The Loyal Prophet: A SERMON Preached in St. Peters in York, upon Monday the 13. of July, at the Summers Assizes, Anno 1668.
By William Bramhall Rector of Goldsbrough, and one of his Majesties Chaplains.
The King by Judgement establisheth the Land,
God standeth in the Congregation of the mighty, he judgeth among the gods,
[...].
Imprimatur.
Printed at York, Anno Dom. 1668.
To the Right Honourable Baron Turner and Baron Rainsfordes; The Right Worshipful Sir Richard Mauleverer Knight and Baronet, High Sheriffe of the County of YORK; Richard Hutton Esq; of Goldsbrough, my honoured Patron, Safety here, and Salvation hereafter.
THE Design of the Preacher in committing that to the Press in this censorious and critical age, under your Patronage and Protection, which was delivered before you from the Pulpit, [...]s not out of any crafty or undermining Policy, for self ends and Interests, but meerly upon the account of honesty and loyalty, [Page] for the common and publique good, for the advancing the honour and glory of the King of Kings, the promoting the safety of our Soveraign and his Kingdomes, the preserving of the honour and credit of our Religion, as it is professed and practised in this Church of England, and the perpetuating the memory of your great Fames and good Names to succeeding Ages and Generations. This, this is the design of him, who is and shall ever be
O King, live for ever.
NEver did that Prophet sanctified in his mothers Womb, more plead his weakness and insufficiency, for the Discharge of that weighty work and imployment whereunto God called him, Ier. 1.5, 6. as wanting both gravity & ability, then I have done mine, for the declining of this duty and service; but at last their importunity prevailing, whose Authority might have commanded me, it was no small trouble to me to pitch upon a Subject every wayes suitable and fit, for such an Honourable, Reverend, Learned and Religious Assembly, till at last my divided & almost distracted thoughts like the [Page 2] weary Dove, fell and setled upon this Ark of safety and sacred ground in this Text. For when I considered that happy Government under which we live, a Monarchy, and such a Monarchy, whose Royal Prerogative doth not enterfear with, or entrench upon the liberty and priviledge of the Subject, nor yet the liberty and priviledge of the Subject, doth in the least cloud or eclipse the Beams and lustre of the Royal Prerogative. When I considered the Kings several Counses: Cokes Institutions lib. 1. pag. 110.
1. Commune Concilium regni, the Court of Parliament.
2. Magnum Concilium Regis, the Peers of the Realm, either in or out of Parliament.
3. Privatum Concilium Regis, the Kings Privy Counsel.
And if I may give a name to the fourth, Regium Concilium Legis, the Kings learned Counsel of the Law, the Judges, Prov. 15.22 Surely in the multitude of these Counsels and Counsellers, the kingdome is established.
Again, When I considered our Courts of Judicature, supreme and subordinate, superior and inferior, of Equity and of Law, and all our wholesome Laws and Statutes; which indeed in comparison of the Laws of other Nations, deserves that Character (which a learned and honest Judge of this Countrey, Sir Richard Hutton of precious Memory) hath observed out of a Dialogue and Discourse that passed betwixt that famous Sir John Fortescue Serjeant at the Law, and Lord Chancellour of England, and that unfortunate Prince Edward, the only Son and Heir of good Henry the sixth, in the time of their exile in France: The Prince being too much addicted to Martial Affairs, was by the Chancellour perswaded to the study of these excellent Laws, and was brought to this Resolution and commendation of them, Fortes. Dial Lex ista mihi semper peculiaris erit inter caeteras leges orbis, pag. 132 inter quas ipsam lucere conspicio, ut Lucifer inter minores stellas, This Law shall be ever peculiar unto me, above [Page 4] all the Laws of the World, amongst the which, I see it shine, as Luciter the bright morning Star, amongst the stars of a lesser Magnitude, of which Laws, if I now should presume to shew the Antiquity and Excellency of them before these learned Sages and Students of the same, I might justly be taxed of the like indiscretion and folly, which sometimes we read the Philosopher Phormio at Ephesus was, Plutarch. when the great famous Captain and Carthaginian General came into his School with King Antiochus of Asia, who leaving off his Lecture of Philosophy, began a Discourse De Arte militari, whose presumption received no small check from that experienced Commander Hannibal, in an elegant Oration concerning the same, wherein he made it appear, that the Discourse had better beseem'd him who had brandished his bloody sword in the high places of the field, then an obscure Philosopher, that only flourished with his pen in the Schools: Yet give me leave, to remember you [Page 5] of a double benefit, that this daye [...] Prospect presents before you.
1. When you view these honourable Brethren and noble Barons, you may conceit you see so many Daniels prefer'd to the places and seats of Judicature, because an excellent spirit was found in them; Dan. 6.3. against whom their Enemies could never yet find any occasion, as matter of accusation, they being famous for their observation of the Law of their God, Verse 4. as for their Administration of Justice, according to the Laws of their King: nay more you may conceit, you see Samuelem redivivum, not one but two aged Samuels going their Circuit, to Bethel, 1 Sam. 7.16. and Gilgal, and Mizpeh, to judge this Northren part of our Israel.
2. When you view the several Tribes here assembled, the Nobility and Gentry, the Clergy and Commonalty of these parts; you may conceit you see them enjoying those benefits and priviledges which sometimes Gods antient people the Jews enjoyed, who were the first people of [Page 6] the world, to whom any written Law was given, whose Judges sat in the gates of their Cities, where they did pronounce their Judgements, equally and impartially administring Justice unto all, to the end that both all men might see the indifferency of their Proceedings, and that no man should need to go out of his way to seek justice: This is the happiness of our condition at this time, Foelices nimium bona si sua, &c. O happy England, if thou knew'st thine own happiness? we cannot but proclaim it, and in way of gratitude ingenuously confess, That we have greater cause to pray for our British, then ever Daniel had for the Median and Persian Monarch.
But because it is not only the custome, but also absolutely necessary for the Preacher to implore the divine Assistance; and long Prayers being displeasing to some, and short Prayers offensive to others: That I [Page 7] may not offend either, O Lord open thou my lips, and my mouth shall shew forth thy praise: Lord hear our Prayers, and let our cry come unto thee, &c.
Darius was king of the Medes and Persians, upon that sacrilegious Princes Fall, (who caroused his drunken healths in the sacred Plate of the Sanctuary) he is advanced to the kingdom of the Caldeans too: Dan. 5.2.30.31. Upon his advancement he prefers Daniel, above all his Presidents and Princes, because an excellent spirit was found in him. And happy is that Kingdom, blessed is that Church, where preferments are confer'd, according to mens Worth, Parts and Deserts. The Princes and Nobles of Babylon envying Daniels honour, maliciously confederate and conspire to work his Ruine, in his Trust and Charge, in his Life and Manners, they could fasten nothing upon him, or object any thing against him: In his Religion, [Page 8] (& especially that part thereof, his devotion) they thought they should, knowing that Daniel would lose Honours, Offices, and Life also, rather then transgress the Law of his God: Now by their fraudulent and crafty undermining policy, they procure from the King an unjust Decree, injurious both to the King of Kings, and King Darius himself: Hereby Gods holy Prophet is ensnared, and his life exposed as a prey to the cruel paws, and hungry, and devouring Jaws of the Lyons: Here was a malicious and mischievous combination; but see the issue and event of it, in a miraculous preservation, God was with his Prophet in the Den, restrained the fierceness and fury of those Creatures, shut the Lyons mouths, Dan. 6.22. that so they could not fasten upon his Anointed, upon his holy Prophet; And here you have the thankful acknowledgement of Gods preservation of him, and it is to the King, who had too rashly condescended (being circumvented by his Court-Parasites) to that wicked Decree, and [Page 9] by whose sentence he was unjustly condemned, Then said Daniel unto the King, O King, live for ever; which is a religious and loyal salutation and supplication for the Kings safety, Live [...] for his salvation hereafter, Live for ever: In which, (as in all salutations) we may observe, 1. The person saluted. 2. Saluting. 3. The Salutation it self.
1. The Person saluted; Darius, a great King of three Kingdoms; Media, Persia and Chaldea.
2. The Person saluting, Daniel, a great Prophet, famous for his wisdom, piety and devotion.
3. The salutation, a loyal prayer for his Soveraigns safety and prosperity here; a religious one, for his salvation, consisting in the enjoyment of an happy Eternity hereafter: Live for ever.
From these three parts arises three poynts:
1. All Kings must be honoured by all their Subjects, by the best and holiest, as well as the greatest & meanest
[Page 10]2. Gods best Saints, should be the Kings most faithful Subjects.
3. He is a faithful Subject, whom in his prayers desires, and in his actions endeavours, the safety of his Soveraign here, and his salvation hereafter.
For these three points, there are these three Reasons.
1. Institutio divina. 2. Religio Christiana. And, 3. Gratitudo humana: The Ordinance of God, the honour of our Religion, and the duty of Gratitude, under the Kings government we enjoy safely, and the means of Salvation; so that we receiving by him what we desire, should return unto him what we owe, our prayers and endeavours for his safety here, and salvation hereafter, giving all his kingdomes cause unanimously to joyn with us, in this loyal and religious Supplication, O King, live for ever.
OBSERVATION I.
All Kings must be honoured by all [Page 11] their Subjects, by the best and holiest, as well as the greatest and meanest; by Gods choice Saints and holy Prophets, as well as by their Nobles and Princes, and common Subjects: so did good Daniel here great Darius; O King! a speech of affection, of honour natural and civil, Dan. 2.4. not only used by heathens, but also by the people of God. Thus the greatest, the Queen her self honoured King David, 1 Kings 1.31. bowed with her face to the earth, and did reverence to him and said, Let my Lord king David live for ever: She addressed herself to him as a loving wife, and as an obedient subject; and no less respect shew'd she (when Queen-mother) to her son Solomon, when advanc'd to the Throne of his father.
Thus did Nathan the Prophet, 1 Kings 1.23. bowing himself before the King with his face to the ground: Not the nearest Conjugal, or maternal Relation, not the Prophetical function, exempts any from civil subjection.
Thus did good Nehemiah, Nehe. 2.3. when he desired only to promote the good of [Page 12] Gods people; he gave evidence of that great respect and honour he had for King Artaxerxes his Master. And I said unto the King, Let the King live for ever.
Thus doth the greatest Commander, as well as the meanest Souldier: All the Congregation bowed down their heads, 1 Cron. 29 20 and worshipped the Lord and the King: The same word is attributed to God and the King, yet in a different respect, God with a religious and divine honour, the King with a civil reverence and worship: So when Solom [...]n sat on his royal Throne, called The Throne of the Lord, because all Kings bear the Image of the Lord, by whom they rule. [...] Cron. 29 24. It is said, That all Israel obeyed him, even all the Princes and and mighty men, (that is, all that had Command of Souldiers, all that were eminent for Honour and Wealth) and all the sons likewise of King David submitted themselves unto him, though born of royal mothers, yielded to the Will of God therein by some external rite, as bowing the head, or [Page 13] kissing the hand, gave signal testimonies of their Fealty and Subjection to him. And thus did good Jehoiada: The Levites and all Judah, the Captains of Hundreds; and all the people pray at the Coronation of King Joash, who had been detained from his Right by the usurpation of Athaliah, and who only of the seed Royal had been miraculously saved from her rage and cruelty: They clap'd their hands; A visible expression of their great joy, and said, God save the King. Heb. 2 Chro. 23.9, 10, 11. Let the King live, an usual acclamation at the Coronation of Kings.
But what honour is due to them by the new Testament? The Apostle in one place prophesies of Perillous times, 2 Tim. 3.4 and that which made them so, was, That amongst other sins, there should be sinners of the greatest magnitude, [...], that is, Traytors, Heady: And speaking of those in another place, Iude v. 8. [...]. They do dispise dominions, speak evil of Dignities, reject not only the Governours, but the government, [Page 14] revile and reproach Magistrates, 2 Pet. 2.10 even subordinate and supreme too, who are dignities, Persons of Honour, aod so ought to be esteemed: Therefore in their Epistles, they do put them in mind of that, which they are too apt to forget: Put them in mind to be subject to Principalities and Powers: Titus 3.1. under which words are comprehended all civil Powers. And who must be remembred of their Duty? the same Apostle tells you, Every soul: Let every soul be su [...]ject, Rom. 13.1. the holiest, the greatest; as Chrysostome descants, though an Apostle, though an Evangelist, though a Prophet: The Pope too, (as one said well) except he will be excluded out of the number of all souls.
But who are these higher Powers to whom they must be subject? Kings, and all that are in Authority: says St. Paul, that is, 1 Tim. 2.2. The supreme and subordinate Magistrate. 1 Pet. 2.13 says St. Peter, [...], To the King, who is the high, the excellent Authority, and to Governours that are sent by him.
As in nature the Sun is Commander in chief among the Planets, whose light is communicated to them from that body: Thus in body Politick, God hath set Kings, Nobles, Judges, still in a descent, 1 Pet. 2.1 [...] and those powers are of God; so that if there be any fear of God, there will be an honouring of the King, and of those that are sent by him.
REASON I.
IN [...]titutio divina; It is Gods Institution, he requires it; Monarchy is the vent to Theocracy, and God himself never instituted any other form then Monarchical. He himself vouchsafed to be King of his people, and gave them first Moses as his Viceroy, for he was King in Jessurun; Deut. 33.5. and when the people multiplied, and the burden of Government was too heavy for his Shoulders, according to his Father-in-law ( Jethro's advice) he provided able men, such as feared God, men of truth, hating covetousness, [Page 16] to be his Assistants, Exod. 18.22. (as our Judges are the Kings learned Councel) to judge the people at all seasons, and God himself avowed his authority, in the just and miraculous punishment of those presumptuous Rebels; so that when the Government was Paternal, Num. 16.32. Patriarchal under a General, their valiant and victorious Joshua, yea Judicial under those famous Judges, it was still Monarchical; and therefore in that acterregnum you have declared the miserable condition of a State, and People, who live in an Anarchy, every one doing that which was good in their own eyes, because there was no King in Israel; Iud. 17.6. then must every Micah have his Idol, and his Priest too: then shall the most notorious uncleanness and Sodomitical filthiness, be not only committed, but countenanced by a whole Tribe, But afterwards God gave them a radicated succession of Kings, Deut. 17.14, 15. according to his promise; So that the Scepter departed not from Judah until Shiloh came, according to that ancient Prophecy; and when he did come, [Page 17] he himself was the King of the Jewes, Gen. 49.20 (though his kingdom was not of this world) for he owned Caesar, in working a miracle to pay him Tribute, and his Answer to the captious Question was, To maintain the civil power, Mat. 22.21 as well as Religion, to render unto Caesar the things that are Caesars, as unto God the things that are Gods; And his Apostle advises all believing Christians, Rom. 13.5 to be subject for conscience sake, and for the Lords sake; so that it must needs be [...], a divine Order or institution. 1 Pet. 2.13 Though some object, that St. Peter calls it, [...], an Ordinance of man; as if the Magistrate was an humane Creature, and as a King created by man; yet the ready Answer is, Monarchy is [...], secundum substantiam: [...] secundum modum & finem; call'd there an humane Ordinance, not because it was invented by, or hath its Original from men, but because man was the subject of it, humane Affairs the Object, and God as the Author and Efficient, instituted it for the good of mankind; For as our [Page 18] natural Parents bear the image of Gods power, who are the instruments of our being, & beget us; and our spiritual and ecclesiastical Parents, bear the image of Gods wisdom and knowledge, who are the instruments of our spiritual and wel-being, to teach and instruct us: So our civil Parents, who bear the image of Gods power and authority, are Gods instruments for our civil being, to govern and protect us. In them Gods Soveraign Majesty shineth brightly, in their Crowns and Scepters, the beams of his favour are most apparent; for he investeth them with his robes of Majesty, armeth them with his own sword of Justice, adorneth them with his own Diadem of royal dignity, & graceth them with his own style of Deity: I have said, ye are gods, and all of you children of the most high; p 82.6 above all others therefore, we owe duty and rerpect unto Kings; as here Danil did to Darius.
USE.
NAy we have more cause to do it, if we consider what Darius was, Ecclesiae inimicus, Author perditionis: He was an heathen Prince, an enemy to Gods Israel, Church and people, he kept the servants of God in captivity: he assum'd unto himself religious Worship, he was the Author (in humane probability) of Daniels Destruction, though his Lord advised him to it, yet it was his Law ensnared him, his power condem'd him, his [...]ommand cast him into the Den, his [...]ignet sealed the stone, and yet Daniel [...]onours him, prayes for his prospe [...]ity here, and eternity of life here [...]fter.
Religion doth not exempt us from honouring our Superious, though they [...]e enemies to the Church. Dominion [...] and Soveraignty are the ordinances of God, instituted upon earth by him, as he is the Author of mankind, not as the God and Author of Grace; for [Page 20] Cyrus is Gods anointed; even Pilate himself hath his power from above: Mat. 22.21 no wrong, no injury can exempt or excuse us from honouring them.
Daniel was injured, was wronged sufficiently, and yet how respective? Infer we then, and conclude hence our Duty, What honour is due to good Kings? If to a heathen, what is due to a Christian King? If to an Enemy of the Church, what to a nursing fatherr of the Church? If to one who assumes religious worship to himself, What to him who is a true Worshipper of God himself? and enjoynes us to worship the God of our Fathers. If to him who is an instrument of our death, what to him who is under God, the greatest Protector of our lives and liberties? under whose government we duly frequent Gods house, and quietly enjoy our own: so that this Scripture is an Argument of no small force, to resolve the consciences of those, that doubt in these dayes, Wether a lawful Soveraign may be honoured and [Page 21] obeyed, if he be an Heretick, (as they call those that are of another opinion) He may, he must, though he be of a false Religion; How much more, when he is of the true, and the King; Our King commands no false Worship, as Darius did, Dan. 6.26. but the Worship of the God of Daniel, and enjoynes no other worship, then according to his own Laws, the undoubted Register whereof is the sacred word: This honour God himself requires in his Law, Christ in his, the Law of Grace.
Let us see what the Laws of the Land says to it? Mr. Henry Bracton, who lived in the time of King Henry the third, saith, Rex sicut Dei Vicarius & Minister in terrâ potestatem juris habens, The King is Gods Vice-gerent, 9. & 10 chap. and Minister upon earth, having power of the Laws. Henry the Lord Beaumont was for his unreverent [...]peeches to King Edward the second, [...]ommanded out of the Councel house, [...]hough it be said therewithal, that he was juratus de magno & secreto Consilio [Page 22] Regis, sworn of the great and privy Councel of the King; and our famous Sir Edward Coke saith, 1 lib. Instit. pag. 7. our Kings were honoured with the stiles, Of Soveraign Lord, Leige Lord, Highness, and Kingly Highness, that Grace was attributed to King Henry the fourth; Excellent Grace, to King Henry the sixth: Majesty to King Henry the 8th. and since that, the King and Queens Most Excellent Najesty; so that now for those that canonize themselves for Saints, and pretend to have a more excellent spirit then Daniel, as attained already to a higher degree and pitch of sanctity and Piety, and yet do speak evil of dignities, Iude 8 revile the Rulers of the people, do prove themselves to be the spawn of those filthy Dreamers and Blasphemers, having only [...], 2 Tim. 3.2 5 a mask and vizor of godliness for their true piety and fidelity to God, ought to be evidenced by their loyalty and honour of their Soveraign, as holy Daniel was here, which brings me from the person saluted, to the second part.
OBSERVATION II.
2. The Person saluting, Daniel; and then, Gods bests Saints should be the Kings most faithful Subjects. Daniel was a person of no ordinary rank and quality, of no ordinary size or pitch of Piety; he was prefer'd by three great Monarchs, by Nebuchadnezzar, Belshazzar, and lastly by Darius. He was chief of the Trium viri or Presidents; Thus still is unity sought after, as best for Peace in State and Church; and Parity avoided, as tending to Disorder and Confusion in the one, and Schism and Division in the other. Daniel was a rare person, famous, 1. For his Wisdom by a common proverb, He was set as a pattern thereof in Babylon: Ezek 28.3. The King of Tyre who thought himself so wise above others, is taunted, Behold thou art wiser then Daniel. 2. He was famous for Prayer and Sanctity, and joyned therefore as a fit intercessour with two Worthyes, to divert Gods [Page 24] wrath; Ezek. 14.14.20 Noah a just man and perfect: Job a man perfect and upright, that feared God and eschewed evil: He was greatly beloved of the Lord, as the Angel Gabriel told him; and unto him did G [...]d make known his Will. Dan. 9.23. 3. He was famous too for his Fidelity and Loyalty; even his enemies gave thi [...] testimony of him, That though they sought to find occasion against him, yet they could find none, no subject matter of accusation, no colour or suspition of negligence or unfaithfulness in him, or his doings. He was faithful to the King in the Affairs of the Kingdom, as he was also to his God: So that persons eminent for their Piety and Holiness, ought to be eminent also for their Loyalty and Faithfulness: Caesar had Saints in his houshold, who was obedient to him, & to God too, otherwise the great Apostle would not have so lovingly saluted them. 1 Cor. 1. 26 Obadiah was a faithful Courtier to wicked King Ahab, and yet true to his God, as appears by his affection to the Lords Prophets [Page 25] Nehemiah was faithful to his God, Nehem. 2.1. and yet an obedient servant to his master, when Cup-bearer to the great King Artaxerxes: So was Daniel here in the acknowledgement of Gods miraculous delivery of him, he pleads his own innocency, Before thee, O King, I have done no hurt. Dan. 6.22. Gods dearest Saint and servant proves here the best and most faithful Subject.
REASON II.
CHristiana Religio; the Honour, the Credit of our Religion enjoynes it; for our honouring of Magistrates, and obedience to them, must be out of obedience to God, and Conscience of Duty, who hath ordained civil Magistracy, and enjoyned subjection unto it; for so is the Will of God, that Christians should stop the mouths of Unbelievers, Titus 3.1. which are opened against our Religion, because of the Professors disobedience to their Rulers. He that truly fears God, the great King of heaven, [Page 26] will cordially and conscionably serve these earthly gods, Kings of the earth; for Conscience (that poor neglected thing) is the strongest tye of Subjects hearts unto their Soveraign, which neither man nor devil is able to dissolve, and will support all loyal hearts erect and unshaken in the greatest storms and confusions: Now the honour of Religion should be very dear to one that feareth God. Let the world say what it will, Religion is a friend to Magistracy, commanding civil Duty by a sacred bond and obligation. Eccles. 8.2. I counsel thee to keep the Kings Commandment, and that in regard of the oath of God; not only out of fear to them, because of their sword, but because of Conscience towards God, Rom. 13.5 and of those vows that are upon us, which obliges to faithfulness. Those that are faithful to God, I shall expect them to be faithful to me, said the father of Constantine the great: Certainly none ought to live so sweetly under the same government, Euseb. lib. 2. de vita Constan. as those that are united in the same faith, [Page 27] and cemented together with the same blood of Christ. The Protestant [...] Doctrine alwayes taught, That Religion was an enemy to Rebellion; always cry'd down, (saith Hugo Grotius) Armatum Evangelium; alwayes cry'd up, Obedience, Honour and Reverence due to them; teaching good Magistrates must be obey'd as God, those that are [...]ad for God.
USE.
AND if at this Touch-stone we try those that would have been accounted our modern Saints, by [...]heir Loyalty and fidelity, we shall not find this vertue in them: They could not be religious unless they were [...]ebellious; They could not fear God, [...]nless they dishonoured their King: [...]or obey their heavenly father, unless [...]hey disobey'd their earthly: That [...]uch counterfeit Saints there was and [...]s: That such a generation, prov. 30.12 pure in their own eyes, &c. Such spirits that will be under no other Law or Rule, but their [Page 28] own lusts and interests: That it hath been and is still on working, none can be such a stranger in our Israel as not to know. That roaring and thundring (not only crying) sin, the murder of our late dear and dread Soveraign, had been the greatest Scandal and dishonour to our Religion, had not that glorious Martyr by his royal pen dash'd it out; when he writ, That scarce any one who had been a Beginner, or an active Prosecutor of the late Ware against the Church, the Laws and his royal person, either was or is a true Lover, and Embracer, or Practiser of the Protestant Religion, as it is established in England; which neither gives such Rules, or ever before set such Examples. Had not our gracious Soveraign, who now is, in his royal Proclamation declar'd, Those that had a hand in that unparalel'd sin of the greatest magnitude, That they were as far from being good Protestants, as they were from being good Subjects: Thanks to the royal Pen! True it is, our Adversaries [Page 29] in both extreams do clip the wings of Monarchy: The one denying the Kings Supremacy in Causes Ecclesiastical: The other (if their power were equal to their Wills) compelling the royal golden Scepter to bow down to the Scepter of Christ, and good reason if it were so) as they are pleas'd to call their classical Consistorian, Power and Authority: Of which discipline one prophesied not amiss, when it was newly broach'd in the Church, and was commended to the liking of another Nation, Timetur al [...]era Tyrannis. Novus Pontificatus, a new Popedome was the judgement of [...]nother; but whosoever peruseth the Doctrine of the Church of England,, [...]s it is expressed in the 39, Articles, Act. 37. and her Discipline as contained in the Cannons and Constitutions, may without partiality, conclude, Can. 1.2. The Pro [...]essors thereof are the truest, fastest [...]riends to Monarchy; amongst whom God hath his faithful servants, and [...]he King his most loyal Subjects; They [...]eeping the good old way; Ier. 6.1 [...]. the golden [Page 30] mean betwixt Tyranny on the one hand, and Popularity and Parity on the other. True it is, sometimes confcionable Christians have been falsly accused, as Daniel here, for not keeping the Kings Laws, Christ was accounted an enemy to Caesar, and so his servant Jeremy a seeds-man of sedition: Luther a Trumpet of rebellion: So Francis King of France desiring to excuse to the Protestant Princes of Germany, his cruel persecution of the Lutherans in his Kingdom, wrote to them, That he looked upon them all, as Anabaptists and Enemies to civil government, and therefore used such severity against them. This caused Calvin to write his Institutions, and elegantly in his Preface to it, [...] repeats the objections, Sceptra Regum è manibus extorquent, [...]ri [...]unalia judicia (que) omnia precipitant, subvertunt ordines omnes & politias, pa [...]em & quietem populi perturbant, leges [...]mnes a [...]rogant, They wrest the Scep [...]r out of the Kings hand, they over [...]urn all Tribunals and Courts of Judicature, confound all humane orders [Page 31] and Societies, disturb the Peace and Quiet of the People, and abolish and abrogate all Laws. By the spirit of Propaccy calculated for our British Sectaries, but no wayes true of the Gallicane Hugenots. And sure I am, they cannot be accounted or esteem'd true Christians, who are for such a liberty, as owes no subjection to Magistrates; We may say to such as St. Barnard hath done before us, Ubi timor mentis, rubor frontis? Where is either Conscience towards God, or reverence to his Anointed? Tertullians Apology for the Christians in the time of the heathenish persecuting Emperors, was, Nos non sumus Nigriani, nec Cassiani, We are no Traytors, no Rebels, we fill all your Cities, Islands, Towns, yea your Palace and Senate: What were we not able to do? If it were not more agreeable to our Religion to be killed, then upon any pretence to kill: And if these Saints were good Subjects to bad Princes, surely it concerns us Christians, to shew our Religion to [Page 32] God, by our Loyalty to our Soveraign, who is Nutritius Ecclesiae, Defender of the Faith, the Preserver of our Peace, who delights in our prosperity, and therefore we should pray for his Saf [...]ty, as Daniel doth for Darius, O King live for ever: which brings me to the third Salutation it self:
OBSERVATION III.
IT is the duty of a good Subject in his Prayers to desire, and in hi [...] actions to endeavour the safety of the King here, and his Salvation hereafter; his temporal prosperity here, and a happy Eternity hereafter: Thus did Daniel, here was the tryal of his Worship; he was thought to be [...] factious man, seditious, but here he shew'd himself a faithful Subject in his Prayers to God for him. The Israelites expressed their affection to David their King, in that unnatural rebellion of Absolons, they prefer'd his safety before their own, 2 Sam. 18.3 Thou shalt not g [...] forth, and gives the reason, Thou ar [...] [Page 33] worth ten thousand of us, better it were that many of us should miscarry, then that the light of Israel should be extinguished, thou that the least hurt should befall him, who was the stay of them all, in whose safety consisted their safety; For as Kings are called The Anointed of the Lord, so the breath of our nostrils: Lam. 4.20. Breath is necessary to our being and life, so is a King to our well-being and preservation of that life. It must be acknowledged, that the Original of all our happiness is from heaven, yet it must be confest withal, that the golden pipes through which blessings are convey'd to a Nation or a people, is the supreme Magistrates Government, our peace is from his Wisdom, our Plenty from our Peace, our Prosperity from our Plenty; Our Safety, our very lives are by Gods providence wrapt up in his welfare; whose precious life, (as the Orator speaks) is Vita quaedam publica: Why should there be any murmuring or complaining in our streets for those necessary [Page 34] [...] [Page 35] [...] [Page 34] Taxes, to support his Government, which supports us all, therefore are Kings called the foundation of the earth, [...] quasi [...], psal. 82.5 a phrase borrowed from a building, whereunto the Kingdom is compared; for the body Politick is like the body natural, the foundation of it stands upermost. The Prince seems to rest upon the people as the head on the body; but indeed the people do rest upon him, and if it were not for the influence of the Soveraign heads Government, the members of the body politick could not sustain themselves: To conclude this point, The benefit and use of Monarchy and Magistracy, is hyerogliphycally and excellently set forth by the Tree that Nebuchadnezz [...]r saw in his Vision, Dan. 4.10, 12. Under which the beasts of the field had shadow, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it; signifying unto us, the dignity of a King, whom God ordains to be a defence to all kind of men, [...]. 6. 24. and whose state is profitable to mankind. A wise King is the upholding [Page 35] of the people, and therefore a wise people will uphold the King. It is recorded in Apocryphal, but the sense thereof often taught in canonical Scripture: The Reason, Gratitude humana, the Duty of Gratitude perswades unto it; For what is Loyalty? but gratitude to Princes, as Religion is gratitude to God: it concerns us to defend them, who are the Defenders of the Faith; to save them, who are the breath of so many thousand nostrils: This is but gratitude; we rest secure from birds of prey, under the Eagles wings, we are kept from heats and storms under the shadow of these trees; defended from oppressions at home, from invasions abroad; Prov. 29.4. The King by judgement establisheth the Land: Why should not the Land establish his Throne? O let us not be like the ungrateful, the murmuring Israelites, Quid nobis cum Davide? What have we to do with this son of Jesse? That even when God himself was pleas'd to order their civil affairs, repined and were not contented even [Page 36] when they had Manna as when they wanted it; But I hope we are Christians of a better alloy: It beseems not us of all others to be so injurious to God, who hath selected us out to be a happy people: It beseems us not to be unthankful to our Soveraign, under whom we enjoy those blessings: There is a civil ambition and covetousness in the members of every Kingdom, and each man would devour his brother; Ephraim against Manasses and Manasses against Ephraim, [...]say 9.21. and both against Judah, until the kingdom of Israel be laid waste: for in every state there are powerful and poor, the wolf and the sheep, the Lyon and the Lamb, cunning and simple, strong and weak: That the powerful do not oppress the poor, that the crafty do not circumvent the simple, Iu [...]g 17.16 that the strong doth not offer violence to the weak: The reason is, There is a King, otherwise every man would be his own judge, and do that which was right in his own eyes. What then remains, but that our gratitude [Page 37] should result from all to make our happiness compleat: his safety shall be dear to us, under whom we enjoy Safety: nay more his salvation too, under whom we enjoy the means of salvation: let us pray then, that he may live for ever, have a long and prosperous Reign upon earth, a blessed end and life everlasting: It was the Motto of the Emperour, when he had one Crown on the sword, and another Crown upon his head: Tertiam in caelis: the third he had in heaven: and the famous Dr. Rodley the great Benefactor to the University of Oxford, gave for his Armes three Crownes with this motto. Quarta perennis erit: the fourth shall be Eternal. God hath honoured our Gracious Soveraign with three Crowns here, when God is pleased to take off these from his Royal head, let us pray that God would set on a fourth: (a Crown is the Emblem of eternity) a Crown of life, an immarcessible, an immortal Crown, that he may goe from one kingdome to another, from a kingdome [Page 38] on earth, that hath been ofte [...] shaken, to a kingdome in Heaven, that cannot be shaken, that he may be a crown of glory in the hand of the Lord, and a royal Diadem in the hand of our God, and soe Live for ever.
In a word, to conclude this poynt I hope we need not much perswasions to the performance of our duty, if we either respect Gods institution or ordinance, the honour and credit of our Religion, or the duty of gratitude for our own safety and preservation: [...]sa. 4 [...].23. It was Gods promise. Kings should be nursing Fathers to the Church, and the Poets calls them, [...] the Shepherds of the people. How should the impotent Child live without a Nurse [...] The sheep would be a prey to Wolves and Foxes, to Heretickes and Schismatickes, were it not for the Shepherd. That we may fit under the shadow of peace and teach our Children to know the Lord, that the l [...]mps of our lives be not snuffed out with violence, that our devotion [...] be not mol [...]sted with schismes and [Page 39] faction [...], that our temperal e [...]at be [...]ept in liberty, and our spiritual esta [...]e improved with piety, let us bless the Kings of Kings for such a King of men, [...]nd let us once more pray as Daniel did here. O King Live for ever.
And now I have done, with this Loyal Salutation and Religious Suplication, yet something by way of application must be added, that so this Text may be fitted to the busines in hand. Daniels course in the first place is comme [...]ded to you (right honourable) or rather you are to be commended for walking in Daniels steps and following his Course: He was a Deputy under King Dari [...]s to the Jewes, soe are you under Carolus secuudus our Gracious Soveraign in these parts. He in his deputation was faithful to God and his Prince too: and let me speak it before [...]ll (and without flattery) I never heard you ta [...]ed by any (Nobles or Commons) for unfaithfulne [...], either to your God or to your Soveraign. I shall first therefor [...] drop down the oyle of my Exhortation [Page 40] upon your Reverent and antient heads, and then upon the skirt of your cloathing, all that have any thing to doe in the weighty affairs of this grand Assize, for thou [...]h all be not Daniels, prefer'd to the seats of Judicature, to sit upon the Bench to judge, yet ought they all unanimously to concurre, for the production and bringing forth of the sacred act and child of justice, that judgement may run down as a stream, and righteousnes as a mighty water. I shall give therefore a word of Exhortation, and a word of Caution
1. A word of Exhortation, to you (right Honourable) I need not set Daniel the Presede [...]t as a pattern before you, Ruth 4.11. bu [...] your selves to your selves: so do [...] at this Assizes, as you have done formerly, to doe wotthily still in this our Ephratah. And to that end give me leave to use to you those lofty and sublime expressions, which concern indeed Christ mistically and principally (as all Interpreters agree) but King Solomon and his Judges, and [Page 41] inferiour Magistrates literally being composed as an Epithalamium, at the celebration of the Nuptials, betwixt him and Pharaohs daughter. Gird your sword upon your thigh: psal. 45.3, 4. ride prosperously because of truth, meeknes and righteousnes and your right hand shall teach you terrible things; for the Scepter of this kingdome is a right Scepter. The quiet state of a kingdome standeth not in worldly pomp and vanity, but in truth meeknes and justice; but oftentime [...] truth & meeknes would be oppressed if the sword of justice, was not sometimes drawn out for their releif, as the King therefore hath girded it upon your thighs, yet let me tell (your honours) the iniquity of the times, calls for the unsheathing of it; when Gods lawes writ at the first upon Tables of stone, are quite ras'd out of the fleshly tables of Mens hearts, and the lives and conversations of men are nothing, but one continued act of rebellion against God, and our duty to him, contained in the first Table, against man, and our duty to him, [Page 42] exprest in the second Table, it is high time for you that are keepers of both, to bestirre your selves: Up and be doeing as God tould Joshua, when Israel had sinned. The more sinners; the more speed must the Magistrate make, with his sword of justice, to ent off immedicabilia vulnera, those gangred members of the state, that could not or would not be cured without it; upon which sword methinkes I read the Motto, which was engraven upon the sword of Charles the great Utriusque tabulae c [...]st [...]s Carolus. Charles is Lord Keeper of both Table [...]: and it is my duty at this time to set an edge on it, that it may be like that, Romphae [...] bis acuta, non solum ictu sed tactu penetrans, like that two edged sword of the spirit which will pierce, not only with a stroke, but a touch, and how can I better doe it, then by shewing how both tables are broken: Com. 1 The first Table by damned Atheisme, desperate unbeliefe, by the despisers of God and his word, resisting his spirit, neglecting his worship and service [Page 43] by vain immagination, and heretical opinions, Com. 2 by the omission of Gods true worship, by the invention of false worship. Com. 3 By profanation of Gods ever blessed name, titles and atributes, Com. 4 By perjury, vain rash malicious and false swearing: By profanation of the Lords Day, by forsaking and neglecting the assemblies, by frequenting unlawful meetings and Conventicles, which are against Law, denyes the King to be the defender of the faith. Unlawful we may call them, the persons frequenting them, and even when we are performing the great act of charity for them, that God would be pleased to bring into the way of truth all such as have erred and are deceived, discharging their vollies of bitter malice against us, blaspheming God and their King, revileing all Rulers Civil and Ecclesiastical, all Pastors and Teachers, as the grandest Cheaters and Imposers: Pudet haec opprobia nobis, et dici potuisse, et non potuisse refelli: Other profane persons there are in another extream, [Page 44] converting or rather perverting, B. Andrews Sabbatum domini, in Sabbatum asini, vituli, aut Dialoli, spending the day either idly, or wantonly, eating and drinking and rising up to play, or lewdly in gaming, rioting and drunkenness, whereby as one sayes well, God is more dishonoured, and the devil better served, then on all the six dayes besides. Com. 5 The second table, By subjects disobedience to the Lawes and Magistrates, By servants unfaithfulness to their Masters, Com. 6 By the peoples ingratitude to their Pastors, and by Children dishonouring their Parents: By murder of the heart, envy, hatred and malice; of the tongue, by malediction, commination and detraction; Of the hand, by Manslaughter, wilful Murders, Treasons and Abortions; Com. 7 By Uncleaness of heart, speeches and gestures, By lightness, painted faces curling and crisping, wanton gestures and da [...]liances, By Fornication, Adultery, Incest, and unnatural lusts: Com. 8 By sacriledge and inward theft of the heart, By Roberry and Stealing the [Page 45] open These of the hand: Com. 9 By lies and equivocations; by false Rumors and unjust Accusations; by Lie-tellers and truth-Concealers; by those that plead in bad causes, register false Acts, and suborn false Witnesses; Com. 10 by the disconted and coveting others Estates and Goods; by those Stallions that the Prophet speaketh of, who are alwayes neighing after their neighbours wives, Ier. 8 5 ‘Humano capiti cervicem jungere equum.’ by those sinful Ahabs who are sick for their Neighbours Vineyard, house or lands: so that considering all those trangressions of the Law, we have just cause to renew the complaint, Help Lord, for the goldly ceaseth, the faithful fail from among the children of men: psal 12 1 we need not wonder for some years past, great Britain hath been all in black, when those grand Scourges was upon us at one time, the destroying Angel with his sword cutting down old and young in our great and famous Cities, the tender mother with the [Page 46] Sucking infant, Rev. 6.5 and the sword of an enraged enemy threatning of us at our ports: We have seen the pale and the red horse and their Riders; God grant (for our ingratitude and repining at our plenty, who is now as Canaan for fruitfulness; & now sor our murmuring at Magistracy when we are as Salem▪ for peace, we do not see the black horse with his Rider, and so have our judgement compleated, as sometimes God did upon Samaria and Jerusalem, which the Prophet Jeremy most passionately lamented: To prevent which, Lam. 4 you (right honourable) like Noah, Job and Daniel, must stand in the gap, to divert so great wrath: for when mens affections run wilfully in a course of sin, as the horse rusheth into the battle, Ier. 8.6. they ought to be held to their duty by the bridle of the law, which is [...], the Judge [...] power and authority, being to settle every man in his regular course of life, and so you become instruments of the King and Kingdomes safety: The famous Chancellor Fortescue in [Page 47] that excellent Dialogue, informing us, Imperatoriam ma [...]estatem non solum armis decoratam, sed & legibus oportet esse armatam; That it concerneth the Imperial Majesty, not only to be guarded with arms, but to be armed with Laws: intimating, that Judges are the Kings guard in times of peace, as Souldiers are in time of Warre; Though we must confess, all sorts of Togati (as well as the long Robe) must and are bound in duty, to be his guard, and of the life guard in time of Rebellion, according to that, Tertul. In laesae Majestatis reos omnis homo miles est: But in times of Peace Judges are especially; If they do Justice and judgement, it shall be well with him, 2 Chron. 7.17, 18 and with his Kingdom too, For by them his throne is established. To all of us it is safety, and to your selves salvation: for where Justice and Judgement is kept, Esa. 56.1. Gods salvation is near: And Justice as it must be executed, so it must be speedily, against those that will not do (obstinate sinners, Ezra 7.26 not weak offenders) the Law of the Lord, thy God and the [Page 48] King, then Judgement must be executed without delay: Impunity makes such men grow sensless and shameless, connivency is a bad and cruel nurse, it nourishes up sin from a brat to a monster, till it be as strong as Leviathan, that it breaks all hooks of Law, all bonds and cords of Justice, and so brings nothing but a Chaos of disorder and confusion into the Church and Kingdom; therefore it is very dangerous to be prodigal of mercy: a little severity in time, prevents the letting of a greater quantity of blood. And as Justice must be executed speedily, so impartially; There must be no respect of persons in judgement: There is but one Law pro parvo & magno: Deut. 1.17 The precept and example of him who is both our Saviour and our Judge must be followed. Judge not according to the appearance, but judge righteous judgement, and this will be accounted unto you for righteousness, Iohn 7 24 and to your seed after you.
But whilst I plead for justice, do not judge or censer me, as though I were against [Page 49] Mercy. O Mercy, mercy! the choisest Attribute (in respect of us) in the King of Kings, and the most resplendent vertue in his Vicegerents upon earth: And let mercy and truth (as well as justice) alwayes preserve our King, and all in authority under him; prov 20▪ 28 for by it his Throne is upholden. The merciful Judge is of Chancellors Fortescues opinion, who confessed, Mallem reverâ viginta facinorosos mortem evadere, Forte. Dial pag 62. quam justum unum injuste condemnari: I had rather twenty guilty persons should escape the stroke of Justice, then one innocent should fall by it. And amongst guilty persons, it must be the Judges discretion, to discern who they are that deserve the stroke of Justice: Dallin Aphor The State Aphorism is to punish rather the motion of the head, then the actions of the hand or foot; the Seducer rather then the seduced; Plus peccat Author quam Actor. Fleta▪ To spare the silly sheep is Mercy, but to spare the Wolfe, (though he be in sheeps clothing) is cruelty: Judgement and Mercy [Page 50] must be rightly tempered, yet so, that Mercy do not hinder Judgement, and yet that of the two, Mercy rejoyce against Judgement. And now I have done with the word of exhortation, I proceed to a word of Caution: Use of Caution
1. To the Lawyers, Take heed of Envy and Injury, which commonly go together: 1. Envy at your Superiors, Gods Daniels, who are prefer'd to places of dignity befor you, a dangerous sin. It was Envy that threw Daniel Dan. 6.4 into the den of Lyons: The Presidents and Princes, out of ambition, could not brook the preferment of such a stranger: The wicked cannot abide the graces of God in others, and therefore maliciously slander him with great ingratitude, as if for his Honours confer'd upon him, he returned Contempt and Rebellion. It was Envy in the sons of the Patriarch, verse 13 that made them so unnatural to their brother: When men are conceited of themselves, Gen. 37.4. they storm that others are prefer'd before them, whereas [Page 51] we should conder, that God is the great Master of the Scenes, that presents the world with a new Stage of Acts and Actors: 1 Sam. 2.7, 8 The Lord maketh poor, and maketh rich, he bringeth low, and lifteth up: He is no Leveller, he will have some upon the Throne and Seats of Judgement, and we must submit to his over-ruling Providence: The Planets and Stars in the heavens, the bruit beast on the earth, and Fishes in the sea, continue all in the same estate wherein they were first created, not complaining against, or envying one the other: Why should man in honour have no understanding, psal 49.20 and be not only like, but worse then the bruits that perish.
2. Take heed of Injury: for my self, Nemo vestrûm mihi injuria cognitus, I know no hurt by any of your Profession: I know many worthy persons that are grave, honest, learned and religious men, and I hope and pray, that the rest of that noble profession may be so: The way to preserve the decency and gravity of the [Page 52] Law, is to do nothing of partiality, to proceed not according to opinion or appearance, Exod 23.2, 3 but according to Right and Justice; in Charity to have respect unto a poor mans necessity, but in point of Justice and Equity, to regard neither the Power and Authority of the rich, nor the misery or Penury of the Poor, but his Right only. A good Lawyer must have an heart without affection, an eye without lust, and a mind without passion, otherwise wrong and wrested Judgement may proceede to the Prejudice of the most righteous Cause: And if wrong Judgement do proceed through your means, you have cause to fear the Lyons. But what Lyons?
1. The Kings Throne, like Solomons, is supported with Lyons, men of courage, who will not be afraid to punish wrong doers; and the Kings wrath is as the roaring of a Lyon, prov 19 12 a Messenger of death. But i [...] you escape these, there are others you cannot: The Lyon of the Tribe of Judah, who though at his first coming was a Lamb, at his second [Page 53] will be a Lyon, a just Judge, who at the general and great Assizes, will sit upon his Throne of Judicature, where the Charge shall [...]e read, psal 50 21 and sin set in order before you; and if you be there found guilty, and have the sentence passed on you, I [...]e maledicti, delivered up to the Executioner, Carnifex irae divinae, that roaring lyon, that goes about here dayly seeking whom he may devour, but there shall actually devour, but not absolutely destroy to all eternity. If there by any that forget God, or his Justice, let them consider this, Lest he tear them in pieces, when there is none to deliver them.
2. To the Jurors: Take heed of [...]imerity or partiality: The lives and goods of men are refer'd to your discretion and honesty. Darius was much to blame, for rashly condescending to Daniels Destruction: David was to hasty to give Mephilosheths goods upon his servant Ziba's forged and false accusations; you bind your selves to God by an oath, 2 Sam 16.4 and therefore [Page 54] you must deal as in his sight; you have a Rule to walk by, Mutum Magistratum, the Laws of the Land: you have the Interpreters of these Laws, Leges loquentes, the honourable Judges and learned Counsellers, to direct you in this way; you cannot plead ignorantiam juris, the ignorance of the Law for an excuse; and if you remember your oath, and set the fear of God before your eyes, it will make you bold as a Lyon to do justly. I have read in Cokes Institutes, Lib. 3. That none should be returned as Jurors, but honest and good men, of good degree and quality, substantial persons for Estates and Ability, such as need not be afraid to speak their conscience and do justice, nor yet to stand in need to be brib'd, to wrong their conscience and pervert Justice: which crooked paths that you may decline, weigh all things with judgement and deliberation in statera legis, & trutina conscientiae, linguae calamum in corde tingentes, in the ballance of the Law, Scales of the Sanctuary, and the Court of your own conscience: [Page 55] Let not the pen of your tongue utter any thing, before it hath been dipt in the ink of your heart. The punishment of Perjury in Jurors for a false V [...]rdict, (if it be inflicted) is severe by the common Law, but the punishment due to it by Gods Law, is far greater, Pejurii poena humana dedecus, divina exitium; with man it is usually disgrace, but with God destruction and everlasting confusion of face, such an expectation must be, as the Apostle saith, [...], a fearful expectation of Judgement: Heb. 10.27 21 I beseech you therefore in the fear of God, to consider, that sincerity is the Attribute of the oath of God; Remember his eye ( [...]) is upon you; an Act of Justice is a service acceptable unto him; Do your parts, God will not be wanting in his: when the great Assizes of the world shall be kept, That which you have done in secret for him, Mar. 6.6. shall be rewarded openly.
3. To Accusers and Witnesses, to joyn you both together, Take heed of [Page 56] Perjury, Remember Daniels false accusers escaped not the punishment: The Lyons mouths that God shut for the preservation of his innocent servant, he opened for the destruction of his malicious enemies: Dan. 6 24. Here was Lex talionis on Gods part: Thus did their mischief return upon their own pate, they sunk down in the pit that they had made: The Lord is known by the judgement which he executeth, psal 7 15 & 9.15, 16 when the wicked is snared in the work of their own hands. Thus are all Gods Creatures his hoast to do his Will for reward or punishment: Innocency finds protection with savage Lyons, when the guilty find their ruine and destruction. I might give you many examples of this nature, I shall but mention one.
Narcissus that famous Bishop of Jerusalem, Euseb. Eccl histor. who was an austere man, and of upright life and conversation, was falsely accused by three debauched persons (that feared to suffer justly for their misdemeanors by his authority) to be guilty of some great crime notorious and capital; and to perswade [Page 57] the people (who had a great respect for the good Bishop) the sooner to believe it, they endeavoured to confirm their forged accusation with oaths and strange imprecations upon themselves. The first, If I lye, let me burn to Ashes. The second, If I report not the truth, let me be tormented and pine away with some lingring disease. The third, If I bear false witness, let me be smitten with blindness. The good man was sore troubled at this aspersion unjustly cast upon him, that he retired himself, and liv'd obscurely for many years. But observe how God clear'd the innocency of his faithful servant, and catch'd those Conspirators, bringing the same curses upon them that they had imprecated upon themselves: A small spark fell in the night upon the house of the first, which broke out into such a fearful flame and fire, as consum'd himself, house and family to ashes. A most filthy disease ceas'd upon the body of the second, which miserably tormented him, and put a period to his miserable [Page 58] and wrethed life: The third seeing the terrible end of the two former his lewd companions, and being convinced of the sin, freely confessed unto all their compacted combination and conspiracy against that holy man, and did soe afflict himselfe with penetential sorrow, and shed such rivers of tears, that he lost his sight, and soe in mercy escap'd eternal, though not temperal judgement; was judged Chastned here of the Lord, that he might not be condemned with the world, exemple tristia sed salubria: sad examples, yet very useful and instructive. [...] Cor 11.32. These may astonish all false accusers, and witnesses, perjured persons, These may▪ strike with terrour the profanest sinner, suborners, Knights of the post, (as they call them) and like the body of Amasa wallowing in his blood, make them stand still at these gashly sights in the midway, and stop them in their course of sin; you know the false witnesse by Gods law, is to be punished lege talionis. Deut. 19.16 Thou shalt do to him as he thought to have done to his [Page 59] brother. By mans Law, before the conquest, it was punished sometimes by death, sometimes by banishment, and sometimes by corporal punishment. Cokes: Justic: lib. 3: c: 74: Afterward it came to fine and ransome, and never after to bear t [...]stimony. Atrox injuria est quae omnium nobilium amissionem confert. An hainous offence certainly that was punished with the loss of all moveables. Fleta. lib. 2: cap: 1: It is good to remember mans, but much more Gods judgement; for as the Apostle speaketh, Knowing these terrours of the Lord, we seek to perswade men. 2. Cor: 5.11
4. And lastly, To all in general: As we tender the safety of our King, and the prosperity of the kingdome, Let us all take heed of Iniquity, especially of those crying sins which of late years have reigned in this land, damn'd Atheism prodigious intemperance, notorious uncleanness, Luciferian pride, bloody oaths, and treacherous combination and conspiracy, not only against the supreme Magistrate, but the subordinate, such as [Page 60] Daniel, for which God hath had a controversie with this land, and hath already smitten us: The sins of the body of the people hath an influence of the Soveraign head: For the transgressions of the Land many are the Princes thereof. Good King Josiah died in peace with God, pro: 28. [...]. tho slain by the sword of an enemy in the bloody field of Vegiddo, and then was lamentation made for his fall, by vertue of an ordinance in Israel. 2 Chro 35.25. And sure I am, we have great cause annually to renew our sad lamentation for the untimely fall of our good Josiah, not only our Prophets and our Priests, but our singing men and singing women, (those who are most addicted to mirth and musick) With a Woe unto us that we have sinned. Lam: 5.16. But it concerns us now to bless God for his mercy restored unto us, that Wisdom and the true Religion, (yea Justice and Judgement) doth now again cry in the chief places of concourse, Pro: 1.21: in the opening of the gates, that in the City she utters her words, Let us bless him likewise for his government [Page 61] who upholds it, and to our Hallelujah's, to matter of gratulation and rejoycing, let us all joyn Hosanna's, matter of supplication [...] and prayer for our dear and dread Sover [...]ign, as here Daniel did for the great Darius: so shall we end as we begun shall we pray as the Syrick Poet? for his Macenas the great Augustus. S [...]us in coelum redeas Carole, diuque laetus intarsis populo Britannico. Give him a long life here O Lord, to reign over his British Subjects, before thou givest him everlasting life, to reign hereafter with thy glorious Saints. Or shall we offer our united devotions, as Tertullian in his apology informs us, the Primitive Christians did for the Roman Emperours: that God would give him: Regnum tutum, vitam prolixam, Senatum fidelem, exercitum fortem, populum probum & orbem quietum▪ a safe Empire, a long Life, a fai [...]hful Councel, valiant Armies, an obedient People and a quiet world: nay more; Give me leave to turn an antient prophecy into a Prayer. The [Page 62] Prophecy was. The Scepter should not depart from Judah, until Shiloh came, and the Prayer is: Lord (if it be thy blessed will) let not the Scepter of these Kingdomes depart from our gracious Soveraign and his Line, till Shiloh come again: And now Lord establish his throne by righteousnes here, Exalt his Crown with honour, his Scepter with power, preserve his person that he may live in safety here, and crown him with thy salvation hereafter, that so he may live for ever. And Let all the people say: Amen, Amen.
The POSTSCRIPT.
Pro captu Lectoris habent suafata libelli.
I had no sooner (in vita Minerva) appear'd in the Pulpit, and the Sermon after that desired to be published, but some of my good friends informed me of some learned Censors, who presently judged me Oriontalium linguarum rudem: To whom I reply, with the great Doctor of the Gentiles, We know but in part, 1 Cor: 12.9. &c. and in the Church had rather speak five words, with my understanding, that by my voice I may teach others also, than ten thousand words also in an unknown tongue: 1 Cor 14.19. Give me leave therefore to propound three Quaeries to the Supercilious Aristarchus, the conceited Gnostick, and backbiting Zoilus.
1. Whether, this Salvation, O King live for ever, and that, God save the King, be not Synonima's?
2. Whether our English Translation be not authentick, and according [Page 64] to the Septuagint [...], and the learned Doctor Wallons (our la [...] Lord Bishop of Chester) [...] The Syriack, Chaldea, and Hebrew tongues bea [...] ing the same sense with it. O King [...]ve for ever.
3. Whether Daniel wrote the book part of it in the Syriack, another part that [...]cean'd the [...]ffair [...] that fell under the Chaldean Monarchy in the Chaldee tongue, and the third part, which concerned the Jewes in his own [...]tive tongue, the Hebrew?