THE THRICE WELCOME, AND HAPPY INAUGURATION Of our most Gracious, and Religious SOVEREIGN, King Charles II. To the CROWN and KINGDOMS of GREATBRITTAIN and IRELAND. CONTAINING, In the first place, the Authors most humble Supplication to the KING's most excellent MAJESTY, in order to the Reformation of Religion, in Six particulars. In the second part, the Subjects duty to their Sovereign, in sundry Heads, and divers particulars very useful for these times: Together with a recommendation of the Work to the King's Majesty's Subjects. By Geo. Willington, of the City of Bristol.  Ezra 7.26. 
Whosoever will not do the Law of God, and the Law of the King, let Judgement be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.  
London, Printed by R. D. and are to be sold at the Holy Lamb in S. Paul's Churchyard, near the School. 1660.   

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DIEV ET MON DROIT  
HONI SOIT QVI MAY Y PENSE   1 Kings 10.9. 2 Chron. 9.8. Blessed be the Lord thy God which delighteth in thee, to set thee on the Throne of thy Father, to be King for the Lord thy God: because the Lord thy God loved [ENGLAND,] therefore made he thee KING over [US,] to do Judgement and Justice. 
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TO THE MOST HIGH and MIGHTY, MOST GRACIOUS AND RELIGIOUS PRINCE, Charles II. By the Grace of God of Great Britain, France and Ireland, KING, Defender of the true Catholic and Apostolic Faith.  
Christ Jesus, the Prince of Princes, bless your Majesty with length of days, and an increase of all Graces, which may make you truly prosperous in this life, and eternally happy in that which is to come.  
THe Picture and Pattern of Piety (most Gracious and Dread Sovereign) S. Bernard, by name, deciphereth out at large, the gross Enormity of that ugly Vice, Ingratitude, saying, It is jimica animae, exaninitio meritorum, dispersio vertutum, etc. An enemy to the Christian Soul, an exile of Merits, a ruin of Virtues, and a consuming fire that scorcheth up the Fountain of all goodness. Lest therefore I should condemn myself guilty of this sensual sin, and challenged be of gross Ingratitude to the God of our Mercies, who hath, in mercy to these Nations, brought your Sacred Royal Person, after upwards of eleven years' banishment, to the happy possession and enjoyment of Your CROWN and KINGDOM, to the great joy and comfort of all your Loyal Subjects, whose number God Almighty increase. I, who am the meanest, and most unworthy, have presumed (most humbly craving pardon for my arrogant audacity herein) both in token of my loyal duty to your sacred Majesty, as also of that transcendent joy which I do conceive in my heart (the Searcher of hearts knows) for Your happy Inauguration and Coronation; to transport these rude lines to the happy Haven of your Princely Heart; wishing to Your Royal Grace the Silver of all earthly prosperity, and the Gold of all Celestial felicity, prostrating myself upon the bended knees of humble submission at your Highness' footstool, for pardon of my presumption herein, and do make bold to become an earuest, yet most humble Petitioner to Your sacred Highness.  
Seeing Almighty God (for ever blessed be his holy Name) hath done so great things for your sacred Royal Person, both in defending You, from the cursed rage and hellish fury of Your traitorous Adversaries, who, like a kennel of Bloodhounds, hunted 
(a) At the fight & flight from Worcester, Sept. 3. 1651.  for Your precious 
(b) 2 Sam. 18.3.  life to destroy it; and also (which to me seems far greater) keeping 
(c) 1 Pet. 1.5.  Your Pious Royal Heart, in the affection to, and zeal for the true Protestant Religion (according to your godly Education notwithstanding your forced Exile into those parts, and amongst such persons who are the professed Enemies, and Opposers of it; and who (no question) left no stone unturned, nor means untried, to betray your Sacred Highness into a love of, and compliance with their erroneous and false worship; and (as the crown of the mercy) making use of the worthy Service of the Lord General George Monck, who may be rightly styled England's S. GEORGE, for the breaking the Ice of the former impossibilities, and slaying the hideous Beast, and bloody Dragon that devoured the Lords Heritage; and enslaved us, 
2 Sam. 19.14.  bowing the hearts of your People to sue to You, and to declare for You; yea, 
Dan. 4.36.  moving and uniting the loyal hearts of your Honourable COUNSELLORS, and LORDS assembled in PARLIAMENT to vote You 
* May 6. 1660.  in, (which caused great joy and triumph 
(a) Psal. 14.7. and 53.6.  to all your distressed Subjects) and so preventing that effusion of blood which Lambert, and the Fanatic party might have involved these Nations in; (a Crown being seldom (if ever) won without battle, or worn without blood) and so from Heaven proclaiming your Highness to the World to be Princeps pacis, the Prince of Peace: and so (with a mighty hand, and stretched out arm) bringing your Majesty (about the thirtieth year of your age) to your lawful Crown and Kingdoms; which is such a choice work of Providence (your Enemies themselves being witness) that present and future Ages have cause to stand and gaze at it, saying (in the langnage of Moses) Stand still, 
Exod. 14.13. Psal. 118.23. Psal. 102.18.  and see the salvation of the Lord. This is the Lords doing, and it is marvellous in our eyes. This shall be written for the generation to come, and the People which shall be created shall praise the Lord.  
The consideration whereof (sure I am) doth move your pious Royal heart to consult with the Royal Prophet; Quid retribuam Jehovae? 
Psal. 116.12.  What shall I render to the Lord for all his goodness towards me? That You might honour that Majesty that hath laid Honour and Majesty upon your Royal Person, and hath (maugre force & fraud) set a crown of pure gold upon your head: that the Highest may establish your Majesty's Royal Person, and make You that indeed which some unloyal Subjects falsely 
* Your Majesty's Proclamation signed at Brussels, Jan. 25.1659. 1 Sam. 2.30.  pretended) a GLORIOUS KING. The high way whereunto being (as your Grace well knows) to honour God; for those that honour me I will honour, saith the Lord. Of which your Grace hath a double obligation; one as a Christian, the other as a King; as a Christian King: which is done by establishing and preservation of 
(a) As in the 8. Article of you Majesty's Doclaration from Flaunders.  true Protestant Religion, which, of late years, hath been in great danger 
(b) Your Majesty's Proclamation from Brussels, signed Jan. 25. 1659.  of being rooted out by Anabaptists, Quakers, and Atheists.  
You are (Dread Sovereign) over us in the Lord, from whom you have your Power; 
Rom 13.1. Prov. 8.15, 16. Isa. 9.6, 7. Revel. 1.5. Rev. 19.16.  Per me Reges regnant: Et Domini dominantur (saith Christ) who is Princeps Pacis: Princeps Regum terrae: Rex Regum Dominum (Dominantium:) By me King's reign, and Princes decree Justice. By me Princes rule and Nobles, even all the Judges of the Earth. We 
* All your loyal Subjects  most humbly beg, (and have good cause to hope) that as your Grace is over us in the Lord, so You will be also over us for the Lord, 
Isa. 47.23.  by being a Nursing Father to God's Church and People. Maintain his Kingdom, Dread Sovereign, and he will uphold yours; your Dominion shall be stable; your Name shall endure for ever, and shall be concinued so long as the Sun, Psal. 72.1, 8, 17.  
In order hereunto, I (the meanest of all your Majesty's Subjects) do upon my bended knees most humbly beseech your Grace, and the Honourable Parliament, that you will,  
First cut off false Prophets, Heretics, and perverse and incorrigible Seducers, and Blasphemers; for these are the pest of Church and State. This was the practice of that pious King Josiah (after the corruption and decay of Religion in the days of Manusseh) to his eternal praise, being but twelve years old, 
2 Chron. 34.3.  2 King. 23.5, 6, 7, 8, 20. and 2 Chron. 34.33. and of good King Asa, 2 Chron. 15.8, 12, 13, 14, 15, 16. So of good King Hezekiah, 2 King. 18.3, 4, 5, 6, 7. And that pious Ruler, Nehemiah, chap. 13. And it was (Dread Sovereign) the grave Council of your Royal Father, of blessed memory, [in his ΕΙΚΟΝ ΒΑΣΙΛΙΚΗ, cap. 27.] directed in special to your Highness: With God I would have You begin and end, who is the King of Kings, the Sovereign Disposer of the Kingdoms of the world, who pulleth down one, and setteth up another.  
Secondly, I most humbly beg Your Grace, that the holy Sabbath of the Lord, viz. the Christian Sabbath may, by Your Majesty's strict command, be more religiously kept and observed than heretofore  
Because 1. the profane and lose nature of carnal men is apt and prone to take liberty (where 'tis but tolerated) for the profanation and violating of that holy rest.  
Because 2. the religious observation of the Sabbath is a special help and furtherance to the observation of the rest of the commandments and therefore placed in the midst between the two tables.  
Because 3. God hath threatened in holy Scripture such and so many menaces to a person or people, City or Nation that make no care of the observation thereof, Nehemiah 13.18. Jer. 17.27. the truth of which Scriptures (and many more) may be sadly verified in our own days; for after the publication of that Book for a tollerating of sports upon the Lord's day, the Church of England (which was famous before, both at home and abroad) never prospered after.  
The blessings 4. which God hath promised to the religious observation of it, are so many and great, that I dare not make so bold to cloy your Royal ears with the recital of them (your Highness knowing them far better than my unworthy self, I being not an Instructor, but Petitioner) as Isa. 58.13, 14. Jer. 17.19. to 27.  
Most Gracious Sovereign, your Highness very well knows that it is the duty of all Magistrates (especially of the supreme) not only to observe the Sabbath themselves, but also to cause others to observe it also, in respect of outward conformity, that none within their Gates, Precincts, Jurisdict on, power, habitation, or charge be suffered to violate that holy Rest. The example of holy Nehemiah is eminently famo is in this particular, chap. 13. v. 16. to 23.  
Thirdly, I do most humbly beg, that your Grace will uphold, 
Piety adorns Learning.  cherish and foster a learned and pious Ministry in your Kingdoms, who were accounted vile, and laden with reproaches and scorns while Faction flourished, and Tyranny bear Rule; and in special, such Ministers whose loyal constancy, and integrity doth bespeak them to be (what Ministers of Christ's sacred Gospel ought to be) not time-serving Politicians, to gratify men's 
(a) Gal. 1.10.  humours, and serve their own sordid Interest; but 
(b) Mat. 5.13.  Lux mundi, 
(c) vers. 14.  Sal terrae; 
(d) Eze. 3.17. & 33.7. Heb. 13.17.  Watch men for our Souls; 
(e) Jer. 44.4. & 2 Cor. 5.20.  Gods Ambassadors, which Christ (the King of Kings) upholds 
(f) Revel. 1.16, 20.  in his right hand; and hath promised to 
(g) Math. 28.20.  be with them to the end of the world: and is either received and honoured, or 
(h) Mat. 10.40. Lu. 10.16. 1 Thess. 4.8.  contemned and despised in them.  
Fourthly, I humbly beg your Grace, that you would uphold a liberal and sufficient Maintenance for the Learned and Pious Ministry of Christ's Gospel (which was denied and withheld by the Sectaries,) because (your Highness knows) the Archbishop of our 
(i) 1 Pet. 2.25 and 5.4.  souls hath ordained (this Canon Law) that they 
(k) 1 Cor. 9 chap.  which preach the Gospel should live of the Gospel. And they that labour in the Word and Doctrine are worthy of double honour, 1 Tim. 5.17. viz. Countenance and Maintenance: And that not a niggardly, but a liberal and sufficient maintenance; that they may be encouraged 
(l) 2 Chron. 31.4.  in the Law of the Lord. Nay, we find, that even King Pharaoh (though a Heathen King, for aught I can find) had so much Religion in him, that when the People of Egypt (in the great famine of seven years) were forced to mortgage and sell their Lands, to buy food to keep them alive, Gen. 47.19. yet would King Pharaoh, by no means, cause, or suffer the Priest's Land to be mortgaged or sold, (though some in our days have done far worse) as we read, Gen. 47.22. Only the land of the 
(m) Or, Prophets.  Priests bought 
(n) Pharaoh.  he not: For the Priests had a portion assigned them of Pharaoh, and did eat the portion which Pharaoh gave them: wherefore they sold not their Lands.  
As Tribute 
(o) Rom. 13.6, 7.  is due to the Crown, so is Tithes 
(p) Heb. 7.4, 5, 6, 7, 8, 9  due to the Ministry; and those Sons of Belial which deny or withhold either, do 
(q) Mal. 3.8.  rob God.  
Fifthly, I do most humbly beg your Grace, that (in order to the establishing of a Learned Ministry to Posterity) your Majesty will be a Fosterer, and Patron of the Schools and Nurseries of good Learning, especially the two (once) Famous Universities of Oxford and Cambridge.  
Lastly, I do most humbly beg your Grace, that the Seminaries of Sin, and Satan, Wickedness, and Vice, may be beaten down and suppressed, (at least in their numerousness and lawlessness, I mean the boundless toleration of unlawful places of drabbing and drinking, and such like, to the dishonour of God, grief of his people, and scandal of Religion.  
This will make your Royal Person to be Famous to succeeding Ages, and cause You to be as your Royal Father of blessed memory hath expressed 
* Εικον Βασιλικε, cap. 27.  it Charles Le Bon, and Le Grand.  
Thus ceasing farther to trouble your Majesty's Sacred ears (hoping the Ministry that are both eminent and famous for Religion and Learning, will press forward such Motions as these) prostrating my unworthy self upon the KNees of Submission, at your Highness' Footstool for my presumption herein, I beg, without intermission, before the throne of the almighty's Grace, that he may bless your Majesty with many and happy days that your House, Throne, and Kingdom, may be established for ever, to the honour of that Great God, and the good of his Church, and that for Christ's sake, our only Lord, and everlasting Saviour. Amen.  
Your Majesty's unworthy Subject, Geo. Willington.  
CAROLE vive diu.   

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DIEV ET MON DROIT  
HONI SOIT QVI MAY Y PENSE   Luc. 19.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 61.6, 7. Dies, diebus Regis superedito anni ejus sicut, ut multarum generationum. Meneat coram Deo in seculum benignitatem, fidem praepara, qui custediant cum. Tremel. 
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The Second Part Of the Thrice Welcome and Happy INAUGURATION Of our most Gracious, and Religious SOVEREIGN, King Charles II. To the CROWN and KINGDOMS of GREATBRITTAIN and IRELAND. CONTAINING, The Subject's Duty to their SOVEREIGN, in divers Heads, and sundry particulars very useful for these Times. Together with a Recommendation of the Work to all His Majesty's Subjects. By Geo. Willington, of the City of Bristol.  Joshua 1.18. 
Whosoever he be that doth rebel against thy Commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong, and of a good courage.  
London, Printed by R. D. and are to be sold at the Holy Lamb in S. Paul's Churchyard, near the School. 1660.   

THE SUBJECT'S DUTY TO THEIR SOVEREIGN.  
THE saying of the Greeks (as a learned Divine notes) carries much of truth in it, 
Dr. Sutton, lib. Disce vivere. cap. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Order is the Mother and Preserver of things: For, sure it is, that the society of men consisteth in Ruling and Obeying. Where none do guide others, what order can be looked for? Where order is not, Confusion will follow, and the success of Confusion is plain 
(a) Poor England hath sadly found the truth of this, since that dismal day, Jan. 30. 1548.  Ruin. Where men shake off Obedience to their King, and lawful Governors, (who are from him who Ruleth and governeth all) and live as they list, what peace can be preserved? And where peace is not, what State either in Church or Commonwealth can long stand? Where Rulers are not, some run headlong they know not whither, in the bent of their own wills: others are waving up and down in Opinions, all are as a body clean out of course, and subject to a 
(b) Judg. 18.1 and 19.1. and 17.6. & 20.23.  Dissolution: On the contrary, when Governors ordain a Law, and all hearken 
(c) Viz. So harken, as to obey.  unto the Law, (because a Law without partiality doth speak indifferently unto all) there is Obedience, there is Concord, there is continuance in well doing.  
Now, for those of all other who live under the Law of Laws, to wit, the Law of Grace; for those, I say, before all other to show all dutiful obedience to their Kings and Governors placed over them 
(d) Pro. 8.15 16. Rom. 13.  by God, what more seemly? what more Christian? Branches of one 
(a) Joh. 15.1.  Vine, Stones of one 
(b) 1 Pet. 2.5.  Building, Fellows in 
(c) Eph. 3.15.  one Family, Children of 
(d) Mal. 2.10.  one Father, Members of 
(e) Eph. 5.23, 30.  one Head; nay, Heirs of one 
(f) Rom. 8.17. The heavenly Kingdom.  Kingdom; what more beseeming, than among these, People to obey Rulers, and Rulers to obey God? When Moses is praying, Joshua leading, Israel obeying, God blessing and prospering all: O happy are the People that are in such a case.  
And therefore, having showed unparallelled boldness, in directing the former part of this Schedule unto His Majesty (our Gracious and dread Sovereign) by way of most humble Petition, let me now address an humble request to the Subjects (I myself being the most unworthy and inconsiderable) of our Sovereign Lord and King.  
The sum whereof shall be directed first to the disloyal Party, (whose number I beseech God to extenuate.) Secondly, to the Loyal Party, (whose number I beseech God to augment.) Thirdly, to all jointly, and without distinction, (praying to God to make them both one, without distinction, as to their Loyalty.)  
To the two former Heads, (to wit, to the disloyal and loyal party, distinctly and apart) I shall be very brief.  
For the first. To you that are (either openly or secretly) disloyal to our Gracious Sovereign Lord the King's most excellent Majesty; give me leave to tell you in the words of the Holy Ghost, by the Prophet Isaiah, chap. 1. v. 19, 20. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse, and rebel, ye shall be devoureed with the sword; for the mouth 
(g) Rom. 3.4.  of the Lord hath spoken 
(h) Rom. 2.7, 8, 9, 10, 11, 12.  it. Look back, and consider the Oath of Allegiance which you have formerly taken all of you, (save only those minority made uncapable of taking it) and in consideration thereof, harken to the words of the Royal Preacher, Eccles. 8.2. I counsel thee to keep thy King's Commandments, and that in regard of the Oath of God. In regard of the Oath, viz. the Oath of Allegiance, called, the Oath of God (as I conceive) for two reasons; either first, in reference to the King, to whom you swore Allegiance, being a Titular 
* Psal. 82.6. 1 Cor. 8.5.  God: or more properly (as I conceive) called the Oath of God, in reference to the true 
(a) Jer. 10.10  God; and that upon a double account: either first because this Oath was taken (in especial manner) in the sight and presence of God, who always doth behold 
(b) Pro. 15.3.  us; but then especially (or in special manner) when we do in such a solemn manner swear by 
(c) Gen. 31.43. to 54. Ecc. 5.6.  his Name: or secondly, because the wilful violation of this sacred bond, or solemn Oath of Allegiance, shall be revenged 
(d) Eze. 17.19. Zac. 8.17. Mal. 3.5. Levit. 19.12. Numb. 30.2. Eccl. 10.20. Isa. 48.1. Jer. 4.2. and 5.2.  by God, who is the Lord of Hosts, if not with temporal plagues in this world, yet (sure I am) with eternal torments in Hell, without true repentance. [See, and sadly consider the Proofs in the Margin.] But I shall speak more fully of this matter (God willing) upon the third Head. But before I come to that, (the main thing intended) let me, in the second place, speak a word (very briefly) to the loyal Party who do fear God, 
(e) 1 Pet. 2.17  and honour the King. And here give me leave first to inform you; secondly, to admonish you.  
That which I would inform you of, is briefly two things.  
First, the sad odium that hath been cast of late years upon the Loyal party, and that party, if not wholly occasioned by the openly profane and scandalous walking of the generality of those who were the King's professed Friends, they were so noted (above any other) for horrid Oaths in their common talk, and for excessive drinking, and debauched drunkenness, that the re-Baptizers 
* They are since turned.  have new Christened them (though not at a Font) with a name to render them odious, viz. Cavalier; a word as an ancient Doctor 
* Viz. D. Green, But though some render it otherwise, yet the word was cast as an odium upon the former consideration.  often told me, (and others in my hearing) derived from the French tongue, from a word which signifieth a Swearer, a Drunkard, a deboist, profane Person. But I trust, you will own neither the Name, nor the Practice (especially) for the future.  
A second thing I would inform you of, shall be by way of lamentation, delivered (with a little inversion) in the words of Jeremiah's Lamentation, and the words of holy Daniel and Ezra, etc. For our sins, and for the iniquities of our Fathers 
(a) Dan. 9.16  our Jerusalem, and our people have been a reproach to all that have been about us. Thus we have been cast down, and not exalted, 
(b) vers. 8. Bar. 2.5.  because we have sinned against the Lord our God, and have not been obedient unto his voice. Yea, your 
(c) Lam. 5.2  Inheritance hath been turned to strangers, and your houses to aliens. Your necks have been under 
(d) vers. 5.  persecution, and you had no rest. Servants have ruled over us, 
(e) vers. 8. This was Cham's curse, after he had discovered the nakedness of his Father, Gen. 9.22, 24, 25. England did worse by her Father, the King, and therefore deserved worse plagues.  and there was none (for certain years) to deliver us out of their hands: Yea, (which is more to be lamented) the breath of our nostrils, 
(f) La. 4.20.  the Anointed of the Lord was taken in their pits, of whom we said, Under his shadow we shall live, though among the 
(g) The very Heathen would not have murdered him.  Heathen. And these tyrannical Usurpers have had dominion 
(h) Neh. 9.37.  over our bodies, and over our , at their pleasure, and we were in great distress. For our iniquities have we our Kings, and our Priests been delivered into their hands, 
(i) Ezra 9 v. 7. Baruch 2.5.  to the Sword, to captivity, to a spoil, and to confusion of face.  
Thus hath it been with us, since that prodigious and unpresidented murder of our dear 
(k) Jan. 30. 1648.  Sovereign, KING CHARLES the first.  
But now the Lord hath begun to give us 
(l) Isa. 14.3.  rest from our troubles, and to lift up our heads, and to compass us about 
(m) Psa. 32.7.  with Songs of deliverance. Grace hath been showed us from the Lord our God, to 
(n) Ezr. 9.8, 9  leave us a remnant to escape, and to give us a nail in his holy place, and to lighten our eyes, and to give us a little reviving in our bondage. For we werè bondmen, yet our God hath not forsaken us in our bondage, but hath extended mercy unto us, in bringing our Gracious Sovereign through so many dangers, difficulties, and sad revolutions, to be our Patron, in our lives, liberties, Religion: Yea, to the happy settlement of (those so much looked, longed for blessings) Peace and Truth, etc.  
Having thus informed you (ye Loyalists) of your (heretofore) miserable condition, and of your (present) delivered condition, by the happy Inauguration of our Dear and long looked for Sovereign Lord the King. I desire You give me leave to exhort You to two duties (in special) that are incumbent upon you in lieu hereof.  
First, to entire and hearty thankfulness to the God of our mercies. Say with the Royal Prophet Psal. 103.1, 2. Praise the Lord, O my Soul, and all that is within me praise his holy Name. Praise the Lord, O my Soul, and forget not all his benefits. Offer the sacrifice of Praise to God continually, that is the fruit of our lips, giving Praise to his Name, Hebr. 13.15.  
Secondly, to sincere obedience; not only to sound forth his praises with your lips, but also (and that chief) to show forth his praises in your lives. The mercies we have won by prayer and seeking God, we must wear by praises and serving God. For to this end were we redeemed out of the hands of our enemies (not only of our spiritual, but also out of the hands of our temporal enemies) that we should serve God in holiness and righteousness all the days of our lives. Luk. 1.74, 75. But if after all this is come upon us for our evil deeds, and for our great trespass, and seeing our God hath punished us less than our Iniquities deserve, and hath given us such deliverance as this: should we (I beseech you) again break his Commandments? Would he not (then) be angry with us until he had consumed us, so that there should be no remnant nor escaping? Ezra 9.13, 14. Read, and consider Nehemiah 9 from v. 25. to 29.  
And now I come (through the gracious assistance of Almighty God, without which I can do 
* Joh. 15.5. 2 Cor. 2.16. and 3.6.  nothing) to the third Head, of which I shall speak more largely.  
To presume to speak to all the King's Majesty's Subjects jointly, without distinction, that seeing Almighty God the great & mighty Sovereign of Heaven & Earth) hath placed us (in his gracious goodness) under so pious 
‖ His Piety and Religion shines as bright as the Sun at noon.  and Protestant a King, and so made you, as was before said, Branches of one Vine, Stones of one Building, Fellows in one Family, Children of one Father, Members of one Head, nay, Subject-heirs under one King; that you would all strive and labour to be of one heart and 
* Ephes. 4.1, 2, 3, 4, 5, 6. Rom. 15.5, 6. Phil. 2. v. 1. to 5.  one mind, in yielding obedience to that 
‖ 1 Pet. 2.17.  Gospel-Command, to fear God, and honour the King.  
Now, that I might drive this nail to the head, I shall endeavour in the prosecution hereof, to speak distinctly to these six things:  
1. The Author, Authority, and Necessity of Government and Governors, both supreme and subordinate.  
2. The heinousness of disloyalty, or rebellion against the King, as Supreme and subordinate.  
2. The heinousness of Disloyalty, or Rebellion against the King, as Supreme, or subordinate Governors sent by Him, and established over Us.  
3. I shall answer some objections that may be (and have been) made in this particular.  
4. I shall demonstrate the Plagues and punishments that do attend and follow such Rebels and Traitors in this life, and something of the Plagues and Torments that do wait, and are reserved for them, and which (without timely Repentance) they shall eternally suffer in the life to come.  
5. The Rewards that they shall be made partakers of, both here and hereafter, that are loyal Subjects.  
Finally, I shall endeavour to show wherein this loyalty doth consist, or (which comes all to one) what the Subjects Duty is to their Sovereign, or subordinate Governors. And then (having made a recommendation hereof to several degrees of persons (I shall make a Conclusion.  
For the first, viz. The Author, Authority, and benefit of Government and Governors; though I might (and did intent so to do) prove it from some Meditations and Collections of my own; yet considering how distasteful a point it is to the distempered palates of many brainsick persons, and how hardly they can digest it: I shall suspend my own, and prove the matter (omitting Scripture testimonies also) by the consent of all the Protestant Churches in Christendom, in the harmony of Confession; as I find it collected by a very reverend 
* Dr. Featley in his Book, entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 169. etc.  Divine of our English Church, now with God; that so it may be the more convincing; except to those who are enemies to the Protestant Religion.  
Concerning the Author, Office, and Authority of the Civil Magistrate (understand it both of the King, as Supreme, and 
‖ 1 Pet. 2.13, 14.  also Governors sent by him) thus we read:  
Helvetica posterior. cap. 30. 
Helvetian Confession.  Magistratus omnis generis ab ipso Deo est institutus, ad generis humani pacem, ac tranquilitatem, ac ita ut primum in mundo locum obtineat, etc.  
Englished thus:  
The Magistrate, of what kind soever, is ordained of God, for the peace and quietness of Mankind, and he ought to have the first place in the world. (And a little afterwards) God doth work the safety of his People by the Magistrate, whom he hath given to be as a Father to the World: so all Subjects are commanded to acknowledge this benefit of God in the Magistrate: let them therefore honour and reverence him as the Minister of God; love him, and pray for him, as their Father; obey him in all his just and righteous Commands: the care of Religion chief appertains to a godly Magistrate, let him therefore draw his Sword against all Malefactors, Murderers, Thiefs, and blasphemous Heretics, etc.  
Damnamus igitur Anabaptistas', qui ut Christianum negant fungi posse officio Magistratus; ita etiam negant quenquam à Magistratu juste occidi.  
We condemn therefore (say they) the Anabaptists, who as they deny that a Christian may execute the office of a Magistrate; so also they deny, that any man may be put to death by him.  

The Bohemian Confession. Chap. 16.  
Ex sacris literis docetur, Politicum Magistratum esse ordinationem Divinam, & à Deo constitutum, qui & à Deo originem suam ducat, & efficacitate praesentiae, & auxilii bujus perpetui conservetur, ad gubernandum populum in iis rebus quae ad hanc in terris & corporis hujus vitam pertinent; universi & singuli in omnibus, quae Deo tantum non sunt contraria, eminenti potestati subjectionem praestent: Primum Regiae Majestati, postea vero omnibus Magistratibus, & qui cum potestate sunt 
* Nota.  sive ipsi per se boni viri sunt, sive mali.  
Thus Englished.  
From the holy Scriptures it is taught, That the Civil Magistrate is the Ordinance of God, and appointed by God, who both taketh his original from God, to whose power all and every one ought to be subject, in those things that are not contrary to God: First to the King's Majesty, then to all the Magistrates, and such as in Authority under him, whether they be of themselves 
* Note this well.  good men or evil.   

The French Confession.  
Credemus Deum velle mundum legibus, 
Gallica Confess. Art. 39  & politia gubernari, ut aliqua sint fraena quibus immoderate mundi cupiditates coerceantur: idioque constituisse Regna, respublicas, & reliquas principatum species, 
* Nota  sive haereditario jure obveniant, sive minus, etc.  
Englished.  
We believe, that God would have the world governed civilly, and by Law; that there may be certain Bridles, whereby the desires of men may be restrained; and that therefore he hath appointed Kingdoms, Commonwealths, and other kinds of Principalities, whether 
‖ Note this  they come by 
* As our Gracious King's doth.  inheritance, or otherwise; and because he is the Author of this Order, we must not only suffer them to rule, whom he hath set over us, but also yield unto them all honour and reverence, as to Deputies and Ministers assigned by him to execute their lawful and holy Function; into their hands God hath put a Sword to punish all breaches, as well of the first Table, as of the second.  
Gladium in Magistratum manus tradidit, reprimendis nimirum delictis non modo contra secundam tabulam, sed etiam contra primam commissis.   

The Low Dutch Confession.  
Credimus Deum optimum maxim. 
Bel. Conf. Art. 36.  ob generis humani corruptelam, atque depravationem, Reges, Princeps, & Magistratus constituisse: veleque ut mundus lic legibus ac certa politia gubernetur, ad coercenda hominum vitia, & ut omnia inter homines recto ordine gerantur. Idcerco Magistratus ipsos gladio armavit, ut malos quidem plectant paenis probos vero tueantur, etc.  
Englished.  
We believe that Almighty God, by reason of the corruption and depravation of Mankind, did appoint Kings, Princes and Magistrates, and that it is his will this world should be governed by Laws and civil government; and to this end he hath armed Magistrates with a sword to punish the wicked and defend the good. To these it appertaineth of duty, not only watchfully to defend the civil state, but also to endeavour that the holy Ministry of the Word be maintained, all Idolatry and false-worship removed, the Kingdom of Antichrist pulled down, and the Kingdom of Christ propagated. Quamobrem Anabaptistas' & turbulentos omnes detestantur, etc. Wherefore we detest all Anabaptists, and 
* Mark the Connexion.  seditious persons, who cast away all Government and Magistracy, pervert Judgements and overthrow all men's Rights, make all men's goods common; and lastly, abolish and confound all orders and degrees appointed by God among men, for honesty and comeliness sake.   

The High-Dutch Confession at Ansperge.  
Legitimae ordinationes civiles, 
Augustand Confess. Art. 16  sunt bona opera, & ordinationes Dei, sicut Paulus testatur, Rom. 13.1. damnat Anabaptistas', qui interdicunt haec civilia officia Christianis, etc.  
Englished.  
Civil Governments and constitutions are good works and Ordinances of God, as S. Paul testifieth, they condemn therefore the Anabaptists who forbidden civil offices to Christians, they condemn also those who place Evangelical perfection, in abandoning all civil affairs: whereas Evangelical perfection is spiritual) consistat motibus cordis in timore fide, dilectione, obedientia) and consisteth in the motions of the heart, in the fear of God, faith, love, and obedience.   

The Basil Confession.  
Let every Christian Magistrate bend all his forces this way that among all that are under him, 
Art. 7.  the Name of God may be honoured, his Kingdom propagated, and his will in the rooting out of all wickedness and vice may be fulfilled, this duty was ever enjoined, even to the Heathen Magistrates, how much more is it required of a Christian Magistrate, (ut vero Dei Vicario) who is God's true Vicar?   

The Saxon Confession.  
We teach, 
Saxonica Conf. Art. 23.  That in the whole Doctrine of God delivered by the Apostles and Prophets, that Civil Government is maintained; and that Magistrates, Laws, Tribunals, and the lawful Society of men, sprung not up by chance, but that all the good order that is left is preserved by the exceeding goodness of God for the Church's sake, [and so forth, which I omit for brevity sake.]   

The Sueviek Confession is notable, and runs thus:  
Our Churches teach, 
Suevica Con. Art. 23.  That the office of a Magistrate is most sacred and divine: whence it is, that they who exercise this power, are in Scripture called Gods; and our Preachers teach, that the obedience which is to be performed to Magistrates, is to be placed among good works of the first rank; and that by how much a man is a more sincere and faithful Christian, the more careful he is to observe the Laws of the State.   

To which add, the Confession of Scotland.  
We confess and acknowledge, Empires, Kingdoms, 
Scotch Conf.  Dominions and Cities, to be distincted and ordained by God: that Powers and Authority in the same (be it of Emperors in their Empires, Kings in their Realms, Dukes and Princes in their Dominions, and of other Magistrates in their Cities) to be God's holy Ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of Mankind: so that whosoever goeth about to take away or confound the whole estate of Civil policy, now long established, we affirm the same men not only to be enemies to mankind, but wickedly to fight against Gods expressed will.   

The Confession of England.  
The King's Majesty hath the chief power in this Realm of England, and other his Dominions; 
The English Confession, Art. 37.  unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all cases doth appertain, and is not, nor aught to be subject to any foreign jurisdiction. The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.   

To all which let me add, the Confession of the Assembly of Divines. Chap. 23.  
1. God the Supreme Lord and King of all the World, hath ordained Civil Magistrates to be under him over the People for his own glory and the public good, and to this end hath armed them with the power of the Sword, for the defence and encouragement of them that are good, and for the punishment of evil doers.  
4. It is the duty of People to pray for Magistrates, to honour their persons, to pay them tribute and other deuce, to obey their lawful Commands, and to be subject to their Authority, 
Note this well.  for Conscience sake. Infidelity, or difference in Religion, doth not make void the Magistrates just and legal authority, nor free the people from their due obedience to him, from which Ecclesiastical persons are not exempted; much less hath the Pope any power and jurisdiction over them in their Dominions, or over any of their People; and lest of all to deprive them of their dominions or lives, if he shall judge them to be Heretics, or upon any other pretences whatsoever.  
The sum of all is, the Civil Magistrate is a Divine Ordinance, and his chief care is, or aught to be, Religion, for the defence and vindication whereof, God hath put a Sword in his hand to cut off the disturbers of the peace, as well in the Church as the Commonwealth: and because he is the Minister 
* Rom. 13.4.  of God, for our wealth and Safety, his Authority is to be obeyed by all sorts of men, for conscience sake, and not to be resisted upon pains of Damnation.  
Thus I have, from the melodious Harmony of all the reformed Churches, proved the Authority, and shown the author, and Benefit of Government and Governors, but Supreme and subordinate. Wisdom. 6.3. Power is given of the Lord, and Saveraignty from the bighest. See Prov. 8.15, 16. Dan. 2.21. chap. 4. v. 25. 32. Rom. 13. v. 1, 2, 4. Job 36.7.  
The next thing is, to show the heinousness of disloyalty or Rebellion. Rebellion hath all evil in it, as said the Greek 
* Thucid.  Historiographer, in Rebellion is all kind of evil; it is (as one calls it) the sink of all sin, and the Sea of all mischief. Of Rebels and seditious persons to their Sovereign (whom the God of Heaven hath made a 
* Psal. 82.6.  God on earth) doth God himself say as he did of the Israelites, he did to Samuel: They have not rejected thee, but they have rejected me, 
1 Sam. 8.7.  that I should not reign over them. Yea, the Holy Ghost doth amply set forth the heinousness of this sin of 
‖ 'Tis spoken there of Rebellion against God, but it will hold in this case also.  Rebellion, when he doth by the Prophet Samuel compare it with the sin of Witchcraft, or the service of the Devil, 1 Sam. 15.23. Rebellion is as the sin of Witchcraft, compared with the sin of Witchcraft (as I conceive) to denote the heinousness of it. Witchcraft is such a heinous sin, that the Lord gave a strict charge 
* Exo. 22.18. Deut. 18.10.  to his ancient People, saying, Thou shalt not suffer a Witch to live. Surely so heinous is this sin of Rebellion, that a Rebel against his King and Country is not worthy to live. For instance, that Norman Gentleman, who confessed to a Franciscan Friar, that he had a thought to kill Francis the King 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 shown 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 madmen from punishment, (madness itself being so great a punishment;) yet when Capito (a man raging mad) drew his Sword upon Henry the son of King Francis, he was therefore executed. Thus much in brief for the second thing, viz. the heinousness of disloyalty or rebellion.  
The third thing is (according to promise) to answer some objections that may be (and have been) made in this particular. Of all which very briefly, but plainly.  
Object. Is it lawful in no case for Subjects to rise up in Arms against their lawful Sovereign?  
Answ. 
* Mr. Lyford's Principles, pag. 158.  No in no case; 
(a) 1 Sam 24.6.  No Supreme power whatsoever, or wheresoever residing, aught to be resisted by those that are under them, 
(b) Note Eze. 17.15, 16. Judg. 9.19, 20, 24, 45, 56, 57  especially if they have sworn Allegiance unto them. There is no power but of 
(c) Rom. 13.1 Psal. 82.6.  God; the powers are not from beneath, but 
(d) Joh. 19.11  from above; he is 
(e) Rom. 13.4  the Minister of God. God is the Sovereign Lord of the whole earth, and Kings are his Deputies and Vice-gerents; in them God is resisted; whosoever resisteth the Power, resisteth 
(f) Ro. 13.2.  the Ordinance of God, and they that resist shall receive to themselves damnation. We read, Prov. 30. v. 31. That against a King there should be no rising up. If we cannot with good conscience obey them, yet we must be subject and submit unto them. 1 Pet. 2.13, 14. Submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governors, as unto them that are sent by 
* Mark that.  him, etc.  
2. Object. May not Subjects resist their King in any case, though he be an Heretic, an Apostate, or a Tyrant?  
No, in no case. Nebuchadonosor was a wicked and ungodly Prince; yet was Zedekiah grievously punished, Jerusalem sacked, Israel miserably afflicted for rebelling against him.  
Object. 3. But if the Prince, being ungodly, command me to do that which is wicked and ungodly, must I herein obey him?  
Answ. Such an objection as this might be suspended, living under so pious a Prince and Religious a Sovereign as we do.  
But secondly, 
A Caveat.  in such a case be sure that you be not misled, either by those whom S. Paul 
(g) 2 Tim. 3.6  or S. Judas descrides 
(h) Judas v. 19 , nor to such to whom Christ himself doth denounce a woe 
(i) Mat, 23.15 : and hereof being truly assured by the constant harmony, not private interpretation, 
(k) 2 Pet. 1.20  of that which thou oughtest to account a Lantern unto thy 
(l) Psal. 119.105.  feet, and a light unto thy Paths: resolve with S. Peter 
(m) Act. 5.29.  we ought to obey God rather than men.  
4. Object. But if the King be such a one, and intends the destruction of the People, what remedy have the Subjects?  
Answ. Prayers and tears, as appears, 1 Sam. 8.10, 18. Let the King be never so bad, they may not use other weapons against their King then Prayers and Tears, as learned Mr. Perkins hath it; though punishment be wrongfully and most unjustly imposed by Rulers, yet it must be born without resistance, till we can have our 
* Read & consider 1 Sam. 24.3. to 16. & 26.11, 16, 23. & 2 Sam. c. 1. throughout, Ps 105.15  remedy, 1 Pet. 2.19.  
So much as to certain Objections, which seditious Persons have forged in their disloyal breasts to this particular.  
The fourth thing to be demonstrated, are the plagues and punishments that do attend and follow Rebels and Traitors in this life; and something of the plagues and torments that are reserved for them, and which (without timely repentance) they shall eternally suffer in the life to come. And that I might avoid prolixity, I shall but touch and pass.  
They that are Traitors to their Sovereign Lord and King, are punished externally, internally, and (without God's great mercy, and their own repentance) they shall be punished eternally, with the Devil and his Angels.  
First, externally. And that sometimes in House, Esther 8.2. 2. In Lands, 2 Sam. 16.4. 3. In Offices, 1 Kings 2.26, 27. 4. By extraordinary death, as hanging, drawing, and quartering. 5. In burial, with the burial of an Ass, Jer. 22.18, 19 6. In good 
* Prov. 22.1. Eccles. 7.1.  name: The name of the wicked shall rot, Prou. 10.16. Yea, the name of Traitors and Rebels shall 
‖ Gen. 34.30.  stink. What more odious smell to all true English hearts, than the unhappy memory of Cade, Straw, Ket, Parry, and the Powder Traitors? Temporal judgements, Sword, Famine and Pestilence: Read, and consider well Jer. 27.8. Numb. 16.30, 31, 32, 35, 39, 45, 46, 47. 2 Sam. 18.9. etc.  
Secondly, they are plagued internally, with the terrors of an evil conscience, with the flashes (an earnest and sad omen of the flames) of Hell fire, Wisd. 17.3, 4. These be those Furies the Poets speak of, those accusing thoughts whereof 
* Rom. 2.15.  the Apostle speaks, and that never dying worm spoken of by the 
‖ Isa. 66.24. Mar. 9.44, 45, 46.  Prophet, and our blessed Saviour, Read Levit. 26. v. 36. Prov. 28.1. Dan. 5.5, 6. Gen. 4.13. Math. 27.3, 4, 5. 2 Sam. 16.23. and 17.23.  
So that were there no other, I might say with Juvelal.  


Juvenal. — Curtamen hos tu—  
Evasisse putes, quas diri conscia facti,  
Mens habet attomitos & 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 unbeard blow  
Their hangman restless conscience biting so?   
But this is not all, 
Torments of Hell the portion of Traitors, unless they timely repent.  neither doth their misery end here; for thirdly (without repentance, and God's great mercy.) they shall be punished eternally with the Devil and his Angels. They that resist shall receive to themselves 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judicium, the same word with that 1 Cor. 11.24.  damnation, Rom. 13.2. which consists in the sad deprivation of the beatifical vision 
‖ Mat. 25.41, 46  of God (which is better than life) and the pain of torment to all eternity. Would you know the 
(a) Acerbity.  sharpness of these torments? Christ telleth you, they go into fire. Would you know the time it doth last? he calleth it 
(b) Eternity.  everlasting fire. Would you know the company they shall have? he telleth you, the 
(c) Society.  Devil and his Angels, Mat. 25.41. Would you have it further expressed, assure yourselves, that as the 
(d) Unspeakable.  Joys of Heaven purchased by the obedience of the Son of God, for those that fear God and honour the King, are such as 
(e) 1 Cor. 2.9.  eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive; such also (assure yourselves) are the pains and torments prepared in Hell (besides the worm of an accusing conscience here) for Traitors and Rebels. And I beseech ye search and see whether you can find (I am sure I cannot) any one example in the whole Bible of any one Rebel that everdied in the outward possibility of Salvation. O consider this, and tremble to rebel; lest you are resolved to go to Hell.  
Having thus briefly discovered to you the Plagues and punishments of disloyalty and rebellion, 
Dictum sapienti sat est.  I shall in the next place (with as much brevity as I can) display the Rewards of Loyalty to the King, and they are, either 

External Rewards.  
Internal Rewards.  
Eternal Rewards.    
First external, and they are either 

General Rewards. or  
Particular Rewards.    
1. General. And so the King he is the Minister of God to thee 
* Loyal Subject.  for good: Do well, so shalt thou have praise of the same, Rom. 13.3, 4. To this agreeth the saying of the Prophet Isaiah, chap. 32. v. 1, 2. Behold, 
‖ 'Tis meant principally of Christ, but it will hold in this.  a King shall reign in righteousness, and Princes shall rule in judgement. And a man shall be a hiding place from the wind, and a Covert from the tempest, as Rivers of water in a dry place, as the shadow of a great Rock in a weary land. Wherefore as Jeremiab wished the Israelites to seek the prosperity of the 
* Jer. 29.7.  City whether they were carried: so I beseech all English 
‖ All the Subjects of our King.  men to seek the prosperity of the King under whom they are governed; Jeremy's 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. Juda and Israel dwelled without fear all the days of Solomon, 1 Kings 4.25. The like may England, Scotland, and Ireland all the days of Charles, if 
* What Solomon was to them, that Charles is to us.  they prove loyal Subjects.  
2. 
Particular rewards of loyalty. King's favour.  Particular Rewards of Loyalty are,— first from men.  
1. The King's favour, Prov. 22.29. Seest thou a man diligent in his business? he shall stand before Kings, he shall not stand before mean men. Now as the King's wrath (which the disloyal incur) is as the roaring 
* Prov. 19.12.  of a Lion (terrible, and as the 
‖ Prov. 16.14.  Messengers of death;) so his favour (which the loyal Subject procures) is as dew upon the grass. Prov. 19.12. In the light of the King's Countenance as life: and his favour is as a cloud of the later rain.  
2. 
Preferment.  Preferment, as in the case of Mordecai, Esther 2.21. and 8.2. compared.  
3. External pomp, as in the case of Joseph, Mordecai, Daniel, etc. Gen. 41.39. to 45. Esther 6.6. to 12. and 103. Dan. 5.29.  
4. Estimation of the People, as in the case of David while a Subject, 1 Sam. 187.  
5. Favour of the worthiest, as in 
* He was a loyal Subject, even to persecuting Saul.  David's case, 1 Sam. 18.1.  
Yea, 6. sometimes alliance with the noblest, as in the case of Joseph and David, Gen. 41.5, 45. 1 Sam. 18.27.  
7. Power and Authority. Thus in the case of Joseph, Mordecai and Daniel, being loyal Subjects to their King and Country, the one was second in Egypt, the other second in Persia, the third second in Babylon, Gen. 41.40. Esther 8.25. and 10.3. Dan. 6.3.  
8. A good Subject, through the blessing of God upon him, he is an justrument of good (yea, sometimes much good to his Nation and Country, as (to avoid prolixity) in the case of Mordecai, Esther 6.2. and 8.10. and 9.1. In our own time that worthy General Monck.  
9 A good Name, and perpetual Renown, is the reward of a loyal subject, as in the case of Mordecai, Esther 10. 2, 3.  
10. The Loyal Subject is rewarded with good in his posterity; so that when dead (as to this life) he seemeth to live to his Posterity; as appears in the case of Barzillai, 2 Sam. 19.32. to 40. 1 Kings 2.7. Barzillai was loyal to David in his distress; David was grateful to Barzillai when delivered from distresses; and not only to him, but also to his posterity.  
All which rewards of loyalty, as they are due unto, 
Application of therewards of loyalty.  so I make no question but they will be conferred upon that honourable and valiant Commander the Lord General Monck, for his worthy service to his King and Country, for which (no question) he and his will be famous to posterity. And I beseech God from the bottom of my heart, that he may be rewarded also with the blessings following, which none but the King of Kings can give.  
Particular Rewards of Loyalty from God the King of Kings, are, first External.  
If thou O Christian, dost fear God and honour the King, this shall be thy reward from God. Blessed shalt thou be in the City, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy , the increase of thy Kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out, Deut. 28.3, 4, 5, 6.  
Who is it that desires not to be blessed in these? be a Religious Fearer of God, and a loyal Subject to the King, and these promises are made to thee by him who is truth itself, and cannot lie.  
2. Internal, in the peace of a good conscience: O what blessing greater than the soul's continual banquet? a good conscience (saith Solomon) is a continual feast Prov. 15.15. What melody to that sweet harmony of 
* Rom. 2.15. and 8.16.  excusing thoughts? What comfort to that comfortable assurance that 
‖ Rev. 20.12. Luke 10.20.  the opening of the books will show, 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 do tremble, thou shalt triumph. This makes 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, as the Amonites and the Aramites were before and behind Joab, yet wouldst thou resolve with him; Be of good courage, and let us play the men for our People, and for the Cities of our God, and the Lord do that which seemeth him good, 2 Sam. 10.9, 12.  
Thirdly, Loyal Subjects that do fear God and honour the King, shall have eternal Rewards; which is (O Christian) when after all thy loyalty to thy Sovereign, the Sovereign of all Princes shall advance thee into the great City, the New Jerusalem, described in part (according to our apprehension, Rev. 21.10. to the end, and 22.1. to 6. In the contemplation of which my meditation dazleth, and my pen falleth out of my hands, the one not being able 
* 1 Cor. 2.9.  to conceive, nor the other to express the transcendent joys that are laid up in heaven, for all those who believing in Christ are careful to maintain 
‖ Tit. 3.8.  good works, to fear God and honour the King. Therefore I shall forbear to dilate it further.  
And so I come to the last thing, which is to show the Subjects duty to their Sovereign.  
Friends and Beloved, our KING is Royal: your duty it is to be Loyal; that's your duty in general. The Sovereign's Royalty, requires The Subjects Loyalty.  
Thus in General.  
Now the Subjects Loyalty to their Sovereign, is (that I might descend to particulars) to be expressed in the practice of these six duties: 

1. Fear.  
2. Honour.  
3. Obedience.  
4. Tribute.  
5. Defence.  
6. Prayer.    
1, Fear. The Sword exacteth Fear. Be ye afraid of the Sword, (saith Job) for wrath bringeth the punishment of the sword, Job 19 ult. To fear the King, both Humanity and Divinity teacheth. Fear Princes, saith Periander: My son, fear thou the Lord and the King, saith Solomon, Prov. 24.21. If thou do that which is evil, be afraid, (saith S. Paul) for 
* Viz. The King.  he beareth not the sword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that doth evil, Rom. 13.4. The King of the Land being the Minister of God, will take vengeance on them that transgress the Law of God. Job being as a King in the Army, Job 29.25. Why the young men (fearing to be seen (where) and (when) they should not) hide themselves, Job 24.8. This fear, as the Porters, keepeth Traitors out of the Prince's Court, keepeth treachery out of the Subjects heart, 1 Kings 3.28.  
The God of Heaven imprint this fear in all our hearts.  
2. Duty is honour: The King's Crown importeth honour. Fear God, (honour) the King; the Holy Ghost hath knit them both together, and what God hath joined together, let not man put asunder, Math. 19.6. Fear God, honour the King, 1 Pet. 2.17. To fear God, (to use the words of a worthy and Reverend 
‖ Mr. Jones.  Divine in the City of Bristol) in a strict sense, is to acknowledge his glorious, though invisible, presence in all our ways, and to be awfully affected therewith, to tremble before his Divine and infinite Majesty, and that 1. in regard of the time past, because we have sinned; and 2. in regard of the time to come, that we might not sin, etc.  
To honour the King, is not to speak evil of his sacred person, Eccles. 10.20. Curse not the King, no, not in thy thought, etc. Acts 23.5. Exod. 22.28. To construe his actions in the better part; not to be ready (as is but the fault of too many) to receive evil reports of him lightly, Judas v. 8. And to be thankful to God that he hath honoured us with the defence of so pious a Sovereign, 1 Kings 10.7. 2 Chron. 9.8.  
This honour is due to Kings, for they are powers, 
Mr. Byfield's Light of faith, p. 360.  Rom. 13.1. The Sun and Stars shining in the firmament of the State, they are Gods, both as God's Deputies and Viceroys, and as they bear his Image in authority and Sovereignty, therefore honour them, Rom. 13.7.  
1. Honour him joyfully, as all the people with joy and musical Instruments honoured King Solomon at his Coronation, and Inauguration, 1 Kings 1.39, 40.  
2. Let all Generals of Armies so honour him, that all be done to his honour: thus Joab being General of the Field under King David, fight against Rabbah of the Children of Ammon, and being ready to take the City of waters, sent to King David to come in person, that David (not Joab) might have the honour, as we read, 2 Sam. 12.27, 28.  
3. Let him be honoured with great regard in access to his presence, even of the nearest and dearest unto him, as Esther (though the Queen) being in her Royal apparel, stood in the Court of the Palace until the King held out the Golden Sceptre, Esther 5.1, 2.  
4. Let him be honoured in his presence with most humble gesture, even of the Ministers 
* Rom. 13.1.  of the eternal God; as Nathan the Prophet being come unto the King, made obeisance before the King, with his face to the ground, 1 Kings 1.23.  
Finally, let him be honoured with grateful acknowledgement of the Lords unspeakable blessing, in honouring us with so pious a Prince, 1 Kings 10.9.  
The third Duty is Obedience; this the Sceptre requireth: Put them in mind (saith S. Paul to Titas) to be subject to Principalities and Powers, to obey Magistrates, Tit. 3.1. 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 obeyeth 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 
‖ Psal. 103.20.  in strength, are obedient to the voice of God, and do his Commandments, and hearken unto the voice of his word: Nay, if the Son of God (who could have had more than ten legions of Angels 
‖ Mat. 26.53  to do him service here on earth) performed obedience. Obedience coming into the world, John 6.38. I came down from heaven not to do mine own will, but the will of him that sent me.  
Obedience being in the world, John 4.34. Jesus said, It is my meat to do the will of him that sent me, and to finish his work. Obedience also going out of the world, as by these Scriptures appear, Matth. 26.39, 42, 44. Luk. 22.42. Phil. 2.8. Wherefore being compassed with such a Cloud of Examples, let us cast off all impediments, and obey all that the King commandeth us. 
* As in my Book entitled The Gadding Tribe reproved etc. Published 1655. p. 11.  Every Soul must be subject to the Higher Powers, and yield obedience to every one of their Ordinances, though 
(a) 1 Pet. 2.13, 14.  humane, if not contrary to God's Word, (for there 
(b) Act. 4.19. Dan. 3. v. 15, 16, 17, 18. and c. 6. v. 7, 8, 10.  we are to obey God rather than man) and be it his Commands in point of God's Worship, so far as belongs to the circumstances, how, and when, being in things indifferent in their own nature, and that he also profess to disclaim all opinion of holiness, worship, merit, and necessity, there must we be subject, and yield obedience readily, 1 Sam. 26.6. sincerely, Col. 3.22, 23. generally, not what liketh us, but whatsoever the King is pleased to command us, Josh. 1.16. Yea, earnestly, with all our might, Gen. 31.6. Phil. 2.8. And all this for conscience sake; knowing, that God is the Author of Magistracy, and Magistracy is also good, even when the Magistrate is evil, Rom. 13.1. to 8.  
The fourth duty the Subject owes to their Sovereign, is Tribute, Rom. 13.6, 7. Matth. 22. v. 17. to 22. Mark 12. v. 14. to 18. Luke 20. v. 22. to 26. When we consider, that many times the King's eyelids do not slumber, that our eyes may safely sleep: that the King's sword cutteth off Thiefs, that honest Subjects may enjoy their goods, that the King's Sceptre curbeth Adulterers, that we may keep our Wives and Daughters in Chastity: that the King's government is our safe conduct to pass the highways, wide Heaths, thick woods, wild mountains, without danger either of Thiefs, or cutthroats; these and many other singular and choice benefits, (of which you cannot be ignorant) we do enjoy by the government of our gracious Sovereign, the King's most excellent Majesty, and therefore for this cause, pay you tribute also, etc. Rom. 13.6. We must render to the King his due of Tribute and Custom, as it doth belong to him, by any right of Law, Statute, Custom, or otherwise. Tribute (saith a learned 
* Mr. Lyford's Principles, pag. 157.  Divine) is a duty, not a courtesy, and men sin if they withhold it, for they attend continually upon our good.  
To take from a private man, (saith another learned Author) it is Theft; to take from the Church, it is Sacrilege; to take, or to detain from the Prince, it is Peculatus, robbing of the Royal Treasure, the Royal Treasure to be employed to the common good. He (saith Solomon) that robbeth his Father or Mother, and saith it is no transgression, the same is the companion of a Destroyer, Prov. 28.24. He, may any man say, that detaineth tribute, or other duties from the King, being the Father 
‖ Isa. 49.23.  of our Country, and saith it is no transgression, is the Companion of a man that destroyeth his Country. Before there was any King in Israel ('tis worthy observation) to take tribute, the Lord himself took a tribute, as Exod. 30.14. dato oblationem Jehovae. When they had Kings (it is worthy observation likewise) the Flowers of all their Kings had for their tribute a peculiar Office. David, the Pattern of devotion, over the tribute set Adoram, 2 Sam. 20.24. Solomon, the Mirror of wisdom, placed over the tribute, Adoniram, 1 Kings 4.6. When the people of God were under the Kings of the Gentiles (which is very remarkable) there were amongst the People of God (whose example in this particular is recorded 
* Rom. 15.4.  for our learning) that upon their Lands and Vineyards borrowed money for the King's Tribute, as we read, Nehemiah 5.4. Mutuamur pecuniam pro canone regis: oppigneratis agris nostris, & vineis nostris. (Tremel. Jun. transl.) When the blessed Virgin was very great by the Holy Ghost with the Saviour of our Souls, in the depth of Winter she traveled from Nazareth in Galilee to Bethlehem in Judea to perform this duty to the under Officers of a Lieutenant to an Heathen Prince, Luke 2. vers. 1. to 7. When the Son of God (the best pattern for imitation that ever the Christian World had) conversed among the Sons of Men, Peter was asked, if he paid not tribute, he taking tribute of an unreasonable creature, that tribute for himself and S. Peter might be paid, bound all reasonable men, though they do it with their great difficulty, to perform this duty to their King and Sovereign, Mat. 17.24, 25, 26, 27, 28. Wherefore I shall conclude this point with that saying of S. Ambrose, Si censum filius Dei solvit, quis tu tantus es qui non putas esse s●lvendum? If the Son of God paid tribute, or subsidy, who so great a man art thou which thinkest it not to be paid?  
A fifth duty Subjects own to their Sovereign, is defence; his person meriteth defence. Affectionate were the hearts of the People to David their King whom God had set over them; what, should David adventure himself? Oh no, better it were that many miscarry; yea, ten thousand, say the People (as it were with tears of thankfulness) God save our David, for if David go, the light of Israel is extinguished, 2 Sam. 18.3. They would not the least hurt should befall him who was the stay of them all. Wherefore (dear Countrymen) I beseech you, if you know of any King of Aram, take Counsel with his servants against Israel, if God by any means reveal it unto you, that you would with Elisha, make known his Majesty, even the words that the King of Aram speaketh in his Bedchamber. 2 Kings 6.8, 9, 12. If any Bigthan and Teresh seek to lay hands on our Sovereign, that you would (and 'tis your duty) presently, with Mordecai and Esther, certify our Sovereign of it, Esther 8.21, 22  
If your service at any time be protecting, that ye diligently attend him, as that band of men, whose heart God had touched, did Saul, 1 Sam. 10.26. When he resteth, it is your duty to keep him, that none that be willing to hurt his sacred person, come near the Lords anointed: otherwise, if David had the judging of you, you are dead men for neglect hereof, 1 Sam. 26.15, 16. As the Lord liveth, ye are worthy to die, because ye have not kept your Master the Lords anointed.  
If you see any appearance of danger, that you with King David's true hearted Subjects be careful that His Majesty (being worth ten thousand of us) come not into any peril, 2 Sam. 18.3.  
If his Sacred Majesty be in the least distress (an the good Lord keep him from all distress) his soul desireth any thing which may preserve him, it is your duty with all alacrity to provide it, as the three Worthies, even with the hazard of their lives, broke into the host of the Philistines, and drew water out of the wells of Bethlehem, and brought it to David, 2 Sam. 23.15, 16. If any with Ishbi-benob think (my tongue faultreth in pronouncing the word, and the Lord confound them that entertain any such intent) to slay David, to kill King CHARLES, (what aileth thee O my pen to tremble, and to fall out of my hand?) your duty is in such a case to defend the King's majesty's Person, with Abishai, though with exposing your own bodies to peril, to keep his sacred body from peril, presently secure the King, and smite them that so presume, and kill them, 2 Sam. 21.16, 17.  
I hasten to the last (but not the least) duty of Subjects to their Sovereign, and that is prayer for him; this the Lord commandeth. Little doth fear of the Sword, honour of the Crown, obedience to the Sceptre, tribute to the Throne, defence to the Person, prevail to the King's happiness, (as might be showed in several Instances) without Prayer to the Inthroner and Preserver of the King. The Apostle exhorting us to pray for all men, he exhorts especially to pray for Kings, 1 Tim. 2.1, 2. I exhort, that Supplications, Prayers, Intercession, and giving of thanks be made for all men, especially for Kings, and for all that are in authority, etc. especially for Kings, in respect of the greatness of the cares 
* 1 King 3.9. Host. 6.1.  they take, in respect of the perils 
‖ 1 King. 22.31  whereto they are exposed: in respect of the abundant 
* Ezra 6.8, 9, 10, 11, 12. 1 Tim. 2.1, 2.  good which descendeth from the Royal Majesty to the whole estate. If thy purse be so poor that it can pay no tribute to the King; if thy body be so feeble, that it can do nothing for the defence of the King: yet if thy heart be not too lewd, too wicked; if thy heart be not void of all piety, of all Christian duty, thy heart will daily and often every day pray for the King. 
1 Tim. 2.1, 2.  If S. Paul exhorted to pray for Nero, (for it was in, and under the time of his Reign S. Paul lived) a man so wicked, that (as one writes of him) 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 
‖ 2 Kings 24, 25. chap.  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, murdered many people, enslaved others, slew the sons of the King before his eyes, afterwards pulled out the King's eyes, bound him in chains, carried him to Babylon, and (as if this were not impiety enough) set up a golden Image, and by a Herald proclaimed, 
* Dan. 3.1, 4, 5, 6.  that whosoever did not worship it, should be cast into the midst of a hot fiery Furnace: If the holy Prophet commanded the Israelites to pray for wicked Nebuchodonosor, what would that Holy Spirit, by whom both the Prophets and Apostles did write, that all English, Scotch Irish, all others under the subjection or Protection of his most gracious Majesty should do for KING CHARLES II. 
See a small Book, entitled The Character of King Charles the II.  who is so Pious and Protestant a Prince, as any the Christian world enjoys, his Piety and Religion is so eminent and splendorous, that should my rude wit presume to dilate it, I should but light a candle to the Sun. Shall we not pray for such a King? Pray for him (saith S. Paul) in respect of yourselves, and in respect of God. In respect of yourselves, that you may lead a quiet and peaceable life in all godliness and honesty. A quiet life, that we may have no Insurrections at home: A peaceable life, that we may have no evasion from abroad: In all godliness, that it may be said of England, as once Jacob said of Bethel, Surely the Lord is in this place.  
And in honesty, that the Name of the Lord be not blasphemed among the Gentiles (amongst the Anabaptists, Quakers, and Sectaries) through you, Matth. 5.16. 1 Pet. 2.12.  
In respect of God our Saviour, pray for the King; For (saith St. Paul) this is good in the sight of God our Saviour, 1 Tim. 2.1, 2, 3.  
I would have spoken somewhat largely of this duty of the Subject to their Sovereign; but in regard Esquire Prynn hath both learnedly and largely published a Treatise of this Subject, entitled, The signal Loyalty and Devotion of God's true Saints, and pious Christians towards their Kings: I shall suspend my poor labour in discussing it further, hearty wishing, that that Book before cited might honour every Family in the three Nations; that is, that every Family might have one, and that they would make a good use of it, not (as the guise of the most is) to peruse it, and then throw it aside to the Moths and dust, but that they would frequently read it, carefully regard it, and constantly practise it, for in this (and nothing so much as this) doth the Subject's loyalty signally appear to our Sovereign Lord King Charles.  
So that these fix duties (the several branches of Loyalty) of the Subject to the Sovereign, viz. Fear, which the Sword exacteth; Honour, which the Crown importeth; Obedience, which the Sceptre requireth; Tribute, which the Throne deserveth; Defence, which the person meriteth; and Prayer, which the Lord commandeth, are carefully to be remembered, and conscientiously to be practised at all times, and upon all occasions, as ever we would approve ourselves good Subjects or good Christians, without the practice of which duties (so far as belongs to our place and calling) we can be neither good Subjects, nor good Christians; for those that truly fear God, will, and do, loyally honour the King, 1 Pet. 2.17. To sum up all these duties in the words of Tertullian, His debetur honour, propter excellentiam; timor, propter datam potestatem; obedientia, propter morale debetum; amor propter affectionis operationem: To these honour is due, for their Excellency; fear, for their power given them; obedience, for civil duty; tribute, for the 
* Mat. 17.24. to the end.  preservation of peace; love, for affection, which bringeth forth prayer and piety. The like comprehension, or abridgement of the Duty of Subjects to their Sovereign (that I might help memory) is couched in that famous Collect of our mother the Church (I hope none will be offended for the citation of it) in the second service, next ensuing the ten Commandments, and preceding the Nicene Creed, which is very pithy.  
ALmighty God, whose Kingdom is everlasting, and power infinite, have mercy upon the whole Congregation, 
The King's duty.  and so rule the Heart of thy chosen servant CHARLES our King and Governor, that he knowing whose Miisister 
* Rom. 13.4.  he is) may above all things seek thy honour and glory: and that we his Subjects (duly considering whose authority he hath) may fully serve, honour, 
The Subject's duty.  and humbly obey him in thee and for thee, according to thy blessed Word and Ordinance, through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth ever one God world without end. Amen.  
Thus in the Liturgy.  
So likewise in a godly Prayer made by Mr. Bradford, that blessed Martyr in Queen Mary's days, amongst other godly Petitions towards the later end of the Prayer (entitled, A Prayer necessary for all persons) there is this pithy one to my present purpose:— that I may obey our King and all Governors under him 
* 1 Pet. 2.13, 14  unseignedly, and receive all Laws and common Ordinances (which disagree not from thy Holy Word) obediently, and pay every man that which I own him truly.  
Thus I have showed you the Author, Authority, and necessity of Government and Governors, both Supreme and subordinate. 2. The heinousness of disloyalty, or rebellion against the King as Supreme, or subordinate Governors sent by him and established over us. 3. Made answer to some objections in this particular. 4. Demonstrated the Plagues that do attend Rebels and Traitors. 5. The Rewards of Loyalty, and these both temporal and eternal. Lastly, the duties of the Subject to the Sovereign; the God of Heaven make these things profitable to us, and powerful in us, that we may religiously fear God, and really honour the King; that so the blessings of loyalty may attend us both here and hereafter. Amen.  
AND now that these rude lines of mine being (through God's assistance thus composed) to go abroad and show themselves to public view, to whom shall I tender and present them? May I to you, most honourable Councillors? But who am I, that knowing your Lordships (as Gedeliah did not himself serve, but also incite others to serve his King) not only obey, but most principally draw others to obedience to our King, that I should interrupt your grave Consultations with so slight a Sheeduse? yet I do most humbly beseech your Honours to suffer it to pass abroad with your approbation. Most and right reverend Fathers, and Pastors of the Church, to whom God hath given his Vrim and his Thummim, may I present it to you? Non sum Propheta: long minimo omnium sanctorum, peccatorum maximus: I know you put your people in mind 
‖ Tit. 3.1.  to be subject to principalities and Powers; to fear God and honour the King: I beseech you that this poor mite may be cast into the Lord's Treasury, and that you will not discourage it, (for it will meet with enough of that from the disloyal party) but that you will look upon its scope and end, which is to show (after the best manner it can) its loyal respect to those two great Ordinances of the Gospel, viz. Magistracy and Ministry, bringing God's Word, and the example of reformed Churches both at home and abroad, to bear it out, and to witness the truth of its assertions. Most grave Judges and Magistrates, may I present it to you? not to be an Instructor of you (which it cannot do) but that it may pass safely in the King's dominion, without having its throat cut, or pocket picked, or passage stopped?; for, wherever it comes or goes, it labours to make your people subject and obedient to you, and the Sectaries will sure stop its passage if they can.  
And you my dear and much honoured Kinsman (by whom I am not worthy to be owned) Waldin Willington, Esquire, and Justice of the Peace in 
* Living at Hurly Hall.  Warwickshire: Seeing the Creator who hath made of one blood 
‖ Acts 17.26.  all Nations of men for to dwell on all the face of the Earth, hath knit your worthy and my inconsiderable self so nigh, as to be Brother's Children, let me humbly beg that you will protect this poor Orphan (left to the wide World) in your County also, as being somewhat distant from the place both of its Conception and Birth: that it may without danger pass in those parts, as coming to you to signify my humble thankfulness to your Worship for the great kindness I found from you when with you, and that since I have received from you. Tutors and Instructers of Youth (of which I am the most unworthy) Dressers of the Plants of England, shall I tender it to you, you being accounted most necessary members of every Weal-public? In nothing more can you show your love to your Country, nor discharge your duties to your Sovereign, than by tutor your young ones in the knowledge and practice of such Rules.  
Masters of Families, and Keepers of Servants, shall I tender it to you? As you are to do unto your Servants that 
* Col. 4.1.  which is just and equal; as you are to provide for them of your own 
‖ 1 Tim. 5.8.  House, so you are to instruct your household in the knowledge of God and exercise of Religion. Is not God highly displeased with you for not instructing your Household, who was so highly pleased with A rabam for instructing his Household? Gen. 18.17, 18, 19 Now, in what can you better instruct your household and servants, next to the knowledge and fear of God, than to honour and obey the King and his Ministers. Fathers, shall I tender it to you? you know who enjoined you to teach your Sons and your Sons Sons, Deut. 4.4. you know who said, These words that I command thee this day shall be in thy heart, and thou shalt teach them diligently 
* Whetstone, or sharpen.  unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt (not only for thy own remembrance) bind them for a sign upon thy hand, and as frontlets between thine eyes (but for thy children and Servants) writ them on the Posts of thine house, and on thy Gates, Deut. 6.6, 7, 8, 9 As you love your children omit not this; as you love yourselves omit it not. Isocrates accounted, 
Bristol found the truth of this in Febr. 1659.  that not Revenues and Riches, not Laws and Ordinances, but good nature of youth make a City happy & quiet. Aristotle affirmed, that in vain do men make Laws, if Youth be not brought up in good manners. And Plato averred, that small need had his Commonwealth of Laws, by reason of the good discipline, wherein his Citizens had been nourished. Yea, Solomon (who spoke by Divine inspiration) hath delivered this for a truth: 
‖ Instrue, so Junius. Instruct, or chatechise a child in his way.  Train up a child in the way be should go, and when he is old he will not departed from it. As ever you would have your Children (whom you love) happy; as ever you would they should escape those fearful Plagues that are due to Traitors and Rebels; as ever you would they should enjoy the blessings of loyalty, (both specified before;) as ever you would they should miss Hell, and come to Heaven, O bring them betimes to the School of Virtue and good manners: suffer them not (as some do) to mock the aged, to rebel against their Tutors, lest they come to do worse, even to oppose Magistrates, to despise Ministers, yea, to curse their Parents to their very saces, (as I have known some do) and then the vengeance of God will betid them, if God may be believed before man: read else, and sadly consider that Scripture, Prov. 30.17. The eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it. And I am ashamed to disgrace my native soil, by saying there are any such there.  
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 to yourselves. The wisest Son that by the course of Nature ever any Mother had, hath left this lesson for all Mothers for ever; and oh! that you would mind it. A child left to himself brings his Mother to shame. 
Prov. 29.15.  To the like purpose I have read of a too-wantonly brought up Son, who being led to execution, by the clamour of his tongue (saith my Author) and sharpness of his teeth, took ireful revenge of his own Mother. Also I have read of another Mother, who, to maintain her two sons in drinking and gaming, defrauded her Husband in his life; but 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. I beseech all Parents of children to turn to, read, and consider these following Scriptures, 1 Sam. 3. v. 12, 13.14. Prov. 13.24. Chap. 19 v. 18. Chap. 22. v. 15. Chap. 23. v. 13, 14. and Chap. 29. v. 15, 17.  
Children, and all sorts of Youth, Remember your Creator in the days of your Youth, Eccles. 12.1. And in the days of your Youth as carefully learn to honour those that are set over you by God, as you desire earnestly that a long life may be given you of God, Exod. 20.12.  
Last of all, I say to all, If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit; if any bowels and mercies, fulfil ye my joy, (faith the Apostle) that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory, but in lowliness of mind; let each esteem other better than himself. Look not every man on his own things, but every man also on the things of others; namely to further one another's good, Phil. 2.1, 2, 3, 4. And as we are once again become a happy Nation by the government of our gracious Sovereign Lord and King, so let us and ours perform all dutiful allegiance to our King, and pray, and pray fervently, and pray continually, that his days upon earth may be as the days of Heaven; that God would be his Defender and Keeper, giving him the Victory over all his Enemies, and that under him we may be godly and quietly governed, and may live a quiet and peaceable life in all godliness and honesty.  Gal. 6.16. 
As many as walk according to this Rule, peace be on them and mercy, and upon the Israel of God.  Luk. 2.14. 
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FINIS.