Christophilos. The true CHRISTIAN SUBJECT Deciphered in a Sermon preached at Saint Paul's London, on the seventh of August, Anno 1642. By Benjamin Spencer, Minister of St. Thomas Parish in Southwark. judicium regis est ultimum judicium, ultra quod causa pertransire non poorest. Aug. Cont. Parm. Lib. 1. Potestas principis juris est, non injuriae, & cum ipse sit Author juris non debet inde injuriarum naset occasio, unde jura nascuntur. Bract. MAT. 24.15. Let him that readeth understand. LONDON, Printed for Thomas Paybody, dwelling in Paternoster Row, in Queen's Head Court. 1642. To the Right Honourable EARL OF MANCHESTER, Lord Privy Seal, B. S. wisheth all present and future happiness of Grace and Glory. Right Honourable, I Think myself happy as Saint Paul said to King Agrippa, that I have occasion given me to plead before one, who is red in all Customs and questions, that so those which speak evil of the Sermon may be ashamed by your justification of it, to whom I make bold to dedicate it. Not that by your greatness it should be defended, if it give just offence, but by your worthiness protected from unjust calumnies of suspicion, of which the world is now so full that Jealousy hath given faith her passport and she is gone. Being therefore fallen into these dregs of time wherein we can hardly draw off clear Wine without racking some new opinions, which are so toothsome. I thought good to try if I could but help to settle those muddy Lees by expounding some Texts of love, peace and obedience. But my good meaning hath been so much mistaken, and my words wrested, yea threatened, yet not by either wisdom or greatness that I am forced to present this Sermon to your L rdships censure First, and next to the view of the world. To the world for my vindication to your Honour for expression of my duty in which I shall ever rest Your Lordships truly devoted Servant, Benjamin Spencer. To the Considerable READER. Gentle Reader; IF thou knewest how much this Sermon hath been abused by evil Tongues, and how I have been urged to print it before it was scandalised, but especially since, that it might vindicate itself, thou wilt clear me from any audacious daring of the times or vain glory to be seen in print. Pardon me only in taking the Text, and I fear no censure for the Sermon, because it is not Conscious of time serving by taking part with any save plain Truth, which all good men affect though she have an austere countenance, to whose commands for my part I have ever devoted myself, and shall be glad to die in thy service, if thou wilt in hers, To which good purpose that God would assist us with his grace, I pray, and rest thine in Jesus Christ, Ben. Spencer. A Sermon Preached at St. Paul's on the seventh of Aug. 1642. PROV. 24.21, 22, 23. 21. My Son fear God and the King, and meddle not with those that are given to change. 22. For their destruction comes suddenly and who knoweth the ruin of them both? 23. These things belong to the wise. THis Book and Ecclesiastes are salomon's retractations, or his second thoughts, and therefore the more worthy, to be thought of We may say of him as it was of Origen, ubi male nemo pejor, ubi bene nemo melior, In his error no man was worse) but where he did well no man could mend it. I may call it one of salomon's Gardens richly enamelled with flowers of all sorts, some to make a posy for the moralist, as rules of Ethics, or moral Philosophy, others for the householder, as rules of Oeconomie; some for Governors, and people, which we call politics, of which, this is one: My sin stare God and the King, etc. In this Garden you seldom find many flowers upon on stalk; many verses upon one subject. Here is two, and a bud; two verses and an half all yielding a rare seed, goodly leaves, and a fragrant sent unto all whose Noses are not stopped, or their mamillary process corrupted. I mean whose understandings are clear, and their affections clean. In this verse behold a precept and an inducement to perform it. Division. The precept is like the Commandments of God both Affirmative, Precept. and Negative. The affirmative part is fear God and the King, Affirmat. wherein we may see whom we are to fear, God and the King, severally, Secondly, God and the King conjunctly. Thirdly, God frist, than the King orderly. The Negative part is, Negative. and meddle not with those that are given to change. Wherein we see, First the duty imolicite not to be given to changing, Secondly, not to meddle with those that are given to it. If meddling be forbidden then changing much more. If the less than the greater. The inducement to performed is is, Inducement Loving counsel. Wholesome. first because it is loving counsel, it comes from a Father Secondly, it is wholesome Counsel it prevents destruction and ruin both which else will come, and that first, suddenly, and secondly, inscrutably, ere we knower her from whence it comes, or how long it shall continue, for who knoweth the 〈◊〉 of either, viz. of them who norther fear God, nor the King Thirdly, Wise. Because it is wise counsel such as wise men both give and take though fools will not receive instruction. These things belong to the wise: which words though some translations set by themselves in relation to what comes after, writing it thus like a title. (These are also the say of the wise,) yet because it may justly draw all that followeth into a just suspicion of being the sentences of some old Rabbins and doubtful Authors, I take it rather to have relation to the Counsel, Fear God and the King these things, or duties belongs to the wise. The pracept is fear God and the King, Precept. which being severed we are taught to fear God, and fear the King. First, For the fear of God, Fear God. It is a duty which leads us to wisdom, The fear of God is the beginning of wisdom, and in vain do men seek wisdom, who do not first learn to fear God, even as they do labour in vain in the quest of virtues, si aliunde eas sperandas putent quam a domino virtutum, if they seek it any where but of God. We need not make an observation here which is made to our hand that God must be feared. But I would it were done as sure as we believe it should be done, and then men would not have so many vain hopes; for all true hope is grounded upon the true fear of God. But the fault is some fear not God at all, Some fear not God at all. as those that ask with Pharaoh, who is the Lord, till they come to some great exigent as the Persian Cavaliers, who were wont to say in their Cups, there was not God. But when the Grecians had them in chase, and they came to the river Strymon, they then prayed to God the ye might hold till they got over. Secondly, Others fear God ignorantly as Children are afraid to go in the dark, 2. Ignorant fear. they know not aright the God of their fathers and therefore as some worship him wrong by doing aliquid magis, though not majus somewhat more, though nothing greater than God requires: so others are afraid to worship him right by that inanis timer deorum also of which Cicero speaks a vain fear of God, like the idle servant who said he knew his master was an hard man and would exact account of every dort, and therefore he for fear of losing any, hide it in a Napkin and so lost all the gain he might have made; so this ignorant fear makes some too superstitious in maintaining Ceremonies that are nocent and others too scrupulous in gain saying Ceremonies that are innocent. Of both which Saint Paul warneth us, Colos. 2.8.20, 21. Some have the fear of diffidence, 3. Fear of diffidence. that God cannot or will not save as Israel said, can God give meat to his people? this fear makes them to value Christ at too low a rate by selling the price of the Redemption under the price of the Redeemer, as judas did, who thought the price of Redemption could nor buy out the sin by which he set so small a price on the Redeemer. Some have only the fear which is begotten by the spirit of bondage, 4. Fear of the Spirit of bondage Psalm. by which they fear only God for his judgements, but they never think, there is mercy with thee, therefore thou shalt be feared; but they look only upon one attribute of God (viz.) his Justice which preventing them of the faith of affiance they reject also the faith of adherence, which is as good though not so strong, Psalm 42.11. Some again fear God only with neglect of those whom he bids them to fear also, 5. Fear of God single. and so separates that which God hath coupled. But as to fear God is wisdom, so to departed from such evil is understanding, saith job 28.28. Therefore the precept saith also, Fear the King. fear the King, To show us there is duty belongs to men as well as to God. Give to Caesar that which is Caesar's, and to God that which is Gods, fear God, for his own sake, fear the King for God's sake. I might say for your own sakes, for he that resisteth the power, resisteth the Ordinance of God and receives to himself damnation. So that as God must have his fear, so the King must have his. And as God's fear must be partly for his judgement, though it be better for his goodness, Rom. 15.5. so we must fear the King, not only for wrath, but also for conscience. Yet his wrath is not to be slighted, for Solomon saith, It is like the roaring of a Lion, Amos 3.8. Prov. 20.2. And shall the Lion rear, and shall not the beasts of the forest tremble? but as David said of God so may it be said of Kings, when terras Astraea reliquit, Justice hath left the world and those dog days are come of whom Saint Paul speaks, Psalm 90.11. Romans 13. 2 Tim. 3.1. who then regards the power of his wrath? Yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the revenger of wrath though,) not of his own,) nor in his own wrath must he take revenge, yet he beareth not the sword in vain. And therefore it is an happy thing when people so bear themselves towards Kings as ever to keep in them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a parental affection and not rouse up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath, which is seldom raised that ever it will be laid again without satisfaction, except in those mild Princes, who like heavenly natures had rather conquer their subjects, ferendo by bearing, than feriendo by smiting. Object. What if men live not under a King? Answ. Then they must fear him or them that are Vice Regum in place of Kings. The true fear of a King due from his subjects, Wherein consisteth the fear of a King. Eccles. 10.20. consisteth, First, in having a reverene conceit of him, as Eccl. 10.20. Curse not, or disrespect not the King in thy privy Chamber, not in the privatest chamber which is thy heart, though he be evil, or hath done thee some evil as Saul did to David. For as God smote the Bethshemites to the number of 50000. for looking into the Ark with too narrow and curious eyes: so will he those that pry into Princes with the eye of envy or curiosity. The Bethshemites thought because it had been among the Philistines in captivity, Euscherius they might play with it as many suppose they may with authority in the evening or declining of it: when the Lion grew weak saith the fable, every beast did beard him, yea the very Ass kicked him. When David was in distress. Nabal the fool, cryeth who is David? and Shemei opens too wide upon him, and Sheba bloweth the Trumpet crying, we have no part in the son of jesse. Secondly, therefore the fear of the King consists in reverend speeches of him, as Saint Cyprian notes well upon Christ's speech to him that smote him before the High Priest. He did not rail at the High Priest for keeping such bad officers, but docens sacerdotalem honorem servari oportere, contra pontificem nihil dixit sed innocentiam suam tantummode purgavit, he did only defend his own innocency showing that authority ought not to be railed at but indeed ought rather to be preserved like Sanctuaries, which as they are not to be violated, Psalm 89.51. so neither is the footsteps of Gods Anointed to be slandered. Judas 13. Christian's must not be like the Sea which by every little wind swelleth into raging Waves which foam out their own shame by casting up mire and dirt, Isaiah 57.20. Thirdly, the fear of a King consists in Obedience when he commands us that which is good. Do well and thou shalt have praise of the same, Romans 13 3. saith Saint Paul. Fourthly, It consists in patience if he commands thee evil, to suffer rather: but beware of resisting the power, for fiat voluntas tua: (thy will be done) extends to suffering as well as doing, for, hereunto you are called (saith Saint Peter,) to be subject to the froward as to the gentle. 1 Peter 3.21. Let no man mistake, there is great difference in patience, there is a patience without sense, such as is in things insensible, as Fields which suffer themselves to be overflowed by waters, because they want sense and power to stop the inundation. So there is a patience with sense, as the patience of the Ass who feeleth his wrongs but wanteth reason to redress them. Then there is the patience grounded upon reason of men knit together in a body politic, who are taught by reason patience in some wrongs, lest the body be disjointed upon any petty occasions and government utterly dissolved upon small greevances. Lastly, There is the Christian patience begot by the precept and pattern of Christ jesus who left us an example, 1 Peter 3. that we should follow his steps. This patience is to be used especially when Christian Religion is assaulted of which patience is both the badge and proof. Patience therefore must be used to show our reverence unto Kings. Not but that the powers may be reverenced and yet the goods of the Subject may be by them defended by Law from rapine and their persons by Legal powers from illegal violence. For herein the power is not resisted but the exuberancy and overflowing of the power is stopped and turned into his true Current: For example we resist not the current of a River when we stop the aestuation of it from drowning our Lands and Houses, but we labour to keep it in his Channel, Romans 13. for as the River is ordained for our benefit, so is the power for our good. But indeed the power by our impatience is resisted when just obedience is refused, the just authority infringed, or the person endued with authority is assailed or violated. We see then there is a fear severally and properly belongs to God and the King. God and the King conjunctly. Now conjunctly, for God hath joined the King in Commission with himself and that so close as nothing comes between but a conjunction copulative, no power of the Pope nor any other for Non habet parem super terram, 〈◊〉. Optat. Com. Tari. lib. 3. 1 Pet. 2.13. for he is next and immediately under God, Super imperatorem non est nisi, qui fecit imperatorem, and therefore saith Saint Peter, submit yourself, to the King as to the supreme, Namely when there is a King: but if there be none then unto those that rule Vice Regis in the place of Kings, and so unto Governors as to those that are sent of him or them. And these are well joined together; for we are apt to do our duty by halves as either to fear God and contemn the Magistrate and so become religious Rebels, or else to fear the King and neglect God, and so make the Prince an Idol, but joined together they must be, and that without any interposition. Colimus imperatorem ut hominem a deo secundum & solo deo minorem. Tert. ad Scap. Yet distinguish them we may, separate them we may not. julian's Soldiers would not sacrifice with the Emperor, and yet would fight for him, disjoined they may not be, God hath given them to us both together, to observe as the two tables of the Law, thereby teaching us to avoid Heresy and faction either of which will observe one table with a damage to the other: Heresy with fair shows of good works to men, cover the injuries it doth to GOD'S Truth. So Faction and Hypocrisy by a show of Holiness to GOD cloaks the wrong it doth unto men. Therefore separate neither lest you spoil both. We see therefore that the fear of God and the King must go together, not that hereby we make Kings equal with God, nor attribute to them indefinite power much less infinite power as some flatterers have to the Pope who make him believe he is infallible in knowledge and Almighty in his power. Nor do we marry Minerva to our Kings, as the Athenians offered to Anthony, as if there were no wisdom but in his breast. Nor do we make them Gods as the Grecians did Alexander, but we teach people to obey them by the word, though they rule not always by the word; for the neglect of their duty will not excuse the neglect of ours. For though they indeed, that rule well are worthy of double honour, 1 Tim. 5 17. yet we cannot deny to any our single duty of fear and reverence. This therefore may serve to confute the Anabaptists who will know no Magistrate, Anabaptists condemned. but separate the reverence of Magistrates from the fear of God, and so Eclipses the glory of Kings, and the duty of Subjects, by interposing pretences of Christian Liberty against their authority, and so turn it into libertinism even to the subjugating of Princes if they can find power enough to do it, Anno 1533. as you may read in the History of Thomas Munt. zerus, john Laydon, and Cniperdoling, all which made insurrections against Governors, though themselves liked well to rule as powerfully, and as proudly, and tyrannically as the Turk himself. But this Text will not allow to fear God, and contemn the King, nor fear God, and affright the King, but commands us to fear GOD and fear the King. Lest as saith Optatus, Optatus. Dum Donatus super imperatorem se extollit non veretur cum qui post Deum. So the Papist his Doctrine is here condemned which boasteth of his Catholic faith, Papists condemned. but teacheth not true Christian fear. The Pope it seems hath absolved them from it, and the Papists ghostly Father comforted them against it, as Mortimer did King Edward the seconds keepers, with this sentence, Nolite occidere reges timere bonum est. It is good to do say they, what I fear to name. There be others who say they abhor the Papists, Seditious Sectaries condemned. and can as ill endure the Anabaptists, and yet have involved themselves in their opinions of not fearing Kings as well as they, witness those dangerous positions written in the time of Queen Elizabeth, Mart. in Libel. 3. pag. 28. which for my part I adhorre to mention, though some do not to preach and practise them, Dr. B. Dangerous positions. by which opinions as they are tied together like Sampsons' Foxes by the Tails, so there is a firebrand between them which is able to set an whole kingdom in a combustion. Of such as these one may say as Saint Paul said to Titus, there be many unruly men, vain talkers and deceivers, who do subvert whole houses, speaking things they ought not, Tit. 1.10.11. whose mouths must be stopped, lest they subvert whole kingdoms. But now as we must fear God and the King, 3. Orderly: Fear God first and then the King. so we must fear God first, and then the King: the fear of God will teach us so to do, and not fear the King the less for that, but the more and the better. The first must be the grand work of the last, piety the foundation of fidelity. Obedience to God, produceth allegiance to Kings. God must be first and chief served, Kings in him and for him. In him because my obedience active must be governed by his precepts. For him, because my obedience passive must be regulated by his example, and sulcepted for his sake, who suffered himself not only to be baptised with death, by wicked Pilate. He that observes not this order will confound his service by disorderly fear, and give the fear which he oweth God, to the King, and so be●●m a Sycophant, or give the fear which he oweth his King, to God only, and so become seditious under a colour of being religious, for we must fear God first, and principally, and then the King. For the King must be served in relation to God for he hath set them as Gods, and by him Kings Reign: Psal. 82.7. Prov 8.15. yet they be but earthen gods, and yet gods they are, and every earthen picture must not expect to be such a vessel of honour, lest the bramble exalting himself to be a King, a fire come out of the Cedar and consume the bramble and a fire come out of the bramble, and consume the Cedar, Judge 9.15, 20. which commonly comes to pass when, solvuntur cingula Regum & legum, Reverence to Kings and Obedience to Laws are loosened from the loins of Royalty and Loyalty also. The sum of all is this. Ephes. 6.2. Fear God, and keep his Commandments, that is the whole duty of man: and one of his Commandments is to obey the King, and Honour Him: As appeareth in Commandment the fifth, which is the first Commandment with promise. Therefore fear God and the King, and bless God we live under such a Prince as will give us leave first to fear God, and then him. Again, so fear as that you love, for fear hath painfulness, timor edium spirat, Tert. the spirit of fear profits not where the spirit of love is not. Fear God so as it may direct us to the right fear of the King. And fear the King in some measure as ye fear God; He that fears God is loath to forsake him, so we must fear our Kings, as be loath to desert them. Let not this sentence be writ upon our sign posts for a memorandum, and we forget it. Fear God and honour the King. Lest a voice cryeth out of the timber, and another answers it out of the wall, Hab. ●. 11. and proclaim our sin. But consider every King is either Gods golden Sceptre, or his Iron rod, by which he breaks in pieces many a vessel of clay. Let us as fare as God's Word enjoy noth, submit ourselves to both, and not strive to wring God's rod out of his hand, lest we acquire to ourselves the more stripes. Therefore meddle not with those that are given to change. This is the Negative part of the precept, meddle not, which, Negative part. First, Shows that true fear is of a restraining nature and breeds a Systole or a drawing bacl of the breath, Psalm. 119.131 as if afraid to put the hand or the tongue to evil. Say not as Saint Aug. warneth, quid miht & regi, what have I to do with the King, Aug. Super. Jo. unless you will say also, Quid miht & possessioni, What have I to do to possess the goods I have. Secondly, It showeth the full extent of Obedience which proceeds from true fear, namely as it keeps us from meddling with change so with those that are given to it. 3. Thirdly, It shows us as the fear of God will make us cautious how we change our God, or our Religion, so a true fear of the King, will make us take heed how we change or desire to change our Governors. So that as this part hath relation to the fear of God, it warns us we should not meddle with those that are irreligions; As it hath relation to the King, so it warneth not to meddle with those that are seditious. And therefore as it is most laudable for a State to root out superstition; So is it not less commendable to oppose Rebellion. We are warned therefore here, not to meddle with change nor changers. Not to be given to it ourselves, nor meddle with those that are given to it. First, Not to meddle with it. Meddling is to make a meddle or mingling. So that in meddling with change is understood a mingling of things to make them alter from their proper state and being, as in making of colours divers colours are mixed or meddled together, and from thence comes a change, so man being a creature by nature affecting Novelty is apt to meddle with change though it be from better to worse, and this is rooted in him ever since the first change he made in Paradise. From hence it is that every n●w form appearing to us, We first meddle with it in our fantasy, and before judgement can determine we suffer it to mingle with our affections: From whence followeth a desire or a being given to change. But considering what ill success Adam had in changing, it is good to be advised. Seldom any change is made but it costs much trouble, though it be for the better as sick bodies to be made well. Yet to recover health is worth trouble, and against such change the wise man speaks not, but against the affectation of it as against people who are given to take physic more for fashion than necessity or for wantonness than want, and so sometime stir humours, to the body's ruin. To avoid this humour of change we must look back again, fear God and the King, that will keep down the the humour. Then look on the danger of changing. First, Of changing God. Go to the Isles of Chittim. See hath any Nation changed his God, or his Religion, and shall we ours for popery or any other which may corrupt the Protestant? jer. 2.10, 11. God forbidden. Again, for changing Kings consider if men affect to change for none, see the misery of such a state, judges 17.6. There was no King in Israel, Judg. 17.6. where Micah brings in Idols. So judges 18.1. There was no King, and then Dan went a robbing. Judg. 18.1. So judges 19.1. There was no King, and then the Levites wife was ravished, Judg. 19.1. and afterwards they took the daughters of Shiloh by force. Again if men affect changing for others, as Samuel for Saul, it brought great trouble, God gave that King in his wrath, and yet as bad as he was David durst not meddle to make a change though for his own advantage, for saith he to Abishai who can stretch forth his hand against God's anointed and be guiltless? 1 Sam. 26.9. For had he suffered it, he had but taught away to destroy himself another time. 2 Sam. 3.1. Nay if saul's House be changed for David (the fare better choice) yet much blood it cost, Luke 19.14. and therefore meddle not with it without mere necessity enforce, but remember those that said in the Gospel, Nolumus hunc regnare; and therefore as we would not meddle with changing, so not with changers, or with those that are given to it. Those that meddle some calls homines duplicantes, doubling men, Meddlers. Kab. Sa●om. who fold one thing within another, speak one thing and mean another; men of a dark light saith others, who are twilight men, they do things by half lights, that is, their actions are of a mixed colour, not perfect white, not perfect black; their actions are like Linsey Woolsey, zeal and malice, knowledge and ignorance carnal policy and piety, so they make a medley or a confusion. Therefore Ne commiscearis, ne confundaris, Numb. 16.26. be not mixed lest you be confounded, as Moses said, Numbers 16.26. Separate yourselves from these men, lest you be consumed in their sins. For as the simple people that followed Absalon fell in the wood of Ephraim, 2 Sam. 18.8. so male-contented persons by being given to change, bring themselves into an intricate wood, out of which they cannot extricate themselves. The people with whom we are not to meddle are men who are apt to change, Changers. like the Moon, and in their minds, and like the tide they love to carry all things in their own current. The word in the Hebrew is Shonim, which some translate travellers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or plodders, that plod o● and journey in sin: that travail or take much pains, as men in a journey, and walk on in the counsel of the ungodly, though mercy hath often passed by them, yet they iterate, and itinerate in mischief. Psalm 1. Others read it for detractors. Meddle not with men that have slanderous tongues, such as Shemei and Nabal, who laid too hard charges upon David, so Corah upon Moses and Aaron, that they took too much upon them, Numb. 16.3. but that fault was their own, for Moses and Aaron had their just calling to it, but so had not they. Envy had laced them so strait, that they could admit of no government but their own. Others read it seditious. Meddle not with the seditious such as was Absalon, 2 Sam. 15.3, 4. who bewitched the people with a fair tongue, saying there is none deputed to do you justice, but if I were in place, all should be well or the like and thus with words of vanity, he beguiles the hearts of the simple, 2 Pet. 2.18, 19 Others read it changeable men, or men of various dispositions. It may be men that like a balance are apt to turn with a grain or like a Wether Cock with the Wind, who love to Ring the Changes, because they are more delightful for variety, but not so easy nor so orderly. All these senses may be understood here for the word is of a large signification especially considering that all men's travailing in detraction and sedition, is but for a change, and shows men of changeable dispositions. For first men revolve in their minds some discontent, and then resolve every one in the secret of his own private heart. First, To detract, for after big swollen thoughts come vain reports, like Fame who succeeded the Giants, which breeds as bad effects, as open War. For these reports by't deep, the word here comes of (Shen) a tooth, and David said that his Enemy's teeth were spears and arrows, Psal. 57.4. and their tongues a sharp sword. Unto such belongs this caution. Galat 5.15. If you by't one another take heed lest you be consumed one of another. Secondly, They proceed to sedition, after Shemei comes Sheba always. Sedition followeth detraction at the heels, which is nothing else but a departing from the tracts of true reason, Law, Custom or Religion, with a violent motion toward some change affected, as we see oftentimes in Israel, who poor souls complained often of their Governors, when they were not straitened in them, 2 Cor. 6.10. but (aswere the Corinthians) in their own bowels like children who sometimes complain their are too straight when their bellies are too full, to them belongs that lesson. Ephes. 4 14. Be no longer children tossed to and fro with every wind of doctrine. Thus we see what changing is. I think we have no reason to meddle with it. And if we have any mind to avoid it. First, neither detract yourself, nor give an ear to detraction. For the one hath diabolum in o●e, the other in aure. One hath an evil spirit in his tongue, and the other in his ears, if he hear it with delight. The one was Shemei his sin, the other was saul's. Secondly, Animate no man to sedition as Sheba did who blew the Trumpet saying, We have no part in David. Thirdly, Nor be no man to further it as did Achitophel with his counsel. Fourthly, Nor be no assister in it as joab was to Adoniah, and Abiathar the Priest by his prayers, when David was weak. Fifthly, Nor harbour any whom you know so, to be as did the City Abel. Sixthly, Nor furnish them as Sichem did Abimelech against the house of Gideon. Therefore as Daniel said to Nebuchidnezzar, Daniel. 4.27. Loving Counsel. so say I to all of what condition soever. Let this counsel be to thee acceptable, that if it be possible, it may be a lengthening of thy tranquillity. And well may this counsel be taken. First, because it is loving counsel, it comes from a Father, and therefore we may conceive it good, for seldom or ever you found any father to give evil counsel to his Child, though he be bad himself. For nature rejoiceth in the prosperity of posterity. Dives in Hell would have his brethren forewarned of that place of torment, to which himself was damned: Though some Fathers have less charity than Dives or less wit at least, who care not to educate their children in true wisdom, not knowing that their Children being damned with them will be a means to increase their own infernal sorrows, King Lewis the Eleventh of France is much to be wondered at therefore who brought up his son Charles at Ambois without literature as Guicciardine reports, he hardly knew the forms of Letters, but only le● him learn this sentence in Latin, Qui nescit dissimulare, nescit regnare. This was Council more like machtavill, than a King, to teach his son to be a dissembler. A good Father's council speaks better things to children. They are called in Latin Patres a pate faciendo, from opening their hearts to Children, or a patrando for doing much for them, or a patiendo, from bearing much with them, such a Father is God above all. Such an one for counsel is Solomon, and every good Minister by the word of exhortation. If coming then from a Father, receive it as children, for if from God a Father so good, and Solomon a King so wise, Arist. Consentaneum est ex melioribus ortos esse meliores, we should be the better being advised by the best Parents: and as we please ourselves in supposing God to be our Father in giving us this Counsel, so let him be pleased in us by showing ourselves his sons, and ready to take this counsel. But if this prevail not, yet consider it is wholesome counsel like preventing physic which may be as an Antidote against destruction, Inducement. for he saith as an inducement not to meddle with change, their destruction shall come suddenly. Wherein we will consider, First, The certainty of the judgement, it shall come. Secondly, The manner of it destruction and ruin. Thirdly, The quickness or unexpectednes of it, (suddenly, it comes sudden. Fourthly, The inexplicablenesse of it, who knows it. First, Certainty. Of the certainty, it shall come. Judgement hath feet of Wool but hands of iron. Psalm 50. God saith Psalm 50. I winked and thou thoughtest I was like thyself, but I will set before thee in order the things that thou hast done, for sure our God will come and not keep silence. He bends his bow and makes it ready. Psalm 7.12. He loves to wait that he may be gracious to us, and forbear that he may have mercy upon us, although man's sins are such as that the very Poet could say, — Non sinunt jovem ponere fulmina. Hor. So than if the sinner turn not, he will whet his sword. He is yet but whetting, I would we would take counsel and meet him by repentance, while he is a fare off, Luke 14.32. Greg. in Evang. and crave conditions of peace, Ne justitiam destrictiorem in judicio exigit, quanto longiorem ante judicium patientiam provocavit, lest judgement be the larger by how much it stayeth the longer. Oh save God a labour, Aug. peccatum puniatur a te ne tu pro illo puniaris. Punish thy sin lest thou be punished for it, Et peccatum tuum judicem te habeat, non patronum, be not a Patron to thy sin, but a judge, and then I hope, Nay I am sure this destruction will not come, or if it do, we shall laugh at destruction when it comes. Job. 5.22. For when the Net shall be spread upon all, yet some fish shall be but transported out of these muddy waters, into the sweet streams of Paradise, and some birds to sing among the choir of Angels. For though it is certain, come it will, yet as God is loath it should come, Hosea 11.8. Hosea 11.8. How shall I give thee up Oh Ephraim, how shall I deliver thee up Oh Israel, how shall I make thee like Admah, how shall I set thee like Zeboijm? my heart is turned within me, my repentings are kindled together: Yet his resolves are certain, being pressed under as a Cart is pressed with sheaves, so that we must put him to the Quaere what could, Jsaiah 5.4. I have done more than I have done to my Vineyard? and Oh my people what have I done to thee, Micah 5. or wherein have I wearied thee; testify against me? So I know in that day he will distinguish between the precious and the vile though it be to others a destruction and a ruin. The manner of this judgement is such. M●nner. Destruction implieth some violence: as if such as fear not God and the King should not die a natural death, which indeed is never called destruction but a dissolution rather; for violence doth destroy before the time, and destruction is a kind of pulling down, not repair again or to build, but to lie waste like old Troy, which became, Corpus sine nomine, a body without a name, Nay not so much: for destruction extendeth to all manner of being, so that a man shall not say this was jezabel, 2 Kings 9.37. except to their infamy; for destruction pulls down house, body, name and fame. And therefore most justly is this judgement called a ruin, Ruin. because such men, pereunt funditus, they perish as it were by the mother's curse, which roots out the foundation. So that such men like old ruinated houses shall drop in pieces, Jsaiah 24.1. as fair houses wanting inhabitants do, which for sin they must want, saith the Prophet, though it may be some think as Cicero saith, Piscinas suas fore salvas amissâ Republicâ, Cicero ad Attic. that though the Commonwealth be ruined, their houses shall stand. But let them not deceive themselves for the sword of destruction knoweth no difference, as that Commander said in 88 between an English Papist, and an English Protestant when things are once in confusion. But the worst of all is, this shall come suddenly. It shall rise suddenly, Suddenly. as the Hebrew word showeth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifieth a vapour as well as destruction showing, First, That it shall rise like a vapour suddenly ere one be a ware of it: So, Secondly, As a vapour riseth from that upon which it falleth, and so doth destruction fall upon those that hath framed it, as ye comes of water, and to water it turneth: they fall into the pit they have digged, and the mischief falleth upon their own pate, which they have imagined. Thirdly, Again a vapour is extracted by the heat of the Sun, so is their destruction by the wrath of God, and the anger of the King. Fourthly, And as a vapour vanisheth suddenly, so shall they in their destruction, their I ●age shall vanish out of the City, I looked for him saith David, Psalm 37.36. but his place could no where be found. Well then being it comes upon a sudden like a Thief in the night, and so man knoweth not his time, Eccles. 9.12. but like a bird taken in the snare, and or a fish in the not so is man in the evil day when it falls suddenly upon them. For as men riding in a mist, when it is gone find themselves sometimes where they would not: so those that walk in the Clouds of obscurity, 2 King. 6.26. as they think no man descries them, so neither do they descry their own danger till it discover itself suddenly. Therefore what manner of men ought we to be in all godly conversation and honesty, since it comes suddenly, and therefore they cannot escape, for God will shoot at them, who obey not his precepts, Psalm 64.7. with a swift arrow suddenly, that they shall be wounded. But yet if this were all, we might hope of some end of it, but the wise man will put us in no hope of that, for he saith it is inscrutable, who knoweth the ruin of them both. Where we see, First, that neither can exempt himself from destruction. Neither he that feareth not God, nor he that feareth not the King, nor he that feareth neither God nor the King, they that are meddlers against lawful authority or he that meddleth or mixeth with them, both are threatened here. Prov. 11.21. Though hand join in hand, yet not one shall go unpunished. So secondly, we see the punishment is inscrutable, and as fare as I know eternal. First, Inscrutable in his beginning not coming with a lo here! or a lo there! but as in the Church, men do and shall arise from amongst ourselves speaking perverse things, Acts 20 30. so even from among those that fear neither God nor King, may arise some, whose hearts God may so turn, as they may be a means to bring ruin upon the rest. Secondly, Inscrutable in the manner, for who knoweth what kind it shall be. Bajazet little thought of the Iron Cage in which Tamburlaine carried him, who intended so to carry Tamberlin. Nor Perillus thought not that he should have roared first in his brazen Bull. Thirdly, We know not how long it may last, for it may reach so fare as I know even to hell, for who knows whe● it will end? 1 Sam. 10 26. Isaiah. 30 33. We know that Tophet is ordained of old, yea for evil Kings it is prepared, and I believe not leffe for evil subjects if they be such Tophets, such fools to be led aside, Deut. 1.1. or such Achitophel's such kinsmen to fools, as that they neither fear God, Romans 13. nor the King, for Saint Paul tells us that such receive to themselves damnation. If we would avoid the penalty, then avoid the fin, otherwise it will fall upon us. Upon them that fears neither God nor King, which is mere Atheism, and Libertisme mixed together, or God without the King which is to make a show of godliness, and deny the power of it, 2 Tim. 3.5. to keep a form of piety in the first Table, and deface it in the second. Or that fear the King without God, which is to love the praise of man, more than the praise of God. Or that fear God before the King, which is mere flattery, if not Idolatry, Prov. 28.21. and such men will transgress for a piece of bread. Therefore let us avoid all these, and fear GOD, not without the King. For if GOD said Amen to David's Curse on the Mountains of Gilboa as Saint Ambrose observes, Amb. in Lib. off. Aruerunt montes maledicto prophetico, after saul's death upon them, they dried away, and the grass did not thrive there, how much more will the imprecations of good men take effect upon those who regard not these precept. It cost Absolom the hanging, and Achitophel an halter of his own purchasing joab his life, after he had taken sanctuary. Abiathar his Priesthood. The City of Abel a siege, and it might have proved a sacking, if there had not been one woman in it wiser than all the men. Sheba his head, and Sichem an utter ruin even to the sowing of salt upon it to season all posterity. Coreh and his company such a ruin, as who knoweth, how fare it went, even to the lowest pit so fare as we know. Besides all this it is wise counsel. Wise Counsel For it is spoken to the wise, It is such as wise men useth to give and take. Of which we may say as the Angel said in the Revelation. Here is wisdom. Let him that readeth it consider. Rivel. 13.18. It is not spoken to fools, whom if we bray in a Mortar, yet will not be the wiser. But to those that either are wise and judicative, and this may make wiser, or those that are wise optative, in wish seekers for wisdom. Or those that think themselves wise, and are only wise supposative, and are the great active brains, and stirring spirits, and by that means would be thought wise. Let none of these refuse this honest counsel, this holy advice. Nor those that are the stickling malignant spirits, who think themselves wiser than King, Parliament, or the whole State b●side, let not them refuse it, but let them remember to be subject not only to the King, but to those that are sent of him: For in them, they are subject to him. If they be or would be wise. let them not strive to divide the body from he head, and make the State like the Serpent called Amph soena, who had an head at either end, Rom. 14.19. which by diversity of attraction bred distraction, and so broke the body a sunder in the midst. And let us all study in the fear of God, the thing which belongs to peace, that there be no breaking in nor leading out, nor no complaining in our streets. Psalm 144.14. I speak as to wise men, judge you what I sa● saith Paul. And here the only wise God, and the wisest King speaks though the weakest preacher. Cape tu quod suum for wisdom, quod tuum for duty, remit quod meum, for infirmity sake, or in charity at least. And let us all pray for the King, to God, and for all that are in authority, That God would give the King his judgements and his Righteousn sse to the King's Son, that whensoever we look how he reigneth we may remember also by whom he reigneth. In whose strength, Let the King rejoice O Lord, Psalm 21.2. Pro. 20.28. and make him exceeding glad of thy salvation. Mercy and truth, preserve the King, and let his Throne, be established by mercy, that by his m●ckenesse and virtue, and the wisdom of his great Council, the Parliament meeting together thy people may be comforted and thy inheritance blessed in this world, with the Truth of the Gospel in peace, and obtain at l●st those heavenly places appointed for them i● jesus Christ, to whom together with the father and the Holy Spirit three persons and one only true God be given all honour and glory for ever. Amen. FINIS. ERRATA. In the Epistle Dediatory, Red for read. PAge 5. line 25. leave out him or, p. 10. l. 31. after baptised, read (with water by Saint john Baptist but also) page 11. l. 10. read pitcher for picture. p. 15. l. 10. leave out and, p. 19 leave out must, p. 22. line 31. read (that fear the King afore God) page 23. line 24. read Indicative.