WHat News is this ſo ſtrongly rumour'd? What Tydings has reached our Ears from Jeruſalem?

Abſolon would fain be King.

But may not this be unworthily put upon him by men of envious and malevolent Spirits? May not this be a politick way for theſe to inſinuate into David's favour, by raiſing clouds of jealouſies, where there is no occaſion of fear? May not this in probability raiſe them much higher, if they can have but Abſolon's Neck for their Foot-ſtool?

No: you will imagine him to be a perſon of honour, and therefore to be credited in his expreſſions, Oh that I were made Judge in the Land? Verſ. 4

And what ſhould hinder? was he not a man of beauty, and without blemiſh? ſo we are told. 2 Sam. xiv. 25. Was he not a man of univerſally juſt inclination? ſo he himſelf tells us in this Chapter. Was he Verſ. 4. not a man of marvellous courteſy to impart kiſſes to the very ſcum of his adorers? Crafty ſalutes, and popular pretenſes of juſtice!

But let our thoughts be kind beyond his merits, and ſuppoſe him a man without exceptions: 'tis great for any one, but what claim or title to the Crown? David was ſtill living: were he once fallen, the way to the Throne might be clear, and the Trumpet might proclaim Abſoloms Triumphant introduction to Monarchy.

But the Kings Life puts a very great obſtruction in the way, and hinders the young man from mounting the region of his itching Ambition.

Some courſe therefore muſt be thought of to remove theſe unpleaſant rubbs. This as uſually, was endeavoured by calumniating the Government, there is no man deputed of the King to hear thee. He is grown careleſs in the methods Verſ. 3. of Juiſtce, and taken off from theſe things of noble concernments by things of much inferior moment. Joſephus adds that he told the people 〈 in non-Latin alphabet 〉 . (i. e.) That his Father had evill Councellours.

But if I were King, my mouth ſhould be ready to pronounce, as ſoon as yours could demand Juſtice.

So baſe and fawning are the ſpirits of thoſe that would raiſe themſelves on the ſtumps of Popularity.

And by this means he ſtole the hearts of the men of Iſrael: (Men of ſimplicity) ſaith the holy Ghoſt. Verſ. 11.

That which pleaſeth the Eye, or Ear draws the Rabble: and ſmooth ſpeech is more regarded then wholeſome Laws.

And now commenceth ſorrow and confuſion. David thinks himſelf no longer ſafe in Jeruſalem (for fear will not ſuffer any to be ſecure) he commands his Guards, and retinue to make ready, and ſo takes his farewell of the City. But finding a ſtranger, his goodneſs was willing to diſmiſs him, and free him from the ill conſequence of Rebellion, to which himſelf is expoſed, Return and take back thy Brethren, mercy and truth be with thee. And Ittai Anſwered the King, &c.

Before I come to the ſubſtance of the words, I am willing to take notice of the Author of them, Ittai a ſtranger: A very eminent one.

The great deſign of ſtrangers, is to view the pleaſantneſs of another Land, the temper and manners of the people, the Laws and Government of a countrey; and after the diverſion of a different climate, to return back to their own native air and ſoyle.

Or to diſpatch ſome buſineſs of great weight, which without traveling might admit of neglect or controverſy: and thoſe grand importances by this means are often ſettled, which by reaſon of remoteneſs of place, and diſtance of perſons have lain confuſed.

Or elſe to ſpy the condition of a countrey what Poſture 'tis in. What places are leaſt fortified, and lye moſt open to the enemy; what heart the countrey is in for proviſions, and how the wills of the inhabitants are inclined to Peace or War. This we find ſurmiſed by Joſeph to his Brethren. Ye are ſpyes and to ſee the nakedneſs Gen. xlii. 9. of the Land ye are come. And to what purpoſe elſe is Abſalom recorded, to have ſent ſpyes throughout all the tribes of Iſrael? Verſ. 1 • .

But for ſtrangers to move out of their own ſphere, and concern themſelves with ſtate affairs, things which belong unto the King is very rare: accounting it needleſs for them to intereſt themſelves, as doubtfull of ſucceſs; or unprofitable ſuppoſing it, but certainly dangerous, if a diſaffected faction ſhould prevail.

But our great Heroe ſtumbles at none of theſe difficulties; he conſults not the ſecurity of his own Perſon. He is ſo far from counting David's Retinue unneceſſary, that he forceth himſelf as a voluntary ſupply. He alledgeth not the hazard of loſing his eſtate, but boldly vindicateth the neceſſity of ſupporting the King's.

He tells not this or that Peer, or this or that City, that he will ſtand by them with his Life and Fortune; but aſſureth the King of his ſturdy reſolution, tho' danger openeth 'its mouth in the blackeſt and largeſt dimenſions.

How worthy ſuch a Daring and Loyal Champion againſt the degenerating Imps of Rebellion, that the King ſhould enrich him with great riches, and make his Fathers houſe free in Iſrael?

And ſo I take leave of the perſon, and come to the ſubſtance of the words. As the Lord lives, &c. From which words I lay before you theſe two Propoſitions.

Firſt, That Kings may be in danger.

Secondly, 'Tis the duty of all Subjects to ſtand by them.

Firſt, Ad generum Cereris ſine caede & ſanguine pauci Deſcendunt Reges, i. e. that few Kings dye a natural Death, ſo ſaith the Satyriſt. It had been Juvenal. happy if that obſervation had not lived beyond the Age wherein 'twas conceiv'd, at leaſt that it might have been confin'd to the practice of Heathens; or that the damnable Doctrine of King-Killing had not been diſpers'd, as well as the Jews themſelves; but this is rather to be wiſhed, than expected; the Contagion is ran too far over Chriſtendome, ſcorning to be ſhut up.

Men have villanouſly ran at the breaſts and throats of Princes, and with no leſs mettal ſtruck of Nobles, then that proud Roman did the heads of lofty Poppyes.

This unhappy Kingdom hath not had the leaſt ſhare of Experiance. 48 hath been late and diſmall enough; but as if that had been a trifle, as bloody malice hath been ſince repeated, and drove on with greater fury: the Son muſt be ſplit by pretences of Friendſhip: then let him prophecy who ſmote him. Then dogedly condemned to neceſſity, or ſell a birthright for freſh ſupplies: then ſuddenly ſent to Heaven without ſo much as the pretence of an High Court of Juſtice: Such a thirſt after more martyrs blood, as if what had been ſpilt already might not worthily create more Faſts in the Church of England; then there are Feſtivals in the Church of Rome.

The thing is too plain being matter of fact; let us inquire into the Reaſon, why the perſons of Kings ſhould be ſo miſerably expos'd. Then the Methods which evil men uſe to compaſs worſe deſigns: as for the end of them, 'tis ſo obvious and ſo manifeſt to all of our Eyes, that I ſhall paſs it. The reaſons are.

Firſt, their Dignity and this raiſeth Envy.

It had pleaſed God Almighty, for the harmony of the univerſe, to make ſeveral orders and diſtinctions of men, as he hath vouchſafed to ſome more eminent parts and larger endowments, than to others: whence it comes to paſs that ſome are better qualified for the managing of peculiar provinces: the hand that is expert at the ſpade is by no means fit to ſway the Scepter. Nor the back which is clad with the courſeſt weeds to be enwrapped with Princely Robes.

When Perſians crown'd their Slaves, 'twas but a mock ſolemnity to their enſuing ſlaughter, and when ſuch have got the crown by force, it hath been as far from the intention of nature, as the birth of monſters, which uſually go out of the world in as little eſteem as they came in.

Not that God hath by any means allotted an equality in the World, but according to the model of Heaven (Where he is Sole Monarch) he hath appointed a ſubordinate Government upon Earth, and tho' inferiour to his, he hath commanded that to be obey'd in the height, and made obedience a neceſſary part of mens Religion.

This name (we know) the Rebell uſes as a refuge (I will not call it a Sanctuary) of all his underhand wiles and ſtratagems: Ask him what makes him forſake the Church, he can tell you nothing but Religion: ask him what makes him rail againſt, and murther Archbiſhops, and devote other Orders to a wretched doom: 'tis the ſame Religion.

Ask him what makes him to take up Arms againſt his lawful King, and appoint the Meeting fields as a ſeat of that War, which the Goſpel hath forbid: 'tis the ſame Religion. In a word, ask him what makes him libel, encourage and contrive a general deſolation: 'tis the ſame Religion, never is Religion ſo rack'd and tormented, as when General of the Rebels Army.

But this is only noiſe: that which ſticks in their maws, is the dignity of Superiors: God's diſpenſations ſeem too ragged for them, and therefore they would file them off: they think themſelves (let Heaven meaſure as it will) men of as great knowledge and deſerts, and as fit for badges of honour as others: but if Providence be ignorant and partial, they will be wiſe and juſt to themſelves, and carve themſelves out according to the value of their own merits. And by this means comes Kings to lye obnoxious to the envy, and ſometimes the mercy of thoſe Caytiffs that would ſtrive to invade Heaven, were it not out of their reach, and fly at his face by whom Kings Reign.

Secondly, Authority, and this raiſeth ſtubbornneſs. This, Heaven hath not only ſtampt upon their dignity, but engraven it ſo deep that no tract of time is able to wear it out. His Vicegerents he makes not only great but formidable, not only to be gazed on, and admired for their glory, but to be revered and dreaded for their power.

As the laws and badges of honour in other Kingdoms, were not for a meer ſhew, but the Terror of Malefactors, ſo among us they are no leſs ſignificant.

This law bindeth every Subject to duty, and upon the failure the Enſigns of Power are to appear, and compel the unwilling Sons of diſobedinece.

But this is very diſtaſtful to embitter'd ſpirits; they are loth to truckle under that Authority which God hath erected, and fondly think that their many headed monſter, a Common-wealth, would be beſt, becauſe moſt ſuitable to their humors.

For the carrying on of this, what voices have been ſcrued up to the higheſt note? what ſtratagems have been kept awake? How many Ambaſſadors from Hell have taken their journey into this World, and compaſſed the Earth to and fro? What horrid lyes have filled the Air with a peſtilential breath? How many doſes of perjury ſwallowed without nauſeating a conſcientious Stomach? how many volumes of Paper wrackt into a promiſe of promoting Rebellion? How many draughts of poyſon gluk'd in beyond the retrivement of an antidote? How many fireballs hurl'd, never to be extinguiſh'd I ſuppoſe but by the blood of the engineer? Thus it hath pleaſed the Devil to dictate: thus it hath pleas'd his own Children to hearken. Our Saviours Queſtion concerning the baptiſm of St. John may here be well propos'd: Is the Kings Authority from Heaven or by man? Doth God or the ſhout of the Rabble make a King? Doth he act by the appointment of God, or the ſuffrages of the ſcum of the people? That the Civil Authothority is derived from the People, hath been long ſince exploded by all good men; and lately as a brat of Hell condemned to flames by the judgement of an Univerſity.

If the former be true, as is the Opinion of one Oxon. that I am ſure is no friend to the Church of England, in theſe words: The Power of the Magiſtrate doth Mar. Reh. Tranſp. 2 P. moſt certainly iſſue from the Divine Authority, the obedience to that Power is by Divine Command.

And in another place.

The diſpute concerning the Magiſtrate's Power ought to be ſuperfluous, for that is certainly founded upon his Commiſſion from God, and for the moſt part ſufficiently fortified with all human advantages.

If this be true; why do not men actively obey? eſpecially where Religion is not invaded? proved by more learned pens then mine. Pretences of paſſive obedience are ſinful where active may be paid Salva conſcientia. This is the Judgement of one who was a great Prelate of our Church. Bp. Sanderſon.

But yet inſtead of this they cant and ſwagger, they conſpire and bluſter, they take counſel againſt the Lord and againſt his anointed, reſolved to break their bands in ſunder and to caſt away their cords from them.

Bands as neceſſary as the Ligatures of nature ſhall be counted uſeleſs, and cords, tho' of a man, very unpleaſant. Inſtead of this they Chequer the Law with the blackeſt odiums. The Law, the true garriſons of the Kingdom, they would demoliſh, by rendring its Execution unjuſtifiable and Heatheniſh, and all that ſhall be concerned for its intereſt enemyes to the people of the Lord.

By this means the Chuff Phanatick wreſts himſelf into the affections of unintelligent unthinking Fops. And heightens anti-Monarchical Principles: but if this fails, then, as the King obſerves, in his Declaration, they reſolved to betake themſelves to Arms, to overturn the Government they could not undermine.

Thirdly, their Clemency and this raiſeth▪ Contempt.

That which ſhould not only ſecure them, but make them objects of the moſt endeared affections, is ſeconded with ſcorn, and that which proceeds from pure love and tenderneſs interpreted to be the effect of fear, and cowardiſe. This is founded upon the diſingenuity of mens tempers, not any defect in the Government, the Cordial is ſtill excellent in its own nature, but the foulneſs of the Stomach that receiveth it renders it diſtaſtful and nauſeous.

I will indeed agree with the Philoſopher in this, that Nullum Clementia ex omnibus magis quam Regem Sen de Clem. aut Principem decet, (i. e.) Clemency becomes none more than a King or Prince; as much as liberality doth a rich man. This is a very great Jewel in his Crown, and while that is ſupported by vertue of his goodneſs, it ſhines illuſtriouſly: but when men ſhall ſtrike at a countenance becauſe pleaſant, and trample a Prince for his condeſcenſion. I am of the mind of the ſame Author, that Omnibus ignoſcere crudelitas. (i. e.) 'Tis Cruelty to Pardon all.

There is a time indeed, and in ſome caſes, when Clemency may be neceſſary (ſo far I will be an Advocate for wicked men) when there are hopes that its ends may be attained, and ſtubborn men won to fair Conformity, when as Seneca obſerves, verecundiam peccandi facit ipſa clementia regentis: but when men upon thoſe gentle methods grow rampant and incorrigible, and drive on Rebellion with the rankeſt forces of impudence, tis time to aſſume a ſevere countenance, and give the Law the ſwinge of its power. And this is aſſented to by an Enemy both to Kingly and Epiſcopal Government. If this gracious temper (ſaith he) be Mar. Rehear. Tran. inconſiſtent with the nature and ends of Government, it behoves them (meaning Princes) to beware, and by rougher methods to provide for their own and the Peoples ſecurity.

Gentleneſs hath then the ſame effect with Poyſon: it doth ſwell men up to ſuch a Prodigious bulk, that they are not able to contain themſelves from bitter calumnies againſt the ſweeteſt of all Governments.

You ſee how this works with loyal breaſts: thoſe that were good are made better by it: thoſe that would otherwiſe never have flinched or receded from their duties, are however heightned by a Princes favour, and apprehend a neceſſity of becoming more publick, and exemplary in their Loyalty.

But the Schiſmatick ſoon forgets all kindneſſes, Acts of Oblivion, or Toleration will not oblige him; if the King will not grant him every thing, 'twere as good he had denyed him every thing, and this was the Ruine of the late King. He had granted too much, and becauſe he would not be as endleſs in conceſſions, as they in their audacious demands, they murther'd him.

Ʋbi diſcrimen inter malos & bonos ſublatum eſt, confuſio ſequitur, & vitiorum eruptio. (i. e.) Where there is no diſtinction made between good and bad, confuſion follows, and the breaking out of all vices.

This in probability was the effect of Auguſtuss mildneſs: being inclinable to pardon Sina, who deſign'd to ſlay him while he was Sacrificing; after ſome deliberations within himſelf, he is brought in thus obſerving, Ego ſum nobilibus adoleſcentulis expoſitum caput, in quod mucrones acuant (i. e.) I am the man whom my young Nobles deſign'd to murder. Such is the baſeneſs of Rebellious ſpirits which ought by the Kings mercy as by a load ſtone to be drawn cloſer to his embraces, that they fly at his face, and upon the leaſt ſuggeſtion of a Traytor, they will rather hazard a halter in oppoſition to the Government, then ſtir one inch for the preſervation of their Sovereign.

Now the means which diſaffected miſecrants are us'd to work by, are reduceable to two heads.

Firſt, by infuſing into eaſy men diſlike againſt the preſent Government, and ſo not only alienating the affections of men from it, but putting them into an hoſtile poſture againſt it.

To compaſs a civil War or what is worſe a ſudden and general maſſacre, England may defy all Kingdomes in the world to come near it: To propagate thoſe black platforms, how fruitful hath it been in lyes, ſubornations, and infidel Juries; nothing hath been ſtuck at by our thorow paced Religioniſts, whoſe conſciences have been made ſtalking horſes unto villany, and their Souls Panders of rapine and murder.

All Sectaryes, however different from each other, joyn unanimouſly in vilifying the higher powers, and making them appear in what colours they are pleas'd to beſtow upon them.

And thoſe are always the courſeſt: the King ſhall be repreſented not Great, but Monſtrous; an unweildly, unconcerned, tame Governour; but when they feel the fangs of the Law, their note is changed; and then Arbitrary Power, and Perſecution are buzzed into the Ears of the people. And when the ſtream of paſſion flows, they do not ſtop there: they load his Royal and undoubtedly Lawfull Succeſſors with Popery, to make a Bill of Excluſion ſlip down the more palatably, as if Inheritance were founded in Religion: they criminate his Privy Council with weakneſs and perfidiouſneſs: they arraign his Judges, and condemn all higher or lower Stations that are undaunted in their Loyalty; but chiefly thoſe that are entruſted with the choiceſt ſhare of Government.

Againſt theſe they ſwell and blow up their noſtrils; they faſten upon them either a hat from Rome, or a purſe from France; And inſinuate to thoſe that live only on preſent ſenſe, that their All lyes at ſtake, and that they are dealt with as Slaves uſe to be ſold into bondage.

Thus when the Grecian Shaftshury contriv'd to take off a Noble Peer, one much honeſter (I think) then himſelf; he firſt made the people believe that he was bribed to betray the Army to the Trojans.

When by theſe cob-web textures they have perſuaded the credulous to believe, that which they never did themſelves, it may be very rational for thoſe of an ordinary capacity, to ask what may be done in this ſo ſad and deſperate a calamity: and they will ſoon be anſwered, if they have any kindneſs for themſelves and Families, which is natural; if they have any regard to rhe ſettlement of a better Government which is morall; if they have any love for Godly miniſtry, which is Divine; if they will lend their helping hands, (i. e.) Arm themſelves for Rebellion, they doubt not of a thorow Reformation.

Secondly, Reformation, to ſet up ſuch a puppet of Reformation as this, it was clearly proved that one of the Regieides which was hanged, ſince the Kings reſtauration, was ſent from New England hither for the promoting of that bloody Civil War, farther explain'd thus, That he was ſent hence to Ireland, for the driving on the deſign to extirpate Monarchy. The ſtrongeſt poyſon cannot want a leaf of Gold for a Cover, nor the grandeſt wickedneſs a florid pretence of piety.

To ſeek God in Prayer, is a fine cue for the ſtrikeing off the Head of his Annointed. Joab's Kiſs and his Sword were at no great diſtance from one another.

You ſee (ſaith the Rebel) how men ſweat and groan under the heavy weight of ſtate Preſſures: for abſenting themſelves from their Pariſh Churches: there were indeed ſtrong endeavours uſed to free us from our yoke, and deliver us from the cramping ſeverity of a penal Act made by Queen Elizabeth; if we come to Church we are peſter'd with Superſtitions and Ceremonyes. And there were ways thought of to ſuppreſs them, but obviated by the Patriots of Epiſcopacy: if the reſtleſs labours of good, that is, diſaffected men, had taken effect, quam tu urbem? &c. What a glorious Metropolis ſhould we have had? what proſperous Kingdoms? what an admirable face of Government in the Church? Our Common-wealth might have been the envy of the treacherous Batavians, and our Church a pattern to the plantation at Geneva, or the rigid'ſt diſcipline of New England.

Could we have but one that deſires it for King, we have his Royal word for it, that he would do every one Juſtice.

No complaining in our ſtreets: thoſe that had too juſt occaſion, would have had their mouths ſealed up to a perpetual ſilence. No warping men of religious tempers, ſuch a Religion is naturally ſo: no corruption of Courts with bribery, nay perhaps not ſuch a thing to be heard of amongſt us.

We would govern you quietly by the Sword, ſecure your rights and poſſeſſions from the invaſion of others; give your Conſciences liberty of managing your ſouls, at your own rate; and give your painfull teachers the fatteſt encouragements for their undertakings.

And by theſe means they render the Preſent Government hatefull and inſupportable, and put ignorant Dolts on madding for (they know not what kind of) alteration. But however ſome may ripen themſelves for the fatal Tree, by acting contrary to their knowledge, and others of great ignorance, and facile belief, been perſuaded into the Lawfulneſs of Inſurrection, yet the obligation of Loyalty never ceaſeth.

2 Prop. Tis the duty of all ſubjects to ſtand by their Prince in caſe of danger. Many are willing in the time of his peace and proſperity: but flinch at the approaches of peril: But ſtanding the burnt, as 'tis the mark, ſo tis the duty of every true ſubject.

Firſt, upon a principle of Juſtice. It hath been thought fit not only in ours, but other Kingdomes, that Life-guards ſhould be inſtituted for the preſervation of their perſons: altho in ours they were firſt voted uſeleſs; indeed they are for their bloody purpoſes: and afterward were to be ſmartly attacqued, witneſs the confeſſion of him who Tyburn ſtop'd in his carreir. But however twas but juſt in thoſe who would have ſtript him, to have offer'd their own perſons as a Guard for his ſecurity.

Under whoſe Umbrage do they themſelves ſhelter themſelves? By whoſe careful inſpection do they ſit every man under his own Vine, and his own Fig-tree? Of whom may it be ſaid, under his ſhadow we live? Is it not of the King?

Is it meet then, that we ſhould receive the full, and comfortable influence of his Protection, without paying the leaſt Tribute of our Aſſiſtance? Is it juſt that he ſhould be bound with an Oath at his Coronation (frequently hinted by thoſe that do not underſtand the words) and is it not as juſt, that Subjects ſhould be obliged by an Oath of Fidelity? Bare words are but a ſlender ſecurity. What hath the King to truſt to in caſe of Purbeck Invaſions? What hath he indeed to truſt to in caſe of Domeſtick Aſſaults, and violence to his Perſon, when even thoſe that gave their words for his Defence, ſhall be as forward in their Actions for his Miſohief and Ruine?

Can the dull Earth reflect thoſe beams upon the Sun, which ſhe hath received from his benign influence? Can Rivers return their grateful Streams to the Sea, whence they are derived? Can ſmall obedient Creatures draw their ſtings as ſo many ſwords to diſpatch thoſe Droans, that ſhall intrude on the Territories of their Monarch?

A foul ſhame to all Profeſſors of diſloyalty, to be out-done in points of juſtice by theſe ſmall Inſects, and the moſt ſenſeleſs parts of the Creation.

2. Upon a Principle of honour. And here the moral Queſtion; whether it be in the perſon honouring, or the perſon honoured, may be anſw •• 'd affirmatively in both.

'Tis ſo in the Subject that induſtriouſly hazards all to put his Prince out of the reach of danger.

Were the truth of this ſcrupled, I might produce many inſtances of thoſe whoſe Memory lives for ever, for ſtanding between Death and their King.

And we our ſelves alaſs! are too ſenſible what a Blow England receiv'd at the diſmal Stroak given to our late Sovereign, what a black brand of Infamy was affixed on that ſcore, how odious an Engliſh Man ſounded in other Countreys, honour'd with no greater Title, then that of a Devil.

In ſtanding by our King, we ſtand by our ſelves, and in honouring Him, we are the moſt forward conſulters of our own Glory. Our Schiſmaticks vilifying of him, have cauſed him to Fez & Ma▪ be leſſened abroad, and this was intimated (as I am informed) by an Heathen Ambaſſador.

〈 in non-Latin alphabet 〉 , Iſoc. 〈 in non-Latin alphabet 〉 . (i. e.) The Power of the Perſians we know grew to ſuch an height, not by the wiſdom of the men, but by the great obſervance of their Kings.

Nothing can add more to his Renown abroad, then the ſtrong experiments of our united duties at home; by which we at once render him truly Glorious, our ſelves famouſly formidable, and our Poſterity ſetled upon the Foundation of a Perpetual Monarchy. Idem

〈 in non-Latin alphabet 〉 . (i. e.) It is manifeſt that thoſe that obey their Kings, conſtantly have the greateſt Strength.

Whoſoever then ſhould endeavour to Eclipſe the Splendor of the Crown, would find themſelves under a greater Cloud, and (as it is reported of thoſe that fight with Spirits) would find every blow that they offer to Majeſty, to be irreſiſtibly thrown on their own heads.

3. Upon a Principle of Conſcience. Every part of the Moral Law binds the Conſcience; ſtanding by the King in times of danger, muſt be a part of that, or elſe the Honour enjoyned in the Fifth Commandement, men make no better than a piece of painted Pageantry. And this the Rebel doth not value: he will eaſily adventure the violation of the Divine Law, if he can eſcape the ſcourge of the humane.

What Security then hath the Prince from factious ſpirits? The greateſt is an Oath, becauſe this doth immediately bind the Conſcience.

If now Conſcience be the knowledge of a thing, to be good or bad in order to a regular Practice: (I can collect no more from Dr. Hammand's ſmall Treatiſe of it) what kind of Conſcience muſt thoſe men have, that have ſworn not only not to Act, but not to Conceal any Treaſonable Deſign againſt the King, have yet been prodigal of their Labors in the moſt direful expeditions, Conſpiring the Murther of their King, and a general 〈 in non-Latin alphabet 〉 . others timely hearing and concealing the Debates, as if the Ear was not as guilty as the Hand, they are alike in the Oath, they render Traytors as liable to Temporal, as they are Ambitious of Eternal Puniſhment. Oh injur'd name of Proteſtant Religion; the greateſt Profeſſ • rs of which, make a • rock of 〈…〉 are mov'd by humor, thinking themſelves bound to purſue the bent of their inclinations, or phancy; pleaſing themſelves with that which in irrational Creatures ſupplies the place of reaſon, or paſſion: being tranſported with groundleſs jealouſies, drawing falſe Concluſions, from falſe Premiſes, viz. The Great King would ſell us and bring in Popery; therefore 'tis lawful to Murther him: or the inſtigation of Satan putting them on to reſolute courſes of Lying, Swearing, Reviling, Damning, or ſhedding of innocent bloud: they couch all under the Name of Conſcience, which (if regular) muſt have the moſt lively tendency to the preſervation of Government.

4. Upon the Principle of Profit. This I ſhall not long inſiſt on, becauſe too ſordid for a principle of Humanity, much more of Chriſtianity.

This hath made ſome ſo cold, when the King hath been beſieg'd with dangers, that they would not ſtir ſo much as their Tongues in his Vindication: willing with one ſort of Vermin to fall on their Legs; if the Government ſtand, they know themſelves ſecure: if not they hope they ſhall be ſo for the ſake of diſloyalty.

This hath made others hot and fiery for the unhinging of the Government; men that think they have not honour enough for their merits, and ſo cry down the King as unequal in his diſtributions: or ſome that have been turned out of Offices compendiouſly ſweet, becauſe they knew not how to behave themſelves in them: or other Royſters that have laviſhed the ſhare they had in the laſt Crown, and Church Lands: or a fourth ſort Nonſenſical Ninnyes, that have been at great Expence in ſtanding by their unhappy Poſt, and have little other livelihood than the promiſes of thoſe that have a juſt Title to nothing.

But in couragiouſly appearing for our Lord under God, there is real profit, and ſuch as all good men like.

A profit mixt with a good conſcience: a profit unacquainted with new England over witting, a profit without balderdaſhing Ware and Religion together; a profit without a ſigh at the end of a lye to bind it.

When the King is free from danger ſuch a profit do good induſtrious men uſually find: preſerv'd on the Sea from unwelcome Pyrates, this in particular concerneth this Honorable Society: in the Ports of lading, from abuſes and outrages, ſecured in the times of War from fears, and dreadfull apprehenſions, by his Majeſties ſhips, thoſe ſtout and impregnable bulwarks. On the Land from rude and uncivil incurſions, by depending on the Wiſdom and Power of our Sovereign.