Loyal Subjects. OR THE BLESSED Man's Encouragement, Upon the KING'S retirement from Hampton Court, November. 11. Delivered in a Sermon, November the 14 th'. 1647. By T.S. D.D. unknown printer's device Printed in the Year, 1647. TO MY HONOURED FRIENDS, SIR GEORGE GRAHAM, AND HIS VIRTUOUS LADY, THE LADY ALICIA GRAHAM. Sir, Madam, THe King's retirement hath given me a resurrection, and I appear fearless, maugre all the threats of his and his Loyal Subjects enemies, in the dedication of these lines to your Patronage; assuring myself they will meet with the same welcome and reception in your Arms, which at first Your ears gave them; and Your munificent selves have ever given, to Sir, Madam, Your devoted Servant, Thomas Swadlin. Psalm. 112.7. He shall not be afraid of any evil tidings; his heart standeth fast believing in the Lord. AND yet King David was no Stoic; for this Psalm is an Exegesis, or Exposition of the former Psalm, and the last verse of that Psalm speaks thus; Psa. 111.10. Timor Domini initium sapientiae, the fear of the Lord is the beginning of wisdom; and this Psalm in answer to that gins thus; Psalm. 112.1 Beatus qui timet Dominum, blessed is the man that feareth the Lord: Wisdom seeks blessedness, and by fear finds it, and finds it to the fourth degree, or in four degrees. 1. In the blessedness of his Posterity; Psalm. 112.2 his seed shall be mighty upon Earth, the generation of the upright shall be blessed. 2. In the blessedness of his plenty, Psalm. 112.3 wealth and riches shall be in his house, and his righteousness endureth for ever. 3. In the blessedness of his stability: Psalm. 112.6 Surely he shall not be removed for ever, his righteousness shall be in everlasting remembrance. 4. In the blessedness of his security, he shall not be afraid of any evil tidings; his heart standeth fast, believing in the Lord. And this, though the last, is not the least degree of his blessedness; his good fear banishes his evil fear; he fears God, and therefore he fears not any evil tidings; and that he fears God, he is assured of it too; for his heart standeth fast, and believeth in the Lord: In which words you have observable these three parts. Division. 1. Quis non timet? Who feareth not? Timens Dominum; He that feareth the Lord, feareth not. 2. Quid non timet timens Dominum? What he feareth not that feareth the Lord? Ab auditione mala non timet, he feareth not any evil tidings. 3. Quare non timet? Why he feareth not any evil tidings? Paratum est cor ejus, stabilitum est cor ejus, confirmatum est cor ejus, confidens in Jehova; his heart is fixed, is established, standeth fast, believing in the Lord: Pars. 1. I begin with the first; Non timet, non timebit, read it either way, for it is read both ways; in the present, or in the future Indicative; if in the present, he feareth not, it is K. David's character of a blessed man, & his commendation: if in the future, he shall not be afraid, it is King Diavids' prohibition to the blessed man, and his duty: but either way at first sight it seems a strange commendation, or a strange prohibition. Timor enim est Janitor Cordis, & Virtutis Custos, says St. Jerome; fear is the Guard-royall of the Heart, and keeps out forbidden lusts like unbidden Guests, that no strange face may enter the chamber of presence without a wedding garment: Fear is the Treasurer of virtue, and keeps it in a close Cabinet, as some precious Jewel, lest it should take wing, like riches, and fly away. Timor est Fundamentum Salutis, says, Tertullian, fear is the Foundation of Hope, and keeps it like that house which is built upon a Rock; let the Sea roar, and the Rain fall, and the winds blow, It stands sast, and is unshaken. Tuta Armatura est Timor, says St. chrysostom; fear is a safe Armour; whosoever hath put it on, hath such a Coat of Male as is Sword, Pike, Pistol, Cannon, & Ordnance proof. Initium sapientiae timor est, says Solomon, fear is the beginning of wisdom; not a Student in the Academy of fear, but is sure to commence Doctor of Wisdom. Vita omnium operum, says Melancton; fear is the vivacity of all our actions; whatsoever we do without fear is dead in the very doing; and the reason of it is given by Solomon; Eccles. 12.13 Officium enim est totius hominis; for this is the whole duty of man, to fear God, and keep his Commandments. And therefore says Lactantius, Religio, Majestas, Honour metu constant; where Religion is neglected, consusion enters, nor can Religion subsist without fear, for what is not feared, is contemned; what is contemned, is not worshipped; Religion, Majesty, and Honour; the Religion of God, the Majesty of the King, the Honour of the Nobility are all preserved by fear; take away fear, and take away all. This age, this miserable age, this worst of ages gives us too sad and feeling an example of it; The Kingdom of England hath lost Religion, the King of England hath lost his Majesty, (but for a while, I hope in God it will be found again) The Nobility of England have lost their Honour, and all this because the Reformers and Levellers of England have lost their fear, the fear of God. St. Bernard, advises most divinely, Cum adest gratia, time, nè non digne operreiss ex ea; substracta gratia, magis time, quia te relinquit custoldia tua; siredierit gratia, multò ampliùs time, nè fortè contingat pacis excidium; If grace be present with thee, fear lest thou answer not the expectation of that grace; if grace be absent from thee, fear more, because thou art left unto thyself; if grace returns to thee again, fear much more, lest thy security ruins thy peace. And if Fear be so necessary a virtue by the verdict of so many learned Fathers, and holy Authors, what means King David here to give the blessed man this Character, to lay upon him this prohibition, He feareth not, he shall not be afraid? Do you but distinguish of the subject, Fear, and look upon the object, what the blessed man feareth, and feareth not; and you will presently confess, there is neither Adaxie, nor Paradox in this Character, He feareth not, in this Prohibition, he shall not be afraid. Some have distinguished Fear into six sorts: First, Natural, which respects Being, and is in all Creatures; Hoc naturae est refugere corruptionem propter naturale desiderium essendi; Every thing naturally desires to be, and by instinct of nature shuns destruction: Secondly, Humane, which respects Life, and is in all men, Humanum est vivendi desiderium, dissolvendi Christianum: As a man, Saint Paul desired to live; as a Christian, Saint Paul desired to be dissolved: Thirdly, Mundane, which respects Riches, Liberty, and the like, and is in covetous and cowardly wretches: Fourthly, Servile, which respects Punishment, and is in Slaves, Reprobates, Rebels, and Devils: Fithly, Initial, which respects sin, and is in all good Christians and loyal subjects: Sixthly, Filial, which respects God, and is in all noble Martyrs and glorious Saints. You may contract these six into two, Viz. Filial, and Servile; because under Servile may be comprised Humane and Worldly; and under Filial, Initial, and Natural. Filial fear looks upon God as a Father, and honours him, and is resolved to honour him, though there were neither Heaven nor Hell; no Heaven to reward him, no Hell to torment him. Servile fear looks upon God as a Judge, and shuns him; if now and then in a fit he yields him any obedience, it is Formidine paenae, only to avoid the punishment due to the disobedience. Filial fear is an ornament and virtue of the Soul; servile fear is a passion and distress of the Soul; filial is a chaste fear; servile, an adulterate: servile fear is in the reprobate both here and in Hell, Filial fear is in the Regenerate, both in the Church militant and triumphant; but not here as there, but in several considerations; here by two actions, Fugiendo malum, Faciendo bonum, by eschewing evil, and doing good; there only by doing good: Perficietur in patriâ, non abolebitur reverentia timoris; non minuitur, sed augetur, says Saint Austin, Reverential fear shall not be diminished in Heaven, but increased: It shall not be abolished, but perfected: Servile fear is not in them, not in them at all so fare as they are Regenerate; as men they may fear their lives, as covetous they may fear their estates, as carnal they may fear their liberties; but he that fears the loss of either Liberty, Estate, or Life, can never be good Soldier, or loyal subject, can never be good Christian, or God's servant; he may fear God, as God is just, and so fear is a passion and distress of the soul; he does not fear God as God is good, for so fear is a grace and ornament of the soul, As fear is a passion of the soul, you may understand that speech of Saint John; Joh. 12.42. Many of the Rulers believed in Christ, but for fear of the Jews they did not confess him, lest they should be put out of the Synagogue; for they loved the praise of men more than the praise of God: I may add, They feared the injustice and punishment of men more than the justice and chastisement of God; and therefore says Christ, Matth. 10.28. fear not them which kill the Body, but are not able to kill the soul, but rather fear him, who is able to destroy both soul and body in hell: The words in the Original are worth your observation; Fear not them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that do kill the body; It is not said, Them that can, but, them that do; they may do such a thing by a permissive power, they cannot do it by any inherent, any native or natural power; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the soul they may not, they cannot; they neither may nor can kill the soul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but rather fear him who hath power to destroy both soul and body in Hell. I wish the Renegadoes of this age seriously to consider these Texts; those men I mean, who served the King, and tarried with him so long as the sun shined, and the weather was calm; but so soon as ever the rain began to fall, and the winds to blow, they presently run away to compound & save something, a little wealth, and some few days, but they forget God can and will destroy both soul and body in Hell. Yes, He both can and will, without a great deal of repentance: for their sin is fare more desperate than the first Rebels; they ran into the sin out of rashness and inconsiderately; but these men have put God into one scale, and the World into another; and therefore to them belongs that miserable Doom, Apoc. 21. The fearful shall be cast out, i. e. Such men as fear the loss of their Estates more than the loss of God's favour, and the loss of their momentany life, more than the loss of their eternal life; they have forsaken Gods Anointed, and God will forsake them. Whatsoever other men think of this policy, and commend it; this is my Piety; God give me grace to live a Christian, and die a Roman; to continue Loyal, and not fear man, who can but kill my body, and die courageously in the fear of God; so I shall not fear any evil tidings. Pars. 2. It is my second Consideration, Quid non timet timens Dominum? what he that fears God, fears not? He fears not ab auditione mala, or ab auditu malo, non timet; He is not afraid, or, he shall not be afraid of any evil tidings. At first sight again, This object increases my wonder; He fears not any evil tidings? Prov. why, the King's wrath is evil tidings; for it is the messenger of death, and shall I not fear him? Solomon says, Prov. Fear God and the King, Saint Peter is at the same, 1. Pet. 2. Fear God and honour the King; Saint Paul is at it for conscience sake, Rom. 13.5. Be subject to the higher powers, not only for wrath, but conscience sake; And is the son of David against it there? Fear not them that kill the body: and is the Father of Christ against it here? Fear not any evil tidings, not the wrath of Kings? No, at no hand; This is no absolute, no general prohibition, but only a limited and comparative; God is to be feared, and the King is to be feared; where their commands are not in opposition, Fear belongs to them both, both natural fear and filial fear; But when they stand in competition, where my obeying the King will dishonour my God, where my fearing the King will displease my God; where sin is the subject of a Tyrant's command, and God's Law must thereby be transgressed, I am then at the Apostles resolution, Act. Whether it be fit to obey God or man, judge you: I am then at King David's blessed man, I fear God, I fear not any evil tidings. This will be more evident, and appear more lucidly, if we look into the divers acceptions of Auditus malus, and see what is the true meaning and right construction of evil tidings. 1. It signifies sometimes Calumnies, contumelies, checks, taunts, and reproaches, wherewith they that fear the Lord are slandered: Thus gluttony, blasphemy, and sedition were objected to Christ; and now his servants, and the King's liege people are called, I should have said, Miscalled, Malignants, Delinquents, Evil Counsellors, Papists, Enemies of the Church, and troublers of the State; Haec autem perferre difficile; and this is a very heavy burden to bear, Generosis enim animis Cruciatus corporis, quam jacturam famae facilius est perferre; A noble mind had rather have his body bruised then his Credit blasted; yet he that is truly noble, Et sola virtus vera Nobilitas, the noble Christian that feareth God is so fare from being afraid of those evil tidings, that he neither forsakes the Truth, nor declines his Loyalty: He is not afraid of those evil tidings. 2. Sometimes evil tidings signify, Famam sinistram quam improbi culpâ sua sibi contrahunt, That evil report which base people deservedly bring upon themselves; Thus Shemei is called a Railer for speaking evil of the King, thus Doeg is called an Accuser, for belying the Lords anointed, and his Priests: Thus Absalon and Achitophel are called Conspirators, the one for taking Arms, the other for giving counsel against their Sovereign: Thus Corah, Dathan, and Abiron, and all their followers, such as rise against their King, upon pretence that he stretches his Prerogative too high, are called Rebels. But they that fear God, and all Loyal Subjects do fear God, fear no such aspersions: If they are cast upon them by evil tongues, they readily answer them as Saint Austen did Petilian upon a like scandal, I know no such thing by myself, and I think I know myself better than he knows me, but believe you whom you please, him or myself, I am not afraid of these evil tidings. 3. Sometimes Evil tidings signify Dangers and Calamities, Jobs messengers; one tells us our Cattles are Plundered, another, our Houses are fired, a third, our Children are murdered, a fourth, our Soldiers are mutinied, our Garrisons are betrayed, our Armies are disbanded, and fair quarter is denied, or if promised, it is not performed. Why yet, Non succumbit justus, non deficit justus, He that fears God faints not, fails not, loses not his courage; yea, though he knows death to be the Guerdon of his not yielding to a Conqueror's pleasure, he looks upon his Saviour, and fears not him that kills the body, he looks upon King David's blessed man, and fears not any evil tidings. These times offer as fit a case as this Text requires: King David pronounces the man blessed that feareth God; my fearing God is best evidenced to me by my obedience to my parents, for that is God's command: Exod. 20. Honour thy Father, and thy Mother; my great Parent is the King, he is Pater patriae, the Father of the Kingdom, and the higher power, Rom. 13.1. so Saint Paul calls him, The supreme power, 1. Pet. 2. so Saint Peter calls him, Therefore I to be subject to him, and not to resist him, is Saint Paul's inference: Therefore I to honour him, and to fear him, is Saint Peter's: And to take away all reply, Saint John's rule holds in this of Fear, as well as in that of Love: 1 Joh. 4.20. He that says he loves God whom he hath not seen, and loves not his brother whom he hath seen, is a liar; so he that says he fears Gods whom he hath not seen, and fears not Gods Anointed, whom he hath seen, speaks not true English. But now there is a Pack of men met together, who call themselves a Power above the King, a Supremacy above the Supremacy, a Sun above the Sun; who command us to take part with them against the King, who, if we do not, threaten us with Sequestration of our Estates, that is Beggary, with registering our Names in their black Book, that is Infamy, with bringing us to the Bar of Justice, of their justice, that is, Death. We know, if we forsake the King, and side with them against the King, we sinne because we resist the higher power: If weresist, we incur damnation: The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let Master Martial qualify it as he pleases, the destruction of our souls and bodies here, and for ever. Now here is the trial: 2 Sam. 15.21. If we stand to the King, and do our duty, if we are resolved as Ittai was, wheresoever my Lord the King is, whether in life or death, there will thy servant also be, than we fear God. But if we go back to them that oppose the King, let it be upon what considerations it may, I shall leave my Wife and Children Beggars else, I shall be a slave and prisoner all the days of my life else; else I shall be hanged myself; and these petty thoughts fright me out of my duty, I have then ruin'd my Blessedness, I am not blessed, I have lost my evidence, I fear not God, and am a witness against myself, that I am afraid of evil tidings. Well far that Heathen, who was resolved for all fortunes, and will rise in judgement against the cowardly Christians of England; his resolution was thus expressed. — Non fulminantis magna Jovis manus Terrebit justum: And again, Etiamsi fractus illibatur orbis, Impavidum ferient ruinae: Let the World totter, turn rnund, and fall, I will not be afraid. But a Heathen is not fit to be our Schoolmaster: look we upon the Primitive Christians, and amongst them, well far old Hilarion, who being in the hands and power of his Persecutors, and by them demanded, An non timeret, If he were not afraid of those evil tidings they brought him, for they came to strip and plunder him; returned them an answer as full of gallantry as mirth, Nudus latrones non timet, an empty Ship fears not a Pirate, a poor man fears not Thiefs: They then threaten him with Terribilium terribilissima, and the very Hyperbole of evil tidings, Sed occidemus te, we will put thee to most exquisite torments, and in the end kill thee; Non times mortem, art thou not afraid of death? and he returns as great an Hyperbole of Gallantry, Non timeo mortem, quia paratum est cor meum confidens in Jehouâ, & paratus sum mori; No, I fear not death, because my heart is established, believing in the Lord, and I am prepared to die. Well far Saint chrysostom, who being threatened with Banishment by that Empress of a good name, but a bad nature, Eudoxia, Et vult me Exulem Regina? and will she banish me, said he? Agat, let her do it, she cannot banish me from the presence of God; Domini enim est terra, for the whole earth is the Lords, and the fullness thereof. Another bids him hid himself, and save his life, for the Empress would saw him to death, Et me secabit? secet; And will she saw me to death? content says he, I am not afraid to follow the prophet Isaiah in his way to the Kingdom of Heaven. A third bids him shift away, for else the Empress would cast him into the Sea; Immerget? Immergat; will she cast me into the Sea, says he, content still; I doubt not but to find as good a plank, as Ionas did, to save me from drowning. A fourth advises him to secure himself, for the Empress would cast him into the Furnace of fire; Iniciat, says he, as she pleases; I am not afraid of a fity Chariot, the three Children will bear me company, and the son of God will drive the Coach so fast, that the flames shall neither scorch my flesh, nor sing my . A fift bids him take Sanctuary, for the Empress would have him thrown into a Den of Lions; Jaciat, says he, content still, I make no question but the Angels will mussel them for hurting me. Yet a sixth persuades him to convey himself aside for a little while, that the Church of Christ might receive some further benefit by him, else the Emprelse would have him stoned to death; Fiat voluntas Dei, says he, I have always prayed that the will of God might be fulfilled, and if this be his will, let it be fulfilled, and Hers too▪ I will use all lawful means for my preservation, being persecuted in this City, I will fly into another, but still with this resolution, I am not afraid to follow Saint Stephen thorough a whole shower or Quarry of stones into the Kingdom of Heaven. If these Examples be procul, and too fare, at too great a distance for us to follow; look we then upon some of our own Countrymen, and amongst them upon a noble Glenham, who was more conquered by an empty dish, then by an insulting and increasing Foe, and yet was afraid of neither, but left his Garrison of Carlisle with more honour, than his Enemy gained it. Look we upon a valiant Faucet, who was more conquered by the mutiny of his unfaithful slaves, for they are not worthy the name of Soldiers, that will mutiny, than his thundering enamies, and yet was afraid of neither, but came off with more honour than he left behind him. Look we upon a Loyal Compton, who notwithstanding the improbability of relief, and the continuation of an hard Siege, and the multiplication of a cruel Enemy, was yet resolved to fear nothing, but to come off with so much honour, as to leave none behind him for his enemy. Look we upon an undaunted Arundel, who being summoned to deliver up the remainder in the West, and alured thereunto, because the King's party was utterly defeated; returned an answer as full of Resolution, as Religion, as full of courage as Christianity, and such as became both a Soldier and a Christian, I have lived untainted these threescore and seven years, and I have not now any mind to go a Rebel to my grave. Remember if you revolt, you turn Rebels, and if you die in that Apostasy, you die Rebels, and leave an Odium upon your Name, and a Curse upon your Estates. Look we upon those Gentlemen, but look we upon them with the eyes of charity and imitation, who at the last of all went from Portsmouth and Exeter to Oxford; what carried them so many a weary step, when they might have lived quietly there, or have gone safely to their own habitation, but the example of a Loyal Wagstaf, and the fear of being tempted into a Rebellion, and a desire to live and die in his Majesty's service? I could tell you of many more, who have chose rather to live in Exile, in Prison, in Poverty, than any way to comply or compound with the enemy; having yet a hope above reason, but not without faith, that God will at last arise, and acknowledge his own cause, and maintain it, and remember how the foolish man hath blasphemed him. And that God may own his cause, look we upon his Majesty; who not withstanding so many waves of the sea, and so much madness of the people in the loss of all, and above all, in the unreasonableness of Propositions, is yet so fare from being afraid of any evil tidings, that he yet doubts not to recover all, at least to requite all our miseries with the blessing of peace, and honourable conditions. And that God may bless him in these undertake with success; look we upon him with admiration for his constancy and perseverance; look we upon him with imitation for his patience, and pursuing Peace; look we upon him with sighs and tears, that He so good a King, should have so bad Subjects; look we upon him with Loyalty and contribution, and make it a case of conscience, whether when he undertakes so many hazards for us as his former journey to the Scots did, and his present retirement, God knows whither, presents him with, it be not a rising sin for us to murmur, or for any of our Party to fear; whether it be not a sin in every one of us to spend a penny upon our superfluities, now he wants so many for his own, and our urgent necessities; but especially look we upon him with prayers and supplications, that God would bless his pious Oratory with a gracious peace, or by an unexpected supply with a glorious victory. And doubt not, but that God, who in a like expedition returned him safe from a Spanish Treachery, and delivered him from the paw of the Bear, and Beasts of ravine, will also preserve him from an English Conspiracy, and deliver him from the Talon of the Eagle, and Birds of Prey. If he miscarry in one or both, blame not the goodness of his Cause or Person, but the badness of ourselves, the falseness of our hearts, and the faintness of our Prayers. Never was a better Cause since the World began: No not in the Primitive Persecutions; for then Heathen Emperors persecuted Christian Subjects: But now Heathen Subjects under Christian names persecute the best of Christian Kings; and if such a Cause perish, we must conclude ourselves the worst of People since Adam begat Cain: Never was a better King, no not in Israel, setting aside the spirit of Prophecy, King David himself cannot outvie him for goodness, and if he and we perish, it is not because he, but we have done wickedly. King David was a man after Gods own heart; and is not King Charles so too? The reason I am sure is alike for both; Confirmatum enim est cor ejus; for his heart standeth fast, believing in the Lord, Pars. 3. It is my third consideration: Quare non timet ab auditu malo? Why he that feareth God feareth not any evil tidings? Paratum est cor ejus, confirmatum est cor ejus, stabilicamest cor ejus, read it which way you please, his heart standeth fast, and believeth in the Lord, his heart is prepared to believe in the Lord. And here the very object, Lord, is enough to make our heart to stand fast, and believe. Were it but El, there were a Magazine of strength in that, and we shall have relief enough, if we believe in Him as He is a strong God. Were it but Shaddai, there is a Pana cea of sufficiency in that, and we shall have succour enough, if we believe in Him as He is God all-sufficient. Were it but Elion, there is a Mountain of Hope in that, and we shall have supply enough, if our heart standeth fast in Him as He is the Most high God. Were it but Tsebaoth., there is an Army of Protection in that, and we shall have victory enough, if our heart standeth fast and believeth in Him as He is the Lord of Hosts. Were it but Adonai, there is a Rock of Preservation in that, and we shall be upheld enough, if we believe in Him as he is the strong Foundation. But it is more than all this; for it is Jehovah, the most essential and excellent name of God; If El, implies his Omnipotency; If Elion implies his Sovereignty; If Shaddai implies his Immutability; If Tsebaoth implies his Irresistability; If Adonai implies his Fidelity; sure I am Jehovah implies them all, whether you take it in the construction of our own Divines, or in the Derivation of others. In the Construction of our own Divines it signifies three things: First, Habere esse a se ipso, that he hath his Being of himself: Secondly, Dare esse omnibus, that he gives a being to all things that be: Thirdly, Dare esse verbo, that he gives a being to his word, and we therefore need not fear, if we believe the truth of his word, but he will give Rebels their due, and settle the Crown to flourish upon the King's head. Or if you take the meaning of Jehovah, in the derivation of other, either with Oleaster, as it is derived from Hovah, which signifies Destruction, than we have reason to believe, He will be mighty in the destruction of his Enemies: Or whether you take it with Galatinus, as it is derived from Hajah, which signifies to be, and we have reason to believe, He will be mighty amongst us in our Preservation. Let your hearts stand fast in Jehovah then, And ere long, He will either divert our Enemies from pursuing us, as he did Saul from hunting David; or, He will divide our Enemies in their Consultations, as he did destroy the counsel of Achitophel by the counter-counsell of Hushai; or, He will give our Enemies to selfe-destruction, as he did Abimelech, and the house of Millo: or He will call back our enemies by strange rumours, as he did the Assiryans. All these ways, and many more, God can do it, so that we need not be afraid of any evil tidings, and He will be persuaded to do it, if we fear him, for when we fear him, then, as it was when the Dictator ruled in Rome, all other offices ceased: so when the fear of God is in us, than all other fears vanish. This was acknowledged by that once magnanimous Earl of Essex, but afterwards the Rebel Father of a Rebel Son; sometimes said he. When I have been in the Field, and encountered the Enemy, the weight of my sins have lain so heavy upon my conscience, because I was not reconciled to my God, that my Spirits were quelled, and I have been the most timorous man upon the earth. I wish our Gentlemen of the Sword, if ever the King hath occasion to use them again, that they would not batter our Walls more within by sin, than the Enemy can do without by Guns; that they would not storm themselves more by oaths, and ruin themselves more by mutining, and undo themselves more by Treachery, than an Enemy can by strength; and you that hear me this day, Let your hearts stand fast, and believe in the Lod: And that our hearts may, and that the heart of the King may, Pray we for him and for ourselves. Help the King O God, and help us O God; for vain is the help of man: Though thou hast cast him a great way off, yet be not displeased too long, but turn thee unto him again, and return him unto us again; but return him either with an Olive of Peace, or with a Laurel of Conquest; or if neither, yet let neither tribulation, nor anguish, nor sword, nor any other thing separate us from fearing thee, that we may not be afraid of any evil tidings, because of thy love in Jesus Christ: Amen. FINIS.