CAESAR'S DIALOGUE or A Familiar Communication containing the first Institution of a Subject, in allegiance to his Sovereign.  Matth. 22.21. Give therefore to Caesar, the things which are Caesar's. 
AT LONDON Printed by Thomas Purfoot. 1601.   
❧ Cursed be he, that curseth thee: And Blessed be he that blesseth thee. Gen 27.20. But to take vengeance on him that doth evil. Rom. 13.4. ❧ Wherefore ye must be subject, not because of wrath only, but also for conscience sake. Rom. 13.5. ¶ The Minister of God, for thy wealth. Rom. 13.4. 
 portrait of Queen Elizabeth I   

TO All sound Members of that body, whereof her sacred Majesty is Supreme head, Happiness external, Internal, Eternal.  
IF we consider how much this admirablie-beautifull frame of the world, the earth being adorned with sweet smelling herbs, fruitbearing trees, infinite variety of beasts after their kind, the sea replenished with whales and fishes, after their kind, the air garnished with feathered fouls after their kind, the heaven beautified with the sun for the day, the Moon for the night, the bright-shining stars, and all the hosts thereof, excelleth that formless vastness of the Poet's Chaos, whereof saith the Scripture, The earth was without form and void, and darkness upon the face of the deep, then may we partly conceive how much a Monarchy, which is amongst governments as the Sun among the stars (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Homer Iliad. B.  Not good is the rule of many, Let there be one Lord, one King) where under one Caesar the Nobility, the Clergy, the Commonalty is prudently, justly, happily governed, excelleth a brutish Anarchy, so hateful to Moses soul, that his death being by the Lord foretold him, not mentioning one word of his death he presently broke out into a most pathetical prayer for a Governor, 
Num. 27.16.17.  That the Congregation of the Lord might not be as sheep which have not a shepherd. The God of all glory (glorified, therefore be his glorious name) of his great grace & mercy keeping us from the one, hath so blessed us with the other, as both neighbour, and remote Nations cry out. 
The happiness of England. Psal. 144.15.   O fortunatos nimium bona si sua norint anglos. 
Happy are the people that be in such a case. That which abroad so many do admire, shall not every one at home desire to preserve? Can he, 
2. Cor. 8.12.  who was taken up into Paradise, & heard words which cannot be spoken, which are not possible for man to utter, be himself deceived▪ would he who was ready to give his life, 
Rom. 9.3.  his life? yea his soul, for the good of others, deceive others, when he said, If one member suffer, 
1. Cor. 12.26.  all suffer with it, If one member be had in honour, all the members rejoice with it? Are not we members of the same body, of the same body politic, and temporal, there being to us all one Queen: members of the same body ecclesiastic and spiritual, their being one body, 
Ephe. 4.4, 5, 6  one spirit, one hope, one Lord, one faith, one Baptism, one God and Father of all, which is above all, and through all, and in you all? Who is there of you, of whom I am not to hope the best? Yet can I speak only for mine own heart, for mine own soul. Such lively feeling hath my soul had of those bonds wherewith as Countrymen, wherewith as Christians we be combined, that I could not but desire, desiring endeavour, endeavouring effect somewhat for the common good. 
In Arcop.  If sweet Isocrates accounted that not revenues and riches, not laws and ordinances, but good nurture of youth make a City quiet and happy: If profound Aristotle affirmed that in vain do men make laws, 
Pol. 5.6.  if youth be not brought up in good manners: If divine Plato averred that small need had his Commonwealth of laws, 
De repub. li. 4  by reason of the good discipline wherein his Citizens had been nourished: 
Prou. 22.6.  If Solomon (who in respect of the others is as a Carbuncle amongst the meanest gems) hath delivered, Teach a child in the trade of his way, and when he is old he shall not departed from it: What (especially if ye look either upon the proneness of some to be seduced, or upon the malice of some malcontents seeking to seduce, or upon some, who from beyond the seas as Satan from beyond the wilderness raise up winds to beat our houses upon our heads) what I say more convenient, what more expedient, what more necessary than some instruction for our youth in their duty to our Caesar? An Instruction, lest England take up that complaint of the Prophet, 
Hosea. 4.6.  My people are destroyed for lack of knowledge, a plain instruction, lest our youth do not conceive it, a brief instruction (intending hereafter for riper heads in another tongue more amply to handle the like argument) lest few should read it. But to whom then shall I tender and present it? May I to you most honourable Councillors? who am I that knowing your Lordships as Gedeliah did not alone himself serve, 
2. King. 25.24  but also incite others to serve his King, not only obey, but most principally draw others to obedience to our Caesar, should interrupt your grave consultations with so slight a Schedule? yet have most of your Honours (respecting the good end) most honourably approved it. Most and Right Reverend Fathers of the Church, to whom God hath given his urim and his thummim, may I present it to you? I am peccatorum maximus, Apostolorum minimus, I know ye put them in remembrance, that they be subject to the principalities and powers, and that they be obedient. Most grave judges and Magistrates may I present it to you? The Right Honourable, who is among you as a Diamond set in Gould, hath in regard of the intent, given it his double approbation. You all knowing that law of the Israelites Commonwealth, 
Deut. 17.12, 13.  That man that will do presumptuously, and will not hearken unto the Priest (that standeth before the Lord thy God to minister there) or unto the judge, that man shall die, and thou shalt take away evil from Israel, So all the people shall hear and fear, and do no more presumptuously. Do know what regard is to be had of Caesar being the Priests, and judges Sovereign. Tutors and instructors of our youth, dressors of the plants of England, shall I tender it you, you being accounted most necessary members of every weal-public? In nothing more than this can you show your love to your country, nor discharge your duties to your Sovereign. Masters of families, and keepers of servants, shall I tender it to you? 
Col. 4.1.  May I say in this respect, ye Masters, do that unto your servants which is just and equal? Is it said for food & raiment only, or for civil and Christian education also, 
1. Tim. 5, 8.  That he that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel? Is not God highly displeased with you for not instructing your households, who was so highly pleased with Abraham (if ye be Abraham's children ye will do the works of Abraham) for instructing of his household? 
john. 8.39. Gen. 18.17, 18 19  Assure yourselves, he who upon the Israelites according to the flesh imposed such a respect of their enemy's beasts, 
Exod 23.4, 5.  imposeth upon the Israelites according to faith a far greater regard of their own servants: those breath an unreasonable & mortal life, these have a reasonable and an immortal soul: heirs they be with you of the same salvation.  
Fathers, shall I tender it to you? You remember who enjoined you To teach your sons, 
Deut. 4.9. Deut. 6.6.7, 8, 9  and your sonnes-sonnes: you remember who said, These words which I command thee this day, shallbe in thine heart: And thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt (not only for thy remembrance) bind them upon thine hand, and between thine eyes, (but for thy children and servants) writ them upon the posts of thine house, and upon thy Gates. Those words of God teach us our duty to God, our duty to our neighbours, amongst our neighbours, first to our superiors, 
Exod. 20.12.  amongst our superiors, chief to our Caesar, because Caesar is the father of the Country, the nursing mother of the Church: Hence Solomon, hence Peter, hence Paul, hence Christ drew that which they have taught us for our duties to our Princes. As you love your selves, as you love your children, omit not this. Omit not this if you love your children, for the same Adoniah, whom David because he was his darling would not reprove and correct with the rod, 
1. King. 1.6.  (I hold reproof and correction to be either parts or appurtenances of instruction) the same Adoniah, because he proved a Traitor, 
1. King. 2.25.  did Solomon (though he were his brother) execute with the sword. Omit it not, if you love your selves, for, O how heavy was the judgement that fell upon the head of Elimine for omitting this duty: for omitting this duty upon Eli, old Eli, Eli the high Priest, Eli who had judged Israel forty years, 
1. Sam. 2.23, 24, 25.  Eli who herein had done somewhat, O how heavy I say was the judgement that for omitting this duty fell upon his bead, when in one day Israel fled before the Philistines, 
1. Sam, 2.17, 18.  there was a great slaughter among the people, his two sons were both slain, the Ark of God was taken, himself fell backward and broke his neck that he died. Better then that this should befall, were it that the Roman law were received into England, whereby it was enacted, that, for the first offence, the child should be admonished, for the second he should be chastised, for the third he should be hanged, and the father banished. Mothers, whom nature or rather the God of nature, hath made most kind to your children, let not your too great kindness to them, be too great hurt to them, and too great hurt too you. The wisest son that by course of nature ever any mother had hath left this lesson for all mothers for ever, 
Prou. 29.15.  A child set at liberty shameth his mother. Though I tell you not either of that too wanton brought-up son, who being led to execution by the clamour of his tongue, and sharpness of his teeth, took ireful revenge of his own mother: or of that mother, who to maintain her two sons in drinking and gaming, defrauded her husband in his life, soon after his death with her own eyes beheld them both (robbing following upon rioting) openly executed, the one with the sword, the other with the rope. Yet give me leave to tell you, that if Aretia taught her son Philosophy: if Cornelia taught her sons the Latin eloquence: If Zenobia taught her sons the Greek, Latin, and Egyptian tongues: 
Prou. 31.1.  if Bethsaba taught her son a prophesy: you are to see that your children learn both those principles of religion already published, that they may give to God those things that are Gods, and this institution of a Subject, that they may according to the will of God expressed in the word of God, Give unto Caesar the things which are Caesar's, So shall you, so shall they please both God and Caesar. Children, 
Preach. 12.1.  and all sorts of youth, Remember your Creator in the days of your youth: and in the days of your youth as carefully learn to honour those that are set over you by God, 
Exod. 20.12.  as you desire earnestly that a long life, should be given you of God. Last of all, I say to all: If there be any consolation in Christ, 
Phil. 2.1, 2.  if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy, fulfil my joy: As we are become a happy Nation by the government of our Caesar, 
Barue. 1.11.  so let us and ours, perform all dutiful allegiance to our Caesar, and pray, and pray fervently, and pray continually, that her days upon earth may be as the days of heaven.  
Yours in the L. if you be Caesar's in the L. E.N.   

CAESAR'S DIALOGUE, or, a familiar communication, containing the first institution of a Subject, in allegiance to his Sovereign.  

Father.  
Son.   
MY son, 
A father.  at thy birth I received thee as a gift of the Lord, since thy birth, I made thee a chief object of my care, it is thy part hereafter to become while I live, 
Eccle. 30.4  the staff of mine age, and when I am dead, 
2. Sam. 18, 18.  to be so like me (whereof I more esteem then of the pillar of Absalon) that I shall not seem to be dead. 
Prou. 31, 2.  But O my son, but O the Son of my loins, but O the Son of my desires, if by disloyalty thou ever turnest the gift of God into a judgement upon my head, 
The Fathers Care.  If thou changest the cares of my head into thorns to my heart. If thou bringest my grey head with sorrow unto the grave, if thou dishonourest my name, attaintest my blood, overthrowest my house,  Son. 
Dear father unworthy were I of life, if I should so highly offend him who (next to God) gave me life, 
The sons acknowledgement.  and whom God himself hath commanded me to honour.  Father. 
Then sweet Son imprint now in thy heart, and express ever in thy life, that short charge of our sweetest Savoiur, 
Mat. 22.21.  Give unto Caesar the things which are Caesar's, and give unto God, those things which are Gods. Of giving unto God the things that are Gods (the performance of which duty is ever to be preferred before the safety of thy life) thou usually hearest both of thy master, from whom as Xenocrates Disciples of riotous and dissolute, became modest and temperate, I expect thou shouldest daily return, not only better lettered in thy book, but also more reform in thy life, and also of our Ambassadors for Christ, as well in their Catechize, 
2. Cor. 5.20.  as in their Sermons. Now therefore as my other affairs will give me leave, I will somewhat instruct thee of giving unto Caesar, the things which are Caesar's.  Son. 
Because as the Kings of Egypt, were always called pharao's, so I think the Roman Emperors were ever called Caesar's, and the Roman Emperors were most high & mighty princes, I take it, that by the name of Caesar, you understand our high, gracious, and imperial Sovereign.  Father. 
Our Sovereign indeed, my son, do I understand, who neither as the Rhagusians to the Turk, paying pension to any, nor as Bologna from the Pope, expecting protection from any, nor as the knights of Malta do of the Castilian, holding in see and fealty of any, nor as the Dukes of Venice to the Colleges of seven and ten, and to the Signiory of Gentlemen, (God and her own conscience excepted) being countable to any, but being so absolute a Sovereign, and so sovereign an Empress, truly meriteth the true title of Caesar.  Son. 
Since I have heard there have been some in Germany, but I hope there be none in England, who gather out of the Scripture (but I think Spider-like they gather poison where the Bee would gather honey) that we are not to be subject to the authority of men: I pray you show me since the Son of God hath said, that no man can serve two masters, 
Matth. 6, 26  how I can serve both God and Caesar?  Father. 
My son, as the soldier may at one time, in the same service fulfil his duty both to the Captain of his band, and the General of the field, (the one of them being not divided from the other, but deputed by the other,) so the subject may in his whole life serve his Caesar, and the King of kings, because Caesar hath not (though the Poet sung so) command divided with God: but (for the Scriptures teach so) deputed of God. And therefore my son, because as among the Israelites Corah, Dathan, and Abiram, told Moses and Aaron, that they took too much upon them, 
Num. 16, 3  seeing all the congregation is holy, every one of them, & the Lord is among them: So there are among Christians which (as S. Jude saith) Despise government, 
Jude 8  and speak evil of them that are in authority, (as Saint Peter saith) are presumptuous, 
2, Pet 2.10  and stand in their own conceit, and fear not to speak evil of them that are in dignity, 
2, Tim. 3, 4  as Saint Paul saith, Be traitors, heady, high minded; 
2, Pet. 3, 17  seeing thou knowest these things before, beware lest thou be also plucked away with the error of the wicked. Call to mind the charge of the Apostle of the circumcision. Submit yourselves to all manner of ordinance of man for the Lords sake, 
1. Pet, 2, 13.14.  whether it be unto the king, as unto the superior, or unto the governors, as those that are sent of him. Call to mind the doctor of the Gentiles, both his decree, 
Rom. 13.1 Titus 3.1  and his memento, his decree, Let every soul be subject to the higher powers; his memento, Put them in mind that they be subject to the higher powers, and that they be obedient. Call to mind (whereof I gave thee a former charge) that thrice recounted precept of the King of kings, and Lord of Lords: Give unto Caesar the things which are Caesar's. 
Math. 22.21, Mark. 12 17. Luke. 20.25  And God give thee such grace as thou mayst hearken to the charge, obey the decree, remember the memento, and fulfil the precept. From the which that thou mayst never slide, either by the corruption of thy own heart, or the persuasion of men, or the suggestion of the devil, I will only (since the wisest either of kings or men affirmeth that a threefold Cable is not easily broken) show thee a fourfold Cable, 
Preach. 4, 12  which may ever hold thy whole heart and soul in all allegiance to thy Sovereign. 

1 The founder and confirmer of Caesar. 
Rom. 13, 1.   
2 The heinousness of the crime of disloyalty to Caesar.  
3 The punishments of disloyalty to Caesar.  
4 The rewards of loyalty to Caesar.    Son. 
Who I pray you, is founder and confirmer of Caesar.  Father. 
Neither any wicked spirit, nor mortal man, nor heavenly Angel, but God himself, God himself is the founder and confirmer of Caesar. 

1. Cable of allegiance is Caesar's founder.  
Effectual motives unto allegiance, be the attributes of God, and his benefits to us.  
Attributes of God.  
Heb 4.13. 1. Infallible knowledge. Rom. 11, 33. 2. Inexplicable providence   In Caesar's founder consider the attributes of him, and his benefits to us: Among the attributes of him consider his knowledge infallible, his providence inexplicable, his judgements inevitable, his decree immutable, his wrath terrible, his love unspeakable, his mercy desirable. His knowledge infallible, There is not any creature which is not manifest in his sight, all things are naked, and open unto his eyes. O the deepness of the riches both of the wisdom and knowledge of God. His providence inexplicable, he reacheth (with means, without means, against means) from one end to another mightily, and ordereth all things comely. 
Wisd. 8.1.  His judgements inevitable, 
job 10, 7. Inevitable judgements. Psal, 139.6, 7, 8, 9  None can deliver me out of thy hand. Whither shall I go from thy spirit, or whither shall I fly from thy presence? If I ascend into heaven, thou art there, if I lie down in hell, thou art: here, let me take the wings of the morning, and dwell in the uttermost parts of the sea, yet thither shall thine hand lead me, and thy right hand hold me. His decree immutable, 
james 1.17.  with him is no variableness, neither shadowing by turning. 
Num. 23, 19 Immutable decree.  God is not as man that he should lie, nor as the son of man that he should repent: hath he said, and shall he not do it? And hath he spoken, and shall he not accomplish it? His wrath terrible, 
Rom. 1.18 Terrible wrath.  The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the truth in unrighteousness. His love unspeakable, 
1. john, 4 10 Unspeakable love.  Herein is love, not that we loved God, but that he loved us, and sent his son to be a reconciliation for our sins. 
joel. 2.13 desirable mercy. His benefits. Election. Revel. 1, 4 Gen. 1▪ 27. Creation. john 3.16 Redemption.  His mercy desirable, He is gracious and merciful, slow to anger, and of great kindness. His benefits to us, God himself chose us before the foundation of the world, that we should be holy: When we were nothing, Created us in his own image: When we were worse than nothing, So loved us, that he gave his only begotten son, that so many as believe in him should not perish, but have everlasting life: In this world externally, hath for our sakes sent out the Angels to minister, 
Preservation. Heb. 1, 14.  internally, hath given us the spirit of adoption, whereby we cry Abba father, 
Sanctification Rom. 8, 15, 16.  the same spirit beareth witness with our spirit, that we are the children of God, 
Glorification. 1. Cor. 2.9.  against the world to come, hath prepared for us the things, which eye hath not seen, neither ear hath heard, neither came inthe heart of man.  Son. 
Being bound by so many bonds to the service of God, 
Assurance that God inthroneth Caesar, a great motive to allegiance.  I should ever most willingly serve Caesar, if it would please you to show some proof that Caesar is enthroned by God.  Father. 
Proof of that doth the scripture show both by plain testimonies, 
Double proof that God in throned Caesar. Plain testimonies. And those be affirmative, Wisd. 6, 23  and evident arguments: By plain testimonies, and that both affirmatively, and negatively: affirmatively, So saith the Wiseman, Give ear ye that rule the multitudes, & glory in the multitude of the people, for the rule is given you of the Lord, and power by the most high: uncreated wisdom, by me kings reign, 
Prou. 8.15  and princes decree justice: The prophet, He taketh away kings, 
Dan. 2, 21. Rom. 13, 1 Or negative.  he setteth up kings: the Apostle, The powers that be, are ordained of God. Negatively, So Christ to his disciples, 
Math. 10, 29  Not a Sparrow falleth to the ground without your father. So Christ to Pilate, 
john. 19, 11 Rom. 13, 1.2. evident arguments.  Thou couldst have no power at all against me, except it were given thee from above. So Saint Paul, There is no power but of God.  Son. 
These evident testimonies be sufficient proofs: but yet what I beseech you be the other arguments?  Father. 

His spirit altering their hearts. 1. Sam. 10.9 1. Sam. 16.19  His spirit altering their hearts. Soon after Saul was anointed king, God gave him another heart. From the day that Samuel anointed David, the spirit of the Lord came upon David. 

His eyes securing their thrones. job. 36.7. Their end. Rom. 13.6. The title he taketh of them to himself.  
Psal. 10.16. The title he giveth them with his own mouth. Psal. 82, 6. His direction of their hearts tongues, and hands.   His eyes securing their thrones. His eyes are with kings in the throne, where he placeth them for ever, thus they are exalted.  
Their end being to do him service: They are Gods ministers applying themselves for the same thing. The title that he taketh from them to himself, The Lord is king for ever and ever.  
The title he with his own mouth giveth to them, Ego dixi, not any creature in heaven or earth, but the Creator of heaven & earth, he saith, I have said, ye are Gods. The king's heart is in the hand of the Lord, he turneth it whensoever it pleaseth him. In the king's heart is the will of God, 
Prou. 21.1. Prou. 16.10. 2. Chro. 19.9.  in the king's mouth is the decree of God, in the signing of the king's hand, the judgements of God.  Son. 
More clear is it then the light, 

Objection. Answer. Evil 

Of Crime  
Of Pain.   Evil of crime is not of God He needeth it not. Gen. 17.1. He forbiddeth it. 1. john. 3.4. He licenseth no man to do it.  
Ecclus. 15.20. He hateth all that commit it. Psal. 55. Heaccurseth it Deut. 28.15. He severely punisheth it. The Impenitent he eternally condemneth for it. Math. 25.41.   that all good princes are of God, but since every evil prince is so great an evil, so great a plague, how can he be of God, who is the only spring from whence all goodness flow?  Father. 
There is an evil of Crime, and an evil of pain, the evil of crime is sin, the evil of pain is the punishment of sin.. The evil of crime is not of God. God being all sufficient, doth not need it. It is the transgression of the Law, therefore he doth forbid it; he commanded no man to do it, neither gave he any man a licence for it; he hateth all them that commit it: he accurseth it, he (I call to witness Adam thrust out of Paradise, the old world drowned with the flood, Sodom and Gomor flaming with fire, the Son of God for the sins of men, giving up his Ghost upon the Cross) severely punisheth it; and in the impenitent he eternally condemneth it.  


The evil of Pain is of God Esay. 45.7. Amos. 3.6. A good King cometh from the right hand of God's mercy.  
An evil king from the left hand of God's justice. Hosea. 13.11.  
For the sins of the people, he suffereth the hypocrite to reign.  
job. 34.30. 2. A good King to fal. 2 Sam. 24.1. 1 Cron. 21 1. 3. Changeth Kings.  
Prou. 28.2. 4. Punish Prince & people.  
1 Sam. 12.25. ● Bringeth evil from the good Prince upon the evil.   The evil of Pain is the punishment of sin, and this is thrown from the Throne of God upon the heads of wicked men. I, saith the Lord, form the light, and create darkness, I make peace and create evil; the Prophet of the Lord, shall there be evil in a City and the Lord hath not done it? As a good King cometh from the right hand of God's mercy, so an evil King from the left hand of God's justice. Sometimes for our sins he giveth an evil King, I gave thee a King in mine anger: he maketh the Hypocrite to reign for the sins of the people, for the sins of the people he suffereth a good King to fall: Israel having sinned against God, God suffered Satan to put into David's heart the numbering of the people: for the sins of the people he changeth Kings: for the transgression of the Land there are many Princes thereof. For the sins of Prince, and people, God punisheth the Prince and people. If ye do wickedly ye shall perish, both ye and your King: If thou be'st evil, evil shall come to thee from him, though he be good: for he is the Minister of God, to take vengeance on him that doth evil. 
Rom. 13.4. Titles of evil princes show them to be Instruments of gods justice.  Since therefore every Prince both good and bad is of God (therefore calleth he Ashur the Rod of his wrath, & the staff in their hands his indignation: therefore calleth he Nabuchodonozor king of Babel, his servant, 

Esay. 10.5. rod of his wrath. jeremy 27.6. servant.  
Esay 45.1. anointed. Flagellum Dei. Ira Dei. 1 Peter. 2.18.   therefore calleth he Cyrus his Anointed, therefore (I take it, did Attila call himself Gods scourge, and Themir-cuthclu, vulgarly Tamburlaine himself the wrath of God) as Peter commandeth servants to be subject to their Masters with all fear, not only to the good and courteous, but also to the froward: so I advise all Subjects to be subject to their Princes with all fear, not only to the good and gracious, but also, 
1 Tim. 2.2. john. 14.15.  though they be as cruel as Nero, (for whom Saint Paul commanded to pray) for as God the Son saith, If ye love me keep my commandments, So me think God the Father from whom all power is given, God the Son by whom all kings do reign, God the holy Ghost, framing the hearts, tongues, and hands of Princes, say to all worshippers of the Deity, 

The Injunction of the Trinity to all worshippers of the Deity. Rom. 13.2. The 2 Cable The heinousness of Disloyalty.  
What a peaceable Kingdom, What a Rebellious multitude resembleth.  
Thucid. In Rebellion all kind of evil.  
Rebellion the channel where the 7. Capital Sins do flow.   If ye love me keep my ordinance.  Son. 
Though this first Cable be sufficient to hold any heart in Allegiance, which hath any anchorhold in God, I desire to hear somewhat of the greatness of the Crime of Disobedience and Rebellion, that the greatness of it, may make me to abhor it.  Father. 
Abhor it? abhor it indeed my Son, for where as a well governed Kingdom resembleth the frame of the world, yea the Kingdom of Heaven, where the holy Angels, & blessed souls glorifying God, day and night live in eternal bliss: so Rebellion resembleth not only the Chaos, but Hell itself, where is no order, but everlasting horror, that well said the greek Historiographer in that discourse, in Rebellion is all kind of evil: It is not one sin, but the sink of all sin, the Sea of all mischief, will you see the seven Capital sins? Is not proud ambition, or ambitious pride the first spark of that fire? Doth not envy blow the coal? Doth not wrath daily increase the flame? Do they not seek to bring all into the noisome ashes of sloth, gluttony, & wantonnnes? Will you look into all the Commandments of God, 
Rebellion transgresseth all the commandments.  ought we not to honour the only God? but of Rebels and Seditious persons to their Sovereign, whom the God of heaven hath made a God on earth, 
Psa. 82.6.  Doth God himself say, 
1. Sam. 8.7.  as of the Israelites he did to Samuel, They have not cast thee away, but they have cast me away, that I should not reign over them. Ought we not to use the worship of God that God hath prescribed, to the end he hath prescribed it? 
1. kin. 12.28.  but the Rebel either rejecteth it, or bringeth in as jeroboam the Calves, his own devices, or pretendeth sacrifices and sermons▪ (O what affinity hath Religion with Rebellion) when Ahithophell is sent for, & the treason is great? 
2. Sam. 15.12.  Ought we to take the name of the Lord in vain? but if it be so odious in the sight of God, 
Eze. 17.15.16.17  for a king to violate his oath to a King that hath vanquished him, how odious and execrable is it for a subject to violate his oath to his natural Sovereign? For the Sabaoth, how do they hollow it, who either beginning or continuing Rebellion upon that day, do themselves profane it, and hinder others from the usual sanctifying of it: Can neither Gods own example, who rested the seventh day, nor his precept, who commanded us to hollow it, prevail with those ungodly men? In steed of honouring their Parents, they dishonour their Prince, and in their Prince their parents and their Country. In murdering, which is abhorred of all men, they offend most of all men. For Adultery, they came to the height of Absalon's impiety, they commit it in the sight of Israel. For stealing and theft, thieves rob private men privily, but the Rebels and seditious, spoil and burn many men, yea, the public good of their Country, of the Church, of their Prince openly. If they who bear false witness only against private men, break the law, what do the seditious, who by false rumours, slanderous pretences, and manifest deceits, seek to defame the faithful counsellors, 
Est. 16.13.14.  and most assured servants of their Sovereign, that they being taken out of the way, they might lay wait for their Sovereign: nay, who spare not their Sovereign, but say unto every bold and unjust petitioner, See, 
2. Sam. 1 5.3  thy matters are good and righteous, but there is no man deputed of the king to hear thee. But (to fill up the measure of iniquity) doth not this false witness bearing against the Prince, proceed from unjust desires, desires not lodging only in their hearts, but breaking out at their mouths, 
2. Sam. 15.4.  Oh that I were made judge in the land, that every man which hath any matter or controversy, might come to me? But is it O Absalon, O Absalon, 
2. Sam. 15.1.2 5.6.  is it (as thou pretendest) that thou mightest do him justice? wilt thou not when thy Charets and horses, and many attendants, and industry, and popularity, and embracing, and dissimulations, and kissing, hath stolen the hearts of the men of Israel, unmask thyself? Thou pretendest the place of a judge, to do justice to other, but thine own spies proclaim, 
2. Sam. 15.10.  and thy trumpets sound, that thou (200. in jerusalem being received by thee) aimest at the Crown and Kingdom of thine own father: 
2. Sam. 15.11.  he set thee up, wilt thou pull him down? he gave thee life, wilt thou take away his life? he pardoned thy offence, wilt thou persist in offending him, 
Math. 5.9. Peacemaker, and peace-breaker, their difference, portion, and parentage. Horace.  and in offending God? peacemakers are blessed, because they shall be called the children of God: O peace-breaker thou art accursed, thou must be accounted the son of the Devil. It is sweet and comely to die for thy Country, wilt thou by Rebellion seek to bring thy Country to nought: 
Math. 12.25. Ecclus. 16.7.  It was the impiety of the rebellious Giants to fight against God, but the seditious are guilty of the Giants impiety, 
Rom. 13.2.  for, saith the Apostle, he that resisteth the power, resisteth the ordinance of God. If Gamaliel, when the jews braced for anger, yet with this reason, lest they should be found even fighters against God, 
Act. 5.33.34.38.39.  could cut of their consultation to slay the Apostles, cannot the same reason bridle all the venomous rancour of thy heart, who art in name a Christian, and therefore oughtest to have crucified the flesh, 
Gal. 5.24.  with the affections and the lusts? But time not permitting me to speak the least part of that which might, and should be said of this daughter of Lucifer, know that this mother-vice breaketh out in Thought, in Word, and in Deed.  Son. 
Shall not thought be free?  Father. 
God who is a spirit, will himself be worshipped in spirit and truth, 
john. 4.24.  and will have servants obedient to their masters, with fear and trembling, in singleness of heart as unto Christ, not with eye service as men pleasers, but as the servants of Christ, 
Ephes. 6.56. How we must seeve our sovereign. Gene. 6.5.  doing the will of God from the heart, will much more that subjects shall so serve their Sovereigns. He knoweth, the imagination of the thoughts of our hearts: and understandeth all imaginations of thoughts: 
1. Chro. 28.9.  will have an inquisition made for the thoughts of the ungodly: 
Wisd. 1.9.  and if thou wilt not hear him, curse not the king, no not in thy thought, 
God both Wisd. 20.1.3.  he (from whom wicked thoughts do separate) will have it revealed: for the fowls of the heaven shall carry the voice, 
And threateneth the revealing of treacherous thoughts.  and that which hath wings shall declare the matter.  Son. 
How can the fowls of heaven carry a voice? how can that which hath wings declare it? or any man discover the thoughts of our hearts?  Father. 

Examples of secret sins revealed. Acts. 5.2.3. Dan. 13.45, 46, 54.58. 2. Pet. 2.26.  He who showed to Saint Peter the secret compact of Ananias, and Saphira; he who raised up the holy spirit of a young child to clear Susanna, and convict the wicked judges: he who caused the dumb Ass speaking with man's voice, to forbid the foolishness of the Prohhet: he who discovered Bessus his Parricide by the chattertng of Swallows: 
Plutarch.  he can cause every foul of heaven, and every creature upon the earth, to reveal and revenge our mutinous, 
Wisd. 5.17, 20  slanderous, seditious, and impious thoughts against Caesar.  Son. 
To him that hath not denied the power of godliness, it is enough, that God hath forbid us to curse the king in our thought: to every believer it is enough, that God hath foretold the declaring of such thoughts: to every one that is not an open Infidel it is enough, that he need not go far for an informer, If they with Michal despise David in their hearts, 
michal's thought uttered by her own tongue  their own tongues sometimes with michal's utter it, O how glorious was the king of Israel this day, which was uncovered to day in the eyes of the Maidens of his servants, as a fool uncovereth himself: and with her, 
And punished by God's hand 2. Sam. 6.20.23.  for this crime, receive punishment at the hands of God. Therefore Michal the daughter of Saul had no child unto the day of her death. Yet pardon me though I desire to know whether man's law forbidden evil thoughts of Caesar?  Father. 
The laws of men for common crimes punish only words, 
Both the civil and common law punish treacherous thoughts with death. 13. Eliz. 1.  and deeds: but for this point of high treason, if any man hath thought it, though he never attempted it, the law both Civil and Common, doth punish him with death.  Son: 
But was there ever such a precedent seen? 
The law in this point, when & where executed.   Father. 
Neither far hence, nor long since, need we look for such a precedent. That Norman Gentleman who confessed to a Franciscan Friar, that he had a thought to kill Frances the first of France, though he had changed his mind, repent, and asked pardon of that crime, yet the Friar reporting it to the King, and the King referring it to the Parliament of Paris, the grave court of that great Parliament, though that king showed himself very gracious, condemned him to death. Yea so great detestation is there to be had of the least show of violence to the prince, that whereas the law excuseth mad men from punishment: 
Madness excuseth not the show of violence to the Prince.  (madness itself being so great a punishment) yet when Capito, a man raging mad, drew his sword upon Henry, the son of king Frances, he was therefore executed.  Son. 
Since to offend Caesar even in the thoughts of my heart, it is prohibited and punished both by God and man: how may my heart be preserved from wicked thoughts against Caesar?  Father. 

The custody of the heart is the preservative of the tongue, and whole body.  As he that would have a stream sweet & wholesome, will have care that the spring be kept from poison, and all corruption: so, if thou wilt have the words of thy tongue, and the works of thy hand, to savour nothing but pure allegiance, then must thou of necessity, first see that the thoughts of thy heart be pure from this venomous infection. 

That thy thoughts may be pure from all corruption, thy heartmust be purified, and kept. Purifying of the heart necessary in respect of original corruption.  
Gen. 8.21. dangerous pollution, 1 Cor. 5.6. and a fearful Wisdom. 1.4. assertion. jeremy. 4.14. What purifieth our hearts. james. 2.19. Acts. 15.9. and how. Revel. 1.5.    Son. 
How is that done?  Father. 
By purifying thy heart. By keeping thy heart.  Son. 
Needeth my heart purifying?  Father. 
In regard of the original corruption, in regard of the dangerous pollution, in regard of a fearful assertion, I say with jeremy: O jerusalem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy wicked thoughts remain within thee?  Son. 
What is that gift of God which purifieth our hearts?  Father. 
Faith (not every Faith for the Devils also believe and tremble) Faith purifieth the hearts, for being the hand of the soul, it apprehendeth & applieth unto us jesus Christ, who hath washed us from our sins in his blood.  Son. 
What helps be there for the confirmation of our Faith, 
Helps hereof be  and purifying our hearts?  Father. 
Prayer, the word, the Sacraments: 
Prayer, Psa. 51.20.  Prayer, and therefore pray with David, Create in me a clean heart O God, and renew a right spirit within me. 
john 15.3. The word.  The word, Now, saith Christ, are ye clean through the word which I have spoken unto you. 
jam. 1.23.25. The word as a glass.  The word helpeth to purify as water, it helpeth to purify as a glass, as a glass it showeth our corruptions, as water it serveth to wash away our corruptions.  

Prou. 13.14. As water helpeth to purify the heart. The Sacraments. 1. Mac. 6.34. The heart 1. Cor. 6.19. of a christian, the holy of holies. Hence Integrity 16. in us.  Sacraments, showing the lords death till he come, as the blood of Grapes and Mulberries provoked the Elephants to fight, purify our hearts, and provoke us to fight against all corruptions that can come.  Son. 
Must we be very careful of this?  Father. 
If thy body be the Temple of the holy Ghost, then must thy heart be Sanctum sanctorum, the holy of holies. Hence good in thee, if the root be holy, so are the branches: if thy heart be clean, so will thy tongue, so will thy hands. Hence favours on earth, he that loveth pureness of heart, 
Favours on earth. Prou. 22.11.  for the grace of his lips, the King shallbe his friend. Hence glory in Heaven, 
Math. 5.8. Felicity in Heaven.  Blessed are the pure in heart, for they shall see God.  Son. 
So hath this of the puryfying of the heart, ravished my heart, that I desire for the keeping of my heart, to be also instructed.  Father. 
For this hear Solomon, 
Keeping of the heart. Prou. 4.23.  keep thy heart with all diligence. And first of all, since as except the Lord keepeth the City, 
ps. 127.1.  the Keeper watcheth it in vain: so unless the Lord keepeth the City of thy heart, thou keepest it in vain. As the Priests with hands lift up to Heaven, besought him that was ever the defender of their Nation for the Temple, 
2. Mac. 14.34, 36.  with lift up hands and bowed knees, 
For keeping thy heart pray to God.  beseech the preserver of thy soul, O most holy Lord keep this house (of my heart) ever undefiled which lately was cleansed: praying to God to keep it, Libertine-like, be not thou then secure, (If Lucifer in Heaven, if Adam in Paradise, 
presume not.  if judas in the School of Christ fell, what place can there be for carnal security? Blessed is the man, saith the wisdom of Solomon, 
prou. 28.14. But use diligence.  that feareth alway) But saith Solomon, keep thy heart, keep thy heart with diligence, keep thy heart with all diligence: with diligence within, lest there arise corruption from within thy heart: with diligence without, least from without there come corruption into thy heart: within, 
Within.  least corruption arise within, for even as in a weeded Garden, there will spring up new weeds, so, even in the purified heart, since there is still sin dwelling, 
Rom. 7.20. Rom. 6.12. Because of sin dwelling. 2. Sam. 3.1. Gal. 5.17.  though not sin reigning, as there was a long time war between the house of Saul, and the house of David, so there will be a long time striving between the flesh and the spirit, 
ovid. The poet's advice.  as the Poet adviseth stop the beginning: for as it was said of Babel, so of the flesh (whose lusts cherished, will be our Babel, our Confusion) may it most fitly be said, 
psal. 137.9.  Blessed shall he be that taketh and dasheth thy young ones against the stones. 
Exod. 12.29, 31.  When the first born of Pharaoh was slain, Israel was delivered: when the first temptation is cut off, we are freed: keep thy heart with diligence from without, 
And without because of the Devil tempting. Eph. 2.2.  for as Abner strengthened the house of Saul, so the Prince of darkness, that ruleth in the air, even the spirit that now worketh in the Children of disobedience, strengtheneth the flesh against the spirit, the affections against reason, he being the first Rebel daily inciteth to Rebellion. But resist him saith Saint james, and he shall fly from thee. 
Whom if we resist he will fly. james. 4.7. From whom seducers to sedition be sent.  If any Rabshakeh (such be your seditious Libelers, lewd Inventors of feigned sights, and prodigious apparitions, and others of like brain) be sent out by this spiritual Senacherib, to draw either you from Allegiance to Hezechiah, or Hezechiah from confidence in the Lord (since they that are such serve not the Lord jesus Christ, 
Rom. 16.18. Whom they serve, and what they do. Rom. 16.17. how.  but their own bellies, and with fair speech and flattering deceive the hearts of the simple) I beseech all Subjects, that they would mark such and avoid them: nay, since such serve not the Lord jesus Christ▪ (who commanded us to give to Caesar those things that are Caesar's, 
Math. 22.21.  who submitted himself to Caesar's Lieutenant) 
john. 19.11.  but neglect his example, and transgress his Commandment, and not his alone, but resist the ordinance of his father, 
Rom. 13.2.  I charge thee my son, though thy hand be not presently upon them, as it was commanded against them that sought to seduce to Idolatry, 
Deut. 13.6.  yet though it be a Prophet that giveth a sign or a wonder, the Son of thy mother, 
They are to be  or thine own Son, or thy Daughter, or thy Wife, that lieth in thy bosom, or thy friend, who is as thine own soul, entice thee secretly, thou shalt not consent unto him, nor hear him, neither shall thine eye pity him, show mercy, nor keep him secret. Nulla est excusatio peccati, 
Cicero in his ●aelius.  si amici causa peccaveris, It is no excuse of thy offence, that for thy friends sake thou didst offend. But (not to speak so hard in this crime as in that) discover him or her, 
Entertained, and wherefore. Against them we are to watch.  how near, how dear so ever, to show thy true loyalty to Caesar, thy religious duty to thy country. And as jonathan in regard of the enemies, commanded his men to watch, 
Eph. 6.13. Arme.  & to be in arms ready to fight, so keep thy soul diligently, and be armed for resistance. And as joachim upon the coming of Holofernes, 
judith. 4.6.7.  wrote to the Bethulians, to keep the passages of the Mountains, for by them there was an entry into judea: so keep the passages of thy senses, 
Keep our senses.  for by them there is an entry into thy heart. We resist an enemy rather without the gates, than within the walls: so David that his heart might not fall into vanity, 
Psa. 119.37.  prayed to God to turn away his eyes, that he might not behold vanity, 
job. 31.1.  and to this end did job make a covenant with his eyes. 
1. Cor. 15.33.  If evil words (written or spoken) corrupt good manners, with David pray, that God would turn away thy eyes and thy ears: with job make a covenant with thy eyes, and with thy ears, that they look not on, that they hear not any kind of seditious Libels, treacherous pamphlets, 
Prou. 24.21. Where we be to arm most.  or the smoothest words tending to Rebellion. My son, saith Solomon, meddle not with them that are seditious. Arm most where thou art weakest, for where thou art weakest, there will they assault most. Is Indian gold offered to make battery in an English heart; 
How against covetousness. 1. Tim. 6.10.  with both thy ears receive that Oracle, The love of money is the root of all evil: with both thy eyes behold judas, who for love of money betrayed his Master. 
Math. 27.5. How against ambition. judg. 9.14.  Art thou high minded? do the seditious say to thee, as the trees did unto the bramble, Come thou and reign over us. Remember that God resisteth the proud. 
1. Pet. 5.5. Esa. 14.12.  How art thou fallen from heaven O Lucifer, son of the morning? Art thou wrathful? do they inflame thee with revenge? remember, the wrath of man doth not accomplish the righteousness of God: 
james 1.20. How against wrath. Rom. 12.19.  Mihi vindicta, avenge not yourselves, Vengeance is mine, I will repay, saith the Lord. Remember a father's curse upon his two sons, that were brethren in evil; Cursed be their wrath, 
Gen. 49.7.  for it was fierce, and their rage, for it was cruel, I will divide them in jacob, and scatter them in Israel. Remember that of Christ, So likewise shall mine heavenly Father do unto you, 
Math. 18 35.  except ye forgive from your hearts, each one to his brother their trespasses.  
If ever thou hast in thought offended, that which Peter to Simon Magus for his Simoniacal, 
Advice to all Acts 8, 22. Who have offended in disloyal thoughts.  I to thee for thy disloyal intent, do say, Repent of this thy wickedness, and pray God, that if it be possible, the thought of thy heart may be forgiven thee.  Son. 
Your instruction for the thoughts of my heart finished, my next suit is, that you would next give me instruction for the words of my tongue.  Father. 
Seditious thoughts like an inward malady, 
Seditious words worse than seditious thoughts.  be hurtful to the heart, wherein they rest, therefore are they to be avoided: but seditious words like a contagious disease do infect others, therefore are they more to be abhorred. But if thy heart be good, thy speech saith Socrates, will show like a Temple excellent similitudes of thy soul, as Christ said, Out of the good treasure of thy heart thou wilt bring forth good things. 
Matth. 12 35.  If at the presence of job (who was as a king in the land of Hus, 
job. 29.10.  and his friends as Princes) the voice of Princes was hid, and their tongue cleaved to the roof of their mouth, shall the voices of mean persons break out against their Caesar? 
Examples of reverence in speech. 1. pet. 3.6. Gen 31.35. Act. 26.24, 25  If Sara speaking to her husband Abraham, gave him the title of sir: If Rachel speaking to her father Laban, called him Lord: If Saint Paul convented before a Pagan Precedent, and told by him, that too much learning made him mad, replieth, O noble Festus; if to king Agrippa, he for honour sake (in that six and twenty Chapter) be found six times to have given the title of King, 
james. 1.19. The Canon of the Apostles Natures work manship. David's resolution. Psal. 39.1. james. 3.9. The end of the tongue. The reward of him that useth it well Ecclus. 21.28. Our proneness to fall by it. james. 3.2. Ecclus. 14.1. The difficulty of reclaiming it.  who can speak of so high majesty, without giving thereto honour? If I call to mind how Saint james hath willed every man to be slow to speak; If I consider how nature hath compassed my tongue with a double ante-mure, one of my lips, another of my teeth; If David's resolution, I will take heed to my ways, that I sin not with my tongue; If the end of this member, to bless God: the reward of him that well useth it: He that keepeth his tongue, and is discreet, shall come to honour: our proannesse to fall by it; he that falleth not in this, Saint james calleth him a perfect, and the Son of Sirac, a blessed man: the difficulty of reclaiming it, the whole nature of birds, and of beasts, and of creeping things, 
james. 3.7.8. The Treasure which he keepeth, that keepeth it. Prou. 13.3. Esay. 6.6, 7. The Author (of the evil tongue.) james. 3.6. The situation, Ibidem. The damage which it doth james. 3.5. The name thereof not a Rod. Psal. 57.4, A sharp sword Ecclus. 28.17. james. 3.6. Fire.  and things of the sea is tamed; and hath been tamed of the nature of man, but the tongue can no man tame: it is an unruly evil, what he keepeth that keepeth it, he that keepeth his mouth, keepeth his life; the Author not as the Prophets by a blessed Seraphin with a coal from the Altar of God, but by the wicked spirit, It is set on fire of hell: For the situation, so is the tongue set among the members, that it defileth the whole body: the hurt which it doth, behold, how great a thing a little fire kindleth: Shall I call it a Rod? An evil tongue is called a sharp sword, not a Rod, for the stroke of the rod maketh marks in the flesh, but the stroke of the tongue breaketh the bones; but because the sword cutteth no more than at once it toucheth, the Apostle calleth it fire, which goeth on further still burning and consuming. The psalmist a poison, Adder's poison, 
Psal. 140.3. Adder's poison. james. 3.8.  the Apostle full of deadly poison, which goeth on still further infecting and enuenoming, but poison envenometh not, fire consumeth not, but things near hand that they touch, but the tongue backbiteth him that is far absent from us, 
jeremy. 9.8.  and therefore jeremy calleth it an Arrow, 
An arrow shot out.  not an arrow in the quiver, for than it would not hurt: but an arrow shot out, 
2. Sam. 1.22.  and so it will slay. The Bow of jonathan never turned back, 
1. Sam. 2 2.9, 10, 18, 19  some tongues be so bend as they will never turn back: the bow or arrow of jonathan kills one at a shot, but the tongue of Doeg, 
1. Sam. 51.3.  at a shot besides women, Children, sucklings, Ox's, 
2. Sam. 16.7.  Asses, and sheep, killed 85 persons that were a linen Ephod. The Archers of the Philistines wounded Saul, but because they were enemies: but the tongue of Shimei wounded David, the one being a Sovereign, the other a Subject. Shimeis' tongue wounded David when he was abroad, fleeing, weeping, his head covered, his feet bare, his people about him mourning, his enemy reigning: but is there any tongue that will, that dare, that can wound David being within the privy Chamber of his own Court; triumphing, blessing God for deliveries, his head crowned, his feet of all true hearts honoured, all true Subjects rejoicing and giving thanks to God, who blesseth David, and them in David, enemies at home & abroad, by the watchful providence and mighty hand of the Lord, detected and confounded? Is there, such a tongue, is there such a tongue in all Israel? Is there such a tongue in all England? that tongue is neither Rod, nor sword, nor poison, 
A seditious tongue no Rod no sword no poison, no fire.  nor fire, nor arrow, nor arrow shot out, nor arrow of jonathan, nor arrow of the Philistines, nor shot of Doeg, nor tongue of Shimei, (whom neither holy David dying, nor wise Solomon reigning, thought meet to be pardoned) but hell itself: Nay, 
But Hell itself. Eccus. 28.21.  hear not me, hear jesus the Son of Sirac: Hell (saith he) were better than such a one. Hath any man such a tongue, and yet goeth for a Christian? and yet seemeth to be religious? 
The seditious tongue doth but counterfeit Religion. james. 1.26. The bad tongue worse than a thief.  Let him hear S. james: If any man among you seemeth religious, and refraineth not his tongue, but deceiveth his own heart, this man's Religion is vain. Oh how wicked then is a had tongue? how wicked be thieves? but thieves (saith Saint Ambrose) be more tolerable than the bad tongue. thieves take away our riches, but a bad tongue taketh away out good name, which in the judgement of Solomon, 
Prou. 22.1. john 1.34.  is to be chosen above great riches. O cruel spear of the soldier, which pierced the side of my Saviour: O cruel tongue of the Seditious, 
The seditious tongue Prou. 25.3.  which (though Solomon affirmeth, that the heavens in height, & the earth in déepnes, & the king's heart can no man search out) pierceth the head and heart of my sovereign. The spear of the Soldier pierced not the side of my Saviour, 
Compared to the soldiers spear john 19.33 34.  until he was dead, the tongue of the seditious, (I tremble to think of it) pierceth the head and heart of my Sovereign in her life. There is not (said the son of Sirac) a more wicked head, 
Ecclus 25.17.  than the head of a serpent, yet is the tongue of the seditious head as wicked, as the head of a Serpent, 

The seditious tongue compared to a serpent.  
The seditious tongue as evil as the head of a serpent.   the tongue of the seditious head, is more wicked than the head of a Serpent. Is as wicked as the head of a serpent, the Serpent is treacherous, it stingeth in secret, the tongue of the seditious is treacherous, it stingeth in secret; at the voice of a man the Serpent flieth, at the voice of a good Subject the seditious is silent; the Serpent feedeth but upon the dust of the earth, the seditious tongue talketh but of the infirmities that be, nay lewdly feigneth infirmities to be in the Prince: the Serpent goeth not strait along, but wreatheth and involveth himself, the seditious speaketh not sincerely and plainly, but will protest that he is sorry to see this, sorry to hear that, he, forsooth, wisheth only the saving of souls, and the good of the estate; and yet he is more wicked than the head of a Serpent, 
The seditious tongue worse than the head of a serpent.  The Serpent poisoneth one at once, but the evil tongue (Saint Bernard saith) poisoneth three at once, himself that speaketh, him that he speaketh of, and him that he speaketh too; but (there) resteth not his poison, for at the same instant he offendeth God, 
Acts. 10.33,  in whose presence we all do speak. And therefore if you will know how wicked he is, God by S. james telleth us, that the tongue is not wicked, but wickedness, not a little, but a great wickedness, And if you would know how great, 
The evil tongue james 3.6. A world of wickedness. Gen. 9.22.25. Examples which may move us to take heed to our tongue. Numb. 12.10. 2. Sam. 6.7.  he saith it is a world of wickedness. If Cham (who told his brethren of his father's nakedness) had that sentence from his father, Cursed be Canaan, a servant of servants shall he be to his brethren: If Miriam (though a Prophetess) murmuring against Moses the leader of Israel was leprous like snow: If Vzzah for putting his hand to the Ark of God, incurred Gods so great indignation, that he struck him in the place, that he died in the place: what may he look for at the hands of God, who shall set his mouth against heaven, and bend his tongue against the God upon earth? 
Pray for the government of the tongue. Psal. 141.3. Murmur not saith Paul. Phil, 2.14.  when thou shouldest not speak, make a door, and a bar, and a sure bridle for thy mouth: pray with David: Set a watch (O Lord) before my mouth, and keep the door of lips: Remember that of Paul, Do all things without murmuring, and reasonings: That of God himself, Thou shalt not walk about with tales among thy people: 
Sow not sedition. Levit. 16.16. Saith God himself.  Nay since such are fit to kindle the fire of sedition, and their words sink deep, thou must drive them away with thine angry countenance, yea, I cannot but say with the Apostle, 
Prou. 25.23. Frown upon such saith Solomon. Wish them cut off with the Apostle.  would to God they were even cut off which do disquiet you. when of thy Sovereign, to whom (as Isaac said to his Son) God seemeth to have said, Cursed be he that curseth thee, and blessed be he that blesseth thee, thou shalt speak, Pray also with David, 
Whom god seemeth to bless, and Gen. 27.29. whom to curse. Psal. 51.15. Pray forty speech of thy Sovereign.  Open thou my lips O Lord, and my mouth shall show forth thy praise.  Son. 
Since neither in Thought, nor in Word, much less in Action, may I break my Allegiance to Caesar:  Father. 
Much less, my Son.  Son. 
But must I then obey an hard and oppressing Prince?  Father. 
Were he as cruel as Holofernes, thou wert to obey him. If thou hadst already played the Fugitive, 
judith. 3.7, 8. Allegiance must be performed to the hardest Prince. Punishments of Fugitives. Counsel for Fugitives.  (a Fugitive the Aeginians punished with the loss of the Thumb of the right hand, the Samians with the picture of an Owl branded in their face, the Mitylenians with the loss of their lives) and wert now in the midst of the enemies Troops, Remember the Mandate, not of a man of belial, but of an Angel of the Lord, to Hagar lately fled from Sara, 
Gen. 16.6, 9  who had dealt roughly with her, return unto thy Dame and humble thyself under her hands.  Son. 
But what if he be a wicked and ungodly Prince?  Father. 
Nabuchodonozor was so, and yet was Zedechiah grievously punished, 
Allegiance must be performed to the ungodly Prince.  jerusalem sacked, Israel miserably afflicted for rebelling against him.  Son. 
But what if the ungodly Prince command me to do that which is wicked and ungodly?  Father. 

1. Tim. 17. 2. Tim. 3.6. jude. 19 Math. 23.15. 2. Peter. 1.20. Ps. 119.105. The ungodly Prince is not to be obeyed in ungodliness Acts. 5.29. But beware thou speakest not evil of God, and callest not sweet Sow.  First be sure that thou be'st not misled either by these whom Paul and Jude describe, nor by such to whom Christ himself doth denounce a woe, and then being assured of this, by the constant Harmony, not private interpretation of that which thou oughtest to account a Lantern unto thy feet, and a light unto thy paths, Resolve with Saint Peter, we ought rather to obey God then men.  Son. 
But if a man adorned with singular virtues, honoured of the people, gracious in the Court, great in authority, deserving well of Prince and Country, being oppressed by a wicked king, the king though there be manifest testimony of most assured loyalty, still persecuting him, may he not by his Prince's peril, free himself from peril?  Father. 
Either never purified, or evil kept hath thy heart been, who once durst think, much more propound such a question. The Essei, the wisest, and most virtuous Sect among the jews, 
josephus.  affirm that the person of the Prince, is of the Subjects to be accounted sacred: the Civilians teach, that it is sacrilege to dispute of that which is done by the Prince, and dare any dispute whether any man for any cause may offer so unspeakable outrage to that sacred person? 
Advice to the young, yet fit for all. Not saul's wickedness, not David's deserts nor any other motive could seduce David to endanger Saul.  Upon my blessing, let not thy heart ever hereafter entertain such a thought, nor thy ear hear, much less thy tongue speak such a word. Yet for this time let thyself, & all with thyself, learn of David, a man according to Gods own heart. To whom better might it be done then to Saul, for who wickeder than Saul? Saul wicked to God, whose express commandment by turning to the pray he transgressed. 
1. Sam. 15.3.19.9. verse.  Not secret and hidden was his wickedness, but open and apparent, 
1. Sam. 15.26.27.28.  Samuel sharply reproved him, God rejected him, and by a manifest sign showed he had rejected him, 
1. Sam. 16.14.  an evil spirit sent of the Lord vexed him. who might do it better than David? David deserved well of the people and Country, by slaying Goliath, 
1. Sam. 17.24.50.51.  the Philistine, the terror of the whole Country, deserved well of Saul, 
1. Sam. 19.5.  not only for this public service to him, and his Country, but also for that other private, 
1. Sam. 16.23.  in easing him of the evil spirit. Who better than David? 
1 Sam. 18.5.  he was accepted in the sight of Saules servants, all judah and Israel loved him, 
1. Sam. 18.7.  the very women honoured him with Ten Thousand for Saules one Thousand. David no ordinary subject, David was set over the men of war, went in and out before the men of Israel and judah, fought the Lords Battles, 
1. Sam. 18.27.  was the King's son in law, was anointed King by Samuel, 
1. Sam. 16.12.  at the commandment of God himself. And how was David provoked? not his wife alone taken away, but his life sought: not in word, but in deed: not by some flight blow to give him a scar, but by a mortal wound to take away his life: and this by no enemy, but by his own Sovereign, by his own Father in law, By his own Sovereign, by his own Father in law, whom his own hand saved from the open enemy, eased from the evil spirit, not by the bribed, or enforced service of so base. Cutthroat, but by the violence of the Kings own hand, Not in a Fray in the field, but by the throwing of a spear, when he was playing on the Harp to ease Saul of the evil spirit. In peril he put him not once, 
1. Sam. 18.10.11.  in peril he put him often: his former service was forgot, the mediation of a Son, for a Son in law to a Father, would not serve: the slaughter of the innocent Priests would not satisfy his bloody mind: 
1 Sam. 20.32, 33.  the time of absence (though time devoreth all things) could not assuage his fury, his fury being so great, that David's saving of his life, 
1. Sam. 24.5, 7.  when he had him in the Cave, could not quench the flame of it, but his blood spared by David, he still persisteth to seek the blood of David: so that he living David was still in danger to die, he dead, in all appearance David was sure to reign: he was again closed into David's hand, David need not touch him, 
1. Sam. 26.8.  Abishai desires but leave that he might smite him, snite him he would but once to make him sure: not any man's blood but his alone need be shed, that this was done either in his presence or by his consent, 
1 Sam. 26.7.  who could make report since this was in the night? and that it might seem that God himself favoured him in this Action, 
1 Sam. 26.12.  God sent a dead sleep upon them. If then thou wilt know David's mind in this matter, from his own mouth hear his prohibition, his resolution, 
1 Sam. 26.9, 10, 11. His prohibition.  his question, and his prayer. his prohibition, David will not only not act it, but he will not permit it: and therefore to Abishais offered service, there is this charge returned, 
Verse. 9  Destroy him not. Question, if Abishai should take this for an oversight, 
His Question.  here is reason to satisfy him: Who can lay his hand on the Lords anointed, 
Ibidem,  and be guiltless? No man so good, no Prince so bad, no cause so great, that can dispense with violence offered to the Lords anointed. His resolution testified by an oath, not by the mercy of God, which the desperate feel not, nor the justice of God, which the Libertine feareth not, nor the providence of God, whereupon most wicked men rely not, nor the omnipresence of God, which the offenders remember not, but by the life of God, which the heavens above us, setting forth his glory, 
Psa. 19.1.  the air about us, daily infected, and daily purified, the sea aside us, at his commandment staying her proud waves, the earth beneath us, 
job. 38.11.  so huge a mass firmly fixed in the midst of the air, our souls and ourselves (for we are his generation) do proclaim, 
Acts 17.28.  by this life of God, doth he testify his resolution, 
1. Sam. 26.10.  that where many thirst for revenge, David will take no revenge, whereas many wicked children be ●●●ks of the father for a little wealth, David would not the death of his father, in law for the Crown. Many a man hath taken arms against his sovereign for his own safety: for his own safety, David will not assail his Sovereign, but taking God's providence for his shield, using prayer for armour (saying in heart with Christ, Shall I not drink of the cup that my father hath given me) faith, the Lord shall smite him, or his day shall come to die, or he shall descend into battle & perish▪ His prayer, (the Lord knoweth ●●ine infirmities, lest injury move me, ambition puffe● me, his inflexibilitie drive: me, my own safety draws me, opportunity entice t● me, fond friends incense me) the Lord keep me from laying mine hand upon the Lords anointed. 
john. 18.11, Sam. 26.10. His resolution 1. Sam. 26.11 His Invocation. 2 Sam. 1.10.  Will yet any man do its here ye, hear what he said to Abishai hereafter see what he did to the Amalekite, though the Amalekite brought him the Crown from Saul his head, and the Braflet from his arm: After he had not clapped his hands for joy, 
2 Sam. 1.11.12  but rend his clothes for grief, after he had not rejoiced and laughed, but mourned and lamented, after he had not feasted but fasted; (mindful of that in the Psalm, 
Psal. 105.15. 2. Sam. 1.14.  Touch not mine anointed) he saith, How wast thou not afraid to put forth thine hand to destroy the anointed of the Lord? To kill a private man it is death, to kill a Prince it is more than death: to kill a man is death, because he is the Image of God: 
Gen. 9.6.  to kill a Prince, though it be even Saul, it is more than death, 
Psal. 105.15.25.  for he is the lords anointed, he is God's minister. If David so revenged the injury that was done to his Ambassador, 
Sam. 1.14. Rom. 13.4. David's justice 2. Sam. 10.4. & cap. 12.30.31.  upon the king of Ammon, and all the Ammonites, will God suffer, will God suffer his Vicegerent, in his own presence, not to be disfigured, but destroyed of a private person, 
And the divine. Vengeance.  especially of a Subject? Is God blind that he cannot see it? Is he improvident that he doth not observe it? Is he unjust that he will not, or not omnipotent, that he can of revenge it? 
The Traitor's terror.  O when any Traitor thinketh such a thought (considering with what a world of miracles God hath discovered them) his hand should quiver, his head tremble, his body quake, his heart fail, and his soul faint: and yet need not God work any miracle, for every one that hath David's authority, if there heart be as like David's heart, as David's heart was to God's heart, will presently with David (though it be his Saul that is dead) both command his execution, 
2. Sam. 15.16. His reward to the Amalekite.  and give this sentence, Thy blood be upon thine own head, for thine own mouth hath testified against thee, saying, I have slain the Lords anointed.  


The third Cable.  The punishments of the disloyal to Caesar.  Son. 
Since the heinousness of the Crime of treason is apparent, may it please you to make the punishments of treason apparent.  Father. 
That there is punishment, it appeareth by that of the Apostle, they that resist, 
Rom. 23.2.  shall receive to themselves judgement: of the grievousness of the judgement, we may be assured by the heinousness of the crime. And further, since, the Law requireth, that Offenders pay life for life, eye for eye, tooth for tooth, 
Eçclus. 21, 23, 24.25.  hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, what wounds, what burnings is he to endure that is guilty of this Crime? how many feet, how many hands, how many eyes, how many lives is he worthy to lose, who so offendeth those feet, of whom so many Thousand feet, those hands, of whom so many Thousand hands, those eyes, of whom so many Thousand eyes, that life, whereon so many Thousand lives depend? Because he hath not so many feet, so many hands, so many eyes, so many lives, therefore is he punished of God, and punished of man. Punished of man in his house, punished in Lands, punished in Offices, punished in death, punished in burial, punished in Name, and punished in Posterity. Punished in house, 
In house.  for so was the house of Haman given to Queen Ester. Punished in Lands, 
Esther. 8.1. In Lands. 2. Sam. 16.3.4.  so Siba having falsely accused Mephiboseth to David, until the troth was known, had all that was Mephiboseths given him by David. 
In Offices.  Punished in Offices, so Abiathar the high Priest, though for his fidelity to David in all his afflictions, he had his life spared by Solomon, 
1. Kings. 2.26.27.  yet Solomon cast him cut from being Priest unto the Lord.  

In body punished by imprisonment, by drawing.  Punished in body by imprisonment and tortures in life, after being drawn on a hurdle, from prison to execution (to show how he had been drawn by brutish passions, and beastly affections) by death, 
By death extraordinary.  and that not ordinary, as an ordinary Malefactor, but extradinarie, as an extraordinary Malefactor: a Thief taking goods from any man is hanged, but because the Traitor offendeth no common member, but the head of the whole Estate, and in the head the whole estate, being drawn, is first hanged, (for I will omit the more exquisite punishments inflicted upon Traitors in other Countries) his secrets (to show he was most unworthy to be begotten, or to beget others) cut off and thrown into the fire before his face, his belly ripped up, his heart, the impure Vessel of pernicious Treachery, rend out & thrown into the fire before his face, his body, having harboured so wicked a heart, having been the Cage of a rebellious spirit, as it was in the body politic divided, by Treason, from the head, and other members, so, now by the Axe, it is cut off from the head, and divided into many quarters.  Son. 
How be they punished in burial?  Father. 
In burial, or rather by the defect of burial, are they punished. Was it not a punishment, that was foretold by jeremy, of jehoiakim the son of josiah, 
jeremy. 22.18.19.  he shall be buried as an Ass is buried, Even drawn and cast forth without the walls of jerusalem? But greater is the punishment of traitors in their burial, than was that of jehoiakim, jehoiakims burial was the burial of an Ass, the Traitor's burial is worse than the burial of an Ass: an Ass drawn without the gates of jerusalem, and devoured of dogs, or the beasts of the field, is soon forgotten, but the Traitor's body (though our merciful Sovereign doth herein many times show great mercy) not drawn without the Gates, 
judgement in burial.  but fixed upon the Gates of jerusalem, is not devoured of the beasts of the fields, and forgotten, but exposed to the eyes, and reserved in the memory of men, that as his perninitious attempts were an evil example to others, so his mangled and unburied limbs might be a heedful and dreadful caucat to others.  Son. 

In name.  Wherein are they further punished?  Father. 
In name, a good name (saith the royal Preacher, is better than good ointment, A good name, saith he, is to be chosen above great riches, and loving favour is above silver and gold; but the name of the wicked (who so wicked as Rebels and Traitors) shall rot; rot? Well were it for them if there name could so rot that it might utterly be extinguished, but being putrefied, it gives a noisome savour, so, that as that which jacob said to Simeon and Levi, ye have, So every Traitor's offspring may say of their Sire, 
Gen. 34.30.  Thou hast made me stink among the inhabitants of the Land. What more odious smell to all true English hearts, Then the unhappy memory of Cade, Straw, Ket, Parrie, and others of like deserts, though greater estates?  Son. 
Remains there to the Rebel, any further punishment after death, but in their burial, and in their name?  Father. 
To the Rebel there remaineth further punishment, for though in England they put not to death every one of the family as they did in Persia, 
In posterity. Esther. 16.18.  nor five of the Traitor's nearest kinsfolk as they did in Macedonia, yet even among us is the Traitor punished in his posterity.  Son. 
Since Kings are Gods Ministers, 
Rom. 13. Deut. 17.19. Obiec. against punishment in posterity.  and are to read in the word of God all the days of their life, I greatly marvel that they punish a Traitor in his posterity, since God himself hath said, the same soul that sinneth, it shall die. 
Ezeki. 18.20.  the son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the Son, but the righteousness of the righteous shallbe upon him, and the wickedness of the wicked shallbe upon himself.  Father. 
My Son, as Pythagoras enjoined his Scholars to five years silence, that by hearing him and his more ancient Disciples they might know what and how to speak before they did speak, 
A caveat to youth.  so the Scripture chargeth youth to be silent: the Apostle willeth us to think others better than ourselves, not rash like many ignorants both in State, and Church, striving to reprove that which they understand not, but be thou most advised in matters that be too high for thee, yet since I am persuaded thou speakest rather to have instruction, then to use reprehension, that thou mightest not, as in years, be also in understanding a Child, 
1 Cor. 14.20.  know that a man consisting of a body, which we have from our Parents, 
Gen. 5.3. Eccles. 12.7.  and a Soul which is given us immediately from God, is Subject both to corporal or Temporal, and to Spiritual, 
Ob. answered.  and eternal punishments, of which spiritual and eternal punishments, thou art to understand that of the Prophet, the same soul that sinneth it shall die, 
God punisheth in posterity.  the Son shall not bear the iniquity of the Father: but for corporal and Temporal punishments, the God of Heaven and earth visiteth the iniquity of the Father upon the Children unto the Third and Fourth generation, 
Exod. 20.5.  and judgeth the house of Ely for ever, 
1 Sam. 3.13.  because his Sons ran into a slander, and he stayed them not. Thus Cham in Chanaan, joab, and Gehezi, 
Gen. 9.25. 2. Sam. 3.29. 2 Kings. 5.27. Math. 27.25.  in their posterity were punished: thus the blood of our Saviour is upon the Children of the jews unto this day. Thus pray we in the church of England, 
How the Church of England prayeth that God would not remember the sins of our Forefathers.  that the Lord would not remember the sins of our Forefathers. And thus the Gods on earth have punished Traitors in their Children and children's children. Thus Assuerus, because Haman desired to destroy Mordocheus the preserver of the King, 
Ester. 16.13, 14.  and innocent Ester the Partaker of the Kingdom, whom when he had taken away, his mind was for to have laid wait for the king, & by this means to translate the kingdom of the Persians, 
The severity of Persia and Macedonia in this point.  unto them of Macedonia, was not only (having been the second to the King) hanged on a Tree of Fifty Cubits high, but also his Ten Sons and all his Family were hanged. 
And the clemency of the English government.  Though in detestation of Treason, this punishing of the Traitor even with the death of his posterity have been used, yet such is the clemency of our English government, that it sparing their lives, punisheth them only in Lands, houses, goods, Offices, blood, and honour. 
Ye  Oh my Son, since as the fish swimmeth with the stream, as the stream floweth from the spring, as stones run down the hill, as the say ascendeth from the root to the branches, so the love of parents descendeth to their children: 
Father's  what father though he could not be moved (yet where is there one so senseless that is not moved) with the loss of his houses, with the loss of lands, with the loss of his Offices, with the loss of his goods, with the loss of his good name, with the loss of his liberty, with the loss of his life, by the imbowling & dismembering of his body, with the loss of Christian burial, by his unchristian behaviour towards so Christian a Prince, yet what father bred of Tiger's brood, 
be not  and fed with milk of Wolves, can be so stony hearted, as not ever to keep himself loyal to his Prince, and country, lest he unnaturally & most unjustly, bring those just punishments upon his children, and children's children, 
Traitors.  so enforcing them, if not to accurse, yet (even when they are silent) to proclaim to all future ages their ancestors disloyal treacheries, and treacherous disloialties to their Prince and Country?  Son. 
Sir, I remember you divided the punishments of Traitors into punishments inflicted upon them by man, and punishments inflicted upon them by God: remaineth there any more than these you have already named?  Father. 
There remain more than these. These are from God, 
judgements from god and man upon Traitors.  but by the ministery of men, and therefore I called them punishments inflicted by men: I call the other God's punishments, because they come immediately from God. The punishments that are to be inflicted by the ministery of men, men by favour, by policy, by power, sometime escape: but those that God himself immediately inflicteth with his own hand, no man can escape; 
Prou. 21.30.  for saith Solomon, there is no Wisdom, 
Si sera, tamen certa. From god.  neither understanding, nor counsel against the Lord; and these be External, Internal, or Eternal.  Son. 
So many before, and so many more?  
I pray you what be the external; 
external.   Father. 
Then may we say that God immediately punisheth Traitors externally, where either ordinary means be extraordinarily stirred up, 
Men.  as the people of the land to punish those that conspired against king Amon; or by means which man cannot use; 
2. Kings. 21.24.  so, for brevity sake to omit others, God himself by jeremy denounceth, the nation and kingdom which will not serve the same Nabuchodonozor king of Babel, and will not put their necks under the yoke of the King of Babel, The same Nation will I visit with the sword, 
jerem 27.8. Sword. Famine. Pestilence. Leprosy. Fiery Serpents. Earth Swallowing. Confederacy of unreasonable and senseless creatures. 2 Sam. 18.9.  and with the famine, and with the pestilence, until I have wholly given them into his hands, so punished he Miriam with leprosy as white as snow, the murmuring Israelites, with the fiery Serpents, Corah, Dathan, and Abiram, with the earths swallowing of them up quick, Absalon with his own Mule to draw him, and his own hair, and a great thick Oak to hang him.  Son. 
How doth God punish them internally?  Father. 
Not to speak of other internal punishments, 
Internal.  he punisheth them in conscience: A good conscience is, saith Solomon, a continual feast: 
Prou. 15.15: Rom. 13.5.  but such as will not obey for conscience sake, such as will not submit themselves for the lords sake, 
1 Pet. 2.13.  are by the Lord deprived of this good, and tormented with an evil conscience: and that this is a fearful punishment, we may learn of the Wiseman: A fearful thing is it, saith he, when malice is condemned, 
Wisd. 17.10.  by (which another saith, is more than a Thousand witnesses) her own testimony, and a conscience that is touched, doth ever forecast cruel things. These be those furies whereof the Poets, 
Rom. 2.15.  those accusing thoughts whereof the Apostle, that never dying- worm, whereof the evangelical Prophet, 
Esay. 66.24. Mark. 9.44, 46, 48.  and he whom the evangelical Prophet did foretell, that book whereof S. john saith, 
Revel. 20.11, 12.  That it shall be opened when the earth and heaven fly away from his face that shall sit on the great white throne. This, when they are abroad, 
Levit. 26.36.  though there be but the sound of a leaf shaken, chaseth them: this, when they be within, 
Prou. 28.1.  maketh them fly though none pursueth them: this writing in their heart, like the hand-writing (which Balthasar saw upon the walls, 
Dan. 5.5, 6.  when they are in the height of their pride, will cause their countenance to be changed, their thoughts to be troubled, the joints of their loins to be loosed, and their knees to smite one against the other. 
1. Sam. 24.6.  This if they cut but the lap of the Prince's garment, will touch them at the heart. This, if they offer violence to their Lord, 
Acts. 2.37.  will prick them at the heart. 
Gen. 4.13.  This, as it did Cain for his brother's blood, will much more for their Liege's blood, make their own hearts to think, and their own mouths to say, that their punishment is greater than they can bear, that their sin is greater than can be forgiven them. This, as it did judas, will make their souls to loath and abhor their bribes received for their treachery, 
Math. 27.3, 4.5.  and their hands to cast them down, and their tongues to proclaim that they have betrayed innocent blood. This, will make their own hands to hang them, 
Math. 27.5. Luk. 10.17. 2 Sam. 17.23.  though like judas they have faith to work Miracles, or like Achitophel they can give counsel, eas if one asked at the oracle of God. Were there no other I would say with Iwenall. 
2. Sam. 16.23.   
— Cur tamen hos tu  
Euasisse putes, quos diri conscia facti, 
Juvenal.   
Mens habet attonitos, & surdo verbere  
- caedit  
Occultum quatienti animo tortore  
- flagellum?  
- How deemest thou them acquit,  
Whom guilty mind of fact so foul doth fright:  
And scourge unseen doth beat with unheard blow,  
Their hangman restless Conscience, biting so?  Son. 
O hateful treason: how art thou environed with fearful judgements? judgement in house and lands, judgement in Offices, judgement in body, judgement in burial, judgement in honour and reputation, judgement in children, 
Thus pray we all.  judgements powered upon thy head, even by the hand of God eternally, and this of conscience, internally! O most mighty and most merciful God, of thy infinite mercy, by thy infinite grace, bless me evermore from this sin, that I may be evermore blessed from the punishments of this sin.  Father. 
As chrysostom wished, that men would daily think of hell, 
Chrisostomes' wish.  and speak of hell, that so by fear thereof, they might be drawn from sin, so I wish they would daily think of, 
The Author's wish.  and daily speak of the judgements which resisters and Rebels do receive, that so they might be driven from treason: but the better to drive them from it, know there is another judgement upon traitors more grievous than any of these, more grievous than all of these.  Son. 
Is it possible?  Father. 
If Lucifer for Rebellion fell from heaven, 
Eternal.  if Adam for disobedience was cast out of paradise, his whole posterity infected with original sin, made subject to death, became the children of wrath, than no marvel though sedition be such a fruit of the flesh, as whosoever is guilty of it, it hindereth him from the inheriting the kingdom of God. If it seemed grievous to Absalon lying in jerusalem, 
Gal 5.20, 21. 2 Sam. 14.32.  not once in two years to see the face of David, O how grievous shall it be for all Rebels, (dying without repentance) neither to come into the new jerusalem, 
Pain of loss.  nor to see the face of God for ever? if it be a grievous thing to lie fettered in a prison, O how grievous is it with the ungodly, (of whom Rebels be in the first rank) to be turned into hell, and there to lie bound hand and foot? 
Pain of sense Acerbity. Math. 25.41.  wouldst thou know the sharpness of those pains? Christ telleth thee, they go into fire: wouldst thou know the time they do last? he calleth it everlasting: 
Eternity.  wouldst thou know the company they shall have? 
Society.  he telleth thee the devil & his angels: wouldst thou have it further expressed? assure thyself that as the joys of the godly, purchased by the obedience of the son of God, 
Unspeakable.  are such, as the eye of man hath not seen, nor the ear of man hath not heard, nor can enter into man's heart, so also be the pains and torments prepared for the the disobedient sons of men.  Son. 
The father of mercies of his great mercy, keep me and all my countrymen from this crime, 
His wish to the English.  and from these pains.   


The fourth Cable.  The reward of the loyal to Caesar.  Father. 
He is the minister of God for thy wealth: 
Rom. 13.3.4.  Do well, so shalt thou have praise of the same. 
General rewards of the Loyal.  The rewards of loyalty be either general to all, or particular to some. general to all, this Daniel declareth somewhat darkly in the tree, 
Dan. 4.7.8.9.  Behold I saw a tree in the midst of the earth, 
Darkly sha'-  & the height thereof was great, a great tree and strong, and the height thereof reached to heaven, and the sight thereof unto the ends of all the earth. The boughs thereof were fair, and the fruit thereof much, and in it was meat for all, it made a shadow under it, for the beasts of the field, and the fowls of heaven dwelled in the boughs thereof, and all flesh fed of it. Esay more plainly, 
dowed. Esay. 32. Plainly expresseth.  That man shall be as a hiding place from the wind, and as a refuge for the tempest, and as rivers of waters in a dry place, and as the shadow of a great rock in a weary land. 
If Israel for her peace must seek jerem. 29. ● the peace of Babel, Will not England for her good seek the good of Elizabeth?   
Wherefore, as jeremy willed the Israelites, to seek the prosperity of the city whether they were carried, so I beseech all true Englishmen, to seek the prosperity of Caesar, under whom they are governed: & jeremias reason may induce them, for in the peace thereof, they shall have peace, in the prosperity thereof, they shall have prosperity, in the glory thereof they shall have glory. judah and Israel dwelled without fear, every man under his vine, and under his figtree, from Dan, 
That Solomon was to Israel, that Elizabeth is to England. Particular rewards for the loyal. Prou. 22.24. Prou. 16.15.  even to Bersheba, all the days of Solomon: have not England done the like, from Barwick to saint Michael's Mount, all the days of Elizabeth? But if any man through diligence, standeth before Kings, not before the meaner sort of men, he shall find that in the light of the King's countenance is life, and his favour is as a cloud of the latter rain. If I regard a house, 
House. Ester. 2.21, 8.2. external pomp. Gen. 41.43.  I see it brought Mordecay from sitting at the King's gate, to be placed over the house of treacherous Haman: If I respect outward show? I see joseph in the second charet of Egypt, and Mardocheus upon the King's horse in royal apparel, a crown of gold on his head, 
Ester. 6.8.11  Haman proclaiming before him in the streets of Shusan, thus shall it be done to the man whom the King will honour, and Daniel in Babylon clothed in purple, and a chain of gold about his neck. If estimation of the people, for it, David was honoured with his Ten Thousand: if favour and friendship of the worthiest, this knit the soul of jonathan eldest Son to the King, to the soul of David: If alliance with the greatest, this espoused joseph the prisoner to Asenath daughter of Potipherah priest, or Prince of On., this brought David the Shepherd to Michall Daughter of Saul King of Israel: If power and authority, this made joseph 2. in Egypt, Mordecai 2. in Persia, & Daniel 2. in Babylon: If good to our nation, this lift up Mordecay to the deliverance of his people from destruction: If the good of the Church of God, this, with the blessing of God upon him, who aimed at so good an end, made Zorobabel gracious in the eyes of Darius: if a good name, and eternal renown (what more precious than a good name, especially eternised?) This caused Mordecays virtues, and Mordecaies magnificence to be celebrated in the Chronicles of Media and Persia, this, 
Ester. 10.2.3.  eternised them in the never-failing word of the eternal God: If the good of our posterity, (a dead man still seemeth to live in his posterity) Barzillaie when David fled from Absalon provided him of sustenance lying at Mahaynaim, 
Barzillai dutiful, loyal.  and after David's victory, conducted him over jordane, David for this not only offered to feed Barzillai with him in jerusalem, and to do for him whatsoever he would require of him, 
David.  & when he would needs departed, blessed him, & kissed him, but also for his sake accepted of Chimham, and dealt royally with him in his life, but also in his deathbed, commanded Solomon to show kindness to the sons of Barzillai the Giliadite, and to let them be among them that eat at his table▪ O blessed loyalty blessing the loyal not only generally, with the common and public, but also particularly, with the private good, good in possession, good in estimation, good in authority, in honour, in favour, in alliance, in name, in religion, in fame, in posterity. O blessed loyalty! Is it not enough that thou blessest us with so many favours, but others for us, not us and others at this present; but others for us hereafter? 
Gratefully.  Barzillai was loyal to David in his distress, David was grateful to Barzillai, when he was delivered from distress, grateful in life, grateful in death, death makes men forget their own children, their own selves, death and the pangs of death, could not make David to forget Barzillaies loyalty; death had power to end and cut off David's life, death had not power to end or cut off David's gratuity for Barzillaies loyalty, 
Royal.  the both might remain after death, even at death, he charged his son to show kindness to Barzillaies son, 
Both  to Barzillaies son? to Barzillaies sons: and such kindness, that they should eat with him at his table: 
Immortal.  Barzillai dead, Barzillaies loyalty, David dead, David's gratuity brightly shineth in their posterity.  Son. 
Good father, you showing Caesar to be set over me of God, my duty to God moved me to perform my duty to Caesar: you showing me of the heinousness of the crime of disloyalty, my heart abhorred it, and I beseech God no disloyalty come into my heart, much less break out of my tongue in speaking, or my hand in action: you showing the judgements incident to the disloyal, if I had so little grace, and so little reason that nought else could, fear of them may keep me from this crime: but now you show the great benefits that arise out of loyalty, you have inflamed my heart with a more fervent love of the same.  Father. 
Let me then my son further inflame it. If Caesar being over such a people as Solomon was, and as Paul was for all the Churches, 
1 Kin. 3.8. 2 Cor. 11.28.  cumbered with the care of them daily, or be thy merits be not of the moment, or there is not that opportunity, to have them known unto Caesar, & therefore Caesar cannot say with Assuerus (though Caesar be as bountiful & royally grateful as Assurus) what honour, 
Ester. 6.3.  & dignity hath been given to Mordecai for this? Yet for the Public good, (for which Curtius in Rome, Samson in Israel, many in many nations sacrificed their lives) and in the public, thy private good (though Caesar should never hear if thou wert disloyal, and therefore could not punish thee) yet give Caesar's to Caesar, 
Luke. 17.10. Math. 3.15. Rom. 13.5. 1. Pet. 2.13.  as the Lord jesus saith for duties sake, and for righteousness sake, as saint Paul saith, for conscience sake, as saint Peter saith, for the Lords sake, and the Lord whose reward is with him, who will come quickly, whose word shall not pass away, (though heaven and earth pass away, will reward thee, though man do not, whose life is a vapour; whose flesh is grass, whose rewards be temporary) the Lord, I say, will reward thee, reward them, as else he will punish thee Externally, Internally, Eternally.  

God's rewards of loyalty.  Externally, (for our good Subject is to be a good man, our true Caesarian to be a true Christian: otherwise, if he go not out with Absalon, I suspect his going out with Adoniah, & neither good man, nor good Subject is he, who giveth not to God those things which be Gods, and for God's ordinance to Caesar those things which are Caesar's) Blessed shalt thou be in the City, 
external Deut. 28.3, 4, 5, 6.  and blessed also in the field, blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy Kine, and the flocks of thy Sheep, blessed shall thy basket be and thy dough, blessed shalt thou be when thou comest in, and blessed also when thou goest out.  Son. 
How internally?  Father. 
What greater blessing than the soul's banquet, 
Internal Prou. 15.15.  than the souls continual banquet? a good conscience saith Solomon, is a continual Feast, what melody to that sweet harmony of excusing thoughts, what comfort to that most comfortable assurance that the opening of the Book will show, 
Rom. 2.15. Rom. 8 16. Revel. 20.12. Luke 10.20.  that our names are written in Heaven? when others wring their hands for grief, this will make thee clap thy hands for joy, when others tremble thou shalt triumph: This maketh thee to sleep quietly, to wake cheerfully, to be alone without fear: and with others without distrust, in thy affairs confident, in thy recreation comfortable: If Rebels be behind thee, and before thee, 
2. Sam. 10.9, 12.  as the Ammonites & the Aramites were before joab, and behind him, yet thou wouldst resolve with joab, be strong, and let us be valiant for our people, and for the Cities of our God, and let the Lord do that which is good in his eyes.  Son. 
And how eternally?  Father. 
Eternally, when after all thy loyalty to thy Sovereign Prince, 
Eternal.  the Sovereign of all Princes shall advance thee into the holy City new jerusalem: was it not said of thee by the Psalmist, 
Revel. 21.10.  very excellent things are spoken of thee thou City of God? hath not the divine Eagle, 
Psal. 87.3. Revel. 21.10. Matter. 18. Street. 21. Splendour. 11.  the Eagle of divines, said of thee, that thou art pure gold like unto clear glass? of thy street, that it is pure gold as shining glass? of thy shining, that it is like unto a stone most precious, 
Foundations of the Wall. 19  as a jasper stone clear as Crystal? of the foundations of thy wall, that they are garnished with all manner of precious stones? of thy twelve gates, 
Gates. 12, and 21.  that they are twelve pearls? of every gate, that it is of one pearl? of the keepers of the twelve gates, 
Porters. 12.  that they are twelve Angels? of thy light, that it is the glory of God & the lamb? 
Light. 23.  of thy Temple, that the Lord God Almighty, & the Lamb are thy Temple? 
Temple. 22.  of the purity of the Inhabitants, 
Purity of Inhabitants. 21.27.  that there shall enter into thee, no unclean thing, neither whatsoever worketh abomination, or lies? of thy records, 
Records. 20.12.  that they be the Book of life? of thy water, that it is not that aqua vitae, 
Water. 22.1.  or aqua Caelestis, that is used on earth for bodies, but for souls it is a pure River of water of life, clear as Crystal, proceeding out of the throne of God, and of the Lamb: the souls of them that drink of this shall live for ever: 
Tree. 2.  Of thy tree being in the midst of thy street, and of either side of thy River, that it is the tree of life? that it beareth 12 manner of fruits? 
Fruit. ibidem. Immunities. 3, 5. Estate. 5.  that it giveth fruit every month? that the leaves thereof serve to heal the Nations with? of thy immunities, that there shallbe no more curse, no night, no need of candle, nor light of the Sun? of the estate of thy inhabitants, that they shall live and reign for evermore?  
Remember my son, who is the founder of Caesar, whose ordinance they resist that resist Caesar, the judgements they receive that resist Caesar, the rewards of them that obey Caesar, God in Caesar. For as Moses saith to Israel, so I say to thee, 
The Author  and in thee to England, I call heaven and earth to record this day against you, 
His contestation, to England. Deut. 30, 19  that I have set before you death and life, blessing and cursing, therefore choose life, that thou and thy seed may live, and with jeremy, But if you will not hear this, my soul shall weep in secret for your pride, and mine eye shall weep and drop down tears.  Son. 
Dear Father, neither shall heaven nor earth, by the grace of the Almighty, 
His protestation. jerem. 13.17. Acts. 2.2.  bear record against me, neither shall your soul weep in secret, nor your eyes drop down tears, for my Disobedience, either in Thought word, or Deed: for more do not the four winds purify the air, than these four propositions have purified my heart, and I hope that that holy spirit, which came down from heaven with a mighty and rushing wind, will enable me to hold my course against the wind, and tide of all traitors, and therefore as you divided the breach of allegiance, into Thought, Word, and Deed, so I pray you show me some branches of allegiance, that I may the more certainly see what I own to Caesar.  Father. 
My son, for thy memory's sake, understand, 
Six branches of allegiance. 2 Chro. 9.18.  that as there were six steps to the throne of Solomon: so there be six parts of thy duty to Caesar.  Son. 
How I pray you, shall I know them?  Father. 
Seest thou the sword in her hand, or carried before her: 
Rom. 13.4. Psal. 21.3. Psal. 45.6. 2. Chron. 9.17 Rom 13.4. 1 King. 2.15.  the Crown of pure gold upon her head: the Sceptre of righteousness which she doth sway: the magnificent throne whereon she doth sit: her person which is the minister of God for thy wealth, and the Lord by whom the kingdom came unto her?  Son. 
Blessed be God I do see them, and God long so bless me, that long I may see them.  Father. 
The sword exacteth fear: 
Fear. Honour.  the Crown importeth honour: the Sceptre requireth obedience, 
Obedience. Tribute. Defence. Prayer.  the throne deserveth tribute, the person meriteth defence, & the Lord commandeth prayer.  Son. 
First, I beseech you instruct me in the first.  Father. 

Fear.  Fear is to be given to Caesar, so teacheth humanity, so teacheth divinity. 
Fear of Princes taught both in Humanity and Divinity.  For humanity, Periander he saith, Fear Princes. For Divinity, Solomon he saith, Fear the Lord and the King. If I be a master, doth God say where is my fear? If I be a master, may the King say, 
Prou. 24.21.  Where is my fear? Be ye afraid of the sword, saith job, for the sword will be avenged of wickedness. 
Malach. 1.6. Fear due to Caesar, as to a Father, job. 19.29. as to an avenger of wickedness. God distinguisheth between private persons,  Would any private man strike men's hearts with fear? Let him know that God hath not given the sword of Princes to private men. Concerning these, he said in the law Thou shalt not kill, he decreed before the law, Who so sheddeth man's blood, by man shall his blood be shed, affirmed in the Gospel, All that take the sword, shall perish with the sword, confirmed in the Revelation, 
Exod. 20.13. Gen. 9.6. Math. 26.52. Revel. 13.10.  If any man kill with a sword, he must be killed by a sword: but of every one of those he saith by the Apostle, He is the minister of god to take vengeance on him that doth evil. Is he only for a show? 
Rom. 31, 4. and the Prince. Prou. 16.14. Prou. 19.12.  No, saith Solomon, the wrath of the King is as the messengers of death: And again, the king's wrath is like the roaring of a Lion: 
The sword not for a bare show.  No, saith Paul, he beareth not the sword for nought. Hence may it be that Solomon affirmeth of the seditions that their destruction shall rise suddenly. 
Sudden in the destruction of the seditious. Prou. 24.22. To what we must take heed.  I therefore with Solomon advertise thee, to take heed to the mouth of the King. If thou wilt have another reason added to the former, he saith, where the word of the king is, there is power: If thou wilt know how great power, 
Ecces. 8.2, 4.  the second of those Squires of the body making Orations before Darius and his Nobles telleth thee, 
The greatness of the kings power ..  though men rule by land, and sea, and over all things in them, yet is the king greater, 
1 Esdr. 4.2, 3, 4, 5, 6, 7, 8, 9  for he ruleth all things, and is Lord of them. If he bid them make War one against another, they do it: If he send them against the enemies, they go, and break down mountains, and walls, and Towers, they kill and are killed, and do not pass the commandment of the king: If he bid kill, they kill: if he say spare, they spare: if he bid smite, they smite: if he bid them make desolate, they make desolate: If he bid build, they build: If he bid cut of, they cut of. Fear the sword of Caesar, the drawn sword of Caesar, the powerful drawn sword of Caesar. But especially (for a wise man saith Solomon feareth and departeth from evil, 

Prou. 14.16. A difference of the wise man and the fool.  
Caesar punisheth the transgressor of the laws of the land. Caesar punisheth the transgressor of the laws of God. Rom. 13.  
Whereupon and to what end this fear beareth the eyes of subjects.  
What the virtuous subject feareth. job. 29.8.   but a fool rageth, and is careless) fear to commit evil, fear the breach of the laws of the land, fear the breach of the law of God. fear the breach of the laws of the land, for the king of the land will take vengeance of the transgressions of the laws of the land. Fear the breach of the laws of God, for the King of the land, being the Minister of God, will take vengeance on them that transgress the law of God. This fear carrieth one eye of the Subject upon the Prince's sword, that he never provoke it: the other eye upon the offence, that he never commit it: he feareth blame, as much as pain: reproach, as much as torment: dishonour as much as death. So the young men fearing to be seen, (where and when they should not) when they saw job, hid themselves. This fear, as the Porters keep Traitors out of the Prince's Court, 

This fear is a porter of the heart.  
The ballast of the soul.  
The bridle of the affections The nail that fasteneth us in our duties.  
Revel. 12.14. The two eyes of this fear be two wings wherewith we fly from Rebellion. Hest. 15.5.6.7.11.  
The two waiting women wherewith a subjects mind endued is prepared to the service and favour of his Sovereign. Rom, 13.7.   keepeth treachery out of the subjects hearts. This fear, as ballast preserveth the ship from being overblown of the wind, keepeth the soul of the Subject that she be not overthrown by others flattery, or her own presumption. This fear, as a bridle, curbs us from all disobedience. This fear, as a nail fixeth us firm in our duties. This fear, as the woman in the Revelation with the two wings, fled from the Dragon, with her two eyes flieth from all Rebellion the seed of the Dragon. This fear as Esther with her two maids coming into the presence of Assuerus, was graciously entertained, with these two eyes comes into the service and favour of her Sovereign. This fear give to Caesar, to Cesar thou owest this fear.  Son. 
The God of heaven imprint this fear, in my heart. But to this fear am I to adjoin honour?  Father. 

Honour.  If as among the Elements the fire is most excellent: If as among the creatures on earth, man is most excellent: 
1. Cor. 15.41.  If as among the stars of heaven, one star differeth from another star in glory: So Caesar (amongst men) by the finger of God is made most excellent: 
Honour are we to give to Caesar, lest we bear false witness.  Who will not (since honour is as the Philosopher saith, a testimony of excellency) give honour to Caesar, lest they bear false witness not against their neighbour, not against Caesar, 
Lest we break the Canon of the Apostle. Rom. 13.7.  but against God who hath exalted Caesar: lest they break the Canon of the Apostle, Give honour to whom ye own honour: lest they be unjust,, not giving to every man his duty: 
Lest we be unjust. Lest we transgress God's Commandments. Exod. 20.12. Lamen. 4.16. Lest we give just occasion of complaint against our Nation.  lest they transgress Gods own commandment: lest, as jeremy complained of the jews, They reverenced not the face of the Priests, some other complain of the English, they reverenced not the face of the Prince? The Priest is a figure of Christ, the King is the figure of God. If Nabuchodonozor setting up a dead Image, prevailed with his ungodly subjects at the sound of musical Instruments, 
Dan. 3.1.7.  to worship it with honour forbidden of God, 

Shall not God rather prevail with his Servants, than Nabuchodonozor with his Subjects? What the harmony of the Scripture soundeth. 1 Pet. 2.17. The Philosopher and the Scripture teacheth us to honour Caesar. The Philosopher compareth a king to a Father, to a Physician, to a Pilot, to a Shepherd. Malach. 1.6 Caesar is to be honoured as a Father. Eccus. 38.1. to be honoured as a Physician.  
Our Caesar is a Physician Political, and Metaphysical,   shall 〈◊〉 jehovah setting up, not a dead, but (as Menander calleth the King) his living Image, prevail with all his godly Subjects at the sweet harmony of the sacred Scripture, sounding out with Saint Peter, Honour the King, to give him that honour which he hath commanded? Will you see whereunto the Philosopher compareth a King? will you see what titles God giveth a King? The Philosopher compareth a King to a Father, to a Physician, to a Pilot, to a Shepherd. If I be a Father, saith God, where is mine honour? If I be a Father, may the king say, where is mine honour? Honour Caesar as a Physician: The Physician delivering the body of man from evil humours, and noisome diseases, restoreth it to health: Caesar delivereth the body of the estate from evil humours, from dangerous diseases, preserveth the sacred Clergy, the honourable Nobility, the well meaning Commonalty, in perfect health. Caesar is not only a political, but also a corporal, and that not a Physical, but (that you in Caesar may see an extraordinary stamp of the finger of God) a Metaphysical ph●sitian, curing that evil, which to the skilfullest chirurgeons is incurable, which one rarely skilful in that science, first not believing, but afterwards with his own eyes often seeing, he is with the Wiseman ready to say, 
Wisd. 16.12.  Neither herb nor plaster healed them. Wherefore as Pharaoh said of joseph expounding his dream, Can we find such a man: So we seeing her most excellent Majesty by the miraculous gift of God healing this disease, Can we find such a woman as this, 
Gen. 41.38. To be honoured as a skilful Pilot. An. Dom. 1588. By the conduct of the right honourable Charles Lord Howard (now Earl of Nottingham) Lord high Admiral of England.  in whom is the spirit of God? Honour her as a skilful Pilot, who notwithstanding tempests by winds from beyond the Alps, and Pyrenaean Mountains, notwithstanding the waves of the Sea have been lift up to heaven, an invincible Armada out of Castille, Portugal, Biscaie, Andolusia Arragon, Scicilia, Naples, Sardinia, the Baleares, the Canaries, the Treceras, the India's, with assistance of Rome, Florence, Genua, Malta, and others devoted to the Spanish when peace was pretended, came against us: Notwithstanding the dreadful rocks, dangerous gulfs, devowring sands, horrible swallowing whirlpools upon our own coasts, 
This the present age admireth, & posterity will celebrate. As a good Shepherd. The great Shepherd who redeemed us by his cross, & will crown her with an incorruptible Crown, hath brought her from being a Sheep to the slaughter, to be a Shepherd for our salvation. Psal. 23.2. judith. 7.8, 12, 31, 14. How the Scripture teacheth us to honour Caesar.  doth so still guide us in a calm, that admiring and amazed we may say, what man, what woman, what woman more excellent than any man, so, to the world's admiration protected, directed, and blessed of the Almighty, that winds and seas do so obey her, that rocks, that shelves, that syrts, that gulfs, that whirlpools cannot annoy her? Have not the sheep a respective regard of the shepherd? That flock for keeping whereof ever since the great shepherd (for whom she was sometime tanquam ovis, of whom she shall receive an incorruptible Crown of glory) hath given her a hook, she hath by most vigilant shepherds made us rest in green pastures, and leadeth us by (though many a vassal of Babylon have endeavoured to cut them off from our Bethulia) the waters of comfort. Will you see what titles God giveth to a King? the title of Father, of Lord, of God's Minister, of comforter, of anointed of God, yea all the titles of honour in Heaven and Earth. 
The people joyfully. 1 Kings. 1. 39, 48. Men of war in the actions most respectfully. 2 Sam. 12.27, 28.  God, and man having so honoured Caesar, let all our people honour Caesar, as all the people with joy and musical instruments honoured Solomon. Let all Generals of armies, so honour her, that all be done to her honour, as joab fight against Rabbah of the children of Ammon, and being ready to take the City of waters, 
The greatest in access most carefully. Ester. 5.1, 2.  sent to David to come in person, that David, not joab might have the honour. Let her be honoured with great regard in access to her presence even of the nearest and dearest unto her, 
In presence even the Ministers of God most humbly,  as Esther being in her royal apparel, stood in the Court of the Palace until the King held out the golden Sceptre. Let her be honoured in her presence, with most humble gesture even of the Ministers of the eternal God, 
1 Kings. 1.23.  as Nathan the Prophet being come unto the King, made obeisance before the King upon his face to the ground. Let her be honoured with grateful acknowledging of the Lord his unspeakable blessing: and therefore as joachim the high Priest, and the ancients of the children of Israel said to judeth, 
In acknowledging gods blessings upon us, all generally are to honour Caesar.  for the benefits that God by her had showed to the children of Israel, let the Reverend Fathers of the Church, and the truly honourable Nobility of England say of Elizabeth for the benefits which God by her most excellent Majesty hath showed to England, Thou art the exaltation of jerusalem: thou art the great glory of Israel: thou art the great rejoicing of our Nation: 
judith. 15.8, 9, 10.  thou hast done all these things by thine hand: thou hast done much good to Israel, and God is pleased there with, blessed be thou of the Almighty Lord for evermore, and let all the people say, So be it.  Son. 
Finding that your instruction for these two, 
Fear, and honour prepare us to other duties.  have prepared my mind to receive the rest, I desire to know the rest of my duties to Caesar.  Father. 
Of them the next is Obedience, which, since it is unjust, 
Obedience. Not to obey Caesar, our own practice teach us to be unjust. Aristot. in his Oeconom.  to require of inferiors, as the husband of the Wife, the Father of the son, the Master of the servant, and not to give it to the Superior, every Subject to his Sovereign: since that is true in the estate, 
Diligent obedience, the path to preferment. Obedience of Subjects, the felicity of the estate. Sophocles in Antig. Then disobedience no greater evil Matt. 12.25. Disobedience ruinateth an estate. Titus 3.1. Paul giveth a memorandun to teach obedience. 1. Pet. 2.14. Peter commandeth not only to obey the king, but for the king's sake the officers of the king. Examples of obedience in the beasts. Insecta, be the flies & worms such as be divided in their bodies: as the Bee, the wasp, the Emot, or Pismire, and such like. In the fowls. In all Estates. In man. In the celestial spheres. In the Angels. Psal. 103.20. In the son of God. Matth. 26, 53. In his coming into the world. In his being in the world. In his going out of the world. john. 6.38. john. 4.34. Matth. 26.38 In his agony manifested by his sweat and his prayer. Luk. 22.44. Matth. 26.39.42 44, Obedience active and passive.  which Aristole avoucheth in a family, by how much the more diligently any obey, so much the greater favour they find: since that, as he saith, the obedience of the Citizens, is the felicity of the City, since that then their disobedience, as saith that Philosopher, and with him the tragic Poet, there is no greater evil: Since that with it a house (saith Christ) cannot stand, & a Kingdom come to nought: Since that Paul for this duty would have a Memorandum, since Peter would have us perform this not only to the King, but also to such as are sent of the King, let us all give all obedience to Cesar. But do examples prevail more than reason? The whole world swarmeth with examples of obedience. If among the insecta the Bees obey their King: If among the beasts of the field, the Flocks follow their chief, and the herds their head: If among the fowls of the air, the Cranes, when he that watcheth over them calleth, they come, when he flieth they follow: If among men, the servant obey his Master, the son his Father, the Wife her Husband: If in man, the body obeyeth the soul: If all the spheres of Heaven notwithstanding their proper and peculiar motions, be circumvolved by the first movable: If the Angels, which excel in strength be obedient to the Commandments of God: If the Son of God (who could have had more than twelve Legions of Angels) performed obedience, obedience coming into the world, Obedience being in the world, Obedience going out of the world: coming into the world, I came down from Heaven not to do mine own will, but his which hath sent me: being in the world my meat is that I may do the will of him that sent me, and finish his work: going out of the world, when his soul was very heavy, even unto the death, when his sweat was like drops of blood, trickling down to the ground when his prayer was once, and again, and again: Oh my father, if it be possible let this cup pass from me, nevertheless not as I will, but as thou wilt: Obedience of the law, by fulfilling it, Obedience of the cross, by suffering it. Being compassed with such a cloud of examples, 
The end of these examples. Obey Caesar readily, sincerely, generally.  let us cast off all impediments, and obey all that Caesar commands us. Let us obey Caesar readily, obey sincerely, obey generally, obey earnestly. Obey readily, David did but say to Ahimelech, and Abishai, who will go down with me? and Abishai, said presently David, 
1 Sam. 26.6.  I will go down with thee. Obey sincerely, for that which Saint Paul saith to servants, I may well say to subjects, be obedient to them not with eye service as men pleasures, 
Col. 3.22.  but in singleness of heart fearing God. Obey generally, not what likes us, but what pleaseth Caesar to command us: for that which the Reubenites, 
josua. 1.16.  and others said to josua, we must say to Caesar, 
Earnestly.  all that thou hast commanded us we will do, 
Gen. 31.6.  and whether soever thou sendest us, we will go. Obey earnestly, as jacob professed, he hath served Laban with all his might: 
Philip. 2.8.  and as Paul saith of Christ, he became obedient unto the death. To Caesar give this obedience, this obedience thou owest to Caesar.  Son. 
Is not tribute to the throne of Caesar, the next duty which I own to Caesar?  Father. 
When I consider that many times Caesar's eye lids do not slumber, that our eyes may safely sleep: 
Tribute.  that Caesar's sword cutteth off thieves, that Subjects may enjoy their goods: that Caesar's Sceptre curbeth Adulterers, that we may keep our wives, our daughters, our maidens in chastity: that Caesar's government is our safe-conduct to pass the high ways, wide heaths, thick woods, wild mountains without danger, either to our purses, from théeus, or our lives from Cutthroats: 
Benefits from Caesar.  that Caesar's royal Navy at Sea, and mighty Forces to Caesar's great expenses, sometimes at home, sometimes abroad, beat of the Enemy from invading our Land, wasting our Country, spoiling our goods, rifling our Treasure, burning our houses, sacking our Cities, deflowering our Daughters, forcing our wives, dashing out the brains of our tender Babes, tormenting ourselves with cruel death, taking away from us the word of God, which as Elies' daughter in law said of the taking of the Ark of God, 
1. Salm. 4.22.  would be the departure of glory from Israel: 
Mat, 12.34.  my tongue cannot but out of the abundance of my heart speak of the Sovereign minister of God among us, as Saint Paul hath before spoken from God himself for the ministers of his Church, 
Equity.  
1. Cor. 9.7.8.  Who goeth a warfare at any time at his own cost? who planteth a Vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? If David entering into a serious consideration of God's benefits bestowed upon him, 
Psal. 16.12.  breaketh out into this question, 
Others gratuity.  What shall I render unto the Lord for all his benefits towards me? If the Israelites so soon as josua had divided unto them the Cities which the Lord had given them, presently gave josua an inheritance, a City for an inheritance, 
Ios. 19.49, 50.  a City which himself would crave, 
Eccles. 1.7.  even Timnah-serah in mount Ephraim: If rivers go out of the place whence they return and go: if the earth receiving seed, returneth a crop: O my son are our hearts like to David's heart, are not the English more unthankful than the Israelites, more unnatural than the waters, more ungrateful than the earth, If in consideration of these infinite benefits, which they daily receive from Caesar's throne, 
2. Cor. 9.7.  they be not ever most willing, and that with cheerfulness (for as God, so surely God's Vicegerent loveth a cheerful giver) to return tribute, 
Necessity of tribute.  which Cicero calleth the sinews of war, which Vlpianus calleth the sinews of the common wealth, without which there was never, that any part of the Scripture can show, any well ordered state, as a pledge of our thankful hearts to the throne of Caesar? 
The will of God. Rom. 13.7. Expressed in his word.  If thou wilt see what is commanded, the blessed Apostle he saith, Give to all men their duty, tribute to whom ye own tribute, and that ye may know to whom ye own it, of this especially (I call to witness, 
Mat. 22.21. Mark. 12.17. Luke. 20.25.  S. Matthew, Saint Mark, and Saint Luke) the Lord jesus saith, Give to Caesar those things which be Caesar's: Is any so wicked to detain this? To take from a private man it is theft, to take from the church it is sacrilege, to take, or detain from the Prince, it is peculatus, robbing of the common treasure, 
The greatness of their offence Prou. 28.24. who detain it.  the common treasure to be employed to common good. He saith Solomon that robbeth his Father and mother, and saith it is no transgression, is the companion of a man that destroyeth: He, may any man say, that detaineth tribute, or other duties from Caesar, being the father or mother of his Country, 
Examples of God.  and saith it is no transgression, is the companion of a man that destroyeth his Country. 
Exod 30.14.  Are we so unreasonable that without examples we yield not to reason? Before there was any king in Israel to take tribute, 
David.  the Lord himself took a tribute: when they had kings, the flowers of all their kings, 
2 Sam, 20.24. 1 Kings. 4.6. Solomon requiring it. Examples of the people of God. Nehemiah. 5.4. Of the blessed Virgin.  had for their tribute a peculiar Office: David the pattern of devotion, over the tribute set Adoram: Solomon the mirror of Wisdom, placed over the tribute, Adoniram: when they were under the kings of the Gentiles, there were amongst the people of God, that upon their lands, and their vineyards, borrowed money for the king's tribute. When the blessed virgin was very great by the holy Ghost, with the Saviour of our souls, in the depth of winter she tranailed from Nazareth in Galilee, 
Luc. 2.4, 5, 6.  to Bethlem in judah, to perform this duty to the under Officers of a Lieutenant to an heathen prince. When the son of God conversing with the sons of men, 
Math. 17.24, 25, 26, 27.  Peter was asked if he paid not tribute, he taking tribute of an unreasonable creature, that tribute for him and peter might be paid, bound all the reasonable men, 
Of the Son of God paying it, though to pay it wrought a miracle, may move every one to the performance of this duty.  though they do it with their great difficulty, to perform this duty to Caesar. Wherefore I conclude this point with Saint Ambrose, Si censum filius Dei soluit, quis tu tantus es qui non putas esse soluendum? If the son of God paid tribute or subsidy, who so great a man art thou, which thinkest it not to be paid?  Son. 
Before you enter into your speech of defence, 
Defence.  I desire to hear some encouragement to this duty.  Father. 
To encourage us in this duty (wherein whoso through dastardy, or any other vile respect faileth, 
Punishments of dastardy amongst the Romans.  I wish him banished either into Italy, whose glory the ancient Romans condemned such wretches never to eat their meat but standing, 
Transylvanians.  and hereunto bound them by oath: or to the Transylvanians, 
Those of that country of Dacia.  whose predecessors the Daci enjoined them servile subjection to their own wives, and to sleep with their heads ever towards the beds feet: Or to that part of Greece where sometime dwelled the Spartans, 
Spartans'.  who ordained that their clothes should be rend, their Beards ever half cut, permitted every man to strike them without penalty, but accounted it a great disgrace to match in their stock)  
To encourage us to this duty, let us consider her majesties confidence in God, 
Encouragements to this duty.  God's encouragement to her Majesty, the confusion of her enemies, the thanksgiving befitting England. Her majesties confidence in God, The Lord is my rock and my fortress, and he that delivereth me: God is my strength, and in him will I trust, my Shield and the horn of my salvation, 
2 Sam, 22.2.3  my high tower, my refuge, my Saviour, thou hast saved me from violence. 
1. Caesar's confidence in God.   
God's encouragement to her Majesty, Be strong, and of a good courage: 
God's encouragement to Caesar. josua. 1.6.  The confusion of her foes, whither foreign invading her Dominions, or conspiring at home, but confounded from heaven: That as, 
The confusion of Caesar's foes.  Heliodorus told the King Seleucus of the Temple, they may tell their Spanish and Italian founders of her Majesty, 
2. Mac. 3.38.39.  If thou hast any enemy or Traitor, send him thither, and thou shalt receive him well scourged, if he escape with his life: For in that place no doubt is a special power of God, for he that dwelleth in heaven hath his eye on that place, and defendeth it, and he beateth and destroyeth them that come to hurt it. The thanksgiving of Israel, now well befitteth England, 
The thanksgiving now befitting England.  If the Lord himself had not been on our side, may Israel now say, if the Lord had not been on our side, when men rose up against us, 
Psal. 124.  they then had swallowed us up quick, when their wrath was kindled against us: the waters had drowned us, and the stream had gone over our soul: then had the swelling waters gone over our soul: praised be the Lord which hath not given us a pray unto their teeth, our soul is escaped as a bird out of the snare of the Fowler, the snare is broken, & wear delivered, our help is in the name of the Lord which hath made heaven & earth. Therefore I speak not to the alone, 
Cant. 2.7.  but as the true lover of souls, saith, I charge you O daughters of jerusalem by the Roes & by the Hinds of the field, that you stir not up nor waken my love until she please: so I charge you (my duty to my God, my duty to his Church, 
The Adiiuration  my duty to my Sovereign, together with my desire of the safety of yourselves, and the salvation of your souls enforceth me this to charge you) I charge you O sons & daughters of the supernal jerusalem, by the joys of Heaven, as ever you would enjoy them: by the pains of Hell, as ever you would avoid them: 
Gal. 4.26.  by the precious blood of the Son of God, as ever therein you would be washed from your sins, by the blessed favour of the eternal Father, 
to reveal foreign complots. 2 Kings. 68.9.12.  as ever you would see his face: If you know of any King of Aram, taking counsel with his servants agninst Israel, if God by any means reveal it unto you, that you would with Eliseus make known to our Caesar, even the words that the King of Aram speaketh in his privy Chamber: If any Bigthan and Teresh, 
To detect domestical conspiracies. Ester. 2.21, 22.  seek to lay hands on our Sovereign, that you would presently with Mordocheus, and Ester certify our Sovereign: If your service be fitting, 
To perform all dutiful service. 1. Sam. 10.26. Careful to guard her Majesty. 1. Sam. 26.15, 16.  that wheresoever she go, ye attend her, as that band of men did Saul, whose heart God had touched: that when she resteth ye keep her, that none that be willing to hurt her, come near the Lords anointed, least as David said to Abner, it be said to you, ye be worthy to die, because ye have not kept the Lords anointed: That if ye see any appearance of peril, you with David's men, 
To prevent all peril. 2 Sam. 21.17 2 Sam. 18.3.  and with the true hearted people, be careful that she being worth ten thousand of us, come not into any peril: If in the least distress (the Lord keep her from all distress) her soul desireth any thing, that may preserve her, 
To provide whatsoever may preserve her.  that you would with all alacrity provide it as the three mighty even with the hazard of their lives, broke into the host of the Philistines, 
2 Sam. 23.15, 16.  and drew water out of the Well of Bethelem and brought it to David: If any with Is●ibenob think (my touge faultreth in pronouncing the word, 
2 Sam. 21.16, 17. To destroy all that would assault her. An assertion of assistance. judges. 5.20, 21. judges. 5.15, 18. Prediction of honour to all true Servitors. judges. 4.14, 15, 16. and 5.12, 15. Especially the chief commanders. 5.16, 17. But of dishonourable reproach to the negligent, And verse 23. of a curse from God himself upon obstinate Offenders in this point,  and the Lord confound them that entertain any such intent) to slay David; That with Abishai ye prsently though with exposing your bodies to peril to keep her sacred body from all peril, succour David and smite them that so presume and kill them. And know that as the Stars of Heaven fought against Sisera in their order and the River of Kishon swept them away, so Heaven and Earth and all the creatures in them both, shall fight against, and sweep away her enemies. If any loyally serve under Deborah, their memory with issachar's, Zebulus and Nepthalis shallbe honourable: If any be a valiant general against her enemies, his honour with Barakes shallbe eternised: If any be backward they with Reuben, Gilliad, Dan and Asher shall be branded with dishonour: If any with Meroz cannot be drawn to take opportunity to assist Deborah and the Lord in Deborah, let them look for the curse given to Meroz, not a curse only from Deborah, but a curse from the Lord, the Lord, who willeth you to bless them that curse you, not by man, 
Math. 5.44. Luke. 6.28. may draw us judges. 5.23. to this duty.  but by his Angels willeth to curse Meroz, for not assisting the Lord, for not assisting the Lord against the mighty.  Son. 
Dear Father, with many thanks for your pains in the former, I beseech you to speak of Prayer which you reserved to the last.  Father. 
To the last I reserved Prayer for Caesar, 
Prayer.  not as the least, but as the greatest of our duties to Caesar. 
Prayer the most excellent of our duties to Caesar.  The other be intended wholly to the King, this is directed immediately unto God. Fear, is in regard of the sword: Honour, in respect of the Crown: Obedeence, in regard of the Sceptre: Tribute, to the Throne: defence, to the person: But Prayer, to the founder, protector, 
To fear of the sword, 2 Sam. 1.22.21.  and director of Caesar. saul's sword never returned empty from the blood of of the slain, and the fall of the mighty, as yet was the shield of the mighty cast down. The shield of Saul as though he had not been anointed with oil. 
Acts. 12 21, 22.23. To honour of the crown.  Herod (whom josephus still calleth Agrippa) was honoured, when arrayed in royal apparel, sitting in the judgement seat, making an Oration, the people shouted, the voice of God, and not of man, yet immediately the Angel of the Lord smote him because he gave not glory to God, so that he was eaten of worms and gave up the Ghost. Assuerus had a golden Sceptre, 
Obedience to the scripture. Hester. 11.5, 2  and was obeyed from India even to Ethiopia in 127. provinces, yet godly Queen Hester had no pleasure in his feast, and drank no wine of his drink offerings. How was the throne of Nabuchodonozor supported with Tribute, 
Tribute to the throne.  who besides the abundant charges of his house, and the excessive expenses of his Armies made an Image of gold whose breadth was 6. whose height was 60. Cubits? 
Dan. 3.1.  yet was he driven from men, and did eat grass as the Oxen, 
4.30.  and his body was wet with the dew of Heaven, till his hairs were grown as the eagle's feathers, & his nails like birds claws. 
Defence to the person. Mat. 9.7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 28.  Antiochus' defended with his Armies, swelled with pride, breathed out fire in his rage against the jews, thought he might command the floods of the sea, weigh the mountains in the balance, reach the Stars of heaven, yet was he smote with an incurable and invisible plague, the worms came out of the body of this wicked man in abundance, whiles he was yet alive, his flesh fell off for pain and torment, and all his army was grieved at his smell: and notwithstanding his protestation concerning jerusalem, concerning the jews, concerning the Temple, the holy Vessels, the Sacrifices, and his own conversion, (wherein O how shineth the triumph of the Deity?) He died a miserable death in a strange Country among the Mountains. So little do fear of the sword, honour of the crown, Obedience to the Sceptre, Tribute to the Throne, Defence to the person, 
Without prayer to the Inthroner make not Caesar happy.  prevail to Caesar's happiness without Prayer to the inthroner and preserver of Caesar. Prayer therefore, my Son, Prayer which springeth from the holy Ghost, the Spirit itself saith Paul, 
Whence prayer springeth. Rom. 8.26.  maketh requests for us with sighs which cannot be expressed. Prayer, which is the Messenger of the faithful soul to God, the prayer of him that humbleth himself saith the son of Sirac, goeth through the clouds, 
Ecclus. 35.17. What prayer affecteth. That prayer excelleth. Apoc. 8.3. 1. Tim. 2.1. Prayer whereunto Paul before all things Exhorteth for all men generally. 1. Tim. 2.2. He exhorteth for kings specially.  and ceaseth not till it come near, and will not departed until the most high have respect thereunto. Prayer, which is the odours in the golden viol offered upon the golden Altar, which is before the Throne: Prayer whereunto Saint Paul exhorteth Christians before all duties: Prayer were unto he exhorteth generally for all men, he exhorteth specially for Kings: Specially for Kings in respect of the greatness of the cares which they take, in respect of the perils whereto they be subject, in respect of the difficulty in distribution of rewards and punishments, in respect of the abundant good which descendeth from them to the whole estate. Prayer for Kings, 
In respect of the cares which they take. Hester 6.1 In respect of the perils whereto they be subject.  in respect of the cares they take: In the greatest Dominion, saith Sallust) there is the greatest care, through this the King's sleep departeth from him. In respect of the perils to the which they are subject, because in the Prince, the enemy hath Nero his wish, all the heads of the people upon one body, like the king of Aram, 
1. King. 22.31.  the Enemy commandeth his captains to fight only against the King of Israel. 

In respect of the difficulty in the deserts, right bestowing in rewards and inflicting of punishments. 1. King. 3.9. In respect of the abundant good that descendeth from the Sovereign to the whole Estate. The Sun in the world, our Sovereign in her Dominions resembleth the divine Majesty. Pray for Caesar.  
For Caesar needeth thy prayer. Ezra. 6.6, 7, 8, 9, 10, 11, 12.  
For Caesar esteemeth of thy prayer.   In respect of the difficulty of the right bestowing rewards and inflicting of punishments there being (heaven alone being free from all corruption) smooth Absalon's dogged Doegs, black mothed Shimeiss, bloody handed joabs, false hearted Sibas, shameless harlots. So that Solomon, and all for Solomon had need to pray. For who is able to judge this mighty people? In respect of the abundant good which descendeth from the royal Majesty to the whole estate: for as the Sun is a resemblance of the Deity in the frame of this world, giving light, heat, life to all things: so the Sovereign of every estate, is a pattern of the great God, from whom our whole estates, laws to live by, and comfort in our several courses do proceed. pray therefore for Caesar, since Caesar needs thy prayer. Pray for Caesar, for as Darius highly respected the Sacrifices and prayers of the priests of Israel for his life, and for his sons: so her most gracious Majesty greatly regardeth that prayer be made for her, by her truly-christian subjects. And let subjects pray for Caesar: since prayer is honourable, prayer is easy, prayer is profitable prayer is honourable, If we account it a grace unto us to follow the fashions of the greatest persons on earth, 
For prayer is honourable. reve. 8.8, 9, 10, 11. For prayer is easy.  O how great honour will it be for us to imitate the blessed spirits in heaven? Prayer is easy, if thy purse be so poor, that it can pay no tribute to Caesar: if thy body be so feeble, that it can do nothing for the defence of Caesar: yet if thy heart be not too lewd, too wicked: if thy heart be not void of all piety, 
For prayer is profitable against all calamities. jonah, 2.1, 7, 10. Act. 12.5, 7, 8, 9, 10. Tobit. 3.7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. Against sickness. Ecclus. 38.9— 2 King. 20.3, 5.6. Against death. Against the enemies.  void of all Christian duty: thy heart will daily and often every day pray for Caesar. Prayer is profitable, profitable against all calamities, it delivered jonas out of the Whale's belly, Peter out of prison, Sara the daughter of Raguel from reproach: profitable against sickness, for (saith the son of Sirac) my son fail not in thy sickness, but pray unto the Lord, and he will make thee whole: profitable against death, It prolonged Ezechias life fifteen years: profitable against the enemies, against the enemies, this, but without this, against us, the enemies prevail: when Moses lift up his hand, Israel prevailed: 
Exod. 17.11. If Paul commanded to pray for Nero, 1 Tim. 22. Baruch. 1.11. jerem. 29.7. If Baruch and jeremy commanded to pray for Nabuchodonosor.  but when he let his hand down, Amaleck prevailed: if Paul exhorted and commanded to pray for Nero a man so wicked that he murdered his Tutor, his mother, and was nature's Monster: If the prophets commanded the Israelites to pray for the life of the king of Babylon, who had wasted judea with sword and fire, besieged and taken jerusalem, burned the Temple, carried away the holy vessels, set fire on the whole city, broke down the walls of jerusalem round about, 
2. King. 24, and 25. chap.  murdered many people, carried others to miserable servitude, slew the sons of the king before his eyes, pulled out his eyes, bound him in chains, carried him to Babel, and as if to murder the innocent, to ravish the chaste, to carry princes into captivity, to sack the holy City, to burn the Temple of the God of heaven, were not impiety enough, that he might come to the full height of all impiety: he set up a golden Image, and by a Herald proclaimed that whosoever did not worship it, 
Dan. 3.1, 4, 5, 6.  should be cast into the midst of a hot fiery furnace: If the holy Prophet commanded the Israelites to pray for wicked Nabuchodonosor, 
2 Peter. 1.21. What would the holy ghost that we should do for Elizabeth? The royal acts of Augustus, David, Solomon, Asa, and josiah. performed by her Majesty. 1. Chro. 16.4, 5: 6, 7, 37, 38, 39 1 King. 15, 13 2 King. 23.1, 2.3. 1. King. 6 That which one said of Solomon, many have said of Elizabeth. 1. Kin. 10 8, 9 That which the stranger jews said of the Apostles, having received the holy Ghost, we can not but say of our ministers in the days of Elizabeth.  what would that holy spirit, by whom both the Prophets and Apostles did write, that all English, all Irish, all others under the subjection, or protection of her most gracious Majesty, should do for Queen Elizabeth, who whereas Augustus said he found Rome of Brick, but left it of Marble, may say she found England of Brass and Lead, but brought it to Silver & Gold, with David appointed the Levites to sing in their courses, with Asa destroyed Idols. with josiah restored the Book of the Law, with Solomon builded a Temple to the God of Heaven. So that as the Queen of Saba said of Solomon, many have said of Elizabeth, Happy are thy men, happy are these thy servants that stand before thee, and hear thy wisdom. Blessed be the Lord thy God, which loved thee, to set thee on the throne of Israel, because the Lord loved Israel for ever, and made the Queen to do equity and righteousness. Our English and Irish returning from foreign coasts, may say of the Ministers of their Countries in the days of her Majesty, as those stranger-Iewes, did of the Apostles having received the holy Ghost, 
Acts. 2.11.  we heard them speak in our own tongues, the wonderful works of God. Shall we not pray for such a Queen? 
1. Tim. 2.2, 3.  Pray for her (saith S. Paul) in respect of yourselves, & in respect of God. In respect of yourselves, 
Pray for her in respect of yourselves. 1. Tim. 2.2. That you may live a quiet, and a peaceable life, in all godliness, Gen. 28, 16, 17  that you may live a quiet & a peaceable life in all godliness, and honesty. A quiet life, that we have no insurrections at home: a peaceable life, that we have no invasion from abroad: In all godliness, that it may be said of England as jacob said of Bethel, Surely the Lord is in this place, this is none other, but the house of God, & this is the gate of heaven: And in honesty, 
And in honesty. Rom. 2.24.  that the name of the Lord be not blasphemed among the Gentiles, among the Mahumitans among the Anabaptists, among the Romish Recusants through you, but the as Christ saith, your light may so shine before men that they may see your good works, 
Matt. 5.16.  and glorify your father which is in heaven, as saint Peter saith, that they which speak evil of you as of evil doers, may by your good works which they shall see, 
1. Pet. 2.12.  glorify God in the day of the visitation. In respect of God our Saviour, 
Pray for Caesar in respect of God, our Saviour. for this is good. 1. Tim. 2.3. O acceptable in his sight. Psal. 19.1. Baru. 3.33, 34. If all the creatures in heaven and earth, seek to please God. Psal. 104, 19 7, 21, 32. jerem. 8.7. Esay. 1.3. Shall not man being more bound than they all. Gen. 1.26. 1. Pet. 1.19. 1. Cor. 3.16. Aphe. 2, 10. 2. Tim. 4.8. 1. Pet. 5.4.  pray for Caesar, for saith Saint Paul, this is good and acceptable in the sight of God our Saviour: If the Heavens declare the glory of God, and the Firmament show his handiwork: If the Light obey him with fear: If the Stars shine in their Watch and rejoice: If the Moon keep her appointed seasons: If the Sun knoweth his going down: If the waters fly at his rebuke: If the Lions seek their meat at God: If he look on the Earth and it trembleth: If he touch the Mountains and they smoke: If the stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming? If the Ox know his owner and the Ass his masters crib: shall not man being not liveless like some, not senseless like others, not unreasonable like others; But created by a consultation of the deity, redeemed with the precious blood of Christ, as of a Lamb undefiled, & without spot, sanctified by the holy Ghost, expecting a Crown, a Crown of life, a Crown of righteousness, a Crown of glory, perform to Caesar all dutiful allegiance, 
Seek in all things to please his Majesty. 1. Tim. 2.3.  since the blessed Apostle hath taught us, that this is good, and acceptable in the sight of God our Saviour?  
THE eternal Father for his sweet Sons sake, by the holy spirit so rule our hearts, 
The Author's prayer for Caesar, and Caesar's true subjects. james. 5.16 2. King. 1.10, 12.  that we being righteous as Elias, and our prayers fervent as Elias, they may open heaven, & bring from thence God's judgements as fire upon Caesar's enemies: but the dew of the divine grace upon Caesar, 
1. King. 18, 45 Rom. 13.5.  and Caesar's true Subjects: that her most sacred Majesty may long, religiously, happily rule us, that we for conscience sake, lest we resist the ordinance of God, lest we receive judgement, lest we be deprived of all benefits incident to the Loyal, Fear, Honour, Obey, Pay tribute to, Defend, and Pray for her most sacred Majesty on earth, and in the end, and without all end, reign together with her in the kingdom of Heaven, Amen.