AND yet King David was no Stoick; for this Psalme is an Exegesis, or Exposition of the former Psalme, and the last verse of that Psalme speakes thus; Psa. 111.10. Timor Domini ini­tium sapientiae, the feare of the Lord is the beginning of wisdome; and this Psalme in answer to that be­gins thus; Psalm. 112.1 Beatus qui timet Domi­num, blessed is the man that feareth the Lord: Wisdome seekes blessednesse, and by feare findes it, and findes it to the fourth degree, or in foure degrees.

• 1. In the blessednesse of his Posterity;
  Psalm. 112.2
  his seede shall be mighty upon Earth, the generation of the upright shall be blessed.
• 2. In the blessednesse of his plenty,
  Psalm. 112.3
  wealth and riches shall be in his house, and his righteousnesse endureth for ever.
• 3. In the blessednesse of his stability:
  Psalm. 112.6
  Surely he shall [Page 2] not be removed for ever, his righteousnesse shall be in ever­lasting remembrance.
• 4. In the blessednesse of his security, he shall not be a­fraid of any evill tydings; his heart standeth fast, belie­ving in the Lord.

And this, though the last, is not the least degree of his blessednesse; his good feare banishes his evill feare; he feares God, and therefore he feares not any evill tydings; and that he feares God, he is assured of it too; for his heart standeth fast, and believeth in the Lord: In which words you have observable these three parts.

• Division.
  1. Quis non timet? Who feareth not? Timens Domi­num; He that feareth the Lord, feareth not.
• 2. Quid non timet timens Dominum? What he feareth not that feareth the Lord? Ab auditione mala non timet, he feareth not any evill tydings.
• 3. Quare non timet? Why he feareth not any evill ty­dings? Paratum est cor ejus, stabilitum est cor ejus, confir­matum est cor ejus, confidens in Jehova; his heart is fixt, is e­stablished, standeth fast, believing in the Lord:

Pars. 1. I begin with the first; Non timet, non timebit, read it either way, for it is read both waies; in the present, or in the future Indicative; if in the present, he feareth not, it is K. Davids character of a blessed man, & his commendatiō: if in the fu­ture, he shall not be afraid, it is King Diavids prohibition to the blessed man, and his duty: but ether way at first sight it seemes a strange commendation, or a strange prohibition.

Timor enim est Janitor Cordis, & Virtutis Custos, saies St. Jerome; feare is the Guard-royall of the Heart, and keeps out forbidden lusts like unbidden Ghests, that no strange face may enter the chamber of presence without a wed­ding garment: Feare is the Treasurer of virtue, and keeps it in a close Cabinet, as some pretious Jewell, lest it should take wing, like riches, and fly away.

Timor est Fundamentum Salutis, saies, Tertullian, feare is the Foundation of Hope, and keepes it like that house [Page 3] which is built upon a Rock; let the Sea roare, and the Raine fall, and the windes blowe, It stands sast, and is un­shaken.

Tuta Armatura est Timor, saies St. Chrysostome; feare is a safe Armour; whosoever hath put it on, hath such a Coat of Male as is Sword, Pike, Pistol, Cannon, & Ordnance proof.

Initium sapientiae timor est, saies Salomon, feare is the be­ginning of wisdome; not a Student in the Academy of feare, but is sure to commence Doctour of Wisdome.

Vita omnium operum, saies Melancton; feare is the viva­city of all our actions; whatsoever wee doe without feare is dead in the very doing; and the reason of it is given by Solomon; Eccles. 12.13 Officium enim est totius hominis; for this is the whole duty of man, to feare God, and keepe his Comman­dements.

And therefore saies Lactantius, Religio, Majestas, Honor metu constant; where Religion is neglected, consusion en­ters, nor can Religion subsist without feare, for what is not feared, is contemned; what is contemned, is not wor­shipped; Religion, Majesty, and Honour; the Religi­on of God, the Majesty of the King, the Honour of the Nobility are all preserved by feare; take away feare, and take away all.

This age, this miserable age, this worst of ages gives us too sad and feeling an example of it; The Kingdome of England hath lost Religion, the King of England hath lost his Majesty, (but for a while, I hope in God it will be found againe) The Nobility of England have lost their Honour, and all this because the Reformers and Levellers of England have lost their feare, the feare of God.

St. Bernard, advises most divinely, Cum adest gratia, time, nè non digne operreis ex ea; substracta gratia, magis time, quia te relinquit custoldia tua; siredierit gratia, multò ampliùs time, nè fortè contingat pacis excidium; If grace be present with thee, feare lest thou answer not the expectation of that grace; if grace be absent from thee, feare more, be­cause [Page 4] thou art left unto thy selfe; if grace returnes to thee againe, feare much more, lest thy security ruines thy peace.

And if Feare be so necessary a vertue by the verdict of so many learned Fathers, and holy Authours, what meanes King David here to give the blessed man this Character, to lay upon him this prohibition, Hee feareth not, he shall not be afraid?

Doe you but distinguish of the subject, Feare, and looke upon the object, what the blessed man feareth, and feareth not; and you will presently confesse, there is neither Adaxie, nor Paradox in this Character, Hee feareth not, in this Prohibition, hee shall not bee a­fraid.

Some have distinguished Feare into six sorts: First, Naturall, which respects Being, and is in all Creatures; Hoc naturae est refugere corruptionem propter naturale desi­derium essendi; Every thing naturally desires to bee, and by instinct of nature shuns destruction: Secondly, Hu­mane, which respects Life, and is in all men, Humanum est vivendi desiderium, dissolvendi Christianum: As a man, Saint Paul desired to live; as a Christian, Saint Paul desired to be dissolved: Thirdly, Mundane, which respects Ri­ches, Liberty, and the like, and is in covetous and co­wardly wretches: Fourthly, Servile, which respects Punishment, and is in Slaves, Reprobates, Rebels, and Devils: Fithly, Initiall, which respects sinne, and is in all good Christians and loyall subjects: Sixthly, Fili­all, which respects God, and is in all noble Martyrs and glorious Saints.

You may contract these six into two, Viz. Filiall, and Servile; because under Servile may bee comprised Humane and Worldly; and under Filiall, Initiall, and Naturall.

Filiall feare lookes upon God as a Father, and honours him, and is resolved to honour him, though there were [Page 5] neither Heaven nor Hell; no Heaven to reward him, no Hell to torment him.

Servile feare lookes upon God as a Judge, and shuns him; if now and then in a fit he yeelds him any obedi­ence, it is Formidine paenae, onely to avoide the punish­ment due to the disobedience.

Filiall feare is an ornament and vertue of the Soule; servile feare is a passion and distresse of the Soule; fi­liall is a chaste feare; servile, an adulterate: servile fear is in the reprobate both here and in Hell, Filiall feare is in the Regenerate, both in the Church militant and tryumphant; but not here as there, but in severall con­fiderations; here by two actions, Fugiendo malum, Faci­endo bonum, by eschewing evill, and doing good; there onely by doing good:

Perficietur in patriâ, non abolebitur reverentia timoris; non minuitur, sed augetur, sayes Saint Austin, Reveren­tiall feare shall not bee diminished in Heaven, but in­creased: It shall not bee abolished, but perfected: Ser­vile feare is not in them, not in them at all so farre as they are Regenerate; as men they may feare their lives, as covetous they may feare their estates, as carnall they may feare their liberties; but hee that feares the losse of either Liberty, Estate, or Life, can never bee good Sol­dier, or loyall subject, can never be good Christian, or Gods servant; he may feare God, as God is just, and so feare is a passion and distresse of the soule; he does not feare God as God is good, for so feare is a grace and or­nament of the soule,

As feare is a passion of the soule, you may understand that speech of Saint John; Joh. 12.42. Many of the Rulers beleeved in Christ, but for feare of the Jewes they did not con­fesse him, lest they should be put out of the Synagogue; for they loved the praise of men more then the praise of God: I may add, They feared the injustice and punish­ment of men more then the justice and chastisement of [Page 6] God; and therfore sayes Christ, Matth. 10.28. fear not them which kil the Body, but are not able to kill the soule, but rather feare him, who is able to destroy both soule and body in hell:

The words in the Originall are worth your observa­tion; Feare not them [...], that doe kill the body; It is not sayd, Them that can, but, them that doe; they may do such a thing by a permissive power, they cannot doe it by any inherent, any native or natural power; [...], but the soule they may not, they cannot; they neither may nor can kill the soule: [...]; but rather feare him who hath power to destroy both soule and body in Hell.

I wish the Renegado's of this age seriously to consi­der these Texts; those men I meane, who served the King, and tarryed with him so long as the sun shined, and the weather was calme; but so soone as ever the raine began to fall, and the windes to blow, they pre­sently run away to compound & save something, a little wealth, and some few dayes, but they forget God can and will destroy both soule and body in Hell.

Yes, He both can and will, without a great deale of repentance: for their sinne is farre more desperate then the first Rebels; they ran into the sinne out of rashnesse and inconsiderately; but these men have put God into one scale, and the World into another; and therefore to them belongs that miserable Doome, Apoc. 21. The fearefull shall be cast out, i. e. Such men as feare the losse of their Estates more then the losse of Gods favour, and the losse of their momentany life, more then the losse of their e­ternall life; they have forsaken Gods Annointed, and God will forsake them.

Whatsoever other men thinke of this policy, and commend it; this is my Piety; God give mee grace to live a Christian, and dye a Romane; to continue Loy­all, and not feare man, who can but kill my body, and [Page 7] dye couragiously in the feare of God; so I shall not feare any evill tydings.

Pars. 2. It is my second Consideration, Quid non timet timens Dominum? what he that feares God, feares not? Hee feares not ab auditione mala, or ab auditu malo, non ti­met; He is not afraid, or, he shall not be afraid of any evill tydings.

At first sight againe, This object increases my won­der; He feares not any evill tydings? Prov. why, the Kings wrath is evill tydings; for it is the messenger of death, and shall I not feare him?

Solomon sayes, Prov. Feare God and the King, Saint Peter is at the same, 1. Pet. 2. Feare God and honour the King; Saint Paul is at it for conscience sake, Rom. 13.5. Bee subject to the higher powers, not onely for wrath, but conscience sake; And is the sonne of David against it there? Feare not them that kill the body: and is the Father of Christ against it here? Feare not any evil tydings, not the wrath of Kings?

No, at no hand; This is no absolute, no generall pro­hibition, but onely a limitted and comparative; God is to be feared, and the King is to be feared; where their commands are not in opposition, Feare belongs to them both, both naturall feare and filiall feare; But when they stand in competition, where my obeying the King will dishonour my God, where my fearing the King will displease my God; where sinne is the subject of a Ty­rants command, and Gods Law must thereby be trans­gressed, I am then at the Apostles resolution, Act. Whether it be fit to obey God or man, judge you: I am then at King Davids blessed man, I feare God, I feare not any evill tydings.

This will bee more evident, and appeare more lucid­ly, if wee looke into the diverse acceptions of Auditus malus, and see what is the true meaning and right con­struction of evill tydings.

1. It signifies sometimes Calumnies, contumelies, checks, taunts, and reproaches, wherewith they that feare the Lord are slaundered: Thus gluttony, blasphe­my, and sedition were objected to Christ; and now his servants, and the Kings liege people are called, I should have sayd, Miscalled, Malignants, Delinquents, Evill Counsellers, Papists, Enemies of the Church, and trou­blers of the State; Haec autem perferre difficile; and this is a very heavy burthen to beare, Generosis enim animis Cruciatus corporis, quam jacturam famae facilius est per­ferre; A noble minde had rather have his body bruised then his Credit blasted; yet he that is truely noble, Et sola virtus vera Nobilitas, the noble Christian that fear­eth God is so farre from being afraid of those evill ty­dings, that hee neither forsakes the Truth, nor declines his Loyalty: He is not afraid of those evill tydings.

2. Sometimes evill tydings signifie, Famam sinistram quam improbi culpâ sua sibi contrahunt, That evill report which base people deservedly bring upon themselves; Thus Shemei is called a Raylor for speaking evill of the King, thus Doeg is called an Accuser, for belying the Lords annoynted, and his Priests: Thus Absolon and Achitophell are called Conspirators, the one for taking Armes, the other for giving counsell against their So­veraigne: Thus Corah, Dathan, and Abiron, and all their followers, such as rise against their King, upon pretence that hee stretches his Prerogative too high, are called Rebells.

But they that feare God, and all Loyall Subjects doe feare God, feare no such aspersions: If they are cast upon them by evill tongues, they readily answer them as Saint Austen did Petilian upon a like scandall, I know no such thing by my selfe, and I thinke I know my selfe better then hee knowes me, but beleeve you whom you please, him or my selfe, I am not afraid of these evill tydings.

3. Sometimes Evill tydings signifie Dangers and Calamities, Jobs messengers; one tells us our Cattell are Plundered, another, our Houses are fired, a third, our Children are murthered, a fourth, our Soldiers are mutinied, our Garrisons are betrayed, our Armies are disbanded, and faire quarter is denyed, or if promised, it is not performed.

Why yet, Non succumbit justus, non deficit justus, He that feares God faints not, failes not, looses not his cou­rage; yea, though he knowes death to be the Guerdon of his not yielding to a Conquerors pleasure, hee lookes upon his Saviour, and feares not him that kills the body, he lookes upon King Davids blessed man, and feares not any evill tydings.

These times offer as fit a case as this Text requires: King David pronounces the man blessed that feareth God; my fearing God is best evidenced to mee by my obedience to my parents, for that is Gods command: Exod. 20. Honour thy Father, and thy Mother; my great Parent is the King, he is Pater patriae, the Father of the King­dome, and the higher power, Rom. 13.1. so Saint Paul calls him, The supreame power, 1. Pet. 2. so Saint Peter calls him, There­fore I to be subject to him, and not to resist him, is Saint Pauls inference: Therefore I to honour him, and to feare him, is Saint Peters: And to take away all reply, Saint Johns rule holds in this of Feare, as well as in that of Love: 1 Joh. 4.20. Hee that sayes he loves God whom hee hath not seene, and loves not his brother whom hee hath seene, is a lyer; so he that sayes hee feares Gods whom he hath not seene, and feares not Gods Annointed, whom he hath seene, speakes not true English.

But now there is a Pack of men met together, who call themselves a Power above the King, a Supremacy above the Supremacy, a Sun above the Sun; who com­mand us to take part with them against the King, who, if we doe not, threaten us with Sequestration of our E­states, [Page 10] that is Beggery, with registring our Names in their blacke Booke, that is Infamie, with bringing us to the Barre of Justice, of their justice, that is, Death.

Wee know, if wee forsake the King, and side with them against the King, wee sinne because we resist the higher power: If weresist, we incurre damnation: The word is [...], let Master Marshall qualifie it as he plea­ses, the destruction of our soules and bodyes here, and for ever.

Now here is the tryall: 2 Sam. 15.21. If we stand to the King, and doe our duety, if we are resolved as Ittai was, where­soever my Lord the King is, whether in life or death, there will thy servant also be, then we feare God.

But if wee goe back to them that oppose the King, let it be upon what considerations it may, I shall leave my Wife and Children Beggers else, I shall be a slave and prisoner all the dayes of my life else; else I shall be hang­ed my selfe; and these petty thoughts fright me out of my duty, I have then ruin'd my Blessednesse, I am not blessed, I have lost my evidence, I feare not God, and am a witnesse against my selfe, that I am afraid of e­vill tydings.

Well fare that Heathen, who was resolved for all fortunes, and will rise in judgement against the coward­ly Christians of England; his resolution was thus ex­pressed.

And againe,

Let the World totter, turne rnund, and fall, I will not be afraid.

But a Heathen is not fit to be our Scholemaster: look wee upon the Primitive Christians, and amongst them, well fare old Hilarion, who being in the hands and power of his Persecutors, and by them demanded, An non timeret, If he were not afraid of those evill tydings they brought him, for they came to strippe and plunder him; returned them an answer as full of gallantry as mirth, Nudus latrones non timet, an empty Shippe feares not a Pyrate, a poore man feares not Theeves: They then threaten him with Terribilium terribilissima, and the very Hyperbole of evill tydings, Sed occidemus te, we will put thee to most exquisite torments, and in the end kill thee; Non times mortem, art thou not afraid of death? and hee returnes as great an Hyperbole of Gallantry, Non timeo mortem, quia paratum est cor meum confidens in Jehovâ, & paratus sum mori; No, I feare not death, be­cause my heart is established, beleeving in the Lord, and I am prepared to dye.

Well fare Saint Chrysostome, who being threatned with Banishment by that Empresse of a good name, but a badd nature, Eudoxia, Et vult me Exulem Regina? and will shee banish me, sayd he? Agat, let her doe it, shee cannot banish me from the presence of God; Domini enim est terra, for the whole earth is the Lords, and the fulnesse thereof.

Another bids him hide himselfe, and save his life, for the Empresse would saw him to death, Et me seca­bit? secet; And will shee saw mee to death? content sayes he, I am not afraid to follow the prophet Isaiah in his way to the Kingdome of Heaven.

A third bids him shift away, for else the Empresse would cast him into the Sea; Immerget? Immergat; will shee cast me into the Sea, sayes he, content still; I doubt not but to finde as good a planke, as Jonas did, to save me from drowning.

A fourth advises him to secure himselfe, for the Em­presse [Page 12] would cast him into the Furnace of fire; Iniciat, sayes he, as shee pleases; I am not afraid of a fity Cha­riot, the three Children will beare me company, and the sonne of God will drive the Coach so fast, that the flames shall neither scorch my flesh, nor singe my cloathes.

A fift bids him take Sanctuary, for the Empresse would have him throwne into a Den of Lyons; Jaciat, sayes he, content still, I make no question but the Angels will musle them for hurting me.

Yet a sixt perswades him to convey himselfe aside for a little while, that the Church of Christ might receive some further benefit by him, else the Emprelse would have him stoned to death; Fiat voluntas Dei, sayes he, I have alwayes prayed that the will of God might bee fulfilled, and if this be his will, let it bee fulfilled, and Hers too▪ I will use all lawfull meanes for my preserva­tion, being persecuted in this City, I will flie into ano­ther, but still with this resolution, I am not afraid to follow Saint Stephen thorow a whole showre or Quar­ry of stones into the Kingdome of Heaven.

If these Examples be procul, and too farre, at too great a distance for us to follow; looke we then upon some of our owne Country-men, and amongst them up­on a noble Glenham, who was more conquered by an empty dish, then by an insulting and increasing Foe, and yet was afraid of neither, but left his Garrison of Carlile with more honour, then his Enemy gain'd it.

Looke wee upon a valiant Fawcet, who was more conquered by the mutiny of his unfaithfull slaves, for they are not worthy the name of Soldiers, that will mu­tiny, then his thundering enamies, and yet was afraid of neither, but came off with more honour then he left behinde him.

Looke we upon a Loyall Compton, who notwithstan­ding the improbability of reliefe, and the continuation of an hard Seige, and the multiplication of a cruell E­nemy, was yet resolved to feare nothing, but to come off with so much honour, as to leave none behind him for his enemy.

Looke wee upon an undaunted Arundell, who being summoned to deliver up the remainder in the West, and allured thereunto, because the Kings party was ut­terly defeated; returned an answer as full of Resolution, as Religion, as full of courage as Christianity, and such as became both a Soldier and a Christian, I have lived untainted these threescore and seaven yeares, and I have not now any minde to go a Rebell to my grave.

Remember if you revolt, you turne Rebells, and if you dye in that Apostacy, you dye Rebells, and leave an Odium upon your Name, and a Curse upon your Estates.

Looke wee upon those Gentlemen, but looke wee u­pon them with the eyes of charity and imitation, who at the last of all went from Portsmouth and Exeter to Ox­ford; what carryed them so many a weary steppe, when they might have lived quietly there, or have gone safely to their owne habitation, but the example of a Loyall Wag­staf, and the feare of being tempted into a Rebellion, and a desire to live and dye in his Majesties service?

I could tell you of many more, who have chose rather to live in Exile, in Prison, in Poverty, then any way to comply or compound with the enemy; having yet a hope above reason, but not without faith, that God will at last arise, and acknowledge his owne cause, and maintaine it, and remember how the foolish man hath blasphemed him.

And that God may owne his cause, looke wee upon his Majesty; who not withstanding so many waves of the sea, and so much madnesse of the people in the losse of all, [Page 14] and above all, in the unreasonablenesse of Propositions, is yet so farre from being afraid of any evill tydings, that he yet doubts not to recover all, at least to requite all our mi­series with the blessing of peace, and honourable conditi­ons.

And that God may blesse him in these undertakings with successe; looke wee upon him with admiration for his constancy and perseverance; looke wee upon him with imitation for his patience, and pursuing Peace; looke we upon him with sighs and teares, that Hee so good a King, should have so bad Subjects; looke wee upon him with Loyalty and contribution, and make it a case of consci­ence, whether when he undertakes so many hazards for us as his former journey to the Scots did, and his present retirement, God knowes whither, presents him with, it be not a rising sin for us to murmure, or for any of our Party to feare; whether it be not a sin in every one of us to spend a penny upon our superfluities, now hee wants so many for his owne, and our urgent necessities; but espe­cially looke wee upon him with prayers and supplications, that God would blesse his pious Oratory with a gratious peace, or by an unexpected supply with a glorious victo­ry.

And doubt not, but that God, who in a like expedition returned him safe from a Spanish Treachery, and delive­red him from the pawe of the Beare, and Beasts of ra­vine, will also preserve him from an English Conspiracy, and deliver him from the Talon of the Eagle, and Birds of Prey.

If he miscarry in one or both, blame not the goodnesse of his Cause or Person, but the badnesse of our selves, the falsenesse of our hearts, and the faintnesse of our Prayers.

Never was a better Cause since the World began: No not in the Primitive Persecutions; for then Heathen Em­perours persecuted Christian Subjects: But now Hea­then [Page 15] Subjects under Christian names persecute the best of Christian Kings; and if such a Cause perish, wee must conclude our selves the worst of People since Adam be­gat Caine: Never was a better King, no not in Israel, setting aside the spirit of Prophesie, King David himselfe cannot outvye him for goodnesse, and if hee and wee perish, it is not because hee, but wee have done wicked­ly.

King David was a man after Gods owne heart; and is not King Charles so too? The reason I am sure is alike for both; Confirmatum enim est cor ejus; for his heart stan­deth fast, believing in the Lord,

Pars. 3. It is my third consideration: Quare non timet ab audi­tu malo? Why he that feareth God feareth not any evill tidings? Paratum est cor ejus, confirmatum est cor ejus, stabili­camest cor ejus, read it which way you please, his heart stand eth fast, and believeth in the Lord, his heart is prepared to believe in the Lord.

And heere the very object, Lord, is enough to make our heart to stand fast, and believe.

Were it but El, there were a Magazine of strength in that, and wee shall have reliefe enough, if wee believe in Him as Hee is a strong God.

Were it but Shaddai, there is a Pana cea of sufficiency in that, and wee shall have succour enough, if we believe in Him as Hee is God Al-sufficient.

Were it but Elion, there is a Mountaine of Hope in that, and wee shall have supply enough, if our heart standeth fast in Him as Hee is the Most high God.

Were it but Tsebaoth., there is an Army of Protection in that, and wee shall have victory enough, if our heart standeth fast and believeth in Him as Hee is the Lord of Hosts.

Were it but Adonai, there is a Rocke of Preservation in that, and wee shall be upheld enough, if wee believe in Him as he is the strong Foundation.

But it is more then all this; for it is Jehovah, the most essentiall and excellent name of God; If El, implies his Omnipotency; If Elion implies his Soveraignety; If Shaddai implies his Immutability; If Tsebaoth implies his Irresistability; If Adonai implyes his Fidellity; sure I am Jehovah implies them all, whether you take it in the con­struction of our owne Divines, or in the Derivation of others.

In the Construction of our owne Divines it signifies three things: First, Habere esse a se ipso, that hee hath his Being of himselfe: Secondly, Dare esse omnibus, that hee gives a being to all things that be: Thirdly, Dare esse verbo, that he gives a being to his word, and wee there­fore neede not feare, if wee believe the truth of his word, but he will give Rebells their due, and settle the Crowne to flourish upon the Kings head.

Or if you take the meaning of Jehovah, in the derivati­on of other, either with Oleaster, as it is derived from Ho­vah, which signifies Destruction, then wee have reason to believe, Hee will be mighty in the destruction of his Ene­mies: Or whether you take it with Galatinus, as it is de­rived from Hajah, which signifies to bee, and wee have reason to beleeve, Hee will be mighty amongst us in our Preservation.

Let your hearts stand fast in Jehovah then, And ere long, He will either divert our Enemies from pursuing us, as he did Saul from hunting David; or, Hee will divide our Enemies in their Consultations, as he did destroy the coun­sell of Achitophell by the counter-counsell of Hushai; or, [Page 17] Hee will give our Enemies to selfe-destruction, as he did Abimelech, and the house of Millo: or Hee will call back our enemies by strange rumours, as he did the Assiryans.

All these wayes, and many more, God can doe it, so that wee need not bee afraid of any evill tydings, and Hee will be perswaded to doe it, if we feare him, for when wee feare him, then, as it was when the Dictator ruled in Rome, all other offices ceased: so when the feare of God is in us, then all other feares vanish.

This was acknowledged by that once magnanimous Earle of Essex, but afterwards the Rebell Father of a Rebell Sonne; sometimes sayd hee. When I have beene in the Field, and encountered the Enemy, the weight of my sinnes have lyen so heavy upon my con­science, because I was not reconciled to my God, that my Spirits were quelled, and I have beene the most ti­merous man upon the earth.

I wish our Gentlemen of the Sword, if ever the King hath occasion to use them againe, that they would not batter our Walls more within by sinne, then the Enemy can doe without by Guns; that they would not storme themselves more by oathes, and ruine themselves more by mutining, and undoe themselves more by Treachery, then an Enemy can by strength; and you that heare mee this day, Let your hearts stand fast, and beleeve in the Lod: And that our hearts may, and that the heart of the King may, Pray wee for him and for our selves.

Helpe the King O God, and helpe us O God; for vaine is the helpe of man: Though thou hast cast him a great way off, yet bee not displeased too long, but turne thee unto him againe, and returne him unto us againe; but returne him ei­ther with an Olive of Peace, or with a Law­rell of Conquest; or if neither, yet let neither tribulation, nor anguish, nor sword, nor any o­ther thing separate us from fearing thee, that we may not be afraid of any evill tydings, be­cause of thy love in Jesus Christ: Amen.