KING Solomon, the Wise, having by woeful experi­ence seen much folly and vanity in all the passages of this life, even in hu­mane wisdom it self Eccles. 1.; is thought most fit by the Holy Ghost to become our Master of defence, and instructer therein; to arm us against all their as­saults, with many wise Counsels, and wholesom instructions, in three Books, gradually: This his Proverbs, his Ecclesiastes, and his Canticles; answer­able to the three remarkable Periods of mans Age; his Youth, his Manhood, and his Old age. 1. In his Proverbs, or wise sayings, he hath given us ma­ny [Page 2]bitter pills, to purge out our amorous and youthful lusts; and many love-po­tions too, to allure us unto good works, by that Beauty and Lustre that is in ver­tue, and from the reward of well-doing: That our new Vessels being seasoned with Wisdom when we are Ephebi and Young, may not taste of the cask of folly when we are old Prov. 22.6.. 2. In his Ecclesiastes, or book of the Preacher, he hath disco­vered the perilous and painted Beauty of the world, the deceitfulness and so­phistry of Riches and Honour, and all things therein, together with the brevi­ty, uncertainty, and evil of a mans days; that when we are adulti, more ma­ture, and confirmed in years, we may be moved thereby to despise and repu­diate the one, for its deformity and in­sufficiency; and get the more solidity, by a serious reflection upon the vanity of the other. 3. In his Canticles, Epitha­lamium, or mystical Love-song betwixt Christ and the Church, from the con­sideration of natural and earthly things, he ascends to the speculation and con­templation of things Supernatural and Divine: That when we are Old, Aged, and well stricken in years, we may not grow the more earthly, the more we [Page 3]grow to the earth; but have our minds there in a special manner, possessed with Metaphysical and Heavenly meditati­ons, and fixed upon God and Christ, where the Soul (like Noahs Dove) can only find rest and tranquillity. For as St. Bernard in Canticis. Bernard hath taught us, in pri­mo, pellitur superfluus amor Sui: in se­cundo, vanus amor mundi: in tertio, prae­scribitur castus amor Dei. The Proverbs disswade us from Philautia, the foolish and superfluous love of our selves: The Ecclesiastes disswades the vain & worth­less love of the Vicious World: The Canticles perswade the pure, chast and perfect love of God.

So that these Books of Solomon being adapted to the three grand periods of mans age, none may think themselves unconcerned, and plead want of dire­ction: But all even from the days of their youth may remember their Crea­tor Eccles. 12.1., and as they grow in years grow in grace, always ascending up higher and higher upon Jacobs Ladder, 2 Pet. 1. from one vertue to another, till they come to glory.

And accordingly, the Wise man hath directed this Proverb to all both young and old; to instruct the one, and re­mind [Page 4]the other of their duty of subje­ction and obedience to the Lord, Analogia nu­meri, the sin­gular number for the Plural, by a Synecdo­che membri. and the King, under a sweet compellati­on, but indefinite title, fili mi, my Son; whereby are meant all the Sons and Daughters of Adam, without discrimi­nation.

And, Secondly, as this Proverb is uni­versal in its direction: so it contain­eth a duty no less necessary to be per­formed by all. For it is observable, that our Master useth this familiar and insinuating title, fili mi, my Son, on­ly here, and two and twenty times be­sides in all his Proverbs; to shew that though his other Proverbs which only suppose this title, are in their proper Spheres very excellent for Wisdom and instruction: yet those Proverbs that are inforced immediately with this winning and alluring compellation, fili mi, My Son, are of nearer concern, and more important Lessons for us to learn in his School of Wisdom, or Righteousness. And I may add too, that this Proverb, which we are now upon, doth seem (in regard of its great comprehensiveness) to have an eminen­cy above them all; as including in it ( [...], Ecclesiastes 12.13. by way of excellency) the [Page 5]whole Duty of Man, all the ingredi­ents of a Christian, to constitute the Essence or Being of a true Loyalist.

This will most clearly appear in the opening of its parts, which are these two, in general.

• 1. A Precept; My Son fear thou the Lord and the King.
• 2. A Caution; and meddle not with them that are given to change.

1. For the Precept; My Son, fear thou the Lord and the King. And there­in two things are very worthy our con­sideration.

• 1. A Conjunction of the Lord and the King.
• 2. An Injunction of fear to them both. In the handling of which, order re­quires me that I first speak of the Con­junction of the Lord and the King.

And they are very fitly and wisely joyned together, in three things.

1. In regard of their Headship and Soveraignty; for Deus magnus & immor­talis est Rex, & Rex parvus & mortalis est Deus. God is a great and immortal King, and a King is a little and mor­tal God Ps. 82.6.. Monarchy is Gods own Go­vernment, he hath his Throne in the Heavens; and his Kingdom ruleth [Page 6]over all the Kingdoms of the World Ps. 103.19. Isa. 66.1.; where he hath ordained terrene Mo­narchs for his Deputies, and Viceroys, to rule his Church externally, in his stead; as he himself rules it inter­nally by his Holy Spirit. And from hence he is emphatically styled the King of kings, and Lord of lords 1 Tim. 6.15.: And Kings nursing Fathers, and Queens nursing Mo­thers to his Church Isa. 49.23..

2. In regard of the Prerogatives, which are annexed to their Headship and Soveraignty. The first whereof is Power and Authority; God in pro­portion to his Grandeur and Headship over all the World, hath absolute and Independent power in himself. In which respect he is here called by his proper name Lord, [...], in the Ori­ginal, the name of his Essence, and Majesty; deduced ab [...], fuit, as be­ing a Being before, and the Original of all Beings: The same with [...], ero qui ero, I will that I will; or as in the English, I am that I am Exod. 3.14., to shew the Soveraignty of his authority, and the incontroulableness of his will and pow­er: So in like manner hath he given to earthly Monarchs power too Rom. 13.1. John 19.11. over his Church or people, in their particular [Page 7]Dominions, in proportion to their Vice­gerency under him, as their Master and Lord paramount. The Lord is abso­lute both in power and supremacy, he is higher than the highest Ecclesiastes 5.8. Ps. 89.27., and who shall say unto him, What dost thou Job 9.12. Isa. 45.9. Dan. 4.35.? and the King is next him, he hath no supe­riour but the The very Heathens, by the light of nature, did acknowledge this Doctrine, Marcus Aurelius says in Dion Cassius, [...], of Imperial Authority, God only may be Judge: In excerptis Dio­nis Cassii. & vid. Herodotum l. 3. &c. Lord himself, to whom he is bound to give an account; he doth whatsoever pleaseth him. Where the word of a King is, there is power: and who (but God) may say unto him, What dost thou Ecclesiastes 8.3, 4.? And therefore King David said unto God, Against thee, thee only have I sinned. Ps. 51.4.

3. As the Lord and the King are very fitly and wisely joyned together, in re­gard of their headship & prerogatives, Supremacy and power, &c. so also in regard of their Election to their Kingship. The Lord to demonstrate his absolute Power and Supremacy, will be the Author both of his own Election, and his Vicegerents too. 1. Of his own he Elected himself King over 1 Sam. 12.12. Israel. The Israelites were Gods [Page 8]own chosen inheritance Deut. 9.26. Ps. 105.43., and therefore he chose to be their King, to govern all their affairs, both in Church and State in a special manner. 'Tis true, he had even then his Viceroys under him; but they did not rule like the Kings of other Nations; the Lord himself did by them rule his peculiar people, after a pecu­liar manner, as their King; till the days of Samuel; where all the Elders of Israel gathered themselves together, and by a wilful, saucy, Traiterous, Rebellious, Disloyal, ungrateful and obstinate de­mand of a King, to judge them like all the Nations 1 Sam. 8.5, 19., rejected him from ruling over them 1 Sam. 10.19.. For though in that wick­ed Act they cast off Samuel also 1 Sam. 8.8., as being their Judge, and the Lords Pro­phet and Viceroy; yet it was the Lord in­deed, that therein was chiefly rejected, as being their only King and Soveraign, as well as the Lord their God: As Sa­muel told them before, to stop them (if he could) from being obstinate in desi­ring a change; and the Lord himself confirms it, when he said to Samuel, they have not rejected thee, but they have rejected me that I should not reign over them 1 Sam. 8.7.. For which cause, that they might perceive and see that [Page 9]their wickedness was great, which they had done in the sight of the Lord, in asking them a King; Samuel called un­to the Lord, and the Lord sent such ter­rible thunder and rain upon their Har­vest, that they were afraid it would have destroyed even them themselves. And therefore all the people said unto Samuel, Pray for thy Servants unto the Lord thy God, that we die not: for we have added unto all our sins, this evil, to ask us a King 1 Sam. 12.17, 18, 19.. This you see (without re­pentance) is the love God hath for them who fear not him, nor his Viceroy 1 Sam. 12.18., but desire a Change.

Yet since their mind was still for Mo­narchy, (which all the Nations about them had chosen by the light of nature) the Lord granted them a King according to their Petition 1 Sam. 8.7., but only he would not grant them the liberty of Electing him themselves; The people cannot re­move Kings, and set up Kings, without usurping the Lords Preroga­tive. Dan. 2.21. for that is a Preroga­tive so annexed to his Headship, that he could not possibly do it without in­trenching upon his own Royalty, and Supremacy, as he is King of Kings. We should think it very unreasonable if any should desire (without our ap­pointment) to have the choice of him that is to be our servant; how much [Page 10]more then is it unreasonable for any to desire to have the choice of him that is to be Gods Deputy and Viceroy? When­as the distance between God and man is so great that it is beyond Compari­son. Therefore the Lord would not suffer his King to be the peoples Elect, but as at first he was the Author of his own Election: so now, 2. He would be the Author of his Vicegerents too: For though it be said, Behold the King whom ye have chosen 1 Sam. 12.13.. Yet that choice was only in regard of their wills to have a King, and the Election of him, if they could; and therefore it is ad­ded in the same Verse, and whom ye have desired: For behold, the Lord himself chose him 1 Sam. 10.24., and appointed Samuel to anoint Saul for their King 1 Sam. 10.1. & 12.1, 13.. But though the Lord chose them a King, yet he was such a King as might be a Curse to them, for their desiring a Change; as is expressed in the manner of his Reigning over them 1 Sam. 8.11. &c.. And in­deed though they might foolishly ima­gine, that if they had had a King of their own Election, (as they also wickedly desired) he might be the more plyable to their humors, it belonging to them, with as much right to remove him [Page 11]when they pleased; yet since they went so unadvisedly to work in asking a King (under the pretext of Samuels old age, and the male administration of his Sons 1 Sam. 8.5.) without desiring Gods choice and consent, they could not expect (if they had believed God) that their King should prove any better than a Tyrant 1 Sam. 8.18., for God foretold them by his servant Moses, thus, When thou art come into the Land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a King over me, like as all the nations that are about me: Thou shalt in any wise set him King o­ver thee whom the Lord thy God shall choose: (that is, in the sense of the Targum of Ben. Ʋzziel, Ye shall seek instruction of the Lord, and after that ye shall set a King over you.) One from among thy Brethren, shalt thou set King over thee: Thou mayest not set a stranger over thee, which is not thy Brother, Deut. 17.14, 15.

But to this precept (you see) they had no regard; they would not take Gods choice and advice, nor stay his time and pleasure, till David had chang­ed his Sheephook into a Scepter; who being a man after Gods own heart 1 Sam. 13.14., [Page 12]was the fittest to succeed him in the Government 1 Sam. 16.7., but they most arrogant­ly and presumptuously assumed unto themselves a Power of Electing whom and when they pleased: Because they were the Elders of Israel, and particu­lary of that chief Council of them, cal­led the Sanhedrim, (instituted by God at the request of Moses for his assistance) they thought they might do any thing: For which cause, the Lord again com­plains of them in the Prophet Hosea, mentioning their Crime in the Plural Number, for the clearer example to all Nations under the Sun: They have set up Kings, but not by me; (or according to the Arabick Version, they have Reigned from themselves, and not from me.) They have made Princes, but I knew it not, Hosea 8.4. that is, contrary to my Will, allowance, and approba­tion.

Thus (you see) that it is absolutely unlawful for any, either Elders, San­hedrim or Parliament men, upon any pretence whatsoever, either to chuse, or be chosen a King without Gods leave, counsel and advice, as he hath appoin­ted, and directed in his word: How much more then is it unlawful to set [Page 13]up any other form of government besides Monarchy, Gods own, both by Order, Precept and Example? Yet many (in this latter age of the World, now ini­quity doth abound, and get the upper hand Mat. 24.12.) have presumed to do it. I need not trouble you with an instance of this, out of any History, for its il­lustration; you know we have had a more eminent example of it already in Cromwell, that Arch-Traitor, and Usur­per; and those Phanaticks and Chang­ers, that set up the Idol, and worship­ed it, than all the Histories in the world can afford besides, being put all toge­ther.

But if the Ruler be not Tyrannus ti­tulo, a meer Usurper like him, and ille­gally chosen; but one that having a just Right and Title to the Crown, en­treth into his Throne by the right door, and climbeth up not some other way; the same is no Thief, nor Rob­ber Joh. 10.1, 2., but may be said to be as directly from God, as Monarchy is it self; though he be otherwise never so much Tyrannus exercitio, as grand a Tyrant in practice as King Saul, or as much a Hea­then as King Cyrus Isa. 45.1.: 'Tis by God that Kings Reign, as well as by him that [Page 14] Princes decree Justice. Proverbs 8.15.

There are no judgments, nor evil of punishments in any Nation or City un­der the Sun, but the Lord hath a hand in them all Amos 3.6. 2 King. 33.. Therefore to bring about those ends without putting himself to the expence of a Miracle, he not only (sometimes) takes away Religious Prin­ces, and in their room permits Usur­pers; but also anoints bad Vicege­rents under him, as well as good: As is evident, by the examples of Saul, Nebuchadnezzar, Jehu, and others Jer. 25.9. 2 King. 10.30., whom (though as such) when they have once accomplished the ends for which they were ordained, he either takes away in his Wrath, as at first he gave them in his Anger Hos. 13.11., or else re­serves them for a greater judgment to come; yet as they are his Vicegerents, appointed to execute his Wrath and pleasure upon Offenders, he hath in­vested them, both with a Soveraign Title to rule, and a Soveraign Power to maintain it. Headship and Prerogatives are so firmly united together in the Lord, and the King, that the one can­not possibly subsist without the other.

1. From hence we may see the great absurdity of Cromwell the Usurper, (that Notorious Changer, Cursed Hy­pocrite, and Deceiver) in separa­ting Soveraign Title from Sove­raign Power, which the Lord in himself and the King hath thus firmly joyned together. The guilt of his Conscience would not suffer him to assume the name of a King, No, nor his Diabo­lical policy neither; lest he should seem to favour that Kingly Go­vernment which he had destroyed: But to maintain his Usurpation of the Royal due, and the favour of his Fanaticks, he would change the name and be called their Protector: yet his ambition would not suffer him to neglect the usurpation of the Kings Power: For which cause he and his, most abusively granted the King to have the name of a King still, if so be he would be so contented without the power; because they knew, without that, the King would be (as was said of Pompey) but magni nominis um­bra, the shadow of a King with­out the substance; yea, to be a titu­lary Josep. Antiq. l. 15. telleth us, that Marcus Antonius being urged by his Dalilah, Cleopatra, to call Herod to an account, replyed, that it was not fair, [...], to demand of a King an account of what was done in his Government; for so he would not be a King. [Page 16]King, would be a King no more in reality, than a King in a Play. Therefore it is observable, that Mephi­bosheth (like a True Loyalist) called David not only by the name of King, to shew his Soveraign Title to rule; but also by the name of Lord (saying My Lord the King) to shew his Sove­raign Power to command, 2 Sam. 19.30.

2. From hence it also is, that (by our most wise and Royal Master) we are here enjoyned to fear the Lord and the King; because power, the founda­tion of fear, belongeth to them both: To the Lord as God the great­est Supreme, and to the King as his Mi­nister and Vicegerent. Rom. 13.4. Therefore St. Paul joyneth fear and power, saying, Wilt thou then not be afraid of the power? Rom. 13.3.

And to speak all in a word, The reason wherefore the fear of the Lord, and the fear of the King are here joyn­ed and enjoyned together, is, for an exegesis or exposition one of the other; [Page 17]to shew that he that is truly Godly, and fears the Lord, is also a True Loya­list, and fears the King; and that he is only a True Loyalist and fears the King, who is truly godly and fears the Lord: True Godliness and Loyalty, the fear of the Lord, and the fear of the King, like Hippocrates's Twins live and die together. Godliness without Loy­alty is not true, but Pharisaical; and Loyalty without godliness is only no­minal, false and adulterate.

Now as the fear of the Lord, and the fear of the King is the same in kind, though not in degree; because the fear of the King is terminated in the fear of the Lord: So it is meant not of any legal, or servile fear, derived from the lower spring of Nature; (which it would be, if it were grounded only up­on their Power:) But of a pure filial and Evangelical fear, derived from the upper spring of grace; grounded not only upon power, but upon cordial love and duty. As the true Godli­list fears to disobey and dishonour the Lord, not legally, only for the sake of his power; but filially, out of pure love, as an obedient child fears [Page 18]a kind Father Deut. 10.12. Gal. 4.7. Heb. 12.6, 7, 8, 9. so the true Loyalist fears to offend his King, not slavishly, only for the sake of his power, as the nominal Loyalist doth for fear of punishment; but Evangelically, out of a filial fear and perfect love to God. Which (as St. John saith) casteth out all slavish and tormenting fear 1 John 4.18.. In a word, the true Loyalist looks upon his King, not humanely, as one that hath only power and authority to ter­rifie and punish him, if he do evil; but spiritually, and abstractedly, as he is Gods Minister and Vicegerent, ordained for that very end: And there­fore he fears and subjects himself to him of necessity, not only for Wrath, but also for Conscience sake Rom. 13.4, 5..

Thus you see the nature and quality of fear; which makes the difference between the true Loyalist and the false.

But now we must consider, that as a filial and Evangelical fear, (being as it were the Royal Head, the primum mobile, or first mover in all the Spheres of Religion Pro. 9.10. Job 28.28.,) doth in its progress pro­duce, 1. True honour to the King, and that both of esteem and mainte­nance; and, 2. With true honour, all [Page 19]the parts of obedience Ecclesiastes 12.13.: So these du­ties and commandments are counter­feited by the Devil, Gods Ape; either by corrupting the hearts of his Chil­dren with a servile fear, or by changing himself in them into an Angel of light: In all which the True Loyalist will also be discovered from the false, by the difference of their originals.

For your better understanding whereof, take this for a general Rule: That the True Loyalist makes the fear of God the groundwork of all duties to his King; he eyes God in all, and doth all for his sake, and to his glory: Whereas the counterfeit Loyalist doth in all only eye, either humane powers, or his own safety, sinister ends, or vain glory.

As, 1. The True Loyalist is one that honoureth his King, not only for the fear of his power and authori­ty, and the Penal Laws of the Land, as the nominal Loyalist doth; but out of love and fear to God, because so is his will and Commandment 1 Pet. 2.15., in which respect St. Peter hath joyned them both together, saying, fear God, honour the King 1 Pet. 2.17,.

2. Though a Kings Majesty and Grandeur be the foundation of humane honour, as well as his power is of a ser­vile fear; yet the True Loyalist ho­nours his King, not for the sake of them alone, meerly as they are humane, as the Carnal Loyalist doth; but as his King receives them from God, (his only Lord and Master) and in that respect are impresses of the Di­vine; Yea, and (in regard of his su­premacy) Prerogatives too annexed to his headship.

3. The True Loyalist honoureth his King, not for any self-interest, or by­end of his own, as the time-serving, self-seeking, Jesuitical Loyalist doth; but still only for the Lords sake, because he is his Minister and Vicegerent.

Lastly, The True Loyalist honoureth his King, not in word only, as lip-ho­ly and heart-hollow Pharisees honour the Lord Mat. 15.8, 9., but ex animo, sincerely, from his very heart, in deed and in truth, 1 John 3.18. for duty and Conscience sake; because God hath commanded him to give honour to whom honour is due Rom. 13.7..

And no marvel; for thus the True Loyalist honoureth all his other Go­vernours, both in Church and State.

1. He highly esteemeth in love all his spiritual Governours, both Bishops and Pastors of the Church; not for their persons Rom 2.11. James 2.9. Jud. 16., but for their works sake; not because they have the rule over him, but because they are over him in the Lord; and are Ambassadors for Christ, to admonish, and beseech him in his stead to be reconciled to God 2 Cor. 5.20. 1 Thes. 5.12, 13. Phil. 2.29. Heb. 13.7, 17. Rom. 10.15..

2. He much honoureth too all Magi­strates and Civil Governours (according to their several orders and Degrees) whom his King hath put in authority under him in the State; not for their powers sake, but still for the Lords sake, because they have received their power from him, to execute his wrath upon evil doers, and for the praise of them that do well Rom. 13.4. 1 Pet. 2.14, 16..

How much more then doth he ho­nour his King, who is a person not only Civil, but Sacred too; Civil, in respect he is not to intermeddle with the Holy Function of a Minister, any more than King Ʋzziah was to invade the ho­ly Office of a Priest 2 Chron. 26.18., or we are to [Page 22]meddle with them that are given to Change: But Sacred, in respect he is Gods Deputy and Vicegerent; or­dained under him Supreme Head and Governour over all both in Church and State; as well the highest of the Clergy, as the lowest of the Laity; God himself always held the Scepter above the Miter to defend it; and there­fore King David calls himself expresly the Lord of Zadok the High Priest 1 King. 1.33..

Yea in a word, the True Loyalist considers that as his Lord God him­self is the common Father of us all Mal. 1.6., so hath he appointed the King his Vicege­rent to be Pater patriae, the Father of his Country: And therefore he re­spects him accordingly above all, as an obedient Son doth his Father; that so he may neither stand in the light of his own honour, by dishonouring his Lord God, in contemning in his King the Image of his authority 1 Sam. 2.30.; nor withstand his promise of long life, either in this World, or the World to come, or both; by breaking the fifth Commandment.

This is enough to let us see that True godliness and Loyalty, True Loyalty and goldiness, the fear of the Lord, [Page 23]and the fear of the King go hand in hand together, both in the Affirmative, and in the Negative. 1. The conse­quence à majori ad minus is undeniable in the Affirmative, He that doth the greater duty in Religion, will not stick to do the lesser; quisquis Deum timet, etiam Regibus honorem habebit, 1 Pet. 2.17. 1 Sam. 8.8. & 12.18. (saith Calvin) he that feareth God, will al­so honour his King. And, 2. The consequence à minori ad majus is as un­deniable in the Negative, He that re­fuses to do the lesser duty in Religi­on, to be sure will not do the greater; he that will not fear and honour his King, no man can be so sottish to think that he feareth God. Therefore what St. John saith concerning our love to God and our brother 1 Joh. 4.20., I may as truly say of our fear to God and our King: If a man say I fear God, and disho­noureth his King, he is a lyer, no less than a Quaker; for he that honoureth not his King, who is visible; how can he fear God, whom no man can see and live Exod. 33.20.?

From hence are justly condemned two sorts of men amongst us.

1. Those that dare presume to stile themselves the Godly Party, and yet [Page 24]refuse all Loyalty to their Prince: That pretend very much to fear the Lord, and yet are not afraid to dishonour their King. And who are such, but only our Pharisaical Puritans and Fanaticks? Time was (we know) when those Godly-gulls and Holy-cheats made the deluded people of this Kingdom to be­lieve that he did fear God the most, who did the least honour his King; that he was the most godly who would offer the most affronts and indignities to his Prince: Nothing was counted with them a greater piece of Piety, than to stir up the people against their Soveraign; by raising jealousies, and casting abroad rude and scandalous Pamphlets almost every day to libel and disgrace him: Which (as that Holy Martyr, King Charles 1. Himself saith in his Divine meditations, ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ that Gol­den Manual) like sparks in great con­flagrations, did fly up and down to set all places on Fire. Yea he was thought to be the most Religious, who was the best Incendiary to set a well ordered Kingdom in a Flame; Hist. of Indepen. Compleat. Part. 1. p. 55. and could cheat the giddy multitude the most into Rebellion: no Ambassador to him that was the greatest Herauld [Page 25]of War, and like a Geneva Bull, could roar out loudest from the Pulpit, Up ye Fanaticks, Arm, Arm; ye are the only Godly party, who have as much right to Rob the King and his Loyal Subjects, as the Israelites had to spoil the Egyptians Exod. 3.22., all that you can find is your own. But only you must not think that you (like ravening Wolves) can make a prey of their possessions, unless you hide the designs of your pride and cove­tousness under Sheeps clothing Mat. 7.15.. If therefore you have any lingering mind after the wages of unrighteousness 2 Pet. 2.15., as we know you have, as any Balaams of us all; then you must deal wisely Exod. 1.10., imitate our Language and behaviour to the life; know no other godliness but your espoused gain 1 Tim. 6.5., and make Religion but a stalking Horse to Re­bellion: regard not the voice of Con­science, lest it interrupt you; but yet be sure to carry it always about you, that it may be ready to further your sinister ends and proceedings, with its out­ward shews and varnish: Be ye as Hypocritical in raising a Rebellion against your King, as ambitious Absa­lom was when he raised a conspiracy against his Father 2 Sam. 15.; though like Da­vid [Page 26]he be a man after Gods own heart, yet pretend ye that there are some grievous abuses in Church and State, which if you were made Rulers and Judges, your integrity would quickly remedy: that so your Godly party be­ing strengthned by the stoln hearts of others, you may accomplish your am­bitious and covetous ends the more assuredly, to the temporal ruin and downfal of your King and Coun­try.

O! Tell this not in Gath, nor pub­lish it in the streets of Askalon: lest the Daughters of Philistins rejoyce; lest the Daughters of the uncircumcised triumph 2 Sam. 1.20.. For time was then too, when these cursed Cains and Amalekites did all of them combine together, and were not afraid to stretch forth united hands to destroy the Lords anointed ver. 14.. And yet forsooth, they pretended that it was out of fear to God, to promote his Cause, and his Glory. Yea, they thought they did God good service to kill their King, and make him a glo­rious Martyr, for God and his Coun­try; as Christ our Prince of peace foretold his Disciples of the like that [Page 27]was to happen unto them, to make them stable in their persecutions John 16.1, 2,. For as these Rebels did this Barba­rous, Villainous, and unparallel'd act, because they had no saving know­ledge of God the Father, and Christ God-man the Son ver. 3.: So our Martyred Soveraign, like King David in all his troubles, (though both had their fail­ings) demonstrated himself to be a true Disciple of Christ indeed; for notwithstanding all the various modes whereby these proud and impudent wretches had him in great derision, yet he declined not from Gods Law Ps. 119.51..

But the guilty Consciences of these Parricides (the true seed of Corah and his Complices, two hundred and fifty Princes of the Assembly, all of them Par­liament men, of their own Election Numb. 16.,) told them that the murder of their Soveraign was not enough to keep those Places, Dignities and Power, which before they had usurped from him, unless they barred all his Heirs from succeeding: Therefore though they consisted of two juntoes, and were divided into two adverse Factions, (the one Presbyterians, who (to use [Page 28]their own distinction) murdered the King in his Political Capacity; and the other, Independents, who mur­dred him in his natural:) Yet they most firmly agreed in making an Act Hist. Inde­pend. Com­pleat. Part 2. p. 140. & p. 241. & Part 4. p. 22. for the Dethroning of his Highness James Duke of York, and all the Roy­al Family, not sparing so much as the Kingly Office it self: Especially therein, they united themselves toge­ther against the next Heir to the Crown, (our now most gracious Lord and King) as unanimously, and as so­lemnly as those two deadly Enemies, Herod and Pilate, were made friends against Christ Luk. 23.12.: They hunted him from place to place for his life, as Saul King David, like a Partridge upon the Mountains 1 Sam. 26.20., most inhumanely saying (like the Husbandmen in the Parable Luk. 20.14.,) this is the Heir, come let us kill him, that the inheritance may be ours. Yet they had the impudence to pretend that all was but expedient for the good and welfare of the whole Nation, the Glory of God, the safety, and liberty of the people. Salus populi, is the common pretence of all Rebels; Caiaphas pretended the same for Crucifying Christ, it is expe­dient (saith he) that one man die, (mean­ing [Page 29]Jesus) and that the whole Nation perish not John 11.50.. And Cromwell too pretended the like for the murder of our Soveraign, un­less he die, the whole nation must pe­rish: but as that which was pretended to be so much for the safety of the Jews, brought a fearful destruction upon them: so this which was pretended to be so much for the Glory of God, and the Liberty of the People, hath been seen by woeful experience for twelve years together to have been the very bane and ruin of the Nation: When was there ever more slavery and bondage in the State? And when more Anarchy and confusion in the Church? Munster it self saw but the Prologue to our Tragedy.

But to maintain this their Usurpati­on, they still persisted in their old Hy­pocritical zeal, and re-inforced it too, with such wonderful shews of godli­ness, that if it were possible they would have perswaded the very Elect them­selves that they were really a Godly Party, true fearers of God indeed Mat. 24.24., the more they had a mind to dishonour the King, the more they pretended to fear the Lord: How many Pharisaical pray­ers, and superstitious Preachings were [Page 30]made to devour the Possessions of all True Loyalists, even to the houses of poor Widows and the Fatherless Mat. 23.14.? How many sad Countenances and Bul­rush necks, to trumpet out the praise of their Saintship? And how many Hypocritical sighs and groans too, to blow up all Royalty and Loyalty, and cheat the people into Rebellion? All which, either more or less, was evi­dent in most, but especially in Cook, that Famous or rather Infamous Preacher, sigher and groaner, and in Cromwell too, the Head of their Re­bellion, Boscobel: or the Compleat History of his Sacred Maje­sties most mi­raculous pre­servation af­ter the Battel of Worcester, 3 Sept. 1651. Part. 1. p. 18. who (when at Worcester fight) he had marched over Powick Bridge a considerable number of his men, to fight against his King; said, (in his Hypocritical way) The Lord of Hosts be with you: That so the poor ignorant and credulous Rabble (who knew no other cause but their pay, why they were gathered together, any more than the followers of Deme­trius Acts 19.40., or those two hundred that fol­lowed Absolom out of Jerusalem in their simplicity 2 Sam. 15.11.; thinking that it was Gods cause which they were ingaged in, might be the more animated in their Rebellion.

But it is no wonder that these Rebels and Whetstones of Rebellion should, thus dishonour the King, when as (for all their specious pretences) they were not afraid to dishonour the Lord himself; not only indirectly, through the sides of his Vicegerent; but imme­diately and directly in himself: for time was then also, when they did most impudently prophane Gods San­ctuary, the House of Prayer, the place where his honour dwelleth Ps. 26.8., they set up the abomination of desolation in the Holy Place, where it ought not to stand Mat 24.15. Hist. Independ. Compleat. Part. 1. p. 170.. Sir William Brereton, Colo­nel General for the Cheshire Forces, having given him the Arch-Bishops House and Lands at Croiden (with Cashobery, and other Lands of the Lord Capels worth 2000 l. per an.) for ser­vice done and to be done, against the King and Kingdom, reformed the Chapel (there) into a Kitchin. This was a goodly reformation, fitting with his Stomach as well as his Religion. But O. Cromwell Hist. Inde­pend. Com­pleat. Part. 2. p. 34, 35. (in proportion to his sub­limity) therein went beyond him, when he and his reformed St. Pauls from the Church of God, to a Den of Thieves, Stable of Horses, and Brothel [Page 32]of Whores: out of envy (I suppose) to the King, because it was the Head and Royal Church of the Kingdom. And to cover his Prophaneness, he would most ridiculously say his Prayers a­mongst his Horses: And Lambert and his crue did not come far behind him, when he threatened to pluck down Churches for Edification, as they actu­ally did the Kings house at Holmby. And I may add too (what hereafter I shall have better occasion to speak of in their changing) that they then also thought it a great piece of Refor­mation, to dishonour God publickly, not only by doing their Carnal and Worldly business in his Sanctuary; but also by being most irreverently and unmannerly covered (even before their betters) in his Holy Ordinan­ces. And O! that I could not say, that even now time is, that this sin of Prophaneness is still extant in some, too many amongst us; which without all doubt plainly declares (nothing more than) that they are still infected with their old Common-Wealth principles. They are apt to complain of the re­liques of Popery, because they want Wisdom to discern the precious from [Page 33]the vile Jer. 15.19.. But I wish we had not juster cause to complain of the reliques of Fanaticism; there be too many dregs of it lye at the bottom of this Nation, which if they should be once stirred, before they be refined, it is much to be feared, that they would quick­ly discover themselves on the top: We have Church Fanaticks as well as Church Papists amongst us.

You therefore, that are infected with the gangrene of Fanaticism, with the leven or doctrine of these Phanatical Scribes and Pharisees Mat. 16.6, 12., it is behoofeful that you be very careful to purge it out from your Consciences, by a timely true and unfeigned repen­tance; that you may not corrupt others with evil manners, but become a new Lump your selves 1 Cor. 5.7., to win and confirm those in the truth that want it Luk. 22.32.. As Doctor Lee, Colonel Richard Boscobel: Or the Compleat Hist. of his Sacred Maje­sties most mi­raculous pre­servation af­ter the Battel of Worcester. Part. 1. p. 16. Ingolsby (who since his Conversion was created Knight of the Bath, at his Majesties Coronation) and other real Converts have done in the same reformation. This is a thing not to be dallied with, but to be seriously con­sidered [Page 34]in time, and the rather because evil habits are as hardly forsaken as easily taken; unless you take it for a thing indifferent (as some of your Predecessors have done) whether you are for ever happy or miserable: Luke­warm Christians, partly Fanaticks and partly Loyalists and Confor­mists; that like a trembling Needle between two Loadstones incline to both and neither, are as loathsome to God as the Laodiceans Revel. 3.14, 15, 16.. You have sometime taken an Oath to be constant to true Loyalty and Conformity, and what will you not fear your Oaths Ecclesiastes 8.2.? O remember therefore from whence you are fallen, repent and do the first Works, that God may have nothing against you Revel. 2.4, 5.. You cannot complan of any want of means for your recovery and restauration. You have the Scriptures, where the same God that hath taught you to fear him, hath also (in the same breath) taught you to fear and honour the King: and what will you not believe him? who is so much truth it self by nature that he cannot lye Tit. 1.2.? and there he hath also taught you, that his worship cannot consist without honour, nor the Churches of the Saints [Page 35]without peace and order. And what should I mention what means you have also had from the examples of well ordered Churches, both Clergy and Laity, when as the King himself, Gods Minister and Vice­gerent, your head and Soveraign, hath not only established the same accor­ding to his Lords commandment; but hath also taught you by his own pious example, how to reverence Christ your Head by uncovering your heads in his Church, Holy House or San­ctuary. And what will ye be worse than all the World besides? Regis ad exemplum totus componitur orbis. The whole world strives who shall the most follow the example of Kings. I know indeed that the major part of men in the World, are more apt to follow them in bad examples than in good, because they are not of God, but of the world, which lieth in wick­edness 1 Joh. 5.19.. But I could heartily wish (if it were Gods good pleasure) that even the whole world would imitate our King in this pious example, and ac­cordingly those that are of his Domini­ons, shew their subjection to him, as he [Page 36]therein shews his subjection to the Lord.

Not but the mode of paying reve­rence to God is indifferent (accord­ing to the various States, customs, and manners of Nations) before it be ordained in the Church as it would be indifferent whether we pay reve­vence to God by putting off the Glove, &c. (if there were any such cu­stom) or whether by putting off the shoes, as the Jews; or whether by putting off the Hat, as we Christians. It is free for every Nation to do what they think fit in such cases, so long as they keep to Gods general rule of order and decency 1 Cor. 14.40. (which binds now to uncover the head, and is therefore ordained) but as for the reverence it self, it never was indifferent, but is always necessary to be expressed by some Rite or other, as being that without which Gods honour cannot subsist, which (as his word) is more durable than Heaven or Earth Mat. 24.35..

Quorsum vero haec? from whence then is this disobedience and prophaneness of theirs? You may quickly guess it; [Page 37]that it is either because they read not the word of God at all; or if they read it, read it but cursorily in a canting tone, out of vain glory: Or suppose some think themselves as lear­ned as the Jesuits themselves, yet that will but aggravate their torments in Hell Luk. 12.48., and so much the more manifest their blindness and want of faith: For surely had they the eye of Faith, to behold God in his Temple, who is in­visible, they could not chuse but re­verence and honour so great a Majesty, and if their great knowledge in the Scriptures (which they pretend to) were sanctified unto them, then they would never perswade their seduced proselytes to believe that that is Gods service wherein he is the most disho­noured, and that that is true Religion which consisteth in the contradiction of his Laws and Ordinances: For what saith St. James, If any man among you seem to be Religious, and bridleth not his tongue, but deceiveth his own heart, (that is, speaketh against his own knowledge and Conscience) this mans Religion is vain. But pure Reli­gion, and undefiled before God and the Father, (saith he) is this (not to make [Page 38]any, especially your Queen a Widow, and her Heirs Fatherless, but) to vi­sit the Fatherless and Widows in their affliction, and to keep himself unspotted from the World. James 1.26, 27. Reli­gion doth not license men to speak and do what they list; it hath its name à religando, from binding, quòd hoc vin­culo Deo religati sumus, saith Lactan. Because by it, as by a bond we are bound to God: Whereby all our mem­bers are bound to their good behavi­our: Our hands from being stretched forth against the Lords anointed 2 Sam. 1.14., our tongues from despising, or speaking evil against him; the Spirit of God puts the brand of the Sons of Belial upon them that presume to do it 1 Sam. 10.27., ei­ther by reproaching his footsteeps, or proceedings Ps. 89.51., or by controuling him in any of his ways or actions, who may say to a King (saith Solomon) what dost thou Ecclesiastes 8.4.? And is it fit (saith Job) to say to a King, thou art wicked? And to Prin­ces, ye are ungodly Job 34.18.? and what should I say more? our very hearts are bound by our Religion from cursing or wish­ing evil to the Lords Vicegerent: Curse not the King, (saith Solomon) no not in thy thought or Conscience Ecclesiastes 10.20..

Yet the Prophet Isaiah speaketh of a desperate generation of men, that Curse their King & their God, and look upward Isaiah 8.21.. Of whom the Prophet speaketh this I dare not positively affirm: But this I may safely say, the words agree so exactly with these that stile themselves the Godly Party, as if they were the very men pointed at in this Prophecy; for who have been more infamous than they, for Cursing their King and their God, and for looking upwards withal, to cover their wickedness with the vail of Hypocrisie? They are not only that proud and supercilious generation (which Solomon speaks of) that have lofty eyes, and eye-lids lifted up Prov. 30.13.. But also that Rebellious Generation (which he speaks of too) that curs­eth both their Natural Father, and the King, the Father of their Country; and doth not bless their Mother, nor their Queen ver. 11.. Yea, and finally, that Hy­pocritical generation, (which follows next) that are pure in their own eyes (from whence they are called Puritans) and yet are not washed from their filthiness ver. 12..

But O, ye Puritans, be not righteous over-much, neither make your selves over­wise, why should you destroy your selves Ecclesiastes 7.16.? I know a man cannot be too Righteous, or too wise, so long as he lives ac­cording to the rule of Gods word; but Omne nimium vertitur in vitium, every extream degenerates into a vice; if a man shoots at rovers in his Reli­gion, too much on the one hand by prophaneness, or too much on the other by superstition, he will never hit the mark: Much less if he be pure only in his own eyes, and make him­self over Righteous, and over wise; out of spiritual pride and vain glory, or on purpose to advance his own ends by deception: For so he will demon­strate himself to be a perfect Emissa­ry of Satan, who when he intends to deceive the most, appears not as a Devil, but as an Angel of light 2 Cor. 11.13, 14..

In a word therefore, Let him that thinketh he standeth, (or in more ful­ness of sense, [...], he that seems to himself to stand) take heed lest he fall 1 Cor. 10.12., and you that have a name that you are alive, and yet are dead, [Page 41]as having been formerly seduced by their seeming sanctity, and yet are still infected with the leven of their Phanaticism, let me advise you once again (before it be too late) that ye purge it out by a true and timely repen­tance: And that ye be watchful for the future to strengthen those good and Loyal principles, which yet remain, and are ready to die; that your works may be found perfect before God Rev. 3.1, 2.. Have a care that you do not with-hold from God his due of reverence, lest he de­stroy you for defiling his Holy Tem­ple 1 Cor. 3.17., much rather beware that you do not mock him Gal. 6.7. by with-holding from the King his due of fear and ho­nour, under a pretence of fearing him, lest your portion at length be the same with the Hypocrites Mat 24.51. Job 8.13.. But as you have been taught by St. John in the begin­ning, concerning the love of God and our brother, forget not to fulfil this Royal and Loyal commandment in the Text, that he who feareth God, fear and honour the King also 1 Joh. 4.21.. For as they that despise God, shall be lightly esteemed, so he will honour them that honour him 1 Sam. 2.30..

2. Those are here condemned also, that would (forsooth) be counted great Loyalists, and yet are notorious Re­bels against the Lord himself, the King of Kings: That pretend to be highly for the King, great honourers of his Ma­jesty; and yet plainly shew by as highly debaucht lives and examples that they have no fear of God before their eyes Ps. 36.1. Rom. 3.18. Gen. 20.11.. They never boast of their Loyalty more, than when they are elevated in­to so many petty Kings in their esteem, or rather are really the greatest Lords and Masters of mis-rule: They never pretend more strongly to be for the King, than when they are most migh­ty to drink Wine, and men of the greatest strength to mingle strong drink Isa. 5.: If a sober man chance to come into the company of these Ranters and Ruffins, they will straight censure him for a Round-head; and if he refuse to drink the Kings health so deep and so of­ten as they would have him, they will as readily cry out, God damn them, he is a Fanatick, though they see he doth not refuse it in a sober way as the Kings health, because he honours the King; but only as a cup of excess, because he also fears the Lord. These are those of [Page 43]whom St. Peter speaks, who hold it not sufficient that they have heretofore wrought the will of man, when they were Gentiles; but still walk in lasci­viousness, lusts, excess of Wine, Re­vellings, Banquetings, &c. wherein they think it strange that you (who accomplish the end of Christs suffer­ings, in walking according to the will of God) should be such enemies to your own present enjoyments, as not to run with them to the same excess of Riot, and therefore speak evil of you 1 Pet. 4.1, 2, 3, 4..

Where then is their great Loyal­ty which they so much boast of? You see what goodly Loyalists they are: they have only the name of the Loyalists, and that's all; they want all the ingredients of a Christian, which (as you have heard) constitute the being of a True Loyalist: The fear of the Lord and the King always go toge­ther in the True Loyalist, as well as the True Godlilist: It is vain for men to pre­tend to fear God, without honouring the King; and it is as vain too, to pre­tend to honour the King without fear­ing God. The Loyalty of these proud [Page 44]Huffers and Hectors consists only in Hypocrisie: That by the pretence thereof, they may either the better gain, or the more securely hold some maintenance that they have by the Kings benefit. Or rather they pre­tend Loyalty, as the Hypocrite pretends the name of Christ Mat. 7.22.; and the Fanatick his Conscience, that it may be a rise for their sins, and a vail for their impieties.

And no marvel: for it is impossible (we see) that their Loyalty should consist in reality, any more than the Godliness of those that stile themselves the Godly party. The very Heathens, though some of them (I mean the wiser sort) seemed to be very Loyal and true to their King; yet their Loy­alty cannot be said to be absolutely true and firm, any more than their Reli­gion: How much less then may we term the Loyalty of these swearing swaggerers true and firm, when as they profess themselves to be Christians, yea, and Protestants too; and yet live more diametrically opposite to the Do­ctrine of Christs Gospel, than the very worst of the Gentiles: Is it likely (think you) that they should be such great [Page 45]friends to their King, as they would make you believe, who are such grand enemies to the Cross of Christ Phil. 3.18.? No, certainly, they are as arrant enemies to their King, as any he hath: And that both in Prosperity, and in Ad­versity.

1. In prosperity, when the King sits most peaceably upon his Throne, and they themselves are in the very height of their mirth and jollity, even then they become his enemies, by pro­voking, sharpning and augmenting his adversaries against him, through their evil examples: What do they but draw a Sword for Fanaticks to fight with against his Majesty, by bringing a scandal upon Loyalty, through their debauchery and pro­phaneness? Christopher Love in his Re­bellious Sermon (in the year 1644.) made this his only objection to with­stand the Treaty of Peace (made by our Martyred Soveraign) at Ʋxbridge. Yea, as meer formalists by living con­trary to the doctrine they profess, they bring a scandal upon Religion, where­by the Conversion of the Churches enemies is impeded: So these prophane Loyalists by living contrary to the Loy­alty [Page 46]they profess, do (even now adays) not only harden Fanaticks in their er­ror, and make them the more to glo­ry in their shame; but also give them occasion childishly and tauntingly to object, that they dare not turn Loya­lists for fear of prophaneness. And not only so, but others too, as they are drawn into Fanaticism by a form of Godliness: So they drive them from Loyalty, by laying a stumbling block before their weaker brethren Rom. 14.13..

2. In adversity, the Tryal of True Loyalty and friendship; as they do their King much injury in the Tavern: So they do him as little service in the Field; for as soon as they see his power (the foundation of their Loyalty) to be once removed (or likely to be so) by his enemies; then (for all their former bravado's) instead of assist­ing him, and sacrificing their dear­est interests for his life and preser­vation, (as King Davids True and worthy Loyalists did for his 2 Sam. 18. & 21. 1 Chron. 11.;) they will either most Traiterously, Barba­rously and inhumanely take part with his enemies, and insult upon him, like the Frogs upon the block in [Page 47] Aesop's Fables; or else in his greatest need most dastardly forsake him. This was too evidently seen in our late times of Rebellion, against our Martyred So­veraign, when some even of his own sworn servants, and familiar friends too, (of a seemingly sober deportment, in whom he trusted) did (like Judas against our Saviour Joh. 13.18. Ps. 41.9.) most traiterously lift up their heels against him. Neither was his Son (our now Most Gracious Lord and King) served much better at Worcester fight by such friendly gulls, and Loyal-cheats, when (for all their former great pretences to Loyalty) out of a slavish fear of Cruel Usurpers, and Oppressers, they most Cowardly sneak't in a corner, and forc't his Maje­sty (for want of assistance) to fight with a handful (as it were, and some of them disloyal too) against a mul­titude.

1. Therefore, O ye Prophane and ungodly Loyalists, (though God forbid any such sad times should come again to try your Loyalty in; yet) it is behoofeful that you (as well as those that call themselves the God­ly Party) purge out all your sins by [Page 48]a true, timely, and unfeigned repen­tance, and holy resolutions of better obedience, that your Hypocrisie and deception may also vanish, as well as theirs: Mat. 12.41, 42. Unless you mean to have the very Gentiles rise in judgment against you, for being under the light of Na­ture better Loyalists than you, under the glorious light of the Gospel: For all men are obliged even by Nature it self, to venture their dearest blood for the safety of their King: Our Savi­our himself (who came to fufil the Law of Moses, and perfect the Law of Na­ture Mat. 5.17.) hath confirmed it for a never dying Maxim: If my Kingdom (saith he) were of this World, then would my Servants fight, &c. John 18.36.

And no marvel that it should be thus; for the King (as he is Gods Vicegerent, and our Supreme head and Governour) is (as the men of Israel said of King David) worth ten thousand of us 2 Sam. 18.3.; yea, more than us all, the very light of the Nation 2 Sam. 21.17.. This proves that the King is, Major Ʋniversis, contrary to that false, Childish, Fanatical, and Anti­monarchical distinction, that he is, Ma­jor Singulis, Minor Ʋniversis. Be ye [Page 49]then as Loyal in your resolutions as you are in your professions, and as care­ful of your Kings preservation, as A­bishai and the men of Israel were of King David's 2 Sam. 21.17.: Lest for your neglect of a duty of so high a concern, the great­ness of your Talent bring upon you a greater Curse than that of Meroz, Luke 12.48. Curse ye Meroz (said the Angel of the Lord) Curse ye bitterly the inhab [...]nts thereof: Because they came not to the help of the Lord, to the help of the Lord against the Mighty, Judges 5.23.

2. Though no pretence at last shall excuse any Gainsaying and Rebellious people Rom. 10.21., but all that despise domini­on, and speak evil of Dignities, must without discrimination perish in the Gainsaying of Core Jud. 8. to the 22.; yet be ye wary how ye offer any occasion to your weaker brethren to be Revolters from their Loyalty, or obstinate in their Fanaticism, by mixing your Loyalty with prophaneness; lest you aggravate your Torments in Hell, by making your selves guilty of their sin and pu­nishment, as well as your own.

You have seen in, or from our late times of Rebellion, what confusion and destruction our Old prophane Loy­alists brought upon their King and Country, by shaming so good a Cause which they owned: How they filled our Land like Rama with mourning, by their Cursing and Cursed Oaths Jer. 23.10. Mat. 2.18.; even bitter mourning, as the mourn­ing of Hadadrimmon in the Valley of Megiddon Zech. 12.11. Mal. 3.5. Ecclesiasticus 23.11.: And finally, what Aegyp­tian Bondage and darkness they en­wrapped the whole Nation in, both Church and State; by moving Fana­ticks (as was pretended) with their drunkenness and debauchery, to ex­tinguish the light of England.

In a word therefore, take ye warn­ing in time, and follow their pernici­ous examples no more, lest you find death in your Pots indeed 2 Kings 4.40., the death of your Souls to all eternity 1 Cor. 6.9, 10.. But manifest your Allegiance, by adorning your Loyalty with holy lives answera­ble to your professions; Tit. 2.10. that thereby you may both remove all objections, and colours of Rebellion from any that watch for matter of advantage and ex­ception against you; and offer them as great an occasion to imbrace True Loy­alty [Page 51](if they will accept it) as they have from all True Loyalists, (if they were not wilfully blind and obstinate) that so the more hearts being united to the Lord and the King, we may get the more strength to resist our Enemies, and the more securely enjoy Peace a­mongst our selves, both in Church and State.

Now, 2. As the True Loyalist, when he is in the place of a True Confor­mist, honours God not only with re­verence, but with his substance Prov. 3.9. Mic. 4.13.; so the True Conformist, when he is in the place of a True Loyalist, honours his King not only with due respect and esteem, but also with maintenance: The same man in one respect renders unto God, the things which be Gods; and in the other, he renders unto Cae­sar, the things which be Caesar's Luk. 20.25.. Pray­er and thanksgiving he pays to God, as his immediate Rents and dues, Tythes and offerings mediately in his Stewards and Ministers: But Tribute or Taxes, &c. he renders unto his King, or Caesar in a more special man­ner, as he is Gods Minister and Vice­gerent, and next under him his supreme [Page 52]Head and Governour. Therefore it is very remarkable that our blessed Sa­viour (who pay'd Tribute himself, which his pretended Vicar refuses to do) to shew the great necessity of this duty, Dr. Boys up­on the domi­nical Epistles and Gospels. p. 163. never did any miracle about ho­nour or money, except this one, of giving Tribute unto Caesar, Mat. 17.27.

The consideration of this, moves the True Loyalist to pay his Tribute and Taxes, &c. to his King, freely and vo­luntarily, out of love and fear to God and his Commandments. Whereas the Nominal Loyalist, though he also pays Tribute and Taxes, &c. to his King, as well as the True; yet he pays them unwillingly, and by constraint; out of fear of the Kings authority, and the Penal Laws of the Land: But the True Loyalist (I say) considers that his King is Gods Minister and Vicege­rent, appointed by him for the good of his Church; both as a rewarder for the praise of them that do well, and as a revenger to execute his wrath upon them that do evil: And therefore (as the Apostle hath taught him Rom. 13.3, 4, 5, 6., he pays his Tribute and Taxes, &c. with all subjection, not only for Wrath, but al­so for Conscience-sake.

By this you may perceive, that though the True Loyalist and the no­minal agree in this, that both of them pay Tribute and Taxes, &c. to their King; yet in the mode and ends of their paying, they differ as much as a servile fear and a filial, yea, a Humane fear and a Divine; the fear of God, and the fear of man.

How much then are Quakers and such Godly gulls to blame, who (think­ing they do God good service in resist­ing the higher Powers) chuse rather to suffer imprisonment, or any afflicti­on in the World, than to pay any Tri­bute or Taxes, &c. at all? And glory in it too, and plead Conscience for the same; as if God (the jealousie of whose honour burneth like fire) was the Au­thor of Rebellion against himself, and his own Laws. How great the judg­ment of these blasphemers and Rebels against the Lord and the King shall be, I cannot determine, because it is unspeak­able. St. Peter saith, If the righteous scarcely be saved, where shall the ungod­ly and sinner appear 1 Pet. 4.18? Where then (say I) shall these appear? That fall so far [Page 54]short of Nominal Loyalists, that in Statu quo, in the condition they are in, fall far short of Heaven. The nomi­nal Loyalist hath something in him that is good, more than his Essence or be­ing; his profession is good, (if his life were answerable) but the profession of these is as Diametrically opposite to Religion, as their Loyalty; which consisteth only in Rebellion. Moreo­ver the nominal Loyalist, though he pay his Tribute and Taxes, &c. only out of a servile fear; yet by his out­ward conformity and obedience he de­clares himself to be a member within the Pale of the Church, where he hath the means (which God hath ordained) to make him (if he be not wanting to himself) a True Christian, and a True Loyalist in time: And not only so, but he also helps to preserve the publick peace and safety of the Nation, where­by he peaceably enjoys many tempo­ral blessings, or at least keeps himself secure from temporal punishments, as Ahab averted the temporal wrath of God, by outwardly humbling himself 1 Kings 21.29.. But these Rebellious wretches are good for nothing; they are no better than the very Heathens and Publicans Mat 18.17., they [Page 55]are good neither for their Souls, nor for their bodies; they are Sots as well as sinners, not only spiritual fools, but natural and inconsiderate fools in the deepest Grain; they not only ex­communicate themselves from the or­dinary means of True Loyalty and sal­vation, and break peace and unity both in Church and State by their divisions, but they also disturbe even their own quiet in this life, by bringing punish­ments upon themselves, by and for their Rebellion.

And how much are those Publicans and Tax-gatherers to blame too, that make no more Conscience to em­pty the Kings Exchequer, that they may fill their own Coffers; or some ways or other build up themselves out of the ruins of the Kings Tribute, than these Holy-cheats do to pay it? Touch not mine Anointed 1 Chron 16.22., is a prohibition to hurt the King, not only in his Body, but in his Estate too: It is theft to steal the goods of any; but to cheat and rob the King of his Tribute, &c. is a sin no less than Sacriledge: For Tribute, &c. belongs to the King, not as he is a person Civil, but Sacred, [Page 56]Anointed with Holy Oyl to be Gods Minister and Vicegerent Rom. 13.4, 5, 6.. And there­fore to rob Gods Clergy of Tythes, &c. is also the cursed sin of Sacriledge, because the High Priest the Represen­tative of them all, Rom. 11.16. was also Gods An­ointed, Anointed with Holy Oyl to his Sacred Function, as well as the King. Zech. 4.14. These are the two anointed ones (or Sons of Oyl) which stand by the Lord of the whole Earth. This Targum expounds of Joshua and Zoro­babel, who were anointed, (the one for the Princely Government, the o­ther for the Priest-hood) with the self-same Oyl Numb. 35.25., and accordingly God him­self (with relation to the days of Christ) doth call this sort of theft, Sacriledge. Will a man rob God, (saith he) yet he have robbed me: but yet ye say, wherein have we robbed thee? ('tis answered) in Tythes and offerings. Ye are cursed with a curse: (that is, surely and greatly cursed) for ye have robbed me, even this whole Nation, Mal. 3.8, 9. 1 Cor. 9.14.

'Tis Sacriledge then, (the cursed and damnable sin of Sacriledge) to rob God in the Ministers of his holy word and Sacraments: But how much ra­ther [Page 57]to rob God in the King, his Mi­nister and Vicegerent? Surely, if near­ness of relation will make any distin­ction, (as touch not mine anointed, goeth before do my Prophets no harm 1 Chron. 16.22.) it must needs be the greatest Sacriledge of all, next to the robbing God in himself, of his immediate Rents and dues of prayer and thanksgiving. Render therefore to all their dues, (es­pecially to God and Caesar) Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour, Rom. 13.7.

But, 3. and Lastly, The false­hood and de­ceipt of the Solemn League and Covenant discovered. as the true Loyalist is obedient to his King, in paying of him Tribute and Taxes, &c. so also in all his other Laws and Ordinances: he still con­siders that his King is appointed by God to be his Minister and Vicegerent, for the External government of his Church; and therefore out of love and fear to God, and obedience to his Laws, (in serving of whom the people have only perfect liberty James 1.19. & 2.12. 2 Cor. 3.17. Rom. 8.21.) he most freely sweareth fealty to him, to be true to him, and obedient: And accordingly he rejoyceth when the Oath of Allegi­ance is imposed upon him, and the [Page 58]whole Nation; because it is for con­firmation of Loyalty and subjection; that thereby there may be an end of all strife, and all both in Church and State may enjoy Peace the more secure­ly Heb. 6.16, 17: In which respect saith Solomon, I counsel thee to keep the Kings Command­ment, and that in regard of the Oath of God Ecclesiastes 8.2.. The True Loyalist, though he would obey his Kings Commandment, (either actively or passively) without an Oath, his Conscience being bound before by the Law of God; yet because God wills such an Oath for confirma­on of the lawless in outward obedience with the just and Loyal 1 Tim. 1.9., he the more willingly takes and keeps it, that so there may be an end of all strife; for certainly he must be a notorious Re­bel indeed, that will not keep his Kings commandment, in regard of his Oath, if he had no other obligation; for an Oath, if it be only in such things which are not contrary to the will of God, is so Sacred and obliging a thing, that it bringeth the wrath and vengeance of God upon him that breaketh it Joshua 9.20. Numb. 5.21., and therefore saith Solomon, it is a snare to the man who devoureth that which is holy: (to wit, who taketh an holy [Page 59]Oath upon him) and after vows to make enquiry Pro. 20.25.. (to wit, whether his Oath, or Vow be any ways prejudicial to his Body or Estate, or not Ps. 15.4.:) For which cause, when Joshua and the Princes of the Congregation had made a Peace with the Gibeonites upon Oath, they durst not break it; though it were so disadvantagious, that the Israelites murmured against them, and their ene­mies had obtained the League by guile and craft Joshua 9.: and when King Saul in a battel against the Philistines, had adjured the Israelites not to eat any food until the evening, &c. they were no less careful to keep the Kings command­ment in regard of their Oath; for not­withstanding the rashness of the adju­ration, the greatness of their distress with hunger and confination; and the greatness of their temptation too, by the dropping of hony in a private wood: Yet no man would put his hand to his mouth, because they fear­ed the Oath 1 Sam. 14..

Now if an Oath be so Sacred and blinding, when it is only in things indif­ferent, not contrary to the will of God: How much rather is it Sacred and ob­liging, [Page 60]when it is for confirmation of such holy things, which the word of God hath (before) bound us to ob­serve Nehemiah 10.29.? Let all be judge that have not shook hands with their rationality: I am sure, these obligations are more firm, than Solomons. threefold Cord, which cannot quickly be broken Ecclesiastes 4.12..

But, 2. If the Oath be rashly taken in such things that be contrary to the word of God, I know then that there is none, (except he be more Infidel than the Devils themselves James 2.19.) but will rea­dily acknowledge that it is absolutely unlawfull Numb. 30.5, 8., and consequently the ob­ligation to keep it, as absolutely taken away: Yea, by the Law of contrapo­sition, (if we will but allow Affirma­tives and Negatives to include or sup­pose one another) a man is as much obliged to break an unlawful Oath, as he is to keep one that is lawful in all things according to the word of God; because as he cannot keep an unlawful Oath, without making his sin exceeding sinful: so by breaking of it, he manifest­eth his repentance; whereby, he makes a re-entry into Covenant with God, by a new stipulation.

How much then was Herod (that Fox Luke 13.32.) to blame when he promised upon Oath to give the Daughter of Herodias (for pleasing him in a Dance) what­soever she would ask; and she (being before instructed of her Mother) said, give me here John Baptist's head in a Charger? For instead of putting her off, by telling her that his Oath sup­posed only such requests as were law­ful, he added sin to sin; for though the Hypocrite said, He was exceeding sorry; nevertheless for the Oaths sake, (as he pretended) and them which sat with him at meat, he commanded it to be given her Mar. 14. Mar. 6..

But how much more was Cromwell (that Fox) and his Park of Presbyteri­ans and Independents to blame, when (to satisfie the having desire of Mrs. Avarice, for pleasing them with a dance, in the great Parlor of their large Con­sciences) they bound themselves each to other by a Solemn, yet damn­able League and Covenant, to destroy our Nation and her Religion, and to root out all order and Government both in Church and State? Herod played [Page 62]only the Tyrant; but these were not only Tyrants, but Usurpers too: be­sides, though they agreed with him in se­veral circumstances of their cruelty and Hypocrisie; yet they much out-ballan­ced him in the mode and hainousness of their Oath and Villany: For whereas Herods Oath consisted only of a plain piece of cruelty against a single per­son, their Covenant was taken for the destruction of a whole Kingdom; and like the Turkish Alcoran, consisted of a Hoch-poch of principles, not only bad, but some seemingly good too to cover the bad, and their evil designs with the vail of Hypocrisie. And accordingly, herein it was notoriously contradictory to its self; it pretended great Loyalty to preserve and defend the Kings Majesties Person and authority; and withal to extirpate Episcopacy, and Church Government: Which could not possi­bly be, without destroying the Kings Authority; because they were upheld by the Kings Authority. This was so evident, that they preceived it them­selves, and therefore were resolved to contradict themselves further, and al­so destroy the Kings Majesties person too: The Presbyterians Preacht him [Page 63]upon the block, and the Independents beheaded him and the whole Nation. And accordingly, when it had once strengthened them (the end for which it was taken) by tying the Populacy fast to their parties, under the terrour of perjury; then they quickly Hist. Inde­pend. Com­pleat. Part. 1. p. 139. cast it aside, and called it an Almanack out of date. Yea, and punished too many for attempting to keep it. And no mar­vel, for their Covenant (which they had so rashly and unadvisedly taken) pretended so much for the honour and happiness of the Kings Majesty, and his Posterity; that they saw they could not possibly keep it, without its con­tradicting them in their pulling down of Monarchy, and the establishing of their Oligarchy or Tyranny: For Hist. Inde­pend. Com­pleat. Part 1. p. 113. which cause, their Grandees, that they might also the better hinder their Vote, that they would not alter the ancient form of Government by King, Lords, and Commons, from taking effect, caused the Antimonarchical book written by Parsons the Jesuit, 1524. (un­der the feigned name of Doleman) to be published, though they knew it was condemned by Act of Parliament, 35 Eliz. But it is no wonder that they [Page 64]should not care for former Acts of Parli­ment, when as they did so lightly esteem of their own, as well as of their National Covenant: Wherein, though they also pretended to be great Reformers from Popish superstition; yet you see (as the same Author observes) that they can joyn interests with France, Doctrine with the Jesuits, to carry on their de­sign, and reduce us to the condition of French Peasants and Slaves, under the Kingdom of the Saints.

And the truth is, though the great­est part might do what they did, not out of malice, but rather (as our Mar­tyred Soveraign charitably speaks of them, in his ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ) out of misapprehension of things, or misin­formation; yet it is notorious that most of the Chief and Heads of them acted against their own knowledge and Conscience, no less than Herod did in beheading of John the Baptist; for as Herod knew and acknowledged that John was a just man and an holy, and had done nothing worthy of death; but only a spleen he had against him, for telling him that it was not lawful for him to have his Brothers Wife, whom [Page 65]he had married: So these Covenanters knew not only that they had bound themselves by a solemn Oath (with hands lifted up to the most high God) to preserve and defend the King, but also that he was so just a man & an holy, that they could find nothing of any moment to stuf out their black charge against him: They knew that he comported Hist. Inde­dend. Com­pleat. Part 2. p. 218. himself in his afflictions with such ad­mired temper, prudence and constan­cy; that many even of his engaged E­nemies themselves became his Converts thereby, speaking Panegyricks in his praise: Particularly, Harry Hist. Inde­pend. Com­pleat. Part 2. p. 15. Martyn making a speech in the House upon the Debate, touching Kingly Government, whether a King, or no King? gives this judgment of him, that if they must have a King, he had rather have had the last than any Gentleman in England; he found no fault in his person, but in his Office.

And yet for all this, like Herod too they could pretend to do what they did for their Oaths Hist. Inde­pend. Com­pleat. Part 2. p. 242. &c. sake: Especial­ly, in their compliance with the bloody Irish Papists; though by their Oath they were ingaged so much to the con­trary, [Page 66]to defend the King and his po­sterity, and to root out Popery. But their minds were so bent to ruin Mo­narchy, and the Protestant Religion, meerly to raise themselves, and support their own faction; that they did not consider what they said or did: And their Oath besides was so intricate, and full of contradiction, that they could not tell what to make of it: And therefore they sometimes rejected it, and sometimes pretended it, in their Hypocrisie, for the sake of those parts in it which they thought the most fa­voured their designs, according to their own vain whimzies, and Fanatical ima­ginations; as Hist. Inde­pend. Com­pleat. Part 1. p. 79 & 80. Marshal that Turn-Coat Priest, (having always a special care to side himself with the prevailing Par­ty) in a Sermon at Margarets West­minster cried up Presbytery and the Covenant, whenas before (to ingrati­ate himself with the Independents) he had as much slighted both in the Army: for otherwise, their facino­rous acts shewed that they feared an Oath no more than Herod did in be­heading John the Baptist: If they had feared an Oath, their Oath of Allegi­ance and Supremacy, (as they ought [Page 67]to have done) yea, and their own Co­venant too; then instead of murder­ing their King, they would have kept his commandments: But the truth is, as Herod perpetrated his wicked act, not for his Oaths sake, but for Herodi­as sake; or rather for his and her en­vy, and their lusts sake: So these silly Reformers did what they did, not for their Oaths sake, but for their Oligar­chy or Tyrannies sake; or rather for their Pride, their Envy, their Cove­tousness, and all their lusts sake.

Now, what should I spend time in confuting these unworthy men, in their contemning and despising the holy orders of Episcopacy and our Church Government; by joyning them in their Covenant, with Popery, Superstition, Heresie, Schism, Prophaneness, and whatsoever is contrary to sound Do­ctrine, and the power of Godliness? When as the Burton of the Wars in England, Scot­land and Ire­land. p. 65. Bishops. (not only) im­posed an Oath (as an Anti-Covenant) called &c. ( Et caetera) against the in­troduction of any Popish Doctrine in­to the Church, and the subjection of it to the Usurpations and superstitions of the See of Rome; but also you have [Page 68]seen already how they contradicted themselves therein, by joyning in­terests with the Papists, and Doctrine with the Jesuites, to root out Monar­chy and Protestancy, giving them a tole­ration of their Religion, and the posses­sion of the English Protestants Estates for their Hire. Yea, and you have seen too, how the God of order him­self hath confuted them in the Text; commanding all to fear the Lord and the King, together; he that feareth the Lord, (let him pretend what he will) will also fear and honour his King.

Yet notwithstanding all this, they want not Disciples and Followers to this very day; (as well as other Sects and Schisms;) there be too many a­mongst us, that have took no heed to the Leven of these Scribes and Phari­sees; not only of the Laity, but also of the Clergy. Which is a thing much to be admired at, that men that profess so much learning and Religion too, should betray so much weakness in their judg­ments, and perversness in their wills; as to be zealous of keeping that Cove­nant, which they know is so contra­dictory [Page 69]in its self, that a man cannot possibly keep it without breaking of it. I know you would scorn to be called fools; but I am sure that your Masters (if they had meant honestly) shewed far more wisdom, when (upon the consideration of its contradicting them in pulling down of Monarchy) they cast it aside, and called it an Almanack out of date; and punished too many for attempting to keep it. And what will you follow your Masters only where­in they were vicious, and not in their repentance? Though God forbid but that yours should be real and serious: For then others need not, Tit. 3.1, 2, 3. you would call your selves fools a thousand times over and over, yea, mad, that you should ever be so wicked, rash and unadvi­sed, as to justifie the abominable pro­ceedings of those Covenanters we read of Psal. 83. Who although like your Masters, they were men of several In­terests and Religions; yet bound them­selves each to other by the like solemn, yet damnable League and Covenant against God and his Church: Or like the Kings of the Earth and their Hea­thenish Subjects against the Lord, and against his Anointed Psal. 2..

But thanks be to God, Dr. Lees re­cantation Ser­mon, or his Corhumiliatum & contritum, for taking the solemn League and Covenant. Printed 1663. some have considered themselves already, recant­ed and conformed; as the foremention­ed Dr. Lee, &c. And others too like Agrippa, have been almost perswaded; but their Oath they say, sticks in their consciences; they are afraid to conform, for fear of that. I would to God their Oath of Allegiance, obedience, and Su­premacy, had stuck in their Consciences as much before: then they would have been True Loyalists, and True Con­formists still, and not so shameful­ly have broken the commandments of the Lord and the King: But such is the deceitfulness of sin, (the greatest mystery in iniquity) that men by nature do easily forsake the good, and cleave to the evil; where they stick so fast, that they cannot possibly return from thence to the good again, without the concur­rent help of Gods grace, and the Om­nipotent hand of a Deity. Yet our hope and desire is, that God (in his good time) will open their eyes, and loose them from this bond of iniqui­ty; that they may be not only almost, but altogether such as St. Paul was, except his bonds Acts 26.28, 29..

And lastly, as all ought to have a special care how they sin against the light of their Consciences, (and yet pretend Conscience for the same) lest they incur the greatest Damnation: So let none be so wicked and absurd to reject Repentance and Conformati­on for fear of shame; (as proud per­sons are too apt to do.) For that is another great deceitfulness of sin, and collusion of the Devil, for men to think that to tend to their shame and dis­grace, which purchases them the great­est honour and esteem. St. Aug. got more honour by his confessions and re­tractations than by all his other wri­tings besides. Nor did this learned Do­ctor get so much esteem by any thing that ever he did, as by this his Ser­mon of recantation. Whereas if he had been still obstinate in so wretch­ed an Oath, and had scorned to con­form, he knew he should but increase his shame and dishonour; and that not only temporal, but eternal too: for Christ himself saith, that as he that confesses him before men, shall be confessed of him before his Father which is in Heaven: So he that de­nies, [Page 72]or is ashamed of him, and of his words, in this adulterous and sin­ful generation; of him also will he be ashamed, when he cometh in the glory of his father, with the holy Angels Mat. 10.32, 33. Mark 8.38..

The True Loyalist considering this, sticks to his Oath of Allegiance and Supremacy, the more stedfastly; and in regard thereof is the more afraid to break his Kings commandment; be­cause it is made, not for man and his lusts sake, but for the Lord and his sake 2 Chron. 19.6.. Therefore (as Saint Peter hath exhorted him) he freely submits himself to every ordinance of man for the Lords sake: Whether it be to the King, as Supreme, or unto Governours, as un­to them that are sent by him, for the punishment of evil doers, and for the praise of them that do well; yet he willingly submits himself, (either a­ctively or passively) because so is the will of God, that with well doing he may put to silence the ignorance of foolish men 1 Pet. 2.13, 14, 15.

1. Actively, by obeying his King, not only in such things which are al­ready [Page 73]commanded by the Lord, in his word: but also in all other things which are not contrary to it: Let things be never so indifferent in themselves, neither made simply good or bad by the command or prohibition of God, but hang meerly upon the State of times, and the various customs, and manners of Nations; yet when they are once commanded, and made the Laws of the Land, he pays obedience to them, as to things not indifferent; because otherwise his Kings Power and Prerogative would in effect be nullified, contrary to the Law of God, and de­structive to Christian Government and Magistracy. Wherefore (left in the very act he should disobey, not man, but God himself 1 Thes. 4.8.) He is necessarily sub­ject, not only for wrath, but also for Con­science sake Rom. 13.5 [...].

And indeed those things which in themselves are indifferent, must needs become good and necessary, when they are once made the Laws of the Land; be­cause therein they also tend to our good and welfare, both in Church and State.

1. In the State, if there were no Laws, there would be no living; the weakest then would always go to the Wall. Yea, men would then be like fish in the Sea, the greater would evermore devour the less, the strongest arm and the longest Sword would always carry it; the passions of men would then set them in as great a combustion, as when Phaeton rode the Sun: happy therefore is that Nation that hath binding Laws in it, to curb our corrupt and irregu­lar passions; but thrice happy is that Nation that hath Governours in it en­dued with such a spirit, as makes them willing to execute those Laws: for other­wise, were there never so good Laws, and the King or Supreme Governour should have never so great a desire to have them executed; yet seeing with other eyes, and handling with other hands than his own, he cannot always have his will fulfilled, (excepting on­ly in Supreme causes, where he sits as immediate Judge himself) with­out the concurrent help of inferiour Governours: For which cause, though the Israelites in the Wilderness were a more collective body than other Na­tions, yet Jethro, Moses Father-in-Law [Page 75](seeing how he toiled in judging them alone) advised him to chuse inferiour Governours, to judge the smaller mat­ters, and to bring the greater unto him: and not only so, but such men too, as were rightly qualified for their Office; able men, such as fear God, men of truth, hating Covetousness Exod. 18.

2. In the Church, if there were no or­dinances, there would be no order; and if no order, no unity in Gods service, nor stedfastness in the Faith Col. 2.5.. Yea, though there must be Heresies, or Sects a­mong us, (as our Apostle speaks) 1 Cor. 11.19. yet if men should have no Ordinances to contain them in order, but be per­mitted to live as they list themselves, as they were when there was no King in England, like as when there was no King in Israel Jud. 17.6.: There would be so many the more Divisions and Confu­sions in the Church, whereby the more Tumults and Troubles would be rai­sed in the State. For the welfare of the State is imbarked in the welfare of the Church; no Christian State can possibly be sound and well, when the Chuch is sick and shattered into Schisms, any more than Hippocrates's Twins can live or die asunder. This [Page 76]hath been too evident in all ages of the Church, especially in these lat­ter times, now so many false Prophets have risen among us; and love (which is the bond of Peace) is waxen so cold, that iniquity doth abound, and get the upper hand Mat. 24.12., particularly, in our Independent Congregations, and o­ther Schismatical and Heretical Assem­blies among us; who under pretence of serving God in their private Meet­ings, have many times and often made secret Conspiracies, and Treacherous Combinations against the State; that they may the better serve themselves, and ruin the Church. Wherefore Au­thority being warned by their former mischief, hath since most prudently (especially in times of apparent dan­ger) took order for the suppression of Conventicles and divisions in the Church, that there may be no more such evil consequences in the State; but that all things being rightly or­dered according to Gods prescripti­on 1 Cor. 14. ult., we may have only peace, which God is the Author and appro­ver of, as in all the Churches of the Saints ver. 33.

2. Passively, by suffering his Kings will to be done on him, if it be unlaw­ful, and may not be done by him. For the true Loyalist knows that as obe­dience to God, must be preferred be­fore obedience to man Act. 4.19.: so he is com­manded to be subject to the higher pow­ers Rom. 13.1., which in such a case cannot be without suffering: and therefore he is obedient, not only Actively, by doing his Kings Commandment when it is for the truth; but also Passively, by enduring it patiently when it is against the truth: as is evident in the exam­ple of Shadrach, Meshech, and Abed­nego, who did obey King Nebuchadez­zar, not only actively, when he had given them Rule over the Province of Babylon; but also passively, (without the least shew of Rebellion) when he commanded them to fall down and worship the Golden Image which he had set up Dan. 3.. And indeed where did you ever read of any Godly Martyrs or Martyr, that when he might not obey his King actively, yet refused to submit himself to him passively? I am sure the examples of the Apostles will teach you the contrary, and all [Page 78]the persecutions of the Church. Luther therefore (that great Reformer of our Religion) when in his Reformation he was opposed by Authority, would say, That he had rather obey than work Miracles, if it were in his power: for obedience is due to Kings, not as they are men, but as they are powers or­dained of God, to be his Ministers and Vicegerents. And so accordingly, Juli­an the Apostate's Souldiers, though they would not worship Idols at his com­mand, because God will not give his glo­ry to another, nor his praise to Graven Images Isa. 4.8.; yet when he led them against an enemy, they obeyed him most rea­dily: Distinguebant dominum tempora­lem à domino aeterno, & tamen subditi erant propter dominum aeternum, saith Augustine; August. in Psal. 124. they had understanding in them to distinguish their temporal Lord from their eternal, and Religion too, to subject themselves to their tem­poral, for the sake of their eternal. All power is from God, and also for God: let the Prince invested therewith abuse it never so much for himself, as if it were his own; yet God can ex­tract the greatest good out of the great­est evil, and order it to his glory: and [Page 79]therefore the True Loyalist never uses a Sword against his King, but a Buck­ler; never resisteth the Power, but is always submissive (either actively or passively) not only for Wrath, but al­so for Conscience sake.

If St. Paul indeed had said, Let every soul be subject to Christian and ver­tuous Powers, there might have been some Plea for Rebellion; but (to take away all scruple) he saith, to Powers indefinitely, in that they be Powers, as St. Peter expresly, not only to the good and gentle, but also to the froward 1 Pet. 2.18..

Sith then we are obliged by the Doctrine of St. Peter, and St. Paul, to submit our selves to all Powers in­definitely, let them be never so wick­ed and Tyrannous; how much rather ought we to fear and obey those that are Peaceable and Religious, Defen­ders of the Faith, and Nursing Fathers to the Church? Whenas to such there doth belong a double honour; an honour as they are Gods Ministers, and Trustees, and an honour as they are fearers of God, their Lord, and So­veraign Ps. 15. [...]. This is the glory of a Na­tion, [Page 80]this gives Vertue free scope, and makes True Loyalty the more opera­tive.

Yet we must remember that obedi­ence and subjection is a thing so highly necessary, that it is enjoyned to all Pow­ers indefinitely, not only the good, but the bad too. 1. In regard of the Predi­cate, because obedience unites men to­gether, and makes them Victorious; it is the very strength and bulwork of a Nation. 2. In regard of the Subject, because wicked and Tyrannous Princes serve no less for our Tryal, than good ones for our Consolation: and who would not be happy, eternally happy? Blessed is the man (saith St. James) that endureth temptation: For when he is tryed, he shall receive the Crown of life, which the Lord hath promised to them that love him James 1.12..

And accordingly, to shew the great necessity of this duty, the Lord himself (by his Apostle) hath here enforced o­bedience to it, with two such moving arguments, as they eminently compre­hend all.

The first may serve for an use of ter­rour, to fright all Fanaticks from Re­bellion; for it is taken from the ex­ceeding great danger of them that resist the Powers: because the Powers that be, are ordained of God. Whosoever there­fore resisteth the Power, resisteth the Or­dinance of God: and they that resist, shall receive to themselves damnation Rom. 13.1, 2.; in the vulgar Latine it is, acquirunt sibi damnationem, they do acquire or pur­chase to themselves damnation, to shew that Rebels above all Malefactors do the most worthily receive damnation; for what can a man receive into his possession more worthily, than that which he receives by purchase? More­over to shew the great interest and propriety they have in damnation, they are said not only to receive it, but to receive it to themselves: they shall receive to themselves damnation; and that both Temporal and Eternal.

1. Temporal, the very provoking a King to anger, incurreth death, without his mercy and Clemency. The fear or Wrath of a King (saith Solomon) is as the roaring of a Lyon: he that pro­voketh him to anger sinneth against his [Page 82]own Soul: That is, offendeth against his own life, hazzards and jeopards it Pro. 20.2. & 19.12.. Yea, the Wrath of a King (saith he) is as the messengers of Death, without the wisdom of the Wise to pacifie it Pro. 16.14. How much rather then doth that Cursed Traiter deserve Death, (even that terrible and igno­minious death the Laws of England have assigned him,) that hath so little fear of God before his eyes, as not to be afraid to stretch forth his hand to destroy the Lords anointed? Murder is a crying sin, it cryeth for vengeance, vengeance Gen. 4.10.; but Regicide, what shall I term it? it is a Roaring sin, it roareth louder than all the Diabolical voices in Plu­tarch did together, for the Cessation of their Oracles, upon the coming of our Saviour; for by Murder one single person may be destroyed only, but by Regicide, the murder of a King, ma­ny times a whole Nation, even all the Members of a body Politick perish in his ruine; as the body Natural doth by the loss of the Head, from whence the Metaphor is drawn.

2. Eternal, and that most proper in this place; for though the word [...] here for damnation, make no difference between [Page 83]that condemnation which is Tempo­ral, and that which is Eternal; the judgment of man in this life, and the judgment of God in the life to come Rom. 2.2. Compared in the Orig. with Luk 23.40.; yet the reason wherefore damnation here, is pronounced against them that resist the Powers, being because in re­sisting them, they resist the Ordinance of God, doth plainly shew that it is chiefly meant, [...], of eter­nal judgment. Scripture and Order requires that a sin against God, be punished with damnation eternal, and a sin against man, as man, only with Temporal; and a Rebel sins a­gainst both: He sinneth against man, in that he resisteth the power of his King, as he is a man: He sinneth a­gainst God, in that by resisting the Pow­er of his King, he resisteth the Ordinance of God. And therefore (as the word signifieth) he is guilty of both sorts of punishment, not only Temporal, but chiefly Eternal; as is evident in the ex­ample of Corah and his Accompli­ces, who because in being gathered to­gether against Moses, and against Aa­ron, they were gathered together against the Lord; they were not per­mitted to die the common death of [Page 84]other men, but the Lord made a new thing, caused the Earth to open her mouth, and swallow them up quick into Hell Numb. 16..

The 2. is an use of comfort, both to draw Rebels to Loyalty, and to en­courage True Loyalists therein; for it is taken ab utili, from the great good that flows from the Ministry of the King, to the bodies and souls of them that are obedient and do good: he is the Minister of God to thee for good Rom. 13.3, 4.; be thy Prince good or bad, (there is no exception in this respect) he is still the Minister of God to thee for good; Si honus, August. Serm. 6. de verbis Dom. secundum Mat. nutritor est tuns; (saith St. Austin) si malus, tentator tuus est; if thy Prince be wicked and Tyran­nous, he is thy temper to exercise thy patience; whereby he becomes the cause of thy eternal good, by thy tem­poral evil: But if he be good and Re­ligious, a true defender of the Faith, he is thy Nurse, yea, a nursing Father to the whole Church; whereby he be­comes the Minister of God to thee for thy greater good, both Temporal and Eternal.

1. For thy praise, do that which is good, and thou shalt have praise of the same Rom. 13.3.. Governours are sent by the King, not only for the punishment of evil doers, but for the praise of them that do well 1 Pet. 2.14.. Yea, if thou beest good and obedient, thy King, by the influ­ence of his good Government, will not only promote his own honour 1 Sam. 2.30., but will be the Minister of God to thee for thy praise in all: fear thou the Lord and the King, and thou shalt have no need to praise thy self; the lips of o­thers, even strangers shall give thee praise enough Psa. 15.4. Pro. 27.2.: Yea, thy very enemies shall be at peace with thee Pro. 16.7..

2. For thy profit, both in Church and State. 1. In the State, to protect thy body and estate, from the rage of ene­mies and adversaries, both within and without the Common-Wealth; that thou mayest enjoy thy Meum and Tuum with the more peace and security. 2. In the Church, to defend thy Faith in its integrity; both by the assistance of god­ly Preachers, and learned Antagonists in the cause of Christ; and by a strong fence of right Order and Discipline; [Page 86]that thou having no letts nor hinde­rances in thy Religion, mayest not on­ly have temporal happiness, but also eternal: Therefore St. Paul exhorts us very earnestly to make supplicati­ons, Prayers, intercessions, and giving of thanks, not only for all men in ge­neral, but for Kings in a special man­ner, and for all that are in authority; that we may lead a quiet, and peacea­ble life in all godliness and honesty: for this is good (saith he) and accepta­ble in the sight of God our Saviour: Who will have all men to be saved, and come to the knowledge of the truth 1 Tim. 2.1, 2, 3, 4.: To wit, by the means of wise and Religious Princes, such as was Con­stantine the Great, that great Favourer of Religion, and Defender of the Faith.

Be wise now therefore O ye Kings: be instructed ye Judges of the Earth Psa. 2.10.. Con­sider, that as you have your power, not from your selves, or from your Sub­jects, but from God: so not for your selves, to satisfie your own lusts, car­nal ends and interest; but also for God, to rule his people, nurse his Church, [Page 87]and contain it in order. This is the end for which all Kings are ordained; the care of the Church is their great Depositum, the very burden of their charge Isa. 44.28. & 49.23..

But alas! all have not obeyed the Gospel of Christ Rom. 10.16.: The Turks and Jews do yet stand out, and the fulness of the Gentiles is not yet come in Rom. 11.25.: though no people are found so Barbarous, but they will have some form of Religion or other to acknowledge a God by; as all India, East and West, sheweth: Yet many Kings of the Earth, and Heathen Rulers are so far from embra­cing Christ and his Gospel, that they still set themselves, and take Counsel together, against the Lord, and against his Anointed, saying, Let us break their Bands asunder, and cast away their Cords from us Psa. 2.2, 3..

Ecclesiastical History will inform you, that almost all ages of the Church have felt the rage of their persecution ­Acts 4.. But let them go on, they are left with­out excuse; all have heard the glad tidings of Salvation; the sound of the Gospel hath gone out into all the Earth, [Page 88]and the words of it unto the ends of the World Acts 2. Rom. 10.18. Psal. 19.4.. Neither let them dream that Salvation can be had in any thing out of Christ and his Gospel. They indeed seeing through the glass of their punish­ments, the cursed nature of Original sin to be ebullient in their members, do with much Zeal and Devotion wor­ship God ignorantly in some Idol or other Acts 17.23., thinking by their childish Ido­latry, and vain Incense and Oblations, either to expiate their sin, and the sad effects thereof, or to win Gods favour unto them 1 Kings 18.. But alas! they are so far from doing of that, that robbing God of his due honour by their Idol-worship, they so much the more provoke him to anger against them Jer. 11.17.: It is as vain a thing for them to imagin that they cane be saved by the works of their own hands, as to conceit that they were made by them, or are preserved; com­mon reason teaching them (if their understanding were not darkned Ephes 4.18.) That the former is as impossible to be done as the latter, without the Omnipo­tent hand of a Deity: for Gods infi­nite justice being wounded by sin, deliverance from it is a new Creati­on, and a Resurrection from Death [Page 89]and Damnation to life again; and therefore cannot possibly be effected by any thing, but by Christ, God, as well as man; and man too, as well as God; for both those Natures, Divine and Humane, must necessarily be in the per­son of him who is our Redeemer, or else a peace could never have been conclu­ded between God and man: If he had not been God, he could not have satisfied the infinite justice of God, by fulfilling all righteousness for man Mat. 3.15., which man as man (by reason of his finiteness, and imperfect holiness) could never do for himself: And if he had not been man, the satisfaction could not have been made in the same nature which sinned, without which the satisfaction had been null, for want of mutuality.

You see then that Salvation from the Wrath of God, cannot possibly be ob­tained by any vain and Anger-provo­king worship, which you perform, but only by Christ and his Mediatorship; God dwelling in our flesh, perfect God, and perfect man. And therefore the Word of God (than which there is no­thing so rational,) doth impute our Salvation only to Christ, neither is [Page 90]there Salvation in any other, for there is none other name under Heaven given among men, whereby we must be saved Acts 4.12.. And St. John saith, He that believeth on the Son, hath ever­lasting life: and he that believeth not the Son, shall not see life: but the Wrath of God abideth on him John 3.36. & 17.3. Heb. 2.3. 1 John 5.10..

O therefore as you tender your ever­lasting Peace, delay no longer to kiss the Son of God, Christ Jesus our only Lord and Saviour Psal. 2.12., not with a Judas's kiss to betray him Mat. 26.48.; but with the mouth of Faith and obedience in token of ho­mage 1 Sam. 10.1., that he was Anointed to be your Lord and King by God the Father Psa. 89.27. Revel. 1.5. Phil. 2.8, 9.; lest by your infidelity ye perish from the Way, the Truth, and the Life John 14.6..

And you O Christian Kings that are already established in the Faith, and im­brace Christ and his Gospel, (the only means of your Salvation) accomplish ye the end of your Ordination: be ye true defenders of the Faith, and Nursing Fa­thers to the Church; that Christ may defend you from your enemies, and nurse you in your Kingdoms: mani­fest your wisdom by scattering the wicked in judgment, and bringing the [Page 91]Wheel over the ungodly, that the Lord may establish your Thrones in righte­ousness Pro. 20.8, 26. & 25.5.; Let Christ rule in your hearts by Faith Ephes. 3.17. Col. 3.15., that you may rule his people the more faithfully: Pay ye True Loyalty and subjection to Christ your Lord and Master, that your Sub­jects may the more chearfully pay you yours: In a word, have a care of in­creasing your accounts, by negligence in your charge Luk. 12.48.: But crown your Sacred Office with Christian examples, that at last you may exchange your cor­ruptible Crowns for Crowns of glory.

But Lastly, we must not forget, that if a King should be wanting in his duty to fear the Lord; yet our duty is ne­vertheless to fear the King: let him be what he will, that can be no excuse to us; we must not forsake the Lord, for his sake; but still be subject unto him, for the Lords sake. Wickedness in a King may bring destruction upon him­self, but we know (from what hath been said before) that it can be no plea for Rebellion. Yea, suppose a King should be a notorious enemy, not only to the Lord, but to our selves too; yet for all that, we must not Rebel, [Page 92]but still be subject and obedient: Da­vid (a man after Gods own heart) when he was a Subject to King Saul (that remarkable Tyrant and Rebel against God) gives us in this a very fair example; for when the evil spirit of King Saul rose up against him, and that so violently, that he sought to smite him even to the Wall with his Ja­velin; and though afterwards he decla­red his malice to be as great as Davids innocency, both by hunting him from place to place, like a Partridge upon the Mountains; and devising all the ways he could besides to take away his life 1 Sam. 19.9, 10, &c.; yet (when he had him at his mercy, even at such times when he came to at­tach him 1 Sam. 24. &c. 26.) he would by no means Re­bel, lift up his hand or his heel against him; no, nor suffer those that were about him to do it; though they much incited him thereunto, alledging that the day was come, in the which the Lord said he would deliver his enemy into his hand. But alas! they savour­ed not the things that be of God Mat. 16.23., the Lord delivered him into his hand, not that he should kill him, but only to try his Loyalty, whether he would kill him or not; and so the words fol­lowing [Page 93]interpret it, that thou mayest do to him as it shall seem good unto thee 1 Sam. 24.4, 5.. And so accordingly he proved himself a True Loyalist indeed, the more he fear­ed the Lord, the more he feared the King; he cut off but the skirt of Sauls Robe, and his heart smote him, much less durst he kill him Psal. 4.4.. Satan for all his great policy could not prevail with him to do that; he said unto hismen, The Lord forbid, that I should do this thing unto my Master, the Lords anointed, to stretch forth mine hand against him, seeing he is the Anointed of the Lord: With these words David staid his ser­vants, and suffered them not to rise against Saul 1 Sam. 24.5, 6, 7.. And when Abishai (for the same reason) would have killed him in the Wilderness of Ziph; Da­vid was astonished at his boldness and impudency, and forbad him with great indignation, saying, Who can stretch forth his hand against the Lords Anoin­ted, and be guiltless 1 Sam. 26.? But behold! instead of satisfying a revengeful na­ture upon his enemy, he so pacified his wrath by yielding, that he even inforced tears from his eyes 1 Sam. 24.16, 17, &c.: made him promise him that he would do him no more harm, yea, confess his own fol­ly, and bless him 1 Sam. 26.21, &c..

This is so exactly according to what his Son Solomon hath taught us, Eccle­siastes. 10.4. that he may seem to have borrowed his Wisdom and Coun­sel therein, from this very story: the words are these, If the Spirit of the Ru­ler rise up against thee, leave not thy place, for yielding pacifieth great offences. If the Spirit of thy Ruler rise up against thee, let it be for what cause it will, yet for all that, thou must not leave thy place and rebel, to make him yield by constraint: but keep thy order and sta­tion still 1 Cor. 7.20, 24., and endeavour to pacifie him by yielding. This is the duty of us all, how great then is the sin of them that leave their places, and rise up against their Ruler, when his spirit is calm and sedate? and by their Rebellion inforce him aftewards to rise up against them, and yet refuse to pacifie him by yielding, though themselves have been the cause of his provocation? Fanaticks themselves may be Judge, but withal let them repent, lest by their pride and obstinacy they also pro­voke Gods anger against them. And in a word, let us all be as careful always to discharge out duty to the [Page 95]Lord and the King, that we may not make our selves for ever misera­ble by Rebellion; but that as Kings on Earth dye like men, so we in heaven may live like Kings Psal. 82.7. Revel. 5.10..

NOw Secondly, that we may obtain this heavenly and Royal inheritance of the True Loyalist, and avoid the everlasting perdition of Rebels, So­lomon also gives us a seasonable cau­tion, to meddle not with them that are given to change; for by Changers here are meant Rebels, such as neither fear the Lord nor the King, but under an hypocritical pretence of being great Zelots in Religion, pride themselves in nothing more than to rebel, and change the Laws and Ordinances of them both. And so accordingly, the Jews Weems Christ. Synag. Of Ci­vil persons, parag. 1. cap. 6. Sect. 7. p. 1 59. termed them Shonim, Rebels; because they varied from the com­mands of the Lord and the King. And hence came that Sect called Hashonim, who taught that no King should be acknowledged upon earth [Page 97]but God only. Such were the dege­generate Essens, who thought it im­piety to be subject to any man: and to come home to our selves, such are our degenerate Papists, and Fanaticks too, they both make division between the fear of the Lord and the fear of the King; as if these Changelings were wi­ser than the wifest who hath joyned and enjoyned them together. Yea, and that which is worse, they are not a­fraid to make the fear of God, the reason of their Rebellion against the King. O what must one day be the judgment of these Brothers in blasphe­my, Vox faucibus haeret, it is unex­pressible! Yet we may guess at it by that terrible one, which befel Cora and his rebellious fraternity Numb. 16.; for they re­semble them exactly, who under a pretence of being an holy assembly, men that greatly seared the Lord, ga­thered themselves together against Mo­ses, and against Aaron Ver. 3.: and yet did most shamefully contradict themselves therein, for in the very act they were gathered together against the Lord Ver. 11.; because in resisting them, they resisted his Ordinance: For which cause the Lord made a new thing, caused the [Page 98]Earth to open her mouth, and swallow them up quick into Hell: Ver. 30. and com­manded his Servant Moses too, to speak unto the rest of the Congregation, who were not Confederates with them in the rebellion, to depart from the tents of these wicked men, and to touch no­thing of theirs, lest they were consu­med in all their sins. Ver. 26.

Now, for this very reason it is, that Solomon hath here joyned and enjoyned the fear of the Lord and the King toge­ther; that considering by this example, that it is impossible for them to fear the Lord, without fearing the King, they might no more be so impudently wick­ed, to rebel against their King, and yet pretend Religion for the same, and the fear of God.

And, 2. For the same reason, he also giveth us this seasonable caution, to meddle not with them that are gi­ven to change, or not to be of their party who enterprise any alteration from Kingly Government, and vary from the Laws and Statutes of the Lord and the King; lest (by confederation with them in their Rebellion) we be [Page 99]also consumed in all their sins: for their calamity (saith he, in the verse following) shall rise suddenly, and who knoweth the ruine of them both? Both Changers from the fear of the Lord, and Changers from the fear of the King.

And both the Papists and Fanaticks are notorious Changes from them both; for though it be true, they do as un­brotherly dash one against another in their opinions, as Manasses and Ephra­im: Yet they are as firmly agreed to­gether against the King, or rather the Lord and the King, as they were a­gainst Juda; Isa. 9.21. for their Combination against the King, is only that in his de­struction, they may the better build up themselves out of the ruines of Gods Government and his Church: And therefore it comes to pass, that as Christ, the Head of the Church, Eph. 5.23. was crucified between two Thieves; Mat. 27.38. so the King, his Vicegerent, for the sake of his Church, is Crucified between these two Malefactors: by the Papists on the one hand, and by the Fanaticks on the other.

I begin with the Papists, not only because they are thought to Witch ride the Fanaticks into Rebellion; but be­cause they are the most antient Chan­gers: They were the first, that chang­ed the Truth of God into a lie. 2 Thes. 2. How oft hath Anti-Christ and his Satanical Emissaries attempted to change our Religion into their abominable Idola­try, and to warp it again from its pri­mitive rule of reformation, with their superstitious vanities, and how oft too have they attempted to bring our Necks again, under the yoke of their intollerable Tyranny; that they might make a prey of the sat of our Land, to feed the unsatiable appetites of their Avarice, Pride, and Luxury? They that have read Fox's Acts and Mo­numents, and other Ecclesiastical Hi­stories, cannot be ignorant of what doleful Tragedies they have acted upon this Theatre of England: How often the Whore of Babylon and her brood have endeavour'd to drown our Church with the blood of Mar­tyrs: though (contrary to their ex­pectation) God made their blood to fructifie more Flowers in his Garden, Cant. 4.1 [...]. &c. [Page 101]than the wild blood of the Danes is said to have bred Weeds These weeds (they say) having (at some time in the year) a bloody juice in them, (like the Indian Tree Anatar­dion) and be­ing mostly sound in such places where the Danes are thought to be slain, are said by the vulgar to have sprung from their blood, and accordingly called Danes Weed. Howsoever, Sanguis mar­tyrum Semen est Ecclesiae. in this Nati­on. Nor how many desperate stabs they have made at the breast of our Princes; nor deadly blows at the heart of the State; nor how much life and vi­gor they have put into many Insurre­ctions and Rebellions in the bowels of the Kingdom: Their desperate design in Eighty Eight to cut us all off, root and branch, from being a Nation, that the name of a reformed Church in England might be had no more in re­membrance, Psal. 83.4. did not a little proclaim their inveterate malice against us: But their Treachery in the Gunpowder Plot, to blow us all up at one blow, did manifest it to the very life; for that (as one observes) was the very Ma­ster-piece of all the Policy of Rome and Hell. O merciless cruelty! No Trea­son like to that, unless it were the Treason of Satan against the State of man in Paradise, to blow up all man­kind in Adam, the representative of it, at once.

But I am not a renewing any Histo­ry, to make them the more famous for infamy; neither need I, they are fa­mous [Page 102]enough for that already: my business is only to remind you of some chief remarks of their hellish Treasons and Massacres, that you may be the more wary for the future how you meddle with these Changers; for not­withstanding all their former frustrati­ons and disappointments, their malice against us is as uncapable of disheart­ning, as Balaam was in his attempts of cursing Israel: Let God appear never so often against them, let the Angel of the Lord stand with a drawn Sword in his hand, they will on yet again. Numb. 22.2 Pet. 2.15, 16. This was but lately An. Dom. 1678. too apparent in their horrid Treason, and murderous attempts against the Sacred person of our now most gracious Soveraign Lord King Charles the Second, of e­ver blessed memory, next under God and his Christ our Saviour and Prince of peace.

And as their malice begets cruelty; so their cruelty seldom of never goes without crast: The Churches enemies are Serpentina Soboles, the seed of the Serpent. And as the way of a Ser­pent upon a Rock is unknowable, Prov. 30.18, 19. so are their ways too of undermining the [Page 103]Church, Neh. 4.11. Exod. 1.10. craft and cruelty are their chiefest Engines of mischief, not one, but both; they exercise craft for the sake of their cruelty, that it may wound the deeper and the more assuredly: in­genium superat virès, Policy makes the Sword of malice cut keener than strength doth: Therefore as the Devil when he intends to be the greatest Abaddon or Apollyon, a destroyer, Revel. 9.11. ever joyns Reynolds tail to his Lyons skin: Eph. 6.11. So his Auxiliaries, those that fight under his Banner, when they in­tend the most mischief against the Churches peace and welfare, ever add craft to their cruelty. And so accord­ingly these Emissaries of Satan and Anti-Christ did in their forementioned plot against his Sacred Majesty, when they murdered The Tryal of Sir Edmond­bury Godfrey's murderers, at the Kings-Bench-bar, at Westminster, on Munday the 10th of Feb. An. Dom 1679. Where, upon full evidence they were convicted, and received sentence ac­cordingly, on Tuesday the next day sol­loveing. Prin­ted 1679. Sir Edmundbury God­frey, one of his Majesties most Loy­al Justices; for they perpetrated that crying sin lest their hellish Trea­son should be discovered by their own confessions, which that worthy Magi­strate had lately taken from them: and the rather, because they did as greatly hate him for his great sincerity in the True Protestant Religion, as for beng so active and industrious in the disco­very [Page 104]of their Plot. O man! or Prophet shall I term thee, (for thou didst fore­tel that thou should'st be the first Mar­tyr, and I hope thou shalt be the last though our Religion will not suffer us to be so wicked, silly and ridiculous to worship thee as a Saint; yet thy name is to be ever honoured for thy True Loyalty and Fidelity to the Lord and the King. Neither was their craft less seen in the mode of his murder: One while they dog'd him into the fields: Another while they sent people to spie when he came abroad, that they might follow him into some dark Alley, or other obscure and unfrequented place, and there dispatch him. And though their expectation was split in that, yet their craft and cruelty was still the same; for as he was coming from a­bout St. Clements Church towards his own house, near Charing-Cross, (about 7 or 8 a Clock at night,) notice being given them of his approach near to Som­mers [...]t-house, they met him at the back gate, and that under a pretence of part­ing a fray, (a counterseit scuffle being made between two of them, a Priest and another, for the purpose,) for know­ing that he was a man always careful [Page 105]to keep the peace, and punish them that broke it, they thought it a very apt means to train him into the yard, where (the fray parting of its self) they most cowardly strangled him, on a suddain, before he had time to put himself into a posture of defence lest through his valiantness he should have put them all to the rout. And now having killed his body, in the next place (to wave suspicion from them­selves) they endeavour to kill his re­putation, and lay the blame of this foul murder upon himself; for as soon as opportunity had given them the con­veniency to carry him forth, they cast him into a Ditch; where they left him, with his Gold and Silver in his pocket, and his own Sword thrust through him: But laid his Glvoes, Stick, and o­ther things upon the bank; that so the world might conclude, that he was male-contented, and had laid violent hands upon himself; and his relations to save his Estate, had run him through. Though all that knew him, knew that he was not at all troubled in mind, or discontented, but only at their villany; for fear their hellish treason should not be discovered soon enough, before [Page 106]it had taken effect to the ruine of his King and Country. Yet when this was first noised abroad, there was such strangeness in the report, that (till such time as providence had discovered their treachery) it filled the whole Nation with wonder, and amazement, and set all True Loyalists at a stand. O how did the Lord for a while seem to favour the proceedings of these bloody Assassinates! The children of this world (saith our Saviour) are in their Gene­rations wiser than the Children of light. Luke 16.8. But alas! their greatest wis­dom is but foolishness with God: 1 Cor. 1.8. for thanks be unto his mercy, he quick­ly frustrated the tokens of these Liars, and made these Diviners mad he tur­ned their wisemen backward, he de­stroyed their wisdom, and made their knowledge foolishness: Isa. 44.25. He caused these Changers to bring up birds Dr. Oates Mr. Bedlow, and Mr. Cole­man. to peck out their own eyes. He suffered Sa­tan to delude them with pride They were so far from contri­tion, that they made a Narrative of the murder, and gloried in it as a most Conscientious, Charitable, and Heroick act, &c. pursuant to the Decrees of the Council of Lattran. and self­conceitedness for a while, that he might change their glory into the greater [Page 107]shame, Hosea 4.7. he took them in their own craftiness like Haman, Esther 7.10. and made their Counsel to carry them headlong, like Achitophel's to the Gallows. 2 Sam. 17.23. Job 5.13.