CHAP. I.

THE outward expressions of a man declare the inward affections of his soule, at the first appearance of a thing whether good or bad; if good, our hearts are affected with joy, which our tongues will soone declare: if bad, they are possest with griefe, which our dejected countenance will soone discover.

The dayes of the Inauguration [or crowning] of Kings hath (in the purest times, and by the godliest Christians) beene (as a superlative good to a nation) celebrated with great solemnity, their persons being accounted sacred, and their Government the joy of each good mans heart, how­ever in these last and worst times the scorne and contempt of Rebells, Sectaries and Levellers: whose hatred to our Gracious Soveraigne, the more it manifests it self in them, should the more inflame our soules with love to him, and breake forth into as loud acclamations of all Loyall hear­ted Subjects acknowledging him their Soveraigne with joy in his Crowne, as the Rebells and Schismaticks Decla­rations against him to depose him from his Throne: and when can we better doe this than on the day of his Coro­nation: [Page 2] a neglect might justly deserve a sharpe reprehen­sion. That our King is worthy of our love, and his Co­ronation of our solemne observation, and joyfull acknow­ledgements, I am confident all (but Traitors and Levellers) will confesse: and shall wee passe over so much good with neglect? silence in this matter is sinne, and worthy of re­proofe; and here it is, which I beseech God may pierce deep into the soules of all that read or heare it, as it is in these two Texts of Scripture delivered, This is the day of our King, Hosea 7.5. Wee doe not well then, this day is a day of good tidings, and we hold our peace, 2 Kings 7.9.

CHAP. II.

IOash the sonne of Ahaziah, being hid by Iehosheba the Daughter of King Ioram, six2 Kings 11.3. yeares in the house of the Lord: because bloudy Athaliah, the mother of Aha­ziah, whom2 Chron. 22.9, 10, 11. Iehu killed, had destroyed all the Kings seed of the house of Iuda, excepting onely Ioash, whom Ioh [...] ­sheba the wife of Jehoiadah the Priest had preserved. In the2 King. 11.4 seventh year Iehoiadah the Priest seeing Athaliah to usurp the Crowne, calls forth the Captaines, and gathers the Le­vites out of all the Cities of Iudah, and the chiefe Fathers of Israel to2 Chr. 23.2. Ierusalem: and, having first bound them with an2 Kings 11.4. oath of Allegiance, presents unto them the sa­cred spectacle of their Regall Soveraigne;2 Chr. 23.3. Behold, the Kings Sonne must reigne. He sets a 1 Kin. 11.6.11 watch, and2 Chr. 23.11. guard to secure and safe-guard him. Loc how dangerous is the chair of State: all like officious Subjects stand to withstand the treachery of Traitors. Then in a regall solemnity, they bring forth the Kings Sonne (the joy and Iubilie of their hearts) the wished and welcome Progeny of Jehoshaphat, descended of an ancient line of Princedome: they put the Crowne upon his head, they give him the testimony, they2 Kin. 11.12. make him King, Iehoiadah and his sonnes anoint him, they all clapt their hands for joy, and with their hands their hearts, and with their hearts their tongues, till [Page 3] their many, yet united voices even reverberate the aire with this heaven-piercing Eccho, this Eucharistique gratulation; God save the King.

So when the dayes of that admired Queene, QueeneB [...]z [...] Epigr. in class. hisp. Anno 1588. Elizabeth (of most famous and blessed memorie) were on earth concluded, then the Foxes of Babilon, who had laine in holes forty foure yeares, began to threaten, as Esau did his Brother,Gen. 27.41. The dayes of mourning for my Father will come shortly, then will I slay my Brother Iacob: the day of her death, the dawning of their desire: for then they thought, like Bustards in a Fallow field, to raise up them­selves by the violence of the multitude; the Papists hoped then to have raised their Religion by a whirle-winde of Rebellion, but our blessed Peace-maker frustrated their bloudy hopes: and as Paterculus saith of the Roman Em­pire after Augustus death, that there was great expectation of much troubles, but there was so great a Majesty in one man, that there was no use of Armes for good men, or a­gainst bad men. So the great Majesty of our succeeding So­veraigne King Iames, as learned, vertuous, and religious a Prince as any under the roofe of heaven, calmed all the stormes, and imaginory tempests which were feared and expected; so that the world did see, our Sunne did set, and yet no night did follow: the enemies of England saw it then to their griefe, who hoped that when the Sunne went downe, some erraticall starre should shine; but still the Planet kept its course, Phoenix-like a new, and yet the same renewed; for the Augustus of this latter world, Iames came to the Crowne: a King not onely virorum, but sacro­rum, a defender of men, and Defender of the Faith. Which indeed he did performe with such wisedome and discretion that he not only totally silenc'd the open threats & conspi­racies of his forraign adversaries and discontented Subjects of the Romish party, but also slumbred the stormes threat­ned from the then beginning swellings against Monarchy, of those little Foxes of Sectaries and Schismaticks, whom he kept under all his days, dyed, (was not murdered; though of late falsely and maliciously insinuated) and left a religious [Page 2] [...] [Page 3] [...] [Page 4] and (both in Church and State) well-govern'd King­dome to his Sonne, our present religious and Gracious King Charles: A Prince in whom all graces both Divine and Morall were and are as apparent as the Sunne in the Firma­ment: among all which glorious Starres none was more p [...]rspicuous than that of his Clemency even to the bitterest of his Adversaries, at the luster of which (oh nefandum dici) the Sectaries and Schismaticks lighted there before extinct Tapers of Rebellion, Licentiousnesse, and Liberty, which is now heightned to that flame which you behold it at: at the light whereof the world may behold a most Religious Conscientious King imprison'd, the heir apparent of the Crown banished with his Royal Mother (that fruit­full Vine of so many fair, now clouded & separated clusters) & a free born nation slaved unto slaves, ambitious Traytors, and bloudy Rebels, under the notion of that deluding good of our Nation, a Parliament, who sit and vote and declare they wil fight against him, whom at their first calling toge­ther they swore to fight for, as having derived their being from him, though now like cursed Vipers they endeavour to gnaw out the way to their resolved upon Democracy through the Bowels of their Father Monarchy. But what ever we heare or see such Traitors Vote or Act, let the re­membrance of the Blessings both spirituall and temporall which under eighteen yeares of his Majesties good and happy Reigne we did enjoy; (and might stil have enjoyed, if we would have beene content, and could have knowne when we were well) and undoubted hopes of what bles­sings his future Gouernment may bring upon this Land, yea all his three Kingdoms; Let (I say) the remembrance of the one, and hopes of the other, move all Loyall Subjects to lift up their hearts and hands to the King of Kings to mul­tiply his dayes as the dayes of Heaven, to deliver him out of his present thralcome and restraint, to restore him to his rightfull Crowne and Dignity, and us his Subjects there­by to the right profession of true Religion, and an once more enjoyment of Peace and Plenty: yea I am confident [...] doe move all true hearted Nobility, Gentry and Com­monalty [Page 5] to pray for him, as the Christians prayed in old time for their Kings though Heathens, God of his infinite mercy grant himTertul. in Apo­log. c. 30. a long life, a quiet Kingdome, a safe Court, strong and victorious Armies, a faithfull Coun­sell: yea with David, Psal. 132.18. that God would cloath all his ene­mies with shame: but set him at Liberty, restore him his Scepter, and on him and his to cause his Crown hereaf­ter to flourish; That so as on the day of his re-inauguration into all the hearts of his Subjects, and re-establishment in his Throne, the united voyces of his Majesties populous Kingdomes may annually send up to heaven their cordiall and continuall acclamations, God save the King; that the eccho thereof may resound in heaven as fervently, as the noise of the Romans did in applause of Flaminius, generally calling him Saviour, Saviour; the noise whereof was so vio­lent and vehement, that (asPlut. in vita Flaminii. Plutarch writes) it made the Fowles of the aire fall downe dead: or that as the1 King. 1. people of Israel did to Solomon, when hee was created King in Gi­hon, and anointed there by Zadock with an horne of Oyle taken out of the Sanctuary, the1 King. 1.40. people piped with pipes, and rejoyced with great joy, so that the earth rang with the sound of it,39. blowing their Trumpets and saying, God save King Solomon! So may all the people within his High­nesse Dominions lift up their hearts and hands, blow their Trumpets, ring their Bells, frequent their Churches, and pray,

• God save the King Corporally, in Body,
• God save the King Spiritually, in Spirit,
• God save the King Politically, in Government;

And excite one another to say, This is the day of our King we do not well then, this day is a day of good tidings, we doe not well to hold our peace: And indeed we can never have greater cause to speake of and pray for our King then now, in these Rebellious times upon which we are unhap­pily fallen; For these are the times wherin by those that call themselves a Parliament, Rebellion is countenanced, yea counted Devotion and holy Reformation, and the most desperate Traytors entitled Saints and Martyrs.

Wherein, not onely in the Popes Conclave, but also, in the Sectaries Conventicles shall I say? nay in the grand Counsell of the best reformed Protestant Kingdome, no­thing is more rife than the slandering, rebelling against, and Imprisoning shall I say? Yea the Theorick and pra­cticke of deposing, nay (it is to be feared (which God pre­vent) it will proceed to) murthering Princes.

Wherein as Mariana that insolent Iesuite prescribes to Traitors rules and cautions for poisoning Kings, and high­ly commends King-killers. So Marten, that impudent Re­bell publisheth (with the approbation of a Parliament too) to the encouragement of Sectaries and Traitors, grounds and reasons to proceed in Kings resisting and de­posing, and highly applauds that cursed crue of King catch­ers, eclipped Saints of the Army.

Wherein those Traiterous assertions of Suarez, and other Iesuites, are the constant Positions of those who would be thought to abhorre and beate downe Poperie: Subditos posse de privare Reges (a Papa excommunicatos) vitâ & Regno: (That is to say, the Sectaries of England) Subjects may deprive Kings (if Voted against by the Parliament) not onely of their Liberty, Crownes, and Kingdomes, as ap­peares by the present sad condition of King Charles, but al­so of life it selfe, with their Tradatur Satanae, and we know not (though we feare) what event that may in time pro­duce.

Wherein that horred saying of that foule mouth'd Guig­nard (concerning the murther of one of the Henries of France, committed by two Jacobine Friers, Heroicum fact­um, & donum spiritus sancti) is become the oft incultated Doctrine out of Protestant Pulpits, and re-resolved Votes of the grand Committee Chaire, to resist, fight a­gainst imprison, Depose, yea kill and slay the King and all his adherents, is a most Heroicall act, and the gift of the Holy Ghost.

Lastly, these are the times, wherein that knowne blou­dy practice of the Spanish Inquisition is, parallel'd shall I say? nay out-practized by the action of the English Par­liament. [Page 7] As in the Spanish Inquisition their arguing is this: whosoever is an Heretick ought to [...]ee burnt; but whoso­ever will not submit to our Canons and Decretalls is an Hereticke: therefore whosoever will not submit to our Canons and Decretalls ought to be burnt. He that is un­der the Inquisition denyeth, that every one that will not submit to their Canons and Decretalls are Herereticks, and consequently not to be burnt, and offer to dispute it. They of the Inquisition prove it thus, They command him to withdraw, decree his death, dragge him to the stake, bind him to it, put Faggots about him, set them on fire and burn him: a most invincible argument. So the Vote of this Parliament is, whosoever will not doe the Law of God, and the Law of the King, ought to have judgement spec­ [...]y executed upon him either by death or by banishment, or by confiscation of goods, or by imprisonment. But whosoever will not obey the Orders or Ordinances of one or both Houses of Parliament, doth not doe the Law of God, and the Law of the King: Therefore whosoever doth not obey the Orders or Ordinances (bee they never so opposite to reason and justice) of one or both Houses, ought to have judgement speedily ex [...]cuted upon him ei­ther by death, or banishment, or confiscation of goods, or imprisonment. Those men that are brought before them as guilty in this point, Deny, that whosoever will not obey the Orders or Ordinances of one or both Houses of Parlia­ment therfore do not do the Law of God and of the King, and consequently ought not to have judgement executed upon them without a legall Triall: Hereupon they com­mand them to retire, resolve upon the Question that judgement bee executed upon them; and then either be­head or hang them, or banish them, or plunder them, or at least imprison them (oh unpar [...]lleld disputants!) This is most certainly true, witnesse the case of Corew, Lil­borne, J [...]nkins, Mainard, yea (which ought to make a deepe Impression in all good mens hearts) of the Kings Maje­sty himselfe, whom they unjustly keep a Prisoner, because he will not (contrary to his Conscience and Honour) say [Page 8] as they say, and enact that for Law which contrary to Law they Vote, and accuse him of his Fathers Murther, and other crimes of a high nature, and yet not admit him to answer for himselfe, or permit others to write in his Vindication: So that th se things considered (heare oh heavens! and judge oh eart [...]!) have not all the people of great Britan just cause to joyne (as their loyall obedience bindes them to their necessary service) both in hearts and voices to Almighty God, (the protector of Kings) toPsal. 2 [...].8 9. finde out all his enemies and make them like a fiery O­ven in the time of his anger, to confound all their Conspi­raci [...]s, making them like the grassePsal. 119.6 on the house tops, which withereth before it come forth? And when more seasonable than upon this day; for this is the day of our King, &c.

CHAP. III.

BVt besides these Reasons, I shall here produce other causes and motives to induce all good Subjects to this Christian service and loyall duty (to pray continually for the preservation of the King) which because many and manifold; I will but touch some of them, and omit the re [...]: for we must be short.

[...] [...] [...]im. 2.2.The first is the Apostle Paules Precept, ante omnia, be­fore al, that Supplications, Prayers, & Intercessions, and gi­ving of thanks bee made for Kings, &c. and renders a powerfull motive to perswade all, consi [...]ting of three be­nefitsP [...]s [...]. in [...]um. arising from it: 1. a quiet and peaceable life: 2. in all godlinesse and honesty: 3. this is good and acceptable in the sight of God; The Kings preservation is our pre­servation, his welfare is the weal of our Common-wealth. Pliny saith,Plin. 2 Pan [...]g ad Pra [...] [...]. A Countrey is unhappy under an unhap­py King; so that if people desire to live a quiet and peace­able life in all godlinesse and honesty, let them like dutifull members pray for the prosperity of the supreame head, for if he fall upon the rocks, they are like to come to ruine. [Page 9] As a Ship whose Pilot perisheth, is driven upon the rocks, and so is cast away, even so, how can the ship of State saile with a prosperous winde, whose Regall Pilot suffers ship­wracke? Regall adversity is the Harbenger of popular ca­lamity; and a Kings imprisonment of his peoples perpe­tuall slavery: Wherefore if Subjects desire to bee happy themselves, let them continually pray for the happinesse of their Soveraign, whose prosperity is the Axis or Cardo, the very foundation of their temporall felicity.

2 Motive is the great difficulty in the right managing of the Regall Office, and therefore had need to be assisted with the frequent and fervent prayers of the people, im­ploring divine wisedome, to direct the heart of their Sove­raigne, for it is the Art of Arts, rightly to rule and go­verne Common-wealths; this many-headed multitude so divided in faction and action, scarce two of one minde or mould; Peace pleaseth Cato, Warre Pompey: the Souldier cryes Arma virum (que) Cano, War, war that makes us merrie: the Merchant prays, give peace in our time, oh Lord: Brutus desires a Common-wealth, Caesar a Monarchy; Cicero's Counsel is, Let us be Time-servers; but Lentulus thinks that, the voice of a flatterer; in the ^f popular sort, as many heads as hearts; and let every one doe what seemes good in his owne eyes, wee will not have Charles King in our Israel.

So that to reconcile, and to reclaime to unity and unani­mity this Babell of men, and these men of Babell, it is re­quisite that the King be for the people to God-ward, Exod. 18.19. bring their causes unto God, teach them Ordinances and Lawes, shew them the way wherein they must walke, V. 20. and the worke that they must doe: and then provide out of all the people able men, V. 2 [...]. such as feare God, men of truth, who may judge the people in every small matter, though every great matter be brought to him; V. 22. so that each starre moving in its proper Orbe, about the Sun, (who by this influence of his power unto others, is not thereby accounted falne from his Sphere himselfe, no more than to be conceited to bee placed therein at first by their appointment, though such preposterous opinions have [Page 10] beene vented of late, to the distraction of this poore King­dome, and without a timely retraction, will produce its utter ruine and destruction; (which God of his mercy pre­vent) I say, that so each one in the Kingdome acting in his owne place, the Commons under the Iudges or Peeres, the Peeres or Iudges under the King, and the King under God alone; then shall the King be able to judge and rule this people wish ease and comfortably, and all this people shall also goe to their place in peace. ^• [...]od. [...]8.23. Now 'tis the God of Heaven onely that can qualifie Kings with wisedome and knowledge fit for an imployment of such difficulty; and he alone it is that will and must appoint the person whom he will thus qualifie: For the Israel of God must accept of, acknowledge, and obey him for their King wh m the Lord their God shall chose, not then whom themselves shall elect: Deut. 17 15. Vnto God then it is the duty of all good sub­jects to pray alwayes with all manner of prayer and Sup­plication in the Spirit, that God would enlarge with hea­venly wisedome the heart of our Soveraigne, (and the KingsProv. 21.2 heart is in the hand of the Lord) and furnish him with all blessed gifts, sutable to performe his Royall Task, making him as wise as2 Chr. 1.21. Solomon, as religious asPsal. 27.4. Davia, as zealous as the good King2 Kin. 2 [...].1 [...]. Iosias, and (in respect of his present condition) as patient as Iob: defending him against all forraine Invasions, delivering him from all domestick Conspiracies, and giving him Liberty from his present Captivity, that so being by the power of our God restored to his Throne and Dignity, full of the knowledge and experience of the great goodnesse of God towards him, and endued with the wisedome which is ahout the Throne of the King of Kings, with an understanding heart may judge this great people, and awe and order this stiffe-neck­ed and Rebellious nation; then shall all this people also go to their owne place in peace, and sit under their owne Vines and Fig-trees, (being for the future godly and go­verned quietly under him) saying this is the day of our King, this is a day of good tidings, wee should not doe well should wee hold our peace, the very stones in the [Page 11] streets will reprove, us and the timber out of the wall up­braid our silence; by their acclamations exciting our dull affections to shoute for joy and pray, God save King Charles.

CHAP. IV.

ANd truly there are five things (to name no more) which all good subjects owe unto their Soveraigne: [...]is Prayer. 2 Obedience. 3. Honour. 4. Service. 5. Tribute. And if any Subject deny any one of these, the King may take him by the throat and sayMatth. 18.28. Solve quod debes, Pay that thou owest.

1. First is Prayer; to pray for the Kings preservation on earth, and salvation in Heaven. The heathen Chaldeans may learn Christians this lesson, who cryed to their KingDan. 3.9. Nebuchadrezar, O King live for ever. As King1 Kin. 8.34.36 Solomon prayed for his people, so ought his people to pray for him, s ying of their Lord the King, as King David speakes of the Lord of Israel, Blessed Psal. 106.48. be the Lord God of Jsrael for ever and ever; and let all the people say Amen: saying to the King as Amasa and his company said to David 1 Chron. 12.18 Thine are we O David, and with thee O son of Ishai; peace peace, be unto thee, and peace be unto thy helpers, and the Lord thy God in his good time be thy helper. That tongue that will not pray for his Majesties present liberty from prison, and honourable re-establishment in his lawfull Throne and Kingdome, and for the future Peace, Prosperity, and preservation of so ver­tuous a Prince, and their anointed Soveraigne, is such a tongue as the Apostle Iames Iam. 3.6. speakes of, fire, and a world of wickednesse, and is set on fire of hell: for, saith Austin, the just man never ceases to pray, unlesse he cease to be just: much lesse should he cease to poure forth fervent and faith­full supplications for the King, that under him wee may lead a peaceable life in all godlinesse and honesty. Such ungodly and undutifull subjects as will not unloose the strings of their tongues to pray for the safety and felicity of [Page 12] the King, we wish that they were like the men at the river Ganges, who (it wee credit the report of Strabe) have no tongues:M [...] [...] 2 [...]. better is it to enter into the kingdome of Hea­ven losing a member, then having such an ungodly member to be cast into hell fi [...]. But herein many times the tongue is m [...]re offici [...]us then the heart; with tongue they cry Hosanna [...], but in heart, like Iewes wish crucifige; with a verb [...] service many abound crying and [...]ringing vivat Rex; but withall, store it hoc Parliamentum, and that will never make a good prayer. A King had need call to his sub­jects, as God to his servants [...]. 2 [...]. [...] give me thy heart; the world is full of faire tongues, but false hearts: none but the great searcher of the heart, hath a window in the heart to see who honour with lippes, and their hearts farre from him. So that Kings had need examine their subjects as [...] 2 [...]. [...]5. Christ did Peter thrice, dost thou love me? The world hath bred so many protestors of the Romish, and so many professors of the Sectaries doctrine of devillish equivocation, and Parliamentiz'd creatures profound in the art of diss [...]mulati­on, that many men are like God [...] in Sands, in dubio pelagi ter­ [...]ve, doubtfull whether to belong to sea or land; tempo­ [...]ers or neuters, like theR [...]. 3.15. Church of Laodicea, neither hot [...]r cold; either Prince, or Pope, Parliament or Levellers, please them. Monarchy, Aristocracy, Democracy, yea A­n [...]chy, all alike to them: As for Religion; Protestanisme, [...]op [...]ry, Put i [...]a [...]sme, Anabaptisme, Turkisme, Heathen­isme, Atheisme, o [...] wh [...]tever the grand Councell shall coun­tena [...]ce, is equally received by them. These, like the Came­l [...]on, assume any shape fashionable to the time: to whom yet I doubt not but God will one day say, Because ye are luke­warm profess [...]s, neither hot nor cold, I will spue ye out of my mo [...]th. Rev 3.16. Such as these study Machiavell more then the Gospel,M [...] [...] c. 3. [...]ashion themselves to the favour [...]ble fortune of the time, and thinke themselves happy (asMa [...] [...]. he counts those Princes happy, whose counsels are successive­ly correspondent to the condition of the times.) The pray­ers of such temporizers (whose tongues may flame, but their hearts are as cold as a stone) are abhominable in the [Page 13] sight of God: Esto religiosu in Deum, qui [...] [...]ir il [...]um Im­peratori [...]sse propitium, saith Tertullian. T [...]t A [...]oc c. 34. The Lord is far off the wicked, but hee neareth the prayers of the righteous, saith [...] v. 15. [...]. Sal [...]m [...]n; God will not be [...]e the prayers of these Church-nea [...]ers, yea Chu [...]h-haters, n [...] more then the ido­latr [...]us I [...]wesEzech. 8.18. Th [...]ugh they cry in any eares with a loud voice yet will not I heare them. And therefore that we may per­forme our first bounden duty unto the King, acceptable to the King of Kings, in making hearty and humble prayers for the freedome, restauration, protection and preserva­ti [...]n of his Majesty, let all the people in his Realm, from [...]igh to low, from great to small, doe this comfortable and Christian service, fervently, feelingly, and [...]aithfully un­to the Lord night and day crying and craving, God save the King.

The Lord hath commanded this duty to pray not on­ [...]r good Kings, but even for bad Kings. When Paul gave that Apostolicall counsell, 1 Timothy, 2.1, 2. to pray for for Kings, Caligula, Claudius, or Nero, most bloody Pagan Emperours then raigned.Baruc. 1. [...] [...] Ier. 29.7. So Abraham prayed for K. Ab [...]m [...]lech. Gen. 20.27. So [...]ob H [...]s­s [...]d Kin [...] Pha­roah. Gen. 47.10. Pray for the life of Nebuchad­nezar King of Babylon, and for the life of Balthasar his sonne, that their dayes might bee on earth as the dayes of heaven: So the Lord commanded the Iewes to pray for the peace of the City of Babylon, where Nebuchadnezar raigned. If then the Lord charg and command to pray for such Governours as were Pagans, Persecutors, Idolaters In­fidels: how devoutely and deeply are all loyall subjects [...]ound to pray and to praise God for the blessed govern­ment of Zealous and Christian Kings? Especially how more ought we to pray for so religious and gracious a King and to beseech God with prostrate soules, to visit and set him at liberty, now after the time he hath afflicted him, and permitted his restraint, and comfort him with joy and gladnesse for the yeares wherein hee hath suffered adversity, and for the future to defend him and his from all the trea­cherous traines, and rebellious plots, whether of forraine foes, or home hatcht parricides, whether corner creeping Iesuits of the Romish party, or house-preaching Iudasses [Page 14] of Schismaticall faction: To deliver from and strength­en him against whom, let us, we doe, implore the hand of heaven to Sentinell ov [...] him; and to endue him from a­bove, with the gifts of Knowledge, Prudence, Iustice, Temp [...]rance, Patience, Fortitude, Clemency: with fervent zeale of Gods glo y, love to the Gospell, and never-ceasing car [...] f r the generall well-fare of his publike charge. Let as spend our spirits day and night in these Prayers, that a gracious blessing may bee evermore upon our Soveraigne and his Seed, to prolong his dayes with Health and Ho­nour on earth, and with immortall Happinesse in Heaven. Amen. Amen.

CHAP. V.

THe second generall duty of all subjects, is Obedience, and that bef [...]re GodS [...] 15.22. is better than SacrificeC [...]g [...]. [...]5. [...]: The Enemy opposite to Obedience is Rebellion, compared by1 Sam. 15.23. Samuel to the sinne of Witchcraft, the very Chaos of Confusion, containing nothing else but mischiefe and mur­der, discord and desolation.

As Rebellion is most odious and detestable, so is Obedi­ence commendable and acceptable, and this is of three sorts:

First, obey God by man. Secondly, Obey God and man. Thirdly, Obey God rather than man. We need not write how God is to be obeyed before all, and [...]bove all; Gods Precepts may not be countermanded by mans Ordinances, nor Gods Ordinances prejudiced by mans Precepts: God is to be obe [...]e [...] in every thing simpliciter; man is to bee o­b yed secundum qu [...]d, respectively, so farre as his com­mands be consonant to Gods Lawes. Saint Austin gives all a good rule for obedience: willingly and wittingly o­bey not good men in the performance of ill, nor disobey il [...]men commanding things good; but God himself com­mands obedience to his [...] breathing Images, whom hee himselfe stileth [...] Gods; the mortall Pictures of the immor­tall [Page 15] God; the right fingers of that be ve [...]ly [...]and which ru [...] [...], [...]ctantius saith, Kings [...] men before G [...], a [...] Gods [...] m [...].

[...] gl [...]r [...] of that God, who makes these G [...], A [...]s [...] T [...]t [...]ian [...]aith, The Emperor is greater in dig­n [...] th [...] [...]ll [...]rtall m [...]n, onely inter [...] to t [...]e i [...]m [...]rtall God; a [...] Cyrillus w [...]es to Theo [...]o [...]us the y [...]unger, N [...]n e [...]e [...] st [...]te equall to your Excellence; or as ^• [...] 2 [...] A [...] Ba [...] o [...] T [...]. lib. ad Scapulum. [...] Epist. ad [...]h [...] p [...]na lib. a [...] vers. [...]u [...]an. 1 Paraenet. num. 21. [...] [...]b. 3. contra [...]rmen. Agapitus to [...] Iusti [...]. None on the earth higher than he: [...] [...]ptatus, [...]ove the Em [...]eror is none, bu [...] only G [...] [...] [...]e Emperor: or as S^t Chrysostome H [...]m 3. ad po [...] An [...]. spea­ki [...]g o [...] t [...]e Emperor Theo [...]sius; Hee hath no eq [...]a [...] upon earth, the supre [...]me [...]ead over al [...]m [...] o [...]e [...]th. [...]o, now you P [...]p [...] a [...] Cardinalls of Rome, and Lords and Com­mons ass [...]nding at Westminster, what can you answer to t [...]e [...]e clouds of witnesses? But if these may bee objected against: what say you to a rule of Scripture? is not the Word of God of more truth, and therefore to bee obeyed rather than your Decretalls or Ordinances? What! is S^t Pauls Precept out of Date with you: Rom. 13.1. Let e­very Soule be subject unto the higher Powers? Which is not meant of you ye Vsurpers of the Regall Throne; but of a King, of our King, in whom God hath ordained and pla­ced power both in Church and Common-wealth: and in testimony that that is the meaning of the Holy Ghost: in the fourth verse those higher Powers are thrice mention­ed in the singular number, as intimating that Precept com­manded subjection unto one, the King:P [...]. 13 [...]1. 1 Greg [...]. 33 [...]. and forbade all resisting that one: Hee is Gods Minister: Hee beares not the sw [...]ra in vaine: he is the Minister of God to thee for thy good: if thou resist not, but obey: But a revenger to execute wrath upon him that doth evill.

Oh ye Lords & specially proud C mmons, surely ye have rejected this Scripture, or do [...] [...] it as Apochryphall: other wis [...] ye would [...] thrust your Sickl [...] [...] [...]mon [...] [Page 16] Religion and Law, usurpe a preheminence above your King.

Have you forgot Saint Peters Rule? I wi [...]l put you in minde of it: 1 Pet. 2.13. Submit your selves to all manner of Ordinance of man for the Lord sake, unto the King, as unto the Superiour, &c. Submit your selves unto temporall Lords, for the eternall Lords sake, unto your King on earth, for the King of Kings sake in heaven, as Augustine very excellently, Aug. in Psal. 124. Which that ye may see yee are all bound to doe, looke but upon that Scripture seriously without prejudice or partiality, and you shall plainly discover it propounding and holding forth these certaine and undenyable arguments to enforce so much: First,Vide Pisc. anal. in locum. for the Lords sake; that so we may honour God who hath commanded this obedience. Secondly, that wee may avoid the punishments of disobedience to the Magistrate, sent for the punishment of ill-doers, v. 14. Thirdly, that we may get praise and protection against the wicked by our obedience, v. 14. to the praise of themRom 13.3. that doe well. To the same purpose also looke with the same candid judg­ment upon that generall and substantiall foundation for o­bedience laid downe by the great Apostle of the Gentiles, Rom. 13. and the first, and I am confident that you will with me conclude, that that excludes or exempts, as nei­ther Pope nor Priest, so neither Lords nor Commons from obedience, but absolutely damns indefinitely all in general, and every one in particular that resist the King: Let every soule, &c. Saint Chrysostome upon that place saith; though an Apostle, an Evangelist or a Prophet, yet let him be sub­ject to the higher Powers, which Augustine, Chrysostome, and the best Ancients confesse and affirme to bee the King, and so acknowledged by the IesuiteDisp. 10. in Rom 13. v. 1. Goran in locù. Pererius; and the A­postle enforceth all to this obedience by three Reasons:

First drawn from the efficient or procreant cause of go­vernment; For there is no power but of God, and the powers that be are ordained of God, verse 1.

Secondly drawne from the pernicious effect of diso­bedience, Whosoever resisteth power, resisteth the ordi­nance [Page 17] of God, and they that resist shall receive to them­selves condemnation, or judgement, v. 2.

Third taken A beneficio, from the benefit or profitable effect of obedience, For hee is the Minister of God for thy wealth, v. 4. Concluding that obedience is necessary, v 5. Not onely for feare, but for Conscience sake. So againe the ApostleTit. 3.1. Paul layes downe his Apostolicall lesson to his s [...]nne Titus; Put them in remembrance, or admonish them, that they bee subject to Princes or Principalities and powers, and that they be obedient, &c. Nay indeed it isThe Beasts obey the Lion, the birds the Eagle, the fi­shes the Whale. &c. Cyprian de va­nit. Idol: The Cranes have their Captain. Natures theame to obey Princes, and of this theame Grace is the Hypothesis.

Look upon the silly Bees, the best emblemes of obedient Cr [...]atures, painfull in their labour, dutifull in their life, their King being safe, they are all at unity; So long as their King is well, they follow their worke; but being lost, they leave and loath their Honey-combes, and when their King waxes old and cannot flye, they carry him on their wings, and if he dye, they dye with him, as some write.Hieron. ep [...]st. ad Rusticam. Be­hold how nature hath stamped obedience by instinct to Bees, to be subject to a superiour in their kinde;Pet. Chry. in Policrat. lib. 7. how much more should Nature, Reason, and Grace, stampe obedience in the heart of Christians, knowing that without a King­ly Government, Kingdomes are thraldomes:Aug de civit dei. lib. 4 c. 4. Take away Iustice, and what are Kingdomes but Dens of Theeves? Take away obedience to Government, and that were to make earth and hell all one, but onely in name. There is not wanting divine Precepts, or divine Patterns, to allure loy­all obedience: take two in stead of many; the first and best of all, our Saviour Christ,Matth. 3.17. in whom God is well pleased: and the second David, 1 Sam. 13.14. a man after Gods owne heart: Our Lord and Saviour Iesus Christ (yet God and man) in the dayes of his flesh disdained not to obey such as were in authority,Matth. 22.21. commanding to give unto Caesar that which is Caesars, and payingMatth. 17.27. tribute to Caesar for himselfe and and Peter, by the hands of Peter; though Peters supposed Successors, and they that pretend to Peters inspiration, will pay none. And though our Saviour Christ received mani­fold [Page 18] injuries and indignities from unjust and faithless Go­vernours, yet he never moved rebellion or resistance, but di­gested all with patience and obedience, knowing that the powers that be, are ordained of God: telling Pilate, that un­just Iudge, that his power was given him from above; for the rule is given of the Lord, and the power of the most high. And by mee Kings raigne saith hee that had the wisdome of God given unto him. Prov. 8 15. And saith anotherPis [...]t. anal. in M [...] 22 2 [...] ▪ God is to be obeyed for himself, being cheif Lord: the Magistrate is to bee obeyed for God, as being Gods Minister or depu­ty. So that the pattern of Christs obedience to temporall powers, must bee the platforme of instruction in the duty of obedience.

2. Davids obedience to King Saul is very commenda­ble and remarkable: Saul was aA Tyrant by abuse of power not by usurpa­tion. Tyrant, and sought with­out cause or colour to kill David; yet David often hazar­ded his life and limbs against Sauls enemies the Philistins, evermore testifying his prompt obedience and service to his Soveraign; and when this K. Saul (like that otherActs 9.1. Saul) breathing out threatnings and slaughter against David, followed him to the wildernesse of Engedi (where Da­vid used pia fallacia, hid himselfe in a1 Sam. 24.4. Cave) and had op­portunity to cut off Sauls head, as well as the lappe5 of his garment; or if he were timerous to dip his hand in blood, as once Gregory Greg. lib 7. epist. 1. willed Sabinian to tell the Empe [...]or exci­ting him against the Lombards, I feare God and am afraid to have any hand in blood: if David I say had such a qualm of fear come over his heart, lo, the1 Sam. 24 8. hands of his servants ready to have done it, and scarce could be kept from it, on­ly David doth terrifie them from doing it:7 The Lord keep me from doing that thing unto my Master the Lords Anointed. Dum timuit ol [...]um servavit inimicum, as excel­lentlyLib 2. advers. parmenianum. Optatus, in fearing the anointing, he preserved his enemy. In a word, David might have killed Saul sleeping, or if he would not himselfe do it,8 Abishai, offered his ser­vice, I pray thee let me smite him once with a spear to the earth, and I will smite him no more; but still see how obe­dience holds his hands and moves his tongue, Destroy 9 him [Page 19] not, f [...]r who can lay his hand on the Lords anointed and be guilt­lesse? And afterward Saul being slaine, and a certaine A­malekite hoping to have bin a happy Post in telling2 Sam. 1.4. David Saul is dead, and shewing David that hee hasted10 Sauls death, (though1 Sam. 31.4. Saul himselfe had acted the Prologue of his own death, this made the Epilogue of his life) and brought the Crown in his hand, (a tempting baite to get praise or pardon) yet all in vain: how wast thou not afraid to put forth thy hand to destroy the anointed of the Lord? s [...]i [...]h2 Sam. 1 14 15. David; and commands his servant to give him legem talionis, to kill this King-killer, though by consent and in­treaty.

And now what doe all these particulars summed up to­gether inferre, but this Ecce? Iohn 1.47. Behold a true Israelite in whom is no guile; behold a good subject indeed, in whom is no treason: behold a man after Gods owne heart, who from his soule hateth and abhorreth the very name and thought of Rebellion, his heart1 Sam. 24, 6. smiting of him but for cut­ting of the lap of Saules garment: after whose heart then those men are, who now a dayes cut off from a David all Regall ornaments, devest him of all ensignes of Royall Majesty, and cloath him with nothing but the foule gar­ments of reproach and slander; I leave to all the world to judge. How unlike are the wayes of this sonne of God, to those who would bee thought the sonnes of God in these dayes, Popish Iesuits of the Sea of Rome, and (oh wonder!) those Lord and Commons who call themselves the Parlia­ment of England? David labours to speake his mind to Saul, these labour to hinder David to speake his mind to them; David manifested himself upon all occasions obedient and loyall to his Soveraigne, though wicked, that so, evinced thereby hee might become good; these upon all [Page 20] opportunities declare their disobedience and disloyalty to their Soveraigne though good, and to colour their Rebelli­ons would fame make the people beleeve that he is wicked; and should be, if they could make him so either by flattery or force: David desired nothing more than to come to a1 S [...]. 24 9. & 26.14 Personall Treaty, that so the truth might appear, and the innocent be acquitted: These abhor the thought of a Per­sonall Treaty, and Vote it treason for any man to speak from or to him, least their ambitious villanies should be detected, and our poore oppressed Kings wronged innocence mani­fested, and honour vindicated. Lastly David in all his consultations and actions, did endeavour to evi­dence himselfe faithfull in his obedience, and a patterne of Loyalty to all generations, adventuring his body and blood for the service of Saul, in defence against his enemies, the Muster-roll of whose battailes for Sauls well-fare is record­ded in holy Scripture▪ from the xvii. Chapter of the first of Samuel almost to the end of that Booke, the glorious Tro­phy of the fidelity of an obedient Subject. But all the coun­sels and practises of the Lords and Commons now sitting at Westminster have wholy tended to advance disobedience, and manifest themselves the Presidents of disloyalty and rebellion to all other nations and future ages, engaging, not many of their own bodyes, I confesse, or much of their own blood; but many thousand of bodyes, and an ocean of the blood of poore seduced and deluded Christians their fel­low subjects, for the pulling downe their religious King, a David, and utter ruine and destruction of all his faithfull freinds and loyall subjects, the Muster-roll of whose battails for King Charles his subversion and deposing is hung out at most Pamphlet-sellers stalles, the glaring Trophy of the disloyalty, of such impudent unmatchable Rebels: So that I well say with Toxaris to Anacharses Lucianus in S [...]tina. viso Solone vidisti omnia, here I can shew you the two wonders of the world at once. Looke upon David and you shall see the wonder and pattern of Loyalty and Obedience; Looke upon that thing at Westminster, which calls it selfe a Parliament, com­passed round with their Army of Sts. as they tearm them, [Page 21] and there behold the wonder and president of Disloyalty and Rebellion. In their Declarations and Remonstrances read principles fit to direct Traytors: in his Precepts and Practice read Doctrines sufficient to instruct faithfull sub­jects: and if that be not sufficient nothing will suffice.

Object. But the enemies of Charles reply and say; We ought to be obedient and subject to good Kings, but if they bee bad wee may resist and deny our obedience to him, yea good men may send him to his grave: and indeed this Doctrine, to depose a King, dispose of his Kingdome, and deprive him of his life, if he be not (as the Iesuites count) Catholique, (as this Parliament counts) Protestant, the treacherous Iesuites at Rome, and our Rebellious new-lighted Saints at Westminster, doe with an equall heightned fury of blind zeale, labour to maintaine by their published seditious Pa­pers; and where their Pens faile, their Pikes, prisons, yea poysons make good: as you may read Page the seventh both their wayes of proving their Arguments are.

Answ. Answer. It is an easie task to shew that loyall obedience is to be performed to wicked Kings: as our former Instan­ces of the best note, Christs obedience, and Davids obedi­ence to Saul, make it manifest; it is due to them, omni jure naturali, civili, morali, municipali, divino; By the Law of nature, civill, morall, municipall, divine: wee will only prove it due by the last, by divine Law; if that prove it, who dare deny it? The Apostle Rom. 13.1. makes the matter plaine. Let every soule be subject to the higher Pow­ers, for there is no power but of God, &c. From which place I argue thus; A [...]l Powers that are ordained of God, must be obeyed: The higher Powers (be they good or bad) are orday­ned of God.

We may corroborate these two propositions by manifold places, as Proverbs 8.15: By mee Kings Reigne, &c. Iob 36.7. He placeth them as Kings in their Thrones for e­ver. Sometimes God suffers the hypocrite to reigne, Iob 34.30. I gave thee a King in my anger, and tooke him a­way in my wrath, faith the Lord to Israel, Hosea 13.11. [Page 22] Thou couldest have no power except it were given thee from above, said Christ to [...]il te, Iohn 19 11. Give care all you that rule the people, all your power is given of the most High, Wisd 6.3 Touch not [...]ine anointed, 1 Chr. 16.22. be they good, be they bad touch them not; [...] 12.19 ven­geance is the Lords, not mans. M [...]n must not meddle in Gods matters; W [...]. [...] can lay hi ha [...]ds on the Lords A­nointed, and be guiltlesse? Though they grow defective in their high office, yet still remain King [...], because e [...]thro­ned by God: By whose command men are borne, by his command doe Princes reigne Irae [...] [...], saith Iraeneus. Thence have Princes their power whence they have their breathT [...]ul [...], saith Tertullian: The Kings Commission is sealed [...]y the hand of God, and though it runne, During the good will and pleasure of God, yet man, yea a2 [...] 4. Parliament can­not, nay must not cancell it, for that were to warre with God.

The wiseB [...]ac [...]o [...]. sive [...] si­ne [...]te deo. Aug conte Faust Ma­nich [...] 22. c. 7. Heathen saith, the power of good Kings is by the speciall ordinance of God, of evill by his per­mission; the first are badges and pledges of his mercy; the second are the scourges of his furie. SoEsay 10.5 God called A­shur the rod of his wrath; and Attyla called himselfe the scourge of God: and Tamberlaine in his time termed, the revenge of God, and terror of the World. Saul was a Tyrant King, yet David 1 Sam. 24 6 trembled to touch the skirts of his garment: What greater Tyrant than King Pharaoh? yet Moses neither had, nor gave any Commission to the Is­raelites to rebell; he makes no Law, or Booke, either to dispose or depose him from his Kingdome. Nebuchaanezzar a wicked and Idolatrous King, yet GodJerem. 25.9. calls him his Servant; and though he commands the three children to be put into the fieryD [...] 3.21 A [...]ud es [...] [...]erva­ [...] [...] me, aliud [...] Ove [...], they offer no violence or resi­stance, but commend their soules to God, and commit their bodies to the King.

Saint [...] Peter who wrot his Epistle in the time of the raigne of that wicked Emperour Clandius, as [...] Baronius conjectured, exhorts all people to feare God, and [...] the King 1 Pet. 2 17. and that for [...] [Page 23] v. 13. yet this Claudius was a most wicked Emperour main­taining many Ethnick superstitions and the worship of I­dols, he was (as Suetonius Sueton. c. 34. writes of him) by nature cruel, bloody, & libidinous, yet to this Emperour a tyrant and an infidell, S. Peter exhorts the faithfull Iews to obedience: S. Paul who lived under the same Emperour, (asRhemist. in tab. Paul. some doe thinke) writes to the Romans the Emperours subjects, ex­horts all to submit themselves, not in any colourable or dis­sembled obedience, but ver. 4. for conscience sake. Let us heere a voyce or two of the ancient Fathers that lived in old time: Tertullian (who asIn Catal scriptor. Eccles. Jerome saith) flourished un­der the raigne of Severus the Emperor, who was a great Tyrant, an Infidell, and an enemy to Christianity, who in the fift persecution after Nero, troubled the Christian world with most cruell persecution (asBaron, An. Christ [...] 205. some write) yet teacheth that all subjects should both Bene velle, bene dicere, & bene facere, wish well, speak well, and do well for the Emperor, the which threefold Bene comprehends all loyall dutyes: The first Ad Co [...]. 2. Ad Linguam. 3 Ad opus; as theIansen. c. 40. Concord. Jesu­ite rightly [...], in thought, word, and deed, to be obe­dient. So Iustin Apolo 2 ad An­ton: Imperat. Martyr, in the name of all Christians speaks to the Emperor Antoninus. an infidel and a persecu­torBellar. in Chro­nol. in these words. Wee worship onely God, and in other matters are joyfull to serve you. So SaintAmbros Epist. lib. 5. Epist. 33. Ambrose would not wish the people of Millan to disobey the Em­perour Valentinian, yet a favourer and a follower of the Arrian Heresy: If the Emperor (saith he) abuse his impe­riall authority, to tyrannize thereby, here I am ready to suf­fer death; we as humble suppliants, flye to supplication: if my patrimony be your mark, enter upon it; if my body, I will meet my torments: shall I bee dragged to prison or death? I will take delight in both: Oh Theologicall voice, Oh Episcopall obedience. These were the voices of the holy Fathers in the ancient times: I but will the Adver­saryes to the regall supremacy reply, the times must be considered, the people wanted power to resist. No, no, that was not the matter: when Iulian did dominere, who [Page 24] was an Apostate and an Idolater, asAugust in Ps. 124. Austine; yet his soul­diers, who were for the most part Christians, did obey him without resistance in all military matters and publique ser­vices, yet they then had power to have resisted him; for most of Julian: Army did consi t of Christians, as their voices to Io [...]inian his Successor declare;R [...]ff. lib hist. c. 1. Ruffinus records that with a generall voice they all confessed themselv [...]s Christians: So C [...]ustantius and Valens wicked Emperours, and favourers of the Arrian Heresie, yet wee do not read of any of the Orthodox Christians that disobeyed them by rebellion or resistance. Then Bellarmines Bellar. lib. 5 de Rom. Pon. c. 7. doct [...]ine was not in date. It is not lawfull for Christians to tollerate an hereticall King: Nor were those reasons, for the Commons deposing their King at their pleasure, so much as thought on then, though of late published by the scribling creatures of this Parliament, and borrowed from that their fellow re­bellion fomenting Cardinal, the people may at their plea­sure depose their K. b [...]cau e Reges coronas & sceptra ab homi­nibus recipiunt, & ad corum placita tenent, Kings doe receive their Crownes and Scepters from men,Ego unxite in regem super Is­rael. and hold them at their pleasures. Strange stuffe: for Kings receive their Crownes from God, as Psal. [...]0.3. And are enthroned by God, By me Kings raigne, Pro, 8.15. They receive their throne from God, as Queen2 Sam. 12.7. Sheba tells Salomon; Diadema regis in manu Dei, [...] 2 Chro 9.8 Esay 62 3. Sedebat Salomon in throno Dei. 1 Chron 29 23. Reges in s [...]lio c [...]llocat in perpetuum, Iob 36, 7. the anointing is Gods, With my holy oyle have I anointed him, Psal. 89.20. The Crowne, the Scepter, the Throne, their annointing, all from God; stiled by God, Ʋncti Dei, Gods annointed. Where is the Popes or peoples claime? what interest have any (except God) in Kings Crownes? who can remove whom God appoints? who can deprive whom God approves? yet these absurd errors, the corrupt leaven of Romes Pharisees and Westminsters Parasites, are moulded out by the mouthes of Cardinals and Iesuites, and tasted by the Sectaries and Levellers of this Island by their pens republished, both being indeed agreed in this, to be­come [Page 25] Trumpeters to the world, and sound forth false alarms of disobedience to encourage peoples rebellion. But lea­ving them, let us listen to Solomon (who was wis [...]r then them both) whose rule is,Pro. 24.21.22 My sonne fear thou the Lord and the King, and meddle not with them that are seditious, f [...]r their destruction shall rise suddenly, and who knoweth the rui [...]e [...]f them both? Le [...] us learne this lesson from ourM [...]tth. 22.21. Sa­v our, to give unto Caesar that which is Caesars: to give loyall obedience, for it is Caesars royall due. So our SaviourMat. 23 2, 3. againe commands the multitude that they should obey the Scri [...]es and Pharisees, who did sit in Moses c aire, to observe and doe what they did command. In all things (not repugnant to Gods Lawes) wee must and ought to o­bey Kings; yet if they command contrary to Gods com­mands, then we must follow theActs 4.1 [...]. Apostles rule and prac­tise, rather to obey God then man; and to remember St.Aug. 11. quae. c. 3. Austin [...] counse [...]l, It God command one thing, and the Em­peror another thing; what judgest thou to be done? Gods power is greater, give leave O Emperor, thou doest threa­ten prison, but God hell. God that made these Gods ought to be obeyed before them, and duty bindes, that God who is the King of Kings, the maker and master of all Kings (omnes Reges ejus pedibus subjecti, all Kings subject, and subjects of that great King) should be obeyed by them all, an [...] before them all.

Yet for all this wee must not rebell against a King,Regis voluntas fiat aut a nobis, aut de nobis. if hee command contrary to Gods Lawes, but imitate the three children,Theoph. in Luc. cap 20. obey in body, and resist in spirit. Theophylact saith, wee must prostrate our selve [...] to the King, who hath power over our bodyes, be he a King or a Tyrant, for this nothing hinders us spiritually to please the God of our soules: nay we cannot be truly said to obey and please God; if we resist and contemn the supream Ruler, the King: the contempt that is off [...]red to them being offered to God him­selfe, as the Lord said to Samuel; They have not cast thee away, but they have rejected mee that I should not raigne over them. 1 Sam. 8.7. and the Apostle saith whoso­ever resisteth the power, resisteth the Ordinances [Page 26] of GOD, and shall receive to himselfe damnation.

How long then! how long (oh my deare, but stupified Countrey-men) will you permit your selves to be delu­ded by a crew of ambitious, covetous, and yet blinde guides? How long will you suffer your selves to bee gui'd out of your propriety and true liberty, and lead tamely in­to so dangerous a sinne as King resisting? How long will you flatter your selves with the hope of Liberty, under the Anarchy of a pack of such matchlesse Tyrants, who intend nothing more than your Vassallage and des rved slavery? Will yee not yet see your owne misery? Will you be fool'd out of your Religion, the pure Gospell of Iesus Christ, by a company of wilde headed Sectaries and factio [...]s Beggars, under that venerable name, and great good of our Nation, if not abused, (as it is now) a Parliament? Doe you ever hope to enjoy the joy and desire of each good Christians heart, Truth and Peace, under those who are enemies to both? For if they were not enemies to the first, they would not countenance such lying, at best but equivoca­ting, double-sence bearing Treatises and Pamphlets, to be published: and stifle all other the writings of such honest men as would answer such false Propositions, overthrow such principles, and make the truth in Iesus Christ appear; to the satisfaction of the whole world, how your judge­ments are abused by these Imposters juglings. If they were not enemies to Peace also would they hold up the sword still meerely to support thereby Rebellion-acquired Power over you their fellow subjects, and to hold the King in his present Captivity contrary to the Law of Nature, of Na­tions, of this Kingdome yea of God himselfe, who forbids resisting (as you have heard proved) much more restraining or imprisoning Kings.

Object. Ah but you will say we have seen their late De­claration in which they satisfie us with the Reasons of their proceedings w [...]th the King, and labour to possesse us with a beliefe that they are able to prove against him ma­ny soule Crimes before his comming to the Crowne, and many tyrannous practises and oppressive enormities du­ring his reigne?

Answ. It is true indeed that they have beene very care­full that their Declarations should come to your hands, for so they know they shall blinde you so that you shall not see their blasphemous Forgeries against a vertuous Prince, and one as free from those crimes with which they seeme to charge him as the Sun [...]e is from darknesse, or their owne s ules from hellish darknesse. Were their accusations not, false and malitious, they would never suppresse, imprison and declare those faithfull dispensers of the truth, Traitors, who desire to write in his vindication, and take such spe­ciall care that as few of such Books as discover their falsi­ties shal come to sight, but never to answer any of them, for indeed they are unanswerable; but by those their common Arguments the Axe, the Halter, the Goale, or banishment.

If they would satisfie the world of the lawfulnesse of their proceedings, let them, if they can, answer Dr. Ferne his Summary answer concerning Conscience satisfied of the unlawfulnesse and damnablenesse of their resist­ing, and since imprisoning, and deposing the King, and disposing his Kingdome without yea against him: Iudge Ienkins his Remonstrance, the Plea for the Lords; and D^r Huttons Divine Right of Government: and if you (my deluded Countrey-men) desire rightly to satisfie your Consciences buy and read those Books, and I beseech you as you desire not to bee more seduced and deceived, read none of their licenced Books, unlesse you are first satis­fied that a free liberty is granted to any man that will, to answer them, for they are spells cast abroad to bewitch you into Rebellion, and venemous principles prescribed by the State Mountebanks Walker, Martin, and others; to poison your obedience and Loyalty,

If they would bee believed to have any reall charge a­gainst his Majesty, Let them answer Master Simons his Vin­dication of the King, or permit his Majesty to answer for himselfe, (by the assistance of such Secretaries and others that shall be needfull to helpe his memory, and to do him such other service as shall bee requisite therein) and let the writings and answers of the one side bee as freely pub­lished [Page 28] and perused, as the Declarations & Papers or Pamph­lets of the other side: in a word, let the plaine letter of the Law decide the Controversie, not the swo d and their wilfull Votes; for what just sentence can be expected when they will be Iu [...]ges, and yet are parties in the same mat­ter? If they shall deny this, I have just cause to conclude, that that Declaration of theirs, and all other B [...]oks licen­ced by them have more venome in them to poyson the yet Loyall hearted, and dis-unite the hearts of the Kingdome from his Majesty, than vertue to salve up the breaches of this distracted Nation. And (my discreet Countrey-men) will you betray so much levity and easinesse of beliefe as to receive that for solid matter which dares not endure the examination and tryall of a just reply? No: let it b [...]sh all other impressions thereof from y [...]u, but of hatred u [...]to such unrighteous practises; and looke upon it as the bone and poyson of Aspes spot abroad to envenome your soules, resolving never to believe more therein, than themselves dare speake or utter [...] ( [...] meane concerning the death of the King his Father) and yet speake much more tha [...] they are able to prove, Now if you desire to be armed with un­moveable resolutions, and sufficiently fortified against the dangerous poyson and deadly venome of that their Decla­ration and all other their Pamphlets: take next your heart the Antidote prescribed against the infectious Aire therof, or a short Reply unto the Declaration of the 11^th of Febr. 1647. But least you should not know how to furnish your selves with so Soverai [...]ne a Cordiall (it being very hard to be got) and yet not wholly un [...]urn [...]sh'd therof, I have made bold (for which I crave that worthy Authors, and the wel­wishers pardon) to transcribe so much of that Epitome of true hearted Loyalty as shall serve to our present purpose, set forth in our Title Page.

All which and much more that might be said, proves substantially that the resisting, not a good King, but a King be he good or bad (though by the Ordinance of them who call themselves a Parliament) is a resisting the Ordinance of God, that the imprisoning of King, under what specious pre­tences soever couched, is unlawfull, and the deposing him, and disposing his kingdome without him, damnable accor­ding to the law of God: what they are according to the law of this land. Iudge Ienkins clearly holds forth unto us in his last Remonstrance at the barre of the House of Com­mons.

To conclude this point, this second duty of Obedience to Kings, is by all true subiects faithfully and loyally to be performed, being a duty necessary for two respects: [Page 33] 1. Necessitate praecepti: 2. Necessitate finis: First God by manifold precepts commanded Obedience to bee given to Rulers and Kings. Secondly, by the benefit Government affords, without which all Common-wealths were mo­thers of common woes, and would become the very sham­bles and slaughter-houses of Christian blood, if that obedi­ence were not given to Rulers that beare the sword. The kingdom of hell (which is the kingdom of confusion) can­not stand,Mar. 3.22, 26. being divided (wanting Belzebub their Prince) but should presently, as one day it shall most certainly come to desolation. Seeing therefore obedience to Kings is a du­ty so necessary for al subjects, and acceptable unto God, pro­fitable unto our selves, without which Kings or Kingdoms cannot stand, Church or Common-weale cannot long continue: Let us performe and practise this duty of obedi­ence with a pure conscience, which for conscience sake must be performed, evermore honouring and obeying our, dread Soveraigne, (the golden head of great Britane) beseeching God to restore him to his glory, and to pierce with sharp arrows, the hearts of his enemies, as the Psalmist of Solo­mons Psal. 45.5. evermore obeying and praying, God save King Charles.

CHAP. VI.

THere are three other dutyes which are to be performed by subiects to the King; honour, faithful service, tribute; three as essentiall flowers of the crown as the former two, as I could easily prove, and shall if any be so bold as to deny it, but at this time I respite to speak so largly of them as I might, because I do not affect prolixity, nor would bee [Page 34] tedious to my Reader; of each of them then a word or two only.

The first is Honor; Saint1 Pet. 2.17. Peter commands all Subjects; Fear, God, Honour the King. SaintRom. 13.7. Paul exhorting all to submit themselves to the higher powers, concludeth, Give honour to whom ye owe honour: so the Lord himselfe in the fifth Commandement chargeth all to honor Father and Mother; in which precept as most old and new writers well observe, Kings and Magistrates are understood, be­ing politicall Fathers, Fathers of the Common-wealth,Esay 49.23. Nursing Fathers of Gods Church and people. And this duty (to honor the King) obligeth all by a three fold bond.

Math. 21.21. dFirst by Precept, God in his law hath commanded it. Secondly by Punishment, for God hath put a sword in their hands to cut off such as dishonor them. Thirdly by Practise, our Lord and Saviour with his Disciples did preach and practise obedience, honor, and reverence, evermore to bee given to Kings and Potentates. And this word honor, signifieth all that duty whereby the renown, dignity, re­verence, and high estimation of the King may be preserved and unblemished, and it reacheth unto our thoughts, words and works.

1 To honour him in our hearts and thoughts: curse not the King, no not in thy thought, for the fowles of the heaven shall carry thy voice, and that which hath wings shall discover the matter, saithEccle. 10.20. Solomon.

2 Honour him in thy words, seeke not by bad and wic­ked speeches to disesteeme the dignity of their sacred per­sons, for they are Gods Deputies, and he that despiseth the Deputy, despiseth him that appointed the Deputy: where­fore God made an expresse Precept,Exod. 22.28. Thou shalt not speake [Page 35] evill of the Ruler of thy people. And S^t.Iude 8 Iude hath marked those for filthy dreamers, who despise Governement, and speak evill of them that are in authority.

3 Honour the King in all thy actions, to be ready to de­fend the honour and renowne of our gracious Soveraigne, both by word and sword.

And indeed all good people did ever honour their a­nointed Soveraignes: David, Solomon, N [...]xt God, we must honour those who are in the place of God. with the rest of the Kings of Israel, how honourable and glorious ever account­ed in the eyes of their Subjects. Ierome saith, where honour is absent, there contempt is present, and to contemne these regall childrenPsalme 81.6. of the most High, is to contemne the most High himselfe.

Thinke then of this ye flattering Pseudoli of the Papall Myter, and ye Parasiticall Sycophants of the two Houses at Westminster; you that would have the Regall Scepter stoop to the Popes Myter or Parliaments Mace; you that e­very way both by your pen and your prate labour to dispa­rage the Sacred persons of Kings, diminish their Regall Rights, and encroach upon their Prerogatives, substituting all to a Papall Supremacy, or a Parliament Priviledge, and make all good by armes, not arts, by blood, not the Bible; ye Machiavells of the Conclave and worse of the close Committee; learn of God himselfe; with what Honourable Titles and High Prerogatives in his Sacred word Kings stand possessed: there they are calledPs. 82.6. Gods, and Children of the most High, the1 Chr. 4.18. Lords Anointed, the Angels [...] S [...] 1.20. of God, the [...] S [...] 2 [...].17. Light of Israel [...]. 3.1. sitting in Gods Throne,R [...]m. 1 [...]. [...], 4. the Higher Powers, the Ministers of God, [...]k [...] 2 [...].25. the Kings of N [...] ­tions that beare rule; every where with variety of such high and stately Titles, great Prerogatives, commanding everyRom. 13.1. Soule to be subject to them, that he who should go about to empaire their honour, must first infringe the Book of God.

Vnworthy is that Creature to breath the Ayre, which denies honour to the breathing Image of God, his anointed Soveraigne; or with unreverent Action, or Elocution, en­terprize [Page 36] to debase their Soveraignety: Such tongues are worthy with Dives to be tormented, or with Progne to be cut out, or w th Nicaenors to be divided in crummes for Birds that will not honour with tongues, and reverence with hearts their anointed and appointed Kings, the earth­ly Pictures of the King of Kings. And not to travel so far as forraigne climates to teach them (to honour Kings) let our speech be bounded within the circumference of his High­nesse Countries. People (above all other Nations) bound to honour and obey our gracious Soveraigne. We are blest with a King of incomparable vertues, Rex natus & ad regna natus, descended of bloud royall:Eccles. 10.17. A blessednesse to a K ngdome, when a King is the Sonne of Nobles, and much more of noble vertues, A trusty defender of the true faith, by pen, pike, and prison, ready to defend Religion against both superstition, and this Ages prophanenesse.

I am unable and unfit to draw the map of our Kings perfections, De ipso ipsi loquuntur Antipodes; not any Zone hab [...]table wherein his glory hath not habitation: and they say we must praise a King as we honour God, and herein such plenty of praise is offered, that—Inopem me copia fecit.

Xenophon might see that in our vertuous King Charles which he wished in his King Cyrus: O fortunates Anglos bona si sua norint; Oh happy had we been, had we been but sensible of, and thankfull for our happinesse: and nothing can restore happinesse to us, but his being restored to his former Honour and Glory, that hee and his for the future may shine in their pristine lustre. And lot all faithfull Sub­jects pray, long may CHARLES the glorious Candle of this our Israel last, who as upon this day was proclaimed with infinite joy, received with peaceable entry, enthro­ned with glorious investure. But converted or confoun­ded be all those his Subjects, that refuse to pray for him, o­bey him, and honour him, as well in deeds as words, hearts as tongues, saying and praying, God save the King.

CHAP. VII.

THe fourth duty of Subjects, to be duly rendred and tendered to their anointed Soveraignes, is Loyall and faithfull service, thinking themselves (as Tiberius said of his people) Homines ad sorvitutem nati, Men borne to doe them service; All true Subjects are bound by the Lawes of God and men, to be faithfull servants to their Soveraignes; and if they neglect or reject this duty, I may say to them as1 Sam. 26.15, 16. Da [...]id did to Abner, Ye be worthy to die, because ye have not kept your Master the Lords Anointed, because you have not been faithfull Servants to your Anointed Sove­raignes.

If anyEst. 2.21.22. Bigchan or Teresh seek to lay hands on our graci­ous Sov [...]raigne, with faithfull Mordecai and Ester, speedi­ly prevent it by revealing it: if any King of2 Kin. 6.12. Aram takes counsell with his Servants against the King of Israel, with faithfull Elisha reveale it to your Caesar, even the words he speakes in his Privy Chamber; nay, not only reveale it, but revenge it; Jn reos Majestates & publicos Hostes omnis homo miles est (saithTer. Apo. c. 2. Tertullian) against traytors and publike e­nemies every man is a Souldier; yea, in this kind and sence, we may and must with1 Kin. 22.11. Zedekiah make hornes of iron, to push these treacherous Aramites untill wee have consumed them, give couragious resistance to treacherous violence, untill they have received deserved doome by Iustice. And for the performance of this Loyall service to their appoin­ted Soveraignes, no conditions of men under the Sun can plead immunity: neither Popes, Priests, nor people; yea, a Parliament much lesse a part of a part of a Parliament, can­not pretend to this Priviledge, how ever that Claw-backe Sycophant, the Author of the Vindicia contra [...]ty cannot, by those his specious pretences, but most false and Rebellion-countenancing principles, would seem to insinuate such a priviledge their propriety, like a right Machievell prepa­ring the people by those gilded Pills to swallow those poy­sonous [Page 38] principles of treason and rebellion, according to w his Masters have, and (if God prevent them not) intend to act. No, no, say hee and others what they will, none, upon what pretences soever, can plead an exemption from perfor­mance of this duty. Lords or Commons, Popes, or Cardi­nalls, Preists or People; their freedome from faithfull ser­vice to the King hath no warrant except from the Prince of the Aire, to whom they may be justly said to dedicate their Scepter and service, who deny their service to the King, and therefore to him I leave such to receive their deserved wages. But the servants of the King of Kings know they owe their service and allegiance to his Vicegerents, Kings on earth, and that this loyall service of the members unto the royall and Princely Head, ought to be dutifull, faithfull and perpetuall; that is the happy service, which comes from an hearty obedience; for many things may seem so in apparence, which are not so in essence: 'tis the prac­tise and very prayers of the wicked to cry thus: Hor. 1. Epist. 16.

If they seem trusty in shew, though treasonable in heart, they care not, like bad servants, not in singlenesse of heart, but with service to the eye, as men-pleasers, obey they their regall Masters. This Age is full of such treacherous hearts, as deceitefull2 Sam. 3.27. as Ioab to Amasa, who tooke him aside to speak with him peaceably, and smote him under the fift rib that he dyed; or likeMacchab: 16. Dalilah to Sampson, with faire words, and weeping to betray him to the Philistines: No treason but in trust: The faigned voice of Fowlers catch the Partridges and Plovers: The Mother of Error puts on her maske, to be taken for the daughter of Time, truth: The Wolfe in sheeps cloathing, scarce known from the sheepheards dogge.Iudges 16.18. Ptolomie the sonne of Abusus, under a faire vizzard of love and kindnesse feasting Simeon [Page 39] and his two sonnes, kills them in his banquetting house.M [...] h. 2 8. Herod when he would play the Wolfe, he counterfeited a a Foxe:Ma [...] h. 2 8. Goe and search diligently for the Babe, and when yee have found him, bring mee word, that I may worship him; his meaning was to worry him: SoMa [...]. 26.4 [...]. Iudas comes with his Ave Rabbi, Haile Master, betraying him with a kisse: So many a perfidious Traitor will cry, Ave Caesar, God save the King; but it is with such an affection as Auto­ninus Caracalla said of his brother Geta, Sit divus, modo non vivus, Let him be a Saint or a King in heaven so he bee not a King on earth.

Many such Iudases and Caracallaes there are in these dayes two Houses cannot scarce containe them; yet there they sit, and having first put out Sampsons eyes, blinded the peoples understanding with glorious termes, (as, We your Majesties faithfull Servants and Loyall Subjects: and, will make you the most glorious King in Christendome) make the misery of both King and people their sport and past time. Hee that foure yeare agoe should have said they had intended to set forth such a Declaration as their last is, had runne the hazard of a Prison, if he had scap'd the Halter, as a false accuser and foule abuser of the Simeon and Levi of these dayes, those two holy Brethren, the Loyall Lords and Commons dissembling at Westminster.

Doe you not remember what was urged unto his Maje­sty at the beginning of this Parliament, as an Argument to induce him to passe the Bill against the Bishops, that their sawcy (as they tearm'd it) inference, No Bishops no King? and pray (most Loyall Subjects as you are) what is it come to now? Oh my deare Countrey-men! will you still be guld by such grosse and palpable Dissem­blers, Parasites, and Equivocaters? Beware (I beseech you) in time of those who are full of such fraud, believe them as the People of Rome beleeved Carbon, make a Covenant never to believe them hereafter. They are like to Polypus have various shapes, changing themselves into Angels of Light: but malus ubi se bonum simulat, tunc est pessimus, a bad man when he counterfetteth to be good, is worst, Au­gust. [Page 40] in Psal. 63. Simulata sanctitas duplex est iniquitas, coun­terfeit holinesse being a two-fold wickednesse: of which, whether they who call themselves a Parliament bee not guilty, I leave it to all who have eyes in their heads to judge.

But be they what they will: Let every good Christian and Loyall Subject according to his place performe faith­full, hearty, and trusty Service to our dread Sveraigne; and though the wicked labour to darken, with a Cloud of slander our faire and faithfull Service, yet at last that Eclipse of envy will vanish of it selfe, and our own inno­cency and fidelity will animate us like that Roman Ma­rius, who being accused by the Senate of Treason, in a passion teares his Garments, and in sight of them all shews them his wounds received in the service and defence of the Emperor and his Countrey, saying; Quid opus est verbis, ubi vulnera clamant, What need of words, our wounds de­clare, our bloud was shed for his well-fare? Faithfull ser­vice is laudable before men, and acceptable before God; it may bee by the wicked sometimes blamed, but it cannot be shamed: though it be not alwayes rewarded on earth, it shall be sure to finde rewards in Heaven; yea vertue is a reward to it selfe: bonorum laborum gloriosus fructus, the service of theEcclus. 35.7. righteous is accepted, and the remembrance thereof shall never be forgotten.

CHAP. VIII.

THe fifth duty of Subjects to be duely and truely payed and performed to their sacred and dread Soveraigns, is Tribute, which is (as Vlpian saith) Nervus reip. The strong sinew of the Common-wealth, without which, King, nor Kingdome cannot stand: And therefore our Sa­viour first byChrist paid Tribute to Ty­berius Caesar. Matth. 17.27. president paid Tribute; yea rather than it should be unpaid he wrought a miracle: and also by precept, resolving the Disciples of the Pharisees, demanding whe­ther it was lawfull to give Tribute unto Caesar, or no? told [Page 41] them peremptorily,Mat. 22 21. that they must give unto Caesar that which was Caesars: Piscator saith, upon that place; Tribute, Honour, and Obedience is to bee given to the Magistrate in all things, not repugnant to the word of GOD: for this cause (saithRom. 13 4 6. Saint Paul) ye pay Tribute, because the King is the Minister of God:Theoph. in Lucam. c. 20. The money which thou hast thou hast from him, and therefore, not give, but pay; not a gift, but a debt, which all subjects owe to him. Beucer saith, We doe not give, but pay that which of duty wee owe: Tributes, Subsidies, Taxes, &c. are not gifts but debts, which of necessity they must, and ought to payVerbo redden de, significat di­bitum quod in­excusabile sub­ditis im [...]situm est: Theo [...]i. in 13 Rom. v. 7. Hipe­rius saith, This doe the Scriptures allow of, (writing there of the payment of Tributes) this doe the Civill Lawes, with the common consent of all Nations accept, and ap­prove: The sameHip. in Rom 13 Hiperius saith, the law and right of pay­ing Tribute, among all Nations hath ever been accustomed. And thereforeIn Rom. 13 6. Calvin writes wel, that Tributes and Taxes are the lawfull revenewes of Princes.Calv. in instit. lib. 4 c. 20. This duty of paying Tribute, Subsides, Taxes, &c. by the subjects to the Sove­raigne, is by the law of God, and lawes of men, and com­mon customes of most nations commanded and approved, and that for four principall causes.

First to mainetaine that royall estate which God hath given to Kings: the glorious patterns of Kings magnifi­cence, may be fully seen in royall Solomon: Look but upon his Throne, 2 Chr. 9.17. and you may judge of all the rest of his royalty,

2^dly. to defend the Common-wealth, both from forraign invasions, and home-bred rebellions; which requires a great Treasury. A great Bird had need of a great neast. That high Head which cares for all the politicke body, and night and day studyes to preserve their welfare, must participate of their wealth, without which the publike peace and se­curity cannot be effected: for it is, Status insolidus qui caret solidis.

Thirdly, to contestate and acknowledge their homage and subjection to their Soveraigne: for say the Canonists, Extra de ex­act [...] & cens. c. 1. & quaest: 8. can. Tributum. To pay Tribute is to bee subject to the Emperour, and a [Page 42] [...] [Page 43] [...] [Page 42] signe of servitude, confessing all duty and loyalty to be due to their Soveraigne, who hath power to command them, theirNehem. 9.37. goods,Nehem. 9.37. lands, and lives, for the service of the Kings and countries preservation. Looke upon the Israe­lites (when King Saul was dead) comming to elect and anoynt David in Hebron, to be King over Israel,1 C [...]ro. 11.1. Behold we are thy bones and thy flesh, meaning (as take it) that their lives, and all, were at his service and commandement: for Tribute is not only of money, but sudor & sanguis popu­li, The sweat and blood of the people, if such need require to defend their King and Countrey, is a Tribute due from them, willing and ready to adventure their lives and l [...]mbs, to give repulse and resistance to forraigne or domesticall violence.

Fourthly, to testifie their gratefull affections to their gracious Pri [...]ces, in thankefullnesse for the great benefits by their prudent, provident, and politicke Government, reaped and received. So David in lamenting Sauls death, remembers the benefits his subjects received by him in his life time,2 Sam. 1.14. Yee daughters of Israel weepe for Saul, which cloathed you in scarlet with pleasures, and hanged orna­ments of gold upon your apparel. SoLament. 4.20. Jeremiah o [...] the good King Iosiah, lamenting his death, The breath of our no­strels, the Anoynted of the Lord, was taken in their nets, of whom we said, under his shadow wee shall be preserved among the Heathen. A good King, brings many blessings and benefits unto his people; and therefore when such as are in authority, be righteous, the people rejoyce, saithProv. 29.2. Solo­mon. 4. A King by judgement maintaines the country. By a man of understanding and knowledge, a Realme endu­reth long, saith the sameProv. 28.2. Solomon; yea, (as wise Plato wel said) Beatas fore resp. cum ant Philosophentur reges; aut reg­nent Philosophi: When as Kings were Philosophers, or Philosophers Kings, then such Common-wealths should be happy. And indeed all earthly happinesse which is de­rived to the members, proceeds from the Head, (next un­der God, the primary Author of all good things) by whose direction, discretion, circumspection, care, counsell, and [Page 43] continuall vigilancy, they are preserved in peace, and pros­per in plenty, and whether we did not enjoy all blessings which Subjects could hope for under His Majesties reign, before this Parliament set themselves to pull him downe, I leave all English men (that are not prepossessed with pre­judice to Monarchy and partiality to a side) to judge: what a condition we have been since in, too sad experience can testifie. Oh then my deare Countrey-men, let no Theu­das herein deceive you, or any Iudas of Galile (who in the dayes of the Tribute, drew away much people, asActs 5.37. Gamaliel speaks) delude you; for hee perished, and all that obeyed him: and as our Saviour said of them, so I may say of this Nation in this matter, except ye repent of this sinne you shall all likewise perishAug. in lib. i [...] Rom proposit. 7 2 Augustine saith, If any one thinke Imposts, Tribute and Honour ought not to bee paid to the King, hee falls into a great errour:B Aretii Com. in 13 Rom. v 7. Aretius saith, We owe them by right, if we doe not pay them we offend against the rule of Iustice: Nay to pay them is ne­cessary for all, (as the same Aretius there) unlesse they would be deprived of their Fortunes, Wealth, and Well­fare: Therefore pay it truely, and doe it heartily, as to the Lord, and not unto men; not grudgingly, as if compelled by necessity, but cheerefully and voluntarily in humble te­stimony of your hearty fidelity, love, and loyalty. But to them that challenge immunity from the performance of these publique Debts of Tributary duties to their Liege Lords and Kings, I may say as Dioclesian to the Philoso­pher; Thy Profession differs from thy Petition, thy Pro­fession teaches thee to give Caesar his due, and not to robbe him of his right. Bishop Latimer calls such Theeves that rob the King of his due debt, Subsidies, Tribute, or Taxes. Rather imitate thatAmbros. con. ra Aux [...]: [...] quaest. 1. Can: si tribis­tum. Ambrose the famous Bishop of Mil­lan, who teacheth thee a better Lesson; If the Emperour demand Tribute, wee doe not deny it, the fields of our Church shall pay Tribute; If the Emperor demand the fields, hee hath power to challenge them, let him take them, I neither give them nor deny them in no case, ar­guing obedience in ordinary, or extraordinary exactions: [Page 44] agreeing fully with Luther, Luth. in Matt: 22.21. If thy substance, body, or life should be taken from thee by the Magistrate, thou maist say thus, I doe willingly yeeld them unto you, and ac­knowledge you for ruler over mee, I will obey you, but whether you use your Power and Authoritie well or ill, see you to that: For Kings must one day give account of all their workes, to the King of Kings; and if they have abused their Power by Tyranny, Cruelty, or any bad Government, an hard judgementWisd. 6.5.8. shall such have that beare such Rule, for then abides the sorer Triall, as the Sonne of Wisedome speaks; The power is from God, the abuse of it from themselves, and they will finde it, when God and it calls them to reckon. The Chain of gold is not made the worse because an Harlot weares it about her neck: it isLuth. in Mat: 2 [...].21. Luthers comparison in this case; so still Kings must be obeyed for Conscience sake, if not commanding contrarie to Gods Commandements, Let us with these follow the steppes of faithfull Fabricius, of whose fidelity Pyrrhus boldly speakes, Difficilius Fabricius a legalitate, quàm sol a suo cursu verti possit; Let the Sunne first turne from her Course, than we from the course of Loyall Obedience, and Allegiance: alwayes remembring that Christian saying of that martyrIgnarepi [...]: 2. d Magn [...]sianos. a Ignatius, No man ever lived unpunish­ed, which lifted up himselfe against his betters, superiours, his Princes; disobedience brings Infamy, disgrace, death, yea hatred after death, that the sorrowfull Sonne may say of his treacherous Sire,Gen. 3 [...].30. Yee have troubled me, and made me stinke among the Inhabitants of the Land, as Iacob said of Simeon and Levi: And whether we of this Kingdome have not too just cause to say of those two Brothers in ini­quity, the factious Party of the Lords and Commons sit­ting in Parliament, you have made us (by your procee­dings) stinke in the Nostrills of all neighbour Nations, and rendred us the scorne and contempt of the whole World, I leave it to the experience of Travellers.

To conclude, l [...]t us alwayes from the bottome of our hearts,1 Prayer. pray so the Kings safety Corporally; for his salva­tion Spiritually, and preservation Politically. Let us o­bey [Page 45] him because he is the Lords Anointed,2 Obedience. appointed by God to be his Vicegerent, representing the person on earth, of the King of Kings in heaven:3 Honour. Let us honour him not with lips only, but with hearts truely, because he is the Fa­ther of our Countrey, the constant Defender of the Faith, and so worthy of double Honour:4 Service. Let us bee ready to per­forme at his Command our best Service, being his native and naturall Subjects, born and bound by Allegiance to all Christian duties of Subjection.

Let us be willing to pay Tribute:5 Tribute a publike Purse must helpe the publike Peace, ‘Multorum manibus grande levatur onus.’

Yea let us pay him his duty: Tribute to him, for we owe him Tribute; Custome to him, for we owe him Custome; Feare, Honour, Obedience, Service, and all other loyall ser­vices and performances of Duties belonging to good Sub­jects in their severall degrees and places, humbly to tender them, and render them unto our Gracious and high Sove­raigne Lord the King, whose Sword, Crowne, Scepter, Throne and Person justly requires all these duties: the Sword exacts obedience, Crown commands honour, Scep­ter service, Throne tribute, and Person prayer; alwayes powring forth to God this Prayer and Petition, God save King CHARLES: Let us be in Pace Lepores, but in Praelio Leones, in Peace like Hares timerous to off [...]nd his Majesty in any way of disobedience: but like Lions, when oppor­tunity shall be offered, fight for his freedome and re-estab­lishment in his Throne and Power, against all the enemies thereof with unwearied courage, undaunted magnanimity, joyning with our fighting hands, our fervent prayers like faithfull Israelites against all rebelling Amalekites, conti­nually let us pray with David, Psalme 20.9. Domine sal­vum fac Regem, Lord save the King, send him an happy Deliverance out of all his troubles, visit him with much comfort now after the time that thou hast afflicted him, and the yeares wherein he hath suffered such great adver­sity, [Page 46] Lord keep him as the Apple of thine owne eye, and hide him under the shadow of thy wings: oh turne not thy face away from thine Anointed, but let him be refre­shed with the joy of thy Countenance: Make his dayes as the dayes of heaven before thee, and grant that his Highnesse and his Princely Posterity may in these King­domes reigne so long as the world endureth, maugre all thine and his enemies: Enlarge and enrich his Royall heart with all Regall gifts and divine graces, sutable for his present sad condition, and yet high calling: save him from the Treachery and tyranny of forraigne enemies, and deliver him from the Plots and Projects of his Domesti­call Adversaries, whom wee beseech thee to cloath with shame, and break in peeces like a Potters Vessell: Let thy hands, oh Lord, finde out all that hate him, make them like a fiery Oven in the time of thine Anger, and destroy them in thy Wrath: scatter the devices of those crafty ones, and make all their Councells like the Councell of A­chitophell, foolishnesse: confound those Shebaes that stirre up Israel against our David, those Shimeis that revile and raile upon our Charles, and those Adoniahs that goe about to take the Kingdome from our King; yea let all like them, perish like them. Then will all Loyall Subjects rejoyce when they see the vengeance, the stone which is cut with­out hands breaking all Rebells and Traitors to pieces, Dan. 2.34. and making all his foes his footstoole: but upon him and his grant that his Crowne may flourish, that his seed may possesse the gates of their Enemies, and that there may not want one of his Posterity to sit upon his Throne and sway his Scepter till Shilo come in judgment. And now let all good Christians and Loyall Subjects say Amen. Yea let high and low, rich and poore, young and old, professors of the Gospel, be devoted Suppliants to the King of Kings in our Kings behalfe, with tongues and hearts praying and saying, God save our King, God save King Charles.

Vivat, valeat, Vincat.