ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ: OR The Princes Royal: Being the Sum of a SERMON Preached in the Minster at York on the Lordsday morning (in the Assize week) March 24. 1650. before the Right Honourable Francis Thorp and Alexander Rigby, Esquires, Barons of the public Exchequer, and Justices of the Assize for the Northern Circuit; the Honourable the Lord Major of York, the Right Worshipful Sir John Savil Knight, High-Sheriff of Yorkshire, the Right Worshipful Justices of Peace, Gentry and others of the City and County of York.  
By JOHN SHAWE, M. A. Sometimes of Christ-Colledg in Cambridge, and now Preacher of God's Word at Kingston upon Hull.  DAN. 7. 27. And the Kingdom, and Dominion, and the Greatness of the Kingdom under the whole Heaven, shall be given to the People of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him. 
LONDON, Printed by John Macock for Nathaniel Brooks, and are to be sold at his shop at the Angel in Cornhill, 1650.   

To the Right Honourable William Lenthal Esq Speaker of the PARLIAMENT of the Commonwealth of ENGLAND.  
RIGHT HONOURABLE,  
VEry ancient Historians call this our Nation Primogenitam Ecclesiarum, the first begotten of all the Churches, and tell us that though Christ was preached in some other Nations before this, yet that this was the first wherein the Christian Faith was publicly entertained by Prince and State, Omnium Provinciarum prima Britannia publicitus Christi nomen recepit: and they add, that Lucius King of Britain was the first Christian King in the world, and did, in the year after Christ, 169. send two learned men, Elvanus and Medvinus, to Eleutherius (than Bishop of Rome) to receive further instruction in the Christian Faith, and for the better Government of this Land; Eleutherius returned Answer by two learned men, Faganus and 
a Others call them Fugatius and Dimanus.  Damianus, in these words; You require of us the Roman Laws and the Emperors to be sent over to you, the Roman Laws and the Emperors we may ever reprove, but the Law of God we cannot; you have received by God's Mercy in the Realm of Britain the Law and Faith of Christ; you have with you within the Realm both the parts of the Scriptures, the Old and New Testament: Out of the same by God's grace, with the counsel of your Realm, take you a Law, and by that Law, through God's sufferance, rule you your Kingdom of Britain; for a King hath his name of ruling, and not of having a Realm: you shall be a King while you rule well, but if you do otherwise, the name of a King shall not remain with you, and you shall lose it, which God forbidden, etc. And though the Gospel was preached here before then, yet not till then were the Temples of Idolatry, the twenty eight Flamines, and three Arch-flamens removed, and a marvellous great change made throughout Lucius his Dominions, Romanorum inaccessa loca, Christo fuere subdita: After, when Gregory sent Augustin the Monk hither, (who brought over some Truth and much Superstition) in the Saxons reign here, anno 596. he found the wife of Ethelbert King of Kent (viz. Queen Berta) and her Chaplain Bishop Luidhard and many others, zealous Christians, especially in Wales, yet some light broke out then, and much more in the reign of a child (King Edward 6.) and more by a woman (Queen Elizab.) that God alone might have all the glory: and surely God is carrying on the same work still, in purging and reforming of his Church, shaking Nations, that Christ may the more come in: And I verily believe that no ten 
Hagg. 2. 7.  years since Lucius his time can speak of so great wonders (if not miracles) wrought for England, and wherein the Lord hath more appeared for the good of his People here, then since Your Honour hath sat in the Chair of that Honourable Assembly of England's Parliament. God grant that our murmuring (which never makes any thing better, but provokes a father, and brings more rods and lashes on the child, and which God calls Rebellion, Numb. 16. 41, 46. with c. 17. 10.) do not either quite overturn us, or at least protract eleven days journey into forty years' travel, as the Israelites murmuring did, Numb. 14. 26, 30. and cause that many of us shall fall in the Wilderness, and never see the good Land: Far be from me such thoughts, such praise 
b Adulator & Laudator have both the same letters. , or rather flattery, as to think or say, that the Grand Assembly (whereof You have so long, and with such indefatigable pains, been the faithful Speaker) hath had no faults and errors (though I desire rather to weep over them to God, then blaze them to men) remembering often that story of Gilbert Foliot, Bishop of London, in H: 2. reign, Anno Christi 1161. who saith of himself, that when he first entered into the Monastery, he zealously cried out against the sluggishness of his Governors; afterward, being chosen Governor, he inveighed against his superiors; being chosen Prior, he cried out against the Abbots; afterwards, being chosen Abbot, he excused them, and deeply charged the Bishops; but being chosen Bishop, I began (saith he) to see how much easier it is to find faults, than (when it is our own case) to mend them. I cannot say of your Honourable Senate, what that learned and holy 
c Who was, as Nazian, said of Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Beza (who lived 86. years) said of himself, that his Head never once ached; but truly I think a bad Stomach may make a good Head to ache, and our sins and murmur may much further that which we so much complain against: Israel sinned, and God left David to number the People, 2 Sam. 34. 1. and I verily believe that our good and wise God (that can bring light out of darkness, good out of evil, and extract medicines out of poisons, 2 Cor. 4. 6.) hath sometimes brought much good to this Land, even out of Your Errors and our Enemies; and hath many times (a Mercy that Luther much noted, and often blessed God for) not taken advantage of your and our failings to our destruction, but hereby made us more zealous, wary, and active afterwards. O the wisdom and mercy of our gracious God Of all the Saints in Scripture, I find no one that vented more impatience than Job, as Cap. 3. cursing, (though not God, as Satan promised, Job 1. 11. & 2. 5. yet cursing,) Job 6. 8, 9 & 7. 14, 15. & 10. 18, 19 Yet the Holy Ghost, Jam. 5. 11. highly commends Jobs patience, and lays it down for a pattern, never naming one word of his impatience. Abraham shown much unbelief, twice thereby denying his wife, yet is chronicled for the Father of the 
* Rom. 4. 11, 18, 19, 20.  faithful, and one strong in Faith. Jehoshaphat joined friendship with Ahab, 2 Chron. 18. 3. went with him to battle against Ramoth Gilead, Vers. 27, 28. and after that he had been reproved for it by Jehu, 2 Chron. 19 2. yet he again makes friendship with Ahaziah, 2 Chron. 20. 25. and marries his son to Ahabs' daughter, 2 Chro. 21. 6. and yet the Lord saith of him, 1 King. 22. 43. that he turned not aside from doing that which was right in the eyes of the Lord. How should this melting patience cause you to bless and act for this gracious God, and to chronicle his mercies to posterity! How often have I wished, that Your Honour, who have had, during almost these ten years, so perfect information of all the wonders of our God to and for his People in this Nation, had 
Psal. 107. 43.  kept a perfect Diary thereof! or if You have so done, that You would communicate the same to the world, which would be one of the rarest pieces of humane stories. How wonderful and various have been the go of our God in this Nation, these ten years, and still are, like His dealing with His People of the Jews, after their return from Babylon! Zech. 14. 6, 7. It was for a long time neither day nor night, clear nor dark, (a man could not guests what a day it would be by the eye of sense, but presently after a Sunshine, a Cloud;) and all this to shake off such as live by sense, and not by Faith, and serve themselves of God and the Public (as Jehu and Judas did;) and to let the Saints see, that things are carried on not by might, nor by power, but by the Lord of hosts his own Spirit, Zech. 4. 6. nevertheless in the evening time it shall be light. And I am (in the midst of a cloudy day) the more encouraged, when I consider, 1. That the work is in the hand of a good and wise Master-builder, who ever the instruments be; In all these turn there is a Spirit in the Wheels, and the Wheels are full of eyes, Ezek. 1. Secondly, God sees and aims further than the best Agents and Instruments that are used in the work: The Apostles did not see, in the work themselves were employed in, so far as Christ meant, but he lets them see more and more by steps and degrees what he would have done, Mark 4. 28. So Ezek. 47. 3, 4. and God hath led us along with a Cloud and Fire, and owned us in the Mount, and midst of straits. Thirdly, The light of the Truth (I mean, not Satan's delusions, and men's fancies, but true Light) much spreads in America, New-England, in Wales, in the North, etc. Poor Creatures flock like Doves to the windows, and the Kingdom of Heaven suffers violence: And if it be said, so do Profaneness and Heresies spread; I answer, it was always so in times of Reformation, till things could be settled, Satan more struggles; and when God is giving physic, the disease more breaks forth, Hos. 7. 1. When did cursed Doctrines and Practices more break forth in the Old Testament, then in Malachi's time, when the Jews were returned from Babylon to reform Church and State in Canaan? Mal. 3. 14, 15. See Israel through the Wilderness. Fourthly, Compare former times impartially with these, we shall find, thirteen, fourteen, or twenty years ago, traps of several kinds laid for conscientious Ministers and Christians; men durst not meet together to seek God's face, humble their Souls; Sermons on Lords days in the afternoon, weekly Exercises, etc. restrained, the very face of piety discountenanced, and they that wrought wickedness, and most zealous against Puritans, were exalted: dumb dogs, non-resident, sports on Lords day, etc. favoured: But how are godly men and godliness countenanced in good measure? what happy alteration in our Universities for advance of piety, (though still more is to be wished?) And though too many Errors in some Members of our Armies, yet see heretofore every Town generally sent such out to be Soldiers, who were of the basest sort for drunkenness and villainy, that knew nothing; compare our Army now with those here formerly, and then judge without prejudice. Fifthly, Though men's ●ims were but little and straight at first, as Luther said, that when he first began, he meant no more, but to withstand Popish 
a Occasione ●●●dinatio●●s indulgentiarum pretio numerato Lutherus initio fuit permotus ad hoc quod suscepit Reformationis opus, etc.  Pardons and selling of Indulgences; yet neither would God nor his Enemies let him alone, till he resolved with Moses not to leave a hoof, neither root nor branch of Popery: So God and our Enemies heighten Your spirits. Sixthly, We hear what God is still working, in bringing in many poor Natives in America, (whether they be the Posterity of the Jewish ten Tribes, as Peter Martyr of old, and 
b Mr Thorowgood.  others of late give very probable conjectures, and if so, Mr Brightman and others may well be owned for Prophets, who above forty years ago foretold the Calling of the Jews to begin about the year 1650. or whether they be Gentiles) to embrace the Gospel with tears, prayers, marvellous zeal and Reformation: And how have we seen the finger of God all along, restraining the rage of men, letting the Enemy vent only so much fury as might conduce to God's praise! Psal. 76. 10. He that stills the noise of the Seas, stills the tumules of the People, Psal. 65. 7. The great God swaddles the mighty raging Ocean like a little Infant, (yea, more easily than any Midwise can do the least child) in swaddling bands, Job 38. 9 and the Original word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fraenum Capistrum.  used Mark 4. 39 for Christ's stilling the winds and Sea, signifies his putting a bridle in the mouth of the winds and Sea, whereby he turns them about (when most blustering and raging) more easily than any man can do the nimblest horse: He gathers the winds in his fist, Pro. 30. 4. nods 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men to death, Psal. 80. 16. with a blast, Job 4. 9 And how may all these experiments stir You up to trust God for the future, and be sincerely active for God against Your own and the Nations sins and distempers! as Henricus Auceps when he fought against the Hungarians made this Vow to God, that if the Lord would give him a victory over his Enemies, he would purge his Country from 
e Commonly so called, else buying livings was not Simons sin, Act. 8. 18, to 20. though usually called Simony.  Simony, which then much reigned therein. And I beseech you return the praise and glory of all not to Yourselves, or Armies, but to the free mercy and goodness of God alone. Pope Hadrian having built 
K. W. Rufus when two Monks came to him to buy an Abbot's place, each outvying other in great sums of money for it, the K. asked a third Monk that stood by, what he would give, who answered, never a penny, for that it's against my Conscience (said he) to give any thing; then said the King, of all the three thou best deservest it, and so bestowed it upon him.  a sumptuous College at Louvain, caused this inscription to be engraven upon it, Utrecht (where he was born) planted me, Louvain (where he had his education) watered me, and Caesar (who promoted him to the Popedom) gave the increase, under which a witty Passenger subscribed, Hic Deus nihil fecit, Here God did nothing. Nay, much rather say as Dan: Cramerus, Nil scio, nil possum, nil sum quoque quod tamen esse, seire & posse aliquid dicor id omne Dei est.  
Or as holy Cruciger, Omnia praetereunt praeter amare Deum.  
And now, Honourable Sir, give me leave to acquaint you with the Reasons which moved me to presume to present this plain Discourse to Your Honor.  
1. To give a poor, yet humble and hearty acknowledgement to the world, of the many favours and great undeserved respect which I have received freely from you, and the kind offers which you long since made to me, upon your first taking notice of me, as far above my deserts as desires, the embracing whereof my other Obligations would not permit. And secondly, That seeing the love of this Commonwealth is deeply rooted in your heart, (deeper than the loss of Calais in Queen Maries, or the love of his Country in A. Fulvius 
* Non Catilinae te genui sed patriae, said Aulus Fulvius, when he slew his own son with his own hands for Treason against the Commonwealth. ) which public frame of spirit is a thing most highly commendable, though it be not true which Tully saith, Omnes qui patriam conserverunt, adjuverunt, auxerunt, certum est esse in Coelo,) and that God hath called Your Honour to a very high place and work, (for such work, and so long a time, as you have no precedent before you) let me hear (I beseech you) take occasion to become a humble Petitioner to your Honour, and by You to the Commonwealth's Representative, in a few partiticulars: It hath been my lot for some time to be constantly at York Assizes, (not as having any suit at all, but in attendance to some worthy friends,) where my heart even bled within me, to see such rashness and carelessness in swearing, too many offering to swear that (but that the Judges were more careful and honest) which after some discourse they were convinced to be untrue. Oh that there could be found some other way then swearing of every man at the Assizes, whether to punish false witnesses by pecuniary or corporal mulct (as the new-converted Natives of America do punish the sin of lying, for the first lie 5 s. for the second 10 s. for the third 20 s.) or what other way shall seem to Your Wisdoms most convenient; which perhaps would more restrain such careless and conscienceless persons from unjust witness-bearing, than any their Oaths; so might the Land be much freed from the burden of Oaths under which it groans, Jerem. 23. 10. and from that flying roll, Zech. 5. 23. It is observable that the word in the Hebrew, which the Scripture useth for swearing, is always used in the passive 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juratus fuit.  voice, to note (say some) that a man should not swear but when an Oath is laid upon him, and he driven to it: the word also hath the signification of seven 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as having reference, say some, to the seven Spirits of God before the Throne, before whom we swear, and therefore should swear in truth, righteousness, and judgement, Jerem. 4. 2. Rev. 1. 4. & 5. 6. and not rashly, Eccles. 5. 2. How scrupulous and tender was good Eliezer, and how clear would he be ere he would swear? Gen. 34. 4, 5, 6. Such a man's word is worth more than many men's Oaths. When Lewis the French King was taken Prisoner by the Turks, and after they agreed upon Articles, for confirming whereof the Sultan offered to swear, that if he broke any of the Articles, he would renounce his Mahomet, requiring K. Lewis to swear likewise, that if he broke any of his Articles, he would deny his Christ to be God; which Oath Lewis detesting, and offering rather to die then to take it, the Sultan wondering at his tenderness and constancy, took his word without any Oath at all, and so published the League: I complain not against swearing as unlawful in itself, nor yet against the manner used therein, in touching or kissing the book, (though that godly sufferer William Thorp, and some other eminent Worthies in England, did mightily oppose this, and suffered much for their Opinion herein above 240 years ago, in the reign of our King Henry 4.) only I could wish, if it were possible, this common and rash swearing and for, wearing might be prevented.  
2. I beseech you further what in you lies, the suppressing of cursed Heresies and Fandamental Errors, which are no small 
c See the Epistle of the Walachtian Churches sent to the Assembly of Divines at Westminster, Quomodo omne geaus Haeresium in ultum permitti possit in illa Civitate quae tam expresso juramento sese devinxit ad omnia Scismata cy●●●enda.  blemish to our endeavoured Reformation: It's more than three years ago since a foreign Pen wrote to our disgrace in a Book published at Dantzick, Anglia his quatuor annis facta est colluvies & lerna omnia Errorum & Sectarum, nulla a condito orbe Provincia, tam parvo spatio tot monstrosas Haereses protulit, atque haec; Episocporum tempora intra sexaginta annos non nisi quatuor sectas protulerunt, & eas plerunque in obscuro latentes, etc. I pray you help us really to confute his testimony: I know when the Jews returned from Babylon to reform the Church and State, they set up first the Altar, than the Temple, than the walls of the City, (as if we would say, first Worship, than Doctrine, than Discipline,) but yet up the walls did go also at last: The Lord help you and us against this dangerous flood of the Dragon, which so hurts both broachers and receivers. Austin saith of Arrius the Heretic, that his pains are increased in Hell, as oft as any one, through his Heresy, is seduced from the Faith; and we find it true, that the itch of Error, if not prevented, ofttimes breaks forth into the scab of Atheism. We have publicly humbled ourselves in this Nation more than once for our Heresies; I beseech you act what you justly may against them: We hear what Laws our Brethren in New-England have made 
d Mr Thorow-good.  about three years ago against Anabaptists and others (not for their Conscience, which they may keep to themselves, but) for infecting and seducing others. And we read 
e M. Weld rise, growth, etc.  that about thirteen years ago, anno 1637. they convented at New-Town in New-England some of the principal Ringleaders, and not only publicly admonished and excommunicated, but also imprisoned, and after banished them. Luther foretell above one hundred years ago, that the Familistical Errors, which he then in their bud opposed, would hereafter rise up, with more subtlety and danger, in the days of more light of the Gospel, and sure now Satan is busy in sowing Tares.  
3. I beseech you encourage and further (as, blessed be God, you have begun a glorious work that way) a godly orthodox painful Ministry in England, Ireland, Wales, etc. that God, that hath always paid so well for nursing his children, and counted that done to him which is done to them, will not forget 
Matth. 25. Acts 9 Mat. 10. 40, 41 42. Zech. 2. 8,  any pains and care for his faithful Ministers, and propagating his Gospel, advancing piety and learning with all due and needful encouragements thereto: Satan every way opposeth them, and God's work by them: Elijah was called the Troubler of Israel, 1 King. 18. 17. Amos charged for conspiracy, Amos 7. 10. Paul counted a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pestilent fellow, (a very post) a mover of Sedition, and Ringleader of a Sect, Acts 24. 5. and Christ himself a Teacher of New Doctrines, Mark 1. 27. as well as Paul, Acts 17. 9 
g Jeremy was laid by the heels for a Traitor to the State, Luther called a trumpet of rebellion, and Beza a seedsman of sedition. Unicum crimen eorum qui crimine vacabant, as Lipsius out of Tacitus.  Therefore they stand in more need of your further encouragement; so shall you be not titulary, but real defenders of the Faith. The Pope sent over to James the fourth King of Scotland a Sword with this Title, Protector of the Faith: and presently after another Sword to our King Henry the eighth with this Title, Defender of the Faith; but the meaning was, to protect the Popish Faith, and not Christ's pure Gospel; and accordingly both those Kings afterwards caused several godly men to be burned for the Truth in their Dominions, and great ignorance followed, men wholly studying Popish fancies, and neglecting God's Word, so as George Creichton Bishop of Dunkel confessed that he had lived Bishop many years, yet never knew any thing of the Old and New Testament.  
4. I beseech you, while you sit in that Honourable Senate, forget not poor Prisoners in the Gaol, but let there be in every County some provision made for their Souls, so that they may not be made in their Prisons ten times more the children of Hell, than before, and most unfit to die, when most unable to live. How much good did that learned and holy Mr Perkins that way in his time! One Malefactor (amongst others) crying out upon the Ladder to Mr Perkins, that he feared 
Non metuo mori, sed damnari.  not Death, but a worse thing, was even melted into tears at Mr Perkins his Prayer, and died joyfully. What a blessed work would this be, to provide some able man (and means for him) to preach to, and catechise these poor Souls, that so they may not be in bondage to Satan, but Christ's free men, that when the Justice of the Law will not suffer them to live, the Mercy in the Gospel may fit them for death. A reverend Minister of this Nation (now with God) said that one shilling a quarter of every parish (one with another) in the County of Somerset (which is no burden to any man) would encourage some godly man to this work; so might we perhaps, through God's mercy, see more penitent thiefs.  
5. Contribute (I beseech you) your best skill and help for the jointing of godly and faithful men, who agree in the same Fundamentals of Doctrine, and truth of practice towards God and the State, and shall agree in the same Heaven at night: Tragediae Lutheranae mihi ipsi etiam calculo sunt molestiores, (said Erasmus;) The Differences among godly men more troubled Erasmus then the stone: It's a thousand pities to see what strangeness in Opinion, Affection, and Conversation a few years of peace have bred in too many, who agreed, mourned, and wept together in times of Trouble, (like sheep run of a heap in a storm, but spread up and down the mountain in a Sunshine.) How do the Philistines hereupon triumph, publish it in Gath, and raise up their hopes! And I fear there are some cursed spirits that do purposely heighten our Divisions, to ruin us both. I have often sadly thought of that passage of Oecolampadius to the Lutherans, when the fire of contention grew hot 'twixt the Zwinglians and them (as they were called,) and the subtle Jesuits and Papists joined themselves with the Lutherans in the Sacramentary quarrel, and stroked them on the head (eos laudabant, & in pretio habebant, etc.) purposely to make the breach wider and irreconcilable, to ruin both; Error condonari potest (saith Oecolamp.) discordiam neque si sanguinem fundamus expiabimus: and as our Divisions bring scandal, so danger (as Machiavils rule was) by being divided in minutula frustula. Cambden observes that the low Countries suspecting the friendship of the English (anno 1587.) stamped money with two Earthen Pitchers swimming on the Sea, with this Motto, Si collidimur, frangimur; If we dash one against another, we are both broken. I wish that England and Holland, England and Scotland, England and England, would timely consider this, whom to cement and glue firmly, was worth the study and labour of another Constantine the great, nay, of an English Parliament; but lieth only in the Power of the Almighty. In the Reign of Henry the eight (anno 1536.) forty thousand Yorkshire men risen up in Arms, to uphold the Pope's authority, their old Traditions, Latin Service, (though alas whether it was cursing or praying they knew not,) their Beads, Crosses, and other Church-ornaments (as they called them,) which they thought Cromwell would then have pulled down: This Rising they called the Holy Pilgrimage, on their Colours they had the five wounds of Christ, with the letters JESUS in the midst: The King sent down a great Army against them, both Armies drew near to one another, the place, day, and hour of battle was set, but that night, before the battle should be, fell a small rain, which so raised a little brook that was betwixt the Armies, that neither Army could come at the other all the next day, the neighbouring Inhabitants having never seen that brook swell near that height, (which the day before a man might have gone over dryshod,) though they had often seen far greater rain: both Armies looked at it as God's miraculous hand, forbidding their fight, and so treated, agreed, and departed quietly: How happily was the effusion of blood prevented? Alas, how do we see sincere godly men ready (through different apprehensions and remnant of corruption) like Abraham and Lot, Paul and Barnabas, to fall out! In Queen Mary's days of persecution, some godly men (after Martyrs) thought that they might not with a safe conscience fly away, though they had fair warning and opportunity, as Latimer, Taylor, B●adford, etc. but were bound to tarry and witness the truth of God: Others (though very godly) thought they might not with a good Conscience stay, but should be wilfully accessary to their own death, as Fox, , Knox, etc. and when those godly men that fled did return, some approved Church Government by Bishops, others could not: some conformed to the Ceremonies established, others durst not; yet many of both Opinions agreed in Grace and Glory: Yea, even Bishop Andrews could say in his Epistle to P. Moulin concerning those Churches that had not Bishops, nor owned that Government, Ferreus sit qui salutem eis neget, nos non ●●mus ill● ferrei: and yet alas in matters of smaller moment S●ud●um partium is magna pars studiorum: You may (through God's blessing) much conduce to a happy union, however God will reward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: What a journey took Polycarp (anno Christi 157.) to reconcile that frivolous brabble 'twixt Romans and Asians about keeping Easter? Where strife and contention is, there is confusion and every evil work, Jam. 3. 16. But where godly amity and unity amongst brethren, there the Lord commands his blessing, and life for evermore, Psal. 133. Let me call to mind one remarkable victory to this purpose; About ninety years ago, when Mary Queen of Scots (Widow to James the fifth King of Scotland, and Grandmother to King James of Great Britain) would have forcibly established Popery in Scotland, and had secretly received divers French into Leith for that end, and garrisoned that place with them, she was opposed by the Protestants in Scotland, who being too weak, prevailed with Queen Elizabeth to aid them; she sent over the Duke of Norfolk with an Army to assist the Scots, the English with the Scottish Protestants laid siege to Leith, from whence the French and the Queen's Popish party of Scots sallied out, and slew divers both English and Scotch, and laid their dead bodies naked upon the top of their Works in the hot month of June (anno 1560.) against the Sun: The Queen of Scots looked out of her window upon the Dead Bodies, and said, Yonder is the goodliest Tapestry that ever my eyes beheld, I would the whole fields hereabouts were strawed with the same stuff: After which words she shortly fell sick and died; and the Popish party besieged in Leith were forced to yield and departed; Scotland was quieted, and the Truth of Religion hereby there established: but ere our Army returned home, it was desired that there might be a solemn Day of Thanksgiving to God kept at Giles' Church in Edinburgh in July, 1560. where one prayer was then solemnly put up to Heaven, and recorded in Scotland, in perpetuam ●ei memoriam; part whereof was in these words: O Lord whereas thou hast made our Confederates of England instruments to set us at this liberty, and to whom in thy Name we have promised mutual faith again, let us never fall into that unkindness O Lord, that either we declare ourselves unthankful to them, or Profaners of thy holy Name, but confound O Lord the counsels of those that go about to break that most godly League contracted in thy name, and retain thou us so firmly together by thy holy Spirit, that Satan never have any power to set us again at variance or discord. I add no more, but fiat, Amen and Amen, etc.  
6. As I hearty beg of God for you and us, that never any iniquity may be established by a Law, so would I beg that our Laws may be so framed according to God's holy Word (suitable whereto something is begun 
h I leave it to Your Honours to judge whether one Post in a week which needs not travel on the Lord's day at all (when no Case of necessity, or extraordinary,) was not better, than two, who travel every Lord's day, all the day constantly.  for Lordsday, and against Adultery, Incest, Swearing, etc.) as might cause our Lawyers and others more to read and study the Scriptures, therein to know more fully and clearly the Law of our Land, as Eleutherius long since wrote to K. Lucius: but herein I submit (as is meet) to Your and the honourable Senate's grave and wise Judgements, humbly craving your pardon for this tediousness and bold Dedication. I shall not fail, right honourable Sir, to bow my knees unto the God and Father of our Lord Jesus Christ, for you, and the Heads of our Tribes, that our only wise and good God would give you a true sight of, and repentance for what is amiss, (for I know you are far from 
i Bishop of Lichfield and Coventry.  Bishop Overton his mind, who accused a faithful Minister 
k Mr Hugh Clark Vicar of Woolston in Warwickshire.  within his Diocese of Treason, and committed him to Warwick Gaol for praying before his Sermon for Queen Elizabeth, That God would forgive her her sins. You are not such strangers to your own hearts and actions, as Cardinal Bellarmine, who could not find any sin to confess, save one or two in his youth.) I shall lap you round about in my poor prayers, that God would more and more discover unto you his mind and work, make you all spiritual Princes to Jesus Christ, guide, bless, and carry you through in God's work, and for the Public, in such a manner, as you may not only do his work, but have a share and comfort in it. I add no more but Doctor Holland's Farewell, which he used when he took his leave of the Fellows of Exeter College in Oxford, where he was Principal, Commendo te dilectioni Dei, & odio Papatus omnisque superstitionis, and humbly and hearty subscribe myself  
Your Honour's most obliged and faithful Servant in the Service of God and the Public, JOHN SHAWE.   

The Princes Royal: OR A Sermon preached at the Minster in YORK on the Lordsday morning in the Assize week, March 24. 1650. Upon that Text,  PSALM 45. Vers. 16. In stead of thy fathers shall be thy children, whom thou mayst make Princes in all the Earth. 
FOr the matter of this Psalm, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Loves; for the end of it, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct, saith the title of this Psalm: Some think 
Psalmorum liber, quaecunque utilia sunt ex omnibus continet, said Basil, and so Augustin, The Book of the Psalms is a store-house of all holy Truths in other books severally dispersed.  the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth lilies, points out the matter of the Psalm, viz. the love 'twixt Christ and his Church, who both are compared to lilies, Cant. 2. 1, 2.  
At marriages (especially of great persons) they used to have Epithalamial songs sung, the principal matter whereof was the commendation of the Bridegroom and the Bride: suitable hereto the Holy Ghost endites (whosoever was the penman) a divine Epithalamial Psalm, relating to, and setting forth, nextly and immediately in the letter and shadow, the praises of Solomon and his wife (the daughter of Pharaoh King of Egypt;) for though Solomon had seven hundred wives, and three hundred Concubines, 1 King. 11. 3. yet did he especially affect Pharaohs daughter, 1 King. 3. 1. The Jewish Rabbis say, that one of the Articles in the agreement of marriage 'twixt Solomon and Pharaohs daughter was, that she should forsake her Idolatry and blind Superstition of Egypt, and embrace the Worship and Service of the true God; which Article seems to be alluded to here, Vers. 10. 11. but under the similitude of Solomon's marriage with Pharaohs daughter is ultimately, principally and mystically set out the Lord Christ his marriage with the Church (as it is also in the Book of Canticles;) and even some of the learneder Jews are forced to confess, that many things in this Psalm cannot be meant of Solomon and his Spouse, but of the Messiah and his Church, as vers. 1. he speaks of the things touching the King but that King is God, whose throne endures for ever, Vers. 6. So Vers. 11. 18. and for the Spouse, she is such a one whose chief glory lies within, Vers. 13. And for their Children, though Solomon had a thousand Wives and Concubines, yet we read but of one son (whereas others who had but one wife, had many sons;) and though Solomon was the wisest of all mere mortals since the Fall, yet his son Rehoboam very foolish; so that my Text cannot in the letter be meant of Solomon, who had not children whom he might make Princes in all Lands; nay, the Kingdom ever went less, after Solomon's time: But to put all out of question, the Holy Ghost applies this Psalm to Christ and the Church, Heb. 1. 8, 9, etc. So that this Psalm is a continued Allegory (if not Type,) setting out, under the similitude of Solomon's marriage, the near and happy union and dear affection 'twixt Christ's and all Believers, and those precious children and choice posterity that Christ begets in his Church by his Spirit and Word: And here is, First, the commendation of the Bridegroom, from Vers. 1. to 10. for his beauty, eloquence, and art, in soul-winning, justice and meekness, the glory of his garments, and palace, etc. And then the commendation of the Bride, Vers. 10. to 15. and of the children converted and born again to Christ in the Church, Vers. 16. Who shall be Princes in all Lands. Here than we have 1. implied, A spiritual marriage 'twixt Christ and the Church. 2. Their spiritual children and posterity. 3. The royal dignity of these children that are converted and born to Christ in the Church: they are Princes.] 4. The extent, in all Countries, places of the Earth, where ever they dwell, though in poor Cottages, wandering in sheep skins and goat skins, sitting down with poor fare, yet are they Princes in all the Earth. 5. See the great honour that redounds to the Church hereby, 
Domus mea a me incipiet, tua vero in te desinet, said Tully to the bragging and prodigal Roman.  whereas usually men brag and glory of their ancient pedigree, motheaten antiquity, (though the Heathen Poet could say, where that goes alone, it's a poor commendation, Et quae non fecimus ipsi, vix ea nostra voco;) yet men glory of their Ancestors and Families, that they are sprung ab atavis regibus: The Holy Ghost saith, that this is a far greater honour, to have precious Converts daily born to God, than all temporal pedigrees. [In stead of thy Fathers shall be thy children, etc.  
The first Point (which is couched in the Text, and runs through the whole Psalm, I shall only point at in transitu, and so pass to the next) is this, That there is a spiritual, glorious and happy marriage 'twixt Christ and his Church: This is clear in all the Book of Canticles, Ephes. 5. Isai. 54. 5. Rev. 19 7. & 21. 9  
Qu. Wherein doth this spiritual mystical marriage consist?  
Ans. 1. Ex parte Sponsi, on the Bridegroom's part; who, 1. makes his choice, and sets his heart on whom he will: Amongst men we say, that before marriage a man should suit his choice to his mind (viz. rightly regulated,) but after, his mind to his choice, if ever he meant to have content or comfort in it: And madness, and life tedious, without Christ: Nihil mihi sapit, in quo non sapit Jesus Christ: A poor Soul loves to speak to him, to hear him, and hear from him, loves his Word, ways, people, all that savours of Christ; loves nothing further than as it comes from, or tends to, or suits with, Jesus Christ, 1 Cor. 2. 2.  
4. She desires never to part: No; the Soul doth not marry Christ till death them departed, or till God shall separate them by death, but takes him for life, death, ever: The Soul never repenteth of this match, save only that he was married no sooner, and counts all his time lost till then; as one born out of due time, 1 Cor. 15. 8.  
5. The Spouse goeth to Christ the Husband for every thing: she depends upon him; upon, 1. His Judgement, for counsel and direction what to do in all cases. 2. Upon His Eye (and not men's eyes) for approbation of all we do to God or men. 3. Upon his Purse, for maintenance and daily supply in every grace and duty, etc. The Wife loseth her own name, and is called after her Husband; So it's no more I (saith Paul) but Christ in me, Gal. 2. 20.  
But I promised brevity herein, and therefore I shall only give a short touch by way of Application: And first, here is a Use, 1 ground of marvellous Comfort and Encouragement to all Believers, and that in divers cases: As,  
1. Against sin (the worst of evils;) Christ the Husband must pay the debt: Vxori lis non intenditur, saith the Civil Law; If a poor woman marry a Prince to whom she owed 10000 l. he may pay himself.  
2. Fear not final falling away: Christ reputes not of the match; he fore-knew, ere he married us, what we were, and would be: If any fall would now break it, it would have prevented it: A true Believer may fail and fall; but, 1. It's but a particular guilt; he is guilty as to that fact: That thing that David did displeased the Lord, but not a general guilt; his estate is good, and approved of God; his general course and frame of heart is holy. 2. It's but the guilt of a Child, not an Enemy; we may provoke a Father's displeasure, Exod. 4. 14. Psal. 106. 32. but it's not the wrath of a Judge to a Malefactor, Rom. 8. 1. so as to cast him out for ever, Joh. 8. 35.  
3. We may go boldly to Christ our Husband at all times, both in Life, for counsel, direction, supply; and in Death 
a Death in itself is the King of terrors, job 18. 14 Sigismond the Emperor, and Lewis the 11. king of France charged all their servants about them, that all the time of their sickness they should not dare to name in their Hearing that terrible word Death, How did the fear of Death keep the●e great men in a continual bondage? but fear not to go down to the grave, Gen. 46. 3 for thy Husband hath gone and sweetened the way. , because death cannot break this match; and after death, at Judgement, because when the world is on flaming fire, our Husband is our Judge: at death we go but to our Husband, to his Father, and our Father, Joh. 20. 17, Isai. 54. 5. Tollitur mors non né sit, sed né obsit.  
4. This is a great honour to the Saints, Psal. 149. 9 to be a King's Spouse: Vxor fulget radiis mariti; If a woman marry with a Knight, she is a Lady; if with an Earl, she is a Countess; if with a King, she is a Queen. If poor Ruth marry Boaz, she is Lady of Bhthlehem-Judah: If Esther with Ahashuerus, she is a Queen of vast dominions.  
5. Comfort to us against many Cross●s and Afflictions here: A wife that hath many crosses, yet this bears up her heart, I thank God I have a loving and kind Husband: Or if she hath but a bad Husband on Earth, yet, I have a kind, tender, rich Husband in Heaven. It's said of Rubenius Celer when he was dying, being asked what Motto he would have on his Grave-stone, he answered, only this, That I have lived with my Wife forty three years and eight months, and to this hour we never once fell out. Mr Fox in the Book of Martyrs tells of a godly man who lived at Clarkennel in the days of Queen Mary, who was marvellous tender over, and loving and kind to his wife, yet she accused him to the Popish Priests, whereupon he was apprehended, for speaking against Popery in his Family; and after he was through God's mercy delivered, she did a second time accuse him, that he would not go to the Mass, and that he spoke against the Pope and their Idolatry, whereupon he was again apprehended, imprisoned, 
This Assizes was a man condemned for poisoning a loving wife.  in the Stocks in Lollards Tower, cruelly used, first one arm and leg in the Stocks, and then another, and his child whipped to death, and after the woman went mad; but Christ is a marvellous kind and tender Husband.  
6. Fear not want, if married to Christ, the Heir of all, Hebr. 1. 3. Psal. 23. 1. for with him came all things else, Rom. 8. 32. — Deus meus & omnia.  
The second Use of Exhortation.  
1. Entertain no Suitors now thou art married, no adulterous Use. 2 love; cut off right hand, foot, eye. When a woman is 
Therefore the Husband called the covering of her eyes, Gen. 20. 16. Isai. 30. 22.  married she now entertains no more Suitors, but quiets her heart in her Husband: So say we to all these cursed tempting lusts, I am now married, away, begun; Ego non sum ego.  
2. Long for Christ, if absent: How do Wives long for their Husband's return, though poor sinful men? so you, breathe after Christ in Heaven; see the Church, Cant. 5. How welcome is he that brings news to a Mariner's Wife? We espy your Husband coming yonder, etc.  
3. Obey Christ, not as a Slave, but as a Wife, from a principle of love: It's true in God's eyes, quod cor non facit, non fit, If no love, no life: But obey Christ as a Wife; 1. In one place as well as another. 2. From and with the heart, Rom. 6. 17. 3. For Conscience sake to God's Ordinance; Say to Satan, I am not mine own, I will ask my Husband. 4. Submit thy mind and will to Christ's Judgement and Will: Thou thinkest this or that best, but he is only wise, take his advice.  
4. If Christ suffer in any of his servants, pity and help them: When King Edward was shot with an envenomed Dart, his Queen sucked out the poison with her mouth, when no other way was found to cure him.  
5. Bless Christ, and thank him, that would vouchsafe to 
1 Sam. 25. 41. See Abigails deep compliment.  sue to, or match with thee, whom he might have made a firebrand, who hadst said him nay often.  
6. Forsake all for him: Rebecca will leave Father, Mother, all, to go to Isaac, and Rachel, for Jacob leaves Laban, and her Country, etc. Gen. 2. 24.  
The 3. Use is for trial; art thou married to Christ? ● Dost thou know him with a tasting experimental knowledge? Phil. 3. 9 she is but a light huswife who will cast herself on any whom she knows not. 2. Dost thou love his person, and not his portion only? Dost thou love him for himself? 3. Dost thou love him above all others? long for him when absent? 4. Art thou sorry that thou didst put him off long? say him nay, so often? 5. As Christ bought and paid for thee more than thou art worth, so he changeth thee when married; Moses married an Ethiopian, and she continued her hue when married; David bought saul's daughter, and paid more than she was worth, she continued surly, but Christ changeth those whom he marries, new hearts, new lives, Ezek. 36. 26. Holy Mr. Dod being asked, why he (preaching to some Gentlewomen that used naked 
* Tertullian would have called these, Pudor ostentatitiae Virginitatis: How may the Americans shame us, for there the native Indians in New-England since the Gospel came to them, have made a Law, that every one that goeth with naked breasts shall pay five shillings.  breasts, ●ain dress, etc.) did no● sharply reprove them for it, and persuade them to leave them? he answered, I will first labour to get Christ into their hearts, and then they will easily and quickly leave these of themselves. 6. If married thou hast lost thy own name, so do Virgins when marry, and are called after their husband; so Paul, not I, but Christ in me, Gal. 2. 20. I go not out in my name, in my strength, for my ends; but as the ancient Martyr said, my name, ends, hopes, ways, are all called Christian.  
All those those who are borne again of Christ, they 
2. Observe.  are Princes, whether they dwell in all the earth, in any County, City Town or Village, so many godly men there, so many Princes there, Rev. 1. 6. He hath made us Kings and Priests to God and his Father, etc. Rev. 5. 10. And hath made us unto our God Kings and Priests, and we shall reign on the earth. 1 Pet. 2. 9 But ye are a chosen generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Kingdom of Priests, Exo. 19 6. The righteous are Kings, many righteous men, saith Matthew, c. 13. 17. many Kings have desired, etc. saith Luke c. 10. 24.  
There are two things, which I would do, ere I can clearly apply it: 1. Show you what kind of Princes all the people of God are. 2. Wherein their Princeship (or Kingship) consists.  
1. Godly men (as such) are not temporal, but spiritual Princes; as Christ's, so their Kingdom is not of this world, 1 Cor. 2. 6, 8. True it is, that godly men, as David, etc. may be temporal Princes, but not Quatenus godly men and Christ's seed: And we had need to clear this, for great temporal Monarches are very fearful of any claim to their Kingdoms, or meddling with their Titles. Our Chronicles mention one Burdet, a Merchant of London, dwelling at the sign of the Crown in Cheapside in the days of our King Edward the fourth, Anno, 1483. who jestingly said to his Son, that he would leave him heir to the Crown, meaning the sign of the Crown where he lived, for which he was apprehended, and within four hours hanged, drawn, and quartered for so saying: Kings love not that men should 
Pulcheria the virtuous and discreet sister of Theodosius the second, seeing her brother the Emperor to sign many writings without reading them, caused a writing drawn and tendered, wherein he consigned into her hands his wife Eudoxia, (formerly before Baptism called Athenais a poor woman, daughter of Leontig, who seeking at the Court for Justice in a private cause, took the Emperor's affections, was baptised and married him) Eudoxia said, it was too great a game to jest and play upon Diadems, though the good Emperor much reform by it.  jest with their Crowns; how fearfully startled was Herod, when he heard tell of some Wisemen ask for one that was borne King of the Jews! Mat. 2. 1, 2, 3, indeed worse afraid than hurt: the Saints are not by virtue of their birth from Christ temporal, but spiritual Kings, though carnal men mens slander is very common, that God's people rebel and aim only to be temporal Kings, Nehem. 6. 6, 7. But know, that it's far better to be a spiritual Prince with God, then merely a temporal Prince over men: Which will appear, 1. Because the greatest Kings on earth have usually more crosses on earth, then external comforts; there is a great vanity in the chiefest person and places on earth, Psal. 62. 9 The world hath now stood above 5000. years, and the greater half of this time was spent ere the Jews had any settled King; at last about the year of the world, 3761, God gave them a King, Saul by name, and there were but three Kings that governed and ruled over all the twelve Tribes, viz. Saul, David, and Solomon, and one of these (viz. Saul) came to a violent death, slew himself, though perhaps the Amalekite helped to dispatch him 
* If so, then Saul who had been cruel to David, 〈…〉 cruel to himself, and he that spared the Amalekites, and never prospered after, is at last slain by an Amalckite. 1 Sam. 15. 14 23. See Lightf●●● on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only used it. 2 Sam. 1. 9 and signifies both 〈…〉, & tremor vel argustre.  when his coat of male somewhat hidered his own spear from making that speedy end which he desired, as the words in the Hebrew may be read, 2 Sam. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these three Kings deaths, the twelve Tribes were divided into two Kingdoms, two Tribes clavae to Rehoboam Solomon's Son and H●●●, and made up the Kingdom of Judah; and ten Tribes to J●●oboam. Solomon's Servant, and made up the Kingdom of Israel: Now after this division (which began about the year of the world, 2969.) until the captivity of Babylon, and destruction of Jerusalem by Ne●ucha●●●zzar, there were but twenty Kings of Judah, and of there eight suffered a violent death, and of Israel before their lasting captivity, 2 King. 17. 6.) there were but nineteen Kings, whereof not one feared God among them all, and of these nine died a violent death, besides others imprisoned, cruelly used, etc. In England since the coming in of the Norman William (which is usually styled the Conquest) there hath been five and twenty Princes, of whom nine came to a violent death: and many more of those 109. Kings of Scotland. I say it for this ●ad, to show what crosses and calamities do oft times attend great persons and places, which cause their troubles to exceed their comforts, which made Solomon complain of the vanity of vanities in all conditions, Eccl. 1. & before him his Father David say, that he had seen an end of all perfection, Psalm 19 96. Nay, see how sometimes Gods heavy hand goes out against a whole great Family, or ●ine; thus we find Ahab and Jezabel guilty of blood, of godly Nabathe blood, see what became of all that race ●nd line, Ahab was shot to death by a man that shot at aventure, and timed not at him more than any other, 1 King. 22. 34. as he went up against Ramoth-Gilcad, but it was purposely leveled, foretell, and directed by God against Ahab, 1 King. 21. 19 as Elijah had told the King ere he went up thither; so also Micaiah, 1 King. 22. 28. and Jezabel, who was wife, mother, and daughter to a King, even she was slain, 2 King. 29. 33. King Ahaziah son to Ahab, never recovered of h●s fall through the Lettuce, 2 King. 1. 2, 16, 17. then Ahabs other son Jehoram was King of Israel, 2 King 3. 1. he goes against Ramoth-Gilead, and takes it, which his father Ahab could not do, and having received some wounds in that service, he leaves Jehu one of his Captains, Commander in chief over his Army ●t Ramoth-Gilead, and goes himself to be cured at Jezreel, presently Jehu (by God's appointment, 2 King. 9 1, 2, 3, 7, 8. etc.) draws all the Army against King Jehoram, (his King, his Master, and his Master Ahabs son) and slew him, 2 King. 9 24, 25. and that the blood of Naboth which Ahab had a hand in was a main cause of all this, appears because it's expressed, that in the same place where Naboths blood was shed, both Ahabs and jehorams blood was spilt, 1 King. 21. 19 and 2 King. 9 25, 26. and so of jezabel, 2 King. 9 36, 37. Athaliab the daughter of Ahab was married to Jehoram King of Judah, 2 King. 8. 16. 17, 18. she was slain, 2 King. 11. 16. her husband's bowels fell out, 2 Chron. 21, 18, 19 none prospered that meddled with that Line, their elder sons were slain, or carried captive by the Philistines and Arabians, 2 Chron. 21. 17. and 22. 1. Ahaziah King Ahabs grandchild, and some think he married again into that stock, 2 Kings 8. 27. he joined with Jehoram in that war, and after to visit him, 2 King. 8. 28, 29. he was slain 2 King. 9 27. and 42. of Ahaziahs' brethren, or kindred of Ahabs' stock were slain, 2 King. 10. 14. and seventy more of Ahabs' sons and grandchildren by several wives were slain, 2 King. 10. 1, 7. so as none remained of that line and family, 1 King. 21. 21. see the like of Baasha, another King of Israel, his line, 1 King. 16. 11.  
Who hath not read the continued succession of calamities that attended Mary Queen of Scotland, mother to the late King James 〈◊〉 her cradle to her grave? Her father King James the fifth, died about the time of her birth, when she was about six years old, she was sent to France in great danger by winds and English ships, there was an agreement 'twixt England and Scotland for a match 'twixt our King Edward the sixth, and her, which breaking on their part, occasioned the Lord Protectors march with an English Army to Muscleborough field, where much blood was shed, and a Scotch Lord being taken prisoner, and asked how he liked our wedding with Scotland? said, he liked the match well, but not the wooing, to fetch a wife with fire and sword: In France she was married young to Francis the Dolphin of France, who died shortly after of a pain in his ear, than was she 
Omnia fai & nihil mihi profuit, said Scverus the Emperor, when he was dying; and almost all the Roman Emperors until Constantine, and very many Popes after him, got nothing by all their great advancement, for the getting whereof they adventured life and limb, and a better thing; sed ut citius in tersicerentur, as A●ban a wedge to cleave him, and garments throw him.  in great dangers by Sea in her return back to Scotland, where also she found the Scots in Arms, she was there married to Henry Lord Darnley, (son to Matthew Stuart Earl of Lenox) by whom she had King james, her husband was murdered soon after King James' birth, she was apprehended by the States of Scotland, charged with the murder, and imprisoned, after she escaped out of prison, fled to England where she was prisoner, first in one place, and then another, above sixteen years, and then beheaded at Fotheringay-Castle in Northamptonshire: she desired to be buried in France, but was buried at Peterburgh, aged six and forty years, and yet could not rest in a grave, her body was taken up again by King james, and buried at Westminster: Every Crown of Gold is lined with a Crown of Thorns, who almost would take up Crowns upon these terms? but spiritual Princes their comforts in life, death, after death, exceed their crosses, they have that joy that no man can take from them, that will support them at the stake, in the Dungeon, etc.  
2. There is no Nation where all the Subjects are temporal Princes, but all Christ's true Subjects, in whose hearts their own Spirit which is one of the greatest conquests, Prov. 16. 32. and over afflictions, Rom. 8. 37.  
9 Temporal Princes be not all of one Line no not in the same Kingdom, as in England, sometimes the Romans ruled here, sometimes the Britain's, than Saxons, than Dane●, than Normans, and since the Norman William, sometimes his own Race ruled here, than the Plantagenets, than the tudor's, than the Stuarts, and of the four and twenty Kings since William the Conqueror's death, not above seven in England that could pretend legally to succeed their next Predecessors either by lineal or collateral Title; but the Saints are all of one blood, borne of the blood of God, joh. 1. 13. of the same spirit, Joh. 3. 5, 6, 8.  
10. Some other Princes were anointed with external oil, though it's generally observed, that all the Kings of Israel and Judah were not anointed with oil, though Saul, David, Solomon, and some others were, nor were the Kings of Judah anointed with the holy oil where with the High Priests were anointed, and which God commanded to be made, Exod. 30. 23.— 33. but with common oil, though laid up in the Sanctuary: The Scotch Historians say that external anointing of their Kings never began with them ti● Popery got footing there, (from which they say, their Nation was free many years after Christ, and kept much purity in Religion) and that King Edgar was the first so anointed there. Anno 1098. 
* The French Historians tell much of the holy oil kept at Reims, yet generally acknowledge that the first King of France that was anointed was Pepin, and that none of the Merovignion Line were anointed.  (and yet their former Kings were as much, and as truly Gods anointed as the later) but all the Saints are Gods Anointed, Psal. 105. 14, 15. with a supernatural and heavenly Oil of Grace, 1 joh. 2. 27. The Apostle tells us, Hebr. 1. 9 That Christ was anointed with the oil of gladness above his fellows, which notes two things. 1. That all the Saints are Chri●●s fellows, fellow-heirs, fellow-sufferers, fellow-conquerors etc. 2. That they are anointed with the divine graces that Christ is, only in their measure, (for of Christ's fullness they receive grace for grace, joh. 1. 16.) Psal. 133. ●.  
The next thing is to show you, wherein they are Princes, (for, as Zebah and Zalmunna said to Gideon concerning his brethren, Judg. 8. 18. they each one resemble the children of a King;) and of this briefly.  
1. They are Princes by birth, by the new and second birth, born of the royal blood of Jesus Christ, Joh. 1. 12, 13.  
2. They have the vast possessions of Princes 
* Abraham had little, yet he was heir of the whole world; Rom. 4, 13  (as before is proved;) Luther said, that all the vast dominions of the Turk was but a scrap cast to a dog; but the Saints dominions are higher, larger, etc.  
3. They have the power of Princes; As a Prince hast thou power with God, said Christ to Jacob, Gen. 32. 28. Paul can do all things through Christ, Phil. 4. 13. All things are possible to him that believeth, Mark 9 23. They have power 
* Hic homo potuit apud deum quod voluit, was said of Luther; Saints are the blessings of & to a place; Isaiah 19, 24  with God, so as to stop Lions mouths, quench fire, bind 
2 King. 2. 8, 14  up the Sea, nay bind the hands of God, Exod. 32. 10. And the Queen of Scots (before mentioned) said, that she more feared the prayers of Mr John Knox, than an Army of 20000 men: So said Leolin Prince of Wales of another; and the Elector of Saxony of the Archbishop of Magdenburgh, etc.  
4. They conquer as mighty Princes; Death, 1 Cor. 15. 55. and Hell, Rom. 8. 1. and afflictions, Rom. 8. 37, 38. Prince of darkness, Eph. 6. 12. their lusts, 2 Cor. 10. 4. their hearts, Prov. 16. 32. Jam. 4. 7. Rev. 2. 26, 27. a greater conquest than david's over Goliath.  
5. They are clothed as Princes: The Queen in the Psalm was clothed with gold of Ophir, yet her best clothing was within, Psal. 45. 9, 13. They have robes that none wear but Princes, the perfect merits of Christ upon them; They are clothed with the Sun, Rev. 12. 1. Christ's long white robe, Revel. 19 8. and with the sincere garment of grace within them, Ezek. 16. 8. to 14. The Scripture calls Christ's merits the best robe, Luk. 15. 22. none but Princes wear it.  
6. Fed as Princes; not scraps, but children's bread, Angel's food, fed at the Kings own Table (as Mephibosheth;) They have meat that the world knows not of, as Christ said, Joh. 4. 32.  
7. Served as Princes; Christ serves them, Joh. 13. 4, 5, 6. Luk. 22. 27. Angels of Heaven serve them, Hebr. 1. ult. Devils and wicked men are scullions to them, to scour them, as Luther's phrase was.  
8. Their work is Prince's work; not drudgery, but servire Deo est regnare: Wicked men do the Devils work, some without door, as profane men; some within doors, as Hypocries: The Saints do Gods.  
9 They shall judge the world ere long, as great Princes, 1 Cor. 6. 3. How many men are converted to God, so many Judges are born into the world, and therefore no wonder that they are so hated by wicked men: Ere long, Felix shall be Prisoner, and Paul the Judge; Herod the Prisoner, and John Baptist the Judge; Pharaoh the Prisoner, and Moses Judge: Mat. 19 28. Pareus observes, that Christians used to bring their causes to be tried by the Bishops, as supposed godliest and just; after they claimed it as a right, and so would be both Bishops and Princes: Saints shall judge without sin.  
10. They shall ere long be crowned in glory as Princes: Indeed the Saints in this life are in their nonage. It's chronicled as a great happiness of a Family in Ireland (the Barons of Hoath,) that the heirs thereof for 400 years together were always at age before their father's death: but here the Saints are not at full age till their own death; and then crowned in glory: Only take heed that we be not children of the Kingdom in profession only, but in truth, else we shall be cast out, Mat. 8. 12.  
Qu. If you ask, how such poor sinful creatures come to be such great Princes?  
Ans. I answer, 1. By birth, as before, Joh. 1. 13. 2. By 
Acts 20. 28 Ephes 1. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, People of God's purchase 1 Pet 2 9 1 Cor. 6, 20  marriage, they marry unto the royal line, Isai. 54. 5. 3. By Purchase, Christ bought it for them, and them for it. 4 By deed of gift, Luk. 12. 32. Edward the sixth could not give his Kingdom away, if he could, it had not come, as it did, to Queen Mary: but our Father can, and will, both that of grace and glory, Psal. 84. 11.  
Favor me, right honourable and wellbeloved, with a little more of your patience and attention, and I shall apply this briefly, and dispatch the rest in few words. And,  
1. It shows the happiness and honour of all the Saints; such Use. 1 honour have they all, Psal. 149. 9 They are no base or vile persons, Psal. 15. 4. but mighty Princes. There is not the poorest godly man alive would change estates with the greatest wicked man in the world; for would great Princes change Estates with Beggars, every wicked man (though swelled as big as Nimrod or Pharaoh) are Beggars, and live upon the Alms of the Parish (as I may say,) They are spared alive out of Hell awhile, for the Saints sake: God spares the Tares for the Wheats sake; and Sodom for the Righteous sake, (if it be spared,) Job 22. 10. Nay, wicked men are condemned already; They are reprieved, not from Assizes till the next Assizes, but from moment to moment: but the Saints, though they walk on foot, as Solomon observed, Eccles. 10. 7. are Princes; They have much in present possession, and much in reversion, happy they; no wonder they would not change, not Moses with Pharaoh, not John Baptist with Herod, not Paul with Felix, etc. Time is coming, when Haman would be glad to be Mordecai's Lackey, as old World would have been glad to have been in the place of Noah's Dog, when flood came: The righteous is now more excellent than his neighbour, Prov. 12. 26. and wicked men's Consciences convince them now, but much more at the great Day. Theodosius used more to glory that he was servant of Christ, then that he was Emperor of the East: So King David glories that he was God's servant, twice in one Ver●e, Psal. 116. 16. Moses, though dead, not only was, but is, so: Josh. 1. 2.  
2. The next shows how joyful a day the day of our conversion Use. 2 is, it's our Coronation-day, we then enter upon our dominion; it was decreed before Time, purchased in the fullness of Time, but we are not crowned till our Conversion. In every Town, Parish, Village, so many as are converted, so many Princes are in that Town. Object. But I cannot tell the day of my Conversion. Ans. But thou canst tell the day that thou wast unconverted, and God hath wrought a change in thee: A man knows he was born into this world, though he cannot remember the day when; and a woman knows that she was married, though she cannot tell just the day and hour when it was.  
3. Bless God that would look on such poor creatures, and Use. 3 raise us out of worse than the dunghill, and make us great Princes, Psa. 113. 7, 8. Oh that Christ would make those Princes, in whom Satan once reigned, and bound, more than eighteen years, Luk. 13. 16. & 11. 21, 22.  
4. Then let us be exhorted to carry and behave ourselves Use. 4 as Princes.  
1. Cry not for toys and trifles: Was it not a great shame for a great Prince to weep and mourn for the loss of two or 
Monstrosares est sedes prima vita ima. Bern.  three pins, points, or sarthings? Jerom tells of one Dydimus, a godly learned Preacher, who was blind, Alexander, a godly man, comes to him, and asks him, Are you not sore troubled and afflicted for want of your sight? Oh, yes, said Dydimus, it's a great affliction and grief to me: Then Alexander chid him, saying, Hath God given you that which is the excellency of an Angel, of an Apostle, and are you troubled for that which Rats, and Mice, and brute beasts have? So, hath God made us Kings and Princes to God, and shall we mourn or murmur for these outward trifles? etc.  
2. Are you Princes? Away then with all base employments: Is it no ashame to see Princes rake the channels, turn Scavengers, shovel the dirt? etc. The Heathen Romans did conceit that there was a filthy Hag or Witch, called Lulla, that strangled their children in the Cradle, so that when the Nurses rocked the children to sleep, they cried Lulla abi, Lulla abi, Lulla begun, avoid; whence to this day Nurse's use at such times to sing Lullaby: Let all spiritual Princes 
Isai. 30. 22  say to all cursed lusts, Begun, get thee hence: Shall they swear, be drunk, worldly? No, remember thou art a heavenly Prince.  
3. Envy not wicked men: Shall great Princes envy the happiness of poor condemned and reprieved Beggars? I have read of a Soldier, that (upon a strict command of the General, that no Soldier should break into the Vineyards as they marched, nor take any thing from that place upon pain of death,) he broke into the Vineyards, and took only one bunch of Grapes, for which he was condemned; and as he went to execution, was eating of that bunch of Grapes, his fellow-Soldiers chid him, saying, He ought then to mind somewhat else; To whom he said, I beseech you Sirs do not envy me my Grapes, they will cost me dear; you would be loath to have them at my rate: So do not you envy nor murmur at wicked men; alas when the reckoning comes, you would be loath to have their sweet bits at their rate.  
4. Carry noble minds of Princes: Though Kings are served by the plough, yet their minds are taken up with higher 
Eccles. 5; 5  matters of State. It is written of our King Edward, that he had a burning desire to go to the holy Land, Zechar. 2. 12. (for so they called the Land of Canaan, though now I think there is no Land more unholy) but being prevented by death, he charged his Son to carry his heart thither: So, though we be below, and trade, and meddle in things here below, yet let our hearts and affections be above: Though we have our Commoration on Earth, let us have our Conversation in Heaven, Phil. 3. 20. which is a sure evidence that we are risen again already, Col. 3. 1, 2.  
5. Let us keep company with Princes, even godly men: Would it not be a great shame to see the honourable Judges of Assize go off the Bench, leave the Society of the Justices and Gentry of the Country, and only keep company with the Prisoners at the Bar? Sheep and Wolves, Princes and base Peasants, have small converse together: Have no fellowship with the unfruitful works of darkness, Eph. 5. 11.  
6. If you are Princes, contend not for every toy; Regium est malé audire quum bené feceris. Jesus Christ is Prince of Life, Acts 23. 15. Prince of Peace, Isai. 9 6. Prince of the Kings of the Earth, Dan. 8. 25. Rev. 1. 5. and he hath made us great Princes, and shall we contend for every quarrel, 1 Cor. 6. 1. to 7. It's reported of Judge Dyer, that when any petty Controversies came before him, especially of poor men, he used to say, That either the parties were wilful, or their neighbours uncharitable.  
7. In the cause and way of God go on undauntedly, and with princely courage, yea, both in doing and suffering for Christ: And here give me leave to apply it more particularly; and, 1. To you my Lords, whom God hath been pleased to call to these public places; and that you may go on undauntedly for God and your Country, Look, 1. That your principles be sound and upright, else however you judge men now, yet poor men will judge you another day, when all the Saints shall judge the world. 2. Look you be upright in your ways; uprightness hath boldness: do not steer your course according to friends, or foes, or men's corrupt humours. It's said of Baldwin the French Lawyer, that he had Religionem Ephemeram, every day a new Religion, but constant to none; 
Beza.  and therefore saith Beza, he became Deo hominibusque quos toties fefellerat, invisus. Some of you have read of a very great Courtier of this Land, who was a great Favourite to King Henry the eighth a Papist, to King Edward the sixth a Protestant, to Queen Mary a Papist, to Queen Elizabeth a Protestant, and kept both great favour and places; being asked how he could do so, he answered, I always imitated 
L. Pawlet.  the Willow, and not the Oak, was ready to bow and bend to the lusts of great men, and humours of the Times, as one not tied to John Baptists Conscience, but giving elbow-room to Jeroboams policy, etc. I can tell you of a Judge (God ever deliver you from his steps) that raised a most strange conclusion from honest Premises, I mean, Pilate, Luk. 23. 14, 15, 16. who saith concerning Christ, I have examined him, and found no fault in this man, therefore I will chastise him: Unjust Judge! nay therefore chastise him not: Or, as it is related by John, cap. 19 6. I find no fault in him, therefore take ye him, and crucify him: nay rather ought he to rescue and deliver him. Epaminondas, a Heathen man, being poor, and tempted with great presents, used to say, if the cause was good, he would do it without a bribe, because it was good; if bad, not for a world.  
3. Look your ends be right; the Devil knows that that is a prevailing temptation wherewith he thought to have undone Job, when all other shafts failed, doth Job serve God for nought? 
Job. 1. 9  as if he had some by-ends in it: This undid Jehu, who executed judgement severely on the house of Ahab, which God commanded, and yet God revenged all that very blood upon Jehu's house, Hos. 1. 4. because of Jehu's by-end in the work.  
Secondly, A word to you Right worshipful and worthy 
2. Take heed lest any of you favour drunken Alehouses to uphold your Rents & price of Corn, or Your Clerk's fee●. Holy Mr Fenner saith that he heard a Clerk of the Assizes say, that he was glad there were so many rogues, because he got more money.  Justices of peace; I pray you pull out the beams out of your own eyes first: be not you guilty of those vices, which you ought to punish in others, so shall you go on with courage. You see at these Assizes divers devouring Wolves arraigned, would you pursue them to their den, you should find most of this to spring from, and be hatched at, debuched Alehouses: I pray you know neither friend or so; Justice is pictured blind as to men's persons, but quicksighted in causes: Shall I punish my friend, for whom such a one speaks, an old servant to my Father, to my Wife, Son? etc. No, nor your foe neither: With all my heart spare your friend, but punish the Malefactor; Teach men in your Ridings and Sessions that Norman distinction that William the first taught an 
* Odo, brother to K. William, Earl of Kent, and Bishop of Bayeux in Normandy.  Earl of Kent, whom the King would punish for his foul misdemeanours; the Earl being also Bishop of Bayeux in France, pleaded he did not do the fault as he was Earl, but as he was Bishop, (and so then not under the temporal Jurisdiction;) To whom the King replied, neither do I punish you as a Bishop, but as an Earl; however the party was punished: spare your friend, yea and your foe also, if you will, but punish the Malefactor.  
3. To you Gentlemen of the long robe, (to whom I spoke freely, 
3. Britania rediviva.  yet truly here, the last Assizes; and therefore no more now but this,) plead now, as you may, with courage, stand up at last, and have Christ plead your cause: I do not say, when or while causes are dark and doubtful, but when it clearly and plainly appears that the cause is untrue and unjust; Do not do your best or worst to colour it over, and to cause unjustice to be done (or else it shall not want your furtherance;) Think not that this is enough to say, Am I for the Plaintiff, or Defendant, (no matter which,) and when you see the cause naught, body, more distempers still do appear, Hos. 7. 1. Thus in Christ's Time, Scribes, Pharisees, Herodians; in Apostles days, in Primitive Times, Ebion, Cerinthus, 
* Arrius his Heresy was condemned by the Council of Nice, Anno D. 330. Macedonius by the Council of Constantinople, Anno D. 383 Athanasius risen up mightily against Arrius in Constantine's days; and Basil against Maced. in Theodosius days. Nestorius' was condemned by the Council of Ephesus, an. 490 and Eutiches by the Council of Calcedo● Anno 456 When Austin mightily spread the Gospel, Pelagius (alias Morgan) spread His Errors, (both of them were born on one day, Austin in afric, and Pelagius in Wales.) In our flight from Rome, saith Mr Bayly, some heretofore stopped too soon, as the Lutherans; and after them Cranmer, Ridley, etc. who lest too much Popery; And others ran too far (saith he) as Anabaptists; and after them Bolton, Brown, Barrow etc. and the Brownists; Sure I am if the late Bishops stopped too soon, many now adays run as much too far. Mos iste in Ecclesia semper viguit, ut quo quisque fo et religiosior co promptius novellis adinventionibus contrairet; saith Vincent. Lirinens.  Arrius, Macedonius, Nestorius, Eutyches, Pelagius; in Luther's days many Sects, Anabaptism, Antinomianism; in calvin's, Servetus: but) this is sad, that what was owned by all to be profainness twelve years ago, (as to swear commonly, not to pray, nor confess sin, nor sanctify Sabbath, nor frequent Gods Ordinances, to deny the Scriptures, etc.) if a man now do the same things, and say he holds an Opinion, or it is his Opinion that he may do thus, than it should be accounted no profaneness, but Religion? Cursed Errors draw the best spirits (saith holy and learned Mr Hooker of New-England) from the heart to the head, turn Religion into a Dispute, and make it only a matter of questions and words, and eat out, in very many, the very heart of godliness. It was the great grief of holy Mr Burroughs, not long before his death, that he could not see that practical power of godliness in the professors of these days, which he saw in those that died immediately before these Times began; but that we seem (said he) to have more light, but less life. Oh this doth not beseem spiritual Princes of Jesus Christ. A foreign Writer, three years ago, to our shame, published, Anglia his quatuor annis facta est colluvies & lerna omnium Errorum ac Sectarum, nulla à condito orbe Provincia tam parvo spatio tot monstrosas Haereses protulit, atque haec, etc.  
5. Let this be a Caveat to all persons, to take heed they offer Use 5 no injuries to godly men, for they are spiritual Princes: You know how dangerous Scandalum magnatum and Crimen laesae Majestatis were accounted to be; Take heed how you rail against or affront a godly man for godliness sake, truly you kick against the pricks, Christ will own it, Saul, Saul, why persecutest thou me? Act. 9 These are Gods anointed, touch them not at your peril, Psal. 105. 14. They are the dearly beloved of God's Soul, Jerem. 12. 7. God's Hephzibah, Isai. 62. 4. God's delight is in them; These are the Spouse of Christ, and Christ will say, Will you force the Queen before me, as Ahashuerus said of Haman, Esth. 7. 8. These are the Lords portion, take heed what you do to these men, etc.  
The sixth Use is for Comfort to all the Saints, because they Use. 6 are spiritual Princes: 1. Kings and Princes are not usually tried at an ordinary Court, but some special Court for them: Truly godly men shall not be tried, 1. At man's Bar, not stand to man's day 
* 1 Cor. 4. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When Woodroof the sheriff called Mr Rogers (our Protomartyr) Heretic, that shall be known said Rogers, at the day of Judgement. , who usually rail against them, and mock them: 3. Nor at the Bar of strict Justice, but at the Chancery of free mercy, their debts being paid, persons covered in Christ, and their Husband their Judg. Secondly, These Princes have two of the best Kingdoms that we ever heard of, the one of Grace, the other of Glory; that whiles others glory of Corn, Wine, Oil, Psal. 4. 7. and petty Manors, the Saints may say as the King of France commanded his Herald to cry still, King of France, King of France; so they, Heirs of Grace and Glory. Thirdly, Princes are an honour to the place where they are born and bred: So Psal. 87. 5, 6. Of Zion it shall be said, this and that man was born in her: So many godly men in a Town, so many Princes in a Town. It is an honour to Boston in Lincolnshire that learned and holy Mr Fox (that wrote the Book of Martyrs) was born there; to Manchester, that heavenly Mr Bradford the Martyr was born there; to Dean and Leigh in Lancashire, that George Marsh the godly Martyr was born in the first, and Jeffrey Hurst in the latter; and Mr Robert Bolton at Blackborn in the same County; Mr William Perkins at Marston in ; Holy Mr Latimer at Thirkesson in Leicestershire; Martyr Cranmer at Arselacton in Nottinghamshire; Doctor Willet at Ely in Cambridg-shire; Mr Whateley at Bambury in Oxfordshire, 
a Many worthy men born in Lancashire, Dr Whitaker, Mr Novel, Mr Bentley, Mr R. Balton, Mr Bradford, George Ma●sh, Jesfrey Hurst, etc. In Devonsh re Bishop , Dr Reynolds. In Northumberland Bishop Ridley Martyr. Cumberland Archbishop Grindal. Westmoreland Mr Gilpin. Buckinghamshire Dr Humphred. Shropshire Dr Holland. Hampshire Mr Philpot. Kent Mr Ed. Deering. Nottinghamshire Archbishop Cranmer; both Mr Chapels, etc.  etc.  
7. In all these hurryings and clatterings of the Times, while Use, 7 every one is contending about Kings and Princes at home and abroad, such stirs, plottings and actings about them, and about Government in Church and State, let us cry to God, that we may be, and content ourselves to be, spiritual Princes to Christ, to reign over our lusts, and to have the Government of Christ in our hearts: Let this be our greatest contention and strife; and beg direction from God for them, in whose hands is the power of settling external Governors and Government. Take heed we be not of those that say in our hearts, We will not have Christ to reign over us, Luk. 19 37. Content not ourselves that we are related to godly men, heavenly Princes: John of Valois was Son, Uncle, Brother, Father to a King, yet himself was never King; so here—  
8. Labour what we can the advance and propagation of the Use. 8 Gospel's Ministry; It's the means, through God's Mercy, to beget Princes to God in every town and place where it comes: Fellow it to Ireland, Wales, the Northern Counties, etc. with your prayers; yea, into the dark corners of the world, that Christ may have Princes in all the Earth: This is the means whereby thou mayst come to have thy Son a crowned King, and thy Daughter a crowned Queen in glory. Fellow the Gospel with thy prayers into America; How do the fields there begin to look white to the Harvest? how doth the Kingdom of Heaven begin there by the native Indians to suffer violence? God grant the event may never be the taking the Gospel from us (where too many seem weary of the Scripture, Ordinances, Duties, etc. and loath the Manna) to give it to them. How doth the Gospel's success there rejoice us, especially if they be posterity of the jews, as many affirm that they are!  
9 The next Use is for Trial: It's dangerous laying claim to Kingdoms when men have no good Title. Our Chronicles 
* Straw, Cade, Tiler etc. King's are afraid of times; Herod the great put to death 14000 infants, as Josephus writes, with intent to have killed the King of the Jews, and did slay His three sons, Alexander Aristobul●●s, Antipato●, His virtuous wife Maria●●ne for fear of losing His Kingdom. Zec. 14. 20  afford many instances hereof, and what it cost them in the end; and is it nothing to claim a Kingdom of Heaven without title?  
1. Art thou spiritually anointed? (as we have said,) Psal. 105. 15. 1 Joh. 2. 27. Oil, 1. Softens, 2. Heals, 3. That Oil wherewith Kings were anointed, had a sweet perfume, etc. So, 1. Is thy heart softened? doth grace sink as oil (Psa. 109. 18.) into thy heart, or hast thou only swimming notions in thy head, or some outside reformation only? The Soul was first in sinning, in converting, in resurrection; doth grace pierce thither? is thy heart sincere in what thou dost? A godly man hath an imbred, gradual, partial, unwilling bemoaned hardness of heart, which he complains of, groans under, Isa. 63. 17. but not a total, wilful, unsensible hardness, which ruins, Zec. 7. 12. 2. Art thou healed in some measure from the reigning and damning power of sin? Rom. 7. ult. 3. Is thy life more sweet and savoury? thy speeches, practices? Is Holiness written upon them?  
2. Is thy mind princely, set upon things above, Col. 3 1. like daniel's windows towards Jerusalem? It is not for you (said Cleopatra to M. Antony) to fish for gudgeons, but for Castles and Kingdoms; Are our minds altogether set on, and drowned in the Earth? are we terrigenae flatters, inhabitants of the Earth, Rev. 12. 12. (opposed to the dwellers in Heaven) whose names are written in the Earth, Jer. 17. 13 and like Domitian follow catching of Flies? Sure then we yet are not spiritual Princes; for if such, our minds would run upon our Father, Mother, Country, House, and Brethren above.  
3. Hast thou got a princely conquest over thy lusts, so that they reign not over thee? and that as well over that inside and spiritual wickedness (which is perhaps minoris infamiae, but majoris reatus) as well as visible and shameful transgressions, which fear or shame may restrain, though the root of the matter be still within as unmortified as before; A godly man is like Brutus his staff, Cujus intus solidum aurum corneo valebatur cortice, gold within and horn without; or like the Ark▪ gold within, goat's hair without, etc. I should have given you more evidences of spiritual Princes, and of God's hidden ones, Psal: 83. 3. their title to a Kingdom; as also more Uses; and a third Doctrine yet remains behind; But the glass hath overrun me; and I have learned from Luther, Cum vides attentissime audire populum, conclude etc. When thou seest thine Hearers (saith he) most attentive, then conclude; eo alacriores redibunt, so they will return more cheerfully the next time; I add no more therefore, but only conclude as Cyril doth his preface to his Catechism, Meum est docere, vestrum auscultare, Dei proficere; Paul may plant, and Apollo's water, and now the great God give the increase.  
FINIS.