The Bohemian Confession. Chap. 16.

Ex sacris literis docetur, Politicum Magistratum esse ordi­nationem Divinam, & à Deo constitutum, qui & à Deo origi­nem suam ducat, & efficacitate praesentiae, & auxilii bujus perpetui conservetur, ad gubernandum populum in iis rebus quae ad hanc in terris & corporis hujus vitam pertinent; universi & singuli in omnibus, quae Deo tantum non sunt contraria, eminenti potestati subjectionem praestent: Primum Regiae Ma­jestati, postea vero omnibus Magistratibus, & qui cum potestate suntNota.sive ipsi per se boni viri sunt, sive mali.

Thus Englished.

From the holy Scriptures it is taught, That the Civil Magistrate is the Ordinance of God, and appointed by God, who both taketh his original from God, to whose power all and every one ought to be subject, in those things that are not contrary to God: First to the Kings Majesty, then to all the Magistrates, and such as in Authority under him, whether they be of themselves Note this well. good men or evil.

The French Confession.

Credemus Deum velle mundum legibus, Gallica Con­fess. Art. 39.& politia gubernari, ut aliqua sint fraena quibus immoderate mundi cupiditates coer­ceantur: idioque constituisse Regna, respublicas, & reliquas principatum species,Notasive haereditario jure obveniant, sive mi­nus, &c.

Englished.

We believe, that God would have the world governed civilly, and by Law; that there may be certain Bridles, whereby the desires of men may be restrained; and that therefore he hath appointed Kingdomes, Commonwealths, and other kindes of Principalities, whether Note this they come by As our Gra­cious King's doth. inheritance, or otherwise; and because he is the Author of this Order, we must not onely suffer [Page 21]them to rule, whom he hath set over us, but also yield unto them all honour and reverence, as to Deputies and Mini­sters assigned by him to execute their lawfull and holy Function; into their hands God hath put a Sword to pu­nish all breaches, as well of the first Table, as of the se­cond.

Gladium in Magistratum manus tradidit, reprimendis nimi­rum delictis non modo contra secundam tabulam, sed etiam con­tra primam commissis.

The Low Dutch Confession.

Credimus Deum optimum maxim. Bel. Conf. Art. 36.ob generis humani corrup­telam, atque depravationem, Reges, Princeps, & Magistratus constituisse: veleque ut mundus lic legibus ac certa politia gubernetur, ad coercenda hominum vitia, & ut omnia inter homines recto ordine gerantur. Idcerco Magistratus ipsos gladio armavit, ut malos quidem plectant paenis probos vero tuean­tur, &c.

Englished.

We believe that Almighty God, by reason of the cor­ruption and depravation of Mankinde, did appoint Kings, Princes and Magistrates, and that it is his will this world should be governed by Laws and civil government; and to this end he hath armed Magistrates with a sword to punish the wicked and defend the good. To these it appertaineth of duty, not only watchfully to defend the civil state, but also to endeavour that the holy Ministry of the Word be maintained, all Idolatry and false-worship removed, the Kingdom of Antichrist pulled down, and the Kingdom of Christ propagated. Quamobrem Anabaptistas & turbulentos omnes detestantur, &c. Wherefore we detest all Anabaptists, and Mark the Connexion. seditious persons, who cast away all Government and Magistracy, pervert Judgements and overthrow all mens Rights, make all mens goods common; and lastly, abolish and confound all orders and degrees appointed by God among men, for honesty and comlinesse sake.

The High-Dutch Confession at Ansperge.

Legitimae ordinationes civiles, Augustand Confess. Art. 16sunt bona opera, & ordinatio­nes Dei, sicut Paulus testatur, Rom. 13.1. damnat Anabaptistas, qui interdicunt haec civilia officia Christianis, &c.

Englished.

Civil Governments and constitutions are good works and Ordinances of God, as S. Paul testifieth, they condemn therefore the Anabaptists who forbid civil offices to Chri­stians, they condemn also those who place Evangelical perfection, in abandoning all civil affaires: whereas Evan­gelical perfection is spiritual) consistat motibus cordis in timore fide, dilectione, obedientia) and consisteth in the motions of the heart, in the feare of God, faith, love, and obe­dience.

The Basil Confession.

Let every Christian Magistrate bend all his forces this way that among all that are under him, Art. 7. the Name of God may be honored, his Kingdome propagated, and his will in the rooting out of all wickedness and vice may be fulfilled, this duty was ever enjoined, even to the Heathen Magistrates, how much more is it required of a Christian Magistrate, (ut vero Dei Vicario) who is Gods true Vicar?

The Saxon Confession.

We teach, Saxonica Conf. Art. 23. That in the whole Doctrine of God delivered by the Apostles and Prophets, that Civil Government is maintained; and that Magistrates, Laws, Tribunals, and the lawful Society of men, sprung not up by chance, but that all the good order that is left is preserved by the ex­ceeding goodness of God for the Church's sake, [and so forth, which I omit for brevity sake.]

The Sueviek Confession is notable, and runs thus:

Our Churches teach, Suevica Con. Art. 23. That the office of a Magistrate is most sacred and divine: whence it is, that they who exer­cise this power, are in Scripture called Gods; and our Preachers teach, that the obedience which is to be per­formed to Magistrates, is to be placed among good works of the first rank; and that by how much a man is a more sincere and faithfull Christian, the more carefull he is to observe the Laws of the State.

To which add, the Confession of Scotland.

We confess and acknowledge, Empires, Kingdoms, Scotch Conf. Do­minions and Cities, to be distincted and ordained by God: that Powers and Authority in the same (be it of Emperors in their Empires, Kings in their Realms, Dukes and Prin­ces in their Dominions, and of other Magistrates in their Cities) to be God's holy Ordinance, ordained for mani­festation of his own glory, and for the singular profit and commodity of Mankinde: so that whosoever goeth about to take away or confound the whole estate of Civil policy, now long established, we affirm the same men not only to be enemies to mankinde, but wickedly to fight against Gods expressed will.

The Confession of England.

The King's Majesty hath the chief power in this Realm of England, and other his Dominions; The English Confession, Art. 37. unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all cases doth appertain, and is not, nor ought to be subject to any forreign juris­diction. The Laws of the Realm may punish Christian men with death, for hainous and grievous offences.

To all which let me add, the Confession of the Assem­bly of Divines. Chap. 23.

1. God the Supream Lord and King of all the World, hath ordained Civil Magistrates to be under him over the People for his own glory and the publick good, and to this end hath armed them with the power of the Sword, for the defence and encouragement of them that are good, and for the punishment of evil doers.

4. It is the duty of People to pray for Magistrates, to ho­nour their persons, to pay them tribute and other dues, to obey their lawfull Commands, and to be subject to their Authority, Note this well. for Conscience sake. Infidelity, or difference in Religion, doth not make void the Magistrates just and legal authority, nor free the people from their due obe­dience to him, from which Ecclesiastical persons are not exempted; much lesse hath the Pope any power and ju­risdiction over them in their Dominions, or over any of their People; and lest of all to deprive them of their do­minions or lives, if he shall judge them to be Hereticks, or upon any other pretences whatsoever.

The sum of all is, the Civil Magistrate is a Divine Ordi­nance, and his chief care is, or ought to be, Religion, for the defence and vindication whereof, God hath put a Sword in his hand to cut off the disturbers of the peace, as well in the Church as the Commonwealth: and because he is the Minister Rom. 13.4. of God, for our wealth and Safety, his Authority is to be obeyed by all sorts of men, for conscience sake, and not to be resisted upon pains of Damnation.

Thus I have, from the melodious Harmony of all the re­formed Churches, proved the Authority, and shewed the au­thor, and Benefit of Government and Governours, but Supream and subordinate. Wisdom. 6.3. Power is given of the Lord, and Saveraignty from the bighest. See Prov. 8.15, 16. Dan. 2.21. chap. 4. v. 25. 32. Rom. 13. v. 1, 2, 4. Job 36.7.

The next thing is, to shew the hainousness of disloyalty or Rebellion. Rebellion hath all evil in it, as said the Greek Thucid. Historiographer, in Rebellion is all kinde of evil; it is (as one cals it) the sink of all sin, and the Sea of all mis­chief. Of Rebels and seditious persons to their Sovereign (whom the God of Heaven hath made a Psal. 82.6. God on earth) doth God himself say as he did of the Israelites, he did to Samuel: They have not rejected thee, but they have rejected me, 1 Sam. 8.7.that I should not reign over them. Yea, the Holy Ghost doth amply set forth the hainousnesse of this sin of 'Tis spoken there of Re­bellion against God, but it will hold in this case also. Rebellion, when he doth by the Prophet Samuel compare it with the sin of Witchcraft, or the service of the Devil, 1 Sam. 15.23. Rebellion is as the sin of Witchcraft, compared with the sin of Witchcraft (as I conceive) to denote the hainousnesse of it. Witchcraft is such a hainous sin, that the Lord gave a strict charge Exo. 22.18. Deut. 18.10. to his ancient People, saying, Thou shalt not suffer a Witch to live. Surely so hainous is this sin of Rebel­lion, that a Rebel against his King and Countrey is not worthy to live. For instance, that Norman Gentleman, who confessed to a Franciscan Frier, that he had a thought to kill Francis the King of France, though he had changed his minde, repented, and asked pardon of that crime, yet the Frier reporting it to the King, and the King referring it to the Parliament of Paris, the grave Court of that great Parliament, though that King shewed himself very gra­cious, condemned him to death: Yea, so great detestation is there to be had of the least shew of violence to the Prince, that whereas the Law excuseth mad-men from punishment, (madnesse it self being so great a punishment;) yet when Capito (a man raging mad) drew his Sword upon Henry the son of King Francis, he was therefore executed. Thus much in brief for the second thing, viz. the hainousnesse of disloyalty or rebellion.

The third thing is (according to promise) to answer some objections that may be (and have been) made in this particular. Of all which very briefly, but plainly.

Object. Is it lawful in no case for Subjects to rise up in Arms against their lawful Sovereign?

Answ. Mr. Lyford's Principles, pag. 158. No in no case; 1 Sam 24.6. No Supream power what­soever, or wheresoever residing, ought to be resisted by those that are under them, Note Eze. 17.15, 16. Judg. 9.19, 20, 24, 45, 56, 57. especially if they have sworn Allegiance unto them. There is no power but of Rom. 13.1 Psal. 82.6. God; the powers are not from beneath, but Joh. 19.11 from above; he is Rom. 13.4 the Minister of God. God is the Soveraign Lord of the whole earth, and Kings are his Deputies and Vice-gerents; in them God is resisted; whosoever resisteth the Power, resisteth Ro. 13.2. the Ordinance of God, and they that resist shall receive to themselves damnation. We read, Prov. 30. v. 31. That against a King there should be no rising up. If we cannot with good conscience obey them, yet we must be subject and submit unto them. 1 Pet. 2.13, 14. Submit your selves to every Ordinance of man for the Lords sake, whether it be to the King as supream, or unto Governors, as unto them that are sent by Mark that.him, &c.

2. Object. May not Subjects resist their King in any case, though he be an Heretick, an Apostate, or a Tyrant?

No, in no case. Nebuchadonosor was a wicked and ungod­ly Prince; yet was Zedekiah grievously punished, Jerusalem sacked, Israel miserably afflicted for rebelling against him.

Object. 3. But if the Prince, being ungodly, command me to do that which is wicked and ungodly, must I herein o­bey him?

Answ. Such an objection as this might be suspended, living under so pious a Prince and Religious a Sovereign as we do.

But secondly, A Caveat. in such a case be sure that you be not misled, either by those whom S. Paul 2 Tim. 3.6 or S. Jude de­scrides Jude v. 19, nor to such to whom Christ himself doth de­nounce a woe Mat, 23.15: and hereof being truly assured by the constant harmony, not private interpretation, 2 Pet. 1.20 of that which thou oughtest to account a Lan­thern unto thy Psal. 119.105. feet, and a light unto thy Pathes: [Page 27]resolve with S. Peter Act. 5.29. we ought to obey God rather then men.

4. Object. But if the King be such a one, and intends the destruction of the People, what remedy have the Sub­jects?

Answ. Prayers and tears, as appears, 1 Sam. 8.10, 18. Let the King be never so bad, they may not use other weapons against their King then Prayers and Tears, as learned Mr. Perkins hath it; though punishment be wrong­fully and most unjustly imposed by Rulers, yet it must be born without resistance, til we can have our Read & con­sider 1 Sam. 24.3. to 16. & 26.11, 16, 23. & 2 Sam. c. 1. through­out, Ps 105.15 remedy, 1 Pet. 2.19.

So much as to certain Objections, which seditious Per­sons have forged in their disloyal breasts to this parti­cular.

The fourth thing to be demonstrated, are the plagues and punishments that do attend and follow Rebels and Traytors in this life; and something of the plagues and torments that are reserved for them, and which (without timely repentance) they shall eternally suffer in the life to come. And that I might avoid prolixity, I shall but touch and passe.

They that are Traytors to their Sovereign Lord and King, are punished externally, internally, and (without Gods great mercy, and their own repentance) they shall be punished eternally, with the Divel and his An­gels.

First, externally. And that sometimes in House, Esther 8.2. 2. In Lands, 2 Sam. 16.4. 3. In Offices, 1 Kings 2.26, 27. 4. By extraordinary death, as hanging, drawing, and quar­tering. 5. In burial, with the burial of an Asse, Jer. 22.18, 19. 6. In good Prov. 22.1. Eccles. 7.1. name: The name of the wicked shall rot, Prou. 10.16. Yea, the name of Traytors and Rebels shall Gen. 34.30. stink. What more odious smell to all true English hearts, than the unhappy memory of Cade, Straw, Ket, Parry, and the Powder Traytors? Temporal judgements, Sword, Famine and Pestilence: Read, and consider well Jer. 27.8. [Page 28] Numb. 16.30, 31, 32, 35, 39, 45, 46, 47. 2 Sam. 18.9. &c.

Secondly, they are plagued internally, with the terrors of an evil conscience, with the flashes (an earnest and sad omen of the flames) of Hell fire, Wisd. 17.3, 4. These be those Furies the Poets speak of, those accusing thoughts whereof Rom. 2.15. the Apostle speaks, and that never dying worm spoken of by the Isa. 66.24. Mar. 9.44, 45, 46. Prophet, and our blessed Savior, Read Levit. 26. v. 36. Prov. 28.1. Dan. 5.5, 6. Gen. 4.13. Math. 27.3, 4, 5. 2 Sam. 16.23. and 17.23.

So that were there no other, I might say with Juvelal.

But this is not all, Torments of Hell the por­tion of Trai­tors, unlesse they timely repent. neither doth their misery end here; for thirdly (without repentance, and God's great mercy.) they shall be punished eternally with the Devil and his Angels. They that resist shall receive to themselves [...], Ju­dicium, the same word with that 1 Cor. 11.24. dam­nation, Rom. 13.2. which consists in the sad deprivation of the beatifical vision Mat. 25.41, 46 of God (which is better than life) and the pain of torment to all eternity. Would you know the Acerbity. sharpnesse of these torments? Christ telleth you, they go into fire. Would you know the time it doth last? he calleth it Eternity. everlasting fire. Would you know the company they shall have? he telleth you, the Society. De­vil and his Angels, Mat. 25.41. Would you have it further expressed, assure your selves, that as the Unspeak­able. Joyes of Hea­ven purchased by the obedience of the Son of God, for those that fear God and honour the King, are such as 1 Cor. 2.9. eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive; such also (assure your selves) are the pains and torments prepared in [Page 29]Hell (besides the worm of an accusing conscience here) for Traytors and Rebels. And I beseech ye search and see whether you can find (I am sure I cannot) any one ex­ample in the whole Bible of any one Rebel that everdied in the outward possibility of Salvation. O consider this, and tremble to rebel; lest you are resolved to go to Hell.

Having thus briefly discovered to you the Plagues and punishments of disloyalty and rebellion, Dictum sapi­enti sat est. I shall in the next place (with as much brevity as I can) display the Re­wards of Loyalty to the King, and they are, either

• External Rewards.
• Internal Rewards.
• Eternal Rewards.

First external, and they are either

• General Rewards. or
• Particular Rewards.

1. General. And so the King he is the Minister of God to thee Loyal Sub­ject. for good: Do well, so shalt thou have praise of the same, Rom. 13.3, 4. To this agreeth the saying of the Pro­phet Isaiah, chap. 32. v. 1, 2. Behold, 'Tis meant principally of Christ, but it will hold in this.a King shall reign in righteousnesse, and Princes shall rule in judgement. And a man shall be a hiding place from the winde, and a Covert from the tempest, as Rivers of water in a dry place, as the shadow of a great Rock in a weary land. Wherefore as Jeremiab wished the Israelites to seek the prosperity of the Jer. 29.7. City whether they were carried: so I beseech all English All the Sub­jects of our King. men to seek the prosperity of the King under whom they are governed; Jeremies reason may induce them, for in the peace thereof they shall have peace; in the prosperity thereof they shall have prosperity, in the glory thereof they shall have glory. Juda and Israel dwelt without fear all the dayes of Solomon, 1 Kings 4.25. The like may England, Scotland, and Ire­land all the dayes of Charles, if What Solo­mon was to them, that Charles is to us. they prove loyal Sub­jects.

2. Particular re­wards of loy­alty. Kings favour. Particular Rewards of Loyalty are, — first from men.

1. The Kings favour, Prov. 22.29. Seest thou a man dili­gent in his businesse? he shall stand before Kings, he shall not stand before mean men. Now as the Kings wrath (which the disloyal incur) is as the roring Prov. 19.12. of a Lion (terrible, and as the Prov. 16.14. Messengers of death;) so his favour (which the loyall Subject procures) is as dew upon the grasse. Prov. 19.12. In the light of the Kings Countenance as life: and his favour is as a cloud of the later rain.

2. Preferment. Preferment, as in the case of Mordecai, Esther 2.21. and 8.2. compar'd.

3. External pomp, as in the case of Joseph, Mordecai, Daniel, &c. Gen. 41.39. to 45. Esther 6.6. to 12. and 103. Dan. 5.29.

4. Estimation of the People, as in the case of David while a Subject, 1 Sam. 187.

5. Favour of the worthiest, as in He was a loyal Subject, even to perse­cuting Saul. Davids case, 1 Sam. 18.1.

Yea, 6. sometimes alliance with the noblest, as in the case of Joseph and David, Gen. 41.5, 45. 1 Sam. 18.27.

7. Power and Authority. Thus in the case of Joseph, Mordecai and Daniel, being loyal Subjects to their King and Countrey, the one was second in Egypt, the other se­cond in Persia, the third second in Babylon, Gen. 41.40. Esther 8.25. and 10.3. Dan. 6.3.

8. A good Subject, through the blessing of God upon him, he is an Iustrument of good (yea, sometimes much good to his Nation and Countrey, as (to avoid prolixity) in the case of Mordecai, Esther 6.2. and 8.10. and 9.1. In our own time that worthy General Monck.

9. A good Name, and perpetual Renown, is the reward of a loyal subject, as in the case of Mordecai, Esther 10. 2, 3.

10. The Loyal Subject is rewarded with good in his po­sterity; so that when dead (as to this life) he seemeth to live to his Posterity; as appears in the case of Barzillai, [Page 31]2 Sam. 19.32. to 40. 1 Kings 2.7. Barzillai was loyal to David in his distresse; David was gratefull to Barzillai when delivered from distresses; and not only to him, but also to his posterity.

All which rewards of loyalty, as they are due unto, Application of therewards of loyalty. so I make no question but they will be confer'd upon that ho­norable and valiant Commander the Lord General Monck, for his worthy service to his King and Countrey, for which (no question) he and his will be famous to posterity. And I beseech God from the bottom of my heart, that he may be rewarded also with the blessings following, which none but the King of Kings can give.

Particular Rewards of Loyalty from God the King of Kings, are, first External.

If thou O Christian, dost fear God and honour the King, this shall be thy reward from God. Blessed shalt thou be in the City, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy Cattel, the increase of thy Kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou commest in, and blessed shalt thou be when thou goest out, Deut. 28.3, 4, 5, 6.

Who is it that desires not to be blessed in these? be a Religious Fearer of God, and a loyal Subject to the King, and these promises are made to thee by him who is truth it self, and cannot lie.

2. Internal, in the peace of a good conscience: O what blessing greater than the soul's continual banquet? a good conscience (saith Solomon) is a continual feast Prov. 15.15. What melody to that sweet harmony of Rom. 2.15. and 8.16. excusing thoughts? What comfort to that comfortable assurance that Rev. 20.12. Luke 10.20. the opening of the books will shew, that our names are written in heaven? when others wring their hands for grief, this will make thee clap thy hands for joy; when others do tremble, thou shalt triumph. This makes thee to sleep quietly, to wake cheerfully, to be alone without fear, and with others without distrust; in thy [Page 32]affairs confident, in thy recreation comfortable. If Re­bels be behinde thee and before thee, as the Amonites and the Aramites were before and behind Joab, yet wouldest thou resolve with him; Be of good courage, and let us play the men for our People, and for the Cities of our God, and the Lord do that which seemeth him good, 2 Sam. 10.9, 12.

Thirdly, Loyal Subjects that do fear God and honour the King, shall have eternal Rewards; which is (O Chri­stian) when after all thy loyalty to thy Sovereign, the Sovereign of all Princes shall advance thee into the great City, the New Jerusalem, described in part (according to our apprehention, Rev. 21.10. to the end, and 22.1. to 6. In the contemplation of which my meditation dazleth, and my pen falleth out of my hands, the one not being able 1 Cor. 2.9. to conceive, nor the other to expresse the transcen­dent joyes that are laid up in heaven, for all those who believing in Christ are careful to maintain Tit. 3.8. good works, to fear God and honour the King. Therefore I shall for­bear to dilate it further.

And so I come to the last thing, which is to shew the Subjects duty to their Sovereign.

Friends and Beloved, our KING is Royal: your duty it is to be Loyal; that's your duty in general. The Sove­reign's Royalty, requires The Subjects Loyalty.

Thus in General.

Now the Subjects Loyalty to their Sovereign, is (that I might discend to particulars) to be expressed in the practice of these six duties:

• 1. Fear.
• 2. Honour.
• 3. Obedience.
• 4. Tribute.
• 5. Defence.
• 6. Prayer.

1, Fear. The Sword exacteth Fear. Be ye afraid of the Sword, (saith Job) for wrath bringeth the punishment of the sword, Job 19. ult. To fear the King, both Humanity and Divinity teacheth. Fear Princes, saith Periander: My son, [Page 33]fear thou the Lord and the King, saith Solomon, Prov. 24.21. If thou do that which is evil, be afraid, (saith S. Paul) for Viz. The King.he beareth not the sword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that doth evil, Rom. 13.4. The King of the Land being the Minister of God, will take vengeance on them that transgresse the Law of God. Job being as a King in the Army, Job 29.25. Why the young men (fearing to be seen (where) and (when) they should not) hid themselves, Job 24.8. This fear, as the Porters, keepeth Traytors out of the Princes Court, keepeth trea­chery out of the Subjects heart, 1 Kings 3.28.

The God of Heaven imprint this fear in all our hearts.

2. Duty is honour: The Kings Crown importeth honour. Fear God, (honour) the King; the Holy Ghost hath knit them both together, and what God hath joyn'd together, let not man put asunder, Math. 19.6. Fear God, honour the King, 1 Pet. 2.17. To fear God, (to use the words of a worthy and Reverend Mr. Jones. Divine in the City of Bristol) in a strict sence, is to acknowledge his glorious, though in­visible, presence in all our wayes, and to be awfully affected therewith, to tremble before his Divine and infinite Maje­sty, and that 1. in regard of the time past, because we have sinned; and 2. in regard of the time to come, that we might not sin, &c.

To honour the King, is not to speak evil of his sacred person, Eccles. 10.20. Curse not the King, no, not in thy thought, &c. Acts 23.5. Exod. 22.28. To construe his actions in the better part; not to be ready (as is but the fault of too many) to receive evil reports of him lightly, Jude v. 8. And to be thankfull to God that he hath honoured us with the defence of so pious a Sovereign, 1 Kings 10.7. 2 Chron. 9.8.

This honour is due to Kings, for they are powers, Mr. Byfield's Light of faith, p. 360. Rom. 13.1. The Sun and Stars shining in the firmament of the State, they are Gods, both as Gods Deputies and Vice-Royes, and as they bear his Image in authority and Sove­rainty, therefore honour them, Rom. 13.7.

1. Honour him joyfully, as all the people with joy and musical Instruments honored King Solomon at his Corona­tion, and Inauguration, 1 Kings 1.39, 40.

2. Let all Generals of Armies so honour him, that all be done to his honour: thus Joab being General of the Field under King David, fighting against Rabbah of the Children of Ammon, and being ready to take the City of waters, sent to King David to come in person, that David (not Joab) might have the honour, as we read, 2 Sam. 12.27, 28.

3. Let him be honored with great regard in accesse to his presence, even of the nearest and dearest unto him, as Esther (though the Queen) being in her Royal apparrel, stood in the Court of the Pallace until the King held out the Golden Scepter, Esther 5.1, 2.

4. Let him be honored in his presence with most humble gesture, even of the Ministers Rom. 13.1. of the eternal God; as Nathan the Prophet being come unto the King, made o­beisance before the King, with his face to the ground, 1 Kings 1.23.

Finally, let him be honoured with gratefull acknow­ledgement of the Lords unspeakable blessing, in honouring us with so pious a Prince, 1 Kings 10.9.

The third Duty is Obedience; this the Scepter requi­reth: Put them in minde (saith S. Paul to Titas) to be sub­ject to Principalities and Powers, to obey Magistrates, Tit. 3.1. The whole world swarmeth with examples of obedience. If among the Insecta the Bees obey their King; if among the Beasts of the field, the flocks follow their chief, and the Heards their head: If among the Fowles of the air, the Cranes, when he that watcheth over them, calleth, they come, when he flieth, they follow. If among men, the Servant obeyeth his Master; the Son his Father; the Wife her Husband: If in Man, the Body obeyeth the Soul: If all the Spheres of Heaven, notwithstanding their proper and peculiar motions, be circumvolved by the first move­able: If the Angels which excell Psal. 103.20. in strength, are obedient to the voice of God, and do his Commandments, and [Page 35]hearken unto the voice of his word: Nay, if the Son of God (who could have had more than ten legions of An­gels Mat. 26.53 to do him service here on earth) performed obedi­ence. Obedience coming into the world, John 6.38. I came down from heaven not to do mine own will, but the will of him that sent me.

Obedience being in the world, John 4.34. Jesus said, It is my meat to do the will of him that sent me, and to finish his work. Obedience also going out of the world, as by these Scriptures appear, Matth. 26.39, 42, 44. Luk. 22.42. Phil. 2.8. Wherefore being compassed with such a Cloud of Ex­amples, let us cast off all impediments, and obey all that the King commandeth us. As in my Book entitled The Gadding Tribe reprov'd &c. Publish'd 1655. p. 11. Every Soul must be subject to the Higher Powers, and yield obedience to every one of their Ordinances, though 1 Pet. 2.13, 14. humane, if not contrary to Gods Word, (for there Act. 4.19. Dan. 3. v. 15, 16, 17, 18. and c. 6. v. 7, 8, 10. we are to obey God rather than man) and be it his Commands in point of Gods Worship, so far as belongs to the circumstances, how, and when, being in things indifferent in their own nature, and that he also professe to disclaim all opinion of holinesse, worship, merit, and necessity, there must we be subject, and yield obedience readily, 1 Sam. 26.6. sincerely, Col. 3.22, 23. generally, not what liketh us, but whatsoever the King is pleased to command us, Josh. 1.16. Yea, earnest­ly, with all our might, Gen. 31.6. Phil. 2.8. And all this for conscience sake; knowing, that God is the Author of Magi­stracy, and Magistracy is also good, even when the Magistrate is evil, Rom. 13.1. to 8.

The fourth duty the Subject owes to their Sovereign, is Tribute, Rom. 13.6, 7. Matth. 22. v. 17. to 22. Mark 12. v. 14. to 18. Luke 20. v. 22. to 26. When we consider, that many times the King's eye-lids do not slumber, that our eyes may safely sleep: that the Kings sword cutteth off Thieves, that honest Subjects may enjoy their goods, that the Kings Scepter curbeth Adulterers, that we may keep our Wives and Daughters in Chastity: that the King's government is our safe conduct to passe the high-ways, wide [Page 36]Heaths, thick woods, wild mountains, without danger either of Thieves, or cut-throats; these and many other singular and choice benefits, (of which you cannot be ig­norant) we do enjoy by the government of our gracious Sovereign, the King's most excellent Majesty, and there­fore for this cause, pay you tribute also, &c. Rom. 13.6. We must render to the King his due of Tribute and Cu­stome, as it doth belong to him, by any right of Law, Sta­tute, Custome, or otherwise. Tribute (saith a learned Mr. Lyford's Principles, pag. 157. Divine) is a duty, not a curtesie, and men sin if they with-hold it, for they attend continually upon our good.

To take from a private man, (saith another learned Au­thor) it is Theft; to take from the Church, it is Sacriledge; to take, or to detain from the Prince, it is Peculatus, robbing of the Royal Treasure, the Royal Treasure to be imployed to the common good. He (saith Solomon) that robbeth his Father or Mother, and saith it is no transgression, the same is the companion of a Destroyer, Prov. 28.24. He, may any man say, that detaineth tribute, or other duties from the King, being the Father Isa. 49.23. of our Countrey, and saith it is no transgression, is the Companion of a man that de­stroyeth his Countrey. Before there was any King in Israel ('tis worthy observation) to take tribute, the Lord himself took a tribute, as Exod. 30.14. dato oblationem Jehovae. When they had Kings (it is worthy observation likewise) the Flowers of all their Kings had for their tribute a peculiar Office. David, the Pattern of devotion, over the tribute set Adoram, 2 Sam. 20.24. Solomon, the Mirror of wisdom, pla­ced over the tribute, Adoniram, 1 Kings 4.6. When the peo­ple of God were under the Kings of the Gentiles (which is very remarkable) there were amongst the People of God (whose example in this particular is recorded Rom. 15.4. for our lear­ning) that upon their Lands and Vineyards borrowed mo­ney for the Kings Tribute, as we read, Nehemiah 5.4. Mu­tuamur pecuniam pro canone regis: oppigneratis agris no­stris, & vineis nostris. (Tremel. Jun. transl.) When the [Page 37]blessed Virgin was very great by the Holy Ghost with the Saviour of our Souls, in the depth of Winter she travelled from Nazareth in Galilee to Bethlehem in Judea to perform this duty to the under Officers of a Lievtenant to an Heathen Prince, Luke 2. vers. 1. to 7. When the Son of God (the best pattern for imitation that ever the Chri­stian World had) conversed among the Sons of Men, Peter was asked, if he paid not tribute, he taking tribute of an unreasonable creature, that tribute for himself and S. Peter might be paid, bound all reasonable men, though they do it with their great difficulty, to perform this duty to their King and Sovereign, Mat. 17.24, 25, 26, 27, 28. Wherefore I shall conclude this point with that saying of S. Ambrose, Si censum filius Dei solvit, quis tu tantus es qui non putas esse s [...]lvendum? If the Son of God paid tribute, or subsidy, who so great a man art thou which thinkest it not to be paid?

A fifth duty Subjects owe to their Sovereign, is defence; his person meriteth defence. Affectionate were the hearts of the People to David their King whom God had set over them; what, should David adventure himself? Oh no, better it were that many miscarry; yea, ten thousand, say the People (as it were with tears of thankfulnesse) God save our David, for if David go, the light of Israel is extinguished, 2 Sam. 18.3. They would not the least hurt should befall him who was the stay of them all. Wherefore (dear Countrey-men) I beseech you, if you know of any King of Aram, take Counsel with his servants against Israel, if God by any means reveal it unto you, that you would with Elisha, make known his Majesty, e­ven the words that the King of Aram speaketh in his Bed-chamber. 2 Kings 6.8, 9, 12. If any Bigthan and Teresh seek to lay hands on our Sovereign, that you would (and 'tis your duty) presently, with Mordecai and Esther, certifie our Sovereigne of it, Esther 8.21, 22

If your service at any time be protecting, that ye diligent­ly attend him, as that band of men, whose heart God had touched, did Saul, 1 Sam. 10.26. When he resteth, it is your duty to keep him, that none that be willing to hurt his sacred person, come near the Lords annointed: other­wise, if David had the judging of you, you are dead men for neglect hereof, 1 Sam. 26.15, 16. As the Lord liveth, ye are worthy to die, because ye have not kept your Master the Lords annointed.

If you see any appearance of danger, that you with King David's true hearted Subjects be carefull that His Majesty (being worth ten thousand of us) come not into any peril, 2 Sam. 18.3.

If his Sacred Majesty be in the least distresse (an the good Lord keep him from all distresse) his soul desireth any thing which may preserve him, it is your duty with all alacrity to provide it, as the three Worthies, even with the hazard of their lives, brake into the hoste of the Philistines, and drew water out of the wels of Bethlehem, and brought it to David, 2 Sam. 23.15, 16. If any with Ishbi-benob think (my tongue faultreth in pronouncing the word, and the Lord confound them that entertain any such intent) to slay David, to kill King CHARLES, (what aileth thee O my pen to tremble, and to fall out of my hand?) your duty is in such a case to defend the King's Majestie's Per­son, with Abishai, though with exposing your own bodies to peril, to keep his sacred body from peril, presently succour the King, and smite them that so presume, and kill them, 2 Sam. 21.16, 17.

I hasten to the last (but not the least) duty of Subjects to their Sovereign, and that is prayer for him; this the Lord commandeth. Little doth fear of the Sword, honour of the Crown, obedience to the Scepter, tribute to the Throne, defence to the Person, prevail to the King's hap­pinesse, (as might be shewed in several Instances) without Prayer to the Inthroner and Preserver of the King. The Apostle exhorting us to pray for all men, he exhorts espe­cially [Page 39]to pray for Kings, 1 Tim. 2.1, 2. I exhort, that Sup­plications, Prayers, Intercession, and giving of thanks be made for all men, especially for Kings, and for all that are in autho­rity, &c. especially for Kings, in respect of the greatnesse of the cares 1 King 3.9. Host. 6.1. they take, in respect of the perils 1 King. 22.31 whereto they are exposed: in respect of the abundant Ezra 6.8, 9, 10, 11, 12. 1 Tim. 2.1, 2. good which descendeth from the Royal Majesty to the whole estate. If thy purse be so poor that it can pay no tribute to the King; if thy body be so feeble, that it can do no­thing for the defence of the King: yet if thy heart be not too lewd, too wicked; if thy heart be not void of all piety, of all Christian duty, thy heart will dayly and often every day pray for the King. 1 Tim. 2.1, 2. If S. Paul exhorted to pray for Nero, (for it was in, and under the time of his Reign S. Paul lived) a man so wicked, that (as one writes of him) he murdered his Tutor, his Mother, and was Natures Mon­ster: If the Prophets commanded the Israelites to pray for the life of the King of Babylon, who had wasted 2 Kings 24, 25. chap. Ju­dea with sword and fire, besieged and taken Jerusalem, burned the Temple, carried away the holy Vessels, set fire on the whole City, brake down the walls of Jerusalem round about, murther'd many people, enslaved others, slew the sons of the King before his eyes, afterwards pull'd out the Kings eyes, bound him in chains, carried him to Babylon, and (as if this were not impiety enough) set up a golden Image, and by a Herauld proclaimed, Dan. 3.1, 4, 5, 6. that whosoever did not worship it, should be cast into the midst of a hot fiery Furnace: If the holy Prophet commanded the Israelites to pray for wicked Nebuchodonosor, what would that Holy Spirit, by whom both the Prophets and Apostles did write, that all English, Scotch Irish, all others under the subjection or Protection of his most gracious Ma­jesty should do for KING CHARLES II. See a small Book, entitled The Character of King Charls the II. who is so Pious and Protestant a Prince, as any the Christian world enjoys, his Piety and Religion is so eminent and splendorous, that should my rude wit presume to dilate it, I should but light a candle to the Sun. Shall we not pray for such a [Page 40]King? Pray for him (saith S. Paul) in respect of your selves, and in respect of God. In respect of your selves, that you may lead a quiet and peaceable life in all godlinesse and honesty. A quiet life, that we may have no In­surrections at home: A peaceable life, that we may have no evasion from abroad: In all godlinesse, that it may be said of England, as once Jacob said of Bethel, Surely the Lord is in this place.

And in honesty, that the Name of the Lord be not blas­phemed among the Gentiles (amongst the Anabaptists, Quakers, and Sectaries) through you, Matth. 5.16. 1 Pet. 2.12.

In respect of God our Saviour, pray for the King; For (saith St. Paul) this is good in the sight of God our Saviour, 1 Tim. 2.1, 2, 3.

I would have spoken somewhat largely of this duty of the Subject to their Sovereign; but in regard Esquire Prynn hath both learnedly and largely published a Treatise of this Subject, entituled, The signal Loyalty and Devotion of Gods true Saints, and pious Christians towards their Kings: I shall suspend my poor labour in discussing it fur­ther, heartily wishing, that that Book before cited might honour every Family in the three Nations; that is, that every Family might have one, and that they would make a good use of it, not (as the guise of the most is) to per­use it, and then throw it aside to the Mothes and dust, but that they would frequently read it, carefully regard it, and constantly practice it, for in this (and nothing so much as this) doth the Subjects loyalty signally appear to our Sovereign Lord King Charles.

So that these fix duties (the several branches of Loyalty) of the Subject to the Sovereign, viz. Fear, which the Sword exacteth; Honour, which the Crown importeth; Obedi­ence, which the Scepter requireth; Tribute, which the Throne deserveth; Defence, which the person meriteth; and Prayer, which the Lord commandeth, are carefully to be remembred, and conscienciously to be practised at all [Page 41]times, and upon all occasions, as ever we would approve our selves good Subjects or good Christians, without the practise of which duties (so far as belongs to our place and calling) we can be neither good Subjects, nor good Christians; for those that truly fear God, will, and do, loyally honour the King, 1 Pet. 2.17. To sum up all these duties in the words of Tertullian, His debetur honor, propter excellentiam; timor, propter datam potestatem; obedientia, propter morale debetum; amor propter affectionis operationem: To these honour is due, for their Excellency; fear, for their power given them; obedience, for civil duty; tribute, for the Mat. 17.24. to the end. preservation of peace; love, for affection, which bringeth forth prayer and piety. The like comprehension, or abridgement of the Duty of Sub­jects to their Sovereign (that I might help memory) is couched in that famous Collect of our mother the Church (I hope none will be offended for the citation of it) in the second service, next ensuing the ten Command­ments, and preceding the Nicene Creed, which is very pithy.

ALmighty God, whose Kingdome is everlasting, and power infinite, have mercy upon the whole Congregation, The Kings duty.and so rule the Heart of thy chosen servant CHARLES our King and Governor, that he knowing whose Miisister Rom. 13.4.he is) may above all things seek thy honour and glory: and that we his Subjects (duly considering whose authority he hath) may fully serve, honour, The Subjects duty.and humbly obey him in thee and for thee, according to thy blessed Word and Ordinance, through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth ever one God world without end. Amen.

Thus in the Liturgy.

So likewise in a godly Prayer made by Mr. Bradford, that blessed Martyr in Queen Maries dayes, amongst other godly Petitions towards the later end of the Prayer (en­tituled, A Prayer necessary for all persons) there is this pithy one to my present purpose: — that I may [Page 42]obey our King and all Governors under him1 Pet. 2.13, 14unseignedly, and receive all Laws and common Ordinances (which disagree not from thy Holy Word) obediently, and pay every man that which I owe him truly.

Thus I have shewed you the Author, Authority, and necessity of Government and Governors, both Supream and subordinate. 2. The hainousnesse of disloyalty, or rebellion against the King as Supream, or subordinate Governors sent by him and established over us. 3. Made answer to some objections in this particular. 4. Demon­strated the Plagues that do attend Rebels and Traytors. 5. The Rewards of Loyalty, and these both temporal and eternal. Lastly, the duties of the Subject to the So­vereign; the God of Heaven make these things profitable to us, and powerful in us, that we may religiously fear God, and really honour the King; that so the blessings of loyalty may attend us both here and hereafter. Amen.

AND now that these rude lines of mine being (through God's assistance thus composed) to go abroad and shew themselves to publick view, to whom shall I tender and present them? May I to you, most honorable Coun­cellors? But who am I, that knowing your Lordships (as Gedeliah did not himself serve, but also incite others to serve his King) not only obey, but most principally draw others to obedience to our King, that I should in­terrupt your grave Consultations with so slight a Sheeduse? yet I do most humbly beseech your Honours to suffer it to passe abroad with your approbation. Most and right reverend Fathers, and Pastors of the Church, to whom God hath given his Ʋrim and his Thummim, may I present it to you? Non sum Propheta: longe minimo omnium sanctorum, peccatorum maximus: I know you put your people in minde Tit. 3.1. to be subject to prin­cipalities [Page 43]and Powers; to fear God and honour the King: I beseech you that this poor mite may be cast into the Lord's Treasury, and that you will not discourage it, (for it will meet with enough of that from the disloyal par­ty) but that you will look upon its scope and end, which is to shew (after the best manner it can) its loyal respect to those two great Ordinances of the Gospel, viz. Magi­stracy and Ministry, bringing Gods Word, and the ex­ample of reformed Churches both at home and abroad, to bear it out, and to witnesse the truth of its assertions. Most grave Judges and Magistrates, may I present it to you? not to be an Instructer of you (which it cannot do) but that it may passe safely in the Kings dominion, without having its throat cut, or pocket pickt, or passage stopt?; for, where-ever it comes or goes, it labours to make your people subject and obedient to you, and the Sectaries will sure stop its passage if they can.

And you my dear and much honored Kinsman (by whom I am not worthy to be owned) Waldin Willington, Esquire, and Justice of the Peace in Living at Hurly Hall. Warwickshire: Seeing the Creator who hath made of one blood Acts 17.26. all Na­tions of men for to dwell on all the face of the Earth, hath knit your worthy and my inconsiderable selfe so nigh, as to be Brothers Children, let me humbly beg that you will protect this poor Orphan (left to the wide World) in your County also, as being somewhat distant from the place both of its Conception and Birth: that it may without danger passe in those parts, as coming to you to signifie my humble thankfulnesse to your Worship for the great kindnesse I found from you when with you, and that since I have received from you. Tutors and Instructers of Youth (of which I am the most unworthy) Dressers of the Plants of England, shall I tender it to you, you being accounted most necessary members of every Weal-publick? In nothing more can you shew your love to your Coun­trey, nor discharge your duties to your Sovereign, than by tutoring your yong ones in the knowledge and practice of such Rules.

Masters of Families, and Keepers of Servants, shall I tender it to you? As you are to do unto your Servants that Col. 4.1. which is just and equal; as you are to provide for them of your own 1 Tim. 5.8. House, so you are to instruct your houshold in the knowledge of God and exercise of Religion. Is not God highly displeased with you for not instructing your Houshould, who was so highly pleased with A rabam for instructing his Houshold? Gen. 18.17, 18, 19. Now, in what can you better instruct your houshold and servants, next to the knowledge and fear of God, than to honour and obey the King and his Ministers. Fathers, shall I tender it to you? you know who enjoyned you to teach your Sons and your Sons Sons, Deut. 4.4. you know who said, These words that I command thee this day shall be in thy heart, and thou shalt teach them diligently Whet, or sharpen.unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt (not only for thy own remembrance) binde them for a sign upon thy hand, and as frontlets between thine eyes (but for thy children and Servants) write them on the Posts of thine house, and on thy Gates, Deut. 6.6, 7, 8, 9. As you love your children omit not this; as you love your selves omit it not. Isocrates accounted, Bristol found the truth of this in Febr. 1659. that not Revenues and Riches, not Laws and Ordinances, but good nature of youth make a City happy & quiet. Aristotle affirmed, that in vain do men make Laws, if Youth be not brought up in good manners. And Plato averred, that small need had his Common-wealth of Laws, by reason of the good discipline, wherein his Citi­zens had been nourished. Yea, Solomon (who spake by Di­vine inspiration) hath delivered this for a truth: Instrue, so Junius. In­struct, or cha­techise a child in his way. Train up a child in the way be should go, and when he is old he will not depart from it. As ever you would have your Children (whom you love) happy; as ever you would they should escape those fearfull Plagues that are due to Traytors and Rebels; as ever you would they should enjoy the blessings of loyalty, (both specified before;) as ever you would [Page 45]they should misse Hell, and come to Heaven, O bring them betimes to the School of Vertue and good manners: suffer them not (as some do) to mock the aged, to rebel against their Tutors, lest they come to do worse, even to oppose Magistrates, to dispise Ministers, yea, to curse their Parents to their very saces, (as I have known some do) and then the vengeance of God will betide them, if God may be believed before man: read else, and sadly consider that Scripture, Prov. 30.17. The eye that mocketh at his Fa­ther, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it. And I am ashamed to disgrace my native soil, by saying there are any such there.

Mothers, whom Nature, or rather the God of Nature, hath made most kinde to your children; let not your too great kindnesse to them be too great hurt to them, and too great hurt to your selves. The wisest Son that by the course of Nature ever any Mother had, hath left this lesson for all Mothers for ever; and oh! that you would minde it. A childe left to himself brings his Mother to shame. Prov. 29.15. To the like purpose I have read of a too-wantonly brought up Son, who being led to execution, by the clamor of his tongue (saith my Author) and sharpnesse of his teeth, took irefull revenge of his own Mother. Also I have read of an­other Mother, who, to maintain her two sons in drinking and gaming, defrauded her Husband in his life; but soon after his death, with her own eys beheld them both (robbing following upon rioting) openly executed; the one with the Sword, the other with the rope. I beseech all Parents of children to turn to, read, and consider these following Scriptures, 1 Sam. 3. v. 12, 13.14. Prov. 13.24. Chap. 19. v. 18. Chap. 22. v. 15. Chap. 23. v. 13, 14. and Chap. 29. v. 15, 17.

Children, and all sorts of Youth, Remember your Creator in the dayes of your Youth, Eccles. 12.1. And in the dayes of your Youth as carefully learn to honour those that are set over you by God, as you desire earnestly that a long life may be given you of God, Exod. 20.12.

Last of all, I say to all, If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit; if any bowels and mercies, fulfill ye my joy, (faith the Apostle) that ye be like minded, having the same love, being of one accord, of one minde. Let nothing be done through strife or vain-glory, but in lowlinesse of minde; let each esteem other better than himself. Look not every man on his own things, but every man also on the things of others; namely to further one anothers good, Phil. 2.1, 2, 3, 4. And as we are once again become a happy Nation by the go­vernment of our gracious Sovereign Lord and King, so let us and ours perform all dutifull allegiance to our King, and pray, and pray fervently, and pray continually, that his dayes upon earth may be as the dayes of Heaven; that God would be his Defender and Keeper, giving him the Victory over all his Enemies, and that under him we may be godly and quietly governed, and may live a quiet and peaceable life in all godlinesse and honesty.