THE DEFINITION of a KING, With the Cure of a King wilfully mad, and the way to prevent Tyranny.  
Also Papistical Ceremonies that now are used in Baptism and Burial; which ought to be abhorred and forsaken.  
Sep: 21 Printed at London for Thomas Banks.   

The Definition of a King, with the Cure of a King wilfully mad, and the way to prevent Tyranny.  
Also Papistical Ceremonies that now are used in Baptism and Burial, which ought to be abhorred and forsaken.  

1 Concerning Kings:  Proverbs 21. Chapter, 1 Verse. 
As the divisions of waters, so is the heart of the King in the hands of the Lord, he will bend the same which way soever it pleaseth him.  Eusebius, Timotheus. 
TO omit (lest I seem an ungentle entertainer) the various or different conjectures which on this place are gathered by Interpreters, I do conceive this to be the moral sense.  
That other persons by admonitions, reproofs, Laws and menaces may be beat or persuaded, but the mind of a King (because he stands in awe of none) if you resist it, is the more incensed, and therefore Princes, so often as they be earnestly inclined to any thing, must be thereunto left, not because they would always do what's best, but in respect Almighty God sometimes doth use their folly or malice to offend those that have offended, even as he forbade his people to withstand Nabuchadnezzar, for that by his oppression he had decreed to chastise them. Being perhaps the same which job saith, Who maketh the Hypocrite to reign for the sins of the people.  
And hereunto happily belongeth what David deploring his sin did utter. I have sinned against thee alone, and have done evil in thy sight.  
Not that Kings do not sin, to the great damage of their Subjects, but that they have not over them a man by whose authority they may be condemned, where no man how great soever can escape the judgements of God.  Tim. 
Your interpretation I dislike not, but what mean the divisions of the waters?  Euseb. 
There a Similitude is used, by which the matter may be explained. The provoked stomach of a King is a violent and unruly thing, neither can it be drawn hither or thither, but is hurried by its own headlong force as one incited with a Divine Fury. Even as the Sea doth scatter itself upon the Land, and suddenly changeth its course, contemning fields, buildings, and whatsoever doth resist, in some place hiding itself under ground, whose force if you endeavour to inhibit, or any other way divert, the labour is all lost. The same hath also happened in great Rivers, as Poets declare of Achelous, but if you well obey them, less hurt is received than if you violently opposed them.  Tim. 
Is there no remedy therefore against the wilfulness of evil Kings?  Eus. 
The chiefest perhaps will be to keep the Lion out of the City, the next, by authority of the Senate, Magistrates and Citizens so to moderate his power, that he may not easily break forth into tyranny; but the chiefest of all, while he is yet a Child, and knows not himself to be a Prince, his mind with holy precepts to fashion and instruct; entreaties also and advertisements, but mild and seasonable profit much. But the last Anchor is, very earnestly to call upon God, that he would incline the King's mind to those things which are worthy of a Christian Prince.  Tim. 
What meanest thou simple man? If I were Bachelor of Divinity, should I not be ashamed of this interpretation.  Eus: 
I know not whether it be true it satisfies me that my meaning is neither impious nor heretical; your 〈◊〉 I have obeyed; now as in such meeting it is meet I desire on the other side to be a hearer.  Tim. 
If unto these grey hairs you assign any thing, this spring seems to me to be applied unto a more obscure or subtle sense.  Eus. 
I do believe you & desire to hear.  Tim. 
A King we may understand to be a perfect man, (who having his carnal affections tamed and subdued) is directed by the only power of God's Spirit. And such a man it is not fit by humane Laws to be restrained, but to leave him unto his L. by whose Spirit he is guided. Neither is he to be judged from these things whereby the imbecility of those that are imperfect, howsoever is brouht unto true godliness; but if he do any thing amiss, we must conclude with Paul, the Lord hath taken him unto himself, unto his Lord, he standeth or falleth, likewise this.  
A spiritual man judgeth all things, but is judged by none, let no man therefore prescribe unto such, but the Lord, who hath prescribed bounds to the Sea, and rivers, holds the King's heart in his hand, and turns the same which way soever it pleaseth him; for what need have we to prescribe unto him, who performeth better things of his own accord than the Laws of man do require, or what a rashness were it for us to bind that man unto ordinances, whom by sure proofs we find to be governed by the motions of God's spirit.  Eul. 
Now surely Timotheus, you have not only grey hairs- but a breast also to be reverenced for gravity of learning. And I pray God amongst Christians (as all Kings ought to be) there may be found many worthy of that name.   

2. Concerning Papistical Ceremonies.  Nephalus, Chrysoglottus. NEph. 
How many Christians have I seen very coldly dying (not in flesh but in faith) some confiding in those things, wherein they are not to confide, other for the guilt of their wickedness and scruples that some unlearned dunces buzz in the dying man's ear, die almost in despair.  Chr. 
Neither is it a wonder, that they so expire, who have spent the whole time of their lives in studying Ceremonies,  Ne. 
What mean you by that.  Chr. 
I'll tell you, but with this preface that I do not reprove, but rather earnestly approve the Sacraments and rights of the Church. But some either wicked or superstitious or (to use the mildest phrase) simple and unlearned men that teach the people in these things to confide, letting pass these things which truly make us Christians.  Ne. 
As yet I hardly understand whether you tend.  Chr. 
I shall give you to understand, if the common sort of Christians you consider, are not their lives from head to he'll consumed with Ceremonies, with how much Religion are the hold rites of the Church represented in Baptism? the Infant stays without the Temple doors, a Catechising is performed, vows undertaken, Satan with his pomps and pleasures abjured. At length the infant is besmeared with oil, crossed, salted, dipped, charge to the witnesses is given, that they shall have a care to see the child instructed, yet they, by money given, are of this charge released, and then the child is called a Christian, who in some manner is. Again he is anointed, at length he learns to confess, receives the Eucharist, useth to rest on holy days, to hear Mass, sometimes to taste and abstain from flesh. And these things if he observe he is esteemed an absolute Christian. Takes he a wife? he a●●●res another Sacrament, if he enter into orders, he takes new unction, and is consecrated, changeth his garments and saith prayers. Now I allow that all these things be done: but that these things be done more of custom then of zeal, I do not allow, but rather vehemently condemn, because nothing else is applied to Christianity. For many men while they trust unto these things, do nevertheless in the interim, by right or wrong, heap up riches, yield to their anger, serve their lust, their envy and ambition, and so at length expire.  
Now here again new Ceremonies are prepared, Confession is used once and again, Unction is added, and the Eucharist given; the sacred waxed Tapors be there present with Cross and Holy Water, Indulgences are adhibited, the Pope's Bull is drawn forth, or there bought by the dying man, his Funerals are ordered to be magnificently celebrated, again is made a solemn stipulation or Covenant; There is one that cries aloud to the dying man, yea, sometimes if he happen to cry shrill or be well tippled, kills him before his time.  
As these things be used rightly, chief those which through Custom have been delivered to us, so there be certain other things more hidden which will perform this unto us, that with alacrity of spirit, and Christian confidence we may wander out of this vale of misery.    
FINIS.