THE DEATH OF CHARLES The First LAMENTED, With the Restauration of CHARLES The Second CONGRATULATED: Delivered in a Speech, at the Ploclaming of our gracious KING, at his Town of Wellington, May 17. 1660.  
To which are added, short Reflections of Government, Governors, and persons governed.  
The duty of Kings and Subjects, the unlawfulness of Resistance, with other things of moment, and worthy consideration.  
By William Langley, late of Lichfield, Minister now of Wellington, his Majesty's faithful, loyal, Subject.  
The Land is defiled with blood.  Psal. 106.38. 
It cannot be cleansed of the blood that is shed therein, but by the blood of them that shed it,  Numb. 35.33. 
They that in spilling blood such pleasure have.  
Let them not go, but bleeding to their grave.  
LONDON, Printed by T. R. for R. Lowndes, at the white Lion in St. Paul's Churchyard, and Sym, Gap●, next to Hercules Pillars   

To the ever Honoured, truly Noble, and constant Lover of his King and Country, Sir Thomas Leigh, Kt. All health, and happiness, grace, and peace be multiplied.  
Much Honoured Sir,  
IT was the exprobration of Athens, 
Virtue and Magnanimity often slighted.  that she suffered those men to die in Exile, Ignominy and Oblivion, that with their vortuous endeavous had reared her up on the pillars of fame. Miltiades, Aristides, Solon, Photion; Ubi vixerunt? ubi jacent? where lived they? where lie they? their worthy acts gave glory to that City, and that City covered them with the inglorious dust of obscurity. How many worthy persons have ventured, 
All men take notice of faults, few inquire into perfections.  and lost lives and estates for the good of their King and Kingdom, and lie as forlorn, forgotten; nay, have not many wrung blood out of the nostrils of Reason, in framing Arguments to their disgrace and dishonour; but they are blessed that have so suffered, and the Church hath in conclusion gained by their loss; yet, during the turbulent working of these thunder exhalations in our air, 
They who lay a foundation of greatness, in irreligion, will come to confusion.  we have lamented, Miseram regni faciem, the miserable estate of our Country, whose face hath been scratched and torn by the bloody nails of persecuting Bears, and the wretched instruments of blood and cruelty rewarded; Noble Sir, not only your many respects, and unmerited favours congested and heaped upon me in my poor-low condition, 
Revenge unsuitable for Christians.  occasioned by the injustice of those in Authority, and malice of adversaries, (whom God forgive) depriving me of my means, the support and livelihood of my wife and children; but your great sufferings for Charles the first, of blessed memory, 
One hour of the Sun's eclipse, is more gazed at, than a thousand clear days.  Hujus seculi miraculum, and constant loyalty towards our gracious Sovereign, King Charles the second, Nulli secundus, moves me to this Dedication; you have lain long at the Cape bona speranza, and what you have with sighs so hearty prayed for, 
Patience is the greatest sufferer, and the greatest conqueror.  and with confidence and patience expected, your eyes now behold, and your heart rejoyeth at the wonderful restauration of your liege Lord and Sovereign, the breath of your nostrils, as dear and precious as your own soul.  
My first Treatise, in defence of the Ministry, (in such times as few mouths were open for it, and not without apparent danger and hazard to myself, the honour of the Ministers of the Gospel, then thriving like trees in Autumn) was by you as courteously entertained, as faithfully offered. I have observed (right Worshipful) your detestation of those horrible wickednesses committed; 
The house of the just a strong bulwark.  your sense of that general, and sensible declination in zeal, both to Religion and Justice, the two main pillars and supporters of Church and State; your love to all pious Orthodox Ministers, and contempt of those, that of a cast servitor, get into the Church's service, out of the chamber into the Chancel, and from the buttery-hatch, into the Pulpit; your exceeding pity and compassion to the Church of God, made havoc of by a savage kind of people; 
Wisdom, prudence, goodness, magnanimity, counsel, and whatsoever is praiseworthy.  your readiness and willingness (had you a thousand lives) to sacrifice them all for your Country; yea, let me say (without flattery) there is nothing wanting that may sit you for the discharge of the weightiest employment; and render you a true Christian, and worthy to succeed in your Noble father's honour. I shall not (worthy Sir) enlarge myself on your sweet temper of spirit, your noble mind, your piety towards God, charity towards the oppressed, 
Piety disposeth the actions to glorious actions.  your skill in the French and Italian Tongues, how mature and wise your counsels; how sober and serious your actions; how well ordered and regulated your family; 
Cato was preferred  Aristides, because he was Pater familias.  how well esteemed and beloved by your Country; which particulars, to insiston, would swell to a Volume. In a word, you are not wanting in that, which is the life of Christianity, and Nobility, a good, and holy life; honour excluding virtue, ends in shame; and of such an one, it may be said, Quanto ornatior, 
Dignity in a person unworthy, is an ornament in the dirt.  tanto nequior; the more adorned, the more wicked, God regards the title of Optimus, more than Maximus; greatness is the fairest object to the world's eye, but goodness to the eye of heaven; it is a foolish dream to hope for immortality, and a long lasting name, by a Monument of brass or stone; it is your good life that shall immortalize your memory, 
A good conscience casteth the shadow of a singular reputation.  and make every heart your Tomb, and every tongue your Pen, to write your deathless Epitaph. Worthy Sir, I must end where I began, with an humble acknowledgement, in testimony whereof, I have set to my hand, and sent it as a token of the gratitude of my heart, with my unfeigned prayers, and hearty wishes of all real happiness to your noble self, most virtuous Lady, and sweet children, I remain,  
Your Worship's hearty Lover and faithful servant, W. Langley. From my Study at Wellington, May 24. 1660.   

To the Loyal Reader.  
I Will not trouble thee with a recital of many years' sufferings, nor of my loyalty that occasioned them, the former is apparently known, the later, (in a great measure) by God's providence concealed from my implacable adversaries, who (as they left no stone unrolled) would have made use of it, to my utter ruin and overthrow; I intent (and let me persuade thee) to return blessings for curses, and mercies for injuries. I hold revenge to be the greatest injury, the contempt of injury the best revenge; and the forgiveness of injury, one of the best duties of a Christian. I know, no truth was ever yet so happily innocent, as to free itself from calumny. My desire is to do good, whereof should I fail, yet, that I did desire it, and endeavour it, shall content my conscience, let others keep their richer gifts close at home, yet (God assisting) my poor Talon shall be employed for the public good.  
Vale.   

THE CONTENTS OF THE SPEECH.  

I. THe death of Charles the First lamented; a horrid murder, and greatest of any, except the Son of God.  
II. What ensued upon this cursed Act.  
III. There are three ways of choosing Kings; Succession the best, and Monarchy the best government.  
iv Some Objections answered, showing, that the Kingdom of Christ overthrows not the kingdom of Caesar; and that Kings may stand with the people's liberty.  
V What a King, we may be assured King Charles will be, and how God hath (doubtless) designed him for his glory.  
VI It concludes with a short Exhortation.    

THE CONTENTS OF THE REFLECTIONS In seven Chapters.  
Beginning at Page 40.  

CHAP. I.; THat Civil government is necessary, it is better not to be, then to be without it.  
CHAP. II. That King is a Name, not only of Dignity, but of Office, and that troublesome.  
CHAP. III. The Duty of Kings deduced from their several names, and how they are called Gods, By 

Analogy,  
Deputation,  
Participation.    
CHAP. IU. Several Objections of Fanatique persons answered, lovers of confusion, not order.  
CHAP. V The Duty of Subjects, consisting In 

Obedience.  
Reverence.  
Maintenance.  
Prayer.    
CHAP. VI That a King may not be resisted upon any pretence whatsoever, against Papists, and schismatic, old and new enemies.  
CHAP. VII. That God hath declared his dislike of their sin of Rebellion by remarkable judgements.    

The Death of CHARLES the first, a Horrid-murder, and greatest of any except the Son of GOD.  
THE cruelty, rage, inhumanity, and butchery committed against our late King, was damnable in its own nature, and unparalleled in any former age; yet termed by bloody Assassinates, and Raviliacks, an act of Justice, and of the highest Justice; but by all knowing persons who have any thing of Christianity, or Morality (for that natural light of Heathens abhorred such Barbarism) cannot choose, but reflect upon that sacred Blood with sorrowful hearts, and they who had a hand, or were willingly consenting to that superlative murder, are men of black Souls, and seared consciences, and without unfeigned remorse, must descend lower than the grave, being the greatest of any except the Son of God: that act was 
* Cirills term.  horribile crimen, a fearful sin; excellens malignitas, a superlative wickedness; 
* Nicepho: censure. Aust.  opus damnabile, a damnable act, a sin out of measure sinful; such, as the Devil entered into him for the doing of it, so egregious, prodigious, that Christ calls him a Devil, and ever after, Judas the Traitor. 
Treachery odious. But against the Innocent the act is execrable.  It's true, Kings have been disgraced, and degraded, yea, deprived of life by their Subjects, as Julius Caesar, Nero, Galba, Vitellius, Domitian, Heliogabalus, our Edward the second, and Richard the second, and many more, Heathen and Christian, yet never any the worst of men so boldly impudent, as under the colour of Law to doom their Sovereign to death. 
The Duke of Guise.  When the Duke of Guise was slain by Poltrot, Duraeus a Papist could say of it, that the Christian world had not seen a fact, funestius, luctuosius, more doleful, more direful; 
The Gunpowder Plot.  it's said of the Gunpowder Plot, it was a Type of Tophet, a petite Synopsis of Sodom, and Gomorrah, and of that fearful conflagration of the World at the day of Doom, such an intended Massacre as never Man on Earth, or Fiend in Hell devised; 
A greater, and acted.  but behold a greater! what ear hears it, but must tingle; what tongue tells it, but must tremble, and what heart quakes not at the thought of it? the murder of a wise, pious, learned, and mild King your Liege, Lord, and Sovereign; I will not say with Jeremy, go to the Isles of Chittim, and send to Kedar, and see if such things be there: but look if Turks, 
A treason unmachable.  if Tartars, if all Heathen Lands can pattern such an act; I will say with Is. Quis vidit? quis audivit? what eye hath ere beheld, what ear hath ever heard so egregious, so prodigious and monstrous a deed? 
Treason a fearful and prodigious evil.  Hippolytus saith in Seneca, Nullum caruit exemplo nefas, never was so vile a villainy, but it had example; Ask all Antiquity, ab orbe condito, the Rolls, and Records of all Countries, of all Times, caruit exemplo nefas, the world cannot sample it; david's absit, shows how heinous this is, God forbidden, I should lay my hands on Gods anointed; yea, his heart smote him, that he cut off but the lap of saul's garment. Treason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the greatest crime amongst the Romans, 
Amo proditionem, odio proditorem.  saith a Greek Historian. Augustus hated the betrayer of his enemy. In punishing treason, saith Tully, 
nunquam Cassiani inventi sunt Christiani.  no Judge can be too cruel; Never was true Protestant traitor to his Prince; Rebels are right Esau's (red) of bloody dispositions (hairy) of savage natures, and extraordinary cruelty; Catuli Catilinarii, Statizing Jesuits, that turn all Religion, into Statisme; yea, into Atheism, a monstrous, menstruous brood, truth hating pleaders, pioneers of the Temple, maintained by the spoil & pillage of it, like the great Behemoth, 
He a sea of water, they of blood.  they draw up whole floods of blood into their bellies; happy are they who had no hand in such an abominable and detestable act (a shame that such were ever baptised into the faith of Jesus Christ,) but remain in the world to declare their innocency, and celebrate their King's death with lamentations and regrets.  
And what ensued upon this cursed Act?  
Anarchy, disorder, confusion, all villainies and iniquities, as it was in the Jews'time, 
Judg. 19.22.  Non erat Rex, there was no King in Israel, but every man did that which was right in his own eyes; 
Clamitat in coelum vox sanguinis, etc.  the murder of Nobles, of Gentlemen, of Commons, a sin that cries loud in the ears of the Lord of hosts: sacrilege; their motions being commonly, What shall we take away from the man of God, 
saul's was otherwise. 1 Sam. 9.7.  pricking the Church's veins, and suffering her to bleed to death, and enriching themselves by her spoils, pulling down Gods Churches and Temples, trampling under feet his Ordinances, discountenancing of able Orthodox Preachers, opening a door of encouragement to schismatics, and heretics, the bane of Church and State; taking away men's estates & livelihoods, exposing many families (and those no mean ones) to penury, and much misery; oppressive exactions upon the people, Law being what the power of the sword made it; innocency was no plea? tell them of injustice, they Pilate-like answered, Quod feci, feci; jura perjura, defraud, dissemble, swear, forswear, kill and slay, the Language of their tongues, destruction was in their paths, and the way of place they did not know, growing proud of their victorious mischiefs, 
Their very path ruin: and they ruin themselves.  fleshed with fortunate wickedness, triumphing in their unblessed gain, riding over men's heads, mocking innocence, preying on estates; 
Regicides, are Regnicides.  Quo tendit saeva libido? whither will their madness run, none knows what further mischiefs they intended, had not God who puts bounds to the Sea, limited their fury, and put a hook in their nostrils, 
Job 38.11.  and a bridle in their mouths, who whips the rebellious with a rod of Iron, and the backs of Atheists with Scorpions, never long suffering those to prosper, that cannot endure to see his Churnh prosper.  
But blessed be the name of God, and ever blessed, 
'Cause of joy after a long sadness.  that hath opened a door of Hope, that these clouds will be dispersed, and the nasty door of Janus Temple shut, by restoring our gracious Sovereign, 
Tacitus censures Galba that he was capax imperit, nisi imperasset.  King Charles, to his undoubted right, who is, Dignissimus Regno, si non natus ad Regnum, worthy of a Kingdom, if he were not born to a Kingdom.  
There are three ways of choosing Kings: 

1. By an immediate nomination from God.  
2. An election of the People; the former is ceased, the later hath been found dangerous.  
3. A succession of Blood, as when this Honour comes of Blood, and one Prince is born of another, this is more usual, 
Lips. Pol. l. 2. c. 4. Tacitus  and in appearance the better, because there is less danger in acceptation, 
2. Hist.  then in the election of a Prince, and it hinders commotions, when the change of things gives opportunity, to great and strange attempts, and disheartens the hopes of ambitious persons, 
In corrupt Monarchy there can be but one Tyrant.  when they are assured they cannot succeed; and as Kingly government is best, so this is the best and safest way: 
In Aristocracy more than one.  For Aristocracy, which is the government by the Nobility, as in the Signory of Venice; and Democracy, 
In Democtacy many.  which is popular, and consists of many, as of Genoa, and Cantons of the Swissers, have their inconveniencies, and those no small ones; the former, through covetuousness, ambition & cruelty of the persons, 
In Anarchy all are Tyrants.  turns to Tyranny: for as Maecenas saith, the State of a few Lords, is the State of Tyrants. The other is converted into a licentious liberty and is much subject to alterations through its inconstancy; the truth of this we have lately seen by sad experience, so that Kingly government is the best; more the Authority, greater the obedience, fewer their determinations, firmer their Counsels, speedier their resolutitions, and more prompt the execution of their designs. It is best, first, because the most ancient: all Nations of former Ages did first yield obedience unto Kings; 
Cic. 3. deleg. Salus. Cat.  and this government was first spread on the earth, in the beginning of things, the dominion of Countries and Nations was in the hands of Kings. 
Justin. l. 1.     
2. Most agreeable to nature, and this, other living creatures teach, in whom we may be hold this Image of government: Amongst the Cranes, there is Dux, a Captain; in a flock of Sheep a Leader: amongst Birds, the Eagle; amongst Beasts, the Lion; amongst Serpents, the Basilisk; amongst Fishes, the Whale; amongst Bees, the master Bee: the Pismires have their governor's; the Grasshoppers go forth by bands; and hath not God, who hath made an order in nature, made a chief & Supreme amongst men? without doubt, and it concerns the common quiet of all, 
Lips. Pol. l. 2. c. 2.  that all Authority be given to one; the power of many, and concord, can never long dwell together, and there is no better remedy to appease discords and dissensions, then by men submitting to the govenment of one.  
3. It consenteth most with reason, (the body is ruled by one soul) and cometh nearest to unity, and hath similitude with what is divine, Per me Reges regnant, per me Principes imperant, by me Kings rule, and Princes decree justice.  
4. It is most lasting and durable, freest from faction, confusion, and tyranny: for whereas no Aristocratical, or popular State hath lasted longer than six hundred years, and few so long; many Monarchys have continued twice as long in the same estate; I mean not an absolute Monarchy, (for command is a mad man, and power lunatic) but such as must be tied to the Laws, as far forth as it is comprehended under the Law, have the advice of sound Judgements in their undertake; therefore this Kingdom is happy in its constitution, not shuffled into a popular government, nor cut in pieces by a headless headstrong Aristocracy.  
5. 'tis the most flourishing; for never came Rome to be Mistress of the world, till she was reduced to a Monarchy in the times of Aug. Caesar.  
And now, 
2. Object. Answ.  for answer to some Fanatic spirits, let me tell them, First, that the spiritual Kingdom of the Church, 
Christ's kingdom and Caesar's distinct.  and the civil kingdom of Caesar, are distinct and separate, each of them being included in his bounds, may not enter upon the borders of the other; the Scripture shows evidently, 
The one abrogates not the other.  that the Kingdom of Christ abrogates not the kingdom of Caesar, but that the Gospel is a good friend to kingdoms, teaching Princes how to govern, and the people how to be subject. It was a question propounded to our Saviour, Mat. 22.17. Is it lawful to give tribute unto Caesar or no? he replies, v. 21. Render unto Caesar the things that are Caesar's, and unto God the things that are Gods. This I add, to confute their madness, that say, We own no King but Jesus, whether this be more impotence, or impudence, I will not dispute, the best conviction is the Magistrates power, who bears not the sword in vain.  
Others say, 
2. ob.  Kings stand not with the people's liberty; thus did Corah and his Complices, 
The language of some men amongst us. King's stand with liberty.  Num. 16.3. they said unto Moses and Aaron, you take too much upon you, seeing all the Congregation are holy, every one of them and the Lord is amongst them, wherefore then lift ye up yourselves above the congregation of the Lord? But how is this act esteemed, to be a gathering together against the Lord, a murmuring against God v. 11. as it was not ordinary, they did not die an ordinary death, 29, 30, 31. The Argument here used is sottish and seditious; must one that is holy have none to be over him, may there be no Magistrate where the people are all Saints. 
Vain men.  St. Peter saith, omnis anima, let every Soul be subject, not all Saints only, but all Souls must be subject to the higher powers he that will say with the sons of Belial, who is Saul that we should serve him? will ask also with the Atheists, who is the Almighty that we should serve him? 
Jobe 26.  Libertines plead Christian liberty, it frees them from this bondage of obeying Kings. Foolish men! King's crave not bondage but ingenuous subjection, not servitude, 
Then liberty and obedience to Kings are consistent.  but obedience; Good subjects are not tributaries but contributaryes, their taxes, not forced exactions; but ingenuous grants. Not constrained, but of conscience, Rom. 13.5. Away then with those discontented, and Rebellious spirits that grudge him his outward rights whether tributes of money, or Attributes of supremacy. And fly off in a rage, what Portion have we in Charles? Let such enemies perish, and upon his own head let his Crown flourish. May not the Sceptre depart from Jacob nor a seed from his loins till Shiloh come again, let his Posterity have a Crown on Earth when himself hath a Crown in Heaven.  
It is not the name of a King, a nominal King that I commend unto you, like those sometimes in France who had nothing but the bare name, preter nomen nihil. Nor like the King of Samaria who was no more but paululum Spumae a frothy bubble: I speak of one who is great in name, in office, in parts, of Auhtority, majesty, and qualified in every respect for the discharge of his government, such an one as shall honour the Nobles, council the Councillors, grace the Universities, encourage Orthodox Ministers, defend the rich, relieve the poor, restore justice, advance religion, usher in peace and plenty, and make a sweet spring wheresoever he goes.  
1. And of all this you may be assured: first from his word, he that is truly regal will be real in words and actions, 
Verbum regis Rex regi.  and as the people proclaim their love to their King, the King hath proclaimed his Love to his people in a pardon of all past offences, except what cannot stand with honour, religion, and justice; 
The praise of it Lips. l2. pol: c. 14.  and that referred to his Parliament, there is no question but he will fee that faithfully performed for which his royal word is engaged; 
More precious than a Kingdom.  it being not like the Lesbian rule which changeth and altereth itself according to the building, and is crooked, and strait, short and long, according to the bigness, and proportion of the stone or timber. 
Words are not commendable, if deeds be not answerable.  He knows no man can expect faithfulness from others that is not faithful himself.  
2. You may be assured from his gentleness and sweet temper of spirit, levelling the unevenest & crookedest dispositions, that which made Alexander the Great so memorable, was not his Conquests, but that excellency of mind in pardoning offenders. It is storied of that great Captain of the Jews, that he was vir mitissimus, 
numb 12.3.  the mildest man upon Earth. Of Jacob, 
Gen 27.11.  that he was homo lenis a smooth man, so in his Countenance, of a peaceable disposition: of David that he was pulcher aspectu, 
1 King. 16.12.  of a lovely and gracious aspect, mild, affable and pleasing presence. This made Polybius say, that a courteous Prince conquers all. It not ways lessens his Authority, but adds to his greatness. 
Read Lipsius pol. l. 2. c. 13.  The King of Bees, saith Basil, hath no sting, the greater power the less Passion. Regis clementia virtus, 
A gentle entreaty more forceable than imperious command.  a King is God's Lieutenant on Earth, and must be merciful, as his Father in heaven is merciful; it is the part of a Tyrant, in imperio nil nisi imperium cogitare, to glory with Lewis the eleventh King of France that he passed his time in making, 
Comineus lib. 6. c. 8. Cont: Faust. l. 22. c. 56.  and undoing men, as if he were placed in his throne non ut prosit, sed tantum ut praesit, as Austin speaks. When a Tyrant comes abroad, all seek to hid themselves, but when a mild King shows himself, all flock to him, 
Pro. 28.28.  the streets and ways are filled with people, and the air with acclamations of joy, which either hath been, 
Pope Sixtus delighted in bloody wars, when he heard of peace he died.  or will be in all parts of this Kingdom. Our King is Filius pacis, the son of Peace, made of Peace, and well knows, that to sluice out the blood of his subjects, is to empty his own veins. It is said of Alexander the Great to his eternal infamy, he entered like a fox; he reigned like a lion, and therefore worthy to die like a dog.  
3. You may receive Assurance, and encouragement from his wisdom, sagacity, and quickness of apprehension, to judge of true and false colours, and who they are that have run along with all changes, 
Temporisers. Prudence, a proper virtue for him that governs.  and shifted Sail with every wind.  
Macro saluted Sejanus as long as he was in Tiberius' favour, many follow more a Prince's fortune, than his person. Again, he knows bad servants to God can never be faithful to men. Theodoritus one of the Emperors of Rome was an Arian, one of his Courtiers desirous to engratiate himself with his Master, forth with became an Arian, leaving his former way of religion; the Emperor hearing of it strait commanded his head to be chopped off, saying, he that will not be faithful to God, will never be faithful to man. There is a necessity, that a Ruler be wise, nullum animal majori est arte tractandum, quam homo; 
Seneca lib de Clem. 1. c. 17.  there is not any creature like unto man, most mutable in his opinions, most deceitful in his words, of more colours fold, doublings, worst to be known, hardest to be ruled, most ingrate and unthankful unto him that is set over him, for whose government, more art, more prudence, more wisdom, more discretion and sagacity is required; his wisdom was never yet questioned by any, he is a wise King.  
4. You may be assured from that obligation that lies upon him, and that Oath that he will take at his Coronation, impartially to administer Justice; the greatest stile of honour that could be bestowed upon the Roman Consuls, 
Which he dare not violate, as some have done.  Generals, and Emperors, was Pater patriae, to have a fatherly care over, and to bear a fatherly affection to those that are under them: Non mihi, sed populo, said an Emperor. Princes are not ordained for their own sake, but for the peoples, that they might have to whom to resort, and upon whom to depend for help, succour and relief in their necessities, their breast being that Ocean into which the cares of private men should empty themselves; 
Aust. de civet. Dei. l. 4. c. 4.  Remota justitia, quid sunt regna, nisi magna latrocinia? take away Justice, and what are kingdoms but Latrocinations? under this name, is comprehended all kind of virtue; in this sense, (saith the Philosopher,) Justitia est omnis virtus; but particularly, it is one of the Cardinal virtues, which hath for its object and end, the giving to every man that which is his right and his due: 
Ulpian.  It is constans & perpetua voluntas, quae tribuit cuique suum, a constant and perpetual will, attributing to every man his own; it is, singular, & unicum donum, etc. the only singular gift, and greatest good that God communicateth unto men. 
Lib. 3. de off.  Cicero calls her the Queen; and Firmianus, the mother of all virtues; and therefore, without question, our gracious King, being a true Steward, 
This is the end of their office.  very well knows, he must give an account of his stewardship, and that his account may be in some reasonable proportion answerable to his receipts, 
no greater ornament than justice.  he will make his primum and ultimum, the foremost of his desires, and utmost of his endeavours to do Justice; this he knows, is columna & corona regni, 
He will establish the reign of Astraea in this age of iniquity.  a prop to make a kingdom subsist firm in itself; and a crown to render it glorious in the eyes of others. Our Sovereign will be a Constantine, an Arcadius, and a Theodosius to his Church, a shield for their defence and protection, scutum Christianorum, the buckler of his people, 
In vita Marcelli.  as Plutarch called Fabius Max. scutum Romanorum, the target of the Romans: Rulers are called shields, Hos. 4.18. Her shields love to say, Give ye; a Tyrant is a Butcher to his people, but a good King, a Buckler.  
5. You may receive assurance from his tenderness of spirit towards the oppressed and afflicted. The wisest King that ever was, complains of a mighty oppression, that he beheld the tears of the innocent, and they had no Comforter, Eccles. 4.1. The first words of the first King whom God chose for his people were these, 
King's must be nursing fathers, not cursing Tyrants: Deliverers, not devouters,  What aileth the people that they weep? 1 Sam. 2.5. King's are Gods Lievernants; and as they assume the name of gods, so they ought to have the property; not to pill and poll their subjects, 
Is. 49.23.  but to be nursing fathers. Alphonsus, King of Naples, used this Emblem, A Pelican feeding her young with her own blood, and the Motto, Pro rege, pro grege. 
Iliad. l. 9  Achilles in Homer is said to love his countrymen, as the careful bird her unfeathered brood. The gracious Apothegme of our noble Sovereign King James, to his son Henry, is worthy to be written in letters of gold, 
Basil. Dor. l. 2. p. 99  and will not be forgotten by his grandchild, who treasures every lesson that bespeaks his subjects good: every not yourself with exactions upon your subjects; but think the riches of your people, your best treasure. We have seen and heard of some lately, that were so cruel, and incompassionate, as if the Rocks had fathered them, and the Wolves of the Wilderness had given them suck, there being no other comfort to the oppressed, than that advice Albertus Craucius gave to Luther, when he thought a reformation impossible; Frater, frater, abi in cellam, & ibi dic miserere mei Deus, Brother, brother, go into thy cell, and do no more, but sigh and say, Lord have mercy on me. Was it not too common to stop innocency in the mouth with disaffection, and a true lover of the kingdom, with the odious name of a Cavalier, for so they intended it, 
Bark on the 6 Com. pag. 246.  and so I find it used above thirty six years ago, by which means it came to pass, that Justice was suspended, and the innocent became a prey to cunning subtle Foxes, who, Proteus-like, could transform themselves into any shape, as the Devil into saul's mantle, or into an Angel of light; grieved hearts had never more cause to say, and sadly to complain, Mundum dolens circuivi; fidem undique quaesivi, etc. Men were used as Vetronius Thurnius used Alexander Severus his poor suppliants, 
The Author had sadly experimented it, for seven years.  to kill them with linger excuses, and delays, and by their cunning subtlety, to decline the force of any just and reasonable request, rendering the lives of many uncomfortable to themselves, 
Worse than the unjust Judge, or Gallio. Act. 18.  and a burden to others. Now, can it be imagined by any sober discreet persons, that our gracious Sovereign, who hath been so sorely afflicted, (almost from his infancy) undergone the contradictions of men, scorns, contempts, revile, hath drunk deep of the cup of persecution, 
His sufferings unexpressible by any Pen.  beheld (with a sad heart) the horrible oppressions committed in this Land, and cruelties exercised against persons of all ranks, to the violation of divine and humane Laws; I say, it cannot be imagined, that he can want the bowels of compassion towards the oppressed and afflicted; besides, there is not any thing more repeated in Scripture, 
Psal. 12.5. Psal. 72.2. Exod. 3.7, 8.  (in which the King is very conversant) then the particular care which God (whom he owns for his, and whose Lieutenant he is) hath of the oppressed; and when God is a pattern, it is safe following; by this he will be immortalised, and his throne surely established, Prov. 29.14. the King that faithfully judgeth the poor, 
Over you in dignity: For you for profit.  his throne shall be established for ever; and such a King you may be assured of; who knows, he is not only over you, but for you.  
6. You may be assured from his Majesty's constancy in Religion, wounded with the sword of manifold temptations, being sorely thrust at, that he might fall; she that made the Kings of the earth drunk with the Wine of fornication, 
Rev. 17.2.  could not make him drink the least drop, but continued in the faith, grounded and settled, not moved from the hope of the Gospel: 
Col. 1.23.  such a constancy appeared in his royal Majesty, that neither temptations on one hand, threaten on the other, the graceless behaviour of his subjects, and undutiful dealing from those of the same Profession, 
Pretended Professors, but real Atheists.  could in the least shake his faith, the God of constancy working this grace in his royal heart, and giving him this comfort in his saddest and darkest night of troubles; that he who trusteth in the Lord, shall be as mount Zion, which cannot be removed, 
Psal. 125.1.  but standeth fast for ever; he knew irresolution, & unsteadiness hateful to his Master Christ, 
Heb. 13.8.  who is semper idem, ever the same; he is of a noble and uncommon nature, it being the property of the double-minded man, to be unstable in all his ways: 
James 1.8.  Christian Religion is a Ring, and the Diamond of this Ring is Constancy, Vincenti dabitur, that wears the Crown. 
Some are ever turning till nothing be left, but to turn Turk.  Some have derived sanctum, quasi sancitum, an established nature, and such is his royal Majesties, who hath remained unmoved, unshaken, and would not lose his conscience to gain three kingdoms, nor forsake that Religion in which his father died a Martyr. I will upon this occasion, add one thing only to the perpetual honour of England's Kings; Constantine the great, our Countryman, was the first Christian Emperor; Lucius our Countryman, the first christened King; Henry the 8th, the first that shaked off the Pope's unlimited power; King James the first of his rank, who opposed Antichrist with his own Pen; 
One terms him, hujus seculi miraculum.  Charles the first, (through the inhumanity of a bloody sort of people) because he would not betray the liberty of his Subjects to the lust and ambition of Tyrants, the first martyred King, 
Where true faith is, there is true martyrdom. This red must be grounded on white.  a glorious King; candidatus innocentia purpuratus martyrio, white and red; white, by his sanctity in his life; red, by his martyrdom in death: and our gracious King Charles the second, though Deo secundus next to God, 
Tert.  yet nulli secundus, not inferior to any for his admirable parts and abilities, and undaunted resolution and constancy in the faith, truly meriting the name, and title. Defender of the Faith  
Lastly, you may be encouraged that he will be a glorious instrument of Reformation, both in Church & state, he is a good pious King, and may avow boldly with Nerva, se nihil fecisse, 
Christi Phili: in vit: Nerva.  quo minus possit imperio deposito privatum tuto vivere. And glory with Samuel: whose Ox, 
1 Sam. 12.3.  & whose Ass have I taken? or to whom have I done wrong? or whom have I hurt. His enemies being Judges cannot justly accuse him, his life is so strict and austere, 
Endued with piety.  that wicked men can draw no pattern from him, much less can they hope, that he will let lose the reins to sin, 
Virtue necessary saith Lips. pol. l. 2. c. 8.  and give countenance to the impudent fury of profaneness. Greatness is a copy which every action, 
Their actions are instructions 1 K. 15.30. and 16.19.  every affection strives to write after, Regis ad exemplum totus componitur orbis. The son of Nebat is never without this brand, he made Israel to sin: For the most part every man emulates the manners of his Sovereign; 
Claudia. Confessor Papa, Confessor populus.  mobile mutatur semper cum principe vulgus. When Leo lived because he stood well affected to the stage, all Rome swarmed with Jugglers, Singers, Players.  
The Common People are like tempered Wax whereon the vicious Seal of greatness makes easy impression; no such thing may be feared to proceed from him being a pious King himself, 
King's beget a likeness of manners. Bonas omnium mensura.  and therefore will be a happy father to his Country and take no part with the enemies of his Heavenly Father. Can you think, that he who hath swept his own heart will suffer the weeds of impiety so to be nourished in the hearts of his subjects? he is not ignorant that God hath said, If ye walk contrary unto me, 
Leu. 26.31.  I will bring your sanctuaries unto desolation God hath doubtless ordained him for the punishment of evil doers, 
1 Pet. 2.14  and praise of them that do well. And that we may live quiet and peaceable lives in all godliness and honesty. 
1 Tim. 2.2.   
Those that lately Usurped the Throne, might be (as indeed they were) instruments of God's Justice, but not of Reformation: 
Wasters not bvilders of God's Temple.  It was in my mind saith David, to build an House to the name of the Lord my God, not to pull it down, but to build. 1 Chron. 22.7. but (saith he) the word of the Lord came to me saying thou hast shed blood abundantly, and hast made great wars, 
David must not, and why.  thou shalt not build an House to my name, because thou hast shed much blood: but Solomon thy son shall do it, 
Solomon shall.  who shall be a man of rest, he shall build an house for my name, I dare affirm, that there is no King in the Christian World (except our Gracious King Charles the second) that hath not caused war, nor occasioned the spilling of their subjects blood and therefore he, amongst all, the fittest, and most suitable for the work of a glorious Reformation; and truly I speak it without flattery (for I expect nothing where no more is done but duty) that if Plutarch were now living to write Lives by parallels, 
Loyalty a duty.  he would be troubled exceedingly to find a parallel for our Josias, 
There was no King like unto him. 2 K. 23.25. A right comparison betwixt them.  both in respect of his Majesty's moral endowments, and Princely virtues.  
Doubtless God would never have preserved him from so many Plots, such eminent dangers, witness his wonderful escape from the Fight at Worcester, which Victory seemed to have no life, because it wanted his death, 
In every mercy a wonder.  and was not completed with the Sacrifice of his Sacred blood, his wonderful protection in the Land of Captivity, being tossed from Post to Pillar, hurled from one Kingdom to another, exposed to penury and misery, yet sustained by a wonderful providence, living at God's immediate finding, and expecting his morrows breakfast from his bountiful hand; wonderfully restored beyond the thoughts and expectations of man, and after such a manner as may be admired, and all conclude it is the hand of God. All these are strong arguments to persuade us, that God hath designed him for his glory, and will make him instrumental for a glorious reformation.  
What now remains, but 

1. That we pray for him: every important action requires prayer, much more that which concerns three Kingdoms; Moses prayed for the choice of his successor, Let the Lord, 
numb. 27● 16.  the God of the spirits of all flesh set a man over the Congregation. It is not fit that he who is chosen for God, should be chosen without God; those which in a due proportion must represent God to the world, aught to be consecrated to that Majesty which they represent, pray for God's presence to go along with him, to be a cloud in the day for direction, and a pillar of fire in the night for consolation, to defend him from all implacable enemies, and fit him with all suitable graces for the discharge of his weighty employment; and besides, let us bless God for him, and hold ourselves blessed in him.  
2. If there be occasion, fight for him, spend your dearest blood to preserve the breath of your nostrils.  
3. Rejoice hearty, that you see this day, that Israel hath crossed the Sea with dry feet, and the returning waters drowned their pursuing enemies.  
4. Beware, lest your sins and provocations rob you of blessings, and once more turn your flourishing kingdom into an Akeldema, or field of blood; Impietas ad arma vocat, if we fight against God, we provoke God to fight against us; If we lift up the hand of wickedness, we shall meet with the hand of Justice; if transgression beat the Drum, 
Fiat justitia, & habebis pacem, Aust.  destruction will begin the march. Live righteously, and live peaceably; the Lord fix all our hearts upon himself, that neither ourselves, our children, nor their generations may ever see war in England: 
Psal. 147.  strengthen the bars of our gates, and establish peace in our borders, we beseech thee, O Lord.  
5. Study to be loyal: Treason is a fearful and prodigious evil; they that resist, shall receive to themselves damnation. Remember Corah, Dathan and Abiram. If murder be a crying sin, Treason may be termed a roaring sin. To conclude, the time commands a period; be once more persuaded, to be instant in prayer for his sacred Majesty, that God would be pleased to give him, Vitam longam, regnum prosperum, prolem faelicem, vitam eternam, a long life, a prosperous reign, a happy progeny in this world, and in the world to come life eternal; with expressions from loyal hearts, and dutiful affections cry out, Long live King Charles the second, happily and prosperously, to the terror of his enemies, and comfort of his Subjects.    
Long live Charles the TWO d.  
FINIS.  
This Speech was ended with the general acclamations of all the comers, there being no small concourse of gentlemen, 
God could never endure a lukewarm affection.  who discovered, fervorem in affectu, cheerfulness in their affection, deserving wreathed Coronets for their willing and cheerful obedience, their hearts being towards the Governor of Israel; nor a small number of Commons, praise worthy too, 
Go on, step not back.  all discharging their pistols and muskets, that the very skies echoed to their joys.  
This Speech, as it was faithfully delivered, was with much civility, and loyalty entertained, and is now drawn to the Press, through the pressing desires, and prevailing importunities of many worthy Persons, whose favours do oblige me to comply with their requests, who otherwise might command; By some, I know it will be censured, for there was yet never any truth so happily innocent, as to free itself from calumny, and no man so blest, (if it may be so termed) as not to be scoured and scourged by malevolent tongues.   


CHAP. I. That civil Government is necessary, it is better not to be, then to be without it.  
I Need not to spend time to show you that government is necessary, God hath appointed order in all things, and set a Captain over them: Among the Fowls, the Eagle; among the Beasts, the Lion; among the Serpents, the Basilisk; among the Fishes, the Whale; among the Bees, one Master; among the Sheep, one Leader; Rex unus est Apibus, 
Cipr. de vanitat. Idol.  & Dux unus in Gregibus; among the Cranes, one Chief, Quem ordine literato sequuntur, 
Hier. Epist. ad Rust.  that goes before the rest: the Pismires have their Covernour, and the Grasshoppers go forth by bands; 
Prov. 30.2.  among the Planets, a Sun; among the Angels, Cherubims, and Seraphims; and in Hell, the kingdom of confusion; there is distinction of persons, 
Luke 11.15.  and orders, otherwise Beelzebub could not be the chief of Devils; and hath God left man ungoverned, appointed no Ruler amongst men? far be such thoughts from any man endued with Reason; take away government, destroy order; and where there is no order, ibi ruinae ostium patet, the door is open to ruin, and destruction; malum quidem est, ubi est nullus principatus, etc. it is an exceeding evil, where there is no government, for order is the good of every creature; and it is better not to be, then be without it; 
Lips. Pol. l. 2. c. 1.  all civil life consists in society, and society in traffic and government. The first is an argument of another discourse, the other is defined to be a certain order, as well in commanding as obeying, which is so necessary, that it is the only stay of humane affairs, without which, 
Cic. 3. de leg.  no house, no City, no Nation, neither the whole state of mankind, nor the universal nature of things, nor the world itself can stand, 
Seneca. 1. l. de elem.  and continue; it is that chain by which Societies are linked, and vital spirit by which men breath. The rod of Circe's, which tames man and beasts that are touched therewith; yea, 
Liv. l. 6.  there is no greater mischief in the world, 
Sopho.  than the want of government; and therefore they are led by a strange spirit, and void of all reason, that are enemies to government; the Apostle calls them, 
Judas 8.  Filthy dreamers, that despise government, and speak evil of dignities, i.e. of those in authority. In Germany they would have framed a politic body, but found it impossible, 
Bulling. adv. Anabapt. sol. 95.  like the body of Poliphemus, without his eye, or like the confused Chaos, when height, and depth, light and darkness were mingled together; popular equality is the greatest inequality, void of all name, nurture, and nature of a Commonwealth; for some must be subject, other sovereign, some low, some high, some rule, some obey; let us be of the number that desire to move orderly in our own sphere, & keep our right ubi, rather wishing our harmlesness should suffer than not to give passive, and patiented obedience to lawful Authority; for take away order and degrees of persons, & what will follow, but a licentious Ataxy, or confusion? God hath ordained some Masters, other servants; 
Some Masters, some servants.  to repine at others greatness, and our meanness, is to cavil with God; as if he wanted wisdom, and equity in disposing these inferior creatures, it is a savage and popular humour to malign and inveigh against men in eminent places; 
Levellers.  that rhyme, when Adam delved, and Eve span; who was then the Gentleman, seemed to be made amongst Jack Straw's followers, and to savour of rebellious discontent. Anarchy and disorder have ever been the bane of Kingdoms: confusion, misery, all the villainies, and iniquities of Israel are imputed to this, non erat rex their was no King in Israel. 
Judg. 19.20.21 chap.    

CHAP. II. That King is a name not only of dignity but of office, and that troublesome.  
THe word King in its several Languages makes this good. 
Rex regendo. Heb. Raga. amongst other accept: signifies to feed, from hence is derived Rex rego, or Regno.  Rex a regendo from governing; and its usual among the Prophets, and Poets, for regere and pascere to signify the same, Homer, Virgil, and David put no difference betwixt reges, and pastors, 
Ps. 23.  styling Kings shepherds; and shepherds Kings. And where the vulgar Latin reads Dominus regit me; Hieroms translation hath it Dominus pascit me, the Lord is my shepherd. pastors Populi, an usual name for Kings, showing, that they must carry a gentle hand over their subjects, feeding, not fleeceing of them, that they must be watchful, and defend them from wolves and thiefs. A King is not for himself but for his People; his subjects houses are guarded, and secured by his vigilancy, their ease procured by his labour; their delights enjoyed by his industry, and their merry vacations, by his painful employments After Saul was anointed, 
1 Sam. 10.25.  Samuel declares unto him the obligations of his office; a King is not to sleep, and take his ease, to sway the Sceptre Royal at his will and pleasure, but to govern and maintain the People in peace, and justice, to Protect and defend them from their Enemies, being not for himself but for them a King; Adverte (saith Seneca to the Emperor Nero) Rempublicam non esse tuam sed te reipublicae, 
Seneca lib. de clem. 1.  the Commonwealth is not thine, but thou, the Commonwealths, that thou mightest apply they self wholly to the common good. Rex eligitur, non ut sui ipsius curam habeat, & sese moliter curet, sed ut per ipsum, two qui eligerunt, bene, beateque vivant; they are made choice of, that People may live well, and happily under them. In the Greek tongue, a King is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi basis populi, as the basis & foundation of the people, 
Some conceive this name was given from the Basilisk, but that is no ground for such an etymology  who sustains the weight, and bears the load upon his shoulders, the burden and cares of his kingdom; but more of this in the third Chapter, which treats of the duty and office of Kings. It is a name of office, not dignity only, and requires much wisdom, prudence, 
Seneca lib. de ele. 1. c. 17.  discretion, and sagacity, Nullum animal majori est arte tractandum quam homo; it is the art of Arts, most difficult to learn; and a Father gives the reason, Quia inter omnes animantes, homo maxim, 
Nazianz. in Apolog.  & moribus varius, & voluntate diversus; amongst all living creatures, man is most various in his manners, and most divers in his will, most mutable in his opinions, most deceitful in his words, of more colours, doublings, and fold then any other, worst to be known, hardest to be ruled, and above all, most unthankful to him that is set over him, and therefore, Inter artes omnes vivendi, regendi ars amplior, & superior est; of all offices, the highest and greatest, is regal, 
To rule, a great burden.  a burden, as well as a dignity; a noble servitude, an honourable slavery, whose fetters are of fine gold, 
Commodus Emper.  as the Emperor Commodus said, but though of gold, they are still chains; though honourable, still servitudes; and the rather chains, because they tie men under colour of honour; and the rather servitudes, because they oblige us to serve all, under the title of commanding all; as they possess a rank of more height and eminency than others, 
Sallust. ad Ca Caes. de Rep. Ordin.  so they are obliged to a greater care than others, which ought to be an attendant on Power. This was well understood by Antigonus King of Macedonia, who checked his Sons immoderate government; An ignoras (fili mi) regnum nostrum nobilem esse servitudinem? art thou ignorant, my Son, that our kingdom is a noble servitude? I speak this without any unmannerliness, or thought of the least disesteem to that high and supreme office, but to draw from us all due respect, and obedience, 
How greatly should we value them.  and how far we stand obliged to those that undertake the charge and burden of so weighty an employment; as the protection, conservation, peace and safety of his subjects, trouble, vexation, 
This many Kings have confessed.  inquietude both of soul and body; and therefore the Crown and Sceptre have the face of dignity, but the body of much care, and perplexity, this is evident by Moses, when God made him his Viceroy, (instead of giving him thanks for so honourable a charge) makes his moan, and complaint, for laying so heavy a load upon his shoulders; 
num. 11.12.  Wherefore hast thou afflicted thy servant, and wherefore have I not found favour in thy sight, that thou layest the burden of all the people upon me? proceeding further, saith, Have I conceived all this people? 
v. 12.  have I begotten them, that thou shouldst say unto me, Carry them in thy bosom, 
Worth observing.  as the nursing father beareth the sucking child; all God said to Moses, was, that he should be their Captain, their Ruler; yet he sticks not to say, that he laid the burden of all the people upon him, 
Regere & portare, are synonomies.  with this Motto added thereunto, Porta eos, Carry them; there is not any government, that is without its burden. 
Prior in donis major imperio.  Upon those words of Jacob to Reuben, Judg. 49.3. Thou art my firstborn, the excellency of dignity, and excellency of power; Hierome renders, Major ad portandum, the greatest to bear; Potestas accepta, non honour, 
Greg. l. 24. Mor. c. 26.  sedonus aestimatur, Dominion & Signiory, is not to be esteemed an honour, but a trouble, a mixture of a little honour, and much trouble, 
Ovid. Met.  Laetus erat, mixtoque oneri gaudebat honore.  
The Latin word which signifies honour, doth but differ in one letter from that which signifies a load, or burden, 
Honos, onus.  onos & onus, for H is but an aspiration.  
I shall conclude this chapter by way of advice. That the greatest offices have need of the greatest supports, 
num. 11.16.  God commanded Moses that he should make choice of the Elders of Israel to rule his People. 
The greatest offices need the greatest supports.  Heavy-headed men, accompanied with much virtue, approved life, soundness of Religion, much prudence, furnished with qualities suitable to their office, are only worthy to give counsel, and those which Kings are to make choice of for their service, they are to have many eyes, ears, and hands, as Xenophon wrote in his Institution of Cyrus, 
Agamemnon wished for ten Nestor's.  many subordinate Counsellors, Ministers and assistants by whom to discharge the burden of their places; It was a saying of Seleucus, one of the kings of Syria, 
Seleucus saying.  That if men did considerately know, how trouble some it were only to write, and read so many letters of so weighty affairs, if the Crown were thrown at their feet, they would not take it up. 
1 Kings 10.  Let a King be never so wise, he hath need of helps to advise, and counsel: 
Solomon his ancient counsel.  Solomon had his ancient Counsel, it was Senatus indeed, because it consisted of grave and old men, but his Son not so wise, provided Counsellors like himself, young in years, and in discretion, which howsoever they were friends to Rehoboam, they were not friends to the King; though perhaps they loved his person well, 
What qualifications necessary in subordinate officers.  yet they were enemies to his kingdom; the qualities of persons for such employment are numbered in the 18. of Exod. and 1. of Deutr. to be seven: First, men of courage: Secondly, fearing God: Thirdly, men of truth: Fourthly, hating filthy lucre: Fifthly, the chief of the Tribes: Sixtly, wise: Sevently, known men, such as had experience of the people, and the people of them, and without these conditions they are very unfit helpers: For what is Magistrate without courage? but a Lion without his heart, 
They will do no good, unless thus qualified.  or courage without the fear of God, but armed injustice? or what fear of the true God, where his truth is neglected? or how can truth consist with filthy gain? or if their persons be contemptible, how shall the people regard them? or if they have not wisdom, what are they but as an eye without seeing? and lastly, they must be tried, and approved by the sight of their virtues. 
May our Sovereign be blessed with a good Council.  May our gracious Sovereign be blessed with such a Council, that will make God's Law the stern to guide all their counsels, the end, the good of Church and State, and their progress by continual prayer, to enlighten their hearts, 
Bonum est consilium, sed bonorum. B. Lat.  illuminate their understandings, and dictate unto them what they are to do; for there are so many contingencies in humane things; that man's wisdom is not always sufficient to determine the best, 
Alex. Sever. never determined any thing of moment, without twelve or twenty Lawyers.  or hit aright in Councils, unless the Holy Ghost be intervenient, interpose itself, and assist in them; for let them beat out their brains with plodding and plotting, never so vigilant, never so studious, they shall err in their aim, and shoot beside the Butt, if he direct not the error of their counsel, 
A wicked Councol.  and wisdom. When men lay their heads together for the dishonour of God, defacing of his Religion, discountenancing Orthodox Ministers, study Machavil more than the Gospel, mind policy more than God's worship; when his fear lies at the threshold of their Council-house, is to make themselves such Counselors as Allecto called in Claudian. 
Concilium deforme vocat, glomerentur in unum.  
— innumerae pestes erebi.   

No more such, sweet God.  These are not pillars & props of a Commonwealth, but mischiefs, and plagues which hell hath cast up; from which, Good Lord deliver this Land. 
Emp. Ch. 5.  Charles the fifth used to say, that Princes should be served by men that were learned and virtuous, as only fit for employment. Alexander Severus made choice of honest and virtuous Counsellors, 
Aetes' senecturis, vita immaculata.  displacing the vicious and unjust. We will not with Fredericus Furius dispute their age (not under thirty, nor above sixty,) Certainly, age is a great Master, which doth graduate men in the knowledge of things; 
Young wits cannot wield weighy matters.  it is the mother of Council; in the ancient is wisdom, and in much time prudence, saith Job; therefore some have thought that the shadow of an old man, is better than the eloquence of a young. But alas, these say, 
Seneca, Baldus, and others.  with which men delight themselves, how ever they may seem rational, yet it must be considered, that good counsel is not in our heads, but in God's hands, who can bring all counsel to naught, and make all devices of Princes of none effect; this our eyes have lately seen, and Gods immediate hand is to be admired. The Saducees, Herodians, and Pharisees, sectaries of divers, adverse factions, all combined in one against God, and his anointed; Nimrod and Achitophel laid their heads together, Herod and the Jews agreed, but blessed be God, who hath catcht them in their own craftiness, and overthrown all their wicked Counsels, insomuch, that we must give him the glory, and say, 
Psal. 109.27.  It is thy hand, thou Lord hast done it.   

CHAP. III. The Duty of Kings deduced from their several names, and how they are called Gods, By 

Analogy,  
Deputation,  
Participation.    
GOD is an invisible King, 
Psal. 82.6.  the King is a visible God, I have said, ye are Gods, Gods in name, not in nature.  
1. By Analogy, 
By Analogy.  as God hath his seat of Judgement in Heaven, so these, their tribunals and thrones on Earth, Tanquam in hoc Deum imitantes, as it were, imitating God in this: their Authority is without the control of any, 
Theod. in Psal. 82.  save of the King of kings, Regna à Deo, & Reges dari; They are Stewards of God's appointment, whom he judgeth fit to be employed, and must only to God give an account.  

By deput.  2. They are Gods by deputation, in that they judge not for men, but for the Lord, 2 Chron. 19.6. The Judgement is Gods, saith Moses, being his mouth to pronounce, and his hands to execute it. Appointed to this very end saith the Apostle to be the Ministers of God for good, 
R. 13.4.  and the Revengers to execute wrath, upon him that doth evil.  

By participation.  3. Gods by Participation, God dealing with them, as Kings with their children, 
Aust.  to whom they communicated some part of their Glory, Participando sunt dii. As Stars participate their Light from the sun, the primum Lucidum, so these, their Authority from the suprem majesty. Being the Source and Fountain from whence their Power proceedeth insomuch as all the descendants bear a certain character, and show a kind of Lustre, causing all men to acknowledege them, authorising them without further trial of their sufficiency, than this only honour, an hereditary title; we read that Joseph & Azarias pricked with an Envious emulation, 
1 Mac. c. 5.  conceived a design to gain reputation as the Macabees did, but failed, 
'twas so lately in England.  and were foiled; for, saith the text, they were not of the race of them from whom the safety of Israel ought to come, a bastard brood, and not those instruments he designed for the common safety of Kingdoms, 
Charles of the blood royal.  nor of the Lion Race, and Family picked out above all others. He made choice of that Family of Abraham to conserve the worship of his name, that of Levi for the Priesthood, 
Vain ambitious men why do you aspire.  and that of Judah for the Crown. Aspire not then you Mushrooms; whither will your Ambition lead you, will you always climb, & nevor forecast how to come down? consider how glad your carcases would once have been of a warm covering, that are now richer than Lillyes, more gorgeous than May, Solomon in all his glory not arrayed like one of you, resolving with Agrippina, Nero's mother, let your sorrow be what it will, so your Sons may succeed in your new honours. But alas, no Honour is durable that is purchased with villainy, nor any power lasting, founded in Atheism and irreligion, your fall was foreseen without consulting with Stars and Planets. Your acting so long of a pleasing Comedy might tell you, there would follow a woeful tragedy. God I say is the Fountain of all Power, let every Soul be subject to the higher Power, 
Rom. 13.1.  for there is no Power but of God, the powers that be are ordained of God. 
Gualther in loc.  Not every Soul, to show, that we must obey, not only outwardly but really, and in truth, ommis anima, quoniam ex animo, and the reason is drawn from the threefold good: 

1. Ab honesto, 
Ab honesto.  which the Apostle shows, 

A bonitate,  
Ordinantis, There is no power but of God:  
Ordinationis, The powers are ordained, or ordered.    
2. Ab utili, 
Ab utili,  to resist is evil, 

Malum  
Culpae, Whosoever resisteth, resisteth the Ordinance of God.  
Penae, They that resist, shall receive damnation.    
3. Ab jucundo, 
Ab jucundo.  to submit is good, because the Magistrate is the Minister of God for our good; the good of peace, protection, justice, Religion, and the like; we must obey for conscience; unto the disobedient is a perpetual hell, 
v. 5,  unto such as obey, a continual feast: the powers than are ordained of God, and there is no power but of God, 
Aust.  sive jubente, sive sinente, either by God's commission, or permission; the persons sometimes are intruders, as in case of usurpation, sometime abusers of their authority, as when they tyrannize; so that the potens, the ruler is not always of God; 
Hos. 8.4.  they have set up Kings, but not by me; they have made Princes, and I knew it not, and the manner of getting kingdoms is not always of God. Alexander the sixth obtained the Popedom, 
Balaus in vita Alex. 6.  by giving himself to the Devil. Phocas, by blood and sedition, 
Tileman in Rom. 13.  got his Empire. Richard the third came to the Crown of England, 
Pol. Virg. hist. Ang. l. 25.  by butchering his Nephew, and others of the royal blood; yet the power is ever of God; By me King's reign, Prov. 8.15. Thou couldst have no power, saith Christ to Pilate, except it had been given thee from above. 
Joh. 19.11.     
2. Besides, this honourable title of Gods; they are called shields, Hos. 4.18. her shields, 
Shields.  love to say with shame, give ye, i.e. her Rulers love brihes. Almighty God hath ordained higher Powers to defend his Church on earth, as it were with a shield, being scuta Christianorum, the bucklers of God's people, as Fabius Maximus is called by Plutarch, scutum Romanorum, the target of the Romans. Constantine, Arcadius, Theodosius, John Frederick Duke of Soxony, and many others, have been shields to the Church of God. A Tyrant is a butcher to his people, but a good King is a buckler, a defender; he that rebelleth against his Sovereign, hacketh and heweth, as it were, his own buckler of defence.  
3. The name, Kings; Rex à regendo, from governing, shows their duty; 
Kings, or Shepherds.  and it is usual among the Prophets and poets, for regere and pascere, to signify the same thing: Homer, Virgil, and David, put no difference betwixt reges and pastors, Kings and Shepherds; see more of this in Chap. 2.  
This was the end, why they were made choice of for common good, and administration of Justice, to be as watchful over their people, and as solicitous for their good, 
A public and common Shepherd.  as a father of his children, or a Shepherd of his sheep. Princeps est pastor publicus & communis.  
4. They are often termed patres reipublicae, fathers of their country; the Sichemites called their King (Abimelech) which is as much as to say, 
Fathers.  (my father) and Antiquity, when it was willing to throw its greatest honour upon an Emperor, it called him, The father of the Commonwealth, which was more than Caesar, or Augustus. Titus Vespasianus had the gentle, and affectionate Epithet of Deliciae humani generis. Justinian the Magnific title of Pius Faelix, inclytus, victor, ac triumphator: Theodosius of, Vestra aeternitas, vestrum numen; vestra clementia, vestrum aeternitatis numen; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Valerian the elder of King of kings; divers other Emperors of Optimus, Maximus, Divus, and the like; but that which they esteemed their greatest honour, was, The public, and common father of the Commonwealth. Plato styles a King, Pater familias, a father of a family; and Zenophon, Bonus Princeps nihil differt à bono patre, the only difference is this, that the one hath fewer, the other more under his command. In a word, reigning, or bearing rule, is nothing else, but a paternal government; many a care attends on greatness; Christ's Crown was all thorns, no crown without some thorns.  
If private persons should not mis-imploy their talents, 
What is expected from Kings.  what shall we say of public persons, who are advanced to the Throne; they are obliged to cause their virtues to appear, and be more eminent in all good acts; the rank they are in, sufficiently shows what they ought to be, and what manner of persons they ought to appear. Peter Martyr, Allegorising on the seat of Solomon, saith, that the height, the gold, the Ivory of the seat, must put the Magistrate in mind of his eminency, purity, and innocency. The celestial bodies raised on high above the rest, as upon the fane or pinnacle of this beautiful temple of the world, have more splendour than all other bodies; among the elementary bodies, that which holdeth the highest place, is most pure; in the body of man, the head is most eminent, more adorned, more animated; all which are secret instructions from nature, 
What is learned from their title of Gods.  that those who hold the highest dignities, should shine forth in the greatest virtues and grace: more particularly,  
1. To acknowlodge him more especially, 
1. Duty.  being obliged by a more particular tye, than the generality of men; all waters come from the Sea, and return thither, so all all Power comes from God, and should return from them to God, by homage.  
2. To be more humble, grateful, and religious, than others; the higher a tree shoots up his branches towards Heaven, the lower it sinks its root into the Earth; its depth supports its height, and the height would become its ruin, were not the depth its firmest solidity; if humility be not the foundation, and support of greatness, their height of Pride will be their destruction, and God will debase them, as he did Nabuchadnezzar, and others. They who lay the foundation of their greatness in Atheism, and irreligion, shall in the end see they build Towers of Babel, and will leave marks of follies, in their confusions; and of his wrath in his revenge and just punishment.  
3. They stand more in need (and therefore should be more earnest to God in Prayer) for his illumination in their counsels, of his conduct in their enterprises, of his strength in their executions, of his Providence in their various occurrents, dangers and difficulties.  
4. As they stand in his place, so they should walk in his path, to be followers of him, as dear children; to be merciful, as he is merciful; to be holy, as he is holy, bountiful, as he is bountiful, just, as he is just.  
1. In distributing justice impartially; for Magistrates should have two hands, one for mercy, the other for justice, habet pramium, & poenam, ut apis habet mel, & aculeum, he hath reward, and punishment, as the Bee hath honey, and a sting: Ye shall hear the small as well as the great: 
Dan. 1.17.  Wrist not the Law, nor respect any person, Deut. 
Deut. 16.9.  16.9. 
Leu. 19.15.  The Scripture that should be the rule of all men's actions, 
Prov. 24.23.  is full to this purpose. 
Job 29.14.  The Thebans usually portrayed their Prince blind, with ears; 
1 Sam. 12.8.  and the Judges assisting him in justice, without hands, (blind) lest he should have respect of persons; (with ears) that he might hear both parties indifferently: (the Judges without hands) that they should not be corrupted with bribes. The Law without just execution, is like a Bell without a clapper; and made use of, sometimes as cobwebs to catch little Flies, and sometimes, as Fox-nets, to take great ones in a trap; Oh, how few are there, that sit in the seat of Justice, whose consciences can prompt them a comfortable answer to that question of david's, Psal. 58. Are your minds set upon righteousness, Oh ye congregation? they are of Gallioh's temper, Acts 18. and such as the Psalmist deciphers, Psal. 82.5. It is written to the commendation of Marcus Aurelius, that dividing the hours of the day for the business of his Empire, he allotted one hour to hear the complaints of the grieved, and do justice.  
2. In punishing offenders; and to this end, he is appointed for the punishment of evil doers: 
1 Pet. 2.14.  as they carry a balance, so a sword; for bad members (as dangerous to the body) must be cut off, (as Surgeons do limbs infectious) ne pars sincera trahatur. (You may see more of this in the Speech.) In a word, Justice is the supreme perfection of royal greatness, the strongest arms to subdue men; the most sacred Majesty to imprint reverence, & the happiest conquest a King can achieve, it is a prince's beauty, perfume, and lustre; yea, he who is the State's eye, Justice is the apple of their eye, it is the rampart of his Palace, the bulwark of his Kingdom, and prop of his Crown.  
But to conclude this, if Shields, 
Shields.  this instructs them, they are a refuge for the Innocent, a shelter for the Oppressed, a Sanctuary of safety, liberty, defence, and protection. 
Shepherds.   
All they do, should tend to their subjects good, having the love and affection of a father; 
Fathers.  the care and vigilancy of a Shepherd, respecting more them then themselves, not to tyrannize, as if only command were the thing hateful in their eyes, 
Tyrants, Antiochus.  and punishable by a just God, evident by sad examples. The name of Antiochus stinks on the earth, and he cries to persecutors, (take heed.) 
Herod.  Herod consumed with Worms, 
Momprisius.  Memprisius, King of Britain, devoured with Wolves, 
Anastasius.  Anastasius the Emperor, killed with Thunder, a Saxon, King of England, 
Seldred.  was killed by the Devil, as he was banqueting with his Nobility, 
Pharaoh.  Pharaoh drowned in the red Sea; 
nabuchadnezzar.  Nabuchadnezzar cast down from his throne, and companion with beasts.  
Ozias stricken by God with a leprosy; 
Ozias.  Joram with an incurable Flux. 
Joram.  God, saith David, is terrible to the Kings of the earth, 
Psal. 75.  and appears so by strange punishments, inflicted upon them for their cruelty and impiety. It was a notable saying of Pelopidas, King of the Phocians, who sent Alexander word, he marvelled, he put his Citizens to death, and not himself; Alexander asked him, why he made such haste to die, replied Pelopidas, to the end that thou being yet more hated of God, and man than thou art, mayst the sooner be destroyed. He that turns Tyrant, turns hateful to God and man: Nero wanting one to kill him, 
Idonibezek. Judge, 1. Eglon, ch 3. Abimelech, ch. 9 Ahab, 1 Kings 22.38.  was glad to kill himself, saying, Turpiter vixi, & Turpiter morior. Caius Caligula, who had conspired the death of many, and exercised inhuman cruelties, was killed. Nabis the Tyrant, who usurped the government of the Lacedæmonians putting eighty of their princes to death, 
Innumerable examples in this kind.  was killed by Alexamenes, and indeed; not only Tyrants, but their wicked counsel, and bloody instruments, who corrupt & seduce, aught to smart, and have often felt a divine hand, the reward of such murderers hath been to be murdered themselves: wickedness is often recompensed, suo genere, in its own kind; evil men drink of their own brewing, are scourged with their own rod, and drowned in the pit which they digged for others. Haman hanged on his own gallows. Perillus' tormented in his own Engine.  
— Nec enim lex justior ulla est.  
Quam necis artifices arte perire sua.  
Abel's blood spilt on earth, cries for the blood of Cain, Justice must cause them that sow blood, to reap blood.   

CHAP. IU. Several objections of Fanatique persons answered, lovers of confusion, not order.  
THe wickedness of man discovers itself in a perverse rebellious will, loath to subject itself, either to the Laws of God or man; like an untamed Horse, he lifts up his heel against government; no King is a judgement, 
Isa. 3.6.  Isa. 3.6. there follows confusion, and disorder, Judg. 
Judg. 17.6.  17.6. Popular equality burdensome, and destructive, yet however, he will be nibbling at the heels, and if he can, cut off the head of lawful Authority.  
1. Ob. The Apostle calls powers, humane ordinances, 1 Pet. 2.13. Submit yourselves to every ordinance of man for the Lords sake; whether to the King, as Supreme, etc.  
Answ. The Apostle calls them humane ordinances; not in regard of the substance of government, but in regard of the several forms. King's are beams of the Deity cast into the several corners of the earth, 
Regna à Deo. & reges dari. Just. Lips.  appointed by God himself. I have provided me a King amongst the sons of Jesse, 1 Sam. 16.1. And concerning the revolt of the ten tribes, in the rent of the Kingdom of Israel, 1 Kings 12.24. This thing, saith God, is done of me. Magistrates are the singers of that great hand that rules the world, and with his all-powerfull hand hath engraven a touch of extraordinary Majesty upon their foreheads, whom he intendeth to authorise, and make useful for humane Society, and the conduct, and advancement of public good, 
Rom. 13.1.  all higher powers are from the highest powers, to whom all creatures must be subject; and adds, the powers that be, are ordained of God, insinuating, that the Magistrate is not from God after any common manner, but ordained after a more special sort, By me King's rule; 
Prov. 8.15.  they hold their Sceptres from him, therefore was their usual stile (formerly) and (blessed be God) now is, Charles by the grace of God, King, etc.  
2. Ob. Libertines and others, wrest that Text of St Paul, 1 Tim. 1.9. The Law is not given to the just and righteous man, therefore good men are exempted from obedience to Laws.  
Answ. The just man doth well, not for fear of punishment, as compelled by Law, but of grace and mere love towards God and goodness, justo, lex non est posita, 
Melanch. in loc.  neque ad condemnationem, neque ad coactionem, albeit there were no King, or Law to command him, he would be a King and Law to himself, obeying higher powers of his own accord.  
But why frame you Arguments of disobedience, when the Apostle tells you, you must needs obey, 
Rom. 13.5. Observe the words. Must needs obey.  not only for wrath, but for conscience sake, (you must needs obey) because all powers are of God, because it is a sin to disobey; because temporal and eternal judgement accompanieth this sin; necessary, ex necessitate finis & praecepti; for thereby we do that which is acceptable to God, enjoining obedience, and that which is profitable to ourselves, enjoying Government, 
1 Tim. 2.2.  That we lead a quiet and peaceable life, in all godliness and honesty.  
And this must be for conscience sake, 
For conscience sake.  saith the Apostle, tuta conscientia praestari possunt, quae propter conscientiam praestanda sunt, a man may do that with a safe conscience, which he must do for conscience, and therefore they are far from good men (seem what they will) that pretend conscience for their disobedience to the Civil Magistrate; the freedom you talk of (if any) must be spiritual, 
john 8.36.  liberi, quia liberati, because made free by Christ, a discharge from the whole bondage of the Law, sin, and Satan, and not a liberty to do what every man list, and live under no obedience: God's people (notwithstanding their liberty) must perform duty to whom duty belongs.  
3. Ob. The Kings of Judah were figures of Christ, and figures are now ceased and abolished.  
Answ. It's true, in part they were shadows and figures, yet more than figures, for the Levitical Priesthood took an end, but the Political Government hath no end; for the office of Kings is established, 1 Pet. 2.13. Honour the King; and God hath promised to his Church in Gospel-times, 
A blessing to the Church in the New Testament. Isa. 49.23.  That Kings shall be their nursing fathers, & Queens their nursing mothers, Isa. 49.23.  
S. Paul counsels to pray for Kings, and all that are in authority, 1 Tim. 2.1, 2. Why should any study Arguments against those, from whom so much good hath proceeded, they maintain the Church, and the Church maintains them, they hold up the Crown of Religion, and Religion strengthens their Crowns.  
I might allege the happy Government of many well disposed Kings. 
Antonius Pius.  The piety of Antonius pius is very commendable for his gracious Decree, that none should accuse a Christian, because he was a Christian. 
Constantius.  Constantius the father of Constantine made more reckoning of those that professed Christianity, than all his treasures. Jovianus (after Julian) refused to be Emperor, 
Jovianus.  unless he might govern christian's. 
Constantine.  Great Constantine had that name, not so much for his greatness in authority as godliness. 
Theodosius, and many others, too many to be named.  I will not insist on the happy and glorious Reigns of David, (Solomon before his prevarication) Hezekiah, Josiah, those that make them only shadows, have not the least shadow of Reason, or any substance of Honesty.  
4. Ob. With God there is no respect of persons, Jam. 2.1. Rom. 2.11. and this is often repeated, Eph. 6.9. Col. 3.25. 1 Pet. 1.17. and many other places.  
Answ. By person is not meant the substance, but the quality, viz. whatsoever is about or without a man, as birth, education, honour, wealth, and the like. 
Acts 10.34.  God respects not any, because they are high or low, rich or poor, but in every Nation, (whosoever he be) he that feareth him, and worketh righteousness is accepted with him, and in this sense no respecter of persons, in giving favour, and forgiving faults, he regards not the rich more than the poor, the Jew more than the Gentile, a man of peace more than a man of war, nor Peter a Jew born, more than Cornelius an Alien.  
I confess all are fellows in respect of grace and the common faith, 
Jam. 2.1, Part. Answ.  but all are not fellows in respect of authority & place, but this answers itself, Have not the faith of our Lord Jesus Christ in respect of persons; in a word, it is a common saying, Nec regna socium far, nec tedae sciunt.  
Love and Lordship can abide no fellowship. That common-Weal where many will rule (except subordinately) is like Pliny's Amphisbena, a Serpent which had an head at each end of her body; and while both strive which should be the Master head, the body is miserably torn.  
When one comforted a poor widow which had lately lost her husband (for that he was an unthrift, and unkind) replied, although he were but a bad husband, he was an husband, and such an one, is better than none; for the commodities of Government are so great, that a very bad husband to the Common wealth, is better than none; the Anabaptists in their confusion and disorders (contrary to their own Doctrine) thought it best, 
Sleidan. Com.  to choose a head, a King, and so they did, and a worthy one, a renowned Tailor, John Berold.   

CHAP. V The Duty of Subjects, and how it consists in Obedience, Reverence, Maintenance, Prayer for them.  
SAint Peter names one, 
1 Pet. 2.17.  which includes others, Fear God, Honour the King, the fear of God is a fit Introduction to the King's Honour, they are homines Deo secundi, next to God, 
Tert.  the fearers of God Honour the King most, we must Honour him; for God himself honoureth him, in styling him by his name: God and the King have interchangeably borrowed names, God is a King in heaven, the King a God on earth, he must therefore be honoured.  
Saint Paul names but one too, and that is subjection, 
Rom. ●3. 5.  including the whole duty of Subjects.  
1. Obedience, and that general, none exempted; for that universal note (every soul) omnis anima, Rom. 13.1. confutes the seditious Papist, and tumultuous Anabaptist.  

Bilson against the Jes. p. 118. Epist. l. 2. Epist. 100  The Papist would exempt Clergy men from obedience to secular powers, a Doctrine not heard of, till 1000 years after Christ. Gregory the Great, one of the most learned Popes, saith, That power over all men is given to my Lord Mauritius the Emperor, and lest any should imagine Priests exempted, he saith in the same place, and to the same person, Sacerdotes meos luce manui commisi. Howsoever the Popish Clergy hold themselves free from obedience to the Civil Magistrate, yet Christ aliter jussit, aliter gessit, 
Bern in Rom. 13.  and the best interpreter of God's Law (our Saviour) shows, 
It lies on all persons.  both by precept and practice, That Clergy men owe subjection and Loyalty to the Secular power. Our Saviour, 
John 19.11.  who was a Priest and Prophet, submitted himself to the Roman Magistrate, confessing the Precedents power from heaven; The Apostle Paul did tread in his Master's steps, appealed unto Caesar, 
Act. 25.  and appeared before Caesar as his lawful Governor, and Saint Peter exhorts all men to submit to God's Ordinance, 
1 Pet. 2.13.  Whether to the King, etc.  
I wonder the Papists (before this time) did not purge the 13th to the Romans, as being more Lutheran then Catholic, and others (besides them) may blush and be ashamed to wrest (as they do) that Scripture.  
1. Quere. Though it be over all persons, must this obedience be in all things?  
Answer. King's sometimes bid, what God forbids, in that case our Apostle enjoins to obey God rather; all consent to this, Acts 5.29. Prince's must be obeyed, but inter limits disciplinae, within the bounds of Religion, if their command cross Gods, 
Tert.  Peter's rule must overrule; Deo magis quam hominibus, it must be in things agreeable to the mind and will of God.  
2. Qu. May there be resistance, and may the Subject disobey in such a case?  
Answ. Though he cannot obey actually, he must passively; the Kings will must be done, aut à nobis, aut de nobis, either of us, or on us; either we must be patients, or agents; patients, when he is tyrannous and wicked, and agents, when he is good, and godly. The Apostle saith not. Be subject to Christian and holy Governors, but indefinitely, to Potentates, not to the good, and courteous, 
1 Pet. 2.18.  but to the froward; Si bonus, nutritor est tuus; si malus, tentator tuus est; if a good King, he is thy nurse, receive thy nourishment with obedience; if evil, he is thy tempter, receive thy trial with patience. But this I intent to speak fully of in the sixth Chapter.  
3. Qu. Whether the Prince's power extends to all causes, as well as over all persons.  
Answ. It is part of the King's stile, (In all causes) in spiritual as well as temporal; in both he must be obeyed, so he countermand not God; none will doubt this, if he consider the do of Josiah, his Authority in Ecclesiastical causes. The state of this question is very significantly laid down in that speech of Constantine to his Bishops, Vos intra Ecclesiam Episcopi, 
Euseb de vita Const. 4.  ego extra Ecclesiam, you are Bishops within the Church, and I a Bishop without the Church, they in the proper and internal offices of the Word, Sacraments, and Ecclesiastical Censures; and he for outward authority, and presidence; theirs limited to the soul, consisting in Preaching the Word; his to the body in bearing the Sword.  

Second Duty.  A second Duty is Reverence, and this is threefold, Mentis, Oris, Corporis.  

In thought.  Subjects must have an high esteem of their Kings, and hold them solo Deo Minores, none above them, but God, Elutherius wrote to Lucius, a Britain King, vos estis Dei Vicarius, you are God's Vicegerent in your Kingdom, against whom we are not to harbour an ill thought, but have a Reverend esteem of them, 
Eccless. 10, 20.  but have a Reverend esteem of them, befitting their Regality, Highness and Majesty, and as the Lords Anointed.  
Reverence in tongue, Thou shalt not revile the Ruler of thy people; 
In tongue.  for Subjects to rail against their Sovereign is unchristian, yet used by Romanists and Separatists, what Base, Reproachful Speeches have been given out against our late gracious Sovereign, I tremble to think of, a King that in the whole world had no Peer, and yet how vilified and disgraced by black mouths, and had they not wiped all shame from their faces, and banished Religion from their hearts, they durst never have laid such an heap of disgraces on Gods Anointed.  

Of body.  Reverence of Body, this is usual in Scripture; it ought to bow to a mean Magistrate, but fall down to Regal Majesty, Ahimaaz did to David, David to Saul, the King's son to his father, 2 Sam. 14.  
They have three special Ensigns of Honour; A Crown of gold for their sublimity, for which they must be Reverenced; a Sceptre of Righteousness for government, for which they must be obeyed, a Sword for vengeance, 
Rom. 13.4.  for which they must be feared. Honour them we ought, as the 
* Rom 13.4.  Ministers, and 
* 2 Sam. 14.17.  Angels of God, the Shepherds, and Shields of his people, under whose shadowing boughs we may sit and repose ourselves. 
num. 27.17. Ps. 47.9. Ezek. 31.3.6.   
A third Duty is maintenance, by way of Tribute, 
Third Duty.  this our Saviour did, when the Ruler was a Heathen, and knew not God; Give to Caesar the things that are Caesar's, 
Matth 2.21. His Precept  he saith not, Date, but Reddite, because Tribute is a due Debt unto Caesar, and if to a Painym Emperor, much more to a Christian King; he saith not reddite quae petit, sed quae sunt illius, which Principals are Honour, obedience, Tribute.  

His Practice  He paid Caesar Tribute, and to that end willed Peter to go to the Sea, and to cast in an angle, and take the first fish that cometh up, and in his mouth he should find a piece of twenty pence, 
V 27.  that take and give unto them for me, and thee; it is observed that though our Saviour wrought many Miracles, yet never any about honour or money, but that of Tribute; rather than that should go discharged he will work a miracle. By Tribute I mean all Sesses, Custom, Subsidy, or whatsoever else due to Kings, either to sustain their States, or support the public charges of the Kingdom, being his stipend or pay; 
Rom. 13.6.  for he is the Minster of God, serving for the same purpose, saith the Apostle.  

Fourth Duty  A fourth duty that Subjects owe, is Prayer. Saint Paul willeth and enjoins to pray for them, and that when (like Manasseh) they poured out blood like water; 
1 Tim. 2.1.  the Jews are commanded to pray for Nabuchadnezzar, 
Jer. 29.7.  and the peace of Babylon. Nebucadnezzar deserved not the name of a man, but of a beast, 
Dan. 4.  yet as a King he is called the servant of the highest God, in his peace they have peace.  
Tertullian shows the love and affection Christians bore to their Magistrates, 
In Apologet.  Oramus Imperatoribus, ut det Deus illis vitam prolixam, imperium tutum, aulam securam, exercitus fortes, orbem pacatum, Senatum fidelem, etc. we pray for the Emperors, that God would give them a long life, a safe Government, a sure dwelling, valiant Soldiers, a peaceable world, a faithful counsel, etc. and yet the Christians than were as sheep appointed for the slaughter, their Rivers died with blood, 
De Cevit, Dei, 22. c. 6.  as August. saith, alii ferro perempti, alii flammis exusti, alii flagris verberati, alii vectibus perforati, alii cruciati patibulo, alii vivi decoriati, alii vinculis mancipati, alii linguis privati, and so goes on, some slain with the sword, some burnt with fire, some scourged with whips, some stabbed with forks, some fastened to the gibbets, some drowned in the Sea, some their skins pulled off, their tongues cut out, some stoned to death, killed with cold, starved with hunger, and the like, yet then, even than did they pray for them. So Ambrose, and the Christians resisted not Valentinian and Justinian in the rage of the Arians, but cried, rogamus Auguste, non pugnamus, hic, hic, occidito, si placet, arma nostra sunt preces & lachrymae. We pray, oh Emperor, we fight not, here, here, kill us if you please, our weapons are Prayers and tears, If impious, pray for them, if Tyrannous, pray for them, 
Optatus Mileni.  yea though they be such as live Heathenishly.  
And must we do no more, yes, if there be occasion serve them with our lives, and spend our dearest blood for their defence: the people in the second Book of Samuel, 
2 Sam. 18.3.  would not have the least hurt befall King David, and therefore when they went to war would not suffer him, though he were forward in offering himself to go forth with them, but would put their lives in hazard, to save him harmless. God could never endure forced service, what you do, do with willingness of heart, if thou dost it heavily and grudgingly, it is wrought upon thee, not by thee: thou art rather a Patient then an Agent, and therefore offer willingly (if there be necessity) not only thy head and hand, but life, for the good of King and Kingdom. Go forth with Courage in the fear of the Lord, and God be with you, suffer not your King and glory of his Kingdom to be eclipsed, if you can add lustre to either, think of the prowess of your Ancestors, how famous English men have been, and show yourselves the legitimate and true born children of such Parents; remember, imprint in your heart, Pax populi, patriaeque salus, & gloria Regni.  
The people's peace, the Country's health, the Kingdom's glory.   

CHAP. VI That a King may not be resisted upon any pretence whatsoever, against Papists, and schismatic, old and new Enemies.  
THough this be touched in the first branch of the Subjects Duty, yet I will more particularly here speak of it. Dare any say, a Prince may lose Jus Regni, the Right of his Kingdom, per injustitiam Regnandi, by reigning with injustice and cruelty, and so be absolved from their obedience; how is it, that the Scrip. never knew this distinction. Saul though guilty of all sins against the first table, yet ex solo indelebili unctionis charactere, might not be deposed, but David calls him Christum Domini, the Lords anointed. If he be an offender, must the people punish? who gave them that Authority? no, sufficit ei in paenam, quod deum expectet ultorem, it is enough for him if he look for God to be his Judge, to leave him, to him that placed him, and can (when he sees good) scourge him. Ahab the most wicked of the Kings of Israel, 
1 K. 22.38.  who sold himself to work wickedness, did not escape unpunished, nor shall any King on Earth that abuseth his trust to cruelty and impiety, as they have their power immediately from God, so are only accountable to him, to whom vengeance doth belong.  
Let us examine a little the doctrine of Papists, who bids kill the King: quacunque arte, any way; and of schismatic who teach, and practised it; did kill the King. The primitive Church never taught this Divinity, they risen not against their Emperors though never so bloody Persecutors, 
1 Pet. 2.17.  when Saint Peter wrote that precept, a most wicked Tyrant reigned, a ravisher of his Sisters, a Slayer of his Senators. Though a Tyrant, yet a King; Tyranny loosens not the bond of allegiance, but we must obey as well Nero, as Augustus; as well Domitian, as Vespasian; Julian, as Constantine Nor doth impiety null our allegiance, why risen not Israel against David in the cause of Urias? why not against Solomon in a worse cause, Idolatry? why not against Saul? not a murth ring only, but a Massacring King. Nothing, nothing, can dissolve our bond of allegiance.  
Bellarmine teacheth that Kings may be deposed in case of Heresy, 
De Rom. Pontif. c. 7. l. 5.  or Infidelity, not to tolerate such cum evidenti periculo religionis, and the reason why Christians in times past (an Argument lately used) deposed not Nero, Diocletion, Julian the Apostata; Valens the Arian and others; it suit, quia deerant vi es temporales christianis, was because, they wanted power and force, and were not strong enough for that attempt. 
Confessed by Fathers, and Historians.  But they that will consult the story of those times, will find the number of Christian Soldiers many, & little inferior to their Enemies. Their valour being the support of the Roman Empire.  
The doctrine and practice of Papists, is undeniable, 
Papists preach the Doctrines of deposing Kings.  notoriously known; which teacheth the deposeing Kings, and disposing of their kingdoms. Gregory the 7. Excommunicated Hen. 4. And animated his Subjects to rebellion. Vrbane the 4. Dispossessed Conrade Son to Conrade the Emperor of the kingdom of Sicilia, and gave it to Charles Earl of Anjou. Boniface the eighth offered the French King Philip's Kingdom to Albertus the Emperor. Zachary deposed Childerick the French King, and placed Pipine. Celestine crowned the Emperor Henry the sixth with his fool, and with his fool pushed it off again, Hildebrand caused Henry the fourth to stand three days at his Gates , and barelegged before he would open his Gates unto him; I might be large in precedents of this kind; but observe, they go a further fatal step, and say, they may, and aught, nay it is meritorious to kill an heretical King; one that is not a Papist, Heretica princeps non est princeps. saith Sanders of Queen Elizabeth; 
Lib. 2. c. 4. monar. Of mutthering King.  and what follows but the Queen being a Heretic may be taken away, and many attempts there were used to that end. Let the Gunpowder Treason speak; let the French King Henry the third murdered by a Jacobine, Henry the fourth murdered by Raviliack, Charles the first of blessed memory, murdered by Jesuited schismatic, Papists, under another vizor, there is no treason but hath issued from hence, though under disguises quite contrary. Rebellion is no fruit of the Gospel, nor was any true Protestant Traitor to his King. A King (upon any colour and pretence whatsoever) ought not to be resisted, for if we cannot readily submit to his commands by doing; we must and aught by suffering, when his Laws agree with Gods, we must be Agents; but when dissonant, we must be patients: be it known unto thee oh King, say the three Children, that we will not serve thy Gods, not worship the golden Image that thou hast set up: the Egyptian Midwives would not murder, though the King commanded; Saul bid Jonathan kill David, he would not. When the thing commanded cannot be lawfully done, we must submit to the punishment. So Hermogenes when the Emperor would have had him to worship an Image, do mihi veniam Imperator, minaris tu carcerem, Deus gehennam, pardon me oh Emperor, thou threatest prison; but God Hell, Thou the confiscation of my goods, God the damnation of my soul, obedirem tibi, nisi quod obediam Domino, I would obey thee, but I must first obey God, then must obey good Governors willingly, or endure bad Tyrants patiently. julian's Soldiers would readily obey his Commands against his enemies, but not to worship Idols.  
To conclude the King is wronged if but vilipended in thy thought, more if vilifyed in speech, but if forceably opposed, that sin is superlative, out of measure sinful. David's absit, shows how heinous that act is, God forbidden, I should lay my hand on Gods anointed. if his heart smote him when he cut saul's lap off his garment, what would it have done, had he cut off his head.   

CHAP. VII. That God hath declared his dislike of the sin of Rebellion by Remarkable Judgements.  
FEW can think of that punishment of Corah, Dathan, 
numb. 16.30.31.  and Abiram, without a trembling heart, they that cried, we will not go up, God made the next day to go down quick ad Infernum. It was not a common sin, nor did they die a common death, and what is written, is for our instruction.  
Absalon rebelled against his father, 
2 Sam. 18.9.  God's Vengeance followed him and overtook him, he was hanged, strangely hanged, God's Justice led him to that place.  
Achitopel was his own Executioner. 
2 Sam. 17.23  Treason is the greatest Crime, and in punishing it, no Judge can be too cruel, but oftentime they save the Hangman a labour.  
It was truly said of Jesabel, Had Zimri peace, 
2 Kings 9.32.  that slew his Master?  
Who can lay hands on the Lords Anointed, and be guiltless,  1 Sam. 26.9. 
Faults that are only in the will, are no way prejudicial to civil Society, and consequently deserve no punishment by humane Justice, but high Treason is punishable, both the desire, the effect, the heart, the hand.  
But admit, that days are prolonged, yet are they killed with a Sword of their own, tortured with a tormenting Conscience, the remembrance of their cruel Fact wounds them at the heart, and strikes them in a marvellous fear of God's Vengeance to be poured upon them, They know their iniquity, their sin is ever before them, and in laughter their hearts are sorrowful.  
Saint Paul tells us, 
R. 13.2.  that such shall receive to themselves damnation, which is construed either of temporal or eternal judgement.  
By the Laws of England, a Traitor hath his Judgement to be drawn from the prison to the place of execution, 
How punished by by awe.  as being unworthy to tread any more upon the earth, and that backward with his head downward; for that he hath been retrograde to natural ways, hanged betwixt heaven and earth, as being unworthy of both; his privy parts cut off, as being unprofitably begotten, and unfit to leave any generation after him, his bowels and entrails burned, which inwardly had conceived and concealed such horrible Treason, than his head cut off which imagined the mischief, and last of all, his whole body quartered, and made a Prey for the birds of the air.  
How such persons have ruined themselves, their Families, all Histories are full of Tragical examples, in which I might enlarge myself.  
Acquirunt sibi damnationem, as in the Vulgar Latin, they do not only receive, but pull upon themselves heavy Judgement.  
10. This may be understood of eternal damnation, as is plain, in Corah, Dathan, and the rest of that Conspiracy, who is said to go down quick to hell. 
numb. 16.   
If murder be a crying sin, Treais a roaring sin, he that murders a Prince, kills many, sometime a whole State, which assuredly cries aloud to the Lord in such a sort, as it awakes him, and calls to speedy judgement, and this only wakens the sinner, who hitherto had so little Repentance for his wickedness, that he concluded there was no wickedness stood in need of Repentance, but behold the sound of fear is now in his ears, the sense of a Dagger at his heart, the error of future punishment lies at his door, he finds his Conscience open to condemn him, and hell gates open to receive him. It was not long since he heard nothing, but pleasure, profit, a sweet satisfaction of desires, happiness; but now Wrath, Judgement, Torment and Sting of Conscience, Sorrows, and Woes are reserved for their farewell of sin, God may be patiented a long time, but laesa patientia fit furor, patience too much wronged becomes rage, serior esse solet vindicta severior, the sorest vengeance is that, which is long in coming, and the Fire of Indignation burns the hotter, because God hath been cool in the execution, impudent, impenitent sinners will find this true by sad Experience. They that said, What is their knowledge in the most High? shall see, that God sees their wickedness: no place whatsoever, nor Vault in the ground, bottom of Mountains nor holes of Rocks shall hid you from his Wrath. I shall have no will to end with Terror, yet no time (Reader) to sweeten thy Thoughts, with those comforts which Faith might suck from the Blood of Christ. I say no more: the godly shall find him a Lamb, as willing to save them, as before to suffer for them, he hath purchased, promised, and prepared a Kingdom, and they shall Reign for evermore, to whom be Eternal Glory, Amen.   
FINIS.