THE DEATH OF CHARLES The First LAMENTED, With the Restauration of CHARLES The Second CONGRATULATED: Delivered in a Speech, at the Ploclaming of our gratious KING, at his Town of Wellington, May 17. 1660.

To which are added, short Reflections of Government, Governours, and persons governed.

The duty of Kings and Subjects, the unlaw­fulness of Resistance, with other things of moment, and worthy consideration.

By William Langley, late of Lichfield, Minister now of Wellington, his Majesties faithfull, loyall, Subject.

The Land is defiled with blood.

Psal. 106.38.

It cannot be cleansed of the blood that is shed therein, but by the blood of them that shed it,

Numb. 35.33.
They that in spilling blood such pleasure have.
Let them not go, but bleeding to their grave.

LONDON, Printed by T. R. for R. Lowndes, at the white Lyon in St. Pauls Church-yard, and Sym, Gap [...], next to Hercules Pillars

To the ever Honoured, truly Noble, and constant Lover of his King and Country, Sir Thomas Leigh, Kt. All health, and happiness, grace, and peace be multiplied.

Much Honoured Sir,

IT was the exprobration of Athens, Vertue and Magnani­mity often sleighted. that she suf­fered those men to dye in Exile, Ignominy and Oblivion, that with their vortuous endeavous had rear'd her up on the [Page]pillars of fame. Miltiades, Aristi­des, Solon, Phocion; Ubi vixe­runt? ubi jacent? where liv'd they? where lie they? their worthy acts gave glory to that City, and that City covered them with the inglori­ous dust of obscurity. How many worthy persons have ventured,All men take notice of faults, few enquire into perfe­ctions. and lost lives and estates for the good of their King and Kingdom, and lie as forlorn, forgotten; nay, have not ma­ny wrung blood out of the nostrils of Reason, in framing Arguments to their disgrace and dishonour; but they are blessed that have so suffered, and the Church hath in conclusion gain'd by their loss; yet, during the turbulent working of these thunder exhalati­ons in our ayr,They who lay a foun­dation of greatness, in irreligi­on, will come to confusion. we have lamented, Miseram regni faciem, the mise­rable estate of our Countrey, whose face hath been scratch'd and torn by the bloody nails of persecuting Bears, and the wretched instruments of blood and cruelty rewarded; Noble Sir, [Page]not onely your many respects, and un­merited favours congested and heap­ed upon me in my poor-low condition,Revenge unsutable for Christi­ans. occasioned by the injustice of those in Authority, and malice of adversa­ries, (whom God forgive) depriving me of my means, the support and livelihood of my wife and children; but your great sufferings for Charles the first, of blessed memory,One hour of the Suns eclipse, is more gazed at, then a thousand clear days. Hujus seculi miraculum, and constant loy­alty towards our gratious Soveraign, King Charles the second, Nulli se­cundus, moves me to this Dedica­tion; you have layn long at the Cape bona speranza, and what you have with sighs so heartily prayed for,Patience is the greatest sufferer, and the greatest conquerer. and with confidence and patience expected, your eyes now behold, and your heart rejoyeth at the wonderfull restauration of your liege Lord and Soveraign, the breath of your nostrils, as dear and pretious as your own soul.

My first Treatise, in defence of the Ministry, (in such times as few mouths [Page]were open for it, and not without appa­rent danger and hazard to my self, the honour of the Ministers of the Gospel, then thriving like trees in Autumne) was by you as curteously entertain'd, as faithfully offered. I have observed (right Worshipfull) your detestation of those horrible wickednesses committed;The house of the just a strong bulwark. your sense of that generall, and sensible declination in zeal, both to Religion and Justice, the two main pillars and supporters of Church and State; your love to all pious Orthodox Ministers, and contempt of those, that of a cast servitor, get into the Churches service, out of the chamber into the Chancel, and from the buttry-hatch, into the Pulpit; your exceeding pity and compassion to the Church of God, made havock of by a savage kind of people;Wisdom, prudence, goodness, magnani­mity, coun­sell, and whatsoever is praise­worthy. your readiness and willingness (had you a thousand lives) to sacrifice them all for your Countrey; yea, let me say (without flat­tery) there is nothing wanting that may sit you for the discharge of the [Page]weightiest employment; and render you a true Christian, and worthy to suc­ceed in your Noble fathers honour. I shall not (worthy Sir) enlarge my self on your sweet temper of spirit, your noble mind, your piety towards God, charity towards the oppressed,Piety dispo­seth the actions to glorious actions. your skill in the French and Italian Tongues, how mature and wise your counsels; how sober and serious your actions; how well ordered and regulated your fami­ly;Cato was preferr'd befor Ari­stides, be­cause he was Pater familias. how well esteemed and beloved by your Country; which particulars, to in­siston, would swell to a Volume. In a word, you are not wanting in that, which is the life of Christianity, and Nobility, a good, and holy life; honour excluding vertue, ends in shame; and of such an one, it may be said, Quanto ornatior, Dignity in a person unworthy, is an orna­ment in the dirt. tanto ne­quior; the more adorned, the more wicked, God regards the title of Opti­mus, more then Maximus; greatness is the fairest object to the worlds eye, but goodness to the eye of heaven; it is a [Page]foolish dream to hope for immortality, and a long lasting name, by a Monu­ment of brass or stone; it is your good life that shall immortalize your memo­ry,A good conscience casteth the shadow of a singular reputation. and make every heart your Tomb, and every tongue your Pen, to write your deathless Epitaph. Worthy Sir, I must end where I began, with an humble acknowlegement, in testimony whereof, I have set to my hand, and sent it as a token of the gratitude of my heart, with my unfeigned prayers, and hearty wishes of all reall happiness to your noble self, most vertuous Lady, and sweet children, I remain,

Your Worships hearty Lover and faith­full servant, W. Langley.
From my Study at Wellington, May 24. 1660.

To the Loyall Reader.

I Will not trouble thee with a recitall of many years suf­ferings, nor of my loyalty that occasioned them, the former is apparently known, the later, (in a great measure) by Gods providence concealed from my impla­cable adversaries, who (as they left no stone unroll'd) would have made use of it, to my utter ruine and overthrow; I intend (and let me perswade thee) to return blessings for [Page]curses, and mercies for inju­ries. I hold revenge to be the greatest injury, the contempt of injury the best revenge; and the forgiveness of injury, one of the best duties of a Christian. I know, no truth was ever yet so happily innocent, as to free it self from calumny. My desire is to do good, whereof should I fail, yet, that I did desire it, and endeavour it, shall content my conscience, let others keep their richer gifts close at home, yet (God assisting) my poor Talent shall be employed for the publique good.

Vale.

THE CONTENTS OF THE SPEECH.

  • I. THe death of Charles the First lamented; a horrid murther, and greatest of any, except the Son of God.
  • II. What ensued upon this cursed Act.
  • III. There are three wayes of choosing Kings; Succession the best, and Monarchy the best government.
  • IV. Some Objections answered, shewing, [Page]that the Kingdom of Christ over­throws not the kingdom of Caesar; and that Kings may stand with the peoples liberty.
  • V. What a King, we may be assured King Charles will be, and how God hath (doubtless) design'd him for his glory.
  • VI. It concludes with a short Exhortation.

THE CONTENTS OF THE REFLECTIONS In seven Chapters.

Beginning at Page 40.

  • CHAP. I.; THat Civil government is ne­cessary, it is better not to be, then to be without it.
  • CHAP. II. That King is a Name, not onely of Dignity, but of Office, and that troublesome.
  • CHAP. III. The Duty of Kings de­duced from their seve­rall names, and how they are called Gods, By
    • Analogie,
    • Deputation,
    • Participation.
  • [Page]CHAP. IV. Severall Objections of Fanatique persons answered, lovers of confu­sion, not order.
  • CHAP. V. The Duty of Sub­jects, consisting In
    • Obedience.
    • Reverence.
    • Maintenance.
    • Prayer.
  • CHAP. VI. That a King may not be resisted upon any pretence whatsoever, against Papists, and Scismatiques, old and new enemies.
  • CHAP. VII. That God hath declared his dislike of thir sin of Rebellion by remarkable judgements.

The Death of CHARLES the first, a Horrid-murder, and greatest of any except the Son of GOD.

THE cruelty, rage, inhu­manity, and butchery cōmitted against our late King, was damna­ble in its own nature, and unparralleld in any former age; yet term'd by bloody Assas­sinates, and Raviliacks, an act of Justice, and of the highest Justice; but by all knowing persons who have any thing of Christianity, or Morality (for that naturall light of Heathens abhorr'd such Barba­risme) cannot choose, but reflect upon that sacred Blood with sor­rowfull [Page 2]hearts, and they who had a hand, or were willingly consent­ing to that superlative murder, are men of black Souls, and sear'd con­sciences, and without unfeign'd re­morse, must descend lower then the grave, being the greatest of a­ny except the Son of God: that act wasCirills term. horribile crimen, a fearfull sin; excellens malignitas, a superlative wickedness;Nicepho: censure. Aust. opus damnabile, a damnable act, a sin out of measure sinfull; such, as the Devil entred into him for the doing of it, so egregious, prodigious, that Christ calls him a Devil, and ever after, Judas the Traytor.Trechery o­dious. But against the Innocent the act is execra­ble. Its true, Kings have been disgraced, and degra­ded, yea, depriv'd of life by their Subjects, as Julius Caesar, Nero, Gal­ba, Vitellius, Domitian, Heliogabalus, our Edward the second, and Rich­ard the second, and many more, Heathen and Christian, yet never any the worst of men so boldly im­pudent, [Page 3]as under the colour of Law to doom their Sovereign to death.The Duke of Guise. When the Duke of Guise was slain by Poltrot, Duraeus a Pa­pist could say of it, that the Chri­stian world had not seen a fact, fu­nestius, luctuosius, more dolefull, more direfull;The Gunpow­der Plot. its said of the Gun­powder Plot, it was a Tipe of To­phet, a petite Synopsis of Sodom, and Gomorrah, and of that fearfull conflagration of the World at the day of Doom, such an intended Massacre as never Man on Earth, or Fiend in Hell devised;A greater, and acted. but be­hold a greater! what eare hears it, but must tingle; what tongue tells it, but must tremble, and what heart quakes not at the thought of it? the murder of a wise, pious, learned, and mild King your Liege, Lord, and Soveraign; I will not say with Jeremy, go to the Isles of Chittim, and send to Kedar, and see if such things be there: but [Page 4]look if Turks, A treason unmach­able. if Tartars, if all Hea­then Lands can patern such an act; I will say with Is. Quis vidit? quis audivit? what eye hath er'e be­held, what ear hath ever heard so egregious, so prodigious and mon­strous a deed?Treason a fearfull and prodigious evil. Hyppolitus saith in Seneca, Nullum caruit exemplo nefas, never was so vile a villany, but it had example; Ask all Antiquity, ab orbe condito, the Rolls, and Records of all Countries, of all Times, ca­ruit exemplo nefas, the world can­not sample it; Davids absit, shews how haynous this is, God forbid, I should lay my hands on Gods annoint­ed; yea, his heart smote him, that he cut off but the lap of Sauls gar­ment. Treason, [...], is the greatest crime amongst the Romans, Amo prodi­tionem, odio proditorem. saith a Greek Historian. Augustus hated the betrayer of his enemy. In punishing treason, saith Tully, nunquam Cassiani in­venti sunt Christiani. no Judge can be too cruel; Never was true Protestant traytor [Page 5]to his Prince; Rebells are right Esau's (red) of bloody dispositions (hairy) of savage natures, and ex­traordinary cruelty; Catuli Catili­narii, Statizing Jesuites, that turn all Religion, into Statisme; yea, into Atheisme, a monstrous, men­struous brood, truth hating plea­ders, pioners of the Temple, main­tain'd by the spoil & pillage of it, like the great Behemoth, He a sea of water, they of blood. they draw up whole floods of blood into their bellies; happy are they who had no hand in such an abomi­nable and detestable act (a shame that such were ever baptized into the faith of Jesus Christ,) but re­main in the world to declare their innocency, and celebrate their Kings death with lamentations and regrets.

And what ensued upon this cursed Act?

Anarchy, disorder, confusion, all villanies and iniquities, as it was [Page 6]in the Jews'time,Judg. 19.22. Non erat Rex, there was no King in Israel, but every man did that which was right in his owne eyes;Clamitat in coelum vox sanguinis, &c. the mur­ther of Nobles, of Gentlemen, of Commons, a sin that crys loud in the ears of the Lord of hosts: sa­criledge; their motions being commonly, What shall we take away from the man of God,Sauls was otherwise. 1 Sam. 9.7. prick­ing the Churches veins, and suffer­ing her to bleed to death, and en­riching themselves by her spoyls, pulling down Gods Churches and Temples, trampling under feet his Ordinances, discountenancing of able Orthodox Preachers, open­ing a door of encouragement to schismaticks, and hereticks, the bane of Church and State; taking away mens estates & livelihoods, exposing many families (and those no mean ones) to penury, and much misery; oppressive exacti­ons upon the people, Law being [Page 7]what the power of the sword made it; innocency was no plea? tell them of injustice, they Pilate-like answered, Quod feci, feci; jura perjura, defraud, dissemble, swear, forswear, kill and slay, the Language of their tongues, de­struction was in their paths, and the way of place they did not know, growing proud of their vi­ctorious mischiefs,Their very path ruine: and they ruine them­selves. flesht with for­tunate wickedness, triumphing in their unblest gain, riding over mens heads, mocking innocence, preying on estates;Regicides, are Regnicides. Quo tendit sae­va libido? whither will their mad­ness run, none knows what fur­ther mischiefs they intended, had not God who puts bounds to the Sea, limited their fury, and put a hook in their nostrils,Job 38.11. and a bridle in their mouths, who whips the re­bellious with a rod of Iron, and the backs of Atheists with Scor­pions, never long suffering those [Page 8]to prosper, that cannot endure to see his Churnh prosper.

But blessed be the name of God, and ever blessed,Cause of joy after a long sad­ness. that hath opened a door of Hope, that these clouds will be disperst, and the nasty door of Janus Temple shut, by restoring our gracious Soveraigne,Tacitus cen­sures Galba that he was capax impe­rit, nisi impe­rasset. King Charles, to his undoubted right, who is, Dignissimus Regno, si non na­tus ad Regnum, worthy of a King­dom, if he were not born to a Kingdom.

There are three wayes of choosing Kings:

  • 1. By an immediate nomination from God.
  • 2. An election of the People; the former is ceas'd, the later hath been found dangerous.
  • 3. A succession of Blood, as when this Honour comes of Blood, and one Prince is born of another, this [Page 9]is more usuall,
    Lips. Pol. l. 2. c. 4. Tacitus
    and in appearance the better, because there is less danger in acceptation,
    2. Hist.
    then in the election of a Prince, and it hinders commotions, when the change of things gives opportunity, to great and strange attempts, and dishear­tens the hopes of ambitious per­sons,
    In corrupt Monarchy there can be but one Tyrant.
    when they are assured they cannot succeed; and as Kingly government is best, so this is the best and safest way:
    In Aristo­cracy more then one.
    For Aristo­cracy, which is the government by the Nobility, as in the Signory of Venice; and Democracy,
    In Demo­ctacy ma­ny.
    which is popular, and consists of many, as of Genoa, and Cantons of the Swit­zers, have their inconveniencies, and those no small ones; the for­mer, through covetuousness, ambi­tion & cruelty of the persons,
    In Anarchy all are Ty­rants.
    turns to Tyranny: for as Maecenas saith, the State of a few Lords, is the State of Tyrants. The other is converted into a licentious liberty [Page 10]and is much subject to alterations through its inconstancy; the truth of this we have lately seen by sad experience, so that Kingly govern­ment is the best; more the Autho­rity, greater the obedience, fewer their determinations, firmer their Councels, speedier their resoluti­tions, and more prompt the exe­cution of their designs. It is best, first, because the most ancient: all Nations of former Ages did first yeild obedience unto Kings;
    Cic. 3. deleg. Salus. Cat.
    and this government was first spread on the earth, in the beginning of things, the dominion of Countries and Nations was in the hands of Kings.
    Justin. l. 1.

2. Most agreeable to nature, and this, other living creatures teach, in whom we may be hold this Image of government: Amongst the Cranes, there is Dux, a Captain; in a flock of Sheep a Leader: amongst Birds, the Eagle; amongst [Page 11] Beasts, the Lion; amongst Serpents, the Basilisk; amongst Fishes, the Whale; amongst Bees, the master Bee: the Pismires have their go­vernours; the Grashoppers go forth by bands; and hath not God, who hath made an order in nature, made a chief & Supreme amongst men? without doubt, and it con­cerns the common quiet of all,Lips. Pol. l. 2. c. 2. that all Authority be given to one; the power of many, and concord, can never long dwell together, and there is no better remedie to appease discords and dissenti­ons, then by men submitting to the govenment of one.

3. It consenteth most with rea­son, (the body is ruled by one soul) and cometh neerest to unity, and hath similitude with what is divine, Per me Reges regnant, per me Principes imperant, by me Kings rule, and Princes decree justice.

4. It is most lasting and du­rable, [Page 12]freest from faction, confu­sion, and tyranny: for whereas no Aristocraticall, or popular State hath lasted longer then six hun­dred years, and few so long; ma­ny Monarchys have continued twice as long in the same estate; I mean not an absolute Monarchy, (for command is a mad man, and power lunatique) but such as must be tyed to the Laws, as far forth as it is comprehended under the Law, have the advice of sound Judgments in their undertakings; therefore this Kingdom is happy in its constitution, not shufled into a popular government, nor cut in pieces by a headless head-strong Aristocracy.

5. T'is the most flourishing; for never came Rome to be Mistress of the world, till she was reduced to a Monarchy in the times of Aug. Caesar.

And now,2. Object. Answ. for answer to some [Page 13] Fanatick spirits, let me tell them, First, that the spirituall Kingdom of the Church,Christs king­dom and Caesars di­stinct. and the civil king­dom of Caesar, are distinct and se­parate, each of them being inclu­ded in his bounds, may not enter upon the borders of the other; the Scripture shews evidently,The one abrogates not the other. that the Kingdom of Christ abrogates not the kingdom of Caesar, but that the Gospel is a good friend to king­doms, teaching Princes how to go­vern, and the people how to be subject. It was a question pro­pounded to our Saviour, Mat. 22.17. Is it lawfull to give tribute unto Caesar or no? he replies, v. 21. Ren­der unto Caesar the things that are Cae­sars, and unto God the things that are Gods. This I adde, to confute their madness, that say, We own no King but Jesus, whether this be more impotence, or impudence, I will not dispute, the best con­viction is the Magistrates power, [Page 14]who bears not the sword in vain.

Others say,2. ob. Kings stand not with the peoples liberty; thus did Corah and his Complices,The lan­guage of some men amongst us. Kings stand with liber­ty. Num. 16.3. they said unto Moses and Aaron, you take too much upon you, seeing all the Congregation are holy, every one of them and the Lord is amongst them, wherefore then lift ye up your selves a­bove the congregation of the Lord? But how is this act esteemed, to be a gathering together against the Lord, a murmuring against God v. 11. as it was not ordinary, they did not dye an ordinary death, 29, 30, 31. The Argument here used is sottish and seditious; must one that is holy have none to be over him, may there be no Magistrate where the people are all Saints.Vaine men. St. Peter saith, omnis anima, let every Soul be subject, not all Saints onely, but all Souls must be subject to the higher powers he that will say with the sons of Beli­al, [Page 15]who is Saul that we should serve him? will ask also with the A­theists, who is the Almighty that we should serve him?Jobe 26. Libertines plead Christian liberty, it frees them from this bondage of obey­ing Kings. Foolish men! Kings crave not bondage but ingenuous subjection, not servitude,Then liber­ty and obe­dience to Kings are consistent. but obe­dience; Good subjects are not Tributaryes but contributaryes, their taxes, not forced exactions; but ingenuous grants. Not con­strained, but of conscience, Rom. 13.5. Away then with those dis­contented, and Rebellious spirits that grudge him his outward rights whether tributes of money, or Attributes of supremacy. And fly off in a rage, what Portion have we in Charles? Let such enemies perish, and upon his owne head let his Crowne flourish. May not the Scepter depart from Jacob nor a seed from his loynes till Shiloh [Page 16]come againe, let his Posterity have a Crowne on Earth when himselfe hath a Crowne in Heaven.

It is not the name of a King, a no­minal King that I commend unto you, like those sometimes in France who had nothing but the bare name, preter nomen nihil. Nor like the King of Samaria who was no more but paululum Spumae a frothy bubble: I speake of one who is great in name, in office, in parts, of Auhtority, majesty, and qualified in every respect for the discharge of his government, such an one as shall honour the Nobles, councell the Councellors, grace the Univer­sities, incourage Orthodox Mini­sters, defend the rich, relieve the poore, restore justice, advance religion, usher in peace and plen­ty, and make a sweet spring where­soever he goes.

1. And of all this you may be assured: first from his word, he [Page 17]that is truely regall will be reall in words and actions,Verbum regis Rex regi. and as the peo­ple proclaime their love to their King, the King hath proclaimed his Love to his people in a pardon of all past offences, except what can­not stand with honour, religion, and justice;The praise of it Lips. l2. pol: c. 14. and that refer'd to his Parliament, there is no question but he will fee that faithfully perfor­med for which his royall word is engaged;More preti­ous then a Kingdome. it being not like the Lesbian rule which changeth and altereth it selfe according to the building, and is crooked, and straight, short and long, according to the bigness, and proportion of the stone or timber.Words are not comen­dable, if deeds be not answe­rable. He knows no man can expect faithfulness from others that is not faithful himselfe.

2. You may be assured from his gentleness and sweet temper of spi­rit, levelling the unevenest & croo­kedest dispositions, that which made Alexander the Great so me­morable, [Page 18]was not his Conquests, but that excellency of mind in par­doning offenders. It is storied of that great Captaine of the Jews, that he was vir mitissimus, numb 12.3. the mil­dest man upon Earth. Of Jacob, Gen 27.11. that he was homo lenis a smooth man, so in his Countenance, of a peacable disposition: of David that he was pulcher aspectu, 1 King. 16.12. of a lovely and gratious aspect, mild, affable and pleasing presence. This made Polibius say, that a curteous Prince conquers all. It no wayes lessens his Authority, but adds to his greatnesse.Read Lipsius pol. l. 2. c. 13. The King of Bees, saith Basil, hath no sting, the grea­ter power the lesse Passion. Regis clementia virtus, A gentle in­treaty more forceable then impe­rious com­mand. a King is Gods Lievtennant on Earth, and must be mercifull, as his Father in heaven is mercifull; it is the part of a Tyrant, in imperio nil nisi imperium cogitare, to glory with Lewis the ele­venth King of France that he passed [Page 19]his time in making,Comineus lib. 6. c. 8. Cont: Faust. l. 22. c. 56. and undoing men, as if he were placed in his throne non ut prosit, sed tantum ut praesit, as Austine speakes. When a Tyrant comes abroad, all seek to hide themselves, but when a mild King shewes himselfe, all flock to him,Pro. 28.28. the streets and wayes are fild with people, and the aire with ac­clamations of joy, which either hath been,Pope Sixtus delighted in bloody warrs, when he heard of peace he dyed. or will be in all parts of this Kingdom. Our King is Filius pa­cis, the son of Peace, made of Peace, and well knows, that to sluce out the blood of his subjects, is to empty his owne veines. It is said of Alexander the Great to his eternall infamy, he entred like a fox; he reigned like a lyon, and therefore worthy to dye like a dog.

3. You may receive Assurance, and encouragement from his wis­dome, sagacity, and quickness of apprehension, to judge of true and false colours, and who they are that [Page 20]have run along with all changes,Tempori­sers. Pru­dence, a proper ver­tue for him that governs. and shifted Saile with every wind.

Macro saluted Sejanus as long as he was in Tiberius favour, many follow more a Princes fortune, then his person. Againe, he knows bad servants to God can never be faithfull to men. Theodoritus one of the Emperours of Rome was an Arian, one of his Courtyers desi­rous to engratiate himselfe with his Master, forth with became an Arian, leaving his former way of religion; the Emperour hearing of it straight commanded his head to be chopt off, saying, he that will not be faithfull to God, will never be faithfull to man. There is a ne­cessity, that a Ruler be wise, nul­lū animal majori est arte tractandum, quam homo; Seneca lib de Clem. 1. c. 17. there is not any crea­ture like unto man, most mutable in his opinions, most deceitfull in his words, of more colours foul­dings, doublings, worst to be [Page 21]known, hardest to be ruled, most ingrate and unthankfull unto him that is set over him, for whose go­vernment, more art, more pru­dence, more wisdome, more dis­cretion and sagacity is required; his wisdom was never yet questi­oned by any, he is a wise King.

4. You may be assured from that obligation that lies upon him, and that Oath that he will take at his Coronation, impartially to admi­nister Justice; the greatest stile of honour that could be bestowed upon the Roman Consuls,Which he dare not vi­olate, as some have done. Gene­rals, and Emperours, was Pater pa­triae, to have a fatherly care over, and to bear a fatherly affection to those that are under them: Non mihi, sed populo, said an Emperor. Princes are not ordain'd for their own sake, but for the peoples, that they might have to whom to resort, and upon whom to depend for help, succour and relief in [Page 22]their necessities, their breast be­ing that Ocean into which the cares of private men should empty themselves;Aust. de ci­vit. Dei. l. 4. c. 4. Remota justitia, quid sunt regna, nisi magna latrocinia? take away Justice, and what are king­doms but Latrocinations? under this name, is comprehended all kind of vertue; in this sense, (saith the Philosopher,) Justitia est omnis virtus; but particularly, it is one of the Cardinall vertues, which hath for its object and end, the giving to every man that which is his right and his due:Ʋlpian. It is constans & perpetua voluntas, quae tribuit cui (que) suum, a constant and perpetuall will, attributing to every man his own; it is, singulare, & unicum do­num, &c. the onely singular gift, and greatest good that God com­municateth unto men.Lib. 3. de off. Cicero calls her the Queen; and Firmianus, the mother of all vertues; and there­fore, without question, our gra­tious [Page 23] King, being a true Steward,This is the end of their office. very well knows, he must give an account of his stewardship, and that his account may be in some reasonable proportion answerable to his receits,no greater ornament then justice. he will make his pri­mum and ultimum, the formost of his desires, and utmost of his en­deavours to do Justice; this he knows, is columna & corona regni, He wil esta­blish the reigne of Astraea in this age of iniquity. a prop to make a kingdom subsist firm in it self; and a crown to ren­der it glorious in the eyes of others. Our Soveraign will be a Constantine, an Arcadius, and a Theo­dosius to his Church, a shield for their defence and protection, scu­tum Christianorum, the buckler of his people,In vita Mar­celli. as Plutarch called Fabius Max. scutum Romanorum, the tar­get of the Romans: Rulers are called shields, Hos. 4.18. Her shields love to say, Give ye; a Ty­rant is a Butcher to his people, but a good King, a Buckler.

5. You may receive assurance from his tenderness of spirit to­wards the oppressed and afflicted. The wisest King that ever was, complains of a mighty oppression, that he beheld the tears of the innocent, and they had no Comforter, Eccles. 4.1. The first words of the first King whom God chose for his people were these,Kings must be nursing fathers, not cursing Ty­rants: De­liverers, not devouters, What aileth the people that they weep? 1 Sam. 2.5. Kings are Gods Lievernants; and as they assume the name of gods, so they ought to have the property; not to pill and poll their subjects,Is. 49.23. but to be nursing fathers. Alphonsus, King of Naples, used this Embleme, A Pelican feeding her young with her own blood, and the Motto, Pro rege, pro grege. Iliad. l. 9. Achilles in Homer is said to love his countreymen, as the carefull bird her unfeathered brood. The gratious Apothegme of our noble Soveraign King James, to his son Henry, is worthy [Page 25]to be written in letters of gold,Basil. Dor. l. 2. p. 99. and will not be forgotten by his grandchild, who treasures eve­ry lesson that bespeaks his subjects good: Enrich not your self with ex­actions upon your subjects; but think the riches of your people, your best treasure. We have seen and heard of some lately, that were so cruel, and incompassionate, as if the Rocks had fathered them, and the Wolves of the Wilderness had given them suck, there being no other comfort to the oppressed, then that advice Albertus Craucius gave to Luther, when he thought a reformation impossible; Frater, frater, abi in cellam, & ibi dic miserere mei Deus, Brother, brother, go in­to thy cell, and do no more, but sigh and say, Lord have mercy on me. Was it not too common to stop innocency in the mouth with disaffection, and a true lover of the kingdom, with the odious [Page 26]name of a Cavalier, for so they in­tended it,Bark on the 6 Com. pag. 246. and so I find it used above thirty six years ago, by which means it came to pass, that Justice was suspended, and the in­nocent became a prey to cunning subtile Foxes, who, Proteus-like, could transform themselves into any shape, as the Devil into Sauls mantle, or into an Angel of light; grieved hearts had never more cause to say, and sadly to com­plain, Mundum dolens circuivi; fidem undique quaesivi, &c. Men were used as Vetronius Thurnius used Alexan­der Severus his poor suppliants,The Author had sadly ex­perimented it, for seven years. to kill them with lingering excuses, and delayes, and by their cunning subtilty, to decline the force of any just and reasonable request, rendering the lives of many un­comfortable to themselves,Worse then the unjust Judge, or Gallio. Act. 18. and a burthen to others. Now, can it be imagined by any sober discreet persons, that our gratious Sove­raign, [Page 27]who hath been so sorely af­flicted, (almost from his infancy) undergone the contradictions of men, scorns, contempts, revilings, hath drunk deep of the cup of persecution,His suffer­ings unex­pressible by any Pen. beheld (with a sad heart) the horrible oppressions committed in this Land, and cru­elties exercised against persons of all ranks, to the violation of di­vine and humane Laws; I say, it cannot be imagined, that he can want the bowels of compassion towards the oppressed and affli­cted; besides, there is not any thing more repeated in Scripture, Psal. 12.5. Psal. 72.2. Exod. 3.7, 8. (in which the King is very con­versant) then the particular care which God (whom he owns for his, and whose Lievtenant he is) hath of the oppressed; and when God is a patern, it is safe following; by this he will be immortalized, and his throne surely established, Prov. 29.14. the King that faith­fully [Page 28]judgeth the poor, Over you in dignity: For you for profit. his throne shall be established for ever; and such a King you may be assured of; who knows, he is not onely over you, but for you.

6. You may be assured from his Majesties constancy in Religion, wounded with the sword of mani­fold temptations, being sorely thrust at, that he might fall; she that made the Kings of the earth drunk with the Wine of fornicati­on,Rev. 17.2. could not make him drink the least drop, but continued in the faith, grounded and settled, not moved from the hope of the Gospel: Col. 1.23. such a constancy appear­ed in his royall Majesty, that nei­ther temptations on one hand, threatenings on the other, the graceless behaviour of his sub­jects, and undutifull dealing from those of the same Profession,Pretended Professors, but reall Atheists. could in the least shake his faith, the God of constancy working this grace [Page 29]in his royall heart, and giving him this comfort in his saddest and darkest night of troubles; that he who trusteth in the Lord, shall be as mount Sion, which cannot be removed, Psal. 125.1. but standeth fast for ever; he knew irresolution, & unsteadiness hate­full to his Master Christ, Heb. 13.8. who is semper idem, ever the same; he is of a noble and uncommon nature, it being the property of the double-minded man, to be un­stable in all his wayes:James 1.8. Christian Religion is a Ring, and the Diamond of this Ring is Constancy, Vincenti dabitur, that wears the Crown.Some are ever turning till nothing be left, but to turn Turk. Some have derived sanctum, quasi sancitum, an established nature, and such is his royall Majesties, who hath remained unmov'd, unsha­ken, and would not lose his con­science to gain three kingdoms, nor forsake that Religion in which his father dyed a Martyr. I will upon this occasion, adde one thing [Page 30]onely to the perpetuall honour of Englands Kings; Constantine the great, our Countrey-man, was the first Christian Emperor; Lucius our Countrey-man, the first christened King; Henry the 8th, the first that shak'd off the Popes unlimited power; King James the first of his rank, who opposed Antichrist with his own Pen;One terms him, hujus seculi mira­culum. Charles the first, (through the inhumanity of a bloody sort of people) because he would not be­tray the liberty of his Subjects to the lust and ambition of Tyrants, the first martyr'd King,Where true faith is, there is true martyrdom. This red must be grounded on white. a glorious King; candidatus innocentia purpu­ratus martyrio, white and red; white, by his sanctity in his life; red, by his martyrdom in death: and our gratious King Charles the second, though Deo secundus next to God,Tert. yet nulli secundus, not inferiour to any for his admirable parts and abilities, and undaunted resoluti­on and constancy in the faith, truly [Page 31]meriting the name, and title. De­fender of the Faith

Lastly, you may be encouraged that he will be a glorious instru­ment of Reformation, both in Church & state, he is a good pious King, and may avow boldly with Nerva, se nihil fecisse, Christi Phili: in vit: Nerva. quo minus possit imperio deposito privatum tuto vivere. And glory with Samuel: whose Oxe, 1 Sam. 12.3. & whose Ass have I taken? or to whom have I done wrong? or whom have I hurt. His enemyes being Judges cannot justly accuse him, his life is so strict and austere,Endued with piety. that wicked men can draw no patterne from him, much less can they hope, that he will let loose the reines to sin,Vertue necessary saith Lips. pol. l. 2. c. 8. and give countenance to the im­pudent fury of prophanenesse. Greatnesse is a copy which every action,Their actions are instructi­ons 1 K. 15.30. and 16.19. every affection strives to write after, Regis ad exemplum totus componitur orbis. The son of Nebat is never without this brand, he [Page 32]made Israel to sin: For the most part every man emulates the man­ners of his Sovereigne;Claudia. Confessor Papa, Confessor populus. mobile mutatur semper cum principe vulgus. When Leo lived because he stood well affected to the stage, all Rome swarmed with Juglers, Singers, Players.

The Common People are like tempered Wax wheron the vitious Seal of greatness makes easy im­pression; no such thing may be feared to proceed from him being a pious King himselfe,Kings beget a likenes of manners. Bonas omni­um mensura. and there­fore will be a happy father to his Country and take no part with the enemys of his Heavenly Father. Can you think, that he who hath swept his owne heart will suffer the weeds of impiety so to be nou­rished in the hearts of his subjects? he is not ignorant that God hath said, If ye walke contrary unto me, Lev. 26.31. I will bring your sanctuaries unto desola­tion God hath doubtless ordained [Page 33]him for the punishment of evill doers,1 Pet. 2.14 and prayse of them that do well. And that we may live quiet and peaceable lives in all godlines and honesty.1 Tim. 2.2.

Those that lately Usurped the Throne, might bee (as indeed they were) instruments of Gods Justice, but not of Reformation:Wasters not builders of Gods Tem­ple. It was in my mind saith David, to build an House to the name of the Lord my God, not to pul it downe, but to build. 1 Chron. 22.7. but (saith he) the word of the Lord came to me saying thou hast shed blood abundantly, and hast made great warrs, David must not, and why. thou shalt not build an House to my name, be­cause thou hast shed much blood: but Solomon thy son shall doe it,Solomon shall. who shall be a man of rest, he shall build an house for my name, I dare a­ffirm, that there is no King in the Christian World (except our Gra­tious King Charles the second) that hath not caus'd war, nor occasion'd [Page 34]the spilling of their subjects blood and therefore he, amongst all, the fittest, and most suitable for the work of a glorious Reformation; and truly I speak it without flat­tery (for I expect nothing where no more is done but duty) that if Plutarch were now living to write Lives by parallels,Loyalty a duty. he would be troubled exceedingly to finde a parallel for our Josias, There was no King like unto him. 2 K. 23.25. A right comparison betwixt them. both in re­spect of his Majesties morall en­dowments, and Princely virtues.

Doubtlesse God would never have preserved him from so many Plots, such eminent dangers, wit­nesse his wonderfull escape from the Fight at Worcester, which Vi­ctory seem'd to have no life, be­cause it wanted his death,In everie mercy a wonder. and was not completed with the Sacrifice of his Sacred blood, his wonderfull protection in the Land of Captivi­ty, being tost from Post to Piller, hurld from one Kingdome to an­other, [Page 35]exposed to penury and misery, yet sustain'd by a wonder­full providence, living at Gods im­mediate finding, and expecting his morrows breakfast from his boun­tifull hand; wonderfully restor'd beyond the thoughts and expecta­tions of man, and after such a man­ner as may be admired, and all conclude it is the hand of God. All these are strong arguments to perswade us, that God hath de­signed him for his glory, and will make him instrumentall for a glo­rious reformation.

What now remains, but

  • 1. That we pray for him: every important action requires prayer, much more that which concerns three Kingdoms; Moses prayed for the choyce of his successor, Let the Lord,
    numb. 27 [...] 16.
    the God of the spirits of all flesh set a man over the Congregation. It is not fit that he who is chosen for God, should be chosen without [Page 36]God; those which in a due pro­portion must represent God to the world, ought to be consecrated to that Majesty which they represent, pray for Gods presence to go along with him, to be a cloud in the day for direction, and a pillar of fire in the night for consolati­on, to defend him from all impla­cable enemies, and fit him with all sutable graces for the discharge of his weighty employment; and be­sides, let us bless God for him, and hold our selves blessed in him.
  • 2. If there be occasion, fight for him, spend your dearest blood to preserve the breath of your nostrils.
  • 3. Rejoyce heartily, that you see this day, that Israel hath crossed the Sea with dry feet, and the re­turning waters drown'd their pur­suing enemies.
  • 4. Beware, lest your sins and provocations rob you of blessings, [Page 37]and once more turn your flourish­ing kingdom into an Akeldema, or field of blood; Impietas ad arma vocat, if we fight against God, we provoke God to fight against us; If we lift up the hand of wicked­ness, we shall meet with the hand of Justice; if transgression beat the Drum,
    Fiat justitia, & habebis pacem, Aust.
    destruction will begin the march. Live righteously, and live peaceably; the Lord fix all our hearts upon himself, that neither our selves, our children, nor their generations may ever see warr in England:
    Psal. 147.
    strengthen the bars of our gates, and establish peace in our bor­ders, we beseech thee, O Lord.
  • 5. Study to be loyall: Treason is a fearfull and prodigious evil; they that resist, shall receive to themselves damnation. Remem­ber Corah, Dathan and Abiram. If murther be a crying sin, Treason may be term'd a roaring sin. To conclude, the time commands a [Page 38]period; be once more perswaded, to be instant in prayer for his sa­cred Majesty, that God would be pleased to give him, Vitam longam, regnum prosperum, prolem faelicem, vi­tam eternam, a long life, a prosper­ous raign, a happy progeny in this world, and in the world to come life eternall; with expressions from loyall hearts, and dutifull af­fections cry out, Long live King Charles the second, happily and pro­sperously, to the terror of his ene­mies, and comfort of his Subjects.

Long live Charles the IId.

FINIS.

This Speech was ended with the ge­neral acclamations of all the commers, there being no small concourse of gentle­men,God could never en­dure a luke­warm af­fection. who discovered, fervorem in af­fectu, cheerfulness in their affection, [Page 39]deserving wreathed Coronets for their willing and cheerfull obedience, their hearts being towards the Governour of Israel; nor a small number of Com­mons, praise worthy too,Go on, step not back. all discharging their pistols and muskets, that the very skies eccho'd to their joys.

This Speech, as it was faithfully delivered, was with much civility, and loyalty entertain'd, and is now drawn to the Press, through the pressing de­sires, and prevailing importunities of many worthy Persons, whose favours do oblige me to comply with their re­quests, who otherwise might command; By some, I know it will be censured, for there was yet never any truth so happily innocent, as to free it self from calumny, and no man so blest, (if it may be so term'd) as not to be scowr'd and scourg'd by malevolent tongues.

CHAP. I. That civil Government is necessary, it is better not to be, then to be with­out it.

I Need not to spend time to shew you that government is necessary, God hath appointed or­der in all things, and set a Captain over them: Among the Fowls, the Eagle; among the Beasts, the Lion; among the Serpents, the Basilisk; among the Fishes, the Whale; among the Bees, one Master; among the Sheep, one Leader; Rex unus est Apibus, Cipr. de va­nitat. Idol. & Dux unus in Gregi­bus; among the Cranes, one Chief, Quem ordine literato sequuntur, Hier. Epist. ad Rust. that goes before the rest: the Pismires have their Covernour, and the Gras­hoppers go forth by bands;Prov. 30.2. among the Planets, a Sun; among the An­gels, [Page 41] Cherubims, and Seraphims; and in Hell, the kingdom of confusion; there is distinction of persons,Luke 11.15. and orders, otherwise Beelzebub could not be the chief of Devils; and hath God left man ungovern'd, appointed no Ruler amongst men? far be such thoughts from any man endued with Reason; take away government, destroy order; and where there is no or­der, ibi ruinae ostium patet, the door is open to ruine, and destru­ction; malum quidem est, ubi est nul­lus principatus, &c. it is an exceed­ing evil, where there is no govern­ment, for order is the good of every creature; and it is better not to be, then be without it;Lips. Pol. l. 2. c. 1. all civil life consists in society, and so­ciety in traffique and government. The first is an argument of ano­ther discourse, the other is de­fin'd to be a certain order, as well in commanding as obeying, which [Page 42]is so necessary, that it is the onely stay of humane affairs, without which,Cic. 3. de leg. no house, no City, no Na­tion, neither the whole state of mankind, nor the universall nature of things, nor the world it self can stand,Seneca. 1. l. de elem. and continue; it is that chain by which Societies are linkt, and vitall spirit by which men breath. The rod of Circes, which tames man and beasts that are touched there­with; yea,Liv. l. 6. there is no greater mis­chief in the world,Sopho. then the want of government; and therefore they are led by a strange spirit, and voyd of all reason, that are ene­mies to government; the Apostle calls them,Jude 8. Filthy dreamers, that de­spise government, and speak evil of dignities, i.e. of those in authority. In Germany they would have fram'd a politique body, but found it impossible,Bulling. adv. Anabapt. sol. 95. like the body of Po­liphemus, without his eye, or like the confused Chaos, when height, [Page 43]and depth, light and darkness were mingled together; popular equa­lity is the greatest inequality, voyd of all name, nurture, and nature of a Commonwealth; for some must be subject, other soveraign, some low, some high, some rule, some obey; let us be of the num­ber that desire to move orderly in our own sphere, & keep our right ubi, rather wishing our harmlesness should suffer then not to give pas­sive, and patient obedience to law­ful Authority; for take away order and degrees of persons, & what wil follow, but a licentious Ataxie, or confusion? God hath ordained some Masters, other servants;Some Ma­sters, some servants. to repine at others greatness, and our meanness, is to cavil with God; as if he wanted wisdom, and equity in disposing these inferiour crea­tures, it is a savage and popular humour to malign and enveigh against men in eminent places;Levellers. [Page 44]that rhyme, when Adam delv'd, and Eve span; who was then the Gentleman, seemd to be made a­mongst Jack Straw's followers, and to savour of rebellious discontent. Anarchy and disorder have ever been the bane of Kingdomes: confusion, misery, all the villanies, and iniquityes of Israell are impu­ted to this, non erat rex their was no King in Israell. Judg. 19.20.21 chap.

CHAP. II. That King is a name not onely of dig­nity but of office, and that trouble­some.

THe word King in its severall Languages makes this good.Rex regendo. Heb. Raga. amongst other ac­cept: signi­fies to feed, from hence is derived Rex rego, or Regno. Rex a regendo from governing; and its usuall among the Prophets, and Poets, for regere and pascere to signify the same, Homer, Virgill, and David put no difference be­twixt [Page 45] reges, and Pastores, Ps. 23. styling Kings shepheards; and shep­heards Kings. And where the vul­gar Latine reads Dominus regit me; Hieroms translation hath it Dominus pascit me, the Lord is my shepheard. Pastores Populi, an usuall name for Kings, shewing, that they must ca­ry a gentle hand over their sub­jects, feeding, not fleeceing of them, that they must be watchfull, and defend them from wolves and thieves. A King is not for himselfe but for his People; his subjects houses are garded, and secured by his vigilancy, their ease procured by his labour; their delights en­joyed by his industry, and their merry vacations, by his painefull employments After Saul was an­nointed,1 Sam. 10.25. Samuel declares unto him the obligations of his office; a King is not to sleepe, and take his ease, to sway the Scepter Royall at his will and pleasure, but to go­verne [Page 46]and maintaine the People in peace, and justice, to Protect and defend them from their Ene­mies, being not for himselfe but for them a King; Adverte (saith Seneca to the Emperour Nero) Rem­publicam non esse tuam sed te reipublicae, Seneca lib. de clem. 1. the Commonwealth is not thine, but thou, the Commonwealths, that thou mightest apply they selfe wholy to the common good. Rex eligitur, non ut sui ipsius curam habeat, & sese moliter curet, sed ut per ipsum, ii qui eligerunt, bene, beate­que vivant; they are made choyse of, that People may live well, and happily under them. In the Greeke tongue, a King is called, [...], quasi basis populi, as the basis & foundation of the people,Some con­ceive this name was given from the Basiliske, but that is no ground for such an etymology who sustains the weight, and bears the load upon his shoulders, the burthen and cares of his kingdom; but more of this in the third Chap­ter, which treats of the duty and [Page 47]office of Kings. It is a name of office, not dignity onely, and re­quires much wisdom, prudence,Seneca lib. de ele. 1. c. 17. discretion, and sagacity, Nullum animal majori est arte tractandum quam homo; it is the art of Arts, most difficult to learn; and a Fa­ther gives the reason, Quia inter omnes animantes, homo maxime, Nazianz. in Apolog. & mo­ribus varius, & voluntate diversus; amongst all living creatures, man is most various in his manners, and most diverse in his will, most mu­table in his opinions, most deceit­full in his words, of more colours, doublings, and fouldings then any other, worst to be known, hardest to be rul'd, and above all, most un­thankfull to him that is set over him, and therefore, Inter artes omnes vivendi, regendi ars amplior, & superior est; of all offices, the highest and greatest, is regall,To rule, a great bur­then. a burden, as well as a dignity; a noble servitude, an honourable [Page 48]slavery, whose fetters are of fine gold,Commodus Emper. as the Emperour Commodus said, but though of gold, they are still chains; though honourable, still servitudes; and the rather chains, because they tye men un­der colour of honour; and the ra­ther servitudes, because they ob­lige us to serve all, under the title of commanding all; as they pos­sess a rank of more height and eminency then others,Salust. ad Ca. Caes. de Rep. Ordin. so they are obliged to a greater care then o­thers, wch ought to be an attendant on Power. This was wel understood by Antigonus King of Macedonia, who checkt his Sons immoderate government; An ignoras (fili mi) regnum nostrum nobilem esse servitudi­nem? art thou ignorant, my Son, that our kingdom is a noble servi­tude? I speak this without any un­mannerliness, or thought of the least disesteem to that high and su­preme office, but to draw from us [Page 49]all due respect, and obedience,How great­ly should we value them. and how far we stand obliged to those that undertake the charge and burthen of so weighty an employ­ment; as the protection, conserva­tion, peace and safety of his sub­jects, trouble, vexation,This many Kings have confest. inquietude both of soul and body; and there­fore the Crown and Scepter have the face of dignity, but the body of much care, and perplexity, this is evident by Moses, when God made him his Viceroy, (instead of giving him thanks for so ho­nourable a charge) makes his moan, and complaint, for laying so heavie a load upon his shoul­ders;num. 11.12. Wherefore hast thou afflicted thy servant, and wherefore have I not found favour in thy sight, that thou layest the burthen of all the people up­on me? proceeding further, saith, Have I conceived all this people? v. 12. have I begotten them, that thou shouldst say unto me, Carry them in thy [Page 50]bosome, Worth ob­serving. as the nursing father beareth the sucking child; all God said to Moses, was, that he should be their Captain, their Ruler; yet he sticks not to say, that he laid the burthen of all the people upon him,Regere & por­tare, are sy­nonomies. with this Motto added thereunto, Porta eos, Carry them; there is not any government, that is without its burthen.Prior in do­nis major im­perio. Upon those words of Ja­cob to Reuben, Judg. 49.3. Thou art my first-born, the excellency of digni­ty, and excellency of power; Hierome renders, Major ad portandum, the greatest to bear; Potestas accepta, non honor, Greg. l. 24. Mor. c. 26. sedonus aestimatur, Domini­on & Signiory, is not to be esteem­ed an honour, but a trouble, a mixture of a little honour, and much trouble,Ovid. Met. ‘Laetus erat, mixto (que) oneri gaudebat honore.’

The Latine word which signifies honor, doth but differ in one letter from that which signifies a load, or burthen,Honos, onus. onos & onus, for H is but an aspiration.

I shall conclude this chapter by way of advice. That the greatest offices have need of the greatest supports,num. 11.16. God commanded Moses that he should make choyce of the Elders of Israel to rule his People.The greatest offices need the greatest supports. Heavie-headed men, accompani­ed with much vertue, aproved life, soundness of Religion, much pru­dence, furnished with qualities su­table to their office, are only wor­thy to give counsell, and those which Kings are to make choyce of for their service, they are to have many eyes, ears, and hands, as Xenophon wrote in his Instituti­on of Cyrus, Agamemnon wisht for ten Nestors. many subordinate Counsellors, Ministers and as­sistants by whom to discharge the burden of their places; It was a saying of Seleucus, one of the kings of Syria, Seleucus say­ing. That if men did considerate­ly know, how trouble some it were only to write, and read so many letters of so weighty affairs, if the Crown were [Page 52]thrown at their feet, they would not take it up. 1 Kings 10. Let a King be never so wise, he hath need of helps to ad­vise, and counsel:Solomon his antient counsel. Salomon had his ancient Counsel, it was Senatus in­deed, because it consisted of grave and old men, but his Son not so wise, provided Counsellors like himself, young in years, and in discretion, which howsoever they were friends to Rehoboam, they were not friends to the King; though perhaps they loved his person well,What qua­lifications necessary in subordinate officers. yet they were ene­mies to his kingdom; the qualities of persons for such employment are numbered in the 18. of Exod. and 1. of Deutr. to be seven: First, men of courage: Secondly, fear­ing God: Thirdly, men of truth: Fourthly, hating filthy lucre: Fifth­ly, the chief of the Tribes: Sixtly, wise: Sevently, known men, such as had experience of the people, and the people of them, and with­out [Page 53]these conditions they are very unfit helpers: For what is Magi­strate without courage? but a Li­on without his heart,They will do no good, unless thus qualified. or courage without the fear of God, but arm'd injustice? or what fear of the true God, where his truth is neglected? or how can truth consist with fil­thy gain? or if their persons be contemptible, how shall the people regard them? or if they have not wisdom, what are they but as an eye without seeing? and lastly, they must be tried, and approved by the sight of their vertues.May our Soveraign be blessed with a good Council. May our gratious Soveraign be blessed with such a Council, that will make Gods Law the stern to guide all their counsels, the end, the good of Church and State, and their progress by continuall prayer, to enlighten their hearts,Bonum est consilium, sed bonorum. B. Lat. illuminate their understandings, and dictate unto them what they are to do; for there are so many contingen­cies [Page 54]in humane things; that mans wisdom is not always sufficient to determine the best,Alex. Sever. never deter­mined any thing of moment, without twelve or twenty Lawyers. or hitt aright in Councils, unless the Holy Ghost be intervenient, interpose it self, and assist in them; for let them beat out their brains with plod­ding and plotting, never so vigi­lant, never so studious, they shall err in their aim, and shoot beside the Butt, if he direct not the er­ror of their counsel,A wicked Councol. and wisdom. When men lay their heads toge­ther for the dishonour of God, de­facing of his Religion, discounte­nancing Orthodox Ministers, stu­dy Machavil more then the Gospel, mind policy more then Gods wor­ship; when his fear lies at the thre­shold of their Council-house, is to make themselves such Counsel­lours as Alecto called in Claudian.

Concilium deforme vocat, glomeren­tur in unum.
—innumerae pestes erebi.

No more such, sweet God. These are not pillars & props of a Commonwealth, but mischiefs, and plagues which hell hath cast up; from which, Good Lord deliver this Land. Emp. Ch. 5. Charles the fifth used to say, that Princes should be served by men that were learned and ver­tuous, as only fit for employment. Alexander Severus made choyce of honest and vertuous Counsel­lors,Aetas se­necturis, vita immaculata. displacing the vitious and un­just. We will not with Fredericus Furius dispute their age (not un­der thirty, nor above sixty,) Cer­tainly, age is a great Master, which doth graduate men in the know­ledge of things;Young wits cannot weild weighy matters. it is the mother of Council; in the ancient is wis­dom, and in much time prudence, saith Job; therefore some have thought that the shadow of an old man, is better then the eloquence of a young. But alas, these sayings,Seneca, Bal­dus, and others. with which men delight themselves, how ever they may seem rationall, [Page 56]yet it must be considered, that good counsell is not in our heads, but in Gods hands, who can bring all counsell to naught, and make all devices of Princes of none ef­fect; this our eyes have lately seen, and Gods immediate hand is to be admired. The Saduces, Herodians, and Pharisees, sectaries of diverse, adverse factions, all combin'd in one against God, and his annoint­ed; Nimrod and Achitophel laid their heads together, Herod and the Jews agreed, but blessed be God, who hath catcht them in their own craftiness, and overthrown all their wicked Counsels, insomuch, that we must give him the glory, and say,Psal. 109.27. It is thy hand, thou Lord hast done it.

CHAP. III. The Duty of Kings de­duced from their seve­rall names, and how they are called Gods, By • Analogie, , • Deputation, , and • Participation. 

GOD is an invisible King,Psal. 82.6. the King is a visible God, I have said, ye are Gods, Gods in name, not in nature.

1. By Analogie,By Analo­gie. as God hath his seat of Judgement in Heaven, so these, their tribunalls and thrones on Earth, Tanquam in hoc Deum imitantes, as it were, imita­ting God in this: their Authority is without the controll of any,Theod. in Psal. 82. save of the King of kings, Regna à Deo, & Reges dari; They are Stewards of Gods appointment, whom he judgeth fit to be employed, and must onely to God give an account.

By deput.2. They are Gods by deputa­tion, in that they judge not for men, but for the Lord, 2 Chron. 19.6. The Judgment is Gods, saith Moses, being his mouth to pronounce, and his hands to execute it. Appoin­ted to this very end saith the Ap­postle to be the Ministers of God for good, R. 13.4. and the Revengers to exe­cute wrath, upon him that doth evill.

By partici­pation.3. Gods by Participation, God dealing with them, as Kings with their children,Aust. to whom they com­municated some part of their Glo­ry, Participando sunt dii. As Starrs participate their Light from the sun, the primum Lucidum, so these, their Authority from the suprem majesty. Being the Sourse and Fountaine from whence their Power proceedeth insomuch as all the descendants bear a cer­taine character, and shew a kind of Lustre, causing all men to [Page 59]acknowledege them, authorizing them without further tryall of their sufficiency, then this onely ho­nour, an heriditary title; we read that Joseph & Azarias pricked with an Envious emulation,1 Mac. c. 5. conceived a designe to gaine reputation as the Macabees did, but faild,Twas so lately in England. and were foyld; for, saith the text, they were not of the race of them from whom the safety of Israel ought to come, a bastard brood, and not those instruments he design'd for the common safety of Kingdoms,Charles of the blood royall. nor of the Lyon Race, and Family pickt out above all others. He made choyse of that Family of Abraham to conserve the worship of his name, that of Levi for the Priesthood,Vaine am­bitious men why do you aspire. and that of Judah for the Crowne. Aspire not then you Mushrooms; whither will your Ambition lead you, will you all­ways climb, & nevor forecast how to come down? consider how glad [Page 60]your carkases would once have bin of a warme covering, that are now richer then Lillyes, more gorge­ous then May, Solomon in all his glory not arrayed like one of you, resolving with Agripina, Neroes mother, let your sorrow be what it will, so your Sons may succeede in your new honours. But alas, no Honour is durable that is purchast with villany, nor any power lasting, founded in Atheisme and irreligi­on, your fall was forseene without consulting with Starrs and Planets. Your acting so long of a pleasing Commedy might tell you, there would follow a wofull tragedy. God I say is the Fountaine of all Power, let every Soule be subject to the higher Power, Rom. 13.1. for there is no Pow­er but of God, the powers that be are ordain'd of God. Gualter in loc. Not every Soule, to shew, that we must obey, not onely outwardly but really, and in truth, ommis anima, quoniam ex [Page 61]animo, and the reason is drawn from the threefold good:

  • 1. Ab honesto,
    Ab honesto.
    which the Apostle shews,
    A bonitate,
    • Ordinantis, There is no power but of God:
    • Ordinationis, The powers are ordained, or ordered.
  • 2. Ab utili,
    Ab utili,
    to resist is evil,
    Malum
    • Culpae, Whosoever re­sisteth, resisteth the Ordi­nance of God.
    • Penae, They that resist, shall receive damnation.
  • 3. Ab jucundo,
    Ab jucundo.
    to submit is good, because the Magistrate is the Minister of God for our good; the good of peace, protection, ju­stice, Religion, and the like; we must obey for conscience; unto the disobedient is a perpetuall hell,
    v. 5,
    unto such as obey, a continuall feast: the powers then are ordain­ed of God, and there is no power [Page 62]but of God,
    Aust.
    sive jubente, sive sinen­te, either by Gods commission, or permission; the persons sometimes are intruders, as in case of usurpa­tion, sometime abusers of their authority, as when they tyrannize; so that the potens, the ruler is not always of God;
    Hos. 8.4.
    they have set up Kings, but not by me; they have made Princes, and I knew it not, and the manner of getting king­doms is not alwayes of God. A­lexander the sixth obtain'd the Popedom,
    Balaus in vita Alex. 6.
    by giving himself to the Devil. Phocas, by blood and sedition,
    Tileman in Rom. 13.
    got his Empire. Richard the third came to the Crown of England,
    Pol. Virg. hist. Ang. l. 25.
    by butchering his Nephew, and others of the royall blood; yet the power is ever of God; By me Kings reign, Prov. 8.15. Thou couldst have no power, saith Christ to Pilate, except it had been given thee from above.
    Joh. 19.11.

2. Besides, this honourable [Page 63]title of Gods; they are call'd shields, Hos. 4.18. her shields, Shields. love to say with shame, give ye, i.e. her Rulers love brihes. Almighty God hath ordained higher Powers to de­fend his Church on earth, as it were with a shield, being scuta Chri­stianorum, the bucklers of Gods people, as Fabius Maximus is call'd by Plutarch, scutum Romanorum, the target of the Romans. Constantine, Arcadius, Theodosius, John Frederick Duke of Soxony, and many others, have been shields to the Church of God. A Tyrant is a butcher to his people, but a good King is a buckler, a defender; he that rebelleth against his Soveraign, hacketh and hew­eth, as it were, his own buckler of defence.

3. The name, Kings; Rex à re­gendo, from governing, shews their duty;Kings, or Shepherds. and it is usuall among the Prophets and poets, for regere and pascere, to signifie the same thing: [Page 64] Homer, Virgil, and David, put no difference betwixt reges and pasto­res, Kings and Shepherds; see more of this in Chap. 2.

This was the end, why they were made choyce of for common good, and administration of Ju­stice, to be as watchfull over their people, and as solicitous for their good,A publike and com­mon Sheep­herd. as a father of his children, or a Shepherd of his sheep. Prin­ceps est pastor publicus & communis.

4. They are often term'd patres reipublicae, fathers of their country; the Sichemites call'd their King (Abimelech) which is as much as to say,Fathers. (my father) and Antiquity, when it was willing to throw its greatest honour upon an Emperor, it call'd him, The father of the Commonwealth, which was more then Caesar, or Au­gustus. Titus Vespasianus had the gentle, and affectionate Epethite of Deliciae humani generis. Justinian the Magnifique title of Pius Faelix, [Page 65]inclytus, victor, ac triumphator: Theo­dosius of, Vestra aeternitas, vestrum numen; vestra clementia, vestrum aeternitatis numen; [...]. Valerian the el­der of King of kings; divers other Emperors of Optimus, Maximus, Divus, and the like; but that which they esteem'd their greatest ho­nour, was, The publike, and common father of the Commonwealth. Plato stiles a King, Pater familias, a father of a family; and Zenophon, Bonus Princeps nihil differt à bono patre, the onely difference is this, that the one hath fewer, the other more under his command. In a word, reigning, or bearing rule, is no­thing else, but a paternall govern­ment; many a care attends on greatness; Christ's Crown was all thorns, no crown without some thorns.

If private persons should not mis-imploy their talents,What is ex­pected from Kings. what shall we say of publike persons, who [Page 66]are advanced to the Throne; they are obliged to cause their vertues to appear, and be more eminent in all good acts; the rank they are in, sufficiently shews what they ought to be, and what manner of persons they ought to appear. Peter Mar­tyr, Allegorizing on the seat of Solomon, saith, that the height, the gold, the Ivory of the seat, must put the Magistrate in mind of his emi­nency, purity, and innocency. The celestiall bodies raised on high above the rest, as upon the fane or pinacle of this beautifull temple of the world, have more splendor then all other bodies; among the elementary bodies, that which holdeth the highest place, is most pure; in the body of man, the head is most eminent, more adorn'd, more animated; all which are secret instructions from na­ture,What is learned from their title of Gods. that those who hold the highest dignities, should shine [Page 67]forth in the greatest vertues and grace: more particularly,

1. To acknowlodge him more especially,1. Duty. being oblig'd by a more particular tye, then the ge­nerality of men; all waters come from the Sea, and returne thither, so all all Power comes from God, and should returne from them to God, by homage.

2. To be more humble, grate­full, and religious, then others; the higher a tree shoots up his bran­ches towards Heaven, the lower it sinks its root into the Earth; its depth supports its hight, and the hight would become its ruine, were not the depth its firmest so­lidity; if humility be not the foundation, and support of great­ness, their hight of Pride will be their destruction, and God will de­base them, as he did Nebuchad­nezzar, and others. They who lay the foundation of their greatness [Page 68]in Atheisme, and irreligion, shall in the end see they build Towers of Babel, and will leave markes of follyes, in their confusions; and of his wrath in his revenge and just punishment.

3. They stand more in neede (and therefore should be more earnest to God in Prayer) for his illumination in their counsels, of his conduct in their enterprises, of his strength in their executions, of his Providence in their various oc­currents, dangers and difficulties.

4. As they stand in his place, so they should walk in his path, to be followers of him, as dear children; to be mercifull, as he is mercifull; to be holy, as he is holy, bountifull, as he is bountifull, just, as he is just.

1. In distributing justice im­partially; for Magistrates should have two hands, one for mercy, the other for justice, habet pra­mium, & poenam, ut apis habet mel, & [Page 69]aculeum, he hath reward, and pu­nishment, as the Bee hath ho­ney, and a sting: Ye shall hear the small as well as the great: Dan. 1.17. Wrest not the Law, nor respect any person, Deut.Deut. 16.9. 16.9.Lev. 19.15. The Scripture that should be the rule of all mens actions,Prov. 24.23. is full to this purpose.Job 29.14. The Thebans usually pourtrayed their Prince blind, with ears;1 Sam. 12.8. and the Judges assisting him in justice, without hands, (blind) lest he should have respect of persons; (with ears) that he might hear both parties in­differently: (the Judges without hands) that they should not be cor­rupted with bribes. The Law without just execution, is like a Bel without a clapper; and made use of, sometimes as cobwebs to catch little Flies, and sometimes, as Fox­nets, to take great ones in a trap; Oh, how few are there, that sit in the seat of Justice, whose consci­ences can prompt them a comfor­table [Page 70]answer to that question of Davids, Psal. 58. Are your minds set upon righteousness, Oh ye congregation? they are of Gallioh's temper, Acts 18. and such as the Psalmist deci­phers, Psal. 82.5. It is written to the commendation of Marcus Au­relius, that dividing the hours of the day for the business of his Empire, he allotted one hour to hear the complaints of the grie­ved, and do justice.

2. In punishing offenders; and to this end, he is appointed for the punishment of evil doers: 1 Pet. 2.14. as they car­ry a ballance, so a sword; for bad members (as dangerous to the bo­dy) must be cut off, (as Chirurge­ons do limbs infectious) ne pars sincera trahatur. (You may see more of this in the Speech.) In a word, Justice is the supreme per­fection of royall greatness, the strongest arms to subdue men; the most sacred Majesty to imprint re­verence, [Page 71]& the happiest conquest a King can atchieve, it is a princes beauty, perfume, and lustre; yea, he who is the States eye, Justice is the apple of their eye, it is the rampart of his Pallace, the bulwark of his Kingdom, and prop of his Crown.

But to conclude this, if Shields,Shields. this instructs them, they are a re­fuge for the Innocent, a shelter for the Oppressed, a Sanctuary of safety, liberty, defence, and pro­tection.Shepherds.

All they doe, should tend to their subjects good, having the love and affection of a father;Fathers. the care and vigilancy of a Shepherd, respecting more them then them­selves, not to tyrannize, as if only command were the thing hatefull in their eyes,Tyrants, Antiochus. and punishable by a just God, evident by sad examples. The name of Antiochus stinks on the earth, and he cries to perse­cutors, (take heed.)Herod. Herod con­sum'd [Page 72]with Worms,Momprisius. Memprisius, King of Britain, devoured with Wolves,Anastasius. Anastasius the Emperor, kill'd with Thunder, a Saxon, King of England, Seldred. was kill'd by the Devil, as he was banquetting with his Nobility,Pharaoh. Pharaoh drown'd in the red Sea;nabuchad­nezzar. Nebuchadnezzar cast down from his throne, and companion with beasts.

Ozias stricken by God with a le­prosie;Ozias. Joram with an incurable Flux.Joram. God, saith David, is terrible to the Kings of the earth,Psal. 75. and ap­pears so by strange punishments, inflicted upon them for their cru­elty and impiety. It was a notable saying of Pelopidas, King of the Phocians, who sent Alexander word, he marvelled, he put his Citizens to death, and not himself; Alexan­der askt him, why he made such haste to dye, replyed Pelopidas, to the end that thou being yet more hated of God, and man then thou [Page 73]art, mayst the sooner be destroyed. He that turns Tyrant, turns hate­full to God and man: Nero want­ing one to kill him,Idonibezek. Judg, 1. Eglon, ch 3. Abimelech, ch. 9. Ahab, 1 Kings 22.38. was glad to kill himself, saying, Turpiter vixi, & Tur­piter morior. Caius Caligula, who had conspir'd the death of many, and exercised inhumane cruelties, was killed. Nabis the Tyrant, who usurped the government of the Lacedaemonians putting eighty of their princes to death,Innume­rable ex­amples in this kind. was kill'd by Alexamenes, and indeed; not on­ly Tyrants, but their wicked coun­sell, and bloody instruments, who corrupt & seduce, ought to smart, and have often felt a divine hand, the reward of such murtherers hath been to be murthered them­selves: wickedness is often recom­pensed, suo genere, in its own kind; evil men drink of their own brew­ing, are scourged with their own rod, and drown'd in the pit which they digg'd for others. Haman [Page 74]hang'd on his own gallows. Perillus tormented in his own Engine.

—Nec enim lex justior ulla est.
Quam necis artifices arte perire sua.

Abels blood spilt on earth, cries for the blood of Cain, Justice must cause them that sow blood, to reap blood.

CHAP. IV. Severall objections of Fanatique per­sons answered, lovers of confusion, not order.

THe wickedness of man dis­covers it self in a perverse re­bellious will, loth to subject it self, either to the Laws of God or man; like an untam'd Horse, he lifts up his heel against government; no King is a judgement,Isa. 3.6. Isa. 3.6. there follows confusion, and disorder, Judg. Judg. 17.6. 17.6. Popular equality bur­thensome, and destructive, yet however, he will be nibling at the [Page 75]heels, and if he can, cut off the head of lawfull Authority.

1. Ob. The Apostle calls powers, humane ordinances, 1 Pet. 2.13. Sub­mit your selves to every ordinance of man for the Lords sake; whether to the King, as Supreme, &c.

Answ. The Apostle calls them humane ordinances; not in regard of the substance of government, but in regard of the severall forms. Kings are beams of the Deity cast into the severall corners of the earth,Regna à Deo. & reges dari. Just. Lips. appointed by God himself. I have provided me a King amongst the sons of Jesse, 1 Sam. 16.1. And concerning the revolt of the ten tribes, in the rent of the Kingdom of Israel, 1 Kings 12.24. This thing, saith God, is done of me. Ma­gistrates are the singers of that great hand that rules the world, and with his all-powerfull hand hath engraven a touch of extraor­dinary Majesty upon their fore­heads, [Page 76]whom he intendeth to au­thorize, and make usefull for hu­mane Society, and the conduct, and advancement of publique good,Rom. 13.1. all higher powers are from the highest powers, to whom all creatures must be subject; and adds, the powers that be, are or­dained of God, insinuating, that the Magistrate is not from God af­ter any common manner, but or­dained after a more speciall sort, By me Kings rule; Prov. 8.15. they hold their Scepters from him, therefore was their usuall stile (formerly) and (blessed be God) now is, Charles by the grace of God, King, &c.

2. Ob. Libertines and others, wrest that Text of St Paul, 1 Tim. 1.9. The Law is not given to the just and righteous man, therefore good men are exempted from obedi­ence to Laws.

Answ. The just man doth well, not for fear of punishment, as [Page 77]compelled by Law, but of grace and meer love towards God and goodnesse, justo, lex non est posita, Melanch. in loc. neque ad condemnationem, neque ad coactionem, albeit there were no King, or Law to command him, he would be a King and Law to himself, obeying higher powers of his own accord.

But why frame you Arguments of disobedience, when the Apo­stle tells you, you must needs obey, Rom. 13.5. Observe the words. Must needs obey. not onely for wrath, but for conscience sake, (you must needs obey) because all powers are of God, because it is a sin to disobey; because tempo­ral and eternal judgement accom­panieth this sin; necessary, ex ne­cessitate finis & praecepti; for there­by we do that which is acceptable to God, enjoyning obedience, and that which is profitable to our selves, enjoying Government,1 Tim. 2.2. That we lead a quiet and peaceable life, in all godlinesse and honesty.

And this must be for conscience sake,For consci­ence sake. saith the Apostle, tuta conscien­tia praestari possunt, quae propter con­scientiam praestanda sunt, a man may do that with a safe conscience, which he must do for conscience, and therefore they are far from good men (seem what they will) that pretend conscience for their disobedience to the Civil Magi­strate; the freedome you talk of (if any) must be spiritual,Iohn 8.36. liberi, quia liberati, because made free by Christ, a discharge from the whole bondage of the Law, sin, and Sa­than, and not a liberty to do what every man list, and live under no o­bedience: Gods people (notwith­standing their liberty) must per­form duty to whom duty belongs.

3. Ob. The Kings of Judah were figures of Christ, and figures are now ceas'd and abolish'd.

Answ. Its true, in part they were shadows and figures, yet more [Page 79]then figures, for the Levitical Priesthood took an end, but the Political Government hath no end; for the office of Kings is establish­ed, 1 Pet. 2.13. Honour the King; and God hath promised to his Church in Gospel-times,A blessing to the Church in the New Testament. Isa. 49.23. That Kings shall be their nursing fathers, & Queens their nursing mothers, Isa. 49.23.

S. Paul counsels to pray for Kings, and all that are in authority, 1 Tim. 2.1, 2. Why should any study Argu­ments against those, from whom so much good hath proceeded, they maintain the Church, and the Church maintains them, they hold up the Crown of Religion, and Religion strengthens their Crowns.

I might alledge the happy Go­vernment of many well disposed Kings.Antonius Pius. The piety of Antonius pius is very commendable for his grati­ous Decree, that none should ac­cuse a Christian, because he was a [Page 80]Christian.Constantius. Constantius the father of Constantine made more reckon­ing of those that professed Chri­stianity, then all his treasures. Jo­vianus (after Julian) refused to be Emperor,Jovianus. unlesse he might govern Christians.Constantine. Great Constantine had that name, not so much for his greatnesse in authority as godli­nesse.Theodosius, and many others, too many to be named. I will not insist on the hap­py and glorious Reigns of David, (Solomon before his prevarication) Hezekiah, Josiah, those that make them onely shadows, have not the least shadow of Reason, or any substance of Honesty.

4. Ob. With God there is no re­spect of persons, Jam. 2.1. Rom. 2.11. and this is often repeated, Eph. 6.9. Col. 3.25. 1 Pet. 1.17. and ma­ny other places.

Answ. By person is not meant the substance, but the quality, viz. whatsoever is about or without a man, as birth, education, honour, [Page 81]wealth, and the like.Acts 10.34. God respects not any, because they are high or low, rich or poor, but in every Nation, (whosoever he be) he that feareth him, and worketh righteous­nesse is accepted with him, and in this sense no respecter of persons, in giving favour, and forgiving faults, he regards not the rich more then the poore, the Jew more then the Gentile, a man of peace more then a man of war, nor Pe­ter a Jew born, more then Cornelius an Alien.

I confesse all are fellows in re­spect of grace and the common faith,Jam. 2.1, Part. Answ. but all are not fellows in re­spect of authority & place, but this answers it self, Have not the faith of our Lord Jesus Christ in re­spect of persons; in a word, it is a common saying, Nec regna socium ferre, nec tedae sciunt.

Love and Lordship can abide no fellowship. That common-Weal [Page 82]where many will rule (ex­cept subordinately) is like Plinies Amphisbena, a Serpent which had an head at each end of her body; and while both strive which should be the Master head, the body is mise­rably torn.

When one comforted a poor wi­dow which had lately lost her hus­band (for that he was an unthrift, and unkind) replied, although he were but a bad husband, he was an husband, and such an one, is bet­ter then none; for the commodi­ties of Government are so great, that a very bad husband to the Common wealth, is better then none; the Anabaptists in their con­fusion and disorders (contrary to their own Doctrine) thought it best,Sleidan. Com. to choose a head, a King, and so they did, and a worthy one, a renowned Tailor, John Berold.

CHAP. V. The Duty of Sub­jects, and how it consists in Obedience, Reverence, Maintenance, Prayer for them.

SAint Peter names one,1 Pet. 2.17. which includes others, Fear God, Ho­nour the King, the fear of God is a fit Introduction to the Kings Ho­nour, they are homines Deo secundi, next to God,Tert. the fearers of God Honour the King most, we must Honour him; for God himself honoureth him, in stiling him by his name: God and the King have interchangeably borrowed names, God is a King in heaven, the King a God on earth, he must therefore be honoured.

Saint Paul names but one too, and that is subjection,Rom. [...]3.5. including the whole duty of Subjects.

1. Obedience, and that gene­ral, none exempted; for that uni­versal note (every soul) omnis ani­ma, Rom. 13.1. confutes the sedi­tious Papist, and tumultuous Ana­baptist.

Bilson a­gainst the Jes. p. 118. Epist. l. 2. Epist. 100.The Papist would exempt Cler­gy men from obedience to secular powers, a Doctrine not heard of, till 1000 years after Christ. Grego­ry the Great, one of the most lear­ned Popes, saith, That power over all men is given to my Lord Mau­ritius the Emperor, and lest any should imagine Priests exempted, he saith in the same place, and to the same person, Sacerdotes meos luce manui commisi. Howsoever the Popish Clergy hold themselves free from obedience to the Civil Magistrate, yet Christ aliter jussit, aliter gessit, Bern in Rom. 13. and the best interpre­ter of Gods Law (our Saviour) shews,It lies on all persons. both by precept and pra­ctice, That Clergy men ow subje­ction [Page 85]and Loyalty to the Secular power. Our Saviour,John 19.11. who was a Priest and Prophet, submitted himself to the Roman Magistrate, confessing the Presidents power from heaven; The Apostle Paul did tread in his Masters steps, ap­pealed unto Caesar, Act. 25. and appeared before Caesar as his lawfull Gover­nor, and Saint Peter exhorts all men to submit to Gods Ordi­nance,1 Pet. 2.13. Whether to the King, &c.

I wonder the Papists (before this time) did not purge the 13th to the Romans, as being more Lutheran then Catholick, and others (be­sides them) may blush and be a­shamed to wrest (as they do) that Scripture.

1. Quere. Though it be over all persons, must this obedience be in all things?

Answer. Kings sometimes bid, what God forbids, in that case our Apostle enjoyns to obey God ra­ther; [Page 86]all consent to this, Acts 5.29. Princes must be obeyed, but inter limites disciplinae, within the bounds of Religion, if their com­mand cross Gods,Tert. Peters rule must over-rule; Deo magis quam homini­bus, it must be in things agreeable to the mind and will of God.

2. Qu. May there be resistance, and may the Subject disobey in such a case?

Answ. Though he cannot obey actually, he must passively; the Kings wil must be done, aut à nobis, aut de nobis, either of us, or on us; ei­ther we must be patients, or agents; patients, when he is tyrannous and wicked, and agents, when he is good, and godly. The Apostle saith not. Be subject to Christian and holy Governours, but indefinit­ly, to Potentates, not to the good, and curteous,1 Pet. 2.18. but to the froward; Si bonus, nutritor est tuus; si malus, tentator tuus est; if a good King, he [Page 87]is thy nurse, receive thy nourish­ment with obedience; if evil, he is thy tempter, receive thy triall with patience. But this I intend to speak fully of in the sixth Chapter.

3. Qu. Whether the Princes power extends to all causes, as well as over all persons.

Answ. It is part of the Kings stile, (In all causes) in spirituall as well as temporall; in both he must be obeyed, so he countermand not God; none will doubt this, if he consider the doings of Josiah, his Authority in Ecclesiasticall causes. The state of this question is very significantly laid down in that speech of Constantine to his Bishops, Vos intra Ecclesiam Episcopi, Euseb de vita Const. 4. ego ex­tra Ecclesiam, you are Bishops with­in the Church, and I a Bishop without the Church, they in the proper and internall offices of the Word, Sacraments, and Ecclesia­stical Censures; and he for out­ward [Page 88]authority, and presidence; theirs limited to the soul, consisting in Preaching the Word; his to the body in bearing the Sword.

Second Du­ty.A second Du­ty is Reverence, and this is threefold, Mentis, Oris, Corporis.

In thought.Subjects must have an high e­steem of their Kings, and hold them solo Deo Minores, none a­bove them, but God, Elutherius wrote to Lucius, a Britain King, vos estis Dei Vicarius, you are Gods Vicegerent in your Kingdome, against whom we are not to har­bour an ill thought, but have a Reverent esteem of them,Eccless. 10, 20. but have a Reverent esteem of them, befitting their Regality, Highnesse and Majesty, and as the Lords A­nointed.

Reverence in tongue, Thou shalt not revile the Ruler of thy people; In tongue. for Subjects to rail against their Sove­raign is unchristian, yet used by [Page 89]Romanists and Separatists, what Base, Reproachfull Speeches have been given out against our late gratious Soveraign, I tremble to think of, a King that in the whole world had no Peer, and yet how vilified and disgraced by black mouths, and had they not wiped all shame from their faces, and banisht Religion from their hearts, they durst never have laid such an heap of disgraces on Gods A­nointed.

Of body.Reverence of Body, this is usu­al in Scripture; it ought to bow to a mean Magistrate, but fall down to Regal Majesty, Ahimaaz did to David, David to Saul, the Kings son to his father, 2 Sam. 14.

They have three special Ensigns of Honour; A Crown of gold for their sublimity, for which they must be Reverenced; a Scepter of Righteousnesse for government, for which they must be obeyed, [Page 90]a Sword for vengeance,Rom. 13.4. for which they must be feared. Honour them we ought, as theRom 13.4. Ministers, and2 Sam. 14.17. Angels of God, the Shep­herds, and Shields of his people, under whose shadowing boughs we may sit and repose our selves.num. 27.17. Ps. 47.9. Ezek. 31.3.6.

A third Duty is maintenance, by way of Tribute,Third Duty. this our Saviour did, when the Ruler was a Hea­then, and knew not God; Give to Caesar the things that are Caesars, Matth 2.21. His Precept he saith not, Date, but Reddite, be­cause Tribute is a due Debt un­to Caesar, and if to a Painym Em­peror, much more to a Christian King; he saith not reddite quae petit, sed quae sunt illius, which Principals are Honour, obedience, Tribute.

His PracticeHe paid Caesar Tribute, and to that end willed Peter to go to the Sea, and to cast in an angle, and take the first fish that cometh up, and in his mouth he should find a piece of twenty pence,V. 27. that take [Page 91]and give unto them for me, and thee; it is observed that though our Saviour wrought many Mira­cles, yet never any about honour or money, but that of Tribute; rather then that should go dischar­ged he will work a miracle. By Tribute I mean all Sesses, Custom, Subsidy, or whatsoever else due to Kings, either to sustain their States, or support the publick charges of the Kingdome, being his stipend or pay;Rom. 13.6. for he is the Minster of God, serving for the same pur­pose, saith the Apostle.

Fourth DutyA fourth duty that Subjects ow, is Prayer. Saint Paul willeth and enjoyns to pray for them, and that when (like Manasseh) they pour­ed out blood like water;1 Tim. 2.1. the Jews are commanded to pray for Nebu­chadnezzar, Jer. 29.7. and the peace of Ba­bylon. Nebucadnezzar deserved not the name of a man, but of a beast,Dan. 4. yet as a King he is called the servant [Page 92]of the highest God, in his peace they have peace.

Tertullian shews the love and af­fection Christians bore to their Magistrates,In Apologet. Oramus Imperatoribus, ut det Deus illis vitam prolixam, im­perium tutum, aulam securam, exer­citus fortes, orbem pacatum, Senatum fidelem, &c. we pray for the Em­perors, that God would give them a long life, a safe Government, a sure dwelling, valiant Souldiers, a peaceable world, a faithfull coun­sel, &c. and yet the Christians then were as sheep appointed for the slaughter, their Rivers died with blood,De Cevit, Dei, 22. c. 6. as August. saith, alii ferro perempti, alii flammis exusti, alii flagris verberati, alii vectibus perfora­ti, alii cruciati patibulo, alii vivi de­coriati, alii vinculis mancipati, alii lin­guis privati, and so goes on, some slain with the sword, some burnt with fire, some scourged with whips, some stabb'd with forks, [Page 93]some fastned to the gibbets, some drown'd in the Sea, some their skins pulled off, their tongues cut out, some stoned to death, killed with cold, starved with hunger, and the like, yet then, even then did they pray for them. So Ambrose, and the Christians resisted not Va­lentinian and Justinian in the rage of the Arians, but cried, rogamus Au­guste, non pugnamus, hic, hic, occidito, si placet, arma nostra sunt preces & lachrymae. We pray, oh Emperor, we fight not, here, here, kill us if you please, our weapons are Pray­ers and tears, If impious, pray for them, if Tyrannous, pray for them,Optatus Mileni. yea though they be such as live Heathenishly.

And must we do no more, yes, if there be occasion serve them with our lives, and spend our dea­rest blood for their defence: the people in the second Book of Sa­muel, 2 Sam. 18.3. would not have the least hurt [Page 94]befall King David, and therefore when they went to war would not suffer him, though he were forward in offering himself to go forth with them, but would put their lives in hazard, to save him harmlesse. God could never endure forced service, what you do, do with willingnesse of heart, if thou dost it heavily and grudgingly, it is wrought upon thee, not by thee: thou art rather a Patient then an Agent, and therefore offer wil­lingly (if there be necessity) not onely thy head and hand, but life, for the good of King and King­dome. Go forth with Courage in the fear of the Lord, and God be with you, suffer not your King and glory of his Kingdome to be eclip­sed, if you can adde lustre to ei­ther, think of the prowesse of your Ancestors, how famous English men have been, and shew your selves the legitimate and true [Page 95]born children of such Parents; re­member, imprint in your heart, ‘Pax populi, patriaeque salus, & gloria Regni.’

The peoples peace, the Countries health, the Kingdoms glory.

CHAP. VI That a King may not be resisted upon any pretence whatsoever, against Papists, and Scismatiques, old and new Enemies.

THough this be touched in the first branch of the Subjects Duty, yet I will more particularly here speak of it. Dare any say, a Prince may lose Jus Regni, the Right of his Kingdome, per inju­stitiam Regnandi, by reigning with injustice and cruelty, and so be ab­solved from their obedience; how [Page 96]is it, that the Scrip. never knew this distinction. Saul though guilty of al sins against the first table, yet ex solo indelebili unctionis charactere, might not be deposed, but David calls him Christum Domini, the Lords annoin­ted. If he be an offender, must the people punish? who gave them that Authority? no, sufficit ei in paenam, quod deum expectet ultorem, it is enough for him if he look for God to be his Judge, to leave him, to him that plac'd him, and can (when he sees good) scourge him. Ahab the most wicked of the Kings of Israel, 1 K. 22.38. who sold himself to work wickedness, did not escape unpu­nished, nor shall any King on Earth that abuseth his trust to cruelty and impiety, as they have their power immediately from God, so are onely accountable to him, to whom vengeance doth belong.

Let us examine a little the do­ctrine of Papists, who bids kill the [Page 97]King: quacunque arte, any way; and of Scismatiques who teach, and practis'd it; did kill the King. The primitive Church never taught this Divinity, they rose not against their Emperours though never so bloody Persecutors,1 Pet. 2.17. when Saint Peter wrote that precept, a most wicked Tyrant raign'd, a ravisher of his Sisters, a Slayer of his Sena­tors. Though a Tyrant, yet a King; Tyranny loosens not the bond of allegeance, but we must obey as well Nero, as Augustus; as well Domi­tian, as Vespatian; Julian, as Constantine Nor doth impiety null our alle­geance, why rose not Israel against David in the cause of Ʋrias? why not against Solomon in a worse cause, I­dolatry? why not against Saul? not a murth ring only, but a Massacring King. Nothing, nothing, can dis­solve our bond of alleagance.

Bellarmine teacheth that Kings may be deposed in case of Heresy,De Rom. Pontif. c. 7. l. 5. [Page 98]or Infidelity, not to tolerate such cum evidenti periculo religionis, and the reason why Christians in times past (an Argument lately used) depos'd not Nero, Diocletion, Julian the Apostata; Valens the Arian and others; id suit, quia dee­rant vi es temporales christianis, was because, they wanted power and force, and were not strong enough for that attempt.Confest by Fathers, and Histo­rians. But they that will consult the story of those times, will find the number of Christian Souldiers many, & little inferior to their Enemies. Their valour being the support of the Roman Empire.

The doctrin and practise of Pa­pists, is undeniable,Papists preach the Doctrins of deposing Kings. notoriously known; which teacheth the de­poseing Kings, and disposing of their kingdomes. Gregory the 7. Excommunicated Hen. 4. And ani­mated his Subjects to rebellion. Ʋrbane the 4. Dispossessed Conrade Son to Conrade the Emperour of [Page 99]the kingdome of Sicilia, and gave it to Charles Earl of Anjou. Boniface the eighth offered the French King Philips Kingdome to Albertus the Emperour. Zachary deposed Chil­derick the French King, and plac'd Pipine. Celestine crown'd the Empe­rour Henry the sixth with his fool, and with his fool pusht it off again, Hildebrand caus'd Henry the fourth to stand three dayes at his Gates bare-footed, and bare-legged be­fore he would open his Gates unto him; I might be large in presi­dents of this kind; but observe, they go a further fatall step, and say, they may, and ought, nay it is meritorious to kill an hereticall King; one that is not a Papist, Heretica princeps non est princeps. saith Sanders of Queen Elizabeth; Lib. 2. c. 4. monar. Of mutthe­ring King. and what follows but the Queen being a Heretick may be taken a­way, and many attempts there were used to that end. Let the [Page 100]Gun-powder Treason speak; let the French King Henry the third murthered by a Jacobine, Henry the fourth murthered by Raviliack, Charles the first of blessed memory, murthered by Jesuited Scisma­tiques, Papists, under another vi­zor, there is no treason but hath issued from hence, though under disguises quite contrary. Rebel­lion is no fruite of the Gospell, nor was any true Protestant Traytor to his King. A King (upon any co­lour and pretence whatsoever) ought not to be resisted, for if we cannot readily submit to his com­mands by doing; we must and ought by suffering, when his Laws agree with Gods, we must be A­gents; but when dissonant, we must be patients: be it known unto thee oh King, say the three Children, that we will not serve thy Gods, not worship the golden Image that thou hast set up: the Egyptian Midwives would [Page 101]not murther, though the King commanded; Saul bid Jonathan kill David, he would not. When the thing commanded cannot be lawfully done, we must submit to the punishment. So Hermogenes when the Emperour would have had him to worship an Image, do mihi veniam Imperator, minaris tu carcerem, Deus gehennam, pardon me oh Emperour, thou threatest pri­son; but God Hell, Thou the confiscation of my goods, God the damnation of my soul, obed i­rem tibi, nisi quod obediam Domino, I would obey thee, but I must first obey God, then must obey good Governours willingly, or endure bad Tyrants patiently. Julians Souldiers would readily obey his Commands against his enemies, but not to worship Idols.

To conclude the King is wrong'd if but vilipended in thy thought, more if vilifyed in speech, but if [Page 102]forceably opposed, that sin is su­perlative, out of measure sinfull. Davids absit, shews how heynous that act is, God forbid, I should lay my hand on Gods anointed. if his heart smote him when he cut Sauls lap off his garment, what would it have done, had he cut off his head.

CHAP. VII. That God hath declared his dislike of the sin of Rebellion by Remarka­ble Judgements.

FEW can think of that punish­ment of Corah, Dathan, numb. 16.30.31. and Abiram, without a trembling heart, they that cried, we will not go up, God made the next day to go down quick ad Infernum. It was not a common sin, nor did they die a common death, and what is written, is for our instruction.

Absalom rebelled against his fa­ther,2 Sam. 18.9. Gods Vengeance followed him and overtook him, he was hang'd, strangely hang'd, Gods [Page 104]Justice led him to that place.

Achitopel was his own Executi­oner.2 Sam. 17.23 Treason is the greatest Crime, and in punishing it, no Judge can be too cruel, but of­tentime they save the Hangman a labour.

It was truly said of Jesabel, Had Zimri peace, 2 Kings 9.32. that slew his Master?

Who can lay hands on the Lords Anointed, and be guiltlesse,

1 Sam. 26.9.

Faults that are only in the will, are no way prejudicial to civil Society, and consequently deserve no pu­nishment by humane Justice, but high Treason is punishable, both the desire, the effect, the heart, the hand.

But admit, that dayes are pro­longed, yet are they killed with a Sword of their own, tortured [Page 105]with a tormenting Conscience, the remembrance of their cruel Fact wounds them at the heart, and strikes them in a marvellous fear of Gods Vengeance to be poured upon them, They know their iniquity, their sin is ever be­fore them, and in laughter their hearts are sorrowfull.

Saint Paul tells us,R. 13.2. that such shall receive to themselves damnation, which is construed either of tem­poral or eternal judgement.

By the Laws of England, a Trai­tor hath his Judgement to be drawn from the prison to the place of execution,How pu­nished by by aw. as being un­worthy to tread any more upon the earth, and that backward with his head downward; for that he hath been retrograde to natural wayes, hanged betwixt heaven and earth, as being unworthy of both; his privy parts cut off, as being un­profitably [Page 106]begotten, and unfit to leave any generation after him, his bowels and intrals burn'd, which inwardly had conceived and concealed such horrible Trea­son, then his head cut off which imagined the mischief, and last of all, his whole body quartered, and made a Prey for the birds of the air.

How such persons have ruined themselves, their Families, all Hi­stories are full of Tragicall ex­amples, in which I might enlarge my self.

Acquirunt sibi damnationem, as in the Vulgar Latine, they do not onely receive, but pull upon them­selves heavy Judgement.

10. This may be understood of eternal damnation, as is plain, in Corah, Dathan, and the rest of [Page 107]that Conspiracy, who is said to go down quick to hell. numb. 16.

If murther be a crying sin, Trea­is a roaring sin, he that murthers a Prince, kills many, sometime a whole State, which assuredly cries aloud to the Lord in such a sort, as it awakes him, and calls to spee­dy judgement, and this onely wa­kens the sinner, who hitherto had so little Repentance for his wick­ednesse, that he concluded there was no wickednesse stood in need of Repentance, but behold the sound of fear is now in his ears, the sense of a Dagger at his heart, the error of future punishment lies at his door, he finds his Con­science open to condemn him, and hell gates open to receive him. It was not long since he heard nothing, but pleasure, profit, a sweet satisfaction of desires, hap­pinesse; but now Wrath, Judge­ment, [Page 108]Torment and Sting of Conscience, Sorrows, and Woes are reserved for their farewel of sin, God may be patient a long time, but laesa patientia fit furor, pa­tience too much wronged be­comes rage, serior esse solet vindicta severior, the sorest vengeance is that, which is long in coming, and the Fire of Indignation burns the hotter, because God hath been cool in the execution, impudent, impenitent sinners will find this true by sad Experience. They that said, What is their know­lege in the most High? shall see, that God sees their wickednesse: no place whatsoever, nor Vault in the ground, bottome of Moun­tains nor holes of Rocks shall hide you from his Wrath. I shall have no will to end with Terror, yet no time (Reader) to sweeten thy Thoughts, with those com­forts which Faith might suck [Page 109]from the Blood of Christ. I say no more: the godly shall find him a Lamb, as willing to save them, as before to suffer for them, he hath purchased, promised, and prepared a Kingdome, and they shall Reign for evermore, to whom be Eternal Glory, Amen.

FINIS.

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