The Loyal Prophet: A SERMON Preached in St. Peter's in York, upon Monday the 13. of July, at the Summer's Assizes, Anno 1668. By William Bramhall Rector of Goldsbrough, and one of his Majesty's Chaplains. The King by Judgement establisheth the Land, Prov. 29.4. God standeth in the Congregation of the mighty, he judgeth among the gods, Psalm 82.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imprimatur. joh. Garthwait, Reverendissimo in Christo patri, ac Dom. Dom. Richardo, Archiepiscopo Eboracensi, à sacris Domestic●s. july 29. 1668. Printed at York, Anno Dom. 1668. To the Right Honourable Baron Turner and Baron Rainsfordes; The Right Worshipful Sir Richard Mauleverer Knight and Baronet, High Sheriff of the County of YORK; Richard Hutton Esq; of Goldsbrough, my honoured Patron, Safety here, and Salvation hereafter. Honourable and Worthy, THE Design of the Preacher in committing that to the Press in this censorious and critical age, under your Patronage and Protection, which was delivered before you from the Pulpit, ●s not out of any crafty or undermining Policy, for self ends and Interests, but merely upon the account of honesty and loyalty, for the common and public good, for the advancing the honour and glory of the King of Kings, the promoting the safety of our Sovereign and his Kingdoms, the preserving of the honour and credit of our Religion, as it is professed and practised in this Church of England, and the perpetuating the memory of your great Fames and good Names to succeeding Ages and Generations. This, this is the design of him, who is and shall ever be Your Honours and Worships faithful servant in all Christian Observance WILLIAM BRAMHALL. Daniel VI XXI. O King, live for ever. NEver did that Prophet sanctified in his mother's Womb, more pled his weakness and insufficiency, for the Discharge of that weighty work and employment whereunto God called him, jer. 1.5, 6. as wanting both gravity & ability, than I have done mine, for the declining of this duty and service; but at last their importunity prevailing, whose Authority might have commanded me, it was no small trouble to me to pitch upon a Subject every ways suitable and fit, for such an Honourable, Reverend, Learned and Religious Assembly, till at last my divided & almost distracted thoughts like the weary Dove, fallen and settled upon this Ark of safety and sacred ground in this Text. For when I considered that happy Government under which we live, a Monarchy, and such a Monarchy, whose Royal Prerogative doth not enterfear with, or entrench upon the liberty and privilege of the Subject, nor yet the liberty and privilege of the Subject, doth in the lest cloud or eclipse the Beams and lustre of the Royal Prerogative. When I considered the King's several Counses: Coke Institutions lib. 1. pag. 110. 1. Commune Concilium regni, the Court of Parliament. 2. Magnum Concilium Regis, the Peers of the Realm, either in or out of Parliament. 3. Privatum Concilium Regis, the King's Privy Counsel. And if I may give a name to the fourth, Regium Concilium Legis, the King's learned Counsel of the Law, the Judges, Prov. 15.22 Surely in the multitude of these Counsels and Counsellors, the kingdom is established. Again, When I considered our Courts of Judicature, supreme and subordinate, superior and inferior, of Equity and of Law, and all our wholesome Laws and Statutes; which indeed in comparison of the Laws of other Nations, deserves that Character (which a learned and honest Judge of this Country, Sir Richard Hutton of precious Memory) hath observed out of a Dialogue and Discourse that passed betwixt that famous Sir John Fortescue Sergeant at the Law, and Lord Chancellor of England, and that unfortunate Prince Edward, the only Son and Heir of good Henry the sixth, in the time of their exile in France: The Prince being too much addicted to Martial Affairs, was by the Chancellor persuaded to the study of these excellent Laws, and was brought to this Resolution and commendation of them, Forts. Dial Lex ista mihi semper peculiaris erit inter caeteras leges orbis, pag. 132 inter quas ipsam lucere conspicio, ut Lucifer inter minores stellas, This Law shall be ever peculiar unto me, above all the Laws of the World, amongst the which, I see it shine, as Luciter the bright morning Star, amongst the stars of a lesser Magnitude, of which Laws, if I now should presume to show the Antiquity and Excellency of them before these learned Sages and Students of the same, I might justly be taxed of the like indiscretion and folly, which sometimes we read the Philosopher Phormio at Ephesus was, Plutarch. when the great famous Captain and Carthaginian General came into his School with King Antiochus of Asia, who leaving of his Lecture of Philosophy, began a Discourse De Arte militari, whose presumption received no small check from that experienced Commander Hannibal, in an elegant Oration concerning the same, wherein he made it appear, that the Discourse had better beseemed him who had brandished his bloody sword in the high places of the field, than an obscure Philosopher, that only flourished with his pen in the Schools: Yet give me leave, to remember you of a double benefit, that this daye● Prospect presents before you. 1. When you view these honourable Brethrens and noble Barons, you may conceit you see so many Daniels preferred to the places and seats of Judicature, because an excellent spirit was found in them; Dan. 6.3. against whom their Enemies could never yet found any occasion, as matter of accusation, they being famous for their observation of the Law of their God, Verse 4. as for their Administration of Justice, according to the Laws of their King: nay more you may conceit, you see Samuelem redivivum, not one but two aged Samuels going their Circuit, to Bethel, 1 Sam. 7.16. and Gilgal, and Mizpeh, to judge this Northern part of our Israel. 2. When you view the several Tribes here assembled, the Nobility and Gentry, the Clergy and Commonalty of these parts; you may conceit you see them enjoying those benefits and privileges which sometimes God's ancient people the Jews enjoyed, who were the first people of the world, to whom any written Law was given, whose Judges sat in the gates of their Cities, where they did pronounce their Judgements, equally and impartially administering Justice unto all, to the end that both all men might see the indifferency of their Proceed, and that no man should need to go out of his way to seek justice: This is the happiness of our condition at this time, Foelices nimium bona si sua, etc. O happy England, if thou knewest thine own happiness? we cannot but proclaim it, and in way of gratitude ingenuously confess, That we have greater cause to pray for our British, than ever Daniel had for the Median and Persian Monarch. O King, live for ever. But because it is not only the custom, but also absolutely necessary for the Preacher to implore the divine Assistance; and long Prayers being displeasing to some, and short Prayers offensive to others: That I may not offend either, O Lord open thou my lips, and my mouth shall show forth thy praise: Lord hear our Prayers, and let our cry come unto thee, etc. Dan. 6.21. O King, live for ever. Darius was king of the Medes and Persians', upon that sacrilegious Princes Fall, (who caroused his drunken healths in the sacred Plate of the Sanctuary) he is advanced to the kingdom of the Chaldeans too: Dan. 5.2.30.31. Upon his advancement he prefers Daniel, above all his Precedents and Princes, because an excellent spirit was found in him. And happy is that Kingdom, blessed is that Church, where preferments are conferred, according to men's Worth, Parts and Deserts. The Princes and Nobles of Babylon envying Daniels honour, maliciously confederate and conspire to work his Ruin, in his Trust and Charge, in his Life and Manners, they could fasten nothing upon him, or object any thing against him: In his Religion, (& especially that part thereof, his devotion) they thought they should, knowing that Daniel would loose Honours, Offices, and Life also, rather than transgress the Law of his God: Now by their fraudulent and crafty undermining policy, they procure from the King an unjust Decree, injurious both to the King of Kings, and King Darius himself: Hereby Gods holy Prophet is ensnared, and his life exposed as a prey to the cruel paws, and hungry, and devouring Jaws of the Lions: Here was a malicious and mischievous combination; but see the issue and event of it, in a miraculous preservation, God was with his Prophet in the Den, restrained the fierceness and fury of those Creatures, shut the Lion's mouths, Dan. 6.22. that so they could not fasten upon his Anointed, upon his holy Prophet; And here you have the thankful acknowledgement of God's preservation of him, and it is to the King, who had too rashly condescended (being circumvented by his Court-Parasites) to that wicked Decree, and by whose sentence he was unjustly condemned, Than said Daniel unto the King, O King, live for ever; which is a religious and loyal salutation and supplication for the King's safety, Live● for his salvation hereafter, Live for ever: In which, (as in all salutations) we may observe, 1. The person saluted. 2. Saluting. 3. The Salutation itself. 1. The Person saluted; Darius, a great King of three Kingdoms; Media, Persia and Chaldea. 2. The Person saluting, Daniel, a great Prophet, famous for his wisdom, piety and devotion. 3. The salutation, a loyal prayer for his Sovereign's safety and prosperity here; a religious one, for his salvation, consisting in the enjoyment of an happy Eternity hereafter: Live for ever. From these three parts arises three points: 1. All Kings must be honoured by all their Subjects, by the best and holiest, as well as the greatest & meanest 2. God's best Saints, should be the Kings most faithful Subjects. 3. He is a faithful Subject, whom in his prayers desires, and in his actions endeavours, the safety of his Sovereign here, and his salvation hereafter. For these three points, there are these three Reasons. 1. Institutio divina. 2. Religio Christiana. And, 3. Gratitudo humana: The Ordinance of God, the honour of our Religion, and the duty of Gratitude, under the King's government we enjoy safely, and the means of Salvation; so that we receiving by him what we desire, should return unto him what we own, our prayers and endeavours for his safety here, and salvation hereafter, giving all his kingdom's cause unanimously to join with us, in this loyal and religious Supplication, O King, live for ever. OBSERVATION I All Kings must be honoured by all their Subjects, by the best and holiest, as well as the greatest and meanest; by God's choice Saints and holy Prophets, as well as by their Nobles and Princes, and common Subjects: so did good Daniel here great Darius; O King! a speech of affection, of honour natural and civil, Dan. 2.4. not only used by heathens, but also by the people of God. Thus the greatest, the Queen herself honoured King David, 1 Kings 1.31. bowed with her face to the earth, and did reverence to him and said, Let my Lord king David live for ever: She addressed herself to him as a loving wife, and as an obedient subject; and no lesle respect showed she (when Queen-mother) to her son Solomon, when advanced to the Throne of his father. Thus did Nathan the Prophet, 1 Kings 1.23. bowing himself before the King with his face to the ground: Not the nearest Conjugal, or maternal Relation, not the Prophetical function, exempts any from civil subjection. Thus did good Nehemiah, Nehe. 2.3. when he desired only to promote the good of God's people; he gave evidence of that great respect and honour he had for King Artaxerxes his Master. And I said unto the King, Let the King live for ever. Thus doth the greatest Commander, as well as the meanest Soldier: All the Congregation bowed down their heads, 1 Cron. 29 20 and worshipped the Lord and the King: The same word is attributed to God and the King, yet in a different respect, God with a religious and divine honour, the King with a civil reverence and worship: So when Solom●n sat on his royal Throne, called The Throne of the Lord, because all Kings bear the Image of the Lord, by whom they rule. ● Cron. 29 24. It is said, That all Israel obeyed him, even all the Princes and and mighty men, (that is, all that had Command of Soldiers, all that were eminent for Honour and Wealth) and all the sons likewise of King David submitted themselves unto him, though born of royal mothers, yielded to the Will of God therein by some external rite, as bowing the head, or kissing the hand, gave signal testimonies of their Fealty and Subjection to him. And thus did good Jehoiada: The Levites and all Judah, the Captains of Hundreds; and all the people pray at the Coronation of King Joash, who had been detained from his Right by the usurpation of Athaliah, and who only of the seed Royal had been miraculously saved from her rage and cruelty: They clapped their hands; A visible expression of their great joy, and said, God save the King. Heb. 2 Chro. 23.9, 10, 11. Let the King live, an usual acclamation at the Coronation of Kings. But what honour is due to them by the new Testament? The Apostle in one place prophecies of Perilous times, 2 Tim. 3.4 and that which made them so, was, That amongst other sins, there should be sinners of the greatest magnitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Traitors, Heady: And speaking of those in another place, jude v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They do despise dominions, speak evil of Dignities, reject not only the Governors, but the government, revile and reproach Magistrates, 2 Pet. 2.10 even subordinate and supreme too, who are dignities, Persons of Honour, aod so aught to be esteemed: Therefore in their Epistles, they do put them in mind of that, which they are too apt to forget: Put them in mind to be subject to Principalities and Powers: Titus 3.1. under which words are comprehended all civil Powers. And who must be remembered of their Duty? the same Apostle tells you, Every soul: Let every soul be subject, Rom. 13.1. the holiest, the greatest; as chrysostom descants, though an Apostle, though an Evangelist, though a Prophet: The Pope too, (as one said well) except he will be excluded out of the number of all souls. But who are these higher Powers to whom they must be subject? Kings, and all that are in Authority: says St. Paul, that is, 1 Tim. 2.2. The supreme and subordinate Magistrate. 1 Pet. 2.13 says St. Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the King, who is the high, the excellent Authority, and to Governors that are sent by him. As in nature the Sun is Commander in chief among the Planets, whose light is communicated to them from that body: Thus in body Politic, God hath set Kings, Nobles, Judges, still in a descent, 1 Pet. 2. 1● and those powers are of God; so that if there be any fear of God, there will be an honouring of the King, and of those that are sent by him. REASON I IN●titutio divina; It is God's Institution, he requires it; Monarchy is the vent to Theocracy, and God himself never instituted any other form than Monarchical. He himself vouchsafed to be King of his people, and gave them first Moses as his Viceroy, for he was King in Jessurun; Deut. 33.5. and when the people multiplied, and the burden of Government was too heavy for his Shoulders, according to his Father-in-law (Jethroes advice) he provided able men, such as feared God, men of truth, hating covetousness, to be his Assistants, Exod. 18.22. (as our Judges are the King's learned Council) to judge the people at all seasons, and God himself avowed his authority, in the just and miraculous punishment of those presumptuous Rebels; so that when the Government was Paternal, Num. 16.32. Patriarchal under a General, their valiant and victorious Joshua, yea Judicial under those famous Judges, it was still Monarchical; and therefore in that acterregnum you have declared the miserable condition of a State, and People, who live in an Anarchy, every one doing that which was good in their own eyes, because there was no King in Israel; jud. 17.6. than must every Micah have his Idol, and his Priest too: than shall the most notorious uncleanness and Sodomitical filthiness, be not only committed, but countenanced by a whole Tribe, But afterwards God gave them a radicated succession of Kings, Deut. 17.14, 15. according to his promise; So that the Sceptre departed not from Judah until Shiloh came, according to that ancient Prophecy; and when he did come, he himself was the King of the Jews, Gen. 49.20 (though his kingdom was not of this world) for he owned Caesar, in working a miracle to pay him Tribute, and his Answer to the captious Question was, To maintain the civil power, Mat. 22.21 as well as Religion, to tender unto Caesar the things that are Caesar's, as unto God the things that are Gods; And his Apostle advises all believing Christians, Rom. 13.5 to be subject for conscience sake, and for the Lords sake; so that it must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a divine Order or institution. 1 Pet. 2.13 Though some object, that St. Peter calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ordinance of man; as if the Magistrate was an human Creature, and as a King created by man; yet the ready Answer is, Monarchy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum substantiam: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum modum & finem; called there an human Ordinance, not because it was invented by, or hath its Original from men, but because man was the subject of it, human Affairs the Object, and God as the Author and Efficient, instituted it for the good of mankind; For as our natural Parents bear the image of God's power, who are the instruments of our being, & beget us; and our spiritual and ecclesiastical Parents, bear the image of God's wisdom and knowledge, who are the instruments of our spiritual and well-being, to teach and instruct us: So our civil Parents, who bear the image of God's power and authority, are God's instruments for our civil being, to govern and protect us. In them God's Sovereign Majesty shineth brightly, in their Crowns and Sceptres, the beams of his favour are most apparent; for he investeth them with his robes of Majesty, armeth them with his own sword of Justice, adorneth them with his own Diadem of royal dignity, & graceth them with his own style of Deity: I have said, ye are gods, and all of you children of the most high; p 82.6 above all others therefore, we own duty and rerpect unto Kings; as here Danil did to Darius. USE. NAy we have more cause to do it, if we consider what Darius was, Ecclesiae inimicus, Author perditionis: He was an heathen Prince, an enemy to God's Israel, Church and people, he kept the servants of God in captivity: he assumed unto himself religious Worship, he was the Author (in human probability) of Daniels Destruction, though his Lord advised him to it, yet it was his Law ensnared him, his power condemned him, his command cast him into the Den, his ●ignet sealed the stone, and yet Daniel ●onours him, prays for his prosperity here, and eternity of life hereafter. Religion doth not exempt us from honouring our Superious, though they ●e enemies to the Church. Dominion 〈◊〉 and Sovereignty are the ordinances of God, instituted upon earth by him, as he is the Author of mankind, not as the God and Author of Grace; for Cyrus is God's anointed; even Pilate himself hath his power from above: Mat. 22.21 no wrong, no injury can exempt or excuse us from honouring them. Daniel was injured, was wronged sufficiently, and yet how respective? Infer we than, and conclude hence our Duty, What honour is due to good Kings? If to a heathen, what is due to a Christian King? If to an Enemy of the Church, what to a nursing fatherr of the Church? If to one who assumes religious worship to himself, What to him who is a true Worshipper of God himself? and enjoins us to worship the God of our Fathers. If to him who is an instrument of our death, what to him who is under God, the greatest Protector of our lives and liberties? under whose government we duly frequent God's house, and quietly enjoy our own: so that this Scripture is an Argument of no small force, to resolve the consciences of those, that doubt in these days, Weather a lawful Sovereign may be honoured and obeyed, if he be an Heretic, (as they call those that are of another opinion) He may, he must, though he be of a false Religion; How much more, when he is of the true, and the King; Our King commands no false Worship, as Darius did, Dan. 6.26. but the Worship of the God of Daniel, and enjoins no other worship, than according to his own Laws, the undoubted Register whereof is the sacred word: This honour God himself requires in his Law, Christ in his, the Law of Grace. Let us see what the Laws of the Land says to it? Mr. Henry Bracton, who lived in the time of King Henry the third, saith, Rex sicut Dei Vicarius & Minister in terrâ potestatem juris habens, The King is God's Vicegerent, 9 & 10 chap. and Minister upon earth, having power of the Laws. Henry the Lord Beaumond was for his unreverent speech's to King Edward the second, commanded out of the Council house, ●hough it be said therewithal, that he was juratus de magno & secreto Consilio Regis, sworn of the great and privy Council of the King; and our famous Sir Edward Coke saith, 1 lib. Instit. pag. 7. our Kings were honoured with the styles, Of Sovereign Lord, Liege Lord, Highness, and Kingly Highness, that Grace was attributed to King Henry the fourth; Excellent Grace, to King Henry the sixth: Majesty to King Henry the 8th. and since that, the King and Queens Most Excellent Najesty; so that now for those that canonize themselves for Saints, and pretend to have a more excellent spirit than Daniel, as attained already to a higher degree and pitch of sanctity and Piety, and yet do speak evil of dignities, jude 8 revile the Rulers of the people, do prove themselves to be the spawn of those filthy Dreamers and Blasphemers, having only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.2 5 a mask and vizor of godliness for their true piety and fidelity to God, aught to be evidenced by their loyalty and honour of their Sovereign, as holy Daniel was here, which brings me from the person saluted, to the second part. OBSERVATION II. 2. The Person saluting, Daniel; and than, God's bests Saints should be the Kings most faithful Subjects. Daniel was a person of no ordinary rank and quality, of no ordinary size or pitch of Piety; he was preferred by three great Monarches, by Nabuchadnezzar, Belshazzar, and lastly by Darius. He was chief of the Trium viri or Precedents; Thus still is unity sought after, as best for Peace in State and Church; and Parity avoided, as tending to Disorder and Confusion in the one, and Schism and Division in the other. Daniel was a rare person, famous, 1. For his Wisdom by a common proverb, He was set as a pattern thereof in Babylon: Ezek 28.3. The King of Tyre who thought himself so wise above others, is taunted, Behold thou art wiser than Daniel. 2. He was famous for Prayer and Sanctity, and joined therefore as a fit intercessor with two Worthies, to divert God's wrath; Ezek. 14.14.20 Noah a just man and perfect: Job a man perfect and upright, that feared God and eschewed evil: He was greatly beloved of the Lord, as the Angel Gabriel told him; and unto him did G●d make known his William. Dan. 9.23. 3. He was famous too for his Fidelity and Loyalty; even his enemies gave thi● testimony of him, That though they sought to found occasion against him, yet they could found none, no subject matter of accusation, no colour or suspicion of negligence or unfaithfulness in him, or his do. He was faithful to the King in the Affairs of the Kingdom, as he was also to his God: So that persons eminent for their Piety and Holiness, aught to be eminent also for their Loyalty and Faithfulness: Caesar had Saints in his household, who was obedient to him, & to God too, otherwise the great Apostle would not have so lovingly saluted them. 1 Cor. 1. 26 Obadiah was a faithful Courtier to wicked King Ahab, and yet true to his God, as appears by his affection to the Lords Prophets Nehemiah was faithful to his God, Nehem. 2.1. and yet an obedient servant to his master, when Cupbearer to the great King Artaxerxes: So was Daniel here in the acknowledgement of God's miraculous delivery of him, he pleads his own innocency, Before thee, O King, I have done no hurt. Dan. 6.22. God's dearest Saint and servant proves here the best and most faithful Subject. REASON II. CHristiana Religio; the Honour, the Credit of our Religion enjoins it; for our honouring of Magistrates, and obedience to them, must be out of obedience to God, and Conscience of Duty, who hath ordained civil Magistracy, and enjoined subjection unto it; for so is the Will of God, that Christians should stop the mouths of Unbelievers, Titus 3.1. which are opened against our Religion, because of the Professors disobedience to their Rulers. He that truly fears God, the great King of heaven, will cordially and conscionably serve these earthly gods, Kings of the earth; for Conscience (that poor neglected thing) is the strongest tye of Subject's hearts unto their Sovereign, which neither man nor devil is able to dissolve, and will support all loyal hearts erect and unshaken in the greatest storms and confusions: Now the honour of Religion should be very dear to one that feareth God. Let the world say what it will, Religion is a friend to Magistracy, commanding civil Duty by a sacred bond and obligation. Eccles. 8.2. I counsel thee to keep the King's Commandment, and that in regard of the oath of God; not only out of fear to them, because of their sword, but because of Conscience towards God, Rom. 13.5 and of those vows that are upon us, which obliges to faithfulness. Those that are faithful to God, I shall expect them to be faithful to me, said the father of Constantine the great: Certainly none aught to live so sweetly under the same government, Euseb. lib. 2. de vita Constan. as those that are united in the same faith, and cemented together with the same blood of Christ. The Protestant's Doctrine always taught, That Religion was an enemy to Rebellion; always cried down, (saith Hugo Grotius) Armatum Evangelium; always cried up, Obedience, Honour and Reverence due to them; teaching good Magistrates must be obeyed as God, those that are ●ad for God. USE. AND if at this Touchstone we try those that would have been accounted our modern Saints, by ●heir Loyalty and fidelity, we shall not found this virtue in them: They could not be religious unless they were rebellious; They could not fear God, ●nless they dishonoured their King: ●or obey their heavenly father, unless ●hey disobeyed their earthly: That ●uch sergeant Saints there was and ●s: That such a generation, prov. 30.12 pure in their own eyes, etc. Such spirits that will be under no other Law or Rule, but their own lusts and interests: That it hath been and is still on working, none can be such a stranger in our Israel as not to know. That roaring and thundering (not only crying) sin, the murder of our late dear and dread Sovereign, had been the greatest Scandal and dishonour to our Religion, had not that glorious Martyr by his royal pen dashed it out; when he writ, That scarce any one who had been a Beginner, or an active Prosecutor of the late Ware against the Church, the Laws and his royal person, either was or is a true Lover, and Embracer, or Practiser of the Protestant Religion, as it is established in England; which neither gives such Rules, or ever before set such Examples. Had not our gracious Sovereign, who now is, in his royal Proclamation declared, Those that had a hand in that unparalleled sin of the greatest magnitude, That they were as far from being good Protestants, as they were from being good Subjects: Thanks to the royal Pen! True it is, our Adversaries in both extremes do clip the wings of Monarchy: The one denying the King's Supremacy in Causes Ecclesiastical: The other (if their power were equal to their Wills) compelling the royal golden Sceptre to bow down to the Sceptre of Christ, and good reason if it were so) as they are pleased to call their classical Consistorian, Power and Authority: Of which discipline one prophesied not amiss, when it was newly broached in the Church, and was commended to the liking of another Nation, Timetur al●era Tyrannis. Novus Pontificatus, a new Popedom was the judgement of ●nother; but whosoever peruseth the Doctrine of the Church of England,, as it is expressed in the 39, Articles, Act. 37. and her Discipline as contained in the Cannons and Constitutions, may without partiality, conclude, Can. 1.2. The Professors thereof are the truest, fastest ●riends to Monarchy; amongst whom God hath his faithful servants, and ●he King his most loyal Subjects; They ●eeping the good old way; jer. 6. 1●. the golden mean betwixt Tyranny on the one hand, and Popularity and Parity on the other. True it is, sometimes confcionable Christians have been falsely accused, as Daniel here, for not keeping the King's Laws, Christ was accounted an enemy to Caesar, and so his servant Jeremy a seedsman of sedition: Luther a Trumpet of rebellion: So Francis King of France desiring to excuse to the Protestant Princes of Germany, his cruel persecution of the Lutherans in his Kingdom, wrote to them, That he looked upon them all, as Anabaptists and Enemies to civil government, and therefore used such severity against them. This caused Calvin to writ his Institutions, and elegantly in his Preface to it, 〈…〉 repeats the objections, Sceptra Regum è manibus extorquent, ●ri●unalia judiciaque omnia precipitant, subvertunt ordines omnes & politias, pa●em & quietem populi perturbant, leges ●mnes arrogant, They wrist the Sceptre out of the King's hand, they over●urn all Tribunals and Courts of Judicature, confounded all human orders and Societies, disturb the Peace and Quiet of the People, and abolish and abrogate all Laws. By the spirit of Propaccy calculated for our British Sectaries, but no ways true of the Gallicane Huguenots. And sure I am, they cannot be accounted or esteemed true Christians, who are for such a liberty, as owes no subjection to Magistrates; We may say to such as St. Barnard hath done before us, Ubi timor mentis, rubor frontis? Where is either Conscience towards God, or reverence to his Anointed? Tertullia's Apology for the Christians in the time of the heathenish persecuting Emperors, was, Nos non sumus Nigriani, nec Cassiani, We are no Traitors, no Rebels, we fill all your Cities, Islands, Towns, yea your Palace and Senate: What were we not able to do? If it were not more agreeable to our Religion to be killed, than upon any pretence to kill: And if these Saints were good Subjects to bad Princes, surely it concerns us christian's, to show our Religion to God, by our Loyalty to our Sovereign, who is Nutritius Ecclesiae, Defender of the Faith, the Preserver of our Peace, who delights in our prosperity, and therefore we should pray for his Safety, as Daniel doth for Darius, O King live for ever: which brings me to the third Salutation itself: OBSERVATION III. IT is the duty of a good Subject in his Prayers to desire, and in hi● actions to endeavour the safety of the King here, and his Salvation hereafter; his temporal prosperity here, and a happy Eternity hereafter: Thus did Daniel, here was the trial of his Worship; he was thought to be 〈◊〉 factious man, seditious, but here he showed himself a faithful Subject in his Prayers to God for him. The Israelites expressed their affection to David their King, in that unnatural rebellion of Absalon's, they preferred his safety before their own, 2 Sam. 18.3 Thou shalt not g● forth, and gives the reason, Thou ar● worth ten thousand of us, better it were that many of us should miscarry, than that the light of Israel should be extinguished, thou that the lest hurt should befall him, who was the stay of them all, in whose safety consisted their safety; For as Kings are called The Anointed of the Lord, so the breath of our nostrils: Lam. 4.20. Breath is necessary to our being and life, so is a King to our well-being and preservation of that life. It must be acknowledged, that the Original of all our happiness is from heaven, yet it must be confessed withal, that the golden pipes through which blessings are conveyed to a Nation or a people, is the supreme Magistrates Government, our peace is from his Wisdom, our Plenty from our Peace, our Prosperity from our Plenty; Our Safety, our very lives are by God's providence wrapped up in his welfare; whose precious life, (as the Orator speaks) is Vita quaedam publica: Why should there be any murmuring or complaining in our streets for those necessary Taxes, to support his Government, which supports us all, therefore are Kings called the foundation of the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, psal. 82.5 a phrase borrowed from a building, whereunto the Kingdom is compared; for the body Politic is like the body natural, the foundation of it stands upermost. The Prince seems to rest upon the people as the head on the body; but indeed the people do rest upon him, and if it were not for the influence of the Sovereign heads Government, the members of the body politic could not sustain themselves: To conclude this point, The benefit and use of Monarchy and Magistracy, is hyerogliphycally and excellently set forth by the Tree that Nebuchadnezz●r saw in his Vision, Dan. 4.10, 12. Under which the beasts of the field had shadow, and the fowls of the heaven dwelled in the boughs thereof, and all flesh was fed of it; signifying unto us, the dignity of a King, whom God ordains to be a defence to all kind of men, ●. 6. 24. and whose state is profitable to mankind. A wise King is the upholding of the people, and therefore a wise people will uphold the King. It is recorded in Apocryphal, but the sense thereof often taught in canonical Scripture: The Reason, Gratitude humana, the Duty of Gratitude persuades unto it; For what is Loyalty? but gratitude to Princes, as Religion is gratitude to God: it concerns us to defend them, who are the Defenders of the Faith; to save them, who are the breath of so many thousand nostrils: This is but gratitude; we rest secure from birds of prey, under the Eagles' wings, we are kept from heats and storms under the shadow of these trees; defended from oppressions at home, from invasions abroad; Prov. 29.4. The King by judgement establisheth the Land: Why should not the Land establish his Throne? O let us not be like the ungrateful, the murmuring Israelites, Quid nobis cum Davide? What have we to do with this son of Jesse? That even when God himself was pleased to order their civil affairs, repined and were not contented even when they had Manna as when they wanted it; But I hope we are Christians of a better alloy: It beseems not us of all others to be so injurious to God, who hath selected us out to be a happy people: It beseems us not to be unthankful to our Sovereign, under whom we enjoy those blessings: There is a civil ambition and covetousness in the members of every Kingdom, and each man would devour his brother; Ephraim against Manasses and Manasses against Ephraim, ●say 9.21. and both against Judah, until the kingdom of Israel be laid waste: for in every state there are powerful and poor, the wolf and the sheep, the Lion and the Lamb, cunning and simple, strong and weak: That the powerful do not oppress the poor, that the crafty do not circumvent the simple, jung 17.16 that the strong doth not offer violence to the weak: The reason is, There is a King, otherwise every man would be his own judge, and do that which was right in his own eyes. What than remains, but that our gratitude should result from all to make our happiness complete: his safety shall be dear to us, under whom we enjoy Safety: nay more his salvation too, under whom we enjoy the means of salvation: let us pray than, that he may live for ever, have a long and prosperous Reign upon earth, a blessed end and life everlasting: It was the Motto of the Emperor, when he had one Crown on the sword, and another Crown upon his head: Tertiam in caelis: the third he had in heaven: and the famous Dr. Rodley the great Benefactor to the University of Oxford, gave for his Arms three Crowns with this motto. Quarta perennis erit: the fourth shall be Eternal. God hath honoured our Gracious Sovereign with three Crowns here, when God is pleased to take of these from his Royal head, let us pray that God would set on a fourth: (a Crown is the Emblem of eternity) a Crown of life, an immarcessible, an immortal Crown, that he may go from one kingdom to another, from a kingdom on earth, that hath been ofte● shaken, to a kingdom in Heaven, that cannot be shaken, that he may be a crown of glory in the hand of the Lord, and a royal Diadem in the hand of our God, and so Live for ever. In a word, to conclude this point I hope we need not much persuasions to the performance of our duty, if we either respect God's institution or ordinance, the honour and credit of our Religion, or the duty of gratitude for our own safety and preservation: ●sa. 4●. 23. It was God's promise. King's should be nursing Fathers to the Church, and the Poets calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherds of the people. How should the impotent Child live without a Nurse ● The sheep would be a prey to Wolves and Foxes, to Heretics and schismatics, were it not for the Shepherd. That we may fit under the shadow of peace and teach our Children to know the Lord, that the l●mps of our lives be not snuffed out with violence, that our devotions be not molested with schisms and faction●, that our temperal e●●at be ●ept in liberty, and our spiritual estate improved with piety, let us bless the Kings of Kings for such a King of men, ●nd let us once more pray as Daniel did here. O King Live for ever. And now I have done, with this Loyal Salutation and Religious Supplication, yet something by way of application must be added, that so this Text may be fitted to the business in hand. Daniels course in the first place is commended to you (right honourable) or rather you are to be commended for walking in Daniels steps and following his Course: He was a Deputy under King Dari●s to the Jews, so are you under Carolus secuudus our Gracious Sovereign in these parts. He in his deputation was faithful to God and his Prince too: and let me speak it before ●ll (and without flattery) I never heard you ta●ed by any (Nobles or Commons) for unfaithfulne●, either to your God or to your Sovereign. I shall first therefore drop down the oil of my Exhortation upon your Reverend and ancient heads, and than upon the skirt of your clothing, all that have any thing to do in the weighty affairs of this grand Assize, for though all be not Daniels, preferred to the seats of Judicature, to sit upon the Bench to judge, yet aught they all unanimously to concur, for the production and bringing forth of the sacred act and child of justice, that judgement may run down as a stream, and righteousness as a mighty water. I shall give therefore a word of Exhortation, and a word of Caution 1. A word of Exhortation, to you (right Honourable) I need not set Daniel the Precedent as a pattern before you, Ruth 4.11. bu● yourselves to yourselves: so do● at this Assizes, as you have done formerly, to do wotthily still in this our Ephratah. And to that end give me leave to use to you those lofty and sublime expressions, which concern indeed Christ mystically and principally (as all Interpreters agreed) but King Solomon and his Judges, and inferior Magistrates literally being composed as an Epithalamium, at the celebration of the Nuptials, betwixt him and Pharaohs daughter. Gird your sword upon your thigh: psal. 45.3, 4. ride prosperously because of truth, meekness and righteousness and your right hand shall teach you terrible things; for the Sceptre of this kingdom is a right Sceptre. The quiet state of a kingdom standeth not in worldly pomp and vanity, but in truth meekness and justice; but oftentimes truth & meekness would be oppressed if the sword of justice, was not sometimes drawn out for their relief, as the King therefore hath girded it upon your thighs, yet let me tell (your honours) the iniquity of the times, calls for the unsheathing of it; when God's laws writ at the first upon Tables of stone, are quite razed out of the fleshly tables of men's hearts, and the lives and conversations of men are nothing, but one continued act of rebellion against God, and our duty to him, contained in the first Table, against man, and our duty to him, expressed in the second Table, it is high time for you that are keepers of both, to bestir yourselves: Up and be doing as God told Joshua, when Israel had sinned. The more sinners; the more speed must the Magistrate make, with his sword of justice, to ent of immedicabilia vulnera, those gangred members of the state, that could not or would not be cured without it; upon which sword methinks I read the Motto, which was engraven upon the sword of Charles the great Utriusque tabulae c●st●s Carolus. Charles is Lord Keeper of both Table●: and it is my duty at this time to set an edge on it, that it may be like that, Romphae● bis acuta, non solum ictu sed tactu penetrans, like that two edged sword of the spirit which will pierce, not only with a stroke, but a touch, and how can I better do it, than by showing how both tables are broken: Com. 1 The first Table by damned Atheism, desperate unbelief, by the despisers of God and his word, resisting his spirit, neglecting his worship and service by vain imagination, and heretical opinions, Com. 2 by the omission of God's true worship, by the invention of false worship. Com. 3 By profanation of Gods ever blessed name, titles and atributes, Com. 4 By perjury, vain rash malicious and false swearing: By profanation of the Lords Day, by forsaking and neglecting the assemblies, by frequenting unlawful meetings and Conventicles, which are against Law, denies the King to be the defender of the faith. Unlawful we may call them, the persons frequenting them, and even when we are performing the great act of charity for them, that God would be pleased to bring into the way of truth all such as have erred and are deceived, discharging their volleys of bitter malice against us, blaspheming God and their King, reviling all Rulers Civil and Ecclesiastical, all Pastors and Teachers, as the grandest Cheaters and Imposers: Pudet haec opprobia nobis, et dici potuisse, et non potuisse refelli: Other profane persons there are in another extreme, converting or rather perverting, B. Andrews Sabbatum domini, in Sabbatum asini, vituli, aut Dialoli, spending the day either idly, or wantonly, eating and drinking and rising up to play, or lewdly in gaming, rioting and drunkenness, whereby as one says well, God is more dishonoured, and the devil better served, than on all the six days besides. Com. 5 The second table, By subjects disobedience to the Laws and Magistrates, By servants unfaithfulness to their Masters, Com. 6 By the people's ingratitude to their Pastors, and by Children dishonouring their Parents: By murder of the heart, envy, hatred and malice; of the tongue, by malediction, commination and detraction; Of the hand, by Manslaughter, wilful Murders, Treasons and Abortions; Com. 7 By Uncleaness of heart, speeches and gestures, By lightness, painted faces curling and crisping, wanton gestures and dalliances, By Fornication, Adultery, Incest, and unnatural lusts: Com. 8 By sacrilege and inward theft of the heart, By Roberry and Stealing the open These of the hand: Com. 9 By lies and equivocations; by false Rumours and unjust Accusations; by Lie-tellers and truth-Concealers; by those that pled in bad causes, register false Acts, and suborn false Witnesses; Com. 10 by the disconted and coveting others Estates and Goods; by those Stallions that the Prophet speaketh of, who are always neighing after their neighbour's wives, jer. 8 5 Humano capiti cervicem jungere equum. by those sinful Ahabs who are sick for their Neighbour's Vineyard, house or lands: so that considering all those transgressions of the Law, we have just cause to renew the complaint, Help Lord, for the goldly ceaseth, the faithful fail from among the children of men: psal 12 1 we need not wonder for some years past, great Britain hath been all in black, when those grand Scourges was upon us at one time, the destroying Angel with his sword cutting down old and young in our great and famous Cities, the tender mother with the Sucking infant, Rev. 6.5 and the sword of an enraged enemy threatening of us at our ports: We have seen the pale and the read horse and their Riders; God grant (for our ingratitude and repining at our plenty, who is now as Canaan for fruitfulness; & now sor our murmuring at Magistracy when we are as Salem▪ for peace, we do not see the black horse with his Rider, and so have our judgement completed, as sometimes God did upon Samaria and Jerusalem, which the Prophet Jeremy most passionately lamented: To prevent which, Lam. 4 you (right honourable) like Noah, Job and Daniel, must stand in the gap, to divert so great wrath: for when men's affections run wilfully in a course of sin, as the horse rusheth into the battle, jer. 8.6. they aught to be held to their duty by the bridle of the law, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Judge● power and authority, being to settle every man in his regular course of life, and so you become instruments of the King and Kingdom's safety: The famous Chancellor Fortescue in that excellent Dialogue, informing us, Imperatoriam ma●estatem non solum armis decoratam, sed & legibus oportet esse armatam; That it concerneth the Imperial Majesty, not only to be guarded with arms, but to be armed with Laws: intimating, that Judges are the King's guard in times of peace, as Soldiers are in time of War; Though we must confess, all sorts of Togati (as well as the long Robe) must and are bound in duty, to be his guard, and of the life guard in time of Rebellion, according to that, Tertul. In laesae Majestatis reos omnis homo miles est: But in times of Peace Judges are especially; If they do Justice and judgement, it shall be well with him, 2 Chron. 7.17, 18 and with his Kingdom too, For by them his throne is established. To all of us it is safety, and to yourselves salvation: for where Justice and Judgement is kept, Esa. 56.1. God's salvation is near: And Justice as it must be executed, so it must be speedily, against those that will not do (obstinate sinners, Ezra 7.26 not weak offenders) the Law of the Lord, thy God and the King, than Judgement must be executed without delay: Impunity makes such men grow senseless and shameless, connivency is a bad and cruel nurse, it nourishes up sin from a brat to a monster, till it be as strong as Leviathan, that it breaks all hooks of Law, all bonds and cords of Justice, and so brings nothing but a Chaos of disorder and confusion into the Church and Kingdom; therefore it is very dangerous to be prodigal of mercy: a little severity in time, prevents the letting of a greater quantity of blood. And as Justice must be executed speedily, so impartially; There must be no respect of persons in judgement: There is but one Law pro parvo & magno: Deut. 1.17 The precept and example of him who is both our Saviour and our Judge must be followed. Judge not according to the appearance, but judge righteous judgement, and this will be accounted unto you for righteousness, john 7 24 and to your seed after you. But whilst I pled for justice, do not judge or censer me, as though I were against Mercy. O Mercy, mercy! the choicest Attribute (in respect of us) in the King of Kings, and the most resplendent virtue in his Vicegerents upon earth: And let mercy and truth (as well as justice) always preserve our King, and all in authority under him; prov 20▪ 28 for by it his Throne is upholden. The merciful Judge is of Chancellors Fortescues opinion, who confessed, Mallem reverâ viginta facinorosos mortem evadere, Forte. Dial pag 62. quam justum unum injuste condemnari: I had rather twenty guilty persons should escape the stroke of Justice, than one innocent should fall by it. And amongst guilty persons, it must be the Judge's discretion, to discern who they are that deserve the stroke of Justice: Dallin Aphor The State Aphorism is to punish rather the motion of the head, than the actions of the hand or foot; the Seducer rather than the seduced; Plus peccat Author quam Actor. Fleta▪ To spare the silly sheep is Mercy, but to spare the Wolf, (though he be in sheep's clothing) is cruelty: Judgement and Mercy must be rightly tempered, yet so, that Mercy do not hinder Judgement, and yet that of the two, Mercy rejoice against Judgement. And now I have done with the word of exhortation, I proceed to a word of Caution: Use of Caution 1. To the Lawyers, Take heed of Envy and Injury, which commonly go together: 1. Envy at your Superiors, Gods Daniels, who are preferred to places of dignity you, a dangerous sin. It was Envy that threw Daniel Dan. 6.4 into the den of Lions: The Precedents and Princes, out of ambition, could not brook the preferment of such a stranger: The wicked cannot abide the graces of God in others, and therefore maliciously slander him with great ingratitude, as if for his Honours conferred upon him, he returned Contempt and Rebellion. It was Envy in the sons of the Patriarch, verse 13 that made them so unnatural to their brother: When men are conceited of themselves, Gen. 37.4. they storm that others are preferred before them, whereas we should conder, that God is the great Master of the Scenes, that presents the world with a new Stage of Acts and Actors: 1 Sam. 2.7, 8 The Lord maketh poor, and maketh rich, he bringeth low, and lifteth up: He is no Leveller, he will have some upon the Throne and Seats of Judgement, and we must submit to his overruling Providence: The Planets and Stars in the heavens, the bruit beast on the earth, and Fishes in the sea, continued all in the same estate wherein they were first created, not complaining against, or envying one the other: Why should man in honour have no understanding, psal 49.20 and be not only like, but worse than the bruits that perish. 2. Take heed of Injury: for myself, Nemo vestrûm mihi injuria cognitus, I know no hurt by any of your Profession: I know many worthy persons that are grave, honest, learned and religious men, and I hope and pray, that the rest of that noble profession may be so: The way to preserve the decency and gravity of the Law, is to do nothing of partiality, to proceed not according to opinion or appearance, Exod 23.2, 3 but according to Right and Justice; in Charity to have respect unto a poor man's necessity, but in point of Justice and Equity, to regard neither the Power and Authority of the rich, nor the misery or Penury of the Poor, but his Right only. A good Lawyer must have an heart without affection, an eye without lust, and a mind without passion, otherwise wrong and wrested Judgement may proceed to the Prejudice of the most righteous Cause: And if wrong Judgement do proceed through your means, you have cause to fear the Lions. But what Lions? 1. The King's Throne, like Solomons, is supported with Lions, men of courage, who will not be afraid to punish wrong doers; and the King's wrath is as the roaring of a Lion, prov 19 12 a Messenger of death. But i● you escape these, there are others you cannot: The Lion of the Tribe of Judah, who though at his first coming was a Lamb, at his second will be a Lion, a just Judge, who at the general and great Assizes, will sit upon his Throne of Judicature, where the Charge shall ●e read, psal 50 21 and sin set in order before you; and if you be there found guilty, and have the sentence passed on you, I●e maledicti, delivered up to the Executioner, Carnifex irae divinae, that roaring lion, that goes about here daily seeking whom he may devour, but there shall actually devour, but not absolutely destroy to all eternity. If there by any that forget God, or his Justice, let them consider this, Jest he tear them in pieces, when there is none to deliver them. 2. To the Jurors: Take heed of timerity or partiality: The lives and goods of men are referred to your discretion and honesty. Darius was much to blame, for rashly condescending to Daniels Destruction: David was to hasty to give Mephilosheths' goods upon his servant Ziba's forged and false accusations; you bind yourselves to God by an oath, 2 Sam 16.4 and therefore you must deal as in his sight; you have a Rule to walk by, Mutum Magistratum, the Laws of the Land: you have the Interpreters of these Laws, Leges loquentes, the honourable Judges and learned Counsellors, to direct you in this way; you cannot pled ignorantiam juris, the ignorance of the Law for an excuse; and if you remember your oath, and set the fear of God before your eyes, it will make you bold as a Lion to do justly. I have read in Coke Institutes, Lib. 3. That none should be returned as Jurors, but honest and good men, of good degree and quality, substantial persons for Estates and Ability, such as need not be afraid to speak their conscience and do justice, nor yet to stand in need to be bribed, to wrong their conscience and pervert Justice: which crooked paths that you may decline, weigh all things with judgement and deliberation in statera legis, & trutina conscientiae, linguae calamum in cord tingentes, in the balance of the Law, Scales of the Sanctuary, and the Court of your own conscience: Let not the pen of your tongue utter any thing, before it hath been dipped in the ink of your heart. The punishment of Perjury in Jurors for a false Verdict, (if it be inflicted) is severe by the common Law, but the punishment due to it by God's Law, is far greater, Pejurii poena humana dedecus, divina exitium; with man it is usually disgrace, but with God destruction and everlasting confusion of face, such an expectation must be, as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fearful expectation of Judgement: Heb. 10.27 21 I beseech you therefore in the fear of God, to consider, that sincerity is the Attribute of the oath of God; Remember his eye (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is upon you; an Act of Justice is a service acceptable unto him; Do your parts, God will not be wanting in his: when the great Assizes of the world shall be kept, That which you have done in secret for him, Mar. 6.6. shall be rewarded openly. 3. To Accusers and Witnesses, to join you both together, Take heed of Perjury, Remember Daniels false accusers escaped not the punishment: The Lion's mouths that God shut for the preservation of his innocent servant, he opened for the destruction of his malicious enemies: Dan. 6 24. Here was Lex talionis on God's part: Thus did their mischief return upon their own pate, they sunk down in the pit that they had made: The Lord is known by the judgement which he executeth, psal 7 15 & 9.15, 16 when the wicked is snared in the work of their own hands. Thus are all God's Creatures his host to do his Will for reward or punishment: Innocency finds protection with savage Lions, when the guilty found their ruin and destruction. I might give you many examples of this nature, I shall but mention one. Narcissus that famous Bishop of Jerusalem, Euseb. Eccl histor. who was an austere man, and of upright life and conversation, was falsely accused by three debauched persons (that feared to suffer justly for their misdemeanours by his authority) to be guilty of some great crime notorious and capital; and to persuade the people (who had a great respect for the good Bishop) the sooner to believe it, they endeavoured to confirm their forged accusation with oaths and strange imprecations upon themselves. The first, If I lie, let me burn to Ashes. The second, If I report not the truth, let me be tormented and pine away with some lingering disease. The third, If I bear false witness, let me be smitten with blindness. The good man was sore troubled at this aspersion unjustly cast upon him, that he retired himself, and lived obscurely for many years. But observe how God cleared the innocency of his faithful servant, and catched those Conspirators, bringing the same curses upon them that they had imprecated upon themselves: A small spark fell in the night upon the house of the first, which broke out into such a fearful flame and fire, as consumed himself, house and family to ashes. A most filthy disease ceased upon the body of the second, which miserably tormented him, and put a period to his miserable and wreathed life: The third seeing the terrible end of the two former his lewd companions, and being convinced of the sin, freely confessed unto all their compacted combination and conspiracy against that holy man, and did so afflict himself with penitential sorrow, and shed such rivers of tears, that he lost his sight, and so in mercy escaped eternal, though not temperal judgement; was judged Chastened here of the Lord, that he might not be condemned with the world, exemple tristia sed salubria: sad examples, yet very useful and instructive. ● Cor 11.32. These may astonish all false accusers, and witnesses, perjured persons, These may▪ strike with terror the profanest sinner, suborners, Knights of the post, (as they call them) and like the body of Amasa wallowing in his blood, make them stand still at these ghastly sights in the midway, and stop them in their course of sin; you know the false witness by God's law, is to be punished lege talionis. Deut. 19.16 Thou shalt do to him as he thought to have done to his brother. By man's Law, before the conquest, it was punished sometimes by death, sometimes by banishment, and sometimes by corporal punishment. Coke: Justice: lib. 3: c: 74: Afterward it came to fine and ransom, and never after to bear testimony. Atrox injuria est quae omnium nobilium amissionem confert. An heinous offence certainly that was punished with the loss of all moveables. Fleta. lib. 2: cap: 1: It is good to remember man's, but much more God's judgement; for as the Apostle speaketh, Knowing these terrors of the Lord, we seek to persuade men. 2. Cor: 5.11 4. And lastly, To all in general: As we tender the safety of our King, and the prosperity of the kingdom, Let us all take heed of Iniquity, especially of those crying sins which of late years have reigned in this land, damned Atheism prodigious intemperance, notorious uncleanness, Luciferian pride, bloody oaths, and treacherous combination and conspiracy, not only against the supreme Magistrate, but the subordinate, such as Daniel, for which God hath had a controversy with this land, and hath already smitten us: The sins of the body of the people hath an influence of the Sovereign head: For the transgressions of the Land many are the Princes thereof. Good King Josiah died in peace with God, pro: 28. ●. though slain by the sword of an enemy in the bloody field of Vegiddo, and than was lamentation made for his fall, by virtue of an ordinance in Israel. 2 Chro 35.25. And sure I am, we have great cause annually to renew our sad lamentation for the untimely fall of our good Josiah, not only our Prophets and our Priests, but our singing men and singing women, (those who are most addicted to mirth and music) With a Woe unto us that we have sinned. Lam: 5.16. But it concerns us now to bless God for his mercy restored unto us, that Wisdom and the true Religion, (yea Justice and Judgement) doth now again cry in the chief places of concourse, Pro: 1.21: in the opening of the gates, that in the City she utters her words, Let us bless him likewise for his government who upholds it, and to our Hallelujahs, to matter of gratulation and rejoicing, let us all join Hosannas, matter of supplications and prayer for our dear and dread Sovereign, as here Daniel did for the great Darius: so shall we end as we begun shall we pray as the Syrick Poet? for his Macenas the great Augustus. S●●us in coelum redeas Carole, diuque laetus intarsis populo Britannico. Give him a long life here O Lord, to reign over his British Subjects, before thou givest him everlasting life, to reign hereafter with thy glorious Saints. Or shall we offer our united devotions, as Tertullian in his apology informs us, the Primitive Christians did for the Roman Emperors: that God would give him: Regnum tutum, vitam prolixam, Senatum fidelem, exercitum fortem, populum probum & orbem quietum▪ a safe Empire, a long Life, a faithful Council, valiant Armies, an obedient People and a quiet world: nay more; Give me leave to turn an ancient prophecy into a Prayer. The Prophecy was. The Sceptre should not departed from Judah, until Shiloh came, and the Prayer is: Lord (if it be thy blessed will) let not the Sceptre of these Kingdoms departed from our gracious Sovereign and his Line, till Shiloh come again: And now Lord establish his throne by righteousness here, Exalt his Crown with honour, his Sceptre with power, preserve his person that he may live in safety here, and crown him with thy salvation hereafter, that so he may live for ever. And Let all the people say: Amen, Amen. FINIS. The POSTSCRIPT. Pro captu Lectoris habent suafata libelli. I had not sooner (in vita Minerva) appeared in the Pulpit, and the Sermon after that desired to be published, but some of my good friends informed me of some learned Censors, who presently judged me Oriontalium linguarum rudem: To whom I reply, with the great Doctor of the Gentiles, We know but in part, 1 Cor: 12.9. etc. and in the Church had rather speak five words, with my understanding, that by my voice I may teach others also, than ten thousand words also in an unknown tongue: 1 Cor 14.19. Give me leave therefore to propound three Queries to the Supercilious Aristarchus, the conceited Gnostick, and backbiting Zoilus. 1. Whether, this Salvation, O King live for ever, and that, God save the King, be not Synonima's? 2. Whether our English Translation be not authentic, and according to the Septuagint●, and the learned Doctor Walloons (our la●● Lord Bishop of Chester) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack, Chaldea, and Hebrew tongues bea●ing the same sense with it. O King ●●ve for ever. 3. Whether Daniel wrote the book part of it in the Syriack, another part that ●●●cean'd the ●ffair● that fell under the Chaldean Monarchy in the Chaldee tongue, and the third part, which concerned the Jews in his own ●●tive tongue, the Hebrew? Dic mihi q●● ling●●, si● ori● mihi magnus Apollo.