ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ: OR The Princes Royal: Being the Sum of a SERMON Preached in the Minster at York on the Lords-Day morning (in the Assize week) March 24. 1650. before the Right Honorable Francis Thorp and Alexander Rigby, Esquires, Barons of the pub­lique Exchequer, and Justices of the Assize for the Northern Circuit; the Honorable the Lord Major of York, the Right Worshipful Sir John Savil Knight, High-Sheriff of York-shire, the Right Worshipful Justices of Peace, Gentry and others of the City and County of York.

By JOHN SHAVVE, M. A. Sometimes of Christ-Colledg in Cambridge, and now Preacher of Gods Word at Kingston upon Hull.

DAN. 7. 27. And the Kingdom, and Dominion, and the Greatness of the King­dom under the whole Heaven, shall be given to the People of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him.

LONDON, Printed by John Macock for Nathaniel Brooks, and are to be sold at his shop at the Angel in Cornhil, 1650.

To the Right Honorable William Lenthal Esq Speaker of the PARLIAMENT of the Common­wealth of ENGLAND.

RIGHT HONORABLE,

VEry ancient Historians call this our Nation Pri­mogenitam Ecclesiarum, the first begotten of all the Churches, and tell us that though Christ was preached in some other Nations before this, yet that this was the first wherein the Christian Faith was pub­liquely entertained by Prince and State, Omnium Provinci­arum prima Britannia publicitus Christi nomen recepit: and they add, that Lucius King of Britain was the first Christi­an King in the world, and did, in the year after Christ, 169. send two learned men, Elvanus and Medvinus, to Eleutherius (then Bishop of Rome) to receive further instruction in the Christian Faith, and for the better Government of this Land; Eleutherius returned Answer by two learned men, Faganus and Others call them Fugatius and Dimanus. Damianus, in these words; ‘You require of us the Ro­man Laws and the Emperors to be sent over to you, the Ro­man Laws and the Emperors we may ever reprove, but the Law of God we cannot; you have received by Gods Mercy in the Realm of Britain the Law and Faith of Christ; you have with you within the Realm both the parts of the Scrip­tures, the Old and New Testament: Out of the same by Gods grace, with the counsel of your Realm, take you a Law, [Page 4] and by that Law, through Gods sufferance, rule you your Kingdom of Britain; for a King hath his name of ruling, and not of having a Realm: you shall be a King while you rule well, but if you do otherwise, the name of a King shall not remain with you, and you shall lose it, which God for­bid, &c.’ And though the Gospel was preached here before then, yet not till then were the Temples of Idolatry, the twen­ty eight Flamines, and three Arch-Flamines removed, and a marvellous great change made throughout Lucius his Domi­nions, Romanorum inaccessa loca, Christo fuere subdita: After, when Gregory sent Augustin the Monk hither, (who brought over some Truth and much Superstition) in the Saxons reign here, anno 596. he found the wife of Ethelbert King of Kent (viz. Queen Berta) and her Chaplain Bishop Luidhard and many others, zealous Christians, especially in Wales, yet some light broke out then, and much more in the reign of a childe (King Edward 6.) and more by a woman (Queen Elizab.) that God alone might have all the glory: and surely God is carrying on the same work still, in purging and reforming of his Church, shaking Nations, that Christ may the more come in: And I verily beleeve that no ten Hagg. 2. 7. years since Lucius his time can speak of so great wonders (if not miracles) wrought for England, and wherein the Lord hath more appeared for the good of his People here, then since Your Honor hath sate in the Chair of that Honorable Assem­bly of Englands Parliament. God grant that our murmur­ing (which never makes any thing better, but provokes a fa­ther, and brings more rods and lashes on the childe, and which God calls Rebellion, Numb. 16. 41, 46. with c. 17. 10.) do not either quite overturn us, or at least protract eleven days journey into fourty years travel, as the Israelites murmuring did, Numb. 14. 26, 30. and cause that many of us shall fall in the Wilderness, and never see the good Land: Far be from me such thoughts, such praise Adulator & Laudator have both the same letters., or rather flattery, as to think or say, that the Grand Assembly (whereof You have so long, and with such indefatigable pains, been the faithful Speaker) hath had no faults and errors (though I desire ra­ther [Page 5] to weep over them to God, then blaze them to men) re­membering often that story of Gilbert Foliot, Bishop of Lon­don, in H: 2. raign, Anno Christi 1161. who saith of him­self, that when he first entered into the Monastery, he zeal­ously cryed out against the sluggishness of his Governors; af­terward, being chosen Governor, he inveighed against his su­periors; being chosen Prior, he cryed out against the Abbots; afterwards, being chosen Abbot, he excused them, and deep­ly charged the Bishops; but being chosen Bishop, I began (saith he) to see how much easier it is to finde faults, then (when it is our own case) to mend them. I cannot say of your Honorable Senate, what that learned and holy Who was, as Nazian, said of Basil, [...]. Beza (who lived 86. years) said of himself, that his Head never once aked; but truly I think a bad Stomack may make a good Head to ake, and our sins and murmurings may much fur­ther that which we so much complain against: Israel sinned, and God left David to number the People, 2 Sam. 34. 1. and I verily beleeve that our good and wise God (that can bring light out of darkness, good out of evil, and extract medicines out of poysons, 2 Cor. 4. 6.) hath sometimes brought much good to this Land, even out of Your Errors and our Ene­mies; and hath many times (a Mercy that Luther much noted, and often blessed God for) not taken advantage of your and our failings to our destruction, but hereby made us more zealous, wary, and active afterwards. O the wisdom and mercy of our gracious God! Of all the Saints in Scrip­ture, I finde no one that vented more impatience then Job, as Cap. 3. cursing, (though not God, as Satan promised, Job 1. 11. & 2. 5. yet cursing,) Job 6. 8, 9. & 7. 14, 15. & 10. 18, 19. Yet the Holy Ghost, Jam. 5. 11. highly com­mends Jobs patience, and lays it down for a pattern, never naming one word of his impatience. Abraham shewed much unbelief, twice thereby denying his wife, yet is chronicled for the Father of the Rom. 4. 11, 18, 19, 20. faithful, and one strong in Faith. Jeho­shaphat joyned friendship with Ahab, 2 Chron. 18. 3. went with him to battel against Ramoth Gilead, Vers. 27, 28. and after that he had been reproved for it by Jehu, 2 Chron. 19. 2. [Page 6] yet he again makes friendship with Ahaziah, 2 Chron. 20. 25. and marries his son to Ahabs daughter, 2 Chro. 21. 6. and yet the Lord saith of him, 1 King. 22. 43. that he turned not aside from doing that which was right in the eyes of the Lord. How should this melting patience cause you to bless and act for this gracious God, and to chronicle his mercies to posterity! How often have I wished, that Your Honor, who have had, during almost these ten years, so perfect information of all the wonders of our God to and for his People in this Nation, had Psal. 107. 43. kept a perfect Diary thereof! or if You have so done, that You would communicate the same to the world, which would be one of the rarest pieces of humane stories. How wonder­ful and various have been the goings of our God in this Na­tion, these ten years, and still are, like His dealing with His People of the Jews, after their return from Babylon! Zech. 14. 6, 7. It was for a long time neither day nor night, clear nor dark, (a man could not guess what a day it would be by the eye of sense, but presently after a Sun-shine, a Cloud;) and all this to shake off such as live by sense, and not by Faith, and serve themselves of God and the Publique (as Jehu and Judas did;) and to let the Saints see, that things are carry­ed on not by might, nor by power, but by the Lord of hoasts his own Spirit, Zech. 4. 6. nevertheless in the evening time it shall be light. And I am (in the midst of a cloudy day) the more encouraged, when I consider, 1. That the work is in the hand of a good and wise Master-builder, who ever the instruments be; In all these turnings there is a Spirit in the Wheels, and the Wheels are full of eyes, Ezek. 1. Secondly, God sees and aims further then the best Agents and Instru­ments that are used in the work: The Apostles did not see, in the work themselves were imployed in, so far as Christ meant, but he lets them see more and more by steps and degrees what he would have done, Mark 4. 28. So Ezek. 47. 3, 4. and God hath led us along with a Cloud and Fire, and owned us in the Mount, and midst of straits. Thirdly, The light of the Truth (I mean, not Satans delusions, and mens phan­sies, but true Light) much spreads in America, New-England, [Page 7] in Wales, in the North, &c. Poor Creatures flock like Doves to the windows, and the Kingdom of Heaven suffers vio­lence: And if it be said, so do Profaneness and Heresies spread; I answer, it was always so in times of Reformation, till things could be setled, Satan more struggles; and when God is giving physick, the disease more breaks forth, Hos. 7. 1. When did cursed Doctrines and Practices more break forth in the Old Testament, then in Malachi's time, when the Jews were returned from Babylon to reform Church and State in Canaan? Mal. 3. 14, 15. See Israel through the Wilder­ness. Fourthly, Compare former times impartially with these, we shall finde, thirteen, fourteen, or twenty years ago, traps of several kindes layd for consciencious Ministers and Christians; men durst not meet together to seek Gods face, humble their Souls; Sermons on Lords days in the afternoon, weekly Exercises, &c. restrained, the very face of piety discountenanced, and they that wrought wickedness, and most zealous against Puritans, were exalted: dumb dogs, non-residents, sports on Lords day, &c. favoured: But how are godly men and godliness countenanced in good measure? what happy alteration in our Ʋniversities for advance of piety, (though still more is to be wished?) And though too many Errors in some Members of our Armies, yet see heretofore every Town generally sent such out to be Souldiers, who were of the basest sort for drunkenness and villany, that knew no­thing; compare our Army now with those here formerly, and then judge without prejudice. Fifthly, Though mens [...]ims were but little and strait at first, as Luther said, that when he first began, he meant no more, but to withstand Popish Occasione [...]dinatio [...]s indulgentiarum pretio numerato Lutherus initio fuit permotus ad hoc quod suscepit Refor­mationis opus, &c. Pardons and selling of Indulgences; yet neither would God nor his Enemies let him alone, till he resolved with Moses not to leave a hoof, neither root nor branch of Popery: So God and our Enemies heighten Your spirits. Sixthly, We hear what God is still working, in bringing in many poor Natives in America, (whether they be the Posteri­ty of the Jewish ten Tribes, as Peter Martyr of old, and Mr Thorow­good. o­thers of late give very probable conjectures, and if so, Mr [Page 8] Brightman and others may well be owned for Prophets, who above fourty years ago foretold the Calling of the Jews to be­gin about the year 1650. or whether they be Gentiles) to embrace the Gospel with tears, prayers, marvelous zeal and Reformation: And how have we seen the finger of God all a­long, restraining the rage of men, letting the Enemy vent onely so much fury as might conduce to Gods praise! Psal. 76. 10. He that stills the noise of the Seas, stills the tumules of the People, Psal. 65. 7. The great God swaddles the mighty raging Ocean like a little Infant, (yea, more easily then any Midwise can do the least childe) in swadling bands, Job 38. 9. and the Original word [...] of [...], Fraenum Capistrum. used Mark 4. 39. for Christs still­ing the winds and Sea, signifies his putting a bridle in the mouth of the winds and Sea, whereby he turns them about (when most blustering and raging) more easily then any man can do the nimblest horse: He gathers the winds in his fist, Pro. 30. 4. nods [...] men to death, Psal. 80. 16. with a blast, Job 4. 9. And how may all these experiments stir You up to trust God for the future, and be sincerely active for God against Your own and the Nations sins and distempers! as Henricus Au­ceps when he fought against the Hungarians made this Vow to God, that if the Lord would give him a victory over his E­nemies, he would purge his Country from Commonly so called, else buying livings was not Simons sin, Act. 8. 18, to 20. though usually called Simony. Simony, which then much raigned therein. And I beseech you return the praise and glory of all not to Your selves, or Armies, but to the free mercy and goodness of God alone. Pope Hadrian having built K. W. Ru­fus when two Monks came to him to buy an Abbots place, each outvying o­ther in great sums of money for it, the K. asked a third Monk that stood by, what he would give, who answered, never a peny, for that its against my Conscience (said he) to give any thing; then said the King, of all the three thou best deservest it, and so bestowed it upon him. a sumptuous Colledg at Lovain, caused this inscription to be engraven upon it, Utrecht (where he was born) planted me, Lovain (where he had his education) watered me, and Caesar (who promoted him to the Popedom) gave the increase, under which a witty Passenger subscribed, Hic Deus nihil fecit, Here God did nothing. Nay, much rather say as Dan: Cra­merus, Nil scio, nil possum, nil sum quoque quod tamen esse, seire & posse aliquid dicor id omne Dei est.

Or as holy Cruciger, Omnia praetereunt praeter amare Deum.

And now, Honorable Sir, give me leave to acquaint you with the Reasons which moved me to presume to present this plain Discourse to Your Honor.

1. To give a poor, yet humble and hearty acknowledgment to the world, of the many favors and great undeserved respect which I have received freely from you, and the kinde offers which you long since made to me, upon your first taking notice of me, as far above my deserts as desires, the embracing whereof my other Obligations would not permit. And se­condly, That seeing the love of this Common-wealth is deeply rooted in your heart, (deeper then the loss of Callice in Queen Maries, or the love of his Country in A. Fulvius Non Catilinae te genui sed pa­triae, said Au­lus Fulvius, when he slew his own son with his own hands for Treason a­gainst the Common­wealth.) which pub­lique frame of spirit is a thing most highly commendable, though it be not true which Tully saith, Omnes qui patriam conserverunt, adjuverunt, auxerunt, certum est esse in Coelo,) and that God hath called Your Honor to a very high place and work, (for such work, and so long a time, as you have no president before you) let me hear (I beseech you) take occa­sion to become a humble Petitioner to your Honor, and by You to the Common-wealths Representative, in a few parti­ticulars: It hath been my lot for some time to be constantly at York Assizes, (not as having any suit at all, but in attend­ance to some worthy friends,) where my heart even bled with­in me, to see such rashness and carelessness in swearing, too many offering to swear that (but that the Judges were more careful and honest) which after some discourse they were con­vinced to be untrue. Oh that there could be found some other way then swearing of every man at the Assizes, whether to punish false witnesses by pecuniary or corporal mulct (as the new-converted Natives of America do punish the sin of ly­ing, for the first lye 5 s. for the second 10 s. for the third 20 s.) or what other way shall seem to Your Wisdoms most convenient; which perhaps would more restrain such careless and conscienceless persons from unjust witness-bearing, then any their Oaths; so might the Land be much freed from the [Page 10] burthen of Oaths under which it groans, Jerem. 23. 10. and from that flying roll, Zech. 5. 23. It is observable that the word in the Hebrew, which the Scripture useth for swear­ing, is always used in the passive [...] juratus fuit. voyce, to note (say some) that a man should not swear but when an Oath is layd upon him, and he driven to it: the word also hath the signification of seven [...] and [...], as having reference, say some, to the seven Spirits of God before the Throne, before whom we swear, and therefore should swear in truth, righteousness, and judgment, Jerem. 4. 2. Rev. 1. 4. & 5. 6. and not rashly, Eccles. 5. 2. How scrupulous and tender was good Eliezer, and how clear would he be ere he would swear? Gen. 34. 4, 5, 6. Such a mans word is worth more then many mens Oaths. When Lewis the French King was taken Prisoner by the Turks, and af­ter they agreed upon Articles, for confirming whereof the Sultan offered to swear, that if he broke any of the Articles, he would renounce his Mahomet, requiring K. Lewis to swear likewise, that if he broke any of his Articles, he would deny his Christ to be God; which Oath Lewis detesting, and offering rather to dye then to take it, the Sultan wondering at his tenderness and constancy, took his word without any Oath at all, and so published the League: I complain not a­gainst swearing as unlawful in it self, nor yet against the manner used therein, in touching or kissing the book, (though that godly sufferer William Thorp, and some other eminent Worthies in England, did mightily oppose this, and suffered much for their Opinion herein above 240 years ago, in the reign of our King Henry 4.) onely I could wish, if it were pos­sible, this common and rash swearing and for, wearing might be prevented.

2. I beseech you further what in you lies, the suppressing of cursed Heresies and Fandamental Errors, which are no small See the E­pistle of the Walachtian Churches sent to the Assembly of Divines at Westminster, Quomodo omne geaus Haeresium in ultum permitti possit in illa Civitate quae tam expresso juramento sese devinxit ad omnia Scis­mata cy [...]enda. blemish to our endevored Reformation: It's more then three years ago since a forreign Pen wrote to our disgrace in a Book [Page 11] published at Dantzick, Anglia his quatuor annis facta est col­luvies & lerna omnia Errorum & Sectarum, nulla a condito orbe Provincia, tam parvo spatio tot monstrosas Haereses pro­tulit, atque haec; Epise porum tempora intra sexaginta annos non nisi quatuor sectas protulerunt, & eas plerunque in obscu­ro latentes, &c. I pray you help us really to confute his testi­mony: I know when the Jews returned from Babylon to re­form the Church and State, they set up first the Altar, then the Temple, then the walls of the City, (as if we would say, first Worship, then Doctrine, then Discipline,) but yet up the walls did go also at last: The Lord help you and us against this dangerous flood of the Dragon, which so hurts both broa­chers and receivers. Austin saith of Arrius the Heretick, that his pains are increased in Hell, as oft as any one, through his Heresie, is seduced from the Faith; and we finde it true, that the itch of Error, if not prevented, oft-times breaks forth into the scab of Atheism. We have publiquely hum­bled our selves in this Nation more then once for our Here­sies; I beseech you act what you justly may against them: We hear what Laws our Brethren in New-England have made Mr Thorow-good. about three years ago against Anabaptists and others (not for their Conscience, which they may keep to themselves, but) for infecting and seducing others. And we read M. Weld rise, growth, &c. that a­bout thirteen years ago, anno 1637. they convented at New-Town in New-England some of the principal Ring-leaders, and not onely publiquely admonished and excommunicated, but al­so imprisoned, and after banished them. Luther fore-told above one hundred years ago, that the Familistical Er­rors, which he then in their bud opposed, would hereafter rise up, with more subtilty and danger, in the days of more light of the Gospel, and sure now Satan is busie in sowing Tares.

3. I beseech you encourage and further (as, blessed be God, you have begun a glorious work that way) a godly orthodox painful Ministry in England, Ireland, Wales, &c. that God, that hath always payd so well for nursing his children, and counted that done to him which is done to them, will not for­get Matth. 25. Acts 9. Mat. 10. 40, 41 42. Zech. 2. 8, any pains and care for his faithful Ministers, and propa­gating his Gospel, advancing piety and learning with all due [Page 12] and needful encouragements thereto: Satan every way op­poseth them, and Gods work by them: Elijah was called the Troubler of Israel, 1 King. 18. 17. Amos charged for con­spiracy, Amos 7. 10. Paul counted a [...]. pestilent fellow, (a very post) a mover of Sedition, and Ring-leader of a Sect, Acts 24. 5. and Christ himself a Teacher of New Doctrines, Mark 1. 27. as well as Paul, Acts 17. 9. Jeremy was layd by the heels for a Traytor to the State, Luther called a trumpet of rebelli­on, and Beza a seedsman of sedition. Uni­cum crimen eo­rum qui crimi­ne vacabant, as Lipsius out of Tacitus. Therefore they stand in more need of your further encouragement; so shall you be not titulary, but real defenders of the Faith. The Pope sent over to James the fourth King of Scotland a Sword with this Title, Protector of the Faith: and presently after another Sword to our King Henry the eighth with this Title, Defender of the Faith; but the meaning was, to protect the Popish Faith, and not Christs pure Gospel; and accordingly both those Kings afterwards caused several godly men to be burned for the Truth in their Dominions, and great ignorance followed, men wholly studying Popish fancies, and neglecting Gods Word, so as George Creichton Bishop of Dunkel confess­ed that he had lived Bishop many years, yet never knew any thing of the Old and New Testament.

4. I beseech you, while you sit in that Honorable Senate, forget not poor Prisoners in the Gaol, but let there be in every County some provision made for their Souls, so that they may not be made in their Prisons ten times more the children of Hell, then before, and most unfit to dye, when most unable to live. How much good did that learned and holy Mr Perkins that way in his time! One Malefactor (amongst others) crying out upon the Ladder to Mr Perkins, that he feared Non metuo mo­ri, sed damnari. not Death, but a worse thing, was even melted into tears at Mr Perkins his Prayer, and dyed joyfully. What a blessed work would this be, to provide some able man (and means for him) to preach to, and catechise these poor Souls, that so they may not be in bondage to Satan, but Christs free men, that when the Justice of the Law will not suffer them to live, the Mercy in the Gospel may fit them for death. A reuerend Minister of this Nation (now with God) said that one shilling a quarter of every parish (one with another) in the County of Somerset (which is no burthen to any man) would encour­age [Page 13] some godly man to this work; so might we perhaps, through Gods mercy, see more penitent theeves.

5. Contribute (I beseech you) your best skill and help for the joynting of godly and faithful men, who agree in the same Fun­damentals of Doctrine, and truth of practice towards God and the State, and shall agree in the same Heaven at night: Tragediae Lutheranae mihi ipsi etiam calculo sunt molestiores, (said Erasmus;) The Differences among godly men more troubled Erasmus then the stone: It's a thousand pities to see what strangeness in Opinion, Affection, and Conversation a few years of peace have bred in too many, who agreed, mour­ned, and wept together in times of Trouble, (like sheep run of a heap in a storm, but spread up and down the mountain in a Sun-shine.) How do the Philistins hereupon triumph, publish it in Gath, and raise up their hopes! And I fear there are some cursed spirits that do purposely heighten our Divisions, to ruine us both. I have often sadly thought of that passage of Oecolampadius to the Lutherans, when the fire of conten­tion grew hot 'twixt the Zuinglians and them (as they were called,) and the subtil Jesuites and Papists joyned themselves with the Lutherans in the Sacramentary quarrel, and stroked them on the head (eos laudabant, & in pretio habebant, &c.) purposely to make the breach wider and irreconcileable, to ruine both; Error condonari potest (saith Oecolamp.) dis­cordiam neque si sanguinem fundamus expiabimus: and as our Divisions bring scandal, so danger (as Machiavils rule was) by being divided in minutula frustula. Cambden observes that the low Countries suspecting the friendship of the English (anno 1587.) stamped money with two Earthen Pitchers swimming on the Sea, with this Motto, Si collidimur, fran­gimur; If we dash one against another, we are both broken. I wish that England and Holland, England and Scotland, Eng­land and England, would timely consider this, whom to cement and glue firmly, was worth the study and labour of another Constantine the great, nay, of an English Parliament; but lieth onely in the Power of the Almighty. In the Raign of Henry the eight (anno 1536.) fourty thousand Yorkshire men rose up in Arms, to uphold the Popes authority, their [Page 14] old Traditions, Latine Service, (though alass whether it was cursing or praying they knew not,) their Beads, Crosses, and other Church-ornaments (as they called them,) which they thought Cromwel would then have pulled down: This Rising they called the Holy Pilgrimage, on their Colours they had the five wounds of Christ, with the letters JESUS in the midst: The King sent down a great Army against them, both Armies drew neer to one another, the place, day, and hour of battel was set, but that night, before the battel should be, fell a small rain, which so raised a little brook that was betwixt the Armies, that neither Army could come at the other all the next day, the neighboring Inhabitants having never seen that brook swell neer that height, (which the day before a man might have gone over dry-shod,) though they had often seen far greater rain: both Armies looked at it as Gods mi­raculous hand, forbidding their fighting, and so treated, a­greed, and departed quietly: How happily was the effusion of blood prevented? Alass, how do we see sincere godly men rea­dy (through different apprehensions and remnant of corrupti­on) like Abraham and Lot, Paul and Barnabas, to fall out! In Queen Maries days of persecution, some godly men (after Martyrs) thought that they might not with a safe consci­ence fly away, though they had fair warning and opportunity, as Latimer, Taylor, B [...]adford, &c. but were bound to tarry and witness the truth of God: Others (though very godly) thought they might not with a good Conscience stay, but should be wilfully acc [...]ssary to their own death, as Fox, Juel, Knox, &c. and when those godly men that fled did re­turn, some approved Church Government by Bishops, others could not: some conformed to the Ceremonies established, o­thers durst not; yet many of both Opinions agreed in Grace and Glory: Yea, even Bishop Andrews could say in his E­pistle to P. Moulin concerning those Churches that had not Bi­shops, nor owned that Government, Ferreus sit qui salutem eis neget, nos non [...]mus ill [...] ferrei: and yet alas in matters of smal­ler moment S [...]ud [...]um partium is magna pars studiorum: You may (through Gods blessing) much conduce to a happy union, however God will reward you [...] and not [...]: [Page 15] What a journey took Polycarp (anno Christi 157.) to recon­cile that frivolous brabble 'twixt Romans and Asians about keeping Easter? Where strife and contention is, there is con­fusion and every evil work, Jam. 3. 16. But where godly a­mity and unity amongst brethren, there the Lord commands his blessing, and life for evermore, Psal. 133. Let me call to minde one remarkable victory to this purpose; About ninety years ago, when Mary Queen of Scots (Widow to James the fifth King of Scotland, and Grandmother to King James of Great Britain) would have forcibly established Popery in Scotland, and had secretly received divers French into Leith for that end, and garrisoned that place with them, she was op­posed by the Protestants in Scotland, who being too weak, prevailed with Queen Elizabeth to ayd them; she sent over the Duke of Norfolk with an Army to assist the Scots, the English with the Scottish Protestants layd siege to Leith, from whence the French and the Queens Popish party of Scots sal­lied out, and slew divers both English and Scotch, and layd their dead bodies naked upon the top of their Works in the hot moneth of June (anno 1560.) against the Sun: The Queen of Scots looked out of her window upon the Dead Bodies, and said, Yonder is the goodliest Tapestry that ever my eyes be­held, I would the whole fields hereabouts were strawed with the same stuff: After which words she shortly fell sick and dyed; and the Popish party besieged in Leith were forced to yeeld and depart; Scotland was quieted, and the Truth of Religion hereby there established: but ere our Army return­ed home, it was desired that there might be a solemn Day of Thanksgiving to God kept at Giles's Church in Edinburgh in July, 1560. where one prayer was then solemnly put up to Heaven, and recorded in Scotland, in perpetuam [...]ei memo­riam; part whereof was in these words: O Lord whereas thou hast made our Confederates of England instruments to set us at this liberty, and to whom in thy Name we have promised mutual faith again, let us never fall into that un­kindness O Lord, that either we declare our selves unthank­ful to them, or Profaners of thy holy Name, but confound O Lord the counsels of those that go about to break that [Page 16] most godly League contracted in thy name, and retain thou us so firmly together by thy holy Spirit, that Satan never have any power to set us again at variance or discord. I add no more, but fiat, Amen and Amen, &c.

6. As I heartily beg of God for you and us, that never any iniquity may be established by a Law, so would I beg that our Laws may be so framed according to Gods holy Word (suit­able wherto something is begun I leave it to Your Honors to judg whe­ther one Post in a weeke which needs not travel on the Lords day at all (when no Case of necessity, or extraordinary,) was not better, then two, who travel every Lords day, all the day constantly. for Lords-Day, and against Adultery, Incest, Swearing, &c.) as might cause our Lawyers and others more to read and study the Scriptures, therein to know more fully and clearly the Law of our Land, as Eleuthe­rius long since wrote to K. Lucius: but herein I submit (as is meet) to Your and the honorable Senates grave and wise Judgments, humbly craving your pardon for this tediousness and bold Dedication. I shall not fail, right honorable Sir, to bow my knees unto the God and Father of our Lord Jesus Christ, for you, and the Heads of our Tribes, that our onely wise and good God would give you a true sight of, and repent­ance for what is amiss, (for I know you are far from Bishop of Lichfield and Coventry. Bishop Overton his minde, who accused a faithful Minister Mr Hugh Clark Vicar of Woolston in Warwickshire. within his Diocess of Treason, and committed him to Warwick Gaol for praying before his Sermon for Queen Elizabeth, That God would forgive her her sins. You are not such strangers to your own hearts and actions, as Cardinal Bellarmine, who could not finde any sin to confess, save one or two in his youth.) I shall lap you round about in my poor prayers, that God would more and more discover unto you his minde and work, make you all spiritual Princes to Jesus Christ, guide, bless, and carry you through in Gods work, and for the Publique, in such a manner, as you may not onely do his work, but have a share and comfort in it. I add no more but Doctor Hollands Farewel, which he used when he took his leave of the Fellows of Exeter Colledg in Oxford, where he was Principal, Com­mendo te dilectioni Dei, & odio Papatus omnisque superstiti­onis, and humbly and heartily subscribe my self

Your Honors most obliged and faithful Servant in the Ser­vice of God and the Publique, JOHN SHAWE.

The Princes Royal: OR A Sermon preached at the Min­ster in YORK on the Lords-Day morning in the Assize week, March 24. 1650. Upon that Text,

PSALM 45. Vers. 16.‘In stead of thy fathers shall be thy children, whom thou mayst make Princes in all the Earth.’

FOr the matter of this Psalm, it is [...] a Song of Loves; for the end of it, it is [...] to instruct, saith the title of this Psalm: Some think Psalmorum liber, quaecun­que utilia sunt ex omnibus continet, said Basil, and so Augustin, The Book of the Psalms is a store-house of all holy Truths in other books severally dispersed. the word [...] which signifieth lillies, points out the matter of the Psalm, viz. the love 'twixt Christ and his Church, who both are compared to lillies, Cant. 2. 1, 2.

At marriages (especially of great persons) they used to have Epithalamial songs sung, the principal matter whereof was the commendation of the Bridegroom and the Bride: suitable hereto the Holy Ghost endites (whosoever was the pen-man) a divine Epithalamial Psalm, relating to, and setting forth, nextly and immediately in the letter and shadow, the praises of Solomon and his wife (the daughter of Pharaoh King of Egypt;) for though Solomon had seven hundred wives, and three hundred Concubines, 1 King. 11. 3. yet did he especi­ally affect Pharaohs daughter, 1 King. 3. 1. The Jewish Rabbies say, that one of the Articles in the agreement of mar­riage 'twixt Solomon and Pharaohs daughter was, that she should forsake her Idolatry and blinde Superstition of Egypt, and embrace the Worship and Service of the true God; which Article seems to be alluded to here, Vers. 10. 11. but under the similitude of Solomons marriage with Pharaohs daughter is ultimately, principally and mystically set out the Lord Christ his marriage with the Church (as it is also in the Book of Can­ticles;) and even some of the learneder Jews are forced to confess, that many things in this Psalm cannot be meant of Solomon and his Spouse, but of the Messiah and his Church, as vers. 1. he speaks of the things touching the King but that King is God, whose throne endures for ever, Vers. 6. So Vers. 11. 18. and for the Spouse, she is such a one whose chief glory lies within, Vers. 13. And for their Children, though Solomon had a thousand Wives and Concubines, yet we read but of one son (whereas others who had but one wife, had many sons;) and though Solomon was the wisest of all meer mor­tals since the Fall, yet his son Rehoboam very foolish; so that my Text cannot in the letter be meant of Solomon, who had not children whom he might make Princes in all Lands; nay, the Kingdom ever went less, after Solomons time: But to put all out of question, the Holy Ghost applies this Psalm to Christ and the Church, Heb. 1. 8, 9, &c. So that this Psalm is a continued Allegory (if not Type,) setting out, under the similitude of Solomons marriage, the neer and happy union and dear affection 'twixt Christs and all Beleevers, and those pre­cious [Page 19] children and choyce posterity that Christ begets in his Church by his Spirit and Word: And here is, First, the com­mendation of the Bridegroom, from Vers. 1. to 10. for his beauty, eloquence, and art, in soul-winning, justice and meek­ness, the glory of his garments, and palace, &c. And then the commendation of the Bride, Vers. 10. to 15. and of the chil­dren converted and born again to Christ in the Church, Vers. 16. Who shall be Princes in all Lands. Here then we have 1. implied, A spiritual marriage 'twixt Christ and the Church. 2. Their spiritual children and posterity. 3. The royal dig­nity of these children that are converted and born to Christ in the Church: they are Princes.] 4. The extent, in all Coun­tries, places of the Earth, where ever they dwell, though in poor Cottages, wandering in sheep skins and goat skins, sit­ing down with poor fare, yet are they Princes in all the Earth. 5. See the great honor that redounds to the Church hereby, Domus mea a me incipiet, tua vero in te desi­net, said Tully to the braging and prod [...]gal Roman. whereas usually men brag and glory of their ancient pedigree, moth-eaten antiquity, (though the Heathen Poet could say, where that goes alone, it's a poor commendation, Et quae non fecimus ipsi, vix ea nostra voco;) yet men glory of their Ancestors and Families, that they are sprung ab atavis regi­bus: The Holy Ghost saith, that this is a far greater honor, to have precious Converts dayly born to God, then all temporal pedigrees. [In stead of thy Fathers shall be thy chil­dren, &c.

The first Point (which is couched in the Text, and runs through the whole Psalm, I shall onely point at in transitu, and so pass to the next) is this, That there is a spiritual, glori­ous and happy marriage 'twixt Christ and his Church: This is clear in all the Book of Canticles, Ephes. 5. Isai. 54. 5. Rev. 19. 7. & 21. 9.

Qu. Wherein doth this spiritual mystical marriage consist?

Ans. 1. Ex parte Sponsi, on the Bridegrooms part; who, 1. makes his choyce, and sets his heart on whom he will: A­mongst men we say, that before marriage a man should suit his choyce to his minde (viz. rightly regulated,) but after, his mind to his choyce, if ever he meant to have content or comfort in it: And [...] [Page 22] madness, and life tedious, without Christ: Nihil mihi sapit, in quo non sapit Jesus Christ: A poor Soul loves to speak to him, to hear him, and hear from him, loves his Word, ways, people, all that savors of Christ; loves nothing further then as it comes from, or tends to, or suits with, Jesus Christ, 1 Cor. 2. 2.

4. She desires never to part: No; the Soul doth not mar­ry Christ till death them depart, or till God shall separate them by death, but takes him for life, death, ever: The Soul never repenteth of this match, save onely that he was married no sooner, and counts all his time lost till then; as one born out of due time, 1 Cor. 15. 8.

5. The Spouse goeth to Christ the Husband for every thing: she depends upon him; upon, 1. His Judgment, for counsel and direction what to do in all cases. 2. Upon His Eye (and not mens eyes) for approbation of all we do to God or men. 3. Upon his Purse, for maintenance and dayly supply in every grace and duty, &c. The Wife loseth her own name, and is called after her Husband; So it's no more I (saith Paul) but Christ in me, Gal. 2. 20.

But I promised brevity herein, and therefore I shall onely give a short touch by way of Application: And first, here is a Ʋse, 1 ground of marvelous Comfort and Encouragement to all Be­leevers, and that in divers cases: As,

1. Against sin (the worst of evils;) Christ the Husband must pay the debt: Ʋxori lis non intenditur, saith the Civil Law; If a poor woman marry a Prince to whom she owed 10000 l. he may pay himself.

2. Fear not final falling away: Christ repents not of the match; he fore-knew, ere he married us, what we were, and would be: If any fall would now break it, it would have pre­vented it: A true Beleever may fail and fall; but, 1. It's but a particular guilt; he is guilty as to that fact: That thing that David did di [...]pleased the Lord, but not a general guilt; his estate is good, and approved of God; his general course and frame of heart is holy. 2. It's but the guilt of a Childe, not an Enemy; we may provoke a Fathers displeasure, [Page 23] Exod. 4. 14. Psal. 106. 32. but it's not the wrath of a Judg to a Malefactor, Rom. 8. 1. so as to cast him out for ever, Joh. 8. 35.

3. We may go boldly to Christ our Husband at all times, both in Life, for counsel, direction, supply; and in Death Death in it self is the King of ter­rors, Iob 18. 14 Sigismund the Emperor, and Lewis the 11. king of France charged all their servants about them, that all the time of their sickness they should not dare to name in their Hearing that terrible word Death, How did the fear of Death keep the [...]e great men in a continual bondage? but fear not to go down to the grave, Gen. 46. 3 for thy Husband hath gone and sweetened the way., because death cannot break this match; and after death, at Judgment, because when the world is on flaming fire, our Husband is our Judg: at death we go but to our Husband, to his Father, and our Father, Joh. 20. 17, Isai. 54. 5. Tol­litur mors non né sit, sed né obsit.

4. This is a great honor to the Saints, Psal. 149. 9. to be a Kings Spouse: Ʋxor fulget radiis mariti; If a woman marry with a Knight, she is a Lady; if with an Earl, she is a Countess; if with a King, she is a Queen. If poor Ruth marry Boaz, she is Lady of Bhthlehem-Judah: If Esther with Ahashuerus, she is a Queen of vast dominions.

5. Comfort to us against many Cross [...]s and Afflictions here: A wife that hath many crosses, yet this bears up her heart, I thank God I have a loving and kinde Husband: Or if she hath but a bad Husband on Earth, yet, I have a kinde, tender, rich Husband in Heaven. It's said of Rubenius Celer when he was dying, being asked what Motto he would have on his Grave-stone, he answered, onely this, That I have lived with my Wife fourty three years and eight moneths, and to this hour we never once fell out. Mr Fox in the Book of Mar­tyrs tells of a godly man who lived at Clarkennel in the days of Queen Mary, who was marvelous tender over, and loving and kinde to his wife, yet she accused him to the Popish Priests, whereupon he was apprehended, for speaking against Popery in his Family; and after he was through Gods mercy deliver [...]d, she did a second time accuse him, that he would not go to the Mass, and that he spoke against the Pope and [Page 24] their Idolatry, whereupon he was again apprehended, impri­soned, This Assizes was a man condemned for poysoning a loving wife. in the Stocks in Lollards Tower, cruelly used, first one arm and leg in the Stocks, and then another, and his childe whipt to death, and after the woman went mad; but Christ is a marvelous kinde and tender Husband.

6. Fear not want, if marryed to Christ, the Heir of all, Hebr. 1. 3. Psal. 23. 1. for with him came all things else, Rom. 8. 32.—Deus meus & omnia.

The second Ʋse of Exhortation.

1. Entertain no Suitors now thou art marryed, no adulter­ous Ʋse. 2 love; cut off right hand, foot, eye. When a woman is Therefore the Husband call­ed the covering of her eyes, Gen. 20. 16. Isai. 30. 22. marryed she now entertains no more Suitors, but quiets her heart in her Husband: So say we to all these cursed tempting lusts, I am now marryed, away, begone; Ego non sum ego.

2. Long for Christ, if absent: How do Wives long for their Husbands return, though poor sinful men? so you, breathe after Christ in Heaven; see the Church, Cant. 5. How wel­com is he that brings news to a Mariners Wife? We espy your Husband coming yonder, &c.

3. Obey Christ, not as a Slave, but as a Wife, from a prin­ciple of love: It's true in Gods eyes, quod cor non facit, non fit, If no love, no life: But obey Christ as a Wife; 1. In one place as well as another. 2. From and with the heart, Rom. 6. 17. 3. For Conscience sake to Gods Ordinance; Say to Satan, I am not mine own, I will ask my Husband. 4. Submit thy minde and will to Christs Judgment and Will: Thou thinkest this or that best, but he is onely wise, take his advice.

4. If Christ suffer in any of his servants, pity and help them: When King Edward was shot with an envenomed Dart, his Queen suck'd out the poyson with her mouth, when no other way was found to cure him.

5. Bless Christ, and thank him, that would vouchsafe to 1 Sam. 25. 41. See Abigails deep complement. sue to, or match with thee, whom he might have made a fire­brand, who hadst said him nay often.

6. Forsake all for him: Rebecca will leave Father, Mother, [Page] [Page] [Page 25] all, to go to Isaac, and Rachel, for Jacob leaves Laban, and her Countrey, &c. Gen. 2. 24.

The 3. Ʋse is for triall; art thou married to Christ? [...] Doest thou know him with a tasting experimentall knowledge? Phil. 3. 9. she is but a light huswife who will cast her self on any whom she knowes not. 2. Doest thou love his person, and not his portion onely? Doest thou love him for himself? 3. Doest thou love him a­bove all others? long for him when absent? 4. Art thou sorry that thou didst put him off long? say him nay, so often? 5. As Christ bought and paid for thee more then thou art worth, so he changeth thee when married; Mo­ses married an Ethiopian, and she continued her hue when married; David bought Sauls daughter, and paid more then she was worth, she continued surly, but Christ changeth those whom he marries, new hearts, new lives, Ezek. 36. 26. Holy Mr. Dod being asked, why he (preach­ing to some Gentlewomen that used naked Tertullian would have called these, Pudor ostenta­titiae Virgini­tatis: How may the Americans shame us, for there the na­tive Indians in New-England since the Gos­pell came to them, have made a Law, that every one that goeth with naked breasts shall pay five shillings. breasts, [...]ain dresse, &c.) did no [...] sharply reprove them for it, and perswade them to leave them? he answered, I will first labour to get Christ into their hearts, and then they will easily and quickly leave these of themselves. 6. If married thou hast lost thy own name, so do Virgins when marry, and are called after their husband; so Paul, not I, but Christ in me, Gal. 2. 20. I go not out in my name, in my strength, for my ends; but as the ancient Martyr said, my name, ends, hopes, wayes, are all called Christian.

All those those who are borne again of Christ, they 2. Observ. are Princes, whether they dwell in all the earth, in any County, City Town or Village, so many godly men there, so many Princes there, Rev. 1. 6. He hath made us Kings and Priests to God and his Father, &c. Rev. 5. 10. And hath made us unto our God Kings and Priests, and we shall reigne on the earth. 1 Pet. 2. 9. But ye are a chosen genera­tion, [...], a Kingdom of Priests, Exo. 19. 6. The righteous are Kings, many righteous men, saith Mat­thew, [Page 26] c. 13. 17. many Kings have desired, &c. saith Luke c. 10. 24.

There are two things, which I would do, ere I can clearly apply it: 1. Shew you what kind of Princes all the people of God are. 2. Wherein their Princeship (or Kingship) consists.

1. Godly men (as such) are not temporall, but spiri­tuall Princes; as Christ's, so their Kingdom is not of this world, 1 Cor. 2. 6, 8. True it is, that godly men, as Da­vid, &c. may be temporall Princes, but not Quatenus god­ly men and Christs seed: And we had need to clear this, for great temporall Monarchs are very fearfull of any claime to their Kingdomes, or medling with their Titles. Our Chronicles mention one Burdet, a Merchant of Lon­don, dwelling at the sign of the Crown in Cheapside in the dayes of our King Edward the fourth, Anno, 1483. who jestingly said to his Son, that he would leave him heire to the Crown, meaning the sign of the Crowne where he lived, for which he was apprehended, and with­in four hours hanged, drawne, and quartered for so say­ing: Kings love not that men should Pulcheria the vertuous and discreet sister of Theo­dosius the se­cond, seeing her brother the Emperor to signe many writings with­out reading them, caused a writing drawn and tendered, wherein he consigned into her hands his wife Eudoxia, (formerly be­fore Baptisme call'd Athenais a poor woman, daughter of Leontig, who seeking at the Court for Ju­stice in a pri­vate cause, took the Emperors affections, was baptized and married him) Eudoxia said, it was too great a game to jest and play upon Diadems, though the good Empe­ror much reformed by it. jest with their Crowns; how fearfully startled was Herod, when he heard tell of some Wisemen asking for one that was borne King of the Jewes! Mat. 2. 1, 2, 3, indeed worse a­fraid then hurt: the Saints are not by vertue of their birth from Christ temporall, but spirituall Kings, though car­nall men mens slander is very common, that Gods people rebell and aime only to be temporall Kings, Nehem. 6. 6, 7. But know, that it's far better to be a spirituall Prince with God, then meerly a temporall Prince over men: Which will appear, 1. Because the greatest Kings on earth have usually more crosses on earth, then externall comforts; there is a great vanity in the chiefest person and places on earth, Psal. 62. 9. The world hath now stood above 5000. years, and the greater half of this time was spent ere the Jewes had any setled King; at last a­bout the year of the world, 3761, God gave them a [Page 27] King, Saul by name, and there were but three Kings that governed and ruled over all the twelve Tribes, viz. Saul, David, and Solomon, and one of these (viz. Saul) came to a violent death, slew himselfe, though perhaps the Amalekite helped to dispatch him If so, then Saul who had been cruell to David, [...] cruell to him self, and he that spared the A­malekites, and never prospe­red after, is at last slain by an Amalckite. 1 Sam. 15. 14 23. See Lightf [...] on that place [...] is onely used it. 2 Sam. 1. 9. and signifies both [...], & tremor vel argustre. when his coat of male somewhat hidered his own spear from making that speedy end which he desired, as the words in the He­brew may be read, 2 Sam. 1. 9. [...] After these three Kings deaths, the twelve Tribes were divided into two Kingdoms, two Tribes clave to Rehoboam Solomons Son and H [...], and made up the Kingdom of Judah; and ten Tribes to J [...]oboam. Solomons Servant, and made up the Kingdom of Israel: Now after this division (which began about the year of the world, 2969.) untill the cap­tivity of Babylon, and destruction of Jerusalem by Ne­ [...]ucha [...]zzar, there were but twenty Kings of Judah, and of there eight suffered a violent death, and of Israel before their lasting captivity, 2 King. 17. 6.) there were but nineteen Kings, whereof not one feared God among them all, and of these nine died a violent death, besides others imprisoned, cruelly used, &c. In England since the coming in of the Norman William (which is usually sti­led the Conquest) there hath been five and twenty Prin­ces, of whom nine came to a violent death: and many more of those 109. Kings of Scotland. I say it for this [...]ad, to shew what crosses and calamities do oft times attend great persons and places, which cause their trou­bles to exceed their comforts, which made Solomon com­plain of the vanity of vanities in all conditions, Eccl. 1. & before him his Father David say, that he had seen an end of all perfection, Psalm 19. 96. Nay, see how somtimes Gods heavy hand goes out against a whole great Family, or [...]ine; thus we find Ahab and Jezabel guilty of blood, of godly Nabathe blood, see what became of all that race [...]nd line, Ahab was shot to death by a man that shot at [...]venture, and timed not at him more then any other, 1 King. 22. 34. as he went up against Ramoth-Gilcad, but [Page 28] it was purposely levelled, fore-told, and directed by God against Ahab, 1 King. 21. 19. as Elijah had told the King ere he went up thither; so also Micaiah, 1 King. 22. 28. and Jezabel, who was wife, mother, and daughter to a King, even she was slain, 2 King. 29. 33. King Aha­ziah son to Ahab, never recovered of h [...]s fall through the Lettice, 2 King. 1. 2, 16, 17. then Ahabs other son Je­horam was King of Israel, 2 King 3. 1. he goes against Ra­moth-Gilead, and takes it, which his father Ahab could not do, and having received some wounds in that ser­vice, he leaves Jehu one of his Captains, Commander in chief over his Army [...]t Ramoth-Gilead, and goes him­self to be cured at Jezreel, presently Jehu (by Gods ap­pointment, 2 King. 9. 1, 2, 3, 7, 8. &c.) drawes all the Ar­my against King Jehoram, (his King, his Master, and his Master Ahabs son) and slew him, 2 King. 9. 24, 25. and that the blood of Naboth which Ahab had a hand in was a maine cause of all this, appears because it's expressed, that in the same place where Naboths blood was shed, both Ahabs and Iehorams blood was spilt, 1 King. 21. 19. and 2 King. 9. 25, 26. and so of Iezabel, 2 King. 9. 36, 37. A­thaliab the daughter of Ahab was married to Jehoram King of Judah, 2 King. 8. 16. 17, 18. she was slaine, 2 King. 11. 16. her husbands bowells fell out, 2 Chron. 21, 18, 19. none prospered that medled with that Line, their elder sons were slain, or carried captive by the Philistins and Arabians, 2 Chron. 21. 17. and 22. 1. Ahaziah King A­habs grandchild, and some think he married againe into that stock, 2 Kings 8. 27. he joyned with Jehoram in that war, and after to visit him, 2 King. 8. 28, 29. he was slaine 2 King. 9. 27. and 42. of Ahaziahs brethren, or kindred of Ahabs stock were slaine, 2 King. 10. 14. and seventy more of Ahabs sons and grand-children by severall wives were slaine, 2 King. 10. 1, 7. so as none remained of that line and family, 1 King. 21. 21. see the like of Baasha, another King of Israel, his line, 1 King. 16. 11.

Who hath not read the continued succession of cala­mities [Page 29] that attended Mary Queen of Scotland, mother to the late King James [...] her cradle to her grave? Her father King James the fifth, died about the time of her birth, when she was about six years old, she was sent to France in great danger by winds and English ships, there was an agreement 'twixt England and Scotland for a match 'twixt our King Edward the sixth, and her, which breaking on their part, occasioned the Lord Protectors march with an English Army to Muscleborough field, where much blood was shed, and a Scotch Lord being ta­ken prisoner, and asked how he liked our wedding with Scotland? said, he liked the match well, but not the wo­ing, to fetch a wife with fire and sword: In France she was married young to Francis the Dolphin of France, who died shortly after of a pain in his ear, then was she Omnia fai & nihil mihi pro­fuit, said Sc­verus the Em­peror, when he was dying; and almost all the Roman Empe­rors untill Constantine, and very many Popes after him, got no­thing by all their great ad­vancement, for the getting whereof they adventured life and limb, and a better thing; sed ut citius in tersicerentur, as A [...]ban a wedge to cleave him, and gar­ments throw him. in great dangers by Sea in her returne back to Scotland, where also she found the Scots in Armes, she was there married to Henry Lord Darnley, (son to Matthew Stuart Earle of Lenox) by whom she had King Iames, her hus­band was murthered soon after King Iames's birth, she was apprehended by the States of Scotland, charged with the murther, and imprisoned, after she escaped out of prison, fled to England where she was prisoner, first in one place, and then another, above sixteen years, and then beheaded at Fotheringay-Castle in Northamptonshire: she desired to be buried in France, but was buried at Pe­terburgh, aged six and forty years, and yet could not rest in a grave, her body was taken up again by King Iames, and buried at Westminster: Every Crown of Gold is lined with a Crown of Thornes, who almost would take up Crowns upon these termes? but spirituall Princes their comforts in life, death, after death, exceed their crosses, they have that joy that no man can take from them, that will support them at the stake, in the Dun­geon, &c.

2. There is no Nation where all the Subjects are tem­porall Princes, but all Christs true Subjects, in whose hearts [...] [Page 32] their own Spirit which is one of the greatest conquests, Prov. 16. 32. and over afflictions, Rom. 8. 37.

9. Temporall Princes be not all of one Line no not in the same Kingdome, as in England, somtimes the Romans ruled here, somtimes the Britains, then Saxons, then Dane [...], then Normans, and since the Norman Wil­liam, somtimes his own Race ruled here, then the Planta­genets, then the Tudors, then the Stuarts, and of the four and twenty Kings since William the Conquerors death, not above seven in England that could pretend legally to succeed their next Predecessors either by lineall or collaterall Title; but the Saints are all of one blood, borne of the blood of God, Ioh. 1. 13. of the same spirit, Joh. 3. 5, 6, 8.

10. Some other Princes were annoynted with externall oyle, though it's generally observed, that all the Kings of Israel and Judah were not anointed with oyl, though Saul, David, Solomon, and some others were, nor were the Kings of Judah anointed with the holy oyl where with the High Priests were anointed, and which God com­manded to be made, Exod. 30. 23.—33. but with common oyl, though laid up in the Sanctuary: The Scotch Histori­ans say that externall anointing of their Kings never be­gan with them ti [...] Popery got footing there, (from which they say, their Nation was free many years after Christ, and kept much purity in Religion) and that King Edgar was the first so anointed there. Anno 1098. The French Historians tell much of the holy oyl kept at Reims, yet generally ac­knowledge that the first King of France that was anoin­ted was Pepin, and that none of the Mero­vignion Line were anointed. (and yet their former Kings were as much, and as truly Gods a­nointed as the later) but all the Saints are Gods Anoin­ted, Psal. 105. 14, 15. with a supernaturall and heavenly Oyl of Grace, 1 Ioh. 2. 27. The Apostle tells us, Hebr. 1. 9. That Christ was anointed with the oyl of gladnesse above his fellows, which notes two things. 1. That all the Saints are Chri [...]s fellows, fellow-heirs, fellow-sufferers, fellow-conquerors &c. 2. That they are anointed with the divine graces that Christ is, only in their measure, (for of Christs fulnesse they receive grace for grace, Ioh. 1. 16.) Psal. 133. [...].

The next thing is to shew you, wherein they are Princes, (for, as Zebah and Zalmunna said to Gideon concerning his brethren, Judg. 8. 18. they each one resemble the children of a King;) and of this briefly.

1. They are Princes by birth, by the new and second birth, born of the royal blood of Jesus Christ, Joh. 1. 12, 13.

2. They have the vast possessions of Princes Abraham had little, yet he was heir of the whole world; Rom. 4, 13 (as before is proved;) Luther said, that all the vast dominions of the Turk was but a scrap cast to a dog; but the Saints dominions are higher, larger, &c.

3. They have the power of Princes; As a Prince hast thou power with God, said Christ to Jacob, Gen. 32. 28. Paul can do all things through Christ, Phil. 4. 13. All things are possible to him that beleeveth, Mark 9. 23. They have pow­er Hic homo potuit apud de­um quod vo­luit, was said of Luther; Saints are the blessings of & to a place; Isaiah 19, 24 with God, so as to stop Lions mouths, quench fire, binde 2 King. 2. 8, 14 up the Sea, nay binde the hands of God, Exod. 32. 10. And the Queen of Scots (before mentioned) said, that she more feared the prayers of Mr John Knox, then an Army of 20000 men: So said Leolin Prince of Wales of another; and the Elector of Saxony of the Archbishop of Magdenburgh, &c.

4. They conquer as mighty Princes; Death, 1 Cor. 15. 55. and Hell, Rom. 8. 1. and afflictions, Rom. 8. 37, 38. Prince of darkness, Eph. 6. 12. their lusts, 2 Cor. 10. 4. their hearts, Prov. 16. 32. Jam. 4. 7. Rev. 2. 26, 27. a greater conquest then Davids over Goliah.

5. They are clothed as Princes: The Queen in the Psalm was clothed with gold of Ophir, yet her best clothing was within, Psal. 45. 9, 13. They have robes that none wear but Princes, the perfect merits of Christ upon them; They are clothed with the Sun, Rev. 12. 1. Christs long white robe, Revel. 19. 8. and with the sincere garment of grace within them, Ezek. 16. 8. to 14. The Scripture calls Christs merits the best robe, Luk. 15. 22. none but Princes wear it.

6. Fed as Princes; not scraps, but Childrens bread, Angels food, fed at the Kings own Table (as Mephibosheth;) They have meat that the world knows not of, as Christ said, Joh. 4. 32.

[Page 34] 7. Served as Princes; Christ serves them, Joh. 13. 4, 5, 6. Luk. 22. 27. Angels of Heaven serve them, Hebr. 1. ult. Devils and wicked men are scullions to them, to scour them, as Luthers phrase was.

8. Their work is Princes work; not drudgery, but ser­vire Deo est regnare: Wicked men do the Devils work, some without door, as profane men; some within doors, as Hypo­cries: The Saints do Gods.

9. They shall judg the world ere long, as great Princes, 1 Cor. 6. 3. How many men are converted to God, so many Judges are born into the world, and therefore no wonder that they are so hated by wicked men: Ere long, Felix shall be Prisoner, and Paul the Judg; Herod the Prisoner, and John Baptist the Judg; Pharaoh the Prisoner, and Moses Judg: Mat. 19. 28. Pareus observes, that Christians used to bring their causes to be tryed by the Bishops, as supposed godliest and just; after they claimed it as a right, and so would be both Bishops and Princes: Saints shall judg without sin.

10. They shall ere long be crowned in glory as Princes: In­deed the Saints in this life are in their nonage. It's chronicled as a great happiness of a Family in Ireland (the Barons of Hoath,) that the heirs thereof for 400 years together were always at age before their fathers death: but here the Saints are not at full age till their own death; and then crowned in glory: Onely take heed that we be not children of the King­dom in profession onely, but in truth, else we shall be cast out, Mat. 8. 12.

Qu. If you ask, how such poor sinful creatures come to be such great Princes?

Ans. I answer, 1. By birth, as before, Joh. 1. 13. 2. By Acts 20. 28 Ephes 1. 14 [...], People of Gods purchase 1 Pet 2 9 1 Cor. 6, 20 marriage, they marry unto the royal line, Isai. 54. 5. 3. By Purchase, Christ bought it for them, and them for it. 4 By deed of gift, Luk. 12. 32. Edward the sixth could not give his Kingdom away, if he could, it had not come, as it did, to Queen Mary: but our Father can, and will, both that of grace and glory, Psal. 84. 11.

Favor me, right honorable and well-beloved, with a little [Page 35] more of your patience and attention, and I shall apply this briefly, and dispatch the rest in few words. And,

1. It shews the happiness and honor of all the Saints; such Ʋse. 1 honor have they all, Psal. 149. 9. They are no base or vile persons, Psal. 15. 4. but mighty Princes. There is not the poorest godly man alive would change estates with the great­est wicked man in the world; for would great Princes change Estates with Beggars, every wicked man (though swelled as big as Nimrod or Pharaoh) are Beggars, and live upon the Alms of the Parish (as I may say,) They are spared alive out of Hell awhile, for the Saints sake: God spares the Tares for the Wheats sake; and Sodom for the Right [...]ous sake, (if it be spared,) Job 22. 10. Nay, wicked men are condemned al­ready; They are reprieved, not from Assizes till the next As­sizes, but from moment to moment: but the Saints, though they walk on foot, as Solomon observed, Eccles. 10. 7. are Princes; They have much in present possession, and much in re­version, happy they; no wonder they would not change, not Moses with Pharaoh, not John Baptist with Herod, not Paul with Felix, &c. Time is coming, when Haman would be glad to be Mordecai's Lacky, as old World would have been glad to have been in the place of Noahs Dog, when flood came: The righteous is now more excellent then his neighbor, Prov. 12. 26. and wicked mens Consciences convince them now, but much more at the great Day. Theodosius used more to glory that he was servant of Christ, then that he was Emperor of the East: So King David glories that he was Gods servant, twice in one Ver [...]e, Psal. 116. 16. Moses, though dead, not onely was, but is, so: Josh. 1. 2.

2. The next shews how joyful a day the day of our conversion Ʋse. 2 is, it's our Coronation-day, we then enter upon our dominion; it was decreed before Time, purchased in the fulness of Time, but we are not crowned till our Conversion. In every Town, Parish, Village, so many as are converted, so many Princes are in that Town. Object. But I cannot tell the day of my Con­version. Ans. But thou canst tell the day that thou wast un­converted, and God hath wrought a change in thee: A man [Page 36] knows he was born into this world, though he cannot remem­ber the day when; and a woman knows that she was married, though she cannot tell just the day and hour when it was.

3. Bless God that would look on such poor creatures, and Ʋse. 3 raise us out of worse then the dunghil, and make us great Princes, Psa. 113. 7, 8. Oh that Christ would make those Princes, in whom Satan once raigned, and bound, more then eighteen years, Luk. 13. 16. & 11. 21, 22.

4. Then let us be exhorted to carry and behave our selves Ʋse. 4 as Princes.

1. Cry not for toys and trifles: Was it not a great shame for a great Prince to weep and mourn for the loss of two or Monstrosares est sedes prima vita ima. Bern. three pins, poynts, or sarthings? Jerom tells of one Dydimus, a godly learned Preacher, who was blinde, Alexander, a god­ly man, comes to him, and asks him, Are you not sore trou­bled and afflicted for want of your sight? Oh, yes, said Dydi­mus, it's a great affliction and grief to me: Then Alexander chid him, saying, Hath God given you that which is the ex­cellency of an Angel, of an Apostle, and are you troubled for that which Rats, and Mice, and brute beasts have? So, hath God made us Kings and Princes to God, and shall we mourn or murmur for these outward trifles? &c.

2. Are you Princes? Away then with all base employ­ments: Is it no ashame to see Princes rake the channels, turn Scavengers, shovel the dirt? &c. The Heathen Romans did conceit that there was a filthy Hag or Witch, called Lulla, that strangled their children in the Cradle, so that when the Nurses rocked the children to sleep, they cryed Lulla abi, Lulla abi, Lulla begone, avoyd; whence to this day Nur­ses use at such times to sing Lullabie: Let all spiritual Princes Isai. 30. 22 say to all cursed lusts, Begone, get thee hence: Shall they swear, be drunk, worldly? No, remember thou art a hea­venly Prince.

3. Envy not wicked men: Shall great Princes envy the hap­piness of poor condemned and reprieved Beggars? I have read of a Souldier, that (upon a strict command of the General, that no Soldier should break into the Vineyards as they march­ed, [Page 37] nor take any thing from that place upon pain of death,) he broke into the Vineyards, and took onely one bunch of Grapes, for which he was condemned; and as he went to execution, was eating of that bunch of Grapes, his fellow-Soldiers chid him, saying, He ought then to minde somewhat else; To whom he said, I beseech you Sirs do not envy me my Grapes, they will cost me dear; you would be loath to have them at my rate: So do not you envy nor murmur at wicked men; alass when the reckoning comes, you would be loath to have their sweet bits at their rate.

4. Carry noble mindes of Princes: Though Kings are ser­ved by the plough, yet their minds are taken up with higher Eccles. 5; 5 matters of State. It is written of our King Edward, that he had a burning desire to go to the holy Land, Zechar. 2. 12. (for so they called the Land of Canaan, though now I think there is no Land more unholy) but being prevented by death, he charged his Son to carry his heart thither: So, though we be below, and trade, and meddle in things here below, yet let our hearts and affections be above: Though we have our Commoration on Earth, let us have our Conversation in Hea­ven, Phil. 3. 20. which is a sure evidence that we are risen a­gain already, Col. 3. 1, 2.

5. Let us keep company with Princes, even godly men: Would it not be a great shame to see the honorable Judges of Assize go off the Bench, leave the Society of the Justices and Gentry of the Country, and onely keep company with the Prisoners at the Bar? Sheep and Wolves, Princes and base Peasants, have small converse together: Have no fellowship with the unfruitful works of darkness, Eph. 5. 11.

6. If you are Princes, contend not for every toy; Regium est malé audire quum bené feceris. Jesus Christ is Prince of Life, Acts 23. 15. Prince of Peace, Isai. 9. 6. Prince of the Kings of the Earth, Dan. 8. 25. Rev. 1. 5. and he hath made us great Princes, and shall we contend for every quarrel, 1 Cor. 6. 1. to 7. It's reported of Judg Dyer, that when any petty Controversies came before him, especially of poor men, he used to say, That either the parties were wilful, or their neighbors uncharitable.

[Page 38] 7. In the cause and way of God go on undauntedly, and with princely courage, yea, both in doing and suffering for Christ: And here give me leave to apply it more parti­cularly; and, 1. To you my Lords, whom God hath been pleased to call to these publique places; and that you may go on undauntedly for God and your Country, Look, 1. That your principles be sound and upright, else however you judg men now, yet poor men will judg you another day, when all the Saints shal judg the world. 2. Look you be upright in your ways; uprightness hath boldness: do not steer your course according to friends, or foes, or mens corrupt humors. It's said of Baldwin the French Lawyer, that he had Religionem Ephemeram, every day a new Religion, but constant to none; Beza. and therefore saith Beza, he became Deo hominibusque quos toties fefellerat, invisus. Some of you have read of a very great Courtier of this Land, who was a great Favorite to King Henry the eighth a Papist, to King Edward the sixth a Protestant, to Queen Mary a Papist, to Queen Elizabeth a Protestant, and kept both great favor and places; being ask­ed how he could do so, he answered, I always imitated L. Pawlet. the Willow, and not the Oak, was ready to bow and bend to the lusts of great men, and humors of the Times, as one not tyed to John Baptists Conscience, but giving elbow-room to Jeroboams policy, &c. I can tell you of a Judg (God ever deliver you from his steps) that raised a most strange conclusi­on from honest Premisses, I mean, Pilate, Luk. 23. 14, 15, 16. who saith concerning Christ, I have examined him, and found no fault in this man, therefore I will chastise him: Unjust Judg! nay therefore chastise him not: Or, as it is re­lated by John, cap. 19. 6. I finde no fault in him, therefore take ye him, and crucifie him: nay rather ought he to rescue and deliver him. Epaminondas, a Heathen man, being poor, and tempted with great presents, used to say, if the cause was good, he would do it without a bribe, because it was good; if bad, not for a world.

3. Look your ends be right; the Devil knows that that is a prevailing temptation wherewith he thought to have undone [Page 39] Job, when all other shafts failed, doth Job serve God for nought? Job. 1. 9. as if he had some by-ends in it: This undid Jehu, who executed judgment severely on the house of Ahab, which God com­manded, and yet God revenged all that very blood upon Je­hu's house, Hos. 1. 4. because of Jehu's by-end in the work.

Secondly, A word to you Right worshipful and worthy 2. Take heed lest any of you favor drunken Alehouses to uphold your Rents & price of Corn, or Your Clerks fee [...]. Holy Mr Fenner saith that he heard a Clerk of the Assizes say, that he was glad there were so many rogues, because he got more money. Justices of peace; I pray you pull out the beams out of your own eyes first: be not you guilty of those vices, which you ought to punish in others, so shall you go on with courage. You see at these Assizes divers devouring Wolves arraigned, would you pursue them to their den, you should finde most of this to spring from, and be hatched at, debuched Alehouses: I pray you know neither friend or soe; Justice is pictured blinde as to mens persons, but quick-sighted in causes: Shall I punish my friend, for whom such a one speaks, an old servant to my Father, to my Wife, Son? &c. No, nor your foe neither: With all my heart spare your friend, but punish the Malefa­ctor; Teach men in your Ridings and Sessions that Norman distinction that William the first taught an Odo, bro­ther to K. Wil­liam, Earl of Kent, and Bi­shop of Bayeux in Normandy. Earl of Kent, whom the King would punish for his foul misdemeanors; the Earl being also Bishop of Bayeux in France, pleaded he did not do the fault as he was Earl, but as he was Bishop, (and so then not under the temporal Jurisdiction;) To whom the King replyed, neither do I punish you as a Bishop, but as an Earl; however the party was punished: spare your friend, yea and your foe also, if you will, but punish the Malefactor.

3. To you Gentlemen of the long robe, (to whom I spake free­ly, 3. Britania redi­viva. yet truly here, the last Assizes; and therefore no more now but this,) plead now, as you may, with courage, stand up at last, and have Christ plead your cause: I do not say, when or while causes are dark and doubtful, but when it clearly and plainly appears that the cause is untrue and unjust; Do not do your best or worst to colour it over, and to cause unjustice to be done (or else it shall not want your furtherance;) Think not that this is enough to say, Am I for the Plaintiff, or De­fendant, (no matter which,) and when you see the cause naught, [...] [Page] [Page 41] body, more distempers still do appear, Hos. 7. 1. Thus in Christs Time, Scribes, Pharisees, Herodians; in Apostles days, in Primitive Times, Ebion, Cerinthus, Arrius his Heresie was condemned by the Councel of Nice, Anno D. 330. Ma­cedonius by the Councel of Constantinople, Anno D. 383 Athanasius rose up migh­tily against Arrius in Con­stantines days; and Basil a­gainst Maced. in Theodosius days. Nestori­us was con­demned by the Councel of E­phesus, an. 490 and Eutiches by the Coun­cel of Calcedo [...] Anno 456 When Austin mightily spred the Gospel, Pelagius (alias Morgan) spred His Errors, (both of them were born on one day, Austin in Africk, and Pelagius in Wales.) In our flight from Rome, saith Mr Bayly, some heretofore stopt too soon, as the Lutherans; and after them Cranmer, Rid­ley, &c. who lest too much Popery; And others ran too far (saith he) as Anabap­tists; and after them Bolton, Brown, Barrow &c. and the Brownists; Sure I am if the late Bishops stopt too soon, many now adays run as much too far. Mos iste in Ecclesia semper viguit, ut quo quisque fo et religiosior co promptius novellis adinventi­onibus contrairet; saith Vincent. Lirinens. Arrius, Ma­cedonius, Nestorius, Eutyches, Pelagius; in Luthers days many Sects, Anabaptism, Antinomianism; in Calvins, Ser­vetus: but) this is sad, that what was owned by all to be profain­ness twelve years ago, (as to swear commonly, not to pray, nor confess sin, nor sanctifie Sabbath, nor frequent Gods Or­dinances, to deny the Scriptures, &c.) if a man now do the same things, and say he holds an Opinion, or it is his Opinion that he may do thus, then it should be accounted no profane­ness, but Religion? Cursed Errors draw the best spirits (saith holy and learned Mr Hooker of New-England) from the heart to the head, turn Religion into a Dispute, and make it onely a matter of questions and words, and eat out, in very many, the very heart of godliness. It was the great grief of holy Mr Burroughs, not long before his death, that he could not see that practical power of godliness in the professors of these days, which he saw in those that dyed immediately be­fore these Times began; but that we seem (said he) to have more light, but less life. Oh this doth not beseem spiritual Princes of Jesus Christ. A forraign Writer, three years ago, to our shame, published, Anglia his quatuor annis facta est colluvies & lerna omnium Errorum ac Sectarum, nulla à condito orbe Provincia tam parvo spatio tot monstrosas Hae­reses protulit, atque haec, &c.

5. Let this be a Caveat to all persons, to take heed they of­fer Vse 5 no injuries to godly men, for they are spiritual Princes: You know how dangerous Scandalum magnatum and Cri­men [Page 42] laesae Majestatis were accounted to be; Take heed how you rail against or affront a godly man for godliness sake, truly you kick against the pricks, Christ will own it, Saul, Saul, why persecutest thou me? Act. 9. These are Gods anointed, touch them not at your peril, Psal. 105. 14. They are the dearly beloved of Gods Soul, Jerem. 12. 7. Gods Hephzi­bah, Isai. 62. 4. Gods delight is in them; These are the Spouse of Christ, and Christ will say, Will you force the Queen before me, as Ahashuerus said of Haman, Esth. 7. 8. These are the Lords portion, take heed what you do to these men, &c.

The sixth Use is for Comfort to all the Saints, because they Ʋse. 6 are spiritual Princes: 1. Kings and Princes are not usually tryed at an ordinary Court, but some special Court for them: Truly godly men shall not be tryed, 1. At mans Bar, not stand to mans day 1 Cor. 4. 3 [...]. When Wood­roof the sheriff called Mr Ro­gers (our Pro­tomartyr) He­retique, that shal be known said Rogers, at the day of Judgment., who usually rail against them, and mock them: 3. Nor at the Bar of strict Justice, but at the Chancery of free mercy, their debts being payd, persons covered in Christ, and their Husband their Judg. Secondly, These Princes have two of the best Kingdoms that we ever heard of, the one of Grace, the other of Glory; that whiles others glory of Corn, Wine, Oyl, Psal. 4. 7. and petty Mannors, the Saints may say as the King of France commanded his Herauld to cry still, King of France, King of France; so they, Heirs of Grace and Glory. Thirdly, Princes are an honour to the place where they are born and bred: So Psal. 87. 5, 6. Of Sion it shall be said, this and that man was born in her: So many godly men in a Town, so many Princes in a Town. It is an honor to Boston in Lincolnshire that learned and holy Mr Fox (that wrote the Book of Martyrs) was born there; to Manchester, that heavenly Mr Bradford the Martyr was born there; to Dean and Leigh in Lancashire, that George Marsh the godly Martyr was born in the first, and Jeffrey Hurst in the latter; and Mr Robert Bolton at Blackborn in the same County; Mr William Perkins at Marston in War­wick-shire; Holy Mr Latimer at Thirkesson in Leicester­shire; Martyr Cranmer at Arselacton in Nottinghamshire; [Page 43] Doctor Willet at Ely in Cambridg-shire; Mr Whateley at Bambury in Oxfordshire, Many wor­thy men born in Lancashire, Dr Whitaker, Mr Nouel, Mr Bentley, Mr R. Balton, Mr Bradford, George Ma [...]sh, Jes­frey Hurst, &c. In Devonsh re Bishop Juel, Dr Reynolds. In Northumberland Bishop Ridley Martyr. Cumberland Archbishop Grindal. Westmoreland Mr Gilpin. Buck­inghamshire Dr Humphred. Shropshire Dr Holland. Hampshire Mr Philpot. Kent Mr Ed. Deering. Nottinghamshire Archbishop Cranmer; both Mr Chappels, &c. &c.

7. In all these hurryings and clatterings of the Times, while Ʋse, 7 every one is contending about Kings and Princes at home and abroad, such stirs, plottings and actings about them, and about Government in Church and State, let us cry to God, that we may be, and content our selves to be, spiritual Princes to Christ, to raign over our lusts, and to have the Government of Christ in our hearts: Let this be our greatest contention and strife; and beg direction from God for them, in whose hands is the power of setling external Governors and Government. Take heed we be not of those that say in our hearts, We will not have Christ to raign over us, Luk. 19. 37. Content not our selves that we are related to godly men, heavenly Princes: John of Valoys was Son, Uncle, Brother, Father to a King, yet himself was never King; so here—

8. Labor what we can the advance and propagation of the Ʋse. 8 Gospels Ministry; It's the means, through Gods Mercy, to beget Princes to God in every town and place where it comes: Follow it to Ireland, Wales, the Northern Counties, &c. with your prayers; yea, into the dark corners of the world, that Christ may have Princes in all the Earth: This is the means whereby thou mayst come to have thy Son a crowned King, and thy Daughter a crowned Queen in glory. Follow the Gospel with thy prayers into America; How do the fields there begin to look white to the Harvest? how doth the King­dom of Heaven begin there by the native Indians to suffer vi­olence? God grant the event may never be the taking the Go­spel from us (where too many seem weary of the Scripture, Ordinances, Duties, &c. and loath the Manna) to give it to them. How doth the Gospels success there rejoyce us, especial­ly if they be posterity of the Iews, as many affirm that they are!

9. The next Use is for Tryal: It's dangerous laying claim to Kingdoms when men have no good Title. Our Chronicles Straw, Cade, Tiler &c. Kings are a­fraid of times; Herod the great put to death 14000 infants, as Jo­sephus writes, with intent to have killed the King of the Jews, and did slay His three sons, Alexander Aristobul [...]s, Antipato [...], His virtuous wife Maria [...]ne for fear of losing His Kingdom. Zec. 14. 20 afford many instances hereof, and what it cost them in the end; and is it nothing to claim a Kingdom of Heaven without title?

1. Art thou spiritually anointed? (as we have said,) Psal. 105. 15. 1 Joh. 2. 27. Oyl, 1. Softens, 2. Heals, 3. That Oyl wherewith Kings were anointed, had a sweet perfume, &c. So, 1. Is thy heart softened? doth grace sink as oyl (Psa. 109. 18.) into thy heart, or hast thou onely swimming notions in thy head, or some outside reformation onely? The Soul was first in sinning, in converting, in resurrection; doth grace pierce thither? is thy heart sincere in what thou dost? A godly man hath an imbred, gradual, partial, unwilling bemoaned hardness of heart, which he complains of, groans under, Isa. 63. 17. but not a total, wilful, unsensible hardness, which ruines, Zec. 7. 12. 2. Art thou healed in some measure from the raigning and dam­ning power of sin? Rom. 7. ult. 3. Is thy life more sweet and savory? thy speeches, practices? Is Holiness written upon them?

2. Is thy minde princely, set upon things above, Col. 3 1. like Da­niels windows towards Jerusalem? It is not for you (said Cleopatra to M. Antony) to fish for gudgeons, but for Castles and Kingdoms; Are our mindes altogether set on, and drowned in the Earth? are we ter­rigenae f [...]atres, inhabitants of the Earth, Rev. 12. 12. (opposed to the dwellers in Heaven) whose names are written in the Earth, Jer. 17. 13 and like Domitian follow catching of Flies? Sure then we yet are not spiritual Princes; for if such, our mindes would run upon our Fath [...]r, Mother, Country, House, and Brethren above.

3. Hast thou got a princely conquest over thy lusts, so that they reign not over thee? and that as well over that inside and spiritual wickedness (which is perhaps minoris infamiae, but majoris reatus) as well as visible and shameful transgressions, which fear or shame may restrain, though the root of the matter be still within as unmortified as before; A godly man is like Brutus his staff, Cujus intus solidum aurum corneo valebatur cortice, gold within and horn without; or like the Ark▪ gold within, goats hair without, &c. I should have given you more evidences of spiritual Princes, and of Gods hidden ones, Psal: 83. 3. their title to a Kingdom; as also more Uses; and a third Do­ctrine yet remains behind; But the glass hath over-run me; and I have learned from Luther, Cum vides attentissime audire populum, conclude &c. When thou seest thine Hearers (saith he) most attentive, then con­clude; eo alacriores redibunt, so they will return more cheerfully the next time; I add no more therefore, but only conclude as Cyril doth his preface to his Catechism, Meum est docere, vestrum auscultare, Dei proficere; Paul may plant, and Apollos water, and now the great God give the increase.

FINIS.

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