A LOOKING-GLASS FOR LOYALTY: OR THE SUBJECT'S DUTY To his SOVEREIGN.  
Being the substance of several Sermons preached by a person who always looked upon his Allegiance as incorporated into his Religion.  
Published to promote that in others which in the worst of times he practised himself.  1 PET. 2.13. 
Submit yourselves to every Ordinance of man for the Lords sake, whether to the King as supreme.  S. Aug. contra Faust. Manich. 
A Deo sane sive jubente sive sinente.  
LONDON, Printed for Henry Brome, at the Gun at the West End of St. Paul's. 1675.   

To that unspotted Pattern of Loyalty and true Generosity, GEORGE EVELIN, Sen. Of WOOTTON In the County of SURREY Esq.  
Honoured Sir,  
I Here present you with A Loyal Looking-Glass, which discovers what you and I, and all good Subjects should be to their Royal Sovereign. I have taken the boldness to engrave your name on the cover of it, if you please to open it, to present yourself before it, and examine your actions by it, so far as they relate to what is directed in it; you will see yourself the very same what others, overlooking you, have known and acknowledged you to be a Loyal Subject, which makes both for your credit and your comfort, although it hath been heretofore laid in your dish as your crime, by those who maligned you for it, and sought your ruin by it. But God be thanked, who gave you not over as a prey unto their teeth; that snare was long since broken, and you happily delivered.  
It is not my intent by the Dedication of this Treatise to court you to its Patronage, which were in vain, and to no purpose; for if ever a Discourse, for its subject-matter, could promise acceptance to its self, and security to its Author, this one would think might do it to the highest pitch of confidence, in that it treats of the Higher Powers, yea the highest both in Heaven and Earth, God and the King; calling upon us to fear the first for himself, because he is so; and his Vicegerent (if not for his own personal merits yet) for his sake that made him so. From the least and lowest of these I might expect in equity (but in all humility) that while I defend his Royalties with my Pen, he should protect my person with his Sword: and the rather, 
Periculosum est in eum scribere qui potest proscribere.  because whatever blows are made immediately at me, will in some sense reach himself.  
It hath been experimented that a Bullet piercing through a solid body, hath made the wound the more dangerous, and its cure the more difficult, by reason of those ragged pieces, and noxious splinters which it hath forced along before it. I should willingly interpose my carcase between my King and danger, but it would grieve me more for him then for myself, if it should pass through me and lodge itself in that Royal Breast; more yet if that wound should prove the more hazardous, as being made upon Majesty, through the despicable sides of such an inconsiderable piece of mortality.  
But however I may flatter myself, I have cause to fear that these my hopes may fail me, sigh neither Majesty nor Innocency itself, can be a sufficient shield against the envenomed Arrows of malicious Tongues; yet notwithstanding one would think, that although some may be so foolhardy as not to fear the King, who may kill the body, but can do no more; yet none could be so sottishly stupid as to cast off all fear of God, who can kill both body and soul, 
Mat. 10.28. Job 9.4.  and cast both into Hell; sigh never any one as yet hardened himself against him and prospered. In reference to the one I look upon myself as an inferior Subject; under the other I am employed by virtue of my Calling in a place of no ordinary trust, being God's Ambassador; and may expect indemnity by the Law of Nations. If any daring Hanuns, in the faithful execution of my Office shall defame me, as he deformed David's servants, shaving off their Beards by halfs, and curtailing their Garments to expose their nakedness to public view; 
2 Sam. 10.4.  they may well expect that God, whose Minister I am, should resent the affront as offered unto himself, and severely revenge it, by wounding the heads of such provoking enemies, and the hairy scalp of such incorrigible ones as are resolved to go on still in their wickedness. So that if the one fail me because he cannot, I am sure the other can, yea I have it under his hand that he will protect me; he hath made me a firm promise that he will be with me, and having that, I neither care nor fear who they are that shall appear against me.  
And yet for all this, we have lived in an Age in which that corrupt Judge hath some Fellows, and many more Followers; who neither fear God, nor reverence man. Which gives me a sufficient Item to provide against those storms which others have met with, who have embarked themselves in the same bottom; who for their charitable endeavours to cleanse and heal men's festered sores, have received the common Fee of galled backed Jades, a malicious and ungrateful kick. While they have sought to reduce unruly Swine into a better order, they have raised a cry, and brought the whole Herd about their ears which have affronted them with their stubborn Biristles, and injured them as much as they could with their mischievous teeth. And have I any hopes of speeding better? 
Ostendo illi lutum & aspergit me luto, ostendo illi speculum & allidit parieti.  but that when I hold before them my Glass they should dash it against the Walls; and when I offer them water to wash their defiled faces, they should cast dirt into mine. And it is sad to consider what Advocates such find among men of parts, who might do God and their King better service, then by palliating other men's guilt, and so consequently hardening them in those sinful courses, from which they are bound by the Law of Christian Love to do their utmost to reduce them, which would gain them more of love from God, and of respect from all good men; whereas they cannot reproach themselves more, then by raking in the Channel (as some have done) for the blackest dirt to bespatter the reputation of pious and well-meaning persons, who have sought to inform them better.  
If any shall have that in design against me, I shall save him the pains of a private scrutiny by a free and public confession, that I am the greatest of sinners; and am so far from sheltering myself in the Crowd, or extenuating my sins with the usual plea, I am not alone, there are as many sinners as men, because there is no man lives and sins not; that I could hearty more than hopefully wish, that there were none so beside myself in the world. And if this will not satisfy, could I in the least think it would conduce to their good, or prove but a probable means to make them better, I would shame myself yet more; 
Fit plerumque ut dum iniqui in se mala defendere nequeaut vitia contra vitam corripientis exquirunt, & eo se criminosos non existimant si criminae aliis imponant; qui cum verae invenire nequeant fingunt ut ipsi quoque habeant, quod non impari justitia increpare videantur. Greg. Mor. 10  make my greatest Adversary my Confessor, and give him an exact Catalogue of all my particular failings, so far as my frail memory would serve me, and after all this do Penance in the largest sheet that either Pen can fill, or Penny purchase. For my part I never durst look on another's error as an excuse for my sin; and if any do upon mine for theirs, I fear they will find themselves mistaken in that day, when every man shall give an account of himself unto God, and every individual offender shall be adjudged to bear his own burden. Others may think my Nails too long, and to deserve a paring to the quick, because I have made so large an use of them; but these consider not what an old overgrown thick skined Witch I have to deal with; and if I have scratched her so deep as to make her bleed, it is not upon suspicion by way of trial, but upon sufficient conviction, and in a way of revenge. She stands upon Record for one of old, 
1 Sam. 15.23.  and hath given us fresh instances to assure us that she is as deeply in league with Belzebub as ever, and is not in the least reform; but hath within these few years exercised her devilish art in bewitching many thousands of our fellow-subjects. It is her destruction and their cure that put me upon this project.  
But last of all, and that which troubles me not least of all, is the thoughts that I may hereby expose myself to the censure, if not to the envy of my elder Brethren; who perhaps will impute it to pride and vainglory, that such a Stripling as I should conceive any hopes with my sling to prostrate that great Goliath, who hath wrought so strange a consternation in the whole Army of Israel. But I dare appeal for my integrity to God, the searcher of all hearts, who is my witness that these Notes had never seen the light, had I in all my reading met with any Author in so great a surfeit of Books of all sorts, who hath handled this subject in our Native Language so fully as it deserves, and as that great opposition which this Doctrine hath found in a few years both at home and abroad, hath rendered necessary. Neither have I published this as a Supersedeas to any man's good design and intention; 
— Si quid novisti rectius istis candidus imperti, si non bis utere mecum.  but rather to excite them, being conscious to myself, that there are very many can do it better few worse.  
And so, good Sir, I return to you, whom I have held in a long suspense, as to the chief ground of this Dedication; which is to revive the memory of your former favours to the unworthy Author, who owns and honours you as his loving and most obliging Patron: and hath given you this public acknowledgement under his hand; so that if he should at any time fail to answer them to the utmost of his power, you may have an ex ore tuo to stop his mouth, while you make use of this as a rod of his own making to shame him to the world, and to scourge him the more severely for his ingratitude.  
I confess I have exceeded the limits of an Epistle, but by its more than usual length, I have saved the labour of a Preface. I shall therefore withhold you no longer from the sight of the Glass, wherein you will see Loyalty (so far as my poor skill would serve me) drawn to the life, and that old deformed Hell-hag Rebellion arraigned, convicted, cast, and condemned. And while a multitude of her advocates are crowding about her at the Bar, pleading hard for her pardon or reprieve, methinks I see you, and all loyal hearts upon the Bench, approving the sentence, and importuning her speedy execution. I have, I hope, without offence to the Higher Powers concerned in the Text, taken upon me the Office of an Ordinary; and if that God who hath deservedly the first place in it, shall so far succeed my endeavours, that in the discharge of it I may see her safely out of the World, I have attained to the highest step of my ambition. And believe it, Sir, the very next is to approve myself, what your multiplied obligations have so highly merited,  
Your most obsequious and grateful Beneficiary JOHN HIGHAM.   

ERRATA.  
PAg. 11. line 12. read for their. p. 14. l. 4. r. Race. p. 16. l. 19 r. Emperors. p. 19 l. 7. for sweetly r. seriously. p. 22. l. 8. r. or. l. 10. r. willeth. p. 39 in Marg. r. male, deal se. p. 60. l. 16. r. Gods. p. 67. l. 12. deal future. l. ult. Shi- p. 87. l. 11. r. had been one. p. 88 l. 17. r. blood which he never shed. p. 96. l. ult. deal as well as. p. 130. l. 11. r. as being. p. 140. l. 10. r. actions for those. p. 147. l. 2. r. it. p. 152. l. 20. r. father's lands. p. 156. l. 15. for their r. that. l. 25. for him r. others. p. 158. l. 16. r. hedge Physician.   

A LOOKING-GLASS FOR LOYALTY.  PROV. xxiv. 21. 
My Son, fear thou the Lord and the King.  
THe Title of this Book suits very well with the Contents of it, being for the most part made up of Proverbs or Sentences, short and sweet, such as are the delights of the sons of men. The word from which they are translated signifies Rule, Superiority, or Excellency; because these of all other Speeches challenge the pre-eminence. Such as for their brevity may be retained in a shallow Memory; and for their plainness may be apprehended by a Vulgar capacity. And without controversy, these are some of those three thousand which Solomon spoke; the major part whereof (as it is probably conjectured by learned Authors) perished in the Babylonish Captivity. 
1 King. 4.42.   
But as a man might judge of the proportion of Hercules his body by the impression of his foot; 
Ex pede Herculem.  and as by those lovely Clusters of Grapes which the Spies brought from the Land of Canaan, the Israelites might satisfy themselves of the fruitfulness of that Soil from whence they were taken; so by these, as a taste, we guess at the excellency of the rest. In the reading whereof, we shall find that verified, which his Subjects upon his first piece of Justice did acknowledge, that the Wisdom of God was in him. 
1 King. 3.28.  There are enough of them yet left to make up a complete Epitome of the whole Scripture: So that it is hard to say, whether we ought most to blame the malice of the Church's Enemies for the loss of the rest, and of other choice pieces; or to praise and extol the most wise Providence and great love of God, for reserving a sufficiency in these and the rest of the sacred Canon, to guide his Elect to their future bliss and happiness.  
Among these Proverbs of King Solomon, which are not a few, I have made choice of one which contains in it a Subjects duty to his Sovereign. A Doctrine which for some years was too great a Stranger to many of our English Pulpits, and as great an one to the practice of English Subjects. The one thundering out Curses against Meroz, for not coming in freely and fully enough to the pretended help of the Lord against the Mighty. The other thereby either awed, or cheated into a horrid Rebellion against the Lords Anointed; as if it were a thing impossible for that man which feared his King to fear his God; whereas this Text tells us in effect the contrary, and that that Subject whoever he be, or whatever he pretends to, that hath shaken hands with the fear of his King, hath also at the same instant bid farewell to the fear of his God, This Scripture hath joined God and the King together; and I dare boldly proclaim him an enemy to both, that shall presume to sever or put them asunder.  
The Text minds us of three things: 
Division.  

1. Of a Duty that is owing, and that is Fear.  
2. Of the Subject, by whom it must be paid, My Son.  
3. Of the Object to whom it is due, and that is twofold, God and the King. And, which shows that their interests are so interwoven, that he that fears one fears both, and he that fears not both, fears neither.    

When the stately Fabric of our English Monarchy was undermined and blown up by Anarchy, this Doctrine was buried in the Rubbish of its Ruins.  Before I enter upon the parts, according to that order which I intent, by God's assistance to bond my discourse with, I conceive it very requisite to clear the Text of that Rubbish which the late lose and licentious Times have cast upon it; that so I may proceed with the less interruption in the erection of such a structure, as I hope will bear some proportion to this Royal Foundation, which was laid by him whom Wisdom itself commends for the wisest of Kings. 
This cast up in two Heaps, in order to its removal.  In order whereunto, I have thought it the best way for its quickest dispatch out of the way, to gather it up into two Heaps.  


The first heap  
Obj.   1. Some there have been in the World possessed with a Spirit of Anarchy, who have assumed to themselves the boldness to draw up a Charge against this Charge, or rather against the Author of it, 
K. Solomon accused of Self-ends.  as that he aimed too much at self; that this Lesson which he would have his Subjects to learn, savours more of Interest than of Equity: and that little regard is to be had to what a King shall say in such a case, who if allowed to be his own Carver, will not fail to cut large Morsels to feed his own insatiable Prerogative: Let God allow him but an Inch, and he will take an Ell. God gives him his name, 
Psal. 82.6.  (I said ye are Gods) therefore he thinks it no robbery to be equal with God, or at least to go halfs with him in his Worship. Such black dirt they fear not to cast in the face of Majesty; as if what he had written had been from his own private motion, and not from Divine Inspiration; although they cannot but know, if they know any thing, that this whole Book and every part and parcel thereof, is of as much Authority with their holy Mother the Church, as any of the other which are reputed Canonical.  
Those who make this Objection, 

Sol.  
The Character of the Objectors, and their design detected.   are such for the most part, whose judgements have been soured with the Leaven of Levelling Principles, that would advance the Shrub to the height of the Cedar, or bring down the loftiest Cedar to the estate of the lowest Shrub: Who if they may not be all Kings, will allow of no Kings at all. Their endeavours are to bring all to an Anarchy, and to the end of that Anarchy, viz. a Parity, which in effect makes a Kingdom a Monster, a Body without a Head: 
1 Cor. 14.33.  Opposing therein all Order, and by consequence him, 
His Right pleaded.  who is the God not of Confusion, but of Order. The same God that made all Men, made all Degrees and Orders of Men; some high, others low; some Kings to govern, others Subjects to obey: as he hath put a difference in the Celestial Lights, 
1 Cor. 15.41.  so that there is one glory of the Sun, another glory of the Moon, and another glory of the Stars; and these glorious Stars differ from one another in glory: so hath he put the like among the chiefest of all his subcoelestial Creatures, Men, both as to their external conditions, and their internal qualifications. And so I might pass over this without any further trouble, having given this short Character of these men's Faction, Opinion, and Design; which of themselves without any further Argument, are a sufficient Confutation. But to convince such (if possible) of their error, and to confirm others in that Allegiance which they own, and desire as good Christians, and good Subjects to pay to God's Vicegerent, their Lord and King. It will not be amiss to take a little pains to discover the ignorance or malice of those that make this Objection.  
Certainly they can have no just cause to accuse Solomon of Self-ends, sigh in that Precept of his in the Text, he requires no more as a King, than what God who is the King of Kings gave him, in giving him a Kingdom. And if they think him, because a Party concerned, no fit Judge in the case, surely we have as much reason to refuse to admit them, who are Plaintiffs, to the Umpirage. In all judicial proceed, especially about meum & tuum, there is a Plaintiff, a Defendant, and a Judge who hath a determining Power, having heard both Parties; so that neither of them shall be their own Carvers; but are to acquiesce in the decision of that third person. Here are the Plaintiffs, namely, these Objectors; and here is the Defendant, viz. Solomon, in the just defence of his own Rights: the Question is, who shall be the Judge? None so fit, I conceive, 
The Decision of the Controversy referred to the blessed Trinity.  to decide this Controversy between the King and his Subjects, as he who made both King and Subjects: whom the Holy Spirit of God in the mouth of good Jehoshaphat, 
1 Chron. 19.7.  proposeth as a pattern for all Judges to imitate. Neither need they fear that in his Court, which is made up altogether of equity, Might will overcome Right, for with him is no respect of persons; or that a Gift will blind his eyes, and cause him to pervert Justice: if any were so wicked as to offer it, yet God is more righteous then to accept it. If you would know his mind in the Case, you must have recourse to his infallible Oracles the Holy Scriptures; which judge it for Solomon, condemning the other for injuriously detaining his right. These will tell you how unanimously the holy, blessed, and undivided Trinity, concur in that Decision; that God the Father hath given us a Law, God the Son hath set us a Pattern, and God the Holy Ghost hath inspired the Prophets and Apostles in the Times of the Old and New Testament, to call upon all Subjects to pay this duty to their Princes.  

I. God the Father.  1. I suppose few, unless they be professed Atheists, will dispute the Divine Institution of that Law which Moses received on the Mountain to deliver to the People; but subscribe to its Preface, as a truth which they are very well satisfied in, that God spoke all those words; and if all, than those, Honour thy Father and thy Mother, which in order in our common account is the fifth, but in St. Paul's the first with promise; that is, 
Ephes. 6.2.  with a particular promise, or promise made to the obedience of that particular command. The second hath a promise annexed, but that is more general, not restrained to that single precept, but is extended generally to the obedience of the whole Law, showing mercy to thousands of them that love me and keep my Commandments. We usually reckon it the first of the second, but Philo the Jew the last of the first Table. 
Philo Jed.  As though men had never performed their whole duty to their Father in Heaven, unless they give the honour there required to their Fathers here on Earth, which bear his Image: therefore he joined them both together in the same Table, as Solomon doth God and the King in the same precept here in the Text.  
But some perhaps will be apt to question, 
Quest.  what a King can challenge from his Subjects, by virtue of that Command now under consideration; wherein neither King nor Subject are so much as named? These are to consider, 
Answ.  that the word Father is not of so narrow a Construction as they would seem to conceive; yet that (it may be) too large for their duty too; but it is to be understood of all who are called by that name, 
Natural Fathers.  or which for their Fatherly care deserve to be so called. Besides Natural Fathers from whom we have our being of Nature, 
Spiritual Fathers.  there are which are so called in a Spiritual sense; that is, Ministers; from whom, under God, we have our being of Grace, without which it would be better if we had never been at all. Saint Paul tells the Corinthians, which is not a syllable more than what another Minister may say of any, where his labour hath found the like success, though you have many Instructors, yet ye have not many Fathers, 
1 Cor. 4.15.  for in Christ Jesus I have begotten you through the Gospel.  

Oeconom. Fathers.  Moreover there be Oeconomical Fathers, such as are Masters to their Servants; [Father if the Prophet had commanded thee some great thing, 
2 Kings 5.15.  wouldst thou not have done it] say naaman's Servants to their Lord, when they heard him dispute so passionately against the means of his cure.  

Fathers by Age. 1 Tim. 5.12.  There are also old men, whom for their Age we ought to reverence as Fathers. In former Times those persons were looked upon with an eye of respect by all who pretended to civility, although their outward condition were never so mean; who had outlived the sight of their eyes, or the taste of their palates, on whose head the Almond Tree did flourish, and on whose foreheads Age had ploughed her deepest furrows. It was noted as an ill Omen, and a sign of great confusion, when the Children presumed against the Ancients; 
Isa. 3.5. Lament. 5.12.  and when the faces of the Elders were not had in honour.  
Shall these, and several others be thought for more particular care, 
Fathers of their Country.  (the Father of his Children, the Minister of his Flock, the Master of his Servants, the Tutor of his Pupils, the Schoolmaster of his Scholars, etc.) worthy; and do not Kings much more deserve it, if faithful in the discharge of their trust, that have the care of all their Subjects incumbent upon them? 
Adrian. Non mihi seit Populo Rex●….  Adrian the Emperor was wont to say he was a King, not for himself, but for his People; conceiving himself obliged by virtue of his Office, to mind more the common good of his Subjects then the particular good of himself. Such men's honours are not (if deserved) without their burdens: 
Honos Onus.  and though the outsides of their Crowns be set with precious stones, which make a glorious show, dazzling the eyes of their Spectators, yet they sit very uneasy upon their heads; being lined with the pricking Thorns of those daily cares, which do attend them. Neither are their temples so compassed with the one, as their minds are besieged with the other. That King in Homer, complained that great Jupiter in that respect, had made but little difference between him and a Prisoner, accounting his Cares his Prison. 
Augustus.  And it is storied of Augustus a Roman Emperor, that hearing of a Roman Knight who was imprisoned for debt, and yet slept as sweetly as if he were at liberty and owed no man the value of a penny; he sent after his death to buy his Bed, conceiving there must be something more than ordinary in it. If so, Princes more than any have need of such Beds; because they of all men have most cares. And the same Author relates a saying of the same Emperor to his Livia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. Cass. Numb. 11.12.  Had we not businesses, and cares, and fears, above any private persons, we should be equal to the gods: their breasts are as the Ocean, whereinto the cares of private men do empty themselves. And their affection is excellently expressed by that Phrase of carrying their Subjects in their Bosom: and little do they know the tender bowels there are in their Governors towards them, borrowing time from their own rest to plot and contrive for their good; if they did, they would value them at a higher rate than most of them do.  
When Julius Caesar had overcome Pompey, 
Julius Caesar.  at that fatal Battle fought between them in the Pharsalian Fields, and had pursued his Victory so far as Egypt, whither he fled, and where he was basely murdered; his two Sons Sextus and Cneius, heirs of their Father's Valour and Misfortunes, one of them being slain at Munda in Spain, the other forced to shelter himself in Celtiberia; 
Sextum fortuna in Celtiberia abscondit. Florus de Gest. Roman.  in so much that an end was generally conceived to be put to those Civil Wars, which owed its rise and original to the stout Spirit of the one, and the haughty Courage of the other; or rather to the boundless ambition of both: the one brooking no Superior, the other no Equal. The Senate at his return, the better to express their gratitude for their deliverance from the miseries of that War, welcomed him home with new invented Titles of Honour; styling him among others, The Father of his Country, 
Pater Patriae.  and the same was afterwards conferred upon many that succeeded him: yea, 
Roma Patrem Patriae Ciceronem libera dixit. Juvenal. Sat. 8.  the Romans thought they could not give an higher to those who deserved the highest, for their care of the Commonwealth.  
Several hundreds of years before this, we find it in use in other Nations. 
Orus.  Orus the third of the Pharaohs or Kings of the Egyptian Rule, who swayed the Sceptre of that Kingdom about two thousand and two hundred years after the World's Creation, was that Pharaoh which advanced Joseph to be his Vice Roy, changing his Iron Fetters into a Chain of Gold, his Rags, into Robes, and his Stocks into a Chariot, wherein he rid in State, with a multitude of Attendants, and an Herald proclaimed before him Abrech, 
Gen. 41.43.  that is, say some, the King's Father. An interpretation that suits exactly with his own expression, 
Gen. 45.8.  when he made himself known to his brethren, God hath made me a Father to Pharaoh, Lord of all his house, and Ruler throughout all the Land of Egypt. But whether it agrees so well with the Original, I have not skill enough in that Language to determine. According to St. Jeroms translation, 
St. Jerom.  it sounds as much as a tender Father, as having a tender care both of his and his Subjects weal, contriving and advising an effectual way in a tedious Famine, to supply them with necessaries for the support of their lives; and when the management of it was committed to his trust, he discharged it with that prudence and integrity, that he gained the love both of Prince and People. What respect the first had to him, we may gather from the name which he imposed on him, viz. Saviour of the World. 
Zaphnathpa●neah. Gen. 41.45. Julius Firmicus.  And what an high veneration the other had for him, an ancient Ecclesiastical Author informs us, that the Egyptians finding themselves infinitely obliged for his care and providence, consecrated him under the name of Serapis, that carried a measure of Corn upon his head, to signify that he was the god who had given them bread.  
Once more, This Title applied as aforesaid, pleads a longer prescription yet among the Philistines, who were governed at first by one King, sometimes by five, according to the number of their principal Cities, but always united in the time of any approaching danger; and whatever was the name of the King his title was Abimelech. The King of Gerar, when Abraham went to sojourn there, 
Gen. 21.1, 2.  is called Abimelech. 
Chap. 26.26.  So likewise is he that came to Beersheba desiring a League with Isaac, supposed (by the distance of time) to be another of the same name, it being by computation fourscore years between his first sojourning there with his Father, and this which was after his Father's death; and questionless they kept the same so long as it was a Kingdom, till they lost both their power and their reputation too: For that King before whom David, many hundred of years after that, feigned himself mad, is (in the Inscription of that Psalm, 
Psal. 34.  which he penned upon that occasion in testimony of gratitude to the Author of his deliverance) called Abimelech; 
1 Sam. 21.  it is confessed in the History of it, to which that refers us, we find his name to be Achish: and the reason why Achish in the one should be Abimelech in the other, is not because he was binominis, 
Aben Ezra.  as one would have it, but because the first was his Name, the other his Title of Honour: which was common to all the Philistin Kings, as Pharaoh was to the Egyptian, and Caesar to the Roman: 
Quod Achish hoc loco dicitur Abimelech, Basilius ex traditione majorum & alii existimant nomen illud Regibus Palaestinae fuisse common, etc. Mollerus in loc. 1 Sam. 24.11. 2 Chron. 29.11. Job 29.16.  and this in the true signification of it is neither more nor less than My Father the King. And that they may not think this a Title given only to Heathen Governors by their Subjects, out of a blind devotion; or that it is a stranger as to this sense in the Sacred Dialect, unless when they are mentioned; let them consult these Quotations in the Margin, and that promise made by God himself to his Church, which hath respect to the times of the Gospel, and tends very much to its propagation and advancement in the accomplishing and fulfilling thereof, viz. Kings shall be thy Nursing Fathers, 

Isa. 49.23.  
Quest.   and Queens shall be thy Nursing Mothers. If they desire to be satisfied, why God useth the names of Father and Mother to signify the rest? 
Answ.  It is because that Government justly challengeth the precedency in respect of Antiquity; that of Father and Mother over their Children taking place so soon as they had Children to govern; at least so soon as they were in a capacity to be governed. And it is from this that all others are to take their rule and direction.  
And it is no difficult matter to give a satisfactory answer to them who will submit their judgements to Reason, 
Quest.  why all the above named particular Callings are comprehended under this as the general?  
And that is, 
Answ.  Because they perform such duties as belong to Parents. It belongs to them to instruct their Children, therefore Pastors and Teachers are our Fathers, who do that good Office for us in their stead; in a better manner possibly then they can do it in their own persons: many Parents being so ignorant, that they have need to be taught themselves. The Father is to provide for his Child, therefore Patrons and Benefactors are our Fathers, who take that Fatherly care of us,; which the other would willingly do, but cannot; having it may be, no more Water than what will serve to drive their own Mill. It belongs to them to procure the good of their Children, therefore Kings are called Fathers, because they mind and endeavour the good of their People. And although the duty owing to each of these in their respective capacities are comprised under one and the same word Honour, yet the plum or minus of that honour must be according to the degree and measure of those benefits that their Relations reap by them. 
Pharisees.  The Pharisees preferring their spiritual before their natural Parents, had been the more justifiable, had they not made their pretended respect to the one, a colour for their unnatural neglect of the other. Saint Paul the Doctor of the Gentiles, 
Mat. 15.4, 5.  and one of the same Sect (according to his own account which he gives of himself, while in the state of his unregeneracy) lived a Pharisee. 
Acts 26.5. Philemon v. 18.  He, when in his Epistle to Philemon he pleaded for the reception of his runagate Servant Onesimus (as light it seems of finger as of foot, as appears by his expression, where he sweetly mitigates his shameful escape by the name of wrong, and his theft by that of debt) among other Arguments minds him of the obligation of his Conversion, which he owed next under God to him, and for that, himself. 
Philemon v. 19  And S. Bernard sweetly contemplating the mercy of God to him, both in respect of his first and second birth, thankfully acknowledged him as the principal efficient of both: but withal that his obligation is the greater from the latter; saying, 
Si totum me debeo pro me facto, quid debeo pro me refecto? nec enim tam facile refectu quam factu; in primo opere me mihi dedit, in secundo se. Bernard. de diligendo Deo.  If I own myself to God for making me, what do I own to him for renewing me, or making me a new creature when I had marred myself? there was more concurring to the work of my Redemption then to that of my Creation; in the one he gave me to myself, in the other he gave himself to me: therefore I own myself for the one, and (if possible) more than myself for the other. 
Alexander.  Alexander the Great would commonly say he owed more to Aristotle that taught him, then to Philip that begat him. 
Gracchus. Tu solum novem mensibus me gestasti in utero haec vero me tribus annis integris in ulnis & amplexibus fidelissime nutrivit, negasti id mihi quod Planta ramis, quod Simea catulis non negavit. Jun. Rusticus, lib de Educatione.  And Gracchus shown more respect to his Nurse that fed him with her breast, then to his Mother that bore him in her womb; opposing the carefulness of the one, to the carelessness of the other, who denied him that, that senseless Plants afforded to their tender branches, and the brute Creatures to their shiftless young. Is there not then as much or more honour due to Kings, both for their Government and Protection; without which the one could not do their duty, nor the other receive the benefit? When Jeremiah in his Lamentations, 
Lam. 4.20.  styled Josiah the breath of his Subjects nostrils, he gave them thereby to understand that they were indebted to him for that common benefit of the Air to breath in; and that the breath which they drew, they drew in a sense through and by him.  

Except. Ex M●sculo.  But probably these will except against what hath been said to clear these several interests in that precept, and oppose the authority of Musculus, a man pious in his life, and eminent for his Learning, public Reader of Divinity in the City of Berne in Helvetia; who in his Common Places treating of the fift Commandment, saith it needeth no declaration who are meant by Father and Mother, it being known to all men that they be our Parents of whom we are born and bred; and accounting the including in them the Magistrates and Ministers, etc. a Vulgar Error, affirming that there is nothing there commanded of them; and that there are other places in the Scripture which admonish us to honour our Governors, Civil and Ecclesiastical, Ministers, Tutors, Masters and Elders.  
Answ. There are so indeed, 
Concess.  and withal this liberty granted to prove all things; 
1 Thess. 5.21.  which implies a Rule by which they are to be tried; To the Law, 
Isa. 8.20.  and to the Testimony. Whatsoever that commands is a duty, and whatsoever that forbids is a sin, though never so curiously flourished over by the sleights of a subtle adversary that lies in wait to deceive us. E contra, Nothing is a sin but what is there forbidden; nothing is a duty but what either in express terms, or by direct inference is there commanded; otherwise that Sweet Singer of Israel had gone a Note above Elah (as the Musicians say) when he gave this Epithet to this very Law, perfect; 
Psal. 19.7.  which it cannot be said to be if any thing be wanting. And it this and those other several Callings should not in that Precept be understood, the Law should be defective in omitting many principal duties. David indeed had ground sufficient for that expression, from those words of that great God who was the Law giver; 
Deut. 12.32.  which requires so exact a compliance to that Law so given, as that a man can neither fall short nor fold over, do either less or more than it injoins, without sin. Therefore whatsoever I command you take heed you do it; thou shalt put nothing thereto, nor take aught therefrom. 
Rom. 1.1.  So that if when St. Paul commanded subjection to the Sovereign Powers, giving to them, those impowered by them, 
Verse 7.  Tribute, Custom, Fear, Honour; when he will to double their honour, to those that rule well, especially if they labour in the Word and Doctrine; 
1 Tim. 5.17.  or that they think them worthy of double honour; when he would have those that are Servants to obey their Masters according to the flesh, they had asked what ground he had for so doing? without all question he would have referred them to this precept, which injoins all to honour their Parents. 
Concess.  It is confessed a Subject might well dispute his Prince's interest in that fear which the Text calls for, were he bound to look no further then into the Letter of the Law, where is no mention made either of the one or of the other. But as he cannot be a good Lawyer who never studied the meaning of the Law in the Commentaries of such as are learned in the Law, who have taken much pains for their own satisfaction, and their Readers profit; so that man can be no expert Christian that doth not search the Scriptures of the Prophets and Apostles, which are authentic Comments upon that Law, and allowed Interpreters of the same. So than whatever we read of Fear, etc. it is upon the account of that command, Honour thy Father. The King is a Father, so called not only by man, but by God himself, who made him a King; therefore he must be honoured, so runs the Precept; he must be feared, so saith the Text. In a word, 'tis worth your observation, that this King calling upon his Subject for it, speaks unto him as a Father to his Child, My Son; as if on purpose by that endearing appellation, to lead him as it were by the hand to that very commandment, that so he might convince him of the necessity of the Duty.  
2. God the Son, 
II. God the Son.  when he came out of the bosom of the Father to take man's nature upon him, 
Deut. 18.18.  and to execute the office of a Prophet (under which notion he was promised long before to his Church) he came not (as he himself saith) to destroy, 
Mat. 5.17.  but to fulfil his Father's Law; not to confound, but to expound it; not to give us a new Law, but to instruct us in the meaning of the old. And therefore when he saith, 
John 13.34.  A new commandment give I unto you; either by novum we are to understand renovatum; not a new addition, or addition of a new Law to the Old, 
Deut. 4.2.  expressly prohibited; but a new edition of a Law which was given of old, or because it is urged upon a new account, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  [as I have loved you] proposing himself as their great Exemplar, in imitation of whom, and in some cases, if need required, they should die for their brethren. This is according to the sense judicious Hammond gives of it. 
Dr. Hammond in John 13.  Being now to take my last leave, I give you this special new Command, that from the manner and degree of my love to you expressed, in venturing, nay, losing my life for you, ye also learn and practise the same degree of loving one another: that is, that all Christians abound one towards another in all Charity, and venture their lives for the good of others, especially for the propagating of the Gospel, doing good to their souls. This is to write after that matchless Copy which Christ hath set us in his own example, 
Ephes. 5.2.  who loved us and gave himself for us to be an offering and a sacrifice of a sweet smelling savour unto God: so that what he did was upon the account of his free and undeserved love: but what we must do and suffer for one another is upon the score of bounden duty, 
1 John 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  implied by that expression which the Apostle St. John makes use of when he presseth the practice of this very duty to the highest pitch, we ought to lay down our lives for the Brethren. The manner then, and the degree is all that can be said to be new in that Commandment.  
If you would know what care he had of the Magistrates Interest? 
Christ his care of the Magistrates Interest showed.  both his doctrine and his practice which was exactly suitable to it, sufficiently testify, that he came not to pluck them out of their Thrones, but to fix them more firmly in them: not to countenance the clamours of the covetous rabble, who are ready to cry out Tyrant when they call for what they are loath to part with, though no more than what they may justly challenge as their own. 
1. In his doctrine Matth. 22.  But to press the Subjects compliance with their Princes in their just claims, without regret or opposition: we have in the Gospel a case of this nature brought before him to decide, 
Question about Tribute.  by some cunning Snaps of two different Sects, and in the matter in question of different opinions, Pharisees and Herodians. The first looked upon the Romans as Usurpers, and forcible possessors, the other acknowledged and adhered to it as a lawful Authority. The question which they propose is, whether it were lawful to pay tribute to Caesar or not? 
Divided judgements uniting in a design.  these though divided in their judgements, yet can unite in their design, 
The Snare laid.  or rather down right flattery; either seeking thereby to work him to a compliance, and to give in his judgement in favour of their Party, or both, to draw him into a snare. Which is observed by the Evangelist, 
Verse 15.  and both discovered and disgusted by our Saviour, who perceived their wickedness, and said, Why tempt ye me, 

Verse 18.  
Mell in o'er verba lactis, Fel in cord, fraus in factis. John 2.24.25.   ye Hypocrites? why endeavour ye to ensnare me, under pretence of reverencing me? but he was too wise to be surprised with such chaff; for he knew all men, and had no need that any should testify of man, for he knew what was in man: his allseeing eye could easily espy under that alluring bait a deadly hook; 
Discovered.  and therefore to that subtle question he returns them a discreet answer, whereby he secured himself, and astonished his Enemies. 
Mat. 22.20, 21.  Show me (saith he) the tribute money and they brought him a penny; and he saith unto them, whose image and superscription is this? they say unto him, Caesars: Then saith he unto them, render therefore unto Caesar the things that are Caesar's, and unto God the things that are Gods. 
Their ensnaring question discreetly stated.  So that he stated their Question by their very Coin, the image on it, and the inscription about it were records of the Conquest of the Romans over their Nation. And herein appeared the prudence of our Saviour: 
Christ's Prudence.   
1. He might have taken a piece of money of his own, but he rather bids them to show him a piece of theirs.  
2. Not of any of their money neither, but of that of which they paid their tribute, which was of the Roman Stamp, which for that purpose was the only money that was accepted for current; the Roman Emperor requiring this at their hands, as a token of their subjection to his Power and Dominion. The coining of money hath ever since money was first invented, been accounted a part of the supreme Power, or Regal Prerogative, yea, so properly his, that it is incommunicable to any other; and their acknowledgement of that to be so current a Coin, supposeth him whose Signature it had, to be their lawful Prince.  
3. And therefore as he might justly challenge it upon the score of his just due; so they ought to pay it upon the account of their bounden duty, the Law of God requiring that every man should have that which belongs to him, and so consequently Kings their due acknowledgements. 
Rom. 13.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significat debitum quoddam inexcusabile subditis impositum esse. Marlorat.  The word in the Original, is englished in the latest and exactest Translations, render; which signifies that the payment of it lies as an inexcusable duty upon the Subject. And where it is in some others rendered Give, we are not to understand it of a voluntary giving, as of courtesy; but of a necessary giving or paying of a due debt. As we are said to give our Creditors their due when we pay what we own them; or to teach us (in opposition to that murmuring and repining humour of the most) that it should be as willingly and readily paid, as if it were a free gift.  

Caesar's right vindicated, and their design frustrated  This was the sum and substance of his wary and circumspect answer to that subtle and ensnaring question; such as they could take no hold of to entrap and entangle him as they desired. Whereupon St. Luke saith, 
Luke 20.16. Matth: 22.22. Caution to his Ministers.  they held their peace; St. Matthew, they left him and went their way. Ministers have need of the Wisdom of the Serpent, when they have to deal with such subtle Foxes; and if they suspect any of their Auditors to come (as these did to the best of Teachers) with Nets in their Ears, they should make it no small part of their care to carry neither Fish nor Fowl in their Tongues, 
Fuller's Contemplations.  lest they ensnare themselves. A Lesson which the great Prophet of Prophets, and Teacher of Teachers, hath not only commanded us in his preaching, 
Matth. 10.16.  but commended to us in his practice, in this very instance.  
What issue this answer had in reference to the satisfaction of these that were employed in this trepanning errand, 
What to judge of the issue of his Answer.  or to that of those that sent them, the Scripture mentions not, but is as silent as themselves. Yet if that silence of theirs were an unquestionable Argument of an implicit consent, according to the old Proverb, we might give a favourable guess of a satisfactory issue. But sigh it appears so plainly by uncontrollable evidence, that the one's sending and the others coming was to feed their malice rather than to inform their judgements, both that and their after practice give us greater grounds to suspect the contrary; 

Non persuadebis etiamsi persuaseris.  
Simil.   and that they came with a resolution not to be resolved. He that is prepossessed with that prejudice, is like a man that useth Spectacles made of green Glass, which representeth every object, unless Green, in a false colour. And wherever we find malice to be the Master, we may safely conclude Reason to be the Slave: and to let us see how sadly the clouds of their passions had obscured the light of their Reasons, his very prudence not long after was by some of those very persons improved into a formal accusation against him. We found (say they) this fellow perverting the Nation, 
Luke 23.2.  and forbidding to give tribute to Caesar. Then which nothing could be more notoriously false, or a fuller evidence against them that they sinned against the light of their Consciences.  

Zach.. 11.13.  The Prophet Zachary speaking in a way of prophecy of the thirty pieces of silver which Judas received as the reward of his treason in the sale of his Master, personates Christ by an Irony, upbraiding them for the mean esteem they had of him, a goodly price that I was valued at of them. But whosoever hath read what Christ foretold in the Scripture relating to their punishment for their barbarous and inhuman usage of him; and how exactly it was accomplished and in what dreadful manner executed (as it is recorded by their own Historians, who sealed the truth of his Prophecy by their writings, as millions of his implacable enemies did with their blood) cannot think that to be the total sum of what was paid for that bloody purchase. 
Their low value set upon Christ punished and retaliated by a far lower set upon themselves. Hegesip. de excid. Hierosol. p. 680. And yet for the most part accessaries.  And for that low value they set upon him; by the just hand of God who loves to retaliate, that the guilty offender may see his sin written in his punishment, they were valued a great deal lower, when thirty of them were bought and sold for a penny. And if those (for the major part but accessaries) were so severely handled for abetting the malice of others, who (animated by their superiors, who should have taught them better) cry in their blind zeal, crucify him, crucify him; what may we think became of those that were the principal contrivers who causelessly conceived both the malice and the mischief of it in their hearts, against that innocent person? who rather than fail to bring their cursed design to effect, run themselves headlong into the guilt of that unpardonable sin. 
Mat. 12.32. The Ringleaders charged higher.  If he that sins against his knowledge hath made a considerable step towards it, he that hath added malice to it hath completed it.  
St. Paul when a Saul, 
Acts 9.4.  persecuted him in his members, and that maliciously, 
1 Tim. 1.13. The ingredients in the sin against the Holy Ghost, secundum Ja. Armachan.  yet he found mercy, because he did it ignorantly. St. Peter denied him thrice in the High-priests Hall successively, and that against his knowledge most apparently; but though he did it knowingly, 
Matth. 26.34.  he did it not maliciously; and being minded by the crowing of the Cock of that sad foretold issue of his rash confidence, 
Verse 75.  he went out and wept bitterly; and questionless he that steeped his godly sorrow in these briny tears, could not fail to reap in joy. Had Paul had Peter's knowledge joined to his malice, and Peter Paul's malice joined to his knowledge, both had committed the sin against the Holy Ghost. If then these be the ingredients that make up that sin, and when in sin they are apparently in the same persons, prosecuting the same design, in persecuting the Professors of the Truth, how can these be acquitted as not guilty of it, who with such wicked malice against so clear a knowledge, defame, prosecute, persecute even to the death, him that was truth itself? who though his answer be so clear as nothing can be clearer in favour of the Roman Emperor in that Case of Tribute, yet falsely and most maliciously accuse him as a discountenancer of the Payment of it.  

2. Christ his practice.  But though they would not satisfy them who resolved to be satisfied with nothing but his blood; yet all that own and honour him truly, cannot upon the serious consideration thereof, but be throughly convinced that the Doctrine of Christ taught in the Gospel, is no doctrine of Sedition or disobedience to Princes and other Magistrates; but on the contrary, a doctrine that teacheth obedience, and all other duties due unto them. And what he bids them do, is no more than he himself did, who being God and Man, subjected himself to the Laws both of God and man; thereby showing what respect he did bear to Magistracy, which was his Father's Ordinance. And that he might avoid offence, and set a Copy for all Christians to write after him, he wrought but one Money-miracle, and that was to pay his own and Peter's Head silver, 
Mat. 17.27.  Go to the Sea, and cast in an hook, and take the first fish that cometh up, and when thou hast opened his mouth thou shalt find a piece of money, that take and give unto them for me and thee.  
Lastly, The Prophets and Apostles, 
III. God the Holy Ghost, which will be more fully cleared in the third part of the Text.  inspired by the Holy Ghost, do in their Writings press this and such like duties, even in the worst of Times, to be paid to the worst of Kings, because they were Kings; yea, to some Kings that were the worst of men, as shall be made more fully to appear in its proper place.  
And thus I hope, by what hath been already offered, I have sufficiently cleared the Text of the first heap of Rubbish, and wiped off that aspersion cast upon the Author thereof of being selfish; because he demands no more than what God himself commands: and to require less, were to betray that Majesty which the Most High hath placed in him, to the scorn and contempt of the lowest of men.  


The second heap of Rubbish.  
Obj. 2.   Others there are that charge this and such like subjects, as useless to edification; and those Sermons preached upon them, in their best construction, Court Divinity. There are some yet alive, who preaching upon such Themes in an Auditory made up of persons of different persuasions; some whereof possessed with a spirit of Opposition, as well against all Ministers that are not of their own Faction, as Magistrates that are not of their own Election; have been much incensed either at the Preachers, at their Texts, or at their Doctrine; at one or all: and have when opportunity served, accosted them in some such like language as this; What is all this to edification? ye might have made choice of Subjects of a more Soulsaving concern, and much more fit and proper for a Pulpit discourse, the main design whereof should be to discountenance sin, and to encourage a holy life. The accosted were not much startled at it, because it proceeded from the mouths of such as lay under an apparent guilt; and therefore could expect to be no more grateful to them, than a heavy burden to a galled back.  
Being therefore upon this clearing design, 

Sol.  
First by way of Concession.   I shall spend a little time in examining their pretences; and do in the first place ingeniously confess, that had their Objection as much of real ground for it, as it seems to have of solid weight in it, it were well worth our most serious thoughts. It is a considerable truth which the Philosopher long since spoke, 

Vita brevis ars longa.  
Senec.   Man hath a great deal of work to do, and but a little time to do it in; and therefore hath all the reason in the World to embrace Solomon's counsel, as of great concernment, All that thine hand shall find to do, 
Eccles. 9.10.  do it quickly; for there is neither work, nor invention, nor knowledge, nor wisdom in the Grave, whither thou goest: and are not men as much concerned in the choice of their work? that they spend not that short and precious time of theirs in picking Rushes; about Mint, and Annis, and Cummin, those low things; I mean, that merely concern the support of an earthly Cottage: which with our greatest care cannot long be kept from falling about our ears; and in the mean time neglect a far more weighty matter. Judgement and Mercy, those things which concern their precious and Immortal souls which shall live for ever, either in weal or woe, and must receive their reward hereafter, according to the works which they have done in their bodies here, whether they have been good or evil. It concerns them therefore, as to their choice chief, though not only, to apply themselves to, and employ themselves in those things which will bring most glory to God and benefit to themselves. 
Inference.   
If those are concerned in both these whom God hath charged with the care of their own souls: 
Serva depositum  can any man think them concerned in neither, who are charged with the souls of others? 
Acts 20.28.  Take heed to yourselves, and to the flock of which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Sith this is properly their work which they are called to, and set apart for, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and which their ministerial Commission leaves not as arbitrary to them, 
Rom. 1.14.  but lays as a debt upon them, [I am a debtor to the Grecians, yea a necessity is laid upon me, 
1 Cor. 9.16.  and woe is to me if I preach not the Gospel.] 
Rom. 1.16.  The chief end of their Preaching is the salvation of their Hearers souls; 
1 Cor. 1.21.  and the Word preached is the ordinary means that God hath appointed for that end: therefore they must up and be doing, and have a care (as to the choice of their Work) that they spend not their time, nor abuse their Auditors ears and patience with unprofitable impertinencies.  
The Apostle instructing Titus, and in him all Ministers in the faithful discharge of their trust, wills them to avoid foolish questions, and genealogies, and contentions, and brawlings about the Law, upon this very consideration, that they are unprofitable and vain: having little or nothing in them tending to that, 
Tit. 3.9.  which he would have such men to drive at as their scope, viz. Edification; 
1 Cor. 14.26.  and on the other side is as careful to inform them what doctrines they should preach, insist, and dwell upon.  
1. These things I will thou shouldst affirm, 
Tit. 3.8.  that they which have believed in God, might be careful to show forth good works; these things are good and profitable unto men. The Inference is clear, that though they must teach every truth, and hold nothing from their people that is profitable for them; yet some truths there are that must be more inculcated then others, 
Pro hic & nunc  viz. those that are most necessary, and most opposed, either through the corruption of the Times, or the malice of Heretical depravers of the truth. As that which the Apostle gives in charge, was in that Age wherein he lived; which abounded with men of two contrary Opinions, and neither of them Orthodox, Nullifidians and Solifidians; the one laying the whole weight of their eternal salvation upon their own miserably imperfect Works without Faith, and therefore dead works; these are largely confuted in his Epistle to the Galatians: the other wholly neglecting works, rely wholly upon their pretended Faith, which without Work is dead also. This is that which he would have Titus teach, because so much by those men's principles and practices gainsaid?  
2. This being granted, as indeed it cannot be denied; the former Objection hath much, yea, very much of weight in it, in respect of the matter of it. But what it hath of worth, as to the ground of it, comes in the next place to be considered. 
The falsehood of this second Objection detected.  Should we gratify their humour so far, as to yield that to them for true, which they object, which we neither shall, nor safely can; have not we as much reason to quarrel with the holy Scriptures, (which God forbidden) for imposing this subject on us to preach, as they with us for pressing it on them to practice? If it be demanded what authority we have to preach such Doctrines now in the time of the Gospel; since Christ came into the World to purchase liberty, and to proclaim that liberty so purchased; and the Apostle St. Paul after his Ascension into Heaven, wills all Christians to stand fast in that liberty so purchased and proclaimed? We can with as much facility produce, as they ask it. If they will but take the pains to read what that Chosen Vessel of the Lord charged on his beloved Son, 

The Minister's Authority to preach this Doctrine.  
Tit. 3.1.   according to the common Faith, which: is here word for word faithfully transcribed, Put them in mind to be subject to Principalities and Powers, and to obey Magistrates: where we are to weigh the manner of delivering, as well as the matter delivered. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suggere. Piscator. Non mala quidem sed periculosa quadam ambiguitate se. Beza Annot.  Some render it suggest, to which Beza gives only a negative approbation, that it was not erroneous, and finds this fault with it, that it carried too much of ambiguity in it: which is dangerous in respect of the doctrine, which had so many opposers; and withal subjoins a sufficient reason to justify his exception; because those things also are said to be suggested, which before were never heard of. But here the Apostle speaks of that which was no new or strange doctrine, 
The reasons which prove it necessary.  but that which they had often heard and well enough understood, but did not so carefully remember, and therefore as he feared, would not so immovably adhere to, 
Libertines.  when their Loyalty should be assaulted, 
Commonefacito. Junius in locum.  and themselves tempted to contrary practices by men of contrary principles.  
Therefore he and others have commended this as the better, being more significant, and more agreeable with the mind and meaning of the Author, put them in mind; thereby manifestly implying, that this was not a new, but an ancient doctrine, he might say of this to the Cretians, as of Brotherly Love to the Thessalonians, they had been taught it before. And though it were old, it was not obsolete, or like an Almanac out of date so soon as the year is done; 
The inference from both.  a Doctrine never out of season; and because so much opposed, there was the more reason it should be the oftener preached.  

A twofold account how requisite it is it should be so.  And that, as I apprehend, upon a twofold account.  
1. Of Nature; 
1. Of Nature. Luke 15.12.  which desires nothing more than liberty, Father give me the portion of good that falleth to me, so saith the Prodigal: his desire was to be altogether at his own disposing; and like a young Horse newly backed, strives hard to get the reins out of his Rider's hands, and would fain be his own guide before he hath been weighed. We are all one man's children, 
Her Objection or Plea.  why not one as good as another? why must some be Kings to make Laws, and others Subjects to obey them? this is the language of Nature, and from these self-flattering premises, it makes this stubborn and rebellious conclusion: 
Psal. 2.3.  Let us break their bonds in sunder, and cast away their cords from us.  
2. 
2. From Grace. Rom. 6.14. Her Plea.  Upon the account of real or supposed Grace. We are not under the Law, but under Grace. Under Grace, therefore under no Law: not under the Laws of men, so the Anabaptists; no, nor under the Law of God himself, so the Antinomians. We are all the adopted children of one and the same God; all brethren of one and the same Christ our elder brother, all coheirs with him to one and the same inheritance; why should we King it one over another here? that distinction shall cease; yea, it seems already taken away by that levelling position of St. Paul, We are all the children of God by faith in Christ Jesus; 
Gal. 3.26, 28.  there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.  

The antiquity of it.  This objection is no novice, but may plead a very considerable prescription, bearing date the same day with the Rebellion of Corah and his complices, who gathered themselves together against Moses and Aaron, 
Numb. 16.3.  and said unto them, Ye take too much upon you seeing all the Congregation are holy every one of them; and the Lord is among them, wherefore then lift you up yourselves against the Congregation of the Lord? very requisite therefore it is in both the aforesaid respects, that this doctrine should be frequently preached, and the practice of it as earnestly pressed, to pull down the pride of Nature, and to confine the privileges of Grace within their proper limits.  

Solut. 1 Concess. Acts 17.26.  1. True it is that we have all one common Father by creation, viz. God, who made of one blood all Nations of men to dwell upon the face of the earth, and hath determined the times before appointed, and the bounds of their habitation, who did in the beginning create all things, as by an Almighty Power: So also in a most excellent order he created man in his own image, 
Gen. 1.27, 28.  in the image of God created he him: male and female created he them, and God blessed them, and said unto them, be fruitful and multiply, and replenish the earth. The same God when man by venue of that blessing did multiply, and the earth by that multiplication was replenished with men and women, to prevent confusion which inseparably attends multitude without order, placed them under such and such distinctions. 
Cujus jussu nascuntur homines ejus jussu constituuntur Principes. Ireneus.  So that we may say truly both of King and Subject, God which made Kings men, made men Kings; and God which made Subjects men, made men Subjects.  
2. It is as true in the second place, 
2 Concess.  that Believers are all one in Christ Jesus, be they for Sex male or female, for Nation Jew or Greek, for Condition bond or free; all alike dear to him, being redeemed with the same price, and all equally near to him, as members of that body of which he himself is the head. From whence we may safely infer, 
Inference upon both these Concessions as safe as true.  that we ought not to carry ourselves proud and disdainfully one towards another, upon these outward differences and distinctions, seeing that Cyrus and Irus, King and Beggar, are made of the same mould, and to God are both alike; yea, all one in Christ Jesus. And as he hath given the King a Kingdom to rule in, 
Deut. 7.18, 19, 20.  so hath he given him a Book to read in for this very purpose, that he should fear his God, and that his heart should not be lifted up above his brethren. Job who was conceived by some to be a King, from a more inconsiderable Topick, 
Jobs Argument.  argues himself into a posture of humility towards the meanest of his menial servants. If I did despise the cause of my manservant, 
Chap. 31.13, 14, 15.  or of my maid-servant, when they did contend with me, what then shall I do when God riseth up? and when he visiteth, what shall I answer him? 

Sol. 2.  
By negation. Theirs unsound ad dangerous.   did not he that made me in the womb make him? and did not one fashion us in the womb? But because Believers are all one in Christ, therefore either all must be Kings, or none must be Kings, is a plain wresting, 
St. Paul's words wrested, himself grossly abused.  and not the proper meaning of the Apostles words in that place: and a sense that makes him most absurdly contradict himself in that precept of his now under consideration, put them in mind that they be subject to principalities and powers. Indeed it could amount to no less than a very great absurdity to press that as a duty in one place, if before he took away that distinction that made it so in another.  
One thing more I have yet to offer from the words of the same Apostle in another place upon the same Subject, 
A further consideration offered for our vindication.  though written to another people; and whatsoever was written to either of them, was written for our learning, 
Rom. 15.4. Chap. 13.1, 2.  Let every soul be subject to the higher Powers, for there is no Power but of God, 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. From whence I infer by the rule of contraries, 
One inference A sufficient warrant for us to preach, and as great a danger to them if they do not practise it.  that Doctrine cannot but tend to edification, whose contrary tends so certainly to destruction. A sad judgement it draws upon the guilty in their temporal, in their spiritual, and in their eternal concerns.  
First, In their temporal; 
1. In their temporal concerns Ezra 7.26, etc.  Their calamity shall arise suddenly, in the very next Verse to the Text, and whosoever will not do the Law of God and the King, let judgement be executed speedily upon him, whether it be unto death; or to banishment? or unto confiscation of goods, or to imprisonment. A Law not peculiar to the Persians, but common to all other Nations that are under Kings, whether Christians or Heathens; without which indeed it were impossible to preserve their Authority inviolable. How many in our own time, and of our own Nation have been deservedly ruined, imprisoned, executed, upon this very account. And in the Scripture, besides particular persons that were contrivers of the Rebellion against Moses and Aaron, 
Numb. 16.32.  which with their Families and goods, were swallowed up of a miraculous and most remarkable judgement, to the horror and astonishment of all that beheld it; they and all that appertained to them went down alive into the Pit, and the earth closed upon them; 
Verse 35.  two hundred and fifty Princes of the Assembly are consumed by a fire from the Lord as they were offering incense: 
Verse 49.  and fourteen thousand and seven hundred were swept away with the Plague.  


2. In their spiritual.  
E. g. David.   Secondly, In their spiritual: When David, that man after Gods own heart, had but cut off the skirt of saul's garment, his Conscience flies in his face, and his heart smote him, for that he shown so little reverence and respect to the Lords Anointed; though he did it not with the least intent to injure his person, but to testify his own innocency, and to convince him of his error in causelessly pursuing him from place to place, that he aimed not at his life nor kingdom; but that notwithstanding God who is the great disposer both of Kings and Kingdoms had rejected him, and anointed himself, he had been, and was resolved to be his most loyal Subject. 
1 Sam. 24.5.  In clearing his innocency he drew a guilt upon his Conscience, which once wounded denied him all peace, till he had first made his peace with God. How many have we read and heard of, whose troubled Consciences have been instrumental to the discovery of those treasons wherein both themselves and others have been concerned either as principals or accessaries?  
Thirdly, In their eternal concerns: 
3. In eternal.  They that resist shall receive to themselves damnation; which some understand of the temporal punishment inflicted by the Magistrate; 
Peter Martyr, Junius, and Tremel.  or by God himself punishing the contempt of his own Ordinance on the contemners thereof. Some of eternal damnation not excluding the other; some judgement in the general, without specification of any particular kind or sort; leaving the Reader to his liberty to choose which he pleaseth: because indeed this sin exposeth those that are guilty of it to all sorts of judgements, both corporal, spiritual and eternal. 
The Apostles reason acquits God's justice.  And the Apostle gives a reason sufficient enough to acquit the justice of God in the severest punishment he can inflict upon them, because they resist the Ordinance of God, 

He that resists the King, resists God.  
1 Sam. 8.9. As those that rejected Samuel are said to reject him.   and so consequently God himself. As God sometime told Samuel much troubled at, and grieved with the people's base ingratitude, They have not rejected thee, but they have rejected me, that I should not reign over them.  

Calvin though different in point of Church Government, yet sides with us in this point, to clear us, and to confute our Adversaries.  Calvin, whose authority with some is very great in the point of Church Government, to the disquiet both of Church and State, in his Book of Institutions placeth Magistracy under the general head of external means necessary to salvation; ranking it with the doctrine of the Church, of the Sacraments, of the Ministry, etc. intimating that it is as necessary in its kind or way, as any of the other; and by putting it in the last place, as it were to bring up the Rear, he seems to me to hint thus much to his Readers, that they cannot be complete Christians, though they are Members of the Church by outward profession, though admitted her Members by the Sacrament of Initiation, and may seem to have attained some strength by the often hearing of the Word, and receiving the Lords Supper, which is the Sacrament of Confirmation; yet if they fail in their duty to the Magistrate, 
Simile.  they are but like the sullen Cow that yields a considerable quantity of Milk into the Pale, but as if the unthankfully grudged it to her deserving owner, kicks it all down with her unlucky heels; and this one ill Weed like, those wild Gourds, 
2 Kings 4.39.  spoils the whole Pot of Pottage. And thus I have with as much brevity as well I might, 
The Text cleared of its Rubbish.  cleared the Text of that rubbish which hath been cast upon it; keeping myself as close as I could to the matter in hand, neither running into extravagances, nor cloying the Reader with impertinencies, to fill up Paper or spin out a Discourse; but have offered what I conceive is very useful and necessary both, to convince the gainsayers, and to prepare attention to what I have further to impart upon the several parts of the Text in the method before proposed; and that first of the duty, Fear, 
Of the Duty Fear, as it relates to the second Object; with the reason why the first is not insisted on seperatim & per se, but as implied in the other.  which I shall handle both in its strictest and largest acceptation, as a particular duty, and as comprehending under it all those other which every man owes to God and the King upon the same account.  
And here I shall bend my discourse chief to the last of these; not because the other is less necessary, but because this is most opposed, and their interests are so conjunct. Neither will God accept of that Subjects fear as a discharge of his duty, which doth not proceed from the fear of himself, or that doth not fear the King for the Lords sake. That person lies under the repute of a practical Atheist, that professeth there is a God with his lips and yet will show no reverence to him in his life. But those have passed in these late Times for the best of Christians, which have shown none to their King; who with their specious pretences of Piety and Religion, have staggered some and made others afraid to fear their King; fearing if they should fear him, they should not fear their God.  


1. Of Fear as a particular duty.  
God's Image. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gave his name to them.  
In iis relucet Majestas ejus cujus nomen & vicem gerunt, etc.  
The honour of his own Laws to theirs   This Fear in its first acceptation, is that free and voluntary reverence and respect which Subjects show to their Princes for the Lords sake, as being the lively Images of his Power and Sovereignty over mankind: therefore he hath put his own name upon them, [I said ye are Gods] his Majesty shines forth in them, whose name and office they bear and execute: and in that so many millions of men are subjected to the Power and Government of one, and the good estate of all his Subjects depends upon him. Yea he hath communicated part of the honour of his own Divine Law to their Civil Laws, in that they do (though not directly, yet) indirectly bind their Subjects consciences; that is to say, so far as theirs are agreeable, or not repugnant to his. Who requires them to be subject, 
Rom. 13.5. Hath anointed them. Oleo sanctitatis suae ad designationem & qualificationem denotat. Mollerus. Put his Spirit into them.  not only for wrath but also for conscience sake; he hath anointed them with his holy oil, or the oil of his holiness, signifying thereby their designation to, and qualification for their Office. As it is said of Saul, when God made him a King, he turned him into another man, and gave him another heart, 1 Sam. 10.6, 9 And when upon Moses his complaint God divided his burden among the seventy Elders, he tells him withal, 
Numb. 11.17.  that he would take of the spirit which was upon him, and put it upon them: 
Crowns on their heads, Robes on their backs, Sceptres in their hands. Cultus magnificus addit hominibus authoritatem. Quintil.  he hath set Crowns of gold upon their heads, put Royal Robes upon their backs, and placed Sceptres in their hands, to draw a reverence to their persons, and to daunt offenders. Magnificent attire works a kind of awe, in the heart of the inferior towards his superior, and adds in the estimation of the people, both glory and honour, and majesty to their persons. 
Dr. Prideaux in orat. inaugural. de vestibus Aaronis.  Which is one reason of the High Priests costly garments, that they might draw the greater reverence both to his person and to his Ministry. To this purpose it is storied of Alexander the Great, 
Josephus.  that when the High Priest met him in his Pontificalibus, he reverenced him, and adored the God of Heaven in him, whose Priest he was.  


Given them Thrones for judgement, and sits in the Congregation among these Gods.  
Psal. 82.1.   He hath given them Thrones for judgement, and though he hath Heaven for his Throne and Earth for his Footstool, yet he vouchsafeth to stand in the Congregation of the mighty, and to judge among these earthly Gods. This representation of him standing in such a place, among such persons, 
Sundry instructions from it.  admonisheth us of sundry things worthy of our observation.  
1. That Empires and Kingdoms were not constituted at the first, neither are they since gotten or kept by the strength, prudence, or craft of men; but by his divine wisdom, and almighty power, who said of himself, 
Prov. 8.15. Psal. 82.6.  By me Kings reign; and of them, Ye are Gods.  
2. Secondly, That he so judgeth among these Gods, that if they either through negligence, or out of favour and affection do not execute justice, in the relieving the oppressed, and in punishing offenders, he himself will undertake the execution of it. And when he remembers the guilty Malefactors, he will hardly forget their corrupt and partial Judges.  
3. Thirdly, This well weighed and throughly considered, would make even Princes themselves, afraid to abuse their power and authority to tyranny and oppression; sigh they were set in those places for other ends, by that God of Gods to whom they are accountable: and  
4. Fourthly, Did their Subjects believe this to be a truth, they would not dare to judge those Gods, whom the Great God vouchsafeth to judge among: and to whom alone if belongs to be their Judge.  
It is furthermore well worth our notice what course he hath taken to secure Magistracy from contempt. As, 
The means which God hath used to keep them from contempt.   
1. First, By prohibiting such things in them which may occasion it; not allowing in their Election any thing which might bring the least blemish upon it. He that was wounded in his stones, 
Deut. 23.2, 3. Ne venito, i. e. ne administrato q.d. munus publicum in populo Dei ne ge●ito. Junius in locum  or had his privy members cut off, was not to enter into the Congregation of the Lord: such an one was not to be admitted into the place of Government. And why not? The same Author tells us, such for the most part are slothful, and of too low a spirit for so high a place, which requires men of courage and resolution, and such as fear not the face of any.  

Hi fere ignavi & fracto animo esse solent.  Also a Bastard shall not enter into the Congregation of the Lord, even to his tenth generation shall he not enter into the Congregation of the Lord; i. e. neither he nor any descending out of his loins, because he is a Bastard. 
Nullus descendentium ex eo quia spurius est propter infamiam.  And why not a Bastard? because such a person is infamous. When the H. G. would brand the Israelites with a mark of the greatest reproach; he calls them the seed of the adulterer and the whore. 
Names given to Bastards.  The Greeks call the children which come of such a sinful copulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are subject to contumelies. The Hebrews call them Brambles. 
Judge 9.14. Abimelech was a right Bramble.  Such an one was Abimelech, who by the assistance of vain and light persons that he had hired, assassinated his brethren to prevent competitors: resolving to suffer never a rub in the way to hinder the running of his Bowl to the Jack which he aimed at. A right Bramble indeed, who grew in the base hedge-row of a Concubine, and scratched and drew blood to purpose. Mamzerim, spots abroad; Shatakim, such as must say nothing when others are praising their Parents, because they are the reproaches of those that begat them, 
Jeptha an exception from that general rule.  and the usual objects of other men's reproach also. Jeptha, though otherwise a very good man, was upbraided with this note of Infamy, 
Judg. 11.2. Reason of it.  Thou shalt not inherit in our father's house, for thou art the son of a strange woman, or a harlot; which was all one as if they had called him Bastard. He was made afterward a Judge, and proved to be a Deliverer of the People. 
Necessity hath not Law.  But it was in case of necessity, otherwise by the Law he was uncapable. 
Another end of that Law, beside the former.  A Law not made to punish the guiltless child, who shall never be called to an account for his Parent's sin, as it is their sin, but to secure his own Ordinance from contempt, and for an admonition of chastity in regard of the infamy and contempt of such a polluted posterity.  
2. Secondly, 
Requires that from them, as well as puts that into them, which may be attractives of this from their Subjects.  As they are called to a more eminent place, so their conversation should exceed the vulgar and common sort. What an undervaluing censure did Michal pass upon David dancing before the Ark? and with what reproachful language doth she accost him? though he did it to testify his religious joy: the only thing that could excuse him, and all that he had to say to stop the mouth of Calumny: 
2 Sam. 6.20.  How glorious was the King of Israel to day, who uncovered himself in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! 
Bathshebas advice.  Bathsheba giving good advice to her Lemuel, i. e. her son Solomon, tells him, 
Prov. 31.3, 4, 5.  Give not thy strength unto women, nor thy ways unto that which destroyeth Kings. It is not for Kings, O Lemuel, it is not for Kings to drink Wine, nor for Princes strong drink; lest they drink and forget the Law, and pervert the judgement of any of the afflicted. 
What Gods expectation is from their place and education.  It is expected from their advantage they have from their place and education, to transcend all others; that they should live and converse among men like Angels. If they (as one saith) should play the Hogs and Monkeys, abasing themselves to childishness of spirit, and to a life corrupted with the curious delights and voluptuousness of the body; this would be a thing as unreasonable in its nature, 
Caussin's Holy Court. Chrysost. in Polycrat. lib. 4. Principatus non tam sanguine quam meritis debetur & inutiliter regnat, qui Rex nascitur sed non meretur. Rabanus in Prov. 25.5. Reges à recte agendo vocati sunt ideoque rectè faciendo Regis nomen tenent, peccando amittitur.  as it is prodigious in its effects. Principality is due rather to deserts then birth; and he reigns unprofitably, who is born, but doth not deserve to be a King. The very derivation of their stile, minds them of performing actions that are suitable, which is, from doing good; and so long as they do so, they keep up their title: whereas in doing the contrary, in the account of their people they lose it.  
And as God by these and the like provisions, 
As he would not have them deserve it, so he will not allow their Subjects to offer it.  hath bound Kings from occasioning it from their Subjects, so hath he by strict precepts tied Subjects from offering it to their Kings: imposing a restraint upon their actions, upon their words, yea upon their very thoughts.  
1. First upon their actions; 
Restriction on their actions. Psal. 105.15. Dr. Westfield Bishop of Bristol his Sermon on Psal. 105.15.  Touch not mine anointed: which though some are pleased to think mis-applied to Kings, yet a learned Divine of late Times undertakes to prove, that in that place and all others, where mention is made of the Lords anointed, it is to be understood of Kings, and no others; to whose works I refer the Reader for further satisfaction. This consideration startled David, and makes him stay Abishai's hand; who tells him that he hath his enemy now in his power, and at his mercy; that God had delivered him up to him by an extraordinary providence, proffers himself freely to be the executioner to give the fatal stroke, which should put an end to saul's life and his own troubles. And David said to Abishai, 
1 Sam. 26.7, 8, 9, 10, 11.  Destroy him not; for who can stretch out his hand against the Lords Anointed and be guiltless.  
2. Secondly upon their words; 
Exod. 22.28.  Thou shalt not revile the gods, not the gods of the Heathens; which were so only in their own foolish imaginations. God himself hath set us a pattern what we ought to speak and think of such; For all the gods of the Heathens are Idols of silver and gold, 
Silver Gods. Psal. 95.5. & 115.4, 5, 6.  the works of men's hands, which have mouths but they speak not, eyes have they but they see not, etc. upbraiding them in another place, 
Wooden gods.  of the goodly matter whereof they are made, and the common use which the remainder of it was put to. He burneth part thereof in the fire, 
Isa. 44.16, 17.  with part thereof he eateth flesh, he roasteth roast and is satisfied: yea, he warmeth himself; and saith, ha', ha', I am warm; (speaking of the Chips that were hewn from those Blocks which these Blockheads adored.) Had they not been so, they would never have made gods of the residue, and resolve with as much zeal as if they had been the God that made them, to fall down before them, and worship, and pray unto them, and say, Deliver us, for ye are our gods. And when his own people for their sins in general, but especially for this sin of Idolatry in particular, had provoked him to wrath, so that he delivered them up into their enemy's hands, and they thereupon implore him as their last refuge for deliverance; he Ironically bids them go to the gods whom they had chosen, and cry to them. 
The most tolerable were the men gods.  It is true, some of their gods were of better rank and quality, viz. their Men-gods; who had they been immortal or immaculate, without father or mother, without beginning or end of days, as Melchisedec is described, it had been the more tolerable: but they were so well known, that one of their own Authors hath written their Genealogy, or a Book of the generation of their gods. Some whereof were so notoriously wicked, that a good man would have scorned to accompany them when alive, and spit at the naming of them when dead. And yet such sots were they to worship these for gods, which scarce deserved the names of men: and to weep, and lament, and howl for that which others made an argument to convince them of their folly, and to prove them the greatest Fools in nature. If they are gods, why do ye weep for them? If they are men, why do ye worship them? Their mortalities confuted their deities to all but such who had abandoned both sense and reason. And though in a way of comparison, we grant these to be better gods than the other, which were worse themselves; yet they were guilty of worshipping others which were worse than these: 

The worst were their stinking Garlic gods. O sanctas gentes quibus haec nascuntur in Hortis.  
Numina.   such were there stinking Onion and Garlic, Garden gods. Of which one (by way of jeer) Holy Nations ye must needs be that have such gods growing in your Gardens. God by his own practice hath taught us that we cannot have too low thoughts, nor speak too contemptibly of such gods as these. And as it is related of the Lyndans, 
Lyndans. Those gods may be reviled.  a People that worshipped Hercules, who thought that then they did their god the best service, when they railed most against him. So I am confident the more we slight all false Gods, the more respected we are of the true.  


Quest.  
What Gods.  
Answ.  
Ut manifestam faceret dicti vim subjungit, etc. Cyril contra Julian. These must not.   These are not the God that must not be reviled; the following words in the former place, explain the first; and that we might understand the true sense thereof, it is added by way of explanation, neither speak evil of the Ruler of thy People. When St. Paul was sent by the chief Captain to the Sanhedrim to be examined about something whereof he was accused, as better understood by them then himself; declaring the manner of his life, the High Priest commands some that stood by to smite him on the mouth; whereupon he calls him Whited Wall. Some whose curiosity had brought them thither to hear his examination, thought him in an error, and rebuked him for it, 
Acts 23.1, 2, 3.  Revilest thou God's High Priest? In his Apology for himself, he pleaded Ignoramus, I witted it not that it was the High Priest: For it is written, Thou shalt not speak evil of the Ruler of thy People. Implying a confession that he had sinned, if he had said it knowingly. Yet it is conceived by some, who give it as the best answer against those who object his allegation against his own words, to prove him a transgressor; that he did not revile him, but sharply reprove him for commanding an unjust act to be done when he sat in the seat of Justice. Though these gods are not to be reviled, yet they are not to be flattered; 
Quasi honor quo praediti sunt esset vitiorum integumentum. Calvin in loc. The Tongue is not to be set at liberty which God hath restrained.  as if their place were a privilege to them to do what they list.  
Considering therefore the Subject we are upon, the fear of the King; and what a restraint God hath laid upon his Subjects to bind their tongues to their good behaviour, that they should not transgress by such unbecoming language, altogether inconsistent with that reverend respect we own unto them. I cannot approve of that saying of Augustus, 
In libera Civitate liberas oportet esse linguas.  that in a Free City men's tongues ought to be free: nor of that liberty under Nerva's Government, called, 
Ubi & sentire quae velint & quae sentiunt loqui liceat, rara temporum felicitas. Tacitus.  The liberty of every ones thinking what they would, and of speaking what they thought: which one that wrote of it, calls it a rare felicity of those Times, but ours have found it otherwise. And as little do I commend of their clemency, who have proclaimed the like to theirs, though they speak plausibly enough, 
Theodosius. Honorius. Arcadius.  and well becoming Christians as they were, who should forgive injuries; 

Si ex levitate contemnendum; si ex insania, commiserandum; si ex injuria, remittendum.  
Gullas.   saying, if it proceeded from levity, it was to be contemned; if from madness, it was to be pitied; if of wrong, to be remitted. Yet (as Kings) they ought to have made better provision for the securing their own rights. For if it behoves natural Parents to maintain and uphold their authority over their children, 
Nimia familiaritas paret contemptum.  and not fool it away by too much indulgency, which mars many a child, and does invite them to a slighting, first of their precepts, and then of their persons: how much more the Fathers of their Country, lest they expose theirs and themselves to the contempt of their Subjects; whereby they will do a very ill office both to God and themselves, and to that authority which he hath given them; as undoubtedly they must needs do, who set at liberty those tongues which God hath confined.  
Such a melting spirit we find to have been in David toward Shimei, 
Shimei's case examined at large, because misunderstood by some, and abused by others.  who little deserved it; a person that by his deportment shown as much of malice, scorn, and contempt, as ever Rebel could do to a Prince: both in picking out a time for his mischief, (when his bitter tongue, compared to a sharp sword, might give him the deeper wound) 'twas when his own son had raised an unnatural Rebellion against him; which could not but be a great affliction to such an indulgent father; and so consequently this not small addition to it. 
Job 6.14.  To him that is afflicted pity should be shown, but 'tis clear this miscreant had forsaken the fear of the Lord in that he shown none to the Lords Anointed; treating him with language fit for a Dog then an ordinary Man; Come out, come out, (being himself more like one in his deportment, who mad with malice, flies in David's face, and as mad dogs fall upon all in their way, and convey their venom where ever they fasten their infectious teeth; so he by his mischievous tongue, the poison of his malice, fetching every word as far as Hell, from whence 'twas fired. 
2 Sam. 16.5, 6. ) He came forth and cursed still as he came, and cast stones at him, and that which was worse than stones, 
An high affront.  bitter words, more piercing than the sharpest pointed arrows, Thou bloody man, thou man of Belial: such an affront as might well provoke the greatest Saint, try the patience of the meekest man upon earth, and exasperate him to take the next opportunity of revenge. And how easily might he have done it? it had been but one word speaking, 
How resented by Abishai.  Go, and Abishai, whose fingers itched to be doing, would in a trice have taken his head from off his shoulders; 
Verse 9  Why should this dead dog curse my Lord the King? let me go over I pray thee, and take off his head. Had David been of a revengeful spirit, he would have readily embraced the motion, and seconded the offer with his Fiat. 
A matchless meekness.  But behold! in stead of a Command, a severe check, and a strict prohibition; What have I to do with you, ye sons of Zerviah? uttering words sounding rather of encouragement then of punishment; as if he had been pleased with it, rather than provoked to the least displeasure by it; Let him alone, let him curse. 

O altitudo prudentiae! O altitudo patientiae! O devorandae contumeliae grande inventum!  
Ambros.   St. Ambrose pondering upon this answer, after a little silence, breaks out into these words of admiration: O the height and depth of his prudence, and of his patience! what a grand matchless invention is here to swallow contumely, and to turn hurtful poison into wholesome nourishment! this is far beyond the invention of Mithridates, from whom came that Confection that bears his name.  
This, 

Ex Vipera Theriacam.  
Piscator.   this is the best receipt to make a sovereign Treacle of this Venomous Viper. The Lord (either by the secret impulse of some evil spirit saith one, or by a secret command of his most wise providence) hath bid him curse David say others, who shall say then why dost thou so? bid him he might, without any impeachment of his justice, sigh his will is the rule of right; and his judgements, though they may be sometimes secret, are always just. Yet this not so secret neither, but that himself and others might by the punishment easily discern his sin that caused it. That sin which in the prohibition before quoted, goes under the name of Reviling, and speaking evil, in another place is called blaspheming; and as David confesseth, it came from the Lord, so he might well think God permitted Shimei to blaspheme him; because he by committing those great and scandalous sins of Adultery and Murder, gave an occasion to others to blaspheme his God. 
A Copy for the best of men to write after.   
A Copy this is, yea, such a Copy that I may safely commend to the greatest and best of men to write after, which would calm their spirits, and preserve them in a smooth and even temper; and they would not (as too too many do) when afronted by the brawling of these dogs in the Metaphor, imitate that foolish custom of these dogs in the Letter, Vent their anger at the senseless stone, never regarding the hand that sent it.  

Shimeis' sin no whit extenuated, either by what David discreetly said, or meekly suffered.  But was David's patience, or that consideration that caused it, any extenuation of Shimei's sin? No certainly, his malice was no whit the less against him for the one, nor his sin against God for the other. He himself not long after confesseth upon his knees, 
His politic confession, and feigned sorrow.  that he had done wickedly, yea very wickedly; and fearing justly his deserved vengeance for those monstrous excesses of his intemperate tongue, deprecates the imputing his iniquity unto him. His Petition was as well timed as worded, which was a hopeful Omen of a happy success. It was just upon the time of his new election and inauguration into the Kingdom; which he auspicates with an Act of Oblivion; of which he as well as others reaped the benefit, which secured them from the punishment of their former Treasons: There shall not any man be put to death this day, for do not I know that I am this day King over Israel? Yes I do, and am resolved to exercise my kingly Prerogative in pardoning whom I please, and thee in particular, Thou shalt not die. 

He is pardoned.  
2 Sam. 19.22, 23.   A pardon to any man's thinking as full as free.  
And yet there are some that do limit and qualify it in their Paraphrases upon it; thereby signifying he intended no more than thus; I pardon thee for my part, 
Quod me attingit tibi condono, & facti judicium aliis relinquo, etc. Piscator.  and leave others to deal with thee as is meet for thy future offences: thou shalt not die by my command at this time. A sense I cannot disapprove, considering a passage that fell from his own mouth a little before his death; who apprehending, as I conceive, the ill use that might be made of such precedents by men of rugged and perverse dispositions (who presuming of the like lenity, might when occasion was offered, 
David on his Deathbed troubled at it, and the supposed reason of it.  ease their spleen by the like scurrilities) expresseth somewhat of trouble and pressure of spirit, not for his own sins mentioned before; for he had made his peace with God for those in his life time, and received his pardon from Heaven by the hand of Nathan his Seer. It was the Cases of those two Capital Delinquents, whose indemnity lay upon his Conscience, Joab and himei; the first for the murder of Abner and Amasa; 
1 Kings 2.8. Giveth his son Solomon a charge concerning him. He is jealous of him.  the other for cursing himself; Thou hast with thee (saith he to his son Solomon that was to succeed him) Shimei the son of Gerah, which cursed me with a grievous curse, and I swore unto him by the Lord, saying, I will not put thee to death by the sword; now therefore thou art a wise man, and knowest what to do unto him, hold him not guiltless, but bring thou his hoar head to the grave with blood: i. e. when he shall have added iniquity to iniquity, pay him home for new and old together. This item made him look more narrowly to his water, 
Commands him from Bahurim to Jerusalem, and there to build a house, alias a King's Bench, and confines him to it, engageth his life for his true imprisonment, forfeits his bond, is charged with it, minded of his Treason, justly sentenced, and deservedly executed.  and to prevent any future insurrections through his means against himself, he confines him upon pain of death to his own house, which he was to build in Jerusalem, as a suspicious person, no further to be trusted than he might be seen; and when he had forfeited his life by transgressing his bounds, he is not only charged with a clausum fregit, a breaking his prison, but thou knowest all the wickedness that thine heart is privy to, and what thou didst to David my father; therefore the Lord shall return thy wickedness upon thine own head, and Benaiah by his command went out and fell upon him that he died. An act he knew so far from displeasing God, that he confidently promiseth himself God's blessing for such due execution of justice.  
Thirdly, God lays a restraint upon the very thoughts of their hearts, 
Eccles. 10.20.  Curse not the King, no not in thy thoughts; threatening a strange detection, and by consequence a condign punishment. This difference we ought to observe between the Laws of God and Men. 
The difference between the Laws of God and Man.  The first lays an obligation upon the inward man, that hidden man of the heart, the other only directly upon the outward man.  
As for instance, 
In two instances.  Thou shalt not commit adultery is a Law both of God and man; but the question is, who is an Adulterer? The Law of God saith, 
Matth. 5.28.  whosoever hath looked upon a woman to lust after, hath committed adultery already in his heart; so that this brings under the guilt of that sin, not only him that defiles his neighbour's bed; but him also that hath eyes, and an heart full of adultery. But the Law of man calls him only an adulterer that is convicted of the act, either by his own confession, or other sufficient evidence, he may look on whom he will, and lust after whomsoever he liketh, that reacheth neither the eye nor the heart.  
Touch not mine anointed, and thou shalt not revile the Gods, these are Laws of Gods own making, to secure his Ordinance from injury and contempt. The Laws of men have made a like provision, though not in those very words; that whosoever shall speak such and such words, and do so and so, is guilty of high Treason, and upon conviction by due course of Law, shall suffer as a Traitor. Men may think what they will notwithstanding these Laws, which lay no hold of thoughts, as to them they are free enough; but the Law of God tells thee, thou art a Traitor to thy Prince, and a Rebel to thy God, if thou cursest his Vicegerent in thine heart.  

The Doctrine applied, first to confute the old Proverb, and to convince them who think it true, that thoughts are free.  Thou therefore that art resolved to pay it with thinking, being confident that these gods by name understand not thy thoughts, which is peculiar to him alone who is a God indeed; and by nature this God who is the searcher of the heart, and the trier of the reins, will pay thee one day for thy thinking, when he shall bring every work into judgement, 
Eccles. 12.14.  with every secret thing, whether it be good or evil. It is an observation of one, whose rash zeal for the Geneva Discipline, hath kindled such a fire of Contention in the bowels of this Church and Nation whereof we are members, as is not yet, and God alone knows when it will be throughly quenched; he endeavouring to suppress all extravagancies of this kind, and to keep men's thoughts in a due decorum towards those that are set over them; 

Chap. 12.1. Chap. 13.1.  
Cum de Dei cultu sermonem facit corporis venerationem exigit; ad subjectionem Principis delapsus animae submissionem postulat, non quod utrique tum Deo tum Principi utriusque tum corporis tum animae subjectio & obsequium debitum non sit, etc. Cartwright in Eccles.   takes notice of a remarkable passage of St. Paul's Epistle to the Romans compared with another in the very next Chapter of the same. When in the first of them he calls for the reverence we own to himself, he bids us offer our bodies to him. When for that subjection which is due from us to his substitutes, he will have every soul to be subject to them; not but that the reverence and subjection of both is due to both; that of the soul as well as that of the body, to God; and that of the body as well as that of the soul to the higher Powers. But to meet with that foolish conceit of some, who think this a safe Plea, when they go into Idol Temples and perform outward acts of worship as others do; that when they prostrate their bodies to Idols, they reserve their hearts to God; and also of those, who because they deny not the chief Magistrate the service of their bodies, would under that colour, exclude him from that reverence and respect that is due to him in their hearts.  
He that hideth hatred with lying lips, 
Prov. 10.18.  is a fool. And what is he better, or how many removes is he from one that honoureth his King with his lips, and despiseth him in his heart? although he think himself a great deal wiser than those that speak what they think, to the hazard of their lives and fortunes; whereas he lives without fear of either, being taken by those who are strangers to his thoughts, for as good a Subject as the best, yet he is no better than a fool; who in the mean time forgets a God above him, who understands the most secret thoughts of his heart, and will manifest his folly to his shame and confusion before Men and Angels, when he shall be summoned to appear at God's dreadful Tribunal, where (if he prevent it not by a true repentance) he shall be impleaded, convicted, sentenced, and condemned with all that rout of notorious Rebels and Traitors which have been since the beginning of the World to that day. 
2. Against those which slip Gods bridle, or run away with the bit between their teeth, like those Psal. 12.4. Quis talia fando temperet à lachrymis?   
And sigh I am entered upon the application, I shall take leave to prosecute it against those in the next place, who in those times wherein men's tongues were lawless, took the liberty to spit their venom into the face of Gods Anointed, our martyred Sovereign; slandering his footsteps, and aspersing the best of Princes with the worst of crimes; crying out upon him as Shimei did against David, for a man of Belial, a man of blood, charging all that was shed in our uncivil Civil Wars upon him, as the Author; this out of the abundance of their mouths have they spoken. 

Cor enim felle livoris amarum per linguam instrumentum spargere nisi amara non potest.  
Bernard.   For it is impossible their tongues could vent such loud lies, and such notorious slanders, were not their hearts overcharged with the gall of envy and spite.  
Others who would be thought more modest, begged of God in their public devotions, that he would not charge that blood upon his head, but upon his heart. And these seem to have more of charity, but whether they really had so, I leave to them to judge, who have so much of discretion, and so little of prejudice against so deserving a Prince, 
They charge the War on the King as the Author.  as to discover in it an implicit concession, if not an apparent charge of a horrid guilt upon a guiltless person: and whether it had not been more proper for them, 
Laid at the right door.  who were the contrivers and promoters of that War which produced those bloody effects? 

He vindicates himself:  
1. By a serious appeal.   How seriously (in those Meditations and Prayers which he composed in his solitude and sufferings) did he invoke the great and omniscient God to witness his endeavours for the diverting of the necessity of that War, which some men's ambitions first raised, and then falsely fathered upon him? And yet the confidence of some men's false tongues was such, that they would almost make him suspect his own innocency: that he could be content (by his silence at least) to take upon himself so great a guilt before men, 

2. By his willingness to avert the necessity, and redeem his Subjects from the misery of it.  
3. By his Speech on the Scaffold.   if that would allay the malice of his enemies, and redeem his people from the miseries of War, sigh God knew his Innocency. Fellow him to the Scaffold, where he was brought to take his farewell of the World; and from whence he was within a few minutes to go to give his account to God (and therefore no fit time nor place to dissemble with either) how solemnly doth he disclaim it? 
4. By his infallible Argument.  And for the fuller satisfaction of all his Subjects, (many whereof had been so miserably deluded) he refers them to those Commissions on both sides for raising their Armies; and wills them to take notice of their several dates, 
They proved the aggressors, and what he did to be in his own defence.  and they would find those of his Enemies had the precedency, which animated and armed so many of his subjects against him. And from thence they might easily resolve themselves in that question, who were the Aggressors? and that what he raised was upon the score of self-defence, which the Law of God, of Nature, and of Nations allows, not only to Princes, but also to their meanest Subjects. He was brought to a sad Dilemma, 
A sad Dilemma.  and professeth, himself put to a hard choice, (having such a love for his People, and so earnestly desired theirs) either to kill his Subjects, or to be killed by them.  
If I am violently assaulted, and can apprehend no possibility of saving my own life but by taking away his, 
Rather kill then be killed is the Law of Nature, and is allowed by the Law of Nations.  who otherwise is resolved to deprive me of mine, God dischargeth me of the guilt of it, and chargeth his blood upon his own head. If men will raise an Army, and therewith hunt after the precious life of their lawful King; and if they by the just hand of God perish in that rebellious pursuit, where can any rational man think will that blood lie as to the guilt, or be visited as to the punishment of it, but on themselves?  
Some have proceeded farther yet, 
3. Against those who have broken his manacles with as much ease as Samson did the 7 green Withs, Judge 16.9.  even to imbrue their hands in the blood of the Lords anointed; who (for the most part of them) have not been so sensible of cutting off the thread of his life, as David was for the cutting off the lap of saul's garment; who was a Prince that exceeded Saul in his extraction, in his life and conversation, as much as David's sin fell short of theirs; 

Their sin considered in the nature of it, and the most favourable construction put upon it. Clamitat ad coelum vox sanguinis, etc.  
2. In the degrees of it.   who had his own innocence to extenuate it, besides the inconsiderableness of his crime in comparison of theirs, which by many aggravating circumstances is so heightened, that all the Records, sacred and profane, from the beginning of the World to this day, cannot afford its parallel.  
It is a fearful, yea a crying sin to shed the blood of any person, and so tender is God of the precious life of man, that he will not hold those guiltless that strip him of the comforts of it, which are the very life of that life; but hath prohibited it, and will punish it as a degree of murder. The life of man in the best sense, is but a dying life, but such a life is so in a worse: and there is little difference between that and laying violent hands upon him; only that they grant this favour (it it be a favour) to die by degrees. If there be any mercy in murder, 

— proh saevior ense  
Parcendi rabies concessaque vita dolori.  
Claud.   I should think it lies in that (supposing his Peace to be made with God) that gives a man the quickest dispatch, and puts him soon out of his pain. 
Tristior est letho lethi mora.  To grant a man a life to live in misery, is less eligible with some persons than death: and in some cases, the lingering delay of death is worse than death itself.  
It is a Law long since enacted in the Parliament of Heaven, 
Gen. 9.6. Exod. 21.28.  that whoso sheddeth man's blood by man shall his blood be shed: yea if an Ox gore a man or woman that he die, he shall be stoned to death. In which Law God the Lawgiver discovered such a detestation of that sin, 
3. In the subject. The bruit Beast not exempted, much less man.  that he would not suffer murder to go unpunished, no not in the bruit Creatures which understood neither precept nor threatening, to show how severely he would punish it in men that are endued with reason, and know what is good and evil. And what a fearful thing it is to fall into the hands of a sin-revenging God, if they shall break through both of those strong fences to sacrifice their Brother's blood to their own malice, or to right their injured Reputation, which would gain more by passing by, then by punishing an offence; especially, when there is so great a disparity between the satisfaction and the provocation; and that there will certainly be a day of reckoning, which is most commonly in this life, when blood will have blood, which is the common price of blood; 
The greatest sin we can commit against our brother.  and when for the taking away their Brother's life, they will be enforced by the hand of Justice to lay down, or rather pay down their own: this therefore must be a very great sin.  

4. In the Object: and aggravated by his innocency, Exod. 22.2. etc. Killing in some cases, and of some persons, permitted, yea commanded: and the reason why.  And yet to shed the blood of an innocent person, is of the two a far greater, and cries louder in the ears of God for vengeance then the former. For though God doth prohibit killing, yet in some cases he doth permit it, and in others doth command it; Witches, Conjurers, Enchanters, Idolaters, false Prophets, Sabbath-breakers, disobedient Children, Adulterers, all these have been sentenced to death by Gods own mouth. And how many have been sent out of the World before their time (according to the course of Nature) and have come to an untimely end, guilty of such crimes which makes them liable to death by the Laws of men? Every part was ordained for the good of the whole, and though God doth not allow any man to macerate, or mutilate his body out of humour or superstition; yet if any part be mortally infected which threatens the endangering of the whole, it is then both lawful, and a piece of discretion to take our Saviour's advice according to the letter of it, which he intended in another sense, If thy right hand offend thee cut it off: with which agreeth that of the Poet.  
— sin immedicabile vulnus  
Ense recidendum ni pars sincera trahatur.  
What this or that member is to the body natural, that is such and such a person to the body politic. 
Josh. 7.  Achans sin troubled all Israel so that they could not stand before their enemies. He was by Gods own direction first discovered, and after executed and cut off like a gangrened member, to prevent the ruin of all the rest. And without the execution of such severe Laws, no man could be secure either in his goods or life.  
But God doth no where allow the slaying of an innocent person. 
But of innocent persons never allowed to any. Arguments to prove the exceeding sinfulness of it.  sins more against Charity? because such an one hath more of the image of God in him, which is the chiefest motive to it, against community, to which he is most profitable: either for his presence the Sun would not shine so merrily on the Highway, were it not for the bordering Fields sake: neither would God have so prospered Laban and Potipher, but for good Jacob and joseph's sake. Or for his Piety, in which respect he is very beneficial, not only to that Family, or to that City wherein he lives; but to that whole Kingdom whereof he is a member; 

The whole Kingdom at a great loss by it.  
Job 22.30.   The innocent shall deliver the Island, and it shall be preserved by the pureness of his hand. The Kings of Persia, and of other Nations, had their Mazkirim Remembrancers, 
They are Gods remembrancers, as the Persian Mazkirim were to their Kings.  to mind them of those matters that concerned the Weal public. Such are these to God, and blessed are the people that have such friends of God to befriend them: but woe be to those that injure them, for he that toucheth them toucheth the apple of his own eye. 
Argumentum à minori.  Among those many qualifications required of those who desire to dwell in God's holy Mountain, 
Psal. 15.5.  this is one; he must not take a reward against the innocent, whether it be by the way of bribery, as Tertullus did against St. Paul; 
Acts 24.  or to give in false evidence, as those suborned witnesses did against Naboth; or by way of treachery to betray innocent blood, as Dalilah did her own husband, for an hundred shekels of silver; Judas, his Lord and Master for thirty pieces of the same metal; and the Scottish Army their King for two hundred thousand pound; thinking themselves by so much the wiser Merchants, 
Dr. Heylyn's Aerius rediu. p. 468.  by how much more they had made the better Market. Which several sums were the price of innocent blood, and pity it is that all those purchases which such Merchants make of all such money, are not called by their proper names, Acheldama's Fields, or Purchases of Blood.  
We may read God's displeasure against this bloody Sin, written in letters of Blood, 
Argumentum ab Exemplis.  in those severe judgements recorded in Sacred Writ, to have been most impartially executed, even upon Kings themselves, 
Exemplified upon Kings punished for killing their guiltless Subjects.  when they have practised the like upon the lives of their guiltless Subjects. Two of this nature we find in the Old Testament; The first is the avenging the innocent blood of Nabaoth, 
On Ahab for Nabaoth.  when Ahab was going to take possession of his Vineyard, God sent Elijah to him with this Message, Hast thou killed and also taken possession? 
1 Kings 21.18, 19, etc.  In the place where the Dogs licked the blood of Nabaoth shall the Dogs lick thy blood, even thine. I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, as well him that is shut up, as him that is left in Israel. And also of Jezebel the contriver of his death spoke he, saying, 
On Jezebel the contriver.  The Dogs shall eat Jezebel by the Walls of Jezreel. And although God did not bring all this to effect in Ahabs' time, because he had humbled himself, yet if we compare the several Executions with their Sentences, we shall find them to accord very exactly. In the very next Chapter Ahab himself is slain as he fought against the King of Syria, and his blood ran out of his wound into the Chariot, 
Chap. 22.  which when one washed in the Pool of Samaria, the Dogs licked his blood. Jehoram his son was slain by Jehu, 
On Jehoram. 2 Kings 9.24.  and his body cast out in the open Field. And in the selfsame Chapter, Jezabel was cast out of a Window, 
V 32, 33.  and her Carcase devoured by Dogs, excepting only her skull, her Feet, and the Palms of her hands. 
Chap. 10.10, And the rest of the children for their Parent's sake.  The next gives you a sad account of the rest; so that there fell nothing to the earth of the Word of the Lord, spoken concerning Ahab and his house, by his servant Elijah.  


2. On David for Uriah.  
2 Sam. 12.   The other concerns that of Vriah whom David is said to have slain with the Sword of the Children of Ammon; because the design which brought him to his end, was laid by him, to cover his Adultery committed before with his wife. Whereupon it follows immediately, Now therefore the Sword shall never departed from thine house. I will raise up evil against thee, out of thine house, 
Vers. 10. He is severely punished in his children.  etc. How God punished him in his children, the following Chapter, with several others, will satisfy any, who have a desire to inform themselves. 
Though by repentance he escapes as to his person.  He himself indeed died in peace, because by his unfeigned repentance he had made his peace with God; in testimony whereof, 
Psal. 51.  he hath left a Copy of it upon record, that those who stumble at his Fall, might be directed to rise again by his Example. But whoso seriously weighs some of those expressions, intimating the difficult recovery of God's favour, which by those sins he had justly forfeited, will think it a point of sound discretion, rather to take the more diligent heed to their own standing.  
If it be so heinous a sin to take away the life of the body, 
Inference against Soul-Murderers. Tot occidimus quot ad mortem ire quotidie tepidi & tacentes videmus. Greg. in Ezech. Homicida dicitur Diabolus non gladio armatus, non ferro accinctus; ad hominem venit verbum seminavit & occidit, noli ergo putare te non esse homicidam quando fratri tuo mála persuadeas. Aug. in Joh. 8.  a far greater and more heinous it must needs be to destroy the life of the soul. When we see men posting to destruction, and endeavour not to stop them by a seasonable reproof, we are after a sort guilty thereof. The Devil is called a Murderer from the beginning; not that he set upon our first Parents with a Sword, or any other murdering weapon; but with seducing words (saying, In the day that ye eat thereof your eyes shall be open, and ye shall be as Gods, knowing good and evil) he procured their fall: and questionless he is no less guilty that lies in wait to deceive and draw others into Schism, Heresy, Rebellion, and such like fruits of the Flesh; which had their beginning from Hell, and will have their end in damnation.  
Yet how many have this to answer for, who as yet go as upright under their guilt as Samson under the Gates of Gaza? Not that I take upon me peremptorily to censure, or finally to determine the future estate of any; 
Inter Pontem & Fontem.  God might show them mercy between the Bridge and the Water: and with as much ease save a Soldier gasping upon the ground, as he did the Thief dying upon the Cross. But suppose (the best) that he did give to many that fell in that unjust quarrel, that mercy first to see their sin to repentance, and that next to pardon it; yet, no thanks to those who did engage them: who were so far from sounding a retreat to countermand their Proselytes, that they have given but small evidence to the World of their own repentance. Yet notwithstanding this, if we grant (which is too possible) that some of those poor seduced souls did die in their sin; 

God will require the blood of the Seduced at the hands of their Seducers.  
Ezek. 3.18.   it is easy to read at whose hands God will one day require their blood. The inference is genuine though somewhat beside my purpose, I shall therefore insist no further upon it, but leave it with this hearty wish to those, 
An Apology for the digression.  for whose sakes I have made this short digression that they may be as sensible as itself is seasonable.  
My business is (as a Solicitor for the King of Kings) to draw up a Charge against a rebellious Nation, 
Rebellion arraigned with her chief Actors and Accessaries.  or rather a rebellious Faction in the Nation; for that (not having the fear of God before their eyes) have traitorously and wickedly imagined, conspired, and compassed the death of the Lords Anointed. 
The charge enforced, and her crime aggravated from the quality of the Object Regicide. 2 Sum. 18.3.  I have showed already how God detests that crying sin of Murder, and with what dreadful fury the Avenger of blood did pursue the Murderers. But alas! those instances fell as far short of this, as there is of difference betwixt the Objects on whom the murders were perpetrated. Those were Homicides acted on Subjects, this a Regicide committed upon the person of God's Vicegerent, and their lawful King: who in the balance of the Sanctuary, which is exactly even, outweighs ten thousand of the other. 
Wherein this resembled those before mentioned.  Some thing of resemblance to this I find in both the former; namely, in the close and cunning contrivance; more yet between this and the former of them, in that both that and this were carried on under the same colours of Religion and Justice [Proclaim a Fast:] so these under a pretence to seek God, most blasphemously intitling him to the worst of Villainies. Had they indeed when first engaged in that design, searched the Scripture, as good Christians should daily do, which contains in it the revealed mind or will of God, to which all are bound to apply themselves for resolution in all their doubts. Their eyes would have dropped out of their heads, ere they could have found so much as the least colour of a Precept, or warrantable Precedent for their proceed, had they consulted the thirteenth Chapter of the Epistle to the Romans, 
Rom. 13.  which troubles a Rebel as much to read, as (some say) it doth a Witch to say the Lords Prayer; it would have put a bar to all further attempts, and in stead of taking away their Sovereign's life, 
Benhadad's Policy if practised, might have saved his life, secured their own, and prevented the loss of many thousands of their fellow Subjects.  would rather (as Benhadad's Ambassadors) with badges of their deserts have implored his pardon to secure their own. And this they might have done upon as firm a ground of hope to speed; because that King was as merciful as ever was any of the Kings of Israel.  
But that is not the only fence that God hath made for the safeguard and security of Princes. I have before quoted other places which speak their Authority to be so sacred, that God will not allow their Subjects so much as the liberty of their thoughts against them.  
We read indeed of many Regicides in Sacred Writ and profane Story, 
Last Argument aggravating it above all Murders of the same kind as without parallel. That of our Saviour's by the Jews, his own Subjects, came nearest to it.  but they acted it privately, these in the face of the Sun.  
One instance there is indeed in the New Testament, and but that one, the murdering of a King too, and he higher than the highest Monarch upon Earth, the Lord Jesus Christ, that Prince of Peace; barbarously crucified between two Thiefs, as if he had been, yea, the greatest of the three: to whom as few Kings ever came so near in their lives, so none ever did in so many circumstances of his death. Yet this even this instance of this King, 
In some things exceeds it.  though it doth even in many things exceed ours as far as Heaven exceeds Earth, and God exceeds Man, in this one circumstance falls short; that those that were the Contrivers and Promoters of his death, never did, 
But in one circumstance falls short, and that a very material one too.  nor never would, from first to last, own him for their King: but when Pilate asked that question, Shall I crucify your King? they returned this answer, We have no King but Caesar; and when he had caused this Superscription to be written in three several Languages, which sounds thus much in ours, Jesus of Nazareth King of the Jews; they abhorring to own the crucifying him under that title, desire him to alter it, 
Joh. 19.19, 20, 21.  Writ not the King of the Jews, but that he said, I am the King of the Jews.  


Obj.  
The greatest part of the Nation plead Not Guilty to the Indictment.   It may be some will object in the words of the Disciples to the Woman in the Gospel, pouring that costly ointment upon our Saviour's head; What needed this waste of words, sigh the greatest part of the Kingdom had neither hands nor hearts engaged in it? 

Sol.  
Those were guilty that engaged not for him, though not in so high a degree as they that fought against him.  
Hinc illae lachrymae.  
He that fights against him with his purse, if a Volunteer, is as bad as he that fights against him. Our Laws say Rex non moritur, which is always true quoad jus, not so always quoad potestatem, exemplified in our late Interregnum.   To these I have to answer, that David was at a great distance from Vriah when he received his death's wound, and yet he prays apparently in reference unto that, Deliver me from bloodguiltiness, O God. Whence I infer that a man may be guilty of another's blood never shed; if so, though but few principals in the shedding of this, there were very many accessaries; either by actually opposing, or not personally assisting him according to our bounden duty, either by their persons, or by their purses.  
Moneys are the sinews of War, and had not they so readily sacrificed their Wealth to the pleasure of their Grandees, their design must have been nipped in the Bud, and proved rotten ere it had been ripe. This, this is that that suborned the Witnesses, that feed the Counsel, that bribed the Judge, that paid the Executioner for striking that fatal stroke which made the body both of our King and Kingdom headless.  
All this that I have said to aggravate the crime, 
The Author's Apology for his severe application.  is not (God knows) out of any delight I take to rake in those rotten Ulcers and festered Sores; but in order to that which follows, and which our sin calls upon us loudly for out great humiliation. To which purpose our Anniversary Fast enacted on that sad occasion, renews the memory of our guilt, 
Infandum— jubes renovare dolorem.  and directs us with renewed Repentance to deprecate the punishment; lest we forgetting it to God, God should remember it to us, in such a way as we would not willingly hear of it.  
The Prophet Jeremiah hath written a whole Book of Lamentations for the death of good Josiah, 
Judah had great reason to lament the loss of their good Josiah; but we greater for the death of ours.  which was the forerunner of those many miseries to the Jewish Church: and his Subjects expressed the sense of their loss by his fall, so deeply and pathetically, that it was made for an Ordinance unto Israel, and proposed as a Pattern for future times in their most important occasions. 
Zech. 12.11.  In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the Valley of Megiddon. Surely it behoves us in our mourning (if possible) to exceed them. Their King Josiahs' fall was an effect of his own rashness and folly; but the fall of ours was both by, and for our sins. This (in short) I commend as reflecting upon what is past, 
Wholesome advice.  and propose this as a proper expedient for the time to come, to break off our Sins by Righteousness, our former Rebellion by our future Fidelity. And sigh all our tears (were every one of our Eyes Fountains) would prove ineffectual to restore to life, him whom some have been so eminently instrumental, and all have been one way or other accessary to bring him to his end; what we fell short in duty to the dead Father, let us make up in love and loyalty to his living Son, his rightful Heir and Successor; whose unparallelled act of Grace (when we lay under the danger of so great a forfeiture) cannot but endear him to all his rational Subjects; The benefit whereof I envy to none, but do hearty wish that some would study better to deserve it. And so I pass from this fear, here strictly taken, as it signifies a particular duty which every individual Subject owes to his Prince; and come to consider it in its latitude as more comprehensive, including all other duties payable to him upon the same account.  
It is not unknown to any that study the Sense as well as the Letter of the Scripture, that Fear, 
Fear a very comprehensive Duty.  when it relates to God as its Object (as it doth here in the first place) oftentimes signifies his whole Worship; 
Deut. 6.13. Psal. 112.1, 128.1. Acts 10.35. Qui timet Deum nihil negligit; timere Deum est nulla quae facienda sunt bona praeterire. Greg. Moral.  as it doth in all those places in the Margin. The Fear of the Lord makes a man very diligent and careful that he leaves no good duty undone which God would have him do; and it is as common in the Scripture, when he intends to press the whole duty of Inferiors to their Superiors; to name only some one leading duty, which being expressed, the rest which are as it were under its command, must be understood; as honour to Parents, submission to Husbands, obedience to Masters, as here Fear to Kings and Princes.  
This (whether ye refer it to God or the King) is to all other Duties, 
It is like the Heart.  as the Heart is to all the other parts of a man; and when God calls for that, 
Prov. 23.26.  My Son give me thine heart, he leaves not the rest to our own disposing. He made man, that is, the whole man, and every part of man for himself, 
1 Cor. 6.20.  and purchased both body and Soul at a price: there is great reason that the Workmanship should serve to the use of the Workman; and that which was bought at so dear a rate, should be serviceable to him that bought it: in calling for that, he calls for all; and he that in answer to that call of his, presents him with that gift, he together with that gives him all. Like the Centurion in the Gospel, 

Like the Centurion.  
Matth. 8.8.   it is in great Authority, it hath all the rest as Servants at its beck: it saith to one go and it goes, to another come and it comes, to another do this and he doth it. If God have the Heart, the Tongue will show forth his praise, the Ear will be open to his Word, the Eye will be turned away from Vanity, and behold the wonderful things contained in his Law; the Hand will do the thing that is good, and the Feet will run the way of his Commandments. Even as it is with the great Wheel of a Clock or Watch, 
Like the great Wheel of a Clock.  if that be at fault, the rest cannot be regular in their motion; if that be right the rest will answer it: so if God hath this, or have it not, he hath either all or none at all. 
Its Attendants as it refers to the second of these Objects, the King.  And so it is with this Fear of the King; where this is seated in the heart, all other duties will accompany it: they will be subject to his Laws, loyal to his Person, make a charitable construction of his failings and infirmities, pray for him, and pay unto him what is legally charged upon them for the support of his Grandeur, and to defray the charges of his Government. Of all which in their Order.  
First, 
Subjection.  They will submit themselves to those Governors that are set over them in the Lord, and honour them by performing all dutiful obedience to them, according to that general rule given by the Apostle to all that are under Government; 
Rom. 13.1.  Let every soul be subject to the higher Powers, the original word signifies an orderly subjection, or the placing, or setting one thing under another in due order. As amongst the Elements, the Water under the Earth, the Earth under the Air, and the Air under the Element of Fire. In the Body Natural, the severai parts of it under the Head, and each of those parts one under another. In the Family, the Wife under the Husband, the Children under their Parents, 
Chrysost. in Polycrat. Tunc totum Reipublicae corpus vigebit si singula quaeque loca teneant, membra si fuerit officiorum non confusio sed distributio.  the Servants under their Masters. In the Commonwealth, which is a Body Politic, the Subjects under their Princes. The whole Body of that Commonwealth will then flourish, when every one of its Members acts vigorously within its proper sphere; when there is an orderly distribution; and not a wild confusion of Offices.  
The Seeds of which Subjection the God of Order hath sown among those Creatures which are without Reason, Bees, Cranes, Fishes, etc. which have one above them, under whose conduct they go forth to feed, and so return. And although it be no Miracle, yet it is a wonder which is noted of the Pismire, 
Prov. 6.6. Chap. 30.27.  which hath no Guide nor Governor; and of the Locusts, which have no King, and yet go forth all by Bands, flying in Troops, some turning one way and some another, like divers Squadrons of an Army; and men may be as well sent to them to learn Concord, as to the Ant for Industry and discreet Providence. Yet this is no disparagement to Government, which the sad effects of the want of it, commends and cries up for necessary, and that among rational men, who have Reason to guide them; yea, among those men which were acted by a higher principle than that, 
Judg. 17.6. Chap. 18.1. Chap. 21.25.  viz. Religion. When there was no King in Israel, every one did that which was good in his own eye. How doth Piety and Religion languish, Idolatry and Profaneness flourish? And if there be confusion, as there must be when there is no order: The Scripture tells us what will follow upon it, every evil work.  
God hath ordained Government and Governors as a Hedge, 
James 3.16. Government a Hedge.  or Fence to keep men secure in their Religion, Lives, Liberties, Estates, and Proprieties. And the blessed Apostle exhorting to pray for Kings, giveth this as a chief Argument to enforce it, 
1 Tim. 2 1, 2.  that under them we may lead a quiet and a peaceable life, in all godliness and honesty. 
That pulled up, all goes to ruin.  This Hedge being once removed, all goes to rack. It hath been sufficiently observed by several sad experiences, where God hath suffered the Enemies of it so far to prevail; and those who have designed to prey upon either or all of these, have leveled their Batteries against Magistracy, as the chiefest fortress of their security.  
What a bloody Tragedy doth Germany and some parts of the Netherlands present us with, 
Exemplified by the Anabaptists proceed in Germany, etc.  acted by the Anabaptists in their several Scenes of Mischief? To which this was preached by their Ringleaders, as the most proper Prologue; and that pretended as a Revelation from Heaven too; that the Empire and Principalities of this World, were to be extirpated; and that the Sword of Gideon was put into their hands to be employed against all Tyrants for the assertion of true Liberty, and the restauration of the Kingdom of Christ; by whom Religion itself is brought upon the Stage in a strange disguise, and made to act her part in what was most contrary to her nature; 
J. D. his Epistle to his Apocalypsis, or History of the Anabaptists.  imbruing her white and innocent hands in Blood and Massacres? What strange pretences are here? as if those had not been Christians to whom St. Paul gave that precept; yes certainly they were so; and he in that doth as certainly imply, they being such, that nothing in Christianity ought to be pretended, or made use of to give any man immunity from his obedience to the Higher Powers.  
In the Kingdom of Christ this is wonderful, 
Their gross Error refuted. Za●ch. Misc. Epist. Dedic.  saith a learned Author, that he wills and commands all Princes and Potentates to be subject to his Kingdom, and yet he wills and commands likewise, that his Kingdom, that is, the Subjects of his Kingdom be subject to the Kingdoms of the World: intimating that their spiritual freedom which they have, and do enjoy under him, from Sin, Satan, and Damnation is not repugnant to the corporal subjection due to them: and that the same person may be both a Christian and a Subject, as well as a Christian; and yet notwithstanding a Wife, and must be subject to her Husband; a Child, and must obey his Parents; a Servant, and so consequently must do service to his Master. Yea further, 
Subjection an essential part of the Christian Religion.  Their obedience and subjection is a part of their Religion; and so essential a part, that he that is not a good Subject, cannot be a good Christian.  
And however all that go under that name are not subject as they should be, I must tell them, that neither Christ, neither any good Christians can account them so; but spots and blemishes of that glorious Profession, exorbitant persons that make themselves a Dispensation, and take liberty to do what they list, without any regard to what their Superiors command them; making it only a matter of compliment, and no concern at all of Conscience; 
Rom. 13.5.  though afterward urged by the same Apostolical Authority, upon that very account.  
How loath are some to stoop to Authority, 

Applicat. 1.  
Non est vilis & abjecti animi indicium, sed generosi & à lege Creatoris, non deviantis promptè & lubenti animo subjici melioribus. B. Davenant in Coloss. 3.   and to submit to the practice of so indispensable a duty? As it it were in itself a thing too much beneath a free and ingenious spirit. Whereas in truth it is rather an argument of a generous mind, not deviating from the Law of Creation, willingly to subject itself to its betters. Insomuch that the very Heathens could say, 
Facile imperium in bonos: pessimus quisque asperime rectorem patitur.  It is an easy matter to govern such as are good, but a difficult task to govern such as are bad, who account submission a yoke too straight and uneasy for their stiffened necks.  

2. Non-conformists apparently defective in this duty.  Others, who seem willing to comply with the commands of their Superiors in matters of civil concernment; yet fain would be their own carvers, and be left to their own liberty in Ecclesiasticals; especially in those things which are adiaphorous (i. e.) of a middle and indifferent nature; as if that God who is the God of Order, and both commands and approves of it in all other Societies of men, would allow of, or excuse confusion in his own House.  

In what the power of Kings chief consists.  The power of Kings consists chief in things of that quality, which if they are abridged of, they are in effect but merely titular, and signify as little as so many Ciphers without a figure. Whatsoever comes within the compass of the Moral Law, either as a Duty to be done, or as a Vice to be eschewed; the one must be done, and the other left undone, whether or no the Magistrate second it with his command or prohibition: What needed then that Precept of obeying Magistrates? he that will not obey God, will not obey Man commanding the same thing with God freely and willingly; and he that obeys what God commands, being awed thereunto by the Precepts of men, 
Isa. 29.13.  the Prophet hath left us ground enough to judge by, what approbation, or acceptation that obedience is like to find at the hands of God.  
Every Duty which falls under a Moral Precept, 
Circumstances as inseparably linked to Duty, as those accidents, so called, are to their subjects, which cannot be parted without the apparent destruction of both, exemplified in the gesture of Prayer.  hath some Ceremony or other necessarily accompanying it, as the Shadow doth the Substance in the clearest day. I instance in a man's gesture in Prayer, whether it be standing, walking, leaning, kneeling, lying, either upon the back, sides, or prostrate, or any other way, (if there can be any other) as we read of several men that have used several of these, which the Scripture rather describes than prescribes, and it is impossible he should do it but in some of these, or such like: but in which of these he shall pray, there is not one word of command for this, or that, or any; yet notwithstanding, it is very requisite that they which meet together in the same place, to serve the same God, should be both unanimous and uniform, join together in the same mind, and in the same form; as it is noted in the people in Ezra's time, when he opened the Books to read, 
Nehem. 5.6.  all stood up; but when they praised the Lord, 
The ill consequences of leaving every man to his liberty.  they all bowed themselves. Diversities of gestures cause distinction, and hinder devotion, being usually attended with preposterous censuring one of another, to prevent which the Apostle hath left a standing rule to order all things of this nature by: Let all things be done decently and in order. 
A general Apostolical rule for ordering things of this nature by.  And the next best rule that we can observe to uphold and maintain that order, is to comply with that Church wherein we live, and whereof we are members, in such commendable gestures as she prescribes and practiseth. It cannot but be looked upon as a thing very indecent and disorderly, when in compliance with that Catholic and Apostolic Constitution, 
Who have power to regulate those things.  the Governors of our Church (among whom we acknowledge the King, next under Christ, to be Supreme) have ordered this or that, for private men in their practices to control their public judgement: Besides, what it argues of pride and singularity, from which their own fairest pretences cannot clear them; nor the greatest charity of others excuse them. So heinous a thing in the judgement of that very Apostle was Violation of Church Orders; that Contumacy therein deserved a censure little less than Excommunication, commanding to withdraw from every brother that walketh disorderly, 
2 Thess 3.6.  and not after the instructions which they had received. What hath been said of Gestures in Prayer, 
Vestures in the public Administration under the same rule.  might have been said of Vestures in the public Administration: which come under the same consideration, and belong to the same general Rule.  
But what if a lawful Power command an unlawful thing, 
Quest.  what must the Subject do in such a case? 
Answ.  The Question carries its answer within itself; the Command is unlawful therefore it must not be obeyed, i. e. actively:. the Power commanding it, is lawful, therefore must not be resisted. 
The common Case falling under this Head, resolved  Princes have not an absolute and unlimited Authority over their Subjects; neither must they give an absolute and universal obedience unto their Princes. We are bound to obey those that are set over us by the Lord, only in the Lord. He that made such a one a King, 
Propter quod unumquodque est tale idipsum est magis tale. Aristotel. Acts 4.29.  is more a King himself, than he is whom he made so; being King of Kings, and Lord of Lords,: therefore when he shall command contrary things, Whether it be right in the sight of God, to obey man rather than God, judge ye. Surely, as Peter and others of the Apostles said in such a case, We ought rather to obey God then men. 
Acts 5.29. Ex quo docemur quatenus se extendit officium Magistratus, deinde quanta obedientia est à nobis colendus idque loco Dei. Denique quando licitum ab eo discedere. Aretius' in Act. Apost. Absolute obedience not safe either in Kings commanding,  From whence we may learn how far the Office of the Magistrate doth extend, what respect we ought to show towards him, as being in God's stead: and how far we must follow his Command with our obedience. No farther than he therein follows the commands of God; where he leaves God, there we must leave him. Such an absolute obedience, stretched to things repugnant to the Word of God, can neither be safe for that King that shall require it, nor for that Subject that shall give it. Happy had it been for Jeroboam, had not his idolatrous Decree met with such an easy compliance in his People: their magnifying him above what was meet, brought destruction upon him and his; and hath left such a blot upon his name, as shall never be taken off so long as the Scripture continues that records his History, which stigmatised him to all posterity, in this reproachful character, Jeroboam the son of Nebat, 
2 Kings 10.31.  who made Israel to sin. 
Or in their Subjects obeying.  Neither will the Princes command be of any force to extenuate his Subject's sin before God; nor take off so much as an unite in the number of his decreed stripes. Those Executioners of the three Children could have produced Nebuchadnezars Commission for casting them into the Fiery Furnace; 
Dan. 3.19, 20, etc.  and yet within two Verses ye may find them consumed to ashes with the very flame of that Fire which they had kindled, and into which they cast those innocent persons. It is the Remark of a learned Expositor upon the very instance, 
Dr. Willet in loc.  because they did yield obedience to the King in so wicked and unjust a Decree; therefore they were worthily destroyed. Unlawful Commands must not be obeyed  
In such a case the Subject must fly to his Arms, such as are Prayers and Tears; 
What to do in that case? Ad preces & lachrimas quae sunt arma Ecclesiae.  which are all the Weapons that his holy Mother the Church will allow him upon such an account. As to any other, our Saviour Christ hath given a very strict inhibition with a menacing sub poena: he that taketh up the Sword, 
Mat. 26.52. Pugna Petri à Christo reprehansa monet non esse praetextu Evangelii rapiendum gladium, etc. Chytreus in locum.  shall perish by the Sword. Christ reprehending that rash act of Peter admonisheth us, that we ought not to take up the Sword under pretence of the Gospel; but in times of Persecution to encounter all difficulties, armed only with Prayer and Patience. This was the practice of those Primitive Christians, who lived under the Government of Heathen Emperors, notwithstanding they wanted not a considerable Party to have made resistance.  

Tertull. Apol.  How basely then do they detract from the deserved praise of those glorious Martyrs, who willingly offered their bodies as a Sacrifice to their Persecutors rage, rather than to transgress the commands of God. Which some have imputed rather to their want of Power then Will, that they did not repel one force with another; 
Vim vi repellere  as if they had made a Virtue of Necessity: 
A base construction made of the patiented sufferings of the Primitive Christians.  and that if they had been furnished with men and Arms, they would have resisted rather than have suffered. A great Promoter of our late Divisions, pinched as it seems with the force of the forecited allegation out of that learned Father, 
Nodus Gordiaanus.  very nimbly cuts asunder that knot which he saw with all his skill he could not untie; so as to give satisfaction to any ingenious Reader, who was willing (as all should be in a business of that consequence) to try before he trusted, 
1 Thess. 5.21.  censuring the Author of that Apology for a bad Statesman, 
Tertullia's Errors discovered, to invalidate his Authority.  and a worse Arithmetician; and at length musters up his errors to overthrow his authority; charging him with Montanism. True it is, he did so strangely admire that blasphemous Heretic, 
Nec mihi persuadere potest hominem tam acris judicii sic in divinis literis exercitatum credidisse Montanum fuisse Sp. Sanct.  that Erasmus could not persuade himself that he was in earnest. As dead Flies cause the Ointment of the Apothecary to send forth a stinking savour, so doth a little Folly him that is in reputation for Wisdom and Honour.  
But though this Anti-Tertullianist in his Anti-Cavileerism, 
A pestilent Pamphlet Printed in the times of the Rebellion.  is pleased to slight the Works of that Author upon the former, and some few other considerations; yet as profound Divines as himself have as highly prized them. 
In what esteem he was with S. Cyprian. Vincent. Lyran.  Not a day passed Cyprian but he read something of them. Vincent. Lyran. assigned him the first place among the Latin Fathers; as I think I may safely do to him among those (if there be any such besides himself) that have ranged Tertullias Apologetical Orations among his Errors; and may not we with the same Tool as easily dissolve his Gordian Knot? and answer those Authorities which he produceth in opposition to the former, 
1 Sam. 14.43, 44, 45. Chap. 22. 1, 2.  viz. that of the People's rescuing Jonathan saul's son from the destructive consequence of his Father's rash Oath: and that of David his raising an Army to defend himself? 
A pretty way to evade the force of an Argument, which we cannot answer.  Sith both the one and the other were guilty, questionless, of several miscarriages, and therefore might possibly err in those, as well as in other of their actions. But I conceive it may be done in a great deal fairer way, by making it appear these instances are not so parallel as he would make the World believe they are to his business there in hand. 
The first instance misapplied, as appears by the sense commonly given of it, which hath a great deal of probability to second it.  The first instance is brought (so far as my memory serves me) to justify that affront put upon the King, when he demanded those impeached Members to be delivered up to Justice. These agree like Harp and Harrow; if the one were by Arms, the other only by Arguments. Jonathan's rescue by a dissuasive intercession, theirs by a forcible opposition. The last cannot be denied by any, the other is affirmed by many; and those of no small esteem in the Church: whose judgements seem to be very much favoured by the Context: And the People said unto Saul, 
1 Sam. 14.45.  shall Jonathan die, who hath wrought this great salvation in Israel? 
1 Sam. 21.9.  God forbidden: as the Lord liveth there shall not one hair of his head fall to the ground, for he hath wrought with God this day. Here are words spoken, no swords drawn: unless as Goliahs' sword lay wrapped up in a cloth behind the Ephod, so these should lie concealed in the word Rescue. But if this rescue might be made without force, (as it is possible it might) and very probable it was so; and Charity enjoins us to make the most favourable construction) where then is the force of this instance? One indeed that sided with the same Party, is of that mind with himself; but then he is so far from approving it, that he dislikes and condemns it. They should not have done it by force, but by humble supplication. 
Trapp in locum, à facto ad jus non valet argumentum, no more in that case then this, J. G. was a Rebel therefore, J. H. might be so too.  And if he blame those for doing that, he could not commend these for doing this.  
And for the other, viz. David's raising an Army in his own defence, is no argument for Subjects to take up Arms against their King; to pursue him from place to place, to sequester, plunder, imprison, arraign, sentence, and in fine to murder him. As these were the steps of their March, 
The second urged to as little purpose.  or of the March of their Army which were raised (as he pretends) for the defence of their Country. If he call this a defensive, I confess, I am yet to learn what an offensive War is. In a sense indeed it may be called so, 
Scelera sceleribus tuenda. Tacit. Catiline's and their War alike defensive.  as Catiline, so famous in History for Treason and Conspiracy; proceeded still further, heaping up Treason upon Treason, (the last to defend and secure himself from the deserved vengeance of the first) whose saying it was, The mischiefs I have done, cannot be safe, but by attempting greater; so these by the Conscience of their guilt (which in their conceit was beyond all hope of pardon) were hurried on from bad to worse; conceiving themselves still unsafe; so long as there was one alive of that Royal Race, that might bring them to an account, and adjudge them the reward of their Treason and Rebellion.  

One example of more force than all his allegations, had he made use of a thousand more.  To these examples, which I may justly except against, (as to the purpose for which they are brought) I shall purpose one which is beyond all exceptions, our Lord and Saviour Jesus Christ blessed for ever, who submitted to the execution of a most unjust sentence, without the least opposition or resistance; whereas he might have commanded more than twelve Legions of Angels for his rescue: 
Mat. 26.53.  who was oppressed and afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter, 
Isay 53.7.  and as a Sheep before the sharer is dumb, so he opened not his mouth, etc. whose sufferings were not only meritorious, but also exemplary, leaving us an example thereby, that we that bear his name, should tread in his steps, and suffer any thing rather than resist Authority. In imitation of whom, and for whose sake, those good Christians of old were killed all the day long, 
Occidebantur sine reluctatione.  and were accounted as sheep for the slaughter, as sheep indeed they were; because slain without resistance: whose examples, if we oppose in our practice, 
Mat. 16.25.  in seeking to save our lives by such unwarrantable ways we may well expect to lose them. He that resisteth, 
Rom. 13.2.  resisteth the Ordinance of God, and shall receive to himself damnation. Whereas if we lose our lives for his sake, we shall save them; if our temporal lives, we shall be saviours, yea great gainers, we shall have eternal life for them; which is so far from being a loss, that it will prove an happy exchange.  
Where there is this fear, 
2. Duty comprehended in this of Fear, Fidelity.  there will be also fidelity, in defending and maintaining the life, state, dignity, and honour of the King: and in discovering Treasons and Conspiracies against him. 
Mordecai a Loyal Subject.  Mordecai was a true pattern of Loyalty, who overhearing Bigthan and Teresh muttering out some treasonable intentions against Ahasuerus their Liege Lord and King, incontinently made a discovery of it. Delay he knew well in a business of that nature, might prove very dangerous, and every minute it had been concealed, would have administered to the ripening of their design, and the endangering the King's life. The thing being known to Mordecai, he told it to Hester the Queen, and she certified the King; 
Hester 2.22, etc.  who making inquisition, found it to be true, and gave them the proper reward of Traitors, hanged them both on a Tree.  

So was Abishai when Shemei affronted David.  This made Abishai so ready to revenge Shimei his reproachful language against his Lord and Master King David, Suffer me to go and take off the head of that dead dog. 
And the men of Judah in Sheba's insurrection against him listing themselves under Joah, and adventuring their lives to bring that Traitor to Justice.  This made the men of Judah cleave so fast to him, when Sheba the son of Bichri made an insurrection, headed a Party, and at length drew all Israel after him; these willingly offer themselves, and are listed under the conduct of Joah his General: who by their help pursued the Traitor to Abel, sets before it batters the Walls, and denies all peace to the Inhabitants, till they had taken off his head, and sent it by him to David for a Present. A man of Mount Ephraim hath lifted up his hand against the King: deliver him only, and I will departed from the City, etc.  

2 Sam. 20. Jehosheba in securing Joash from that Athalian Massacre.  This made Jehosheba to secure Joash the son of King Ahaziah, when Athaliah to make way to, and confirm herself in the Throne, made away all the rest of his offspring. This heir apparent he hides six years in the House of the Lord, at the end of which time (when that she Tyrant thought all had been her own) he assembles the Governors and Captains, acquaints them with the unexpected news of a young King, preserved by a strange kind of providence, placed a strong guard about his person, set the Crown upon his head, and secured him in his Throne: which when that bloody Hell-hag and Fury saw, she cries out Treason, Treason; he well knew who was the Traitor, and accordingly gave order to the Captains and Officers for her execution, who soon put a period both to her claim and life. 
Chrysostom sends Rebels to the Bees to learn Loyalty.  chrysostom tells us no Nation is so careful of their King as are the Bees; if he be safe they all agree, but if he miscarry they fall all into confusion and devour their honey: when either Age or Accident hath taken him from his wings, he is carried up by the crowd, and when he dies his Subjects die also.  
Fidelity is a duty of that consequence to the safety of a King, 
A Duty necessary to the King's safety.  and so consequently of his whole Kingdom, which is at a great loss in the loss of a good King; that to ensure it, they used in the times of the Old Testament, 
Oath of Allegiance no late invention.  to tie their Subjects with the sacred bond of an Oath; which is at this day in use both in our own and other Nations: which was thought a sufficient security, when Oaths were made more conscience of. 
Ferrum tuetur Principem.  Some have thought potent Arms the best, as Nero in Seneca's Tragedies. But 'tis not with men as among Beasts, where the strongest head the Herd, and bear the sway; 'tis Virtue not Violence establisheth a Prince's authority, whose best and most faithful Guard, are his own Innocence and his Subjects Benevolence; without which the greatest they can place about their persons, will hardly exempt them from perpetual fears, and renders them more like Prisoners then like Princes. As Plato sometime said of Dionysius the Tyrant, 
Quid tantum mali fecisti, ut ità à multis custodiaris?  when he saw him environed with his, What evil hast thou done, that thou hast so many Keepers?  
He that is truly Loyal will not stick to hazard his own, if that he can preserve his Sovereign's life. Like that noble Hubert of St. Clare mentioned in our English Chronicles, 
Hubert of St. Clare.  who at a Siege interposed his own person between his King and danger: and lodged that deadly Arrow in his own breast, which was leveled at that Royal mark.  
It was our Saviour's inference upon that supposition, which both were occasioned by pilate's question, Art thou the King of the Jews? 
John 18.33. V 35. This nulls the pretended Commission of those Millenaries of the last Edition, who have listed themselves of his Lifeguard, under pretence of setting him on his Throne, who professeth himself no temporal Prince, and disclaims all title to an earthly Kingdom.  My Kingdom is not of this World: if it were then would my servants fight that I should not be delivered to mine enemies: which if well weighed, would stop the mouths, and tie up the hands of those who are so apt to rebel against the Kings of this World, under pretence of enlarging the Kingdom of Christ, which is not of this World, and therefore needs none of its weapons, either to support it, or to augment it. God would not allow David (because a Soldier, a man of blood, though all that he shed was by virtue of God's Commission, and in fight his battles (except that of Vriah, which he before repent of, and had received his pardon for it) to build him a Temple, which was but a type of that spiritual Kingdom. That was a work reserved for Solomon that peaceable King, and so the fit to typify the Prince of Peace. Christ had an Army, 
What Army this King had.  but it was made up of Martyrs; Subjects that did strive to defend him and his Kingdom: but they did this by laying down their own lives, not by taking away the lives of others; who fought with weapons, not carnal, 
What weapons they fought with.  but spiritual; such as were mighty through God for the pulling down the strong holds that Sin and Satan had erected in the hearts of men.  

His Conquest great, and yet without Sword or blood.  It was the singular glory of that Kingdom of his, that it planted itself without a Sword, and made a conquest of the World without blood. It was his Father's promise, that upon his Sons as king, he would give him the Heathen for his inheritance, and the uttermost parts for his possession. A large proffer of vast Territories, of a Crown and Kingdom worth the having; but he must win them before he can wear and enjoy them. 
How unlikely, when so many opposers.  When he came into the World to take possession of this gift, he found all its inhabitants ranked under two heads of distinction, Jews and Gentiles. The first refused him, owning no King but Caesaer, 
Joh. 19.15.  Joh. 19.15. The other storm and rage at him, The Kings of the Earth set themselves together, 
Psal. 2.2.  and the Rulers take Council together against his anointed: and it was almost the general cry, We will not have this man to reign over us. So that in the judgements of men, it was a thing impossible for him to erect such an universal Monarchy, when there were on all sides such great oppositions; what were his first followers and afterward co-workers, 
A short Character of his Lifeguard. Potius Aratores quam Oratores.  but poor simple illiterate men, fit for Ploughmen than Orators.  
When Absalon sought to wrest the Sceptre out of his Father's hands, he depraved and maligned his Government, 
Absalon's fawning policy.  and with subtle promises, and courteous deportment, insinuated himself into the affections of his Subjects. O that I were made Judge over Israel, that every man which hath any suit or cause, 
2 Sam. 15.3, 4, 5, 6.  might come unto me, and I would do him justice: and when any man came nigh unto him to do his obeisance, he put forth his hand, took him and kissed him: so Absalon stole the hearts of the children of Israel. And when Cyrus the Persian designed to subdue the Lacedæmonians, 
Cyrus' his large promises to his Soldiers.  he promised large rewards to his Soldiers. He that will serve me in this expedition, 
Quicumque mihi militabit, si pedes est faciam equitem, etc.  if he were a Footman I will make him an Horseman; and he that had an Horse, shall have a Chariot; if he were owner of a Village, I will give him a Town; if of a Town, I will give him a City, yea a whole Country, besides Gold in abundance. 
Plutarch's Apotheg. Christ's to his. Cujus pollicitationes minae, cujus suasiones dissuasiones.  But what were the Arguments that this King gives to his? They must forsake Parents and Children, Lands and Live, Life and all. Who could expect that ever he should gain a Subject, whose promises were threaten, and his persuasions dissuasions? What Arguments can we use more effectually terrifying to a person that values his Friends, his Livelihood or Life? Or what could he have threatened worse to his greatest enemies? Yet notwithstanding their zeal was strangely fired by a kind of Antiperistasis, and they boldly set upon the work, and after they had made some small beginning, their King is betrayed into the hands of his mortal enemies, arraigned, condemned, crucified, and themselves dispersed and hid, and scarce any one of his Subjects durst to own him; so that in all outward appearance his life and kingdom had both the same period.  

Vincendo moriantur, moriendo vicit. Du. Plessis.  Some pay dear for their Victories, purchasing them with the loss of their lives; but this King conquered by dying: who (maugre the malice of his adversaries) raiseth himself from the dead, according to his promise; rallies his routed Disciples, gives them a new Commission, and within the space of a few years extends his Dominion from Sea to Sea, 
He conquered by dying.  and from one end of the Earth unto the other. He did, doth, and shall reign, till he have made all his foes his footstool. That learned Author proving his Deity against both Jews and Gentiles who opposed it, waving several other Arguments makes use of this chief; so that he being such a King, had no need of armed Subjects to fight in his defence, who could, and did, without a Sword drawn, only by a word or two spoken, make his enemies give back, and fall as dead men on the ground, as if some Thunderbolt from Heaven had smitten them. Neither was it any terrifying Anathema, but only a short and plain acknowledgement, I am he. 
John 18.6.  I cannot well pass by calvin's application of those his words, and of their strange effects: 
Hic colligere oportet quam horrenda & formidabilis futura sit impiis vox Christi quando tribunal ad judicandum orbem ascenderit. Stabat tunc agnus paratus ad victimam, etc.  viz. Hence we may collect how horrid and terrible his voice shall be to the wicked, when he shall ascend his Tribunal to judge the World. He stood then as a Lamb to be sacrificed, and as to outward appearance had emptied himself of all his Majesty; and yet with a word speaking, his enemies though many, and armed with swords and staves, fall to the ground. If so terrible now, how terrible then, when he shall come again, not to be judged, but to judge! not in an abject and contemptible manner, but in his heavenly glory, attended with his holy Angels, when his heart-breaking, Go ye cursed, shall tumble them, not only to, but also into the Earth, (if Hell be in its centre) and that irrecoverably. Those recovered their fall again, 
Ab inferno no● datur redemptio  but when this doleful sentence is once passed, it shall never be revoked. When once in Hell there is no redemption. What needed either Legions of armed men, or of Angels to defend such a King's person; who as he made all, was able to destroy all with a word. Such a Kingdom (as was his) needed no such means to support it. 
A Christian and a Soldier may meet in the same person.  But suppose my Kingdom were as other Kingdoms are, then would my Subjects fight? They would, not of courtesy, but of bounden duty. It is but equity that the hand which receives direction from the head, should (if need requires) yield protection to the head; in the body natural, it is so, and should be so in the body politic. Yea, how many loyal hearts have hazarded, and some of them lost their lives and fortunes upon this very account: who though they succeeded not in their aims, have not failed of their reward.  

Anabaptists Arguments against Oaths and Arms overthrown by their own practices.  I shall not waste time in answering their Arguments against the Doctrine of Oaths and Arms, requisite for the testifying and engaging a Subjects Fidelity to his Prince, of which he cannot have too great assurance, who have opposed the pretended unlawfulness of both: because they are sufficiently answered by more able Pens, but best of all by their own practices; who were very free to give the best assurance, and to proffer their best assistance for the support of an usurped Power in lieu of that accursed toleration they enjoyed under it; and questionless would be as free again if occasion served upon the same account: So that these scruples now appear clearly to proceed rather from Design then Conscience; 
Latet anguis in herba.  the pretended tenderness whereof, ought rather to be prudently suspected, then charitably indulged. 
Pearls must not be cast before Swine, which prefer husks to treasure.   
Neither shall I spend any upon those, who scrupling neither, and making no conscience of either, care not to whom they swear, nor for whom they fight: but will as soon, or sooner engage against their lawful King for half a Crown in silver, then with him for a whole Crown of Glory. These have little of the fear of God before their eyes; and there is little hope they will entertain loyal thoughts in their hearts towards his Vicegerent.  
What I have to say more of this Duty, I shall direct to those with whom my advice may probably find a more effectual acceptance; such as fear both, that they take care, and make a conscience of their Fidelity. And though some cannot, others may not (unless upon very urgent necessity) fight for him; yet all may, yea all ought to be faithful to him in their several and respective stations. 
Non licet Ministris Ecclesiae arma gerere; in castris esse possunt & debent, non ut pugnent sed ut doceant milites, P. Martyr Loc. Com. Pulpits turned into Canons.  His safety consists as much in a multitude of faithful Counsellors, as of valiant Soldiers; and as much in some men's words as in others swords.  
Our late pious King of blessed Memory, was first preached to death in the Pulpit, before he was put to death on the Scaffold. Had not the tongues of some Jesuited Incendiaries been so sharply invective, the swords of their Proselytes had not proved so fatally keen, as first to subdue his Power, and afterwards to assassinate and murder his person.  

Good Counsellors.  Those Counsellors that would bring joy to their Prince, 
Prov. 12.20. Youngsters too rash for so grave an employment.  themselves, and their Fellow-Subjects, must be Counsellors of Peace. The Counsel which those Youngsters gave to Rehoboam when his Subjects petitioned for a relaxation from his Father's former heavy impositions: (Thy Father made our Yoke grievous, 
1 Kings 12.3, 4, 9, 10, 11.  now therefore make thou the grievous service of thy Father, and his heavy yoke which he put upon us lighter, and we will serve thee. The young men which were brought up with him, spoke unto him, saying, thus shalt thou say unto them, My little finger shall be thicker than my Father's loins; and whereas my Father did load you with an heavy yoke, I will add to your yoke. My Father hath chastised you with whips, but I will chastise you with Scorpions.)  
Such counsel as this I say might probably fill his own Coffers; but withal empty his Subjects Purses of their Coin; and, which was worse, their hearts of all true affection towards him. 
A sad consequence of evil Counsel.  For the very next piece of news we hear, is of a sad revolt of ten of the twelve Tribes; who no sooner had received their answer, but they show their dislike, first by a seditious murmur, and then by a rebellious mutiny, and lastly by a final resolution to cast off his Government: 
V 16.19.  What portion have we in David? neither have we any inheritance in the son of Jesse. To your Tents, O Israel; so Israel rebelled against the house of Israel unto this day. A more pernicious piece of Counsel they could not have given, had they been deliberately resolved upon his ruin.  
A like rash piece I have read of, given to Frederick the 2. Emperor of Germany, when distressed for want of money to pay his Army; 
Petrus de Vineis his Counsel to Frederick the Emperor.  who thereupon sends for Petrus de Vineis, an able Statesman, to advise with him about an expedient to recruit his Treasury. Who counselled him to seize into his possession the Plate belonging to the Churches and Religious Houses, to melt it down and coin it into moneys. This he did accordingly, but it proved very fatal, answerable both to the subtle design and hearty desire of him that gave it; who studied more his own revenge then his Princes good, as appeared clearly by his own confession. It seems that this person had been formerly his Secretary, and for some misdemeanour had his eyes bored out by his command. This he resolved with himself, 
Revenge witty.  so soon as opportunity should offer itself to be his Second, effectually to requite: and meeting with this so fit for his purpose, makes this Devilish use of it, and returning home to his Wife with a great deal of joy, told her, now I am even with the Emperor for putting out mine eyes; having put him upon such a project which I hope he will pursue to his own destruction; he hath made me a spectacle unto men, 
The fruit of Sacrilege.  but I have made him a Monster unto God. The Treasures of such sacrilegious wickedness profit nothing: 
Prov. 10.2. C. 20.25. Dan. 5.25, 30. Acts 5.5, 10 1 Machab. 9 2 Machab. 3. etc.  and holy things greedily devoured will prove a snare, and those that have made trial of it, have to their cost found all the properties of a snare in it: It hath surprised suddenly, held them surely, and destroyed them certainly.  
The Magistrates, I mean inferior ones, 
Magistrates.  must execute Justice impartially, lest he that is the chief suffer through their corruptions: 
Prov. 16.12.  For the King's throne is established by righteousness.  
The Minister must be a publisher of Peace, and not a Trumpet of Sedition, 
Ministers.  a Repairer not a Promoter of the Breaches in his Native Kingdom; a Restorer of Apostates to, not a Seducer of Loyal Subjects from their Allegiance. And all his Liege People, 
All good Subjects, Ittais.  must resolve with faithful Ittai, in what place their Lord and King shall be, whether in life or death, 
2 Sam. 15.21.  there to be also. This is to discharge the duty of faithful Subjects, and no more than what the Text in effect enjoins, when it calls upon us to fear the Lord and the King; where there is fear there will be fidelity.  
Secondly, There will also be Charity, 
The second Duty, Charity. Christian and Charitable are termini convertibiles. Other Duties compared with it, but fall short of it. An upper garment for largeness.  in extenuating, hiding, and covering their faults and infirmities. And this is a Duty so essential to Christianity, that a Christian and Charitable are termini convertibiles. And whereas all other Virtues are compared unto clothing, this is resembled to the upper garment for its largeness. For others are not so ample, some concern only ourselves, as Faith, etc. The just shall live by his Faith, (i. e.) his own not by another's: they may possibly far the better in externals for the righteous man's sake. Christ in his Form of Prayer hath taught us to pray for others. His Apostles in their Symbol or Creed, that each man must believe for himself. There are some of a larger extent, as Patience, and Long-suffering, etc. but these relate only to persons injuring and provoking; this to all persons, of all conditions, ranks, qualities, and qualifications whatsoever.  

For Ornament  Other Garments are used for necessity, to secure the body from parching heat and piercing cold, some for decency and ornament, to cover the shame of our nakedness; 
For distinction.  but oftentimes the uppermost is used for distinction; so this of all other Graces, distinguisheth a Christian from him that is nothing so, or from him that is so only in profession. 
Joh. 13.35.  By this shall all men know that ye are my Disciples, if ye love one another. 
Multa miranda possunt in homine reperiri quae sine charitate similitudinem pietatis habent, sed non veritatem. Prosper in Epist. lib. de lib. Arbit.  Many admirable things may be found in a man, which without this have only the shadow, not the substance of Virtue, and make them that have them only nominally not really such: and so consequently nothing worth in themselves, nor to them. O how great a Virtue is Charity! whose absence frustrates the presence of all others; and from whose presence it is that they have the proof of their truths and substance, as St. Austin excellently. It is that which sets the rest a working, as the Spring of a Watch sets all the Wheels a going; it will make men patiented and bountiful, 
1 Cor. 13. Ut multi arboris rami ab una radice prodeunt, sic multae virtutes ex una charitate generantur. Greg. Hom.  to bear all things, believe all things, hope all things; and as many branches proceed from one root, so many Virtues from this one of Charity.  
A Garment of that largeness as that it will cover a multitude of sins, and makes the strong to tolerate the infirmities of the weak, and to bear one another's burdens. Certainly he that laid this precept of Charity upon all, 

God hath allowed Kings their share of it as men; and their condition requires a very large one; as Kings they have more temptations.  
Simil.   with directions to practise it towards all, without either exception or distinction; would have them to be free towards those, whose conditions require the greatest share; such as have most temptations, and fewest restraints. When our Saviour was upon the Pinnacle of the Temple, the Devil tempted him to cast himself down headlong: and the higher a man's standing is, as to Power and Authority, the more earnest is that subtle enemy to procure his fall. The Rich live in continual danger of the Spoiler, whereas the Poor sleep securely. Princes and Commanders are chief aimed at in the Battle, because they yield the higher ransom; and the loftiest Mountains are most exposed to the violence of boisterous Winds and Storms. 
The old Serpent's subtlety.  Satan that envious man, as he is styled in the Scripture, lays closest Siege there, where his hoped for success will yield him the greatest advantage.  

Regis ad Exemplum, etc.  The example of a King is of great force to work his Subjects into a compliance with his practices. Such lofty Cedars fall not usually alone, but drive down before them such lower, lesser, and weaker Trees as grow up under them. If he be any ways noted for Vice, they will look upon his example as a licence to do the like. 
1 Kings 14.16.  It is said of Jeroboam, that he made Israel to sin, and yet we read of no Furnace erected, nor of any affrighting torments threatened to make them fall down and worship the golden Calves which he had set up. Indeed there was no need of any such; 
How Jeroboam made Israel to sin. They have fewest remedies of any men.  his own exemplary practice was as forcible as any penal Law, to sway them to the same idolatry. And for remedies, who sees not that their Subjects are better supplied then themselves, having the benefit of Discipline and wholesome Laws as a Bridle to keep them from stumbling, and as a Curb to check them when they are ready to fall: whereas they have riches, and honours, which by one are very aptly styled faculties of misdoing. And many ensnaring Parasites, 
Many Parasites.  who like those about Dionysius, will even lick up their spittle, and proclaim it to be as sweet as Honey. Who for a reward will bestow the guilding of the rottenest Post: 
Adulatio blanda omnibus applaudit, omnibus salve dicit: prodigos vocat liberales, etc. Cassiod. in quadam Epist.  and though wicked Ahabs will make them seem to themselves to be faithful abraham's. Fair-spoken Flattery highly applauds, and kindly salutes all, cries them up for eminently virtuous, that are transcendently vicious; calls prodigal persons liberal, and covetous sparing and wise; Lascivious, Courtlike, etc. whose tongues are as charms and chains to bind men in their sins: when they are so far from being rebuked, that they are praised, and so consequently encouraged. 
Few faithful Monitors.  Few there are of that undaunted courage, as to tell Ahab that his sin troubled Israel; or David, 
Job 34.18.  Thou art the man. Is it fit to say to a King, thou art wicked? and to Princes, ye are ungodly? Where the word of a King is, 
Eccles. 8.4.  there is Power, and who may say, why dost thou so? Insomuch that it is a special mercy of God to many Princes, and to their Subjects in them, that they do so well, having no more to withstand temptations then the fear of God.  

What use Princes should make of this.  The consideration of all which, as it should provoke them to double their circumspection, because Satan against them doubles his diligence; well knowing that a single fall may run them into a double guilt, a guilt of sin, and of evil example; by the first whereof they interrupt their own peace; and by the other possibly may ruin thousands: so it should teach this charitable Lesson to the other, 
What their Subjects.  Christianly to compassionate, and not maliciously to upbraid their infirmities: weighing their temptations with their conditions.  
It is confessed the Law was given to, and hath as great an obligation on them, as on their meanest Vassals; and the swerving from it, either in omitting what that requires, or in committing what that forbids, is as much, and in some sense more a sin in such, then in ordinary persons; yet being compared in the aforesaid respects, their plenty of solicitations and scarcity of restrictions; we may safely extenuate that in them, which we may freely aggravate in others. As those that are great in Power shall be greatly tormented, 
Sicut Potentes potenter tormenta patientur; sic & justitiae praemiis fruentur plenius, si recte exercuerint potestatem & tantam in futuro prae subditis habebunt gloriam quanta virtute eos in magna delinquendi licentia praecesserunt. Chrysost. lib. de Curia. This applied to the shame of Cham's black Issue.  especially when they abuse that Power of theirs, to sin with the greater freedom; so their reward shall be the greater if they rightly use it: and shall as far excel their Subjects in glory hereafter, as they do in Virtue here, where (being accountable to none under God) they might take to themselves so much liberty to sin.  
So that I must ingeniously confess, I have scarce charity enough to judge charitably of those who were so uncharitable to their Sovereign, as we have lived to see a generation of Cham's black Issue, uncovering their Father's nakedness. So dealt they with our martyred King, slandering the footsteps of Gods Anointed, putting the worst construction upon his best actions, turning every stone almost that lay between his Cradle and his Grave, ransacking all the transactions of his life, that related to his Government, and blazing them abroad, exposing his personal infirmities to public view on purpose to render him odious to his people. He himself full well foresaw whitherto all this tended, 
King's Meditations.  when he tells us it was a necessary preparation to the taking away his life. For where that is the end which is aimed at, those usually are the means by which it is brought to pass. And yet for all this, his name lives, and his memory is precious, when that of his implacable enemies stinks and rots with their Carcases.  

P. 194.  Noah's infirmity (as he very excellently) was no justification of Cham's impudence. And as that unnatural fact of his rendered him accursed, both in himself and his posterity; and should terrify all from doing the like, and being the chief design of Gods recording it in Sacred Writ; 
Better Patterns for us to follow, Shem, Japhet, Constantine.  so hath he proposed that of his two other sons to our imitation; that when by any sin (as who lives and sins not) these Fathers of ours expose their nakedness to public view, to turn away our eyes, and going backward, cover it with the mantle of Charity. As that good Emperor Constantine sometimes said of Bishops, the spiritual Fathers of the Church, that if he should find one of them committing Adultery, he would rather cover that unclean act with his Royal Robe, then that others should behold it.  

The Common practice of some, taxed as unchristian.  How ill becoming is this to confessed Christians, to overlook their Virtues, and fix their eyes only on their Infirmities; enquiring into, and making so narrow a search after their failings, and rejoice as much therein, as those that find the greatest spoil. Thus while they behold the mote that is in their eye, they consider not the beam that is in their own; and while their Oar is in another's Boat, they run the hazard of splitting their own bottom.  
That observation of a learned Father hath very much of truth in it: 
Qui curiosi sunt ad investigandam vitam alienam plerumque desidiosi sunt ad corrigendam vitam suam. Austin Confess. lib. 10. c. 3.  They that are still curiously prying into the lives of others, are for the most part very negligent in reforming their own. How unlike are these men's actions to Charity's description? which neither thinketh nor wisheth evil. And had they but the least grain of that which every true Christian (quatenus he is a Christian) should be fully fraited with; 
Psal. 146.3.  in stead of preying upon the frailties of their Governors (the best whereof are but men, 
Humanum est errare.  and therefore subject unto errors, as the best of men are) they would pray for them, yea and become most importunate suitors at the Throne of Grace, for God's continual presence and assistance, without which they cannot stand upright. Which leads me to the next, which is,  
The third Duty, 
The third Duty.  viz. To pray for them.  
In those constant public Offices of Devotion, which St. Paul wills Timothy to be careful of, and to see all the Clergy under his jurisdiction should be so too; he puts in his Bill of remembrance, to mind them for whom he would have them pray.  
First, For all men in general, i. e. for all sorts and conditions of men; but more especially for Kings, and all that are in authority. 
How we must not pray for them.  Not in hypocrisy, as the Magicians did for their Nabuchadnezzar, O King live for ever; when questionless they wished in their hearts that he, and all such Tyrants as he was, were rooted out of the earth.  
Nor out of flattery, as those Chaldeans that accused Shadrach, Meshac, and Abednego, who prayed for the same King in the same words.  

Such Prayers fruitless, as to their matter.  For however to pray for Kings is said to be acceptable to God, yet these are not the prayers that God will accept of; and that upon this very account, because they are the prayers of such and such, those of the first; 
Sinful as to their subject.  he hath professed they are an abomination unto him. And the other there is as little of probability that he will hear their prayers, 
Abominable as to God.  when he hath threatened to destroy their persons. But such as come from the heart out of conscience, 

How we must. Vitam prolixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum.  
Tertul. Apol. c. 30.  
Reasons. Prov. 21.1.   upon the score of Duty: as Daniel prayed for Darius, who but a little before had cast him into the Den of Lions. So did the Primitive Christians for Heathen persecuting Emperors; that God would grant them a long life, a firm Empire, a safe House, strong Armies, a faithful Council, a good People, and a quiet World.  
The King's heart is in the hand of the Lord, as the rivers of water, he turneth it whithersoever he will: as men by Art can turn water out of its proper channel, 
The Metaphor explained.  and make it run against its ordinary course in nature, so God with ease through his Almighty power, can incline the hearts of Kings to this or that, and make them pliable to his pleasure. 
Exemplified in Esau.  Such a work he wrought upon the heart of Esau, who had vowed the death of his brother Jacob; insomuch that at their next meeting, his threats are beyond expectation turned into kind embraces; and in stead of a stab, which he feared, he received kindnesses, which he admired: confessing freely (as well he might) that he saw the face of God in his brother's countenance; 
Gen. 33.10.  owning that happy reconciliation as the work of God alone; and a convincing Argument of his, as well as of his Brother's favour towards him.  

Practised with good success.  Upon this very account Gods own people, whose lot it was to live sometime under the Government of Pagan Princes; when they attempted any thing of concernment, wherein the consent and assistance of the Higher Powers was required, importuned God to give them flexible hearts, as the only way to make their designs successful. So did Nehemiah for the repairing of Jerusalem, whose Prayer is recorded in these words, O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant, 
Nehem. 1.11.  and to the prayer of thy servants who desire to fear thy name, and prosper I pray thee thy servant this day, and grant him mercy in the sight of this man. What wonderful successes have we read of their fervent and effectual prayers, in their strange escapes from those destructions they have been doomed to, by such decrees as by custom of that Nation wherein they lived were unalterable.  

A wonderful effect of it, in the defeating Hamans' Decrees.  The Jews were so by the false and malicious accusation of Haman, in point of revenge for Mordecai's disrespect; who when he heard of it, applieth himself presently to Hester, who was highly in the King her husband's favour, 
Mordecai conjures Hester.  and conjures her with promises and threats to improve the utmost of her interest. A business of a high concern it was, and such as carried in it a great deal both of difficulty and of danger. Of difficulty in itself, 
hester's discouragements from two considerable Topics, difficulty and danger.  in regard of the immutability of that Commission, which under the Royal Signet was issued out against them; of danger to her, if her endeavours succeeded not; there being a Law in force to put any to death that should come unto the King, who was not called. And what ground could he have to build any hopes upon an apparent hazard, and a very improbable and unlikely means to compass his project? Yet notwithstanding all this, he knew that nothing was impossible to God; and that if he pleased, he was able to incline the heart of the King toward them for good; and to direct him to the use of such means as whereby they might be delivered, and the bloody design of their enemies frustrated.  
Upon this ground questionless it was, that one so earnestly proposed it, and the other so readily and resolutely undertook it. 
Her courageous resolution. Hester 4.11.16.  Only as a preparative she wills him to gather the Jews together, and fast and pray for her and her good success, and so resolves to go to the King, which was not according to the Law, and if she perished she perished. 
The preparative Prayer, etc.  Which she did accordingly, and finding him in a pleasant humour, she looked upon it as a good omen, and a fit opportunity to deliver her Petition in behalf of her distressed People. Which he no sooner read, but granted; (God putting into his heart) he now passeth a Decree for them, as he had done before against them; and thereby commissioned them, who by the first were designed for ruin, 
The happy consequence of it.  to take up Arms in their own defence. So that although the first was not, nor might not be revoked; yet by granting the latter, it frustrated the execution of the former; and being published in every Province, their enemies were possessed with such a Panic fear, that in stead of destroying the Jews, many of them turned Jews to secure themselves: and others that attempted to slay them, were in great numbers slain by them, 
Hest. 8.17. Chap. 9.1.2. This recorded as other Scripture, for our Learning, and what is the Lesson it teacheth us.  to the great joy of the Jews, and the terror of their Enemies: teaching us that are Christians, and subject to Christian Magistrates, if at any time we lie under fears and pressures: not to be our own carvers, or to fly to the use of unlawful means, but to wait upon God by faith, and ply him with our Prayers, who hath the hearts of Kings in his hands, and will order and dispose them so, as shall make most for his own glory and our good.  
An example that will one day rise up in judgement against the men of this Generation, and condemn it: 
What to be expected by them that refuse to learn it.  who like Gunpowder, are ready to take fire from every little spark of discontent that falls upon their spirits, and to flame out into open Rebellion. Which it seems hath been for many Years, if not Ages, the customary sin of this Nation. 
Maximilians' censure.  Insomuch that Maximilian the Emperor passing his censure upon four great Kingdoms, Germany, Spain, France, and England, 
Rex Regum. Rex Hominum. Rex Asinorum. Rex Diabolorum.  he styled himself a King of Kings; the King of Spain, a King of Men; the King of France, a King of Asses; and the King of England, a King of Devils; because of their readiness to rebel upon the least occasion, which they learned from the Devil, who was the first Rebel in the World, and the father of all the rest, which have been since the beginning of it to this very day. 
The last which concerns ours the worst, but too true to be denied.  So that were it only to avoid the scandal, and to prevent the dishonour, and to escape the curse which Rebellion bringeth with it, and draws after it; an ingenious people would rather suffer any hardship then take up Arms against their King.  

Prov. 18.10.  The name of the Lord is a strong Tower, the righteous runneth to it and is safe: whereas they that stand upon their own guard, and are resolved to make their own Swords the only remedy of their conceited grievances: 
Timidis & ignavis opus esse auxilio divino.  saying with the Heathen, Cowards and slothful people only need God's assistance; may justly expect to perish in their unwarrantable engagements: especially against such a Prince who was so far from passing a decree for their ruin, that he gave all the security they could desire (yea much more than what many of them did deserve) to ensure them the free enjoyment of their Religion, Lives, Liberties, and Estates.  
Besides the ground before mentioned, and upon which the persons aforesaid acted this duty, and by its Virtue and prevalency so happily succeeded and prospered; there are several other very material and weighty considerations which call upon us for the constant and conscionable practice of this duty: as,  

2. Reason.  Secondly, The burden that lies upon them in respect of their Calling and Office. A burden which Jethro saw lay too heavy upon Moses his shoulders, 
Exod. 18.18.  Thou wilt (saith he) surely wear away, for this thing is too heavy for thee: thou art not able to perform it thyself alone: Therefore adviseth to choose such and such persons, so and so qualified, 
V 20.21.  and place them to be Rulers over thousands, and Rulers of hundreds, and Rulers of fifties, and Rulers of ten, that they may judge smaller matters, and so bear the burden with thee. 
Magnae vires gloriae decorique sunt si illis salutaris potentia est, nam pestifera vis est valere ad nocendum. Senec. de Clementia, etc.  A great power and command they have indeed, which is honourable and glorious; but it is so only, and then, and no otherwise makes them which have that power so, when they use it to the benefit, safety and welfare of those for whom they have received it. That is a pernicious power that is only used, or rather abused for the injury of others; I say abused, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ad Alexand. M.  for as the Philosopher hath it, Government was not ordained for injury, but for benefit. The cares of Government are so many, great, and weighty, that many have voluntarily sequestered themselves from those public employments, to enjoy the quiet of a private life.  
Pericles the Athenian, after he had governed forty years, exchanged his Court for a Cottage: and having obtained his quietus est, he wrote over his Portal this Distich in the Margin: 
Inveni portum, spes & fortuna valete, nil mihi vobiscum, ludite nunc alios.  which sounds thus much in our Language, I have found an harbour, adieu hope and fortune, I'll have no more to do with you: make your sport now of whom you please.  

Their Titles speak their Cares, viz. Fathers, Shepherds.  Their very Titles hint unto them what they must expect, and what will be expected from them. Fathers of their Country, which calls upon them for care, as well as upon their Subjects for respect. Shepherds, to feed, defend, watch over their Subjects: for these are proper actions that have such under their charge. In the day the drought consumed me, 
Gen. 31.40.  in the night the frost; and my sleep departed from mine eyes: so said Jacob when he kept the sheep of Laban. 
Agamemnon's vigilancy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. Io.  The very same commendation that Homer gave to Agamemnon for his care of those rational sheep which he governed, that his sleep was never sweet, pleasant nor quiet. They are Heads, and we know that the head, as it is the emblem of Government, so it is the seat of care. 
Heads of the People. Watchmen. Keepers, etc.  They are Watchmen, Keepers, etc. all importing the very same, their care therefore being so great, and their burden so ponderous; they have need of other shoulders than their own to bear it. yea, all must some way or other put to their helping hand: Judges and inferior Magistrates by way of participation upon their authoritative delegation; and every one by way of sympathy, and by the united strength of their fervent Prayers.  
And methinks the common interest that their Subjects have in that care, 
Subjects have the benefit of their cares, and are concerned in all those things which they take the care of.  should enforce this as a common duty incumbent on all who are concerned; as all are in those things which they are chief to take care of.  
As first, of Religion, that we may lead godly lives; 

1 Tim. 2.3. As first Religion.  
Solomon's Vineyard a type of the Church.  
Cant. 8.11.   this is a chief part of the Magistrates care. Solomon had a Vineyard in Baal-Hamon, which he hath let out to husbandmen; among which Kings are the chief. 'Tis hedged about by their authority and power, and the strength of their wholesome Laws; whereby the Evil are awed, the good encouraged, and the interest of the true Religion promoted, 
The sad influence our confusions had upon our Religion, represented by way of allusion.  which suffered sadly in the times of our Confusions, fell into so many pieces, and those pieces into so much dirt and rubbish, that it requires an industrious and exquisite Artist, first to gather up each piece, and to join it into one whole and entire substance. So many Harlots there were that laid claim to that lovely Babe, each one crying, it is mine, that he had need of the wisdom, as well as the power of Solomon, to find out the true Mother. Such havoc the wild Boars and subtle Foxes made in the Vineyard, when God for our Sins was so far incensed as to remove its Fence, and lay it waste; that it will require a great deal of time and patience to brink it into its former order, and as much of pains and care to reduce it into its ancient beauty and fertility. So many Sanballats and Tobias', some secretly undermining, others openly opposing the repairing the Walls of our Jerusalem, that our bvilders had need be men of courage, and to hold their Trowel in one hand and their Sword in the other: and while those who have evil will at Zion, 
Nehem. 4.2.  are some of them repining, and others scoffing at it, What do those feeble folk do? will they sacrifice? will they revive the stones out of the heaps of the rubbish which are burnt? 'Tis requisite all good Christians and good Subjects should be upon their knees, praying God to strengthen their hands, and prosper their work, and turn the reproaches of our enemies upon their own heads. Except the Lord build the house, 
Psal. 127.1.  their labour is but in vain that build it.  

Secondly of Justice. Job 29.14, 15, 16, etc.  The second is the care of Justice; He must put on righteousness as a garment, and judgement must be as his robe and diadem; he must be eyes to the blind, and feet to the lame, a Father to the Poor; must search out the cause that he knows not, must break the jaws of the wicked, and pluck the spoil from between his teeth. 
A King compared to Nebuchadnezars Tree. Dan. 4.11, 12.  He must be like the stately Tree in Nebuchadnezars dream, the leaves whereof were fair, and the fruit thereof much, and it was meat for all; the beasts of the field had shadow under it, and the fowls of the heaven dwelled in the boughs thereof, and all flesh was fed of it. 
David's Prayer for, and exc'llent description of Justice, both as to the efficient cause, and the effects of it.  How hearty doth David pray for himself and his son Solomon? that God would give his judgements to himself, and his righteousness to his son: then shall we judge the people with righteousness, and the poor with judgement; the Mountains shall bring peace to the people, and the little hills by righteousness; he shall judge the poor of the people, he shall save the children of the needy, and break in pieces the oppressors, he shall come down like rain upon the mown grass, as the showers that water the earth. An excellent description of a King, and an encomium of Justice, 
Justitia Regis pax est populorum, tutamen patriae, immunitas plebis, munimentum gentis, cura languorum, gaudium hominum, temperies aeris, etc.  from the happy fruits of its faithful and impartial administration.  
Much like unto it, if not borrowed mostly from it, is that of Cyprian, The justice of the King is the peace of his Subjects, the safeguard of his Country, the Franchess of his Cominalty, the rampire of his Kingdom, a sovereign remedy of all grievances, the joy of men, the temperature of the Air, the serenity of the Sea, the fertility of the Earth, and the hope of his own future bliss and happiness.  

That Prayer an implicit Confession.  And is not that Prayer of his an implicit confession, that he can neither do it, nor his Subjects reap the benefit of it, unless God give him his judgements. This granted, then, and not until then he shall do as he said he would do. 
So is his son solomon's, for Wisdom above all.  And doth not Solomon acknowledge as much, when God put him to his choice, and promised him whatsoever he would ask? if it were long life, riches, or the lives of his enemies? He waves all these, and pitcheth upon Wisdom; 
1 Kings 3.5.  Thou hast made thy servant King, and I know not how to go out, or come in, and thy servant is in the midst of thy people which thou hast chosen, a great people which cannot be numbered, nor counted for number; give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad; for who is able to judge so great a people? 
The ground of that choice.  The ground of his choice was the difficulty of managing the Regal Power, to those advantages as would best answer God's trust, and his People's expectations.  
It is questionless (as Nazianzen long since observed) an Art of Arts, 
Revera mihi videtur esse ars artium, & disciplina disciplinarum regere hominem, qui certe est inter omnes animantes maxim & moribus varius & voluntate diversus. M. Apol.  and a Discipline of Disciplines, to govern Mankind; in whom there is such variety of manners, and diversities of wills above all other creatures in the World besides. And if justice be not duly administered, what horrid consequences will there unavoidably follow upon its neglect? Disorders would be countenanced which should be suppressed, Oppression thrive and prosper, which should be extirpated; Peace banished, which should be cherished; and God's judgements pulled down upon our heads, which might be diverted. Therefore we had need take to ourselves words, and go to God for them: and we cannot make use of more concise and pithy ones for them, than those of David, wherewith he prayed for himself in that Psalm before mentioned.  
Thirdly, 
Thirdly, Peace.  The care of their Subjects peace and quiet lies upon them: [That we may lead quiet and peaceable lives.] 
End of Civil Government.  Indeed the very end of Civil Government is the peace and prosperity of the Subject, which is very much secured by their careful endeavours to prevent inbred tumults and commotions, and foreign incursions and invasions; whereby it comes to pass many times that their Subjects are enforced to eat the food both of their souls and bodies, with the peril of their lives. Now as the Pilot propoundeth to himself the prosperous course of his Ship, 
Simil.  the Physician the health of his Patient, the Captain victory over his enemy; so the good Governor seeketh the welfare and prosperous state of those under his Government: to which that blessing of Peace hath such a direct tendency, that all outward blessings are usually wished under the name of it, as being virtually comprehended in it. 
The excellency of that blessing.  Such is the good of Peace, that among all created things, no news is more pleasing, nothing more , nothing more profitable can be possessed and enjoyed. And as the soul of man doth not enliven the members of the body, unless they be united to the body; so neither doth the spirit of God (which is the very soul of the Church) enliven any member of it, that is not united to the rest in the bond of peace and love. A blessing which this Nation for many years enjoyed under several of her peaceable Princes, 
That of England the admiration and envy of other Nations.  even to the admiration and envy of her neighbours, who were forced to cry Miserere with a doleful voice, when she might sing Te Deum with a cheerful heart. Which had she done, she might have had continued unto this very day, without the least interruption. But because she did not, but abused her peace, by using it as a weapon wherewith to fight against the God of her peace, he taught her by many years sad experience to know the worth of it by the want of it, and how for the future to value the mercy of Peace by the misery of War. She unthankfully bestrid, and unworthily slighted a peaceable Prince, and therefore deserved to be doomed by an irrevocable decree to the Government of devouring Storks: 
Aesop's Fable of the Frog morallized. Our Jehovah more merciful than their Jupiter.  as Jupiter did the Frogs in the Fable. Yet God in mercy hath heard her Petition, and contrary to her deservings, hath removed those Birds of prey, and hath sent a Dove, a Solomon to reign over her, who hath had just cause to take up the complaint of David, 
Psal. 120.6, 7.  My soul hath long dwelled with them that hate peace; I am for peace, but when I speak they are for war. Let them prosper that love and seek the peace of Jerusalem: and scatter thou the people that delight in war. These three blessings are the ground upon which the Apostle presseth this duty of Prayer for those that are in Authority: and if they flow down from Heaven upon us through their care, as the fruits of our Prayers, and our Prayers be seconded with a life answerable to those mercies, we may conceive the firmer hopes of their continuance.  

3. Reason from their temptations; wherein their Subjects are concerned either,  Now because these Guardians of our blessings are so liable to so many temptations, and amongst the rest to those sins whereby they may forfeit these blessings from us, and to those oppositions and strive of wicked covetous and ambitious men, who will not stick to trample all these under their feet to advantage themselves, and work their own sinful ends and interests; it behoves us to pray as zealously against these, as for the other.  

1. As to their Cause.  Against their temptations, and the rather because we may possibly be concerned in them, either as to their cause, or as to their effects; Subjects are many times the causes of their Sovereigns temptations. This is clear in the history of David's numbering the People, 
Exemplified in David's sin, 2 Sam. 24.  and the sad consequents of that rash and unadvised act; which was so, in that he did it without any lawful cause; as two there were, upon which it was justifiable.  

Two cases in which lawful. Exod. 30.12.  First upon an Ecclesiastical account, as that which ye are directed to in the Margin, which was commanded by God himself in memory of his blessings, and tended to the redemption of their souls; 
In memoriam beneficiorum Dei. Gallus in locum.  as it served for the maintenance of the Tabernacle, and the Ministry thereof, which was instituted for that very end and purpose.  
Secondly Political in a way of preparation to a War offensive or defensive; that so by numbering those that are fit to bear Arms, Princes may be the better satisfied of their Subjects strength, and furnish themselves out of those numbers with such supplies as are suitable to their occasions. A device that always was, is still, and ever will be lawfully enough made use of upon that occasion. But David did it upon neither of these accounts; neither for the glory of God, that seeing his Subjects increase and multiply, and his own honour thereby advanced, he might give God his due praise, who was the author of it; nor for the safety of his Kingdom, which was then in no danger, being at peace both at home and abroad; but rather for ostentation sake, rejoicing, and which was worse, placing his confidence in them. This sin (whatsoever was the ground of it) highly offended God, and is severely punished with a sweeping Plague, which in the space of three days destroyed threescore and ten thousand people.  

He sinned and his Subjects are punished for it.  The sin was the Kings, the punishment falls heavy upon the Subjects, who for aught we read to the contrary, did not so much as desire it. His General shown his dislike, and desires him by all means to desist from his purpose. Is not this according to the Proverb, 
Ezech. 18.2.  The Fathers have eaten sour Grapes, and their children's teeth are set on edge, Ezech. 18.2? and to that of the Poet, 
Quicquid delirant Reges plectuntur Achivi.  Kings dote and do amiss, and their Subjects suffer for their miscarriages. David who was eminently (if not solely guilty) is not so much as touched in that Plague. The sin being his, in equity the punishment should have been so to. This is according to that ruled case, the soul that sinneth shall die. 
V 12.  Yea, David himself, as conscious to himself, cries, These Sheep, 
David excuseth them, and takes the blame upon himself.  what have they done? Done! Enough questionless, the most innocent of them, not only for God to plague him here, but to damn him forever hereafter. Sins though sometimes they may not be the moving cause, yet they are always a meritorious cause of judgement. 
God's justice acquitted. 1. By a distinction.  No man lives and sins not, and the wages of the least sin is death: if any be pardoned, it argues the mercy of the forgiver, and not the quality and quantity of the sin forgiven.  
But we need not fly to this distinction in this case; for if we read the History deliberately, we shall soon be satisfied, 
2. By a discovery of the cause of the sin.  that though David occasioned that Plague by his sin, yet their own sins were the cause of it. And that according to both these heads of distinction meritorious and moving too: 
2 Sam. 24.1.  the anger of the Lord was kindled against Israel, and he moved David against them, to say, go number Israel and Judah. By which it appears clearly that their sins (whatever they were that provoked God to anger) were the cause why God permitted Satan to tempt David, and withheld his restraining grace which should uphold him: so that he was both led into temptation, and left in temptation upon the account of their sins: and what influence theirs had upon him, that may the sins of any other Subjects have upon their Princes. 
Applicat.  Therefore it is equity as well as Piety, that they which lead them into temptation by their transgressions, should help them out by their supplications.  
Secondly as to their effects. 
2. As to the effects. 1 Sam. 8.11, 17  Samuel describing the manner of a King to the Israelites, tells them he will take your sons and appoint them for himself, for his chariots, and to be his horsemen, and some shall run before his chariots, some he would have to ear his ground, and to reap his harvest: their daughters to be confectionaries, and for cooks, and bakers, and would take their fields, and vineyards, and olive yards, even the best of them, and give them unto his servants, etc. By which description he informs them, not what they should do according to their institution, but what they would, following their own corrupt inclinations. 
The Prodigal had several temptations, but the greatest was his youth.  The Prodigal in the Gospel had many temptations to that lose and vicious kind of life to which he addicted himself, which brought him from his Father's plentiful Table, to enter himself, first into the servile employment of a Swineherd, and at last to enter himself a Fellow-Commoner with the hogs, and to feed with them upon husks, as this estate he was born to; for though he was not the heir, yet an expectant, though not of his lands, yet of his goods; whose share might amount to a considerable value: then his Father's indulgence, it was but ask and have: but the greatest of all was his youth. So among all those that Kings are subject to: this is none of the least, that God hath made them Kings: 
King's have many more, but the most powerful is that of their King's place.  who being subordinate to none other beside themselves, are accountable to none other but himself. If therefore they should degenerate from Nursing Fathers into oppressing and cruel Tyrants; 
Sic valo, sic jubeo, stat pro ratione voluntas.  and make their own Wills their Law to govern by: like Nabuchadnezzar, of whom it is said, Whom he would he set up, and whom he would he put down; whom he would he slew, and whom he would he kept alive; 
A supposition grounded upon a possibility.  If he should apostatise from the true Religion and right Worship of God to Idolatry, as did the wisest King that ever swayed a Sceptre, what a sad influence would the effects thereof have upon their Subjects Estates, 
And on that, sad effects prognosticated.  Liberties, Lives, and what to a good man is more precious than any one of these singly, yea then all of them jointly, viz. his Religion. And therefore it behoves them as they tender their own good in the quiet and peaceable enjoyment of all these, 
Inference.  to intercede as powerfully as they can for God's presence with them, and for his grace which may be sufficient for them, to incline their hearts unto his testimonies and not unto covetousness: and always to mind them, that as they received their power from him, so they must assuredly one day give an account unto him; that so their studies and endeavours may be daily to improve it to God's honour, their own comfort, and their Subjects benefit.  
Lastly, Consider the perils and dangers their persons are exposed to; upon whose well-being and well-doing, 
A reason from external opposition. Omni populo inest aliquid querulum & malignum in Imperantes. Quamvis id agas Princeps ut nequis merito te oderit; erunt tamen semper qui te oderint. Sen. ad Neron.  their Subjects depend for all these. Plutarch tells us the People for the most part are malignant and querulous against their Governors, yea though they carry themselves never so unblamably, that none can have any just cause to hate them; yet there are some of that base nature that will do so, resembling the Dog which barks at the Moon in the clearest night, which proceeds from an innate enmity against all restraint; and no marvel, sigh naturally men are very unwilling that God himself should reign over them. The Lord reigneth, saith the Psalmist, 
Contremiscunt. Calvin. Commoventur. Fl. Jun. & Tremel. Irascuntur, fremunt.  and what follows? the People are stricken with a fear, (so one) they are moved with fear, and so by that means are brought to own and acknowledge his power and sovereignty, (so others.) They are angry, and fret at it, (so Mollerus) quoting the sense of all the rest before his own, 
1. They are in a great deal of danger from that innate dislike that is naturally in all men against Government.  and leaving the Reader to take his choice of which of these he liketh best: So that I have liberty to take that which will serve as the best proof of my present assertion; which is safe enough and sufficiently justified by another place in the same Book: where we find the very same sort of people raging against the same thing, viz. Government, against the same Governor the Lord Jesus Christ. And how do they plot and consult, confederate, and all in opposition to his Laws, because somewhat harsh to flesh and blood; enjoining the mortification of all their evil and corrupt affections, newness of life and conversation, commanding the use of a good conscience in all their actions, and not allowing them to do the least evil for the greatest good: therefore they hate them, as men that prise their liberty hate bonds and imprisonment. And how easily men of this temper are to side with Rebellion, and to promote any traitorous or mischievous design, experience testifies.  
Great danger they are likewise in by reason of the covetousness and ambitiousness of men, which as a pair of Spurs, 
2. From Covetousness.  prick those that are possessed therewith forward against all lets, makes them leap over all blocks, strain at no guilt, nor dread the threatening of any punishment. 
1 T●m. 6.10.  St. Paul saith, The love of money is the root of all evil. And the Poet in his Satyrs inveighs against the covetous person that respects no Law, 
Quis metus aut pudor est unquam properantis avari. Juvenal.  neither is there any fear or shame in him. Those wicked Husbandmen in the Gospel resolve upon murdering their Master's son, because he was an heir to a good estate: This is the heir, come let us kill him, 
Luke 20.14.  and then the inheritance shall be ours.  


3. From ambitious men. Potestatis ambitio Angelica felicitate Angelum privavit. Scientiae appetitus hominem immortalitatis gloria spoliavit.  
Evam promissi honoris ambitio illecebrosa decepit. Epist. 116.   The like may be said of Ambition, which is but a furious avarice. Of which St. Bernard notably, The Angels ambitious of power and sovereignty, deprived themselves of Angelical felicity. Adam desirous to know more than his Creator thought good to reveal to him, spoiled himself of the glory of immortality: and Eve was deceived with the bewitching ambition of promised honour; In the day that ye eat thereof ye shall be as Gods, knowing good and evil. And all that they for the most part get for themselves, and the World by them who are infected with this incurable itch, is lively represented unto us in their Tragical History of ambitious Phaeton, 
Phaeton the proper emblem of an ambitious person.  whom nothing would satisfy but to guide the Chariot of the Sun; the consequences of whose rash and indiscreet attempt, were the turning of his brain, the overturning of his Chariot, putting the World into a flame, and was himself tumbled down headlong by a Thunderbolt into a River to cool his hot head, and teach him more wit. The common fate of such is, that when the wind of their ambition hath mounted them up to the top of Fortune's Wheel, they never descend but by a break-neck precipice. 
Haman.  Haman tried it, and found it true to his cost; in one Chapter we find him promoted and advanced by his King to great honour, who had set his seat above all the Princes that were with him; in another he is fallen into his Lord and Master's displeasure; and at the end of that, we find him at the end of his ambitious race; fallen from honour to dishonour, from his Prince's love into his hatred, from glory to shame; he lived the life of a Prince, but died the death of a Dog; being sentenced to be hanged upon that very Gallows which he had prepared for an honester man than himself; whom he while he was in his Ruff, deigned not to rank among the number of his Slaves. Thus the righteous is delivered, 
Prov. 11.8.  and the wicked brought into his stead, he dug a Pit for his innocent brother, and is fallen into the midst of it himself. This is called a righteous thing with God, 
2 Thess. 1.6, 7. Nec lex est justior ulla, Quam necis artificem lege perire sua.  and is the same in the apprehensions of all rational men. Indeed that attribute of his is in matters of that natute highly concerned; and rather than an unnatural, aspiring, 
Absalon.  ambitious Absalon should scape unpunished (which his Father's indulgence might suggest some hopes to him, that after he had played all his mad pranks he might do so, and from the charge which he gave his General concerning him when he marched against him to reduce him, deal gently with the lad, together with the sad Lamentation he made at the news of his death, gives us sufficient cause to think that he would do so) the divine Nemesis will itself pursue the guilty Rebel, and make a snare with the hair of his own head in stead of an hempen halter, to truss him up to the fatal Tree, where he paid down his life for his ambition, and all its miserable attendants.  

Ambition a strange disease.  A strange kind of disease surely this must needs be, whose malignity in some degree or other, is so epidemically infectious, and whose cure was thought by no mean or heady Physician, 
Hypocrates.  to be so difficult, that he projected a consultation of all the Physicians in the World to advise upon the means thereof; and yet he himself was a man so famous in his generation for his great skill in that noble Science, that Artaxerxes hearing of it, 
His fame.  sent for him, and premised him great honours to live with him in the Persian Court. He practised his own skill so successfully upon his own self, 
Lived to a great Age. Can not cure this fever by his Physic, nor all the Philosophers with their Moral Rules.  that he lived to a great age, having passed his hundred and fourth year: yet neither this Master of his Art, Faculty, or Science, (call it what ye will) no, nor all the Philosophers 2000 years since him, could by all their learning have found out an effectual expedient for this pestilential Fever; in all they prescribed they have but lost their labour. 
Some diseases Medicorum ludibria.  Some Diseases make mocking-stocks of their Physicians, of which sort this is undoubtedly one which increaseth under its prescribed remedies. One would have thought that if Cambyses had studied all his life time, 
Cambyses his project.  and called in all the learned Counsel of the Sages than living in the World, he could never have found by his own reading, nor they have suggested by their advice, a more effectual means to keep that young Precedent uncorrupt in that very place of Judicature, in the which he before had placed his Father, which he so lately by his miscarriages had forfeited together with his life then to keep that sad instance always fresh in his memory, and for this purpose commanded him to cover his Chair with his Father's skin; who was executed and excoriated or flayed, because he was so ill a Judge; that being seated in that woeful tribunal upon the blood of his Father, might learn more wit and honesty by a dreadful experience. What influence this politic, more than Christian project had upon him, my Author mentions not. But this we see too commonly, that some men's eyes are so blinded, and their hearts so hardened through the deceitfulness of their sin, 
Examples of others take so little with some, that they look on them as inania puerorum terriculamenta. Exemplified in our common Cutpurses.  that others examples make no impression of terror upon them. Have we not often heard of Cutpurses and Pickpockets, that have exercised their Art under the Gallows, where some before their eyes are ending their days for as inconsiderable a crime? And do we not ever and anon in our reading, both in Divine and Humane Story, meet with the like? who have had items enough by others harms to make them cautious, and yet have pursued the same ways, without fearing the like event: As that in the Book of the Kings, 
The second Captain of 50. 2 Kings 1.10, 11.  of the second Captain of fifty, sent with his Party to apprehend Elijah, more impudent and obstinate than the first, who he could not but know had a little before perished by a dreadful, and miraculous judgement from Heaven by fire consuming him and his to ashes; and therefore more deservedly underwent the same fate, and made an example; because he would take none.  
In the Annals of our own Kingdom we have the History of Richard 3. 
Richard 3. his Character.  who by common report was a Monster in Nature, born with his teeth, and exceedingly deformed in the composure of his body, which was a prognostic of what he would prove in his life, a monster in wickedness. And so he did. Into what a Sea of mischiefs did his boundless ambition carry him? Vilifying the honour of his own Mother, accusing her as unchaste; and that she prostituted her body to strangers in the conception of his two elder Brothers, to make himself more legitimate than they. We find him there stand indicted of several Murders, 
Charged with murder.  taking out of the way all that opposed his desires, either by death, or safe and severe imprisonments. Of Fratricide, 
With Fratricide.  consenting at least to the death of his elder Brother. Of Regicide, 
George D. of Clarence. With Regicide.  stabbing K. Henry 6. when a Prisoner in the Tower. Besides the bastarding, deposing, murdering his two innocent Nephews, whose Guardian (by wicked Policy) he had made himself, by the enforced consent of those who were concerned in the choice (they being in their minority) but durst not oppose him. I call this Regicide, because the elder was a King in re, the younger in spe, as being heir apparent to the Crown, had his Brother died without issue male before him. But this Monster of men had usurped the throne in their life time; and conceiving he could never be reputed, nor truly honoured as a King, so long as these were in his way, he sent them out of this Kingdom into a better. 
Conceits himself firmly established. But is much mistaken. Haunted with the terrors of an accusing Conscience.  And now he thinks himself firmly seated, but he reckons without his host; and whoever peruseth the latter part of his History, will find his sin lying at his door, yea following him at his heels, his Conscience facing him with a fresh representation of his guilt at every turn; and his disturbed fancy with terrifying visions and apparitions; so that while he lived he was as it were in Hell upon Earth. He had shed much blood, and at last his blood was shed in that Battle fought between him and his Successor, who had more right to the Crown then himself; wherein he fell a sad victim to his ambition, and a monument of God's impartial justice to the World; 
Slain and his dead Carcase slighted, and dishonourably interred.  whose Carcase being found naked in the Field, wounded, and filthily polluted with gory blood, was cast upon a horseback behind a Pursuivant at Arms, with his hands hanging down on the one side, and his legs on the other, like a Calf, and interred with as base a Funeral as he had bestowed upon his Nephews. 
Martin's History.  Yet for all this I suppose none capable to read that History, can be so great strangers to the late transactions in our Israel, 
Rich. matched with an Oliv. both Protectors, and both Usurpers.  but may find his parallel in the bloody Chronicle of our late Usurper; who though he drank not so large a draught of Royal blood, (no thanks to his want of will, but opportunity) yet what he fell short in that, he made up as near as he could in noble and loyal blood. Whom I cannot more fitly compare then to our desperate Hectors, who meeting with a rich booty, 
A fit comparison.  resolve to make a full prey; and finding a ring that is unwilling to part with its right owner, cut off finger and all. So this bloody miscreant aiming at the Crown, and supposing it impossible by any other means to make a Divorce between it and its Royal Master, traitorously took off that head that wore it. That bramble kingdom which he was about to erect, could not (as he supposed) thrive, unless watered with the King's blood. He that sometime used that expression, was not only so, but a Prophet also. And blessed be God that we have lived to that day, to see that those his following words have proved him so: 
The King's Meditations▪  God will not suffer those men long to prosper in their Babel, who build it with the bones, and cement it with the blood of their Kings. How many upon this very account have been hurried out of the World by stabbings, poison, and other arts of Murder, both in our own and other Nations? besides those many Plots and Conspiracies, by the divine providence strangely discovered, and through his blessing happily prevented, and made abortive; and that against such a Prince, whom God hath so manifestly owned, so miraculously preserved, and (to the admiration of his Friends, and the envy of his Enemies) settled in the Throne of his Fathers. This was the Lords doing, and it is marvellous in our eyes. It is he that giveth salvation unto Kings, and hath delivered his anointed from the hurtful Sword. Therefore not unto us, O Lord, not unto us, but to thine own most glorious Name be all the thanks and praise ascribed. This very consideration now in hand, 
Tiberius' refused the stile of Pater Patriae, upon this very account.  made Tiberius the Emperor refuse the stile of Pater Patriae, saying, all mortal men's estates are uncertain: and the higher their stand are, the more slippery and dangerous are their conditions. 
Infer.  Therefore being so environed and surrounded with dangers, they have the more need of their Subjects prayers, that God would protect their persons, blast the designs, discover the Plots, and defeat the attempts of theirs, and therein their own enemies.  


The fourth Duty comprehended in this of fear.  
Rom. 13.7. Pay him his due.   There is yet a fourth Duty remaining, namely this, To pay readily and cheerfully what they are legally charged with, [rendering tribute to whom tribute, custom to whom custom is due.] These are ordinary. Some are called extraordinary, required upon urgent and pressing necessity. I say necessity, for good Princes will not impose unnecessary payments upon their Subjects, but delight to have them rich and wealthy, rather than poor and needy. The Sovereignty of all appertains to Kings, 
Distinction.  but the propriety to private men: So that they have no power in justice and equity, to take away, or to seize any of their Estates, unless justly forfeited by their Delinquency. 
Nabaoths case.  As appears clearly in the case of Nabaoth, who refused to part with his Vineyard. What arts were used to possess Ahab with it, are not unknown to any that have read the Scriptures; but when God called him to an account, he reckoned with him not only for a bloody Murder, but also for an unjust possession: Hast thou killed, 
1 Kings 21.19.  and also taken possession? Their right of Sovereignty gives them a claim to so much as will supply their ordinary and extraordinary occasions; what they require more, is not equity, but exaction. And as on the one side God will not allow the Subjects upon such occasions to rebel against their Prince; so on the other, 
Deut. 17.17.  he forbids them to enrich themselves by impoverishing their Subjects. Let it suffice, O Princes, 
Ezech. 45.9.  remove violence and spoil, take away your exactions from the people. This hath proved the root and fountain of many inconveniences. This made that rent in Rehoboams Kingdom, which all his policy and strength could never heal again. God hath made them Shepherds not Butchers; and allows them for their care over his flock to fleece, but not to flay them.  

St. Lewis his prudent advice to his son.  St. Lewis that good K. among other grave exhortations to his son a little before his death, chargeth him never to crave any Tax or Subsidies from his Subjects, but upon a very just cause and urgent necessity; and that if he did otherwise, he would not be reputed a King, but a Tyrant. What is requisite and necessary upon the former accounts, the Apostle calls their due: and Christ himself the things that are Caesar's: and Ulpian that famous Lawyer, 
Ner●i Reipublicae sine quibus non potest administrari nec consistere. Ulpian.  the sinews of the Commonwealth, without which it cannot be governed, nor subsist. They are granted to them by the Laws of all Nations, and therefore the Duty calls more for practice then for proof. For notwithstanding they may challenge these by their Charter granted to them by the great God and K. of heaven and earth, 
Applicat.  yet many there are that part with what is required of them upon that score, as unwillingly as with their blood: yea, when they were inevitably necessary, and that too by a necessity of their own creating, to satisfy those debts which their former Rebellion, and the fruit thereof had contracted upon their banished Sovereign; yet these were not paid without a great deal of murmuring and repining. 
England in the time of the late Usurpation, like Issacher, and he like an Ass.  Time was when England (like Issacher) was as an Ass couching between two burdens, and contentedly bore them, plying her provender without noise or groaning; and seemed willing to purchase her quiet at any rate, under a Tyrant who made his Lust his Law; but now snuffs at what is imposed, not by a boundless Prerogative, but by that very authority which was of their own free election: like an ungrateful Beast, 
But now like a proud pampered Horse.  which being eased of a great part of his burden by the mercy of his owner, kicks and lashes to quit himself of the rest, being very willing that he should bear it himself. All that goes this way is set down upon the account of their losses, 
Good Princes like trusty Factors.  whereas good Princes are like skilful and trusty Factors for their Subjects, expending their moneys to their own best advantage, and returning them trebly the worth of it in such commodities which most wise men value. Or like the Sun, 
Aptly compared to the Sun  which by its attractive heat draws up vapours from the Earth (which may well be spared) and returns them in fruitful showers: 
Custom, Tribute, etc. to Vapours.  So the Tribute and Custom, the Taxes, and Impositions which the Higher Powers exhale as Vapours, by the force of urgent necessity, are richly exchanged into the sweet refreshing Rains of Peace and Plenty. And thus I have given an account of the particular Duties included and implied in this general one of Fear, as I found dispersed here and there in the holy Scripture. The next piece of work which I have to do, is to inquire after the subject, by whom it must be paid; which is every one that comes under the name of a Subject, whom Solomon here calls his son.  

2. Part of the Text, viz. the Subject.  My son fear thou the Lord, and the King; who in a political sense is a Father; and in the same, his Subjects are his children: So that every one whom the King in that sense may call his son, he may upon that very account call upon him for this fear. The Apostles rule is general, 

Rom. 13.1. Qui tentat excipere conatur decipere.  
Origen his strange sense of the word soul.  
For what taken in the Scripture.   and admits of no exception. He that goes about to except, endeavours to deceive; and where there is none excepted, there can be none exempted; unless that strange sense which is fathered upon Origen, concerning the word Soul, be Orthodox, namely, a fleshly and carnal person; which is a sense (of which I think I may safely say) that is never used in Sacred Writ. It is used indeed properly for the noblest part of man, which is of a divine extraction, and stamped with the glorious image of him that did infuse it. Sometimes for the will and affections, by a Synecdoche of the whole for a part; and by the same figure the Soul, which is a principal part, is put for the whole man. God saith to the Prophet, 
Ezech. 18.4.  that the soul that sinneth, that is, that man or woman, whoever it be that sinneth (if he repent not) shall die, which includes all; and so it doth here in the Text, Carnal and Spiritual, Saint and Sinner, and never is used to signify a carnal in opposition to a spiritual person.  
We read in one of the Epistles of St. Peter, 
1 Pet. 3.20.  of eight souls that were saved in the Ark which Noah by God's direction had provided against that Deluge, which he threatened to bring upon the old World for its daring impieties. Should we understand by those eight souls, eight carnal persons, (as we may upon as good a ground as in the other place) we should make that which was one of the most remarkable pieces of Justice that ever was executed upon the World, the greatest example of injustice. To destroy all the righteous, and let such a number of wicked persons escape; to send a Flood to drown the one, and to provide an Ark to save the other.  

Some put that sense upon it here, and offer their reasons.  I know there is a generation of men in the World, that are very willing to embrace that sense there, where subjection is required so universally without exception; and offer their ground for the exemption of themselves and others, which are at least in their own conceits the holy and redeemed of the Lord. 
1. Sublata causa tollitur effectus.  Subjection say they came in by sin, but they are freed from sin, and so consequently from subjection; take away the cause and the effect must cease: Christ having freed them from the one, he hath freed them from the other also. 
Disproved.  By the same Argument they may as well dispute themselves out of the reach of death; for by one man sin entered into the World, 
Rom. 5.12.  and death by sin; so death hath seized on all for that all have sinned. Yet let them live as blamelessly and as innocently as they can, What man is he that liveth and shall not see death? shall he deliver his soul from the hand of the grave? No man can attain to a life of sinless perfection till he is dead. 
Velis nolis intra fines tuos habitabit Jebuseus subjugari potest, exterminari non potest.  Willing or nilling, this Jebusite will continue within thy borders: thou mayest keep it under, but canst not root it out. We may give sin its mortal wound, but its full and final expiration is reserved for the stroke of death. 
Religio peperit divitias, & f●lia devoravit matrem.  As it was said of Riches the daughter of Religion; Religion hath brought forth Riches, and the Daughter hath destroyed the Mother; so Sin brought forth Death, and Death destroyed Sin. But although the reign of Death be universal, both over Saints and Sinners; 
Distinction of death in reference to the righteous and wicked.  yet there is a vast difference between death, as a curse, which is properly the punishment of sin; (and so it is to all impenitent sinners,) and death as it is by Christ altered, and changed from a curse into a blessing (as it is to the righteous) being a happy passage from a Vale of tears to a Paradise of joy. 
The like of their Subjection. Formidine poenae.  So is there between that servile subjection of the wicked for fear of punishment, from him who should not bear the Sword in vain, (which is a fruit of their sin) and that civil subjection of the righteous upon the score of Conscience, which is a blessing to that King that hath such Subjects; and will draw down the blessings of God upon themselves. Did every Subject carry such a Conscience in his breast, what quiet and peaceable lives should we live in all godliness and honesty!  
But these men tell us further, 
Their 2. Reason.  That they are governed by the Spirit of God, therefore they need no other government; they are a Law to themselves, wherefore then should they be under the Laws of men? We have a usual saying, 
Refuted, and the grand cheat discovered.  All is not Gold that glisters, neither all men what they pretend to be. And most commonly they that are the readiest to make their claim, are the backwardest to prove their Title; whereas the greatest Saints have always acknowledged themselves the greatest Sinners. In the time of our Civil Wars, when the Canon Law was loudest, 
Inter arma silent leges.  and our Common Law was almost silent, these men's actions proclaimed them to the World, to be far from righteous persons; plundering, or in plain terms robbing others to enrich themselves: So that none stood more in need of Laws, than those that styled themselves The Godly Party, and all others Reprobates. The best that are, or ever were upon the face of the earth since mankind was multiplied, could not but be sufficiently convinced of the necessity of good and wholesome Laws, both for themselves and others; for although they for their own part are guided by the free Spirit of God, and so want not the Laws of Men to compel them, yet they have need of them to secure them. We may safely suppose that they would not willingly wrong others; but cannot but also imagine that others would wilfully injure them: and whoever he be that wrongs them, God hath tied up their hands fast enough from righting themselves; that is God's prerogative, and by his designation the Magistrate's office. And surely they have little reason to expect protection from them, 
St. Augustine's censure of such. Si quis putat quia Christianus est non sibi esse vectigal reddendum aut tributum, aut non esse exhibendum honorem debitum, de eyes quae haec curant potestatibus in magno errore est. Aust. in loc. Colimus Imperatorem ut hominem à Deo secundum, & sola Deo minorem.  who will yield no subjection to them. I shall therefore leave these Anarchical and Antinomian Spirits to the censure of S. Aust. writing upon those very words. If any man thinks because he is a Christian, that he is not bound to pay tribute and taxes, and yield due honour to the higher Powers, he is in a great error. So then by every soul is meant every person. Time was when this exposition was admitted for Orthodox, and the duty accordingly owned and practised. So it was in Tertullia's time; We reverence the Emperor as next to God himself, and inferior to none but himself, there is none above him but he that made him so. Yea even in Rome itself, by its chief Bishop Agatho, who wrote in this stile to Constantine the then Emperor; 
Secundum piissimam jussionem mansuetudinis vestra pro obedientia, quam debuimus dirigimus presentes confamulos nostros.  As your Clemency hath godly commanded us, according to the obedience we own, we have sent these our fellow-servants. But since they have plucked their own necks out of the yoke, and set their feet upon the necks of Princes; they have found out a way, not only to exempt themselves, but others also from their due obedience; pronouncing them excommunicate, and thundering out anathemas against any that dare to own or assist them; proving himself to be the Antichrist, 
2 Thess. 2.4.  as S. Paul describes him; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the Temple of God, showing himself that he is God: subjecting all Laws both of God and Man, of Nature and of Nations, to his own interpretation, dispensation, abrogation, how, to whom, and when he pleaseth. 
The close of this second part.  I shall conclude this with the saying of Frederick the Emperor to that proud Pope Adrian 4. whom he checks for his insolence, and sends him to Christ (whose servant he pretends himself to be) to learn him better manners. 
Cum Christus noster & vester institutor nihil à Rege accipiens tamen pro se & Petro censum persolvit exemplum vobis dedit ut vos ita faciatis.  Seeing Christ, both our Founder and yours, did take nothing of the King, but did pay tribute to Caesar for himself and Peter, he gave you an example to do the like. Every soul, or every one that hath a soul, so long as that soul is in his body (death only can give him a discharge from that obligation) must be subject to the higher Powers; so the Apostle. Every soul that is a son, and every son that is a subject, is the subject of this fear in the Text; he owes it, and must pay it, both in the strictest and amplest acceptation to the King, who (next under God) is the object of it, and comes in the next place briefly to be considered.  
My son fear thou the Lord, and the King. 
The 3. part of the Text, viz. the Object.  The King without any Epithet, good or bad; implying we must fear him, whether good or bad. 
On what his Title grounded, both negatively and affirmatively.  His Title to this fear depends upon no other Title but that which he hath to his Crown. Not because he is religious, wise, just, potent, and formidable, but because he is a King; which he may be without any of these qualifications: and if he be so, whether he have any or none, he must be feared. 
Cogitet quaelibet uxor viri dignitatem suamque inferioritatem non aestimandam esse ex virtutibus, forma, nobilitate, divitiis, sed ex sola ordinatione divina, in hac fundatur mariti authoritas & subjectio uxoris quae abrogari & mutari ex causis istis accidentalibus nec debet nec potest. Bishop Davenant in Coloss. 3.18.  They that honour him only for his own personal excellencies, honour him chief, not as a King, but as an ordinary person. The foundation of all that Duty which a Subject owes to his Prince, is not a personal, but a relative excellency; which is not confined to this or that King so or so qualified; but essential and common to all Kings, as they are Kings. It is not founded in themselves, but in the relation they have to God. What a learned Divine said of the Wife's subjection to their Husbands, may be very well applied to the Subjects subjection to his Prince. She whoever she be, that is a Wife, must know that her Husband's dignity, and her own inferiority, take not their estimate from Virtue, Nobility, or Riches, but from the Ordinance of God alone. The authority of the Husband, and the subjection of the Wife, is founded upon that, and may not, nay must not be abrogated or changed upon any of those accidental accounts. There is indeed no other foundation that will support the honour due unto Kings firm and unshaken: for had it been said Fear the King, (i. e.) the King so and so qualified; if such qualifications be wanting, or be supposed to be wanting (as it always will be by some or other that are disaffected to his Person or Government) they would hereupon cancel all obligations of duty and respect to him, as we have found by late and sad experience. Therefore the most wise God foreseeing the mischievous consequences of such conditional Laws among men (who for the most part make not their own or others eyes, but their partial affections Judges in the case) hath enacted an absolute Law without any provisoes or exceptions, to prevent all occasions of public disturbances, 
St. Paul and St. Peter call for it to all Kings.  and pretences for rebellion. Let every soul be subject to the higher Powers, so S. Paul: Fear God, honour the King, so S. Peter. And I am confident there is no other place of Scripture concerning this subject, but what is of the same nature with those, and this in the Text, which are as absolute and free from all conditional limitations, or restrictions, as possibly can be.  
Neither can it be imagined by any that have read any thing of Ecclesiastical History, 
Who reigned when they wrote their Epistles.  that those Governors, whom they themselves, and those to whom they wrote their Epistles lived under, were every way so well qualified, that such provisoes were needless. 
Claudius or Nero, a short Character of both.  They were penned when Claudius or Nero swayed the Sceptre; the first of the two was the best; and that best bad enough: a Pagan, and an enemy to Christ and all true Christians. The last the Monster of mankind for all manner of wickedness; who set Rome on fire, and charged it upon the Christians: first making, and then taking this occasion, he persecuted them, and put them to sundry kinds of torments, causing some to be covered with Beasts skins, and to be worried by Dogs, others to be nailed to Crosses, others to be burned in the night, that the light of of those cruel Bonfires might qualify the darkness thereof. And so unsatiable was this matchless Tyrant's thirst after blood, that he spared not his nearest relations, but put to death his Sister, his Wife, his Grandmother, yea his own immediate Mother Agrippina; whom after three several attempts by poison, proved insuccessful (by reason of her Antidotes and Preservatives, which continual suspicion caused her to take) he sent Anicetus a Centurion to murder her; who with his companions broke open first the Gates of the City, and next the door of her Chamber where she lay. It is reported of her, that when she saw there was no remedy but death, she presented her belly to the Murderer, and desired him to kill her in that part which had most deserved it, by bringing into the World, so vile a Monster. In a word, he was a professed enemy to God and all goodness, famous for nothing but for infamy. Yet this one benefit the Christians reaped from this Viper, they looked upon his cruelty towards the professors of the Gospel, as a strong testimony of the truth of that Doctrine they professed, and he persecuted: 
Tertull. in his Apol. c. 5.  We boast and brag of such a famous persecutor, for they which know him may easily perceive that this our Doctrine had never been condemned by Nero, had it not been passing good.  
Yet as bad as he was (as worse he could not well be) those blessed Apostles call upon his Subjects, Christians as well as Infidels, to honour him, and to be subject unto him. But upon what account? Surely not upon a score of gratitude for any favour received from him formerly, nor out of policy, hoping thereby to insinuate themselves and their fellow-christians into his favour for the future; if they did, they fell short of their expectations; receiving from him a sad requital for so great loyalty, so clearly manifested, not only by their personal and particular practice; but also by their general precepts, whereby they endeavoured to make all others of his Subjects as loyal to him as themselves. For not long after, under the selfsame Nero, one of them was beheaded, and the other crucified. Questionless they saw so much of his wickedness with their own eyes, that they must needs think that God had given him to a reprobate mind, to commit all iniquity even with greediness, and to proceed from bad to worse, till he had filled up the measure of his sin: So that there can be no other reason given, why they should fear such a King, who was so wicked a King, the worst of Kings, yea the very worst of men, but this, because he was a King; and the reason of that, 
Rom. 13.1.  because there is no power but of God, the powers that be are ordained of God.  

Rex semper honorandus est si non propter se, tamen propter ordinem. S. Aust. de quest. V & N. Testam. De Civitat. Dei lib. 5. c. 21.  The King is always to be honoured, if not for himself, yet for order sake; and for that Kingly Government is the Ordinance of God, though the Governor be never so wicked. He that gave a Kingdom to Constantine the Christian, gave a Kingdom also to Julian the Apostate: If therefore he gave a Kingdom to an Infidel, his Subjects cannot with any colour of reason withdraw their obedience for his Infidelity. 
Davenant in Col. 4. v. 5.  Which are the words of the same Father in another Book of his; and the hypothesis and inference are a deserving Prelates of our own Church. 
The Duty applied against Papal Pride.  What a Spirit of Pride than rules in the heart of that man of sin, who overrules the Princes of the Earth, and takes upon him to excommunicate them at his pleasure; and to absolve their Subjects of their Oaths of Allegiance to them; yea, to depose and damn them to the pit of Hell, for pretended heresy. Who sees not how dissonant their Doctrines and Practices of this kind are to those Apostolical rules, which were the undoubted offspring of divine inspiration! which tell us in effect, that no violence is to be used against the Supreme Power; and that evil Princes are not to be kerbed and restrained by Arms taken up against them, but by Prayers offered up to God for them. And their Subjects in such cases should arm themselves, not with weapons to oppose them, but with Arguments (if the will of God be so) to suffer by them; of which there is a great plenty in the Scripture, which might have been very well spared, if God had allowed them any other remedies. That tells us if we suffer in a good cause, we suffer for a Kingdom. And although all the afflictions of this present life, are not worthy of that glory which shall be revealed (it were high pride and presumption to lay claim to it upon that account) yet God is pleased to account such sufferers worthy of that Kingdom for which they suffer; which is such a Kingdom as will sufficiently countervail all the losses that we can possibly undergo it. 
Hic ure, hic seca ut in aeternum parcas.  Let me be hacked and hewed to pieces, burned and consumed to ashes, so that I may escape suffering hereafter, (said a Martyr.) If for being spared, how much rather upon condition of being crowned for everwith glory: he would be a gainer to purpose by his sufferings, if when his Persecutors took away a temporal life from him, God should give an eternal life unto him. Seneca said, 
Si longae leves, si graves breves. Seneca.  Of all that we can suffer here, if they seem long, they are but light; if they are grievous, they can be but short, sigh life itself cannot be long. And one of better principles (that was his contemporary, and as some affirm, of his acquaintance also) saith the same, but with a great deal more of comfort and encouragement, viz. That our light afflictions which are but for a moment, work for us a far more exceeding and eternal weight of glory: while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. 
2 Cor. 4.17, 18. S. Paul that once rebuked S. Peter, brought in as questioning his pretended Successor.  And he that once rebuked Peter to his face, cannot (I conceive) be guilty of any great presumption, if he question his pretended fuccessor, what he hath to do to judge another's servant, sigh he stands or falls to his own Lord? especially such a servant as was his rightful Sovereign; servant in a Scripture sense, only to him who is Lord of Lords. Let him search the whole New Testament over and over again, and when he hath done it twice, let him do it ten times more; and let him show if he can, where any of that rank and condition have been excommunicated: they may be admonished, rebuked, advised, and that with discretion too, observing their distance, not otherwise. And those whom Christ the King of Kings hath placed in his stead on Earth, he hath reserved their final sentence to his own more righteous judgement.  
The matter being so clearly stated, by such infallible Authorities as aforesaid, what may we think of that great Diana of our late Reformers, 
The Solemn League and Covenant examined.  the Solemn League and Covenant? one of the chiefest limbs whereof, concerning the Civil Magistrate, is so down right lame, and so suitable to those Romish principles, that were we not well satisfied in what part of the World it had its original, we might sooner have guessed it to have been contrived rather by a Conclave of Popish Rabbis, then by those who pretended themselves Divines of the more refined and reformed Religion. It makes provision for the King's Person, 
The Article which concerns the King's preservation, conditional.  Crown, and Dignity, as to the security thereof; but how, or how far? Quamdiu bene se gesserit; so long as he behaves himself well, and no longer. He must stand to all intents and purposes in the nature of a Probationer, durante vita; and if they dislike him, he is a King but durante bene placito, during their pleasure; or at least till they can find an opportunity to unking and dethrone him. In the defence of the Protestant Religion, there is the condition; so that if the King be wanting, or be supposed to be wanting in the defence thereof (as he will always be supposed to be by some Sect or Faction) they then conceive themselves (as well they may) from that condition, absolved from any obligation that that Covenant lays upon them (as Subjects) to protect and defend him as their Sovereign; because it binds them so to do, only upon that condition and not otherwise. Yea, they will be ready to think themselves thereby firmly engaged to their utmost to oppose him. To honour him for fear is servility, to do it for our own benefit, to work our ends upon him, is self-love; and to do it with a reserve or an implicit condition, is in plain terms, no other then implicit Rebellion. 
The Author's actions the best Comment upon their own Act.  The actions of its Authors, were the most authentic Comment upon their own Act; who had no sooner brought his Subjects into that snare, but they basely defamed the King as favourer of Popery; and an Army is levied to force him to a redress of their pretended grievances; which amounted to no less than the unkinging of himself; the rooting out (so far as they could) that ancient Government of Episcopacy, and the introducing a Linsey-Woolsey one in its stead, (as a learned Prelate sometime called it, 
Bishop King in his Sermon before King James at Hamton-Court, Cant. 8.11. ) which when he preached that Sermon, had not seen the age of a man, threescore and ten; and the delivering all those to the spoil, who merely out of Conscience adhered to him.  
From whom they learned this, or what hand guided that pen, or what head-piece inspired that Party that inserted that Clause, is easy to guests; not Christ but Antichrist; not Paul one of his Apostles, 
That clause taken out of Bellarmin.  but Bellarmine one of the Pope's Cardinals; who tells us in plain terms and down right language; If Princes endeavour to turn their people from the faith, they may and must be deprived from their Government: and Christians are bound not to suffer such a King to rule over them. And that his Doctrine might be swallowed with the more ease, and the less straining, he waylays that objection, grounded upon the contrary practice of the Primitive Christians; telling us (but most falsely) upon what ground they did it; 
Anticavaleerism.  which the Author of that pestilent Pamphlet (fit only to make Subjects for the Prince of Darkness) hath borrowed from him, and made use of it upon the like account, viz. If the Christians of old did not depose Nero, Dioclesian, and others like to them, it is because they wanted power. And this that Author calls a sufficient answer.  
It is a thing more facile than proper for this my purpose, to discover more than this one flaw in that Politic Engine; which some have chosen rather to part with their livelihoods then renounce; though enjoined to do it by a more lawful Authority, and upon far better grounds, then that by which, and those upon which it was first imposed. It is the joint resolution of all sound Casuists, 
The resolution of the best Casuists concerning unlawful Vows, etc.  that sinful vows are more safely broken then kept; and being rashly and unadvisedly made, they bind to repentance, not to performance: which if our dissenting Brethren of the Clergy, had well well weighed and considered, the Church might have received more benefit by their labours, and themselves more comfort by their obedience. For how much soever they seem by their selected Texts for their Farewell Sermons, to please and solace themselves in their sufferings upon such and such accounts (as if they had left all to follow Christ) yet they cannot but know, that such Texts have no more of comfort in them (at least will yield no more unto them) than their sufferings have of compliance with their Texts. What a sad mistake will it be, if it should prove in the winding up, that in stead of leaving all to follow Christ, they have left Christ to follow their fancies, or the dictates of an erroneous Conscience; and have opposed, yea preferred their own private reputations to the public peace of the Church. For mine own part I do much more commend the prudence of those Noble Senators, who (in regard it had bewitched so many Subjects into a Rebellion against their Sovereign) have passed upon it its proper doom, to be burned to ashes.  
But I leave them and come to ourselves, 
This applied to rectify our judgements.  who are instructed from this part of the Text, that all the  Duties which Subjects own to their Princes, are due and payable to them, as they are so. A Lesson very necessary for us all to learn exactly, to remember it carefully, and to practise it conscionably. Many are throughly convinced that they are justly due to, and highly deserved by good Princes, that are tender Fathers of their Country, indulgent Nurses of the Church, faithful Shepherds of the People, vigilant Keepers of the Peace, careful defenders of Justice, and impartial protectors of innocency▪ They readily pay them to the fruitful Vine that delights them with her lovely clusters, 
Arbour honoretur cujus nos umbra tuetur.  to the benefical Olive that enricheth them with its pleasing fatness, to the spreading Tree that yields them shadow from the heat, and fruit for their hunger; but to do it to the scratching Bramble, that fleeces and draws blood from them, to a Tyrant that turns Justice into Wormwood, that persecutes and dismembers, that pulls down and destroys at pleasure, that makes a Land an Acheldama, a Field of Blood. This is a hard saying, who can bear it? 
Malis dominandi potestas non datur, nisi summi Dei providentia quando subditos judicat talibus Dominis dignos. De Civit. Dei lib. 5. c. 21.  But what saith St. Austin, Government is not put into such men's hands, but by the providence of the most high God, when he judgeth them for their great impieties to deserve such Governors. God hath an especial providence in appointing Kings, and disposing of Kingdoms; Promotion is neither from the East, nor from the West, nor yet from the South; but God pulleth down one, and setteth up another. 
Psal. 75.6.  The God of Heaven gave Nabuchadnezzar a Kingdom, 
Dan. 2.37.  Power and Glory. And what a King that was, I think none can be ignorant that are not strangers to the holy Scriptures; which describe him to be a cruel enemy to God's people, spoiling them of their substance, plucking them out of their habitations, and carrying them into a miserable and tedious captivity. He was the rod of God's anger, wherewith he scourged that sinful People the Jews, together with their Kings and Princes; commanding them that they should serve him, and pray for him; and if they did not so, 
Jer. 27.6.29.7.  he would visit them with Sword, Famine, and Pestilence. He gives good ones in love, evil ones in anger; they all come under that distinction: if they are of the first sort, we must honour and obey them cheerfully; if of the worse sort, we must endure them patiently. 
Per loci desertionem ab officio defectionem intelligit. Cartwright in locum.  If the spirit of him that ruleth rise up against thee (whether thou give him any just cause for it or not) leave not thy place. By which Phrase we are to understand defection from the duties of our place; meaning, that Subjects may not for any injuries received, from him withhold any thing that is due unto him; though he should cease to do the duty of a King, they must not cease to do the duty of Subjects.  
This what I have here imparted with a great deal of weakness (as to the managing of it) is with as much sincerity as to the truth of it. 
The conclusion of the Treatise.  Neither have I herein designed any secular advantage to myself, but have faithfully revealed what hath been taught by Solomon, yea by Christ a greater than Solomon, viva voce, when he was on Earth; and by his Apostles since his ascension into Heaven. I know there have been some who have perverted this piece of Gospel Doctrine, which St. Paul so clearly taught, not dreading in the least his Apostolical Anathema. I have a great deal of confidence that this may come into the hands of some that are not otherwise minded. And for those that are, and seek to pervert others, 
Gal. 5.10.  they shall bear their judgement whoever they be. And so I shall close with that caution which the Author gives in the latter part of this, and in the ensuing Verse; to avoid familiarity with, but more especially, seduction by the seditious that are given to change; for so they are described by their levity that makes them so; and with his argument drawn à malo poenae, from the evil of punishment; which usually attends both the seducers and the seduced, which is both sudden and severe; it gins in calamity, and ends in the ruin of both: My son fear thou the Lord and the King, and meddle not with them that are given to change, for their calamity shall rise suddenly, and who knoweth the ruin of them both?  
FINIS.