by our Martyr himself though perhaps unskilfully placed by me And as the Popish Legend tells of tvvo Pictures of our Saviour done by himself one particularly vvhich he left in Veronica's Handkercher vvhen he vviped his face vvith it so from the svveat of our Royal Martyr some Lineaments of his Face shall be offered And to return to make good the character of our late Soveraign he ovvned all his Authority to be derived from God and therefore in one of his Papers I find these vvords vvhen he is acknovvledging the great blessings and eminent protection he had received from the hands of the Almighty he adds To whom we know we must yield a dear account for any breach of trust or failing of our duty towards our People And in another Paper reflecting on the Demand concerning the Militia he gives the reason vvhy he could not consent to it as it vvas proposed Because thereby he wholly divested himself as he conceived of the power of the Sword intrusted to him by God and the Laws of the Land for the Protection and Government of his People thereby at once disinheriting his Posterity of that Right and Prerogative of the Crown which is absolutely necessary for the Kingly-Office and so weakening Monarchy in this Kingdom that little more than the name and shadow of it will remain In another Paper he expresses his zeal to preserve the Lavvs as became Gods Vicegerent in these vvords If we wanted the Conscience we cannot the discretion to tempt God in au unjust quarrel the Laws of our Kingdom shall be sacred to us we shall refuse no hazard to defend them but sure we shall run none to invade them And that Paper vvhich is very long he thus concludes God so deal with us and our Posterity as we shall inviolably observe the Laws and Statutes of our Kingdom and the Protestations we have so often made for the Defence of the true Reformed Protestant Religion the Laws of the Land and the just Priviledges and Freedom of Parliaments From these Evidences it will appear what severe thoughts he had of the Obligations he lay under to Almighty God from whom he had his power and to whom he knew he was to give account of his Administration 2. We find it is said of Saul that after he was anointed God gave him another heart and that meeting a company of Prophets he prophesied to the astonishment of those that beheld him How much of this Divine Spirit rested on our Blessed Martyr all those Meditations which were his Exercises in his retirement do abundantly declare If by Saul's prophesying be meant the foretelling what was to come I meet somewhat very near it from his Royal Pen Anno 1642 in a Letter wherein he writes these words I have set up my rest on the justice of my cause being resolved that no extremity or misfortune shall make me yield for I will either be a Glorious King or a Patient Martyr and as yet not being the first and at present not apprehending the other I think it now no unfit time to express this my resolution to you A very overly observer will see much in these words even without a Commentaty Or if by prophesying be to be understood an elevated way of trusting in God and adoring him then I shall add what I find under the same Sacred Pen when he was at Newcastle in a Letter to one of his Subjects Know that I rather expect the worse than the better event of things being resolved by the Grace of God and without the least repining at him to suffer any thing that injury can put upon me rather than sin against my Conscience And in another Letter Now for the sad consequences I know no so good antidote as a good Conscience which by the Grace of God I will preserve whatever else happen to me A third Character we have of Saul is that he was very careful to protect his Subjects when in danger as appears both by his haste to relieve Iabish-Gilead when sore pur to it by the King of Ammon and by his engaging against the Philistines with so much Personal danger to himself and his Family Now what our Martyrs zeal for protecting his Subjects was I speak not of his care in protecting the oppressed Protestants in Germany and France which I leave to the Historians I shall make appear from the following Evidences What vast Concessions he made to his native Kingdom every body knows and therefore he concluded a Paper he signed on his Pacification with them in these words And as we have just reason to believe that to our peaceable and well-affected Subjects this will be satisfactory so we take God and the World to witness that whatever Calamities shall ensue by our necessitated suppressing of the Insolencies of such as shall continue in their disobedient Courses is not occasioned by us but by their own procurement And in a Letter to one of his Commissioners there he writes But if the madness of our Subjects be such that they will not rest satisfied with what we have given you power to condescend to which notwithstanding all their Insolencies we still allow you to make good to them We take God to witness that what misery soever fall to that Country hereafter it is no fault of ours but their own procurement And in another Letter at that same time We take God to witness we have permitted them to do many things for establishing of Peace contrary to our own judgment How far he complied with their most unreasonable desires to the very great diminutions of his Royal Authority is well enough known When he saw them inclined to engage in the Civil War in this Kingdom he
great and just Glory of our most holy Faith that it is no less the Interest than the Duty of all men to embrace it and live according to its Precepts For if we examine either the Complex of the whole Christian Religion in gross or the several parcels of it and the Duties it enjoyns we must confess all the Laws of Solon and Lycurgus of Greece and Rome come infinitely short of the excellent provisions it gives for the Peace of Mankind and the Order of Societies So that it plainly appears the Author of it was a Lover of Men. What Rule of Justice can match that of doing to others what we would have others do to us which is so home so easily remembred and readily applied that no wonder the very Heathens admired it But not content with the strictest rigors of Justice our Saviour hath also obliged us to the supererogatings if I may so speak of Charity and hath commanded us to love one another as Brethren nor must our brotherly Love be confined within the narrow bounds of a Party but extend it self to all Men whom it takes within its Verge forgiving Injuries and loving Enemies And for the security of Order and Government what means are like those our Religion offers This is even confessed by its declared Enemies who charge it as the contrivance of designing men for securing their Power and Authority and indeed all the Arts of Statesmen the Cunnings of Policy the Closeness of Councils the Exactness of Intelligence the strength of Armies or Navies the strictness of Guards regular Fortifications great Treasures and vast Magazines are but Ineffectual Means compared to this which Religion offers for the security of a State by setting up Conscience as a Sentinel to watch in every man's Breast that shall not let pass through it one thought contrary to the Peace of the Society Wise Statesmen hold it for a Maxim That the chief security of a Sovereign is in his being Master of the Hearts and Affections of his Subjects which will draw with them their Hands and Purses as need shall require But Mankind being so subject to a variety of Passions which by an unruly vicissitude possess the Minds especially of the giddy multitude there can be no assurance in this unless somewhat that is more fixed and better grounded tye subjects to the Duty they owe the Sovereign Power And therefore those who have attempted God and designed to discharge Men of the sense of a Deity or the apprehensions of another Life are the greatest Enemies to Authority Their Bloud and Extraction may perhaps entitle them to Honour and a high Quality but their Maxims destroy all Honour and would quickly bring on a levelling of all Qualities He were by the confession of all highly criminal who would question the King's Title to the Crown or offer to void his Right and yet this is the Crime of those Insulting Hectors For if there be no God then that Sacred and Royal Reputation of Sovereign Power which Princes derive from him who is the Original of it by whom Kings Reign is out of doors This levels the Prince with the Subject and gives the Usurper as good a Title as the lawful Sovereign can claim I shall not now engage in a long discourse of Policy nor examine the Original of Power nor the Measures and Limits of it nor the Nature and Extent of the Subjection we owe Authority much less run out in a long Digression of the Obligation of Conscience but shall limit my Discourse to one single point That Conscience is the great security of a State the Spring of Obedience and the sure basis of Submission And in opening up this I shall 1. Shew that Conscience doth choak and stifle the occasions and causes of Commotions in their first Conceptions 2. That it drives the sense of Duty and the obligation to Obedience deeper on our Minds than any other consideration whatsoever 3. That it gives the strongest Arguments for convincing our Reason and the most engaging Motives for prevailing on our Affections to pay the Duties of Subjection to those God hath set over us And 4. I shall encounter and put out of the way a formidable Objection which may offer it self in prejudice of what I am to deliver For the first it is certain that as the great Diseases of our Bodies are not so much the Effects of outward Accidents as of bad Humours to which a crisis may be given by some foreign Impression which may put them in a ferment and so endanger our Health Thus the distempers of the Body Politick owe their beginnings and growth to some ill Humours in it and the real Causes of Commotions are seldom the same with these that are pretended for training in and engaging a Multitude for from whence come wars and fightings among us but from our lusts that war in our members I shall therefore consider some of those Lusts and distempered Affections from which Commotions may arise that I may shew how Religion and it only can secure Government from their bad Effects Time will not allow me to make good all I am to say from History but those who know Mankind will easily see the dependence of these Effects from the Causes I go to name and such as have read History will find the Confirmation of it so clear that I may well be excused the labour of adducing particular proofs in so plain a case 1. But to stand no longer on Generals One great occasion of Commotions is an unbounded and aspiring Ambition which makes many swell big in their own conceit and they measuring themselves by what they appear in the glass of their own inchanted Imagination which both multiplies and magnifies all that is eminent in them expect that all the World should court them with the same admiration which they pay themselves Now it is a hard thing to satisfie the pretensions of all these lofty Aspirers nor can any State be able to gratifie them all since nothing falls to which many several Competitors do not put in a claim And though there be many Corrivals only one carries the prize the rest being all big with a good opinion of themselves and provoked at the unjust preference as they imagine it do upon that think how to make themselves considerable at their cost who they judge consider them too little and set up for some pretence to draw a Party and make a Faction But those mighty men in their own conceits are not at quiet when they have gained what they did at first pretend to as that which would terminate their ambition but make use of it as a step to mount them higher and thus creep up through all Degrees and perhaps when they are as high as can consist with the character of a Subject do not rest there but when they are become first Ministers will next design to justle their Master from his Throne For Ambition is as the Grave