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<DATE>2012-03-27</DATE>
<RESPSTMT>
<NAME>Jayanthi Reddy</NAME>
<RESP>MURP</RESP>
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*Correct illegibles from proofsheet
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*Final validate and check Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A CHANGLING NO COMPANY FOR Lovers of Loyaltie, OR The Subjects Le&s;&s;on in Poynt of Sacred Submi&s;&s;ion to, and humble Complyance with God and the KING; Wherein Confu&s;ion is reduced to Order, mi&s;ery to Mercy; Reproach and &s;hame to Freedom and Honour.</P>
<Q><P>Returne, return, O <HI>Shulamite,</HI> Returne, returne,
<BIBL><HI>Cant. 6.</HI> ult.</BIBL></P>
<P>In tho&s;e dayes when there was no King in I&s;rael, every man did that which was good in his own eyes,
<BIBL><HI>Judg. 17.6.</HI></BIBL></P></Q>
<P><HI>LONDON,</HI> Printed by <HI>M. Simmons,</HI> for <HI>Thomas Parkhur&s;t,</HI> and are to be &s;old at the three Crowns, at the lower end of Cheap&s;ide, 1660.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD><HI>To the Clergy of</HI> England.</HEAD>
<OPENER><SALUTE>Beloved;</SALUTE></OPENER>
<P>THe la&s;t and great temptation is over. You have been &s;et in a late Declaration, I will not &s;ay like our great Ma&s;ter upon a pinacle of the temple; but like the Swine-herd of Stow upon <HI>Lincoln</HI> min&s;ter, and all the remaining husks, (for the ma&s;t is gone long &s;ince) you &s;hall have and injoy, if &amp;c. Is it not &s;ad to con&s;ider that you are not only a covering to their eyes, that are filled with robbery, but that they &s;hould by the tender of toyes, and tri&s;tes, (which yet are not theirs to give) allure you into that confederacy, which may not only wound your con&s;ci|ences, but &s;tain your profe&s;&s;ion, with &s;uch a blot and di&s;honour as &s;hall never be wa&s;hed out; Hone&s;t <HI>Mephibo&s;heths</HI> re&s;igna|tion is a much better re&s;olution, <HI>Let them take all &s;o that my Lord the King may but return in peace.</HI> How neer have you been to &s;uffer by divers factions, and yet your lives and inte|re&s;ts are maintained, perhaps that you might live to vindicate that which you helpt to de&s;troy. Remember, O remember; <HI>Cur&s;e ye</HI> Meroz, <HI>yea cur&s;e bitterly, &amp;c.</HI> Now con&s;ider how are the mighty fallen. Your words were more powerfull then the Soul|diers &s;words, you fore&s;aw not the event, (it &s;eems you were no true prophets) and are now &s;orrowfull. Oh if you had known (God grant your ignorance may excu&s;e) you would never have cried down the King as a Tyrant, to the ruine of him, his fa|mily and kingly government. Well you have &s;till the &s;ame wea|pons, and the good old cau&s;e, the King and the Parliament laid before you; pray for it, plead for it, but cur&s;e no body, no not your enemies, per&s;ecuters and &s;landerers, that if it be the will of God, there may be a returning of our wandrings, and a heal|ing of our errors, in the procuring of which you may a&s;&s;ure your &s;elves of the con&s;tant and fervent de&s;ires and prayers of</P>
<CLOSER><SIGNED><HI>A true friend to truth and Peace</HI> W. H.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="3">
<HEAD>TO THE READER.</HEAD>
<P>_GOod thoughts are the be&s;t company in bad times; and holy meditations are not only a cure, but a cordiall for a fainting &s;oul under heavy de&s;tra|ctions. Sacred writ (in the peru&s;al of which we ought with care and reverence to be conver&s;ant) as it is of di|vine in&s;piration, &s;o is it al&s;o of infallible con&s;olation &amp; direction. In the which you may be plea&s;ed to ob&s;erve, &amp; it is plea&s;ant in the ob&s;ervation, That the mo&s;t horrid confu&s;ions have produced happy conclu&s;ions; &amp; the mo&s;t di&s;tracted Queries have return'd &s;atisfied with mo&s;t gra|cious An&s;wers. The Jewes being told plainly by <HI>Peter,</HI> that <HI>they denyed the holy one, and the ju&s;t, and de&s;ired a murtherer to be given to them,</HI> were pricked in their hearts, wounded with the &s;en&s;e, and covered with the &s;hame of their bloody act, amazed cry out, <HI>Men and bre|thren what &s;hall we doe?</HI> Their extremitie is Gods op|portunity; his mercy prevents the exce&s;&s;e of their mi&s;ery, &amp; their fainting que&s;tion hath a &s;oul reviving an&s;wer; <HI>Repent and be bapti&s;ed, &amp;c. and you &s;hall receive the gilt, &amp;c. for the promi&s;e is to you, &amp; your children, &amp;c</HI></P>
<PB REF="3">
<P>The Gaoler trembling at the earthquake, every joynt of him being out of frame, to &s;ee the foundation of his pri|&s;on &s;haken, more captivated now at the enlargment of his pri&s;oners, then they were when put in the dungeon, and their feet made fa&s;t in the &s;tocks; feeling the terrors and &s;eeing the wonders of the Lord, cryes out, <HI>Sirs, what &s;hall I do to be &s;aved?</HI> He that had kept them &s;ure, mu&s;t now be &s;ecured by them, or peri&s;h, yet his doubtfull que&s;tion had a faithful an&s;wer, <HI>Believe &amp; thou &s;halt be &s;aved, &amp;c</HI></P>
<P><HI>Saul,</HI> afterwards <HI>Paul,</HI> at fir&s;t a per&s;ecutor, at la&s;t a Preacher; at fir&s;t a ve&s;&s;el wherein was no plea&s;ure, but at la&s;t a cho&s;en ve&s;&s;ell, and a ve&s;&s;ell of honour, &s;topt in the hight of his &s;peed, di&s;rob'd of his authority, di&s;moun|ted in the heate of his violence, confounded with the ap|pearance of Gods glory, and his own &s;hame; before &s;o im|pudent that he dur&s;t do any thing, now &s;o humble that he will learne his duty; cryes, <HI>Lord what would&s;t thou have me to doe?</HI> God who had ca&s;t him downe that he might rai&s;e him up, made him blind for a time that he might &s;ee better for ever after, leaves him not where he laid him, but rai&s;ing up his &s;oule with a mo&s;t propitious an&s;wer, as his body with a powerfull word, bids him a|ri&s;e, Go into the City, and it &s;hall be told him, &amp;c.</P>
<P>It is needle&s;&s;e to tell you what condition this nation is in; we are not di&s;tracted, but di&s;traction; not confounded, but confu&s;ion it &s;elf; God and man may ju&s;tly joyn in that &s;ad complaint and &s;olemn appeale, <HI>Hear O Heavens and hearken O Earth, I have nouri&s;hed &amp; brought up chil|dren
<PB REF="4">and they have rebelled again&s;t me.</HI> A &s;inful nation, a nation laden with iniquity, a &s;eed of the wicked, and corrupt children, may be the ju&s;t and grand character of our nation, and as our &s;in, &s;o our &s;hame is increa&s;ed; as our rebellion and impiety, &s;o our de&s;olation and mi&s;eries are multiplyed. Hence it is, that the head is &s;ick and the heart is heavy, that from the head to the foot there is nothing but &s;wellings and &s;ores full of corruption; &s;uch as not on|ly have not, but &s;eeme as though they cannot be wrapt, bound up, or mollified with oyl. Is not the daughter of Si|on, like a cottage in a vineyard, (homely, lone&s;ome, &s;et up a little for nece&s;&s;ity, but neither furni&s;ht for delight nor ornament,) like a lodge in a Garden of Cucumbers, &s;oli|tary who&s;e furniture is &s;carce &s;o much as a table, a &s;tool, a bed and a candle&s;tick,) or like a be&s;ieged City; never more punctually verified then in our age, the Vi&s;ion is &s;o plaine, that he that runs may read it. Are not the founda|tions of our government out of order? hath not God over|turn'd, overturn'd, overturn'd it? have we not had (what nation can &s;ay the like) in few years, a King, and no King; a Parliament, and no Parliament; a Protector, &amp; no Protector; a Committee of &s;afety, and no Committee of &s;afety; an Army, and no Army? and have we not now a &s;trange kind of Synecdocicall power, wherein a part &amp; no part, challenges the principle, and yet are not able to maintain the intere&s;t? Are we not run into tho&s;e &s;traits that we cannot march on, retreat, nor &s;tand &s;tillwith &s;afety? are we not (if I may intermingle a je&s;t with &s;e|rious
<PB REF="4">truths) in <HI>Tarletons Wood,</HI> where we may &s;ee under, over, and through it, each end and &s;ide of it, and yet cannot get out of it? Is not our nation betrayed by it &s;elf, either pitied, &s;corn'd, or hated by all? where have we a friend? where not an enemy?</P>
<P>In &s;uch a ca&s;e, who will not &s;ay, What &s;hall I doe? It hath often been the re&s;ult of my &s;erious thoughts, I have often with <HI>Paul</HI> breathed out, <HI>Lord,</HI> What would&s;t thou have me to doe?</P>
<P>Your con&s;ciences, your honours, your intere&s;ts, your po&s;terities, cannot I am confident but engage your mo&s;t con&s;tant de&s;ires and endeavours with a holy and watch|full prudence for the glory of God and the peace and hap|pine&s;&s;e of this nation. In &s;uch a ca&s;e if you &s;hall enquire of God (as I hope you have done) take this returne as an Oracle of divine truth, and a mo&s;t &s;acred directoty, My &s;ons fear you the Lord and the King, &amp;c.</P>
<P>Let not the greate&s;t take it for a &s;oleci&s;me, that the meane&s;t of their &s;ervants calls you &s;on, God often in|tru&s;ts his trea&s;ure in earthen ve&s;&s;ells. Poor <HI>Eliah</HI> was in &s;ome &s;ence a Lord with that good and great Courtier <HI>O|badiah;</HI> and <HI>Mo&s;es,</HI> a man, and of mean parentage, up|on a divine account was no le&s;&s;e then a God to <HI>Pharoah,</HI> but indeed the coun&s;ell is of God; who am I that I &s;hould attempt or undertake &s;uch a de&s;ign, un&s;olicited by any, but moved by that good <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">irit of God mercifully preven|ting me in all the duties of my calling I have appeared.</P>
<P>It is very true that there is &s;omthing in piety, as well
<PB REF="5">as Policy to countenance that which &s;ome account unpa|raleld <HI>prudence,</HI> evidenced in &s;ilence, the prudent will keep &s;ilence in that time, for 'tis an evill time. But there is as a time to keep &s;ilence, &s;o a time to &s;peake: Believe it the banes betwixt the King and his people hath been publi&s;hed once and again, tho&s;e that it is either now time to &s;peak, or to be &s;ilent for ever.</P>
<P>Such a marriage would be honourable among&s;t all men; May it therefore goe on and pro&s;per, all that are &s;ons of Sion, pray for the Peace of our Jeru&s;alem, and may they pro&s;per that love it, in order to which <HI>fear the Lord and the King;</HI> This is our duty, and will be our &s;afety.</P>
<CLOSER>I have had &s;ome &s;truglings within me whether fully to &s;ub&s;cribe my name or no; I have re&s;olv'd not to do it, not that I fear any danger, or apprehend any cau&s;e of danger; The greate&s;t enemy is envy; but becau&s;e I would not Court applau&s;e, or wor&s;hip the Ri&s;ing Sun. Take all the notice I &s;hall afford you, I am
<SIGNED>A Lover of Truth and Peace <HI>W. H.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="5">
<HEAD>A CHANGLING no Company for the Lovers of LOYALTY.</HEAD>
<EPIGRAPH>
<Q><BIBL>Prov. <HI>24.21, 22.</HI></BIBL>
<P>My &s;on, fear thou the Lord, and the King: and meddle not with them that are given to change.</P>
<P>For their calamity &s;hall ri&s;e &s;uddenly, and who knoweth the ruine of them both?</P></Q>
</EPIGRAPH>
<P>_THe genius of the Text as it is plain, plea|&s;ing and plau&s;ible, &s;o it is nece&s;&s;ary, ju&s;t and honourable: I cannot in the&s;e dayes of confu&s;ion but congratulate the Text to the times, (oh that I could reduce the times to the Text) I cannot but own it as a guide to the blind; as a naile of the Sanctuary fa&s;t|ned in a &s;ure place; as a &s;ea&s;onable &s;peech &s;poke by him that &s;its in the congregation of the Gods, is pre&s;ident in all the coun&s;els of men, and e&s;tabli&s;h or overthroweth them at his plea&s;ure, what &s;hall I &s;ay, I looke upon it as the only balm of our <HI>Gilead,</HI> prepared by God and to be apply'd by men for the health and recovery of the daughter of his people.</P>
<PB N="2" REF="6">
<P><HI>Licurgus</HI> the great Law-giver to the <HI>Lacedemonians</HI> and no le&s;&s;e then a King in <HI>Sparta,</HI> ordain'd that if any man came to propound a novelty, he was to come with a halter about his neck: to &s;ignifie his &s;ubmi&s;&s;ion to a &s;peedy execution in ca&s;e that which he propounded was judged evill and inconvenient tending to &s;edition or ru|ine; but if ju&s;t, nece&s;&s;ary, and &s;afe, his halter was taken off, and an honourable reward a&s;&s;ign'd him for his good &s;ervice and encouragement: The latter of tho&s;e I expect not: the former I do not fear: I know who&s;e the com|mand is, and who hath appointed it: It is divine, and therefore uncontroulable: It is a charge, not a humble Petition or Advice. But was it meerely morall: The &s;ay|ing of <HI>Seneca, I&s;ocrates, Plato, Ari&s;totle,</HI> yea of Machi|vell him&s;elf: The &s;tate of affairs ju&s;tly lookt upon with prudent and impartiall eyes, &s;uch as are neither blood|&s;hot, nor have the beams of profit and &s;elf-love, then I dur&s;t and would, if call'd to it, before a free and full Parliament, not packt by faction, nor over-aw'd by force, propound it in the <HI>Lacedemonian</HI> po&s;ture, as the be&s;t ad|vi&s;e, mo&s;t &s;ea&s;onable and &s;utable coun&s;ell, that they can take, or any man can give: <HI>Fear the Lord, &amp;c.</HI></P>
<P>Wi&s;dome and authority (&s;ay our Lawyers) nece&s;&s;arily concur to the being of a law: Wi&s;dome without autho|rity, makes as little impre&s;&s;ion upon &s;ome mens &s;pirits, as an arrow upon a wall of flint, it may be powerfull to do well, but &s;eldome prevalent to hear well. The wi&s;dome of a poor wi&s;e man may deliver the city, but no man re|gards or rewards the poor wi&s;e man: Authority with|out wi&s;dome ea&s;ily degenerates into tyranny, no fury, like a fool cloath'd with authority; <HI>Ab&s;olon</HI> and <HI>Abime|leck</HI> of old, our Butlers, Brewers and Coblers now adays can &s;ufficiently evince it: I countenance it in none, I ab|horre it in all: better is a wi&s;e child then an old and foo|li&s;h
<PB N="3" REF="6">King. But in my text wi&s;dome and authority go hand in hand, and God him&s;elf having joyn'd them together let not man dare to put them a&s;under: if we look upon God the Author of this, and all other holy writ, who &s;hall re&s;i&s;t his will. If upon the penman, it was <HI>Solomon,</HI> for his wi&s;dome &s;til'd the Preacher; for his authority, the &s;on of <HI>David,</HI> king of <HI>I&s;rael.</HI></P>
<P><HI>Solomon</HI> as he had a threefold title, &s;o had he al&s;o a threefold imployment, in holy Scripture, we may not un|fittingly terme his three books his Ethicks, his Phy&s;icks, and his Metaphy&s;icks, or if you will they &s;eeme to have relation to or re&s;emblance with the three integrall parts of his &s;acred building. The Fir&s;t was the Court of the people, common to all I&s;raelites. The Second, The Court of the Prie&s;t into which might come only the Tribe of <HI>Levi.</HI> The Third, The Temple and holy of holies, into which might enter Prie&s;ts e&s;pecially con&s;ecrated to that purpo&s;e for the time, and the high Prie&s;t in the mo&s;t &s;acred and &s;olemne fea&s;t.</P>
<P>The Song of &s;ongs is only a fit &s;ubject for &s;anctified &s;ouls, none that are common or prophane may enter in|to it, or intermeddle with it. <HI>Eccle&s;ia&s;tes</HI> is only fit for the Preacher or worthy Church-man. But the book of the Proverbs is of generall concernment, belonging e|qually to the Prince and Pea&s;ant: and &s;uch is the Text equally directed to every man, high and low, rich and poor, every &s;oul.</P>
<Q>My &s;on, fear thou the Lord, and the King, &amp;c.</Q>
<P>The Text is ea&s;ily divided into two generall Parts. Fir&s;t, A Doctrine: which is a word of Command. Secondly, The Rea&s;on, which is a word of Terror.</P>
<P>The Doctrine is
<LIST>
<ITEM>1. Po&s;itive, <HI>My &s;on, &amp;c.</HI></ITEM>
<ITEM>2. Negative, <HI>and meddle not, &amp;c.</HI></ITEM>
</LIST></P>
<PB N="4" REF="7">
<P>The Po&s;itive con&s;i&s;ts of three Parts: Fir&s;t, The Schol|lar: <HI>My &s;on, &amp;c.</HI> Secondly, The Duty: <HI>Feare.</HI> Thirdly, The Object of this fear; <HI>God and the King.</HI></P>
<P>In the Negative: Fir&s;t, the Prohibition; <HI>meddle not.</HI> Secondly, The hatefull object; <HI>The Seditious.</HI></P>
<P>In the Rea&s;on, That word of terror Ob&s;erve.. Fir&s;t, an A&s;&s;ertion; In which ob&s;erve; 1. The Terror, <HI>De&s;truction:</HI> 2. The Propriety or particularity, <HI>Their:</HI> 3. The certainty, It <HI>&s;hall come:</HI> 4. The Expedition, <HI>Suddenly.</HI></P>
<P>Secondly, An Expo&s;tulation, in which the A&s;&s;ertion is doubled, illu&s;trated and confirmed: <HI>Who knows the ru|ine of them both?</HI></P>
<P>Of tho&s;e in their order; But fir&s;t I &s;hall commend the work and workman unto the Protection of the All|mighty.</P>
<Q><HI>My God, my God, Who art al&s;o my King, &s;end help unto Sion; By thee Kings reigne, and Princes &s;it in judgment; build up our Sion, but not with blood, e&s;tabli&s;h our king|dome in righteou&s;ne&s;&s;e and equity: Look not, O Lord, look not upon the iniquities of our Jacob; behold not in &s;everity the multiplyed tran&s;gre&s;&s;ions of our I&s;rael: but thou O Lord, the Lord God of Ho&s;ts returne unto us, and let the joyfull &s;hout of a King be among&s;t us; Remember thy &s;ure mercies of old, and regard the face of thine anoyn|ted. Cloath thy Prie&s;ts with &s;alvation O Lord, and let thy Saints rejoyce in thy goodne&s;&s;e. As the ju&s;t puni&s;hment of our breach of Covenant with thee, thou ha&s;t broke thy Co|venant with us, and being angry with thine anoynted ha&s;t prophaned his Crown, and ea&s;t it unto the ground; but return O Lord, for the &s;alvation of thy people, and for the &s;alvation of thine anoynted. Wound the head of the hou&s;e of the wicked, and di&s;cover the foundations of their cru|elties, and &s;ubtiltyes even to the neck. Bring the wicked|ne&s;&s;e
<PB N="5" REF="7">of the Wicked to an end: but guide the ju&s;t in thy feare. Order the heart and hand of thy &s;ervant; &s;anctifie both to thy glory and the Nations good. Pro&s;per thy Word, as a word of truth, meekne&s;&s;e, and Righteou&s;ne&s;&s;e. With joy and gladne&s;&s;e let our Princes be e&s;tabli&s;hed: That thy name may be remembered through all generations, and the people &s;hall give thankes unto thee world without end,</HI> Amen, Amen.</Q>
<P><HI>Son,</HI> is a word that intimates authority and relation, and enjoynes &s;ubmi&s;&s;ion, and obedience; he mu&s;t have, if not gray haires, yet gravitie &s;ufficient to &s;peake him a father who calls another man his &s;on. It is &s;ometimes a Civil Complement; if <HI>Dives</HI> call <HI>Abraham</HI> father, <HI>Abra|ham</HI> by a returne of civilitie will call him Son. Thus <HI>Jo|&s;hua</HI> to <HI>Achan, My Son, give glory to God.</HI> Son, is &s;ome|times the denomination of Rationall creatures, Angells and men; and here, if the Sons of God be a&s;&s;embled, Sa|tan him&s;elfe will come among&s;t-them, though he be turn'd out of doores with <HI>I&s;hmael;</HI> and with <HI>Cain</HI> doom'd to wander; when the Sons of God are a&s;&s;embled, Satan will come, if not to claime, yet to clamor for a ble&s;&s;ing; and though with <HI>Ruben</HI> he &s;hall not prevaile, yet with <HI>E|&s;au,</HI> he will accu&s;e, threaten, condemne, &s;eek the de|&s;truction of his younger Brother who hath got the ble&s;|&s;ing. But let it be u&s;'d when, by whom, and in what &s;en&s;e it will, it &s;peakes authoritie in him that &s;peaks it, and calls for attention in the party &s;poken to. A &s;on honou|reth, <HI>i. e.</HI> is bound to honour, love, and obey his Fa|ther. But</P>
<P><HI>My Son,</HI> intimates a more &s;ingular authoritie mixt with affection; and not onely commands but con&s;trains to a &s;ingular obedience mixt with reverence and holy feare. When <HI>I&s;aac</HI> was to be &s;acrified, we read not of the lea&s;t oppo&s;ition, cry, or complaint; though he was &s;uddenly
<PB N="6" REF="8">&s;urpriz'd, and had no le&s;&s;e then the appearance of unna|turall crueltie and barbari&s;me, to heighten, and aggra|vate the Act. That expre&s;&s;ion, <HI>My Son,</HI> did as it were charme him to obedience; The cords of affection, and bands of love, binding an ingenuous nature fa&s;ter then <HI>Samp&s;ons</HI> new and untried Ropes. But from the Son of <HI>Abraham</HI> come to the Son of God: <HI>This is that my belo|ved Son.</HI> By which expre&s;&s;ion God did not onely acknow|ledge him for his Son, but oblige him as a Son to duty. Heare him what he &s;ays, <HI>In the volumne of thy booke it is written of me, I come to doe thy will;</HI> yea though it was <HI>to be led as a lambe to the &s;laughter, and to lye bound, and dumbe, as a &s;heep before his &s;hearer.</HI> But to come to our &s;elves, he that hath &s;ealed the Charter of our <HI>adoption,</HI> hath impo&s;'d upon us a nece&s;&s;itie of <HI>&s;ubjection.</HI> He that hath entred us into the <HI>Prerogative Office</HI> of the Sonnes of God, commands us to <HI>receive him,</HI> and to <HI>believe</HI> in his Name. You then that are or would be called, The <HI>Sons of God,</HI> learne Gods love, and your duty; his au|thoritie, and your &s;ubmi&s;&s;ion.</P>
<P>Where the word of <HI>King</HI> is, there is power; if the <HI>Lyon roare, who will not feare?</HI> If the <HI>Lord have &s;poken,</HI> who <HI>can but prophe&s;ie?</HI> Let not your <HI>prudence,</HI> ob&s;truct your <HI>pietie,</HI> nor your love of the world, extingui&s;h the love of God in your hearts. He that knows the will of God, and dares not doe it for feare of men, he is as ill, if not wor&s;e, then prophane <HI>E&s;au,</HI> who &s;old his <HI>birth|right</HI> for a me&s;&s;e of <HI>pottage.</HI></P>
<P>Every man therefore, that de&s;ires the honour, or claims the priviledge to be the Son of God: That prayes <HI>our Fa|ther,</HI> as The &s;ons of the living God, let them with Reve|rence, ob&s;erve The duty; Feare;</P>
<P>Feare is &s;ometimes &s;o far from a duty, that it is a di|&s;turbance. It puts all out of frame, and makes him more
<PB N="7" REF="8">timorous then <HI>the Hare,</HI> That ought to be <HI>bold as the Ly|on.</HI> The Apo&s;tle calls it by a fit name, when he calls it the <HI>Spirit of bondage;</HI> for this is that that not onely binds a man up both hand and foot, but ca&s;ts him into <HI>utter dark|ne&s;&s;e.</HI> Unbelievers, and tho&s;e that are thus <HI>fearefull,</HI>
<NOTE PLACE="marg"><HI>Rev.</HI> 21.8.</NOTE> as they are both <HI>blinde,</HI> &amp; u&s;ually lead one another, &s;o they fall into the &s;ame <HI>ditch.</HI> The <HI>Indians</HI> feare the Devil, and &s;acrifice to him, not out of love, but lea&s;t he &s;hould hurt them. And many that are called Chri&s;tians, feare God upon no better account. This was the &s;ad effect of the fir&s;t tran&s;gre&s;&s;ion; I was <HI>affraid,</HI> becau&s;e I was naked, &amp;c. and, to &s;ubdue this in us was the end of Gods &s;ending his Son into the world, that we being delivered from our enemies, might &s;erve him <HI>without feare.</HI> The love of God &s;hed abroad in our hearts ca&s;ts out this feare.</P>
<P>Secondly, Therefore feare is an awfull re&s;pect to, and regard of, with love, reverence, and honour: This &s;ea|&s;ons all the duties of men, and makes them acceptable to God. This feare attends upon, and u&s;hers in, great joy. This is Commanded; <HI>Serve the Lord with feare,
<NOTE PLACE="marg"><HI>Heb.</HI> 12.28.</NOTE> and re|joyce with trembling.</HI> To di&s;tingui&s;h this from the former, the Apo&s;tle calls it <HI>Godly Feare;</HI> God is the Author of it; <HI>I will put my feare in their hearts.</HI> The end of it,
<NOTE PLACE="marg"><HI>E&s;a.</HI> 32.40.</NOTE> and the object of it fir&s;t, and immediatly; and man onely &s;o far, as God hath communicated &s;omething of him&s;elf, as his Ma|je&s;tie, wi&s;dome, authoritie, power to him.</P>
<P><HI>Feare the Lord, and the King:</HI> Ob&s;erve fir&s;t the Me|thod: The Lord, Then the King. The feare of the Lord is <HI>the beginning of Wi&s;dome,</HI> &amp; the beginning of wi&s;dome is the feare of the Lord. A man may be witty, but not wi&s;e without it, he may be as &s;ubtle as the &s;erpent, but cannot be as innocent as the dove. <HI>Jacob</HI> covenanting with <HI>La|ban,</HI> calls to witne&s;&s;e, the <HI>Feare of his</HI> Father <HI>I&s;aac;</HI>
<NOTE PLACE="marg"><HI>Gen.</HI> 31.53.</NOTE> i. e. That God that <HI>I&s;aac</HI> his Father feared. <HI>David</HI> doth not
<PB N="8" REF="9">onely explaine this duty, what it is, but pre&s;s it upon us, why it is to be done, with prevalent arguments; <HI>Come let us wor&s;hip and fall downe, and kneel before the Lord our maker: for he is the Lord our God, he hath made us, &amp;c.</HI></P>
<P>This is a duty confe&s;&s;'d by all, though practi&s;ed by few; The fool indeed &s;aith in his heart, <HI>there is no God;</HI> in his heart, <HI>i. e.</HI> in his &s;ecret thoughts, as rather de&s;iring that it was &s;o, then concluding that it is &s;o; in his heart, not with his lips in articulate words. He is afraid either that the Echo of his own expre&s;&s;ion &s;hould give him the lye, or that for Athei&s;me and bla&s;phemy, openly profe&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">'d, he &s;hould &s;trike him with death, who fir&s;t breath'd into him the breath of life. But to leave &s;uch &s;peculative, and pra|cticall Athei&s;ts, either in mercy to be converted, or in ter|ror to be confounded. What &s;trange &s;pectacle is this that I &s;ee; Profe&s;&s;ors, pious and precious &s;ouls, &s;uch as &s;eeme not without the power of godline&s;&s;e, and yet want the forme; no outward po&s;ture of the body that may expre&s;&s;e the reverence of the &s;oule: No &s;acred e&s;teem of times, places, or things &s;eparated to holy u&s;e, who to avoyd &s;u|per&s;titious vowing, exclude all formalities of wor&s;hip: deny God, tho&s;e external Civilities of his wor&s;hip, that they will &s;carcely deny their equalls, and dare not deny their &s;uperiors. The &s;ervant as though he was free from his Ma&s;ter, &s;its in the Congregation with his hat on, and that not in winter onely but in &s;ummer, not upon any ac|count of infirmitie, but I feare pre&s;umption, for heate and &s;weat will make him lay it by. What will Turkes, Jewes, and Pagans think of us, who in the externalls of their wor&s;hip do far out&s;trip us; and perhaps in their zeale al&s;o, though it be not according to knowledge? What will the holy men of God, The noble army of Martyrs, The glorious Societie of Saints, and Angels, who not one|ly kneel, but fall flat on their faces, not onely uncover
<PB N="9" REF="9">their heads,
<NOTE PLACE="marg"><HI>Rev.</HI> 4.10.</NOTE> but <HI>ca&s;t their Crowns</HI> downe to the earth before him. What will they &s;ay to <HI>David,</HI> or rather what will <HI>David</HI> &s;ay to them, who while they boa&s;t of his Spi|rit, deny his practi&s;e in every letter, and whereas they would be thought to be men after Gods own heart, they &s;eeme to proclaime it, that they thinke him like them|&s;elves. See what <HI>David</HI> did, and do the like; <HI>I will come into thy hou&s;e in the multitude of thy mercies, and in thy feare will I wor&s;hip towards thy holy Temple,</HI> P&s;al. 5.7.</P>
<P>This feare of God, then is an awfull apprehen&s;ion of the &s;acred Maje&s;tie of Almightie God, proceeding from a loving, and a loyall heart, binding over the &s;oule to all &s;ervices of love, with a voluntary re&s;ignation of our &s;elves, our profits, plea&s;ures, preferments, and what is ours, to his will and plea&s;ure.</P>
<P>This is not only The whole <HI>duty</HI> of man, to feare God, and keepe his Commandments, but his chiefe&s;t <HI>dignitie;</HI> which not onely pre&s;erves the &s;oule here in <HI>grace,</HI> but al|&s;o Crowns it with <HI>glory</HI> hereafter. <HI>My &s;on, feare thou the Lord.</HI></P>
<P>The other object of our feare is <HI>The King.</HI></P>
<P>It is our Saviours order and Command; <HI>To give unto Cae&s;ar, the things that are Cae&s;ars, and to God the things that are Gods.</HI> The Apo&s;tle appoynts <HI>that tribute be payd to whom it belongs,</HI> and <HI>Honour to whom honour is due.</HI> Come forth ye &s;ons and daughters of <HI>Jeru&s;alem,</HI> &s;ee the <HI>Regalia,</HI> that <HI>Throne of Maje&s;tie,</HI> which God him&s;elfe hath &s;et up for him, and that <HI>Crowne of honour,</HI> where|with God him&s;elfe hath Crown'd him in the day of his e&s;pou&s;alls; He hath joyn'd him with him&s;elfe in the &s;ame expre&s;&s;ion, <HI>Cloathed him with the Robes of his own ho|nour, mounted him in royall equipage with him&s;elfe,</HI> and cau&s;ing it be proclaim'd by <HI>Solomon</HI> (no meaner a per&s;on then the greate&s;t of Princes is his <HI>Herauld</HI>) Thus &s;hall it
<PB N="10" REF="10">be done to that man that the Lord will honour; <HI>Feare the Lord, and the King.</HI></P>
<P>The Act is the &s;ame Feare. <HI>Feare</HI>
<LIST>
<ITEM><HI>The Lord.</HI></ITEM>
<ITEM><HI>The King.</HI></ITEM>
</LIST></P>
<P>Of the fir&s;t I have treated already, now of the &s;econd and next immediate object of our Feare; <HI>The King,</HI> i. e. <HI>A &s;ingle per&s;on cloth'd with authoritie, cho&s;en of God, and of the people, &s;itted for, called to, and &s;etled in power and dignitie, is to be fear'd,</HI> i. e. <HI>with a loyall and loving heart reverenced, and obey'd, next and immediately unto the Lord, in the Lord, and for the Lord.</HI></P>
<P>Neither was this any Nationall, or legall command onely impo&s;'d upon the <HI>I&s;raelites;</HI> but &s;ee al&s;o the very &s;ame made by the Apo&s;tle <HI>Peter,</HI> 2 <HI>Pet.</HI> 2.17. <HI>Feare God, Honour the King.</HI> Evangelicall, Morall, univer&s;all, and perpetuall.</P>
<P>Where let me fir&s;t congratulate the word <HI>honour</HI> by way of explanation, which takes off the edge of admira|tion from &s;ubjects, and of ambition from Princes. It in|cludes not onely reverence, obedience, and care of, or for, but al&s;o Recompence, Reward, Maintenance. Kings them|&s;elves are &s;ervants, de&s;ign'd to defend, pre&s;erve, keep &s;afe, (as a Shepherd his flock) the people committed to their charge. Our bare heads, our bended knees, all our &s;alutations, and &s;ignes of reverence, our honour and feare are indeed a tribute due unto God, but payd to the King as his <HI>Stuard,</HI> commi&s;&s;ioned by him to require, and receive them of us. Wonder not then, that God &s;hould thus guild an earthen pot, and lay up the trea&s;ure even of <HI>divine honour</HI> in an <HI>earthen ve&s;&s;ell.</HI> It is the Lord; He may do what <HI>he will:</HI> and the Honour is his, he may doe with his owne what he plea&s;eth.</P>
<P>Two things lye plaine before us: Fir&s;t, That kingly government is of divine in&s;titution, and approbation;
<PB N="11" REF="10">commanded and commended by God him&s;elf. All other governments, and governors, are appoynted by the King, and in &s;ubordination to him. The text is plain, 1 <HI>Pet.</HI> 2.13, 14. <HI>Submit your &s;elves to every ordinance,</HI> (or law,) <HI>of man for the Lords &s;ake, whether to the King, as &s;upream, or to Governors &s;ent</HI> (<HI>i. e.</HI> authorized, commi&s;&s;ioned, ap|poynted) <HI>by him.</HI> Thus <HI>Daniel</HI> was by the King made a great man, and a Governor, and he that raigned over one hundred twenty and &s;even Provinces, <HI>E&s;t.</HI> 1.1. appoynted Governors over every Province, <HI>v.</HI> 14. But to cleare this, <HI>Mo&s;es</HI> was &s;ingled out of God, made a King, &s;o called, &s;o e&s;teemed by God &amp; men. Vi&s;ibly vindicated again&s;t tho&s;e &s;editious Rebells, who de&s;pi&s;ing the Magi&s;trate, and the Mini&s;ter; The King, and the Prie&s;t: <HI>Mo&s;es and Aaron cri|ed out, you take too much upon you; All the Congregation is holy<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> Whence then &s;prung the <HI>Sanedrim,</HI> from God or from <HI>Mo&s;es?</HI> from God by way of approbation, but from <HI>Mo&s;es</HI> (by the advice of <HI>Jethre</HI> his father in law) by way of in&s;titution. The text is plain, <HI>Provide thou,</HI> Exod. 18.21. &amp; 24. <HI>Mo&s;es</HI> obeyed the voyce of his father in law, and <HI>Mo&s;es</HI> cho&s;e men of courage, and made them heads, &amp;c. and after in the 11 of <HI>Numbers,</HI> though God gave the 70 Elders of the Spirit of <HI>Mo&s;es</HI> (ob&s;erve it is &s;ayd <HI>of the Spirit that is upon thee,</HI> v. 17. &s;ee al&s;o 25 ver&s;e, <HI>i. e.</HI> the Spirit of wi&s;dome, authoritie, coun&s;ell and &s;trength) yet they were <HI>gathered</HI> and <HI>pre&s;ented</HI> before the Tabernacle of the Congregation <HI>by Mo&s;es,</HI> nor were they then put fir&s;t into office (for they were Officers and Governors before, <HI>v.</HI> 16.) but furni&s;hed by tho&s;e gifts to a more cheerfull bearing of their publike burthen. So that it is cleere, God called <HI>Mo&s;es</HI> to be King, <HI>Mo&s;es</HI> called the Elders to &s;it in Coun&s;ell and Parliament with him.</P>
<P>Nay further, I &s;hall owne it as a Favour in him that will let me &s;ee either <HI>Judea,</HI> or any other Nation or Coun|try
<PB N="12" REF="11">mentioned in any part of the Scripture, either put in|to that forme of Government, which is call'd a States go|vernment by a Command from God, or (when they had put them&s;elves into it, &s;hew me where it is approved of God or commended; or where ever &s;uch a Nation de|&s;erved the name of a Common-wealth, or that God was glorified, vertue encouraged, &s;in puni&s;hed, or mi&s;chiefes prevented. The <HI>I&s;raelites</HI> were indeed often without a King, but, alas, &s;ee the mi&s;eries that followed; Rapes, whoredoms, idolatries, oppre&s;&s;ions, cruelties, civill wars, factions, what not, till blood touched blood, and neigh|bour fought again&s;t neighbour, brother again&s;t brother, and many thou&s;ands &s;laine, (the &s;ad character of our times) and thus they continued to devoure one another, till God gave them into the hand of the enemies round about, <HI>Goliah, Ammon, Amaleek,</HI> the <HI>Phili&s;tines,</HI> &amp;c. till they had neither libertie to rejoyce in, nor weapon to de|fend them&s;elves withall, yea not allowed &s;o much as a &s;mith in <HI>I&s;rael,</HI> to make or mend their in&s;truments of hu&s;|bandry; but every man mu&s;t goe downe to the <HI>Phili&s;tines</HI> to &s;harpen his axe, and his &s;hare, and his weeding hooke, <HI>vid.</HI> 1 Sam. 13.18.</P>
<P>This was the time when there was no King in <HI>I&s;rael,</HI> every man did what was good in his own eyes (notwith|&s;tanding the Coun&s;ell of Seventy) this was their &s;ad and deplorable Libertie; their horrid and mi&s;erable reforma|tion. O <HI>England, England,</HI> looke in this gla&s;&s;e, and &s;ee what is awanting but the la&s;t act (which God in much mercy prevent) and now after 12 or 14 years tryall of it, tell me if &s;uch confu&s;ions have been found, &s;uch taxes and burthens impo&s;ed, &s;uch villanies hatcht, and &s;uch dangers threatned in &s;ome hundreds of yeares before us. Doe not all faces gather blackne&s;&s;e? are not all complai|ners, all loo&s;ers, unle&s;&s;e &s;ome few who having in the mor|ning
<PB N="13" REF="11">devour'd the prey, will needs &s;it downe at night to devide the &s;poyle.</P>
<P>I intend not to enter upon the di&s;pute, or to &s;et King|domes and Common-wealths together by the eares, a|bout a forme of Government. My judgement I &s;hall de|liver in few words.</P>
<P>Fir&s;t, That God did appoynt, yea found Monarchy or Kingly government, and as it were commend it to all Na|tions and Countries, in creating one and but one.</P>
<P>Secondly, That the whole Scripture approves of it, and threatneth its contrary as a generall Cur&s;e, pre&s;a|ging if not inforcing a Nations ruine.</P>
<P>Thirdly, That all Nations under Heaven have found mo&s;t comfort, content, freedome and happine&s;&s;e in it: yea experience hath &s;hewed it as mo&s;t true, that tho&s;e Nations that were not content with this government cut out for them by the wi&s;e and providentiall hand of God, have &s;eldome or never cut well for them&s;elves after: &s;uch changelings ever reading their follyes in the mi&s;e|ries that followed.</P>
<P>I have read the Apologie, and defence of tho&s;e times; peru&s;ed Declarations, Remon&s;trances, and what not: I finde every &s;ect, every man of the earth growne great: every ambitious Spirit rai&s;'d (no matter how) to honour, yea every devil &s;et upon a pinacle, &s;aying as that imperi|ous Generall did, <HI>Am I come up hither without the Lord.</HI>
<NOTE PLACE="marg"><HI>E&s;a.</HI> 36.10.</NOTE> The name of God is e&s;pecially bla&s;phem'd in this, that it is made u&s;e of to palliate all manner of villanies: le&s;uites and Anabapti&s;ts agreeing in this (and it is fear'd in other things al&s;o) as &s;moaking fire-brands in foxes tailes, by &s;ubtiltie, and cruelty to devoure tho&s;e great ordinances of God Magi&s;tracy &amp; Mini&s;try. Yet &s;hall I tell you, I have found onely two things of &s;eeming weight again&s;t what I have delivered.</P>
<PB N="14" REF="12">
<P>Fir&s;t, The free State of <HI>Venice,</HI> antient and venerable, &s;urpa&s;&s;ing mo&s;t kingdomes, fear'd abroad, lovely and a|miable at home. This is &s;he that gives a great part of the world law upon &s;alt water, that hath dealt with the great Turk often at arms end: The be&s;t bulwarke and fortre&s;&s;e of Chri&s;tendome, who&s;e valour, and &s;ucce&s;&s;e while other nations &s;tand and look on, let them admire her, but be a&s;hamed them&s;elves, who like fools, or knaves are quarrelling one with another, &s;he in the mean time calling upon us for our aide and a&s;&s;i&s;tance.</P>
<P><HI>An&s;w.</HI> It is confe&s;&s;ed &s;he is ancient and honourable; and it is no le&s;&s;e then a wonder that in all tho&s;e chang|ings, &s;ucce&s;&s;ions, and vici&s;&s;itudes that have been &s;he &s;till remains without vi&s;ible decay or &s;ymptome of old age: when almo&s;t all other Pollitick bodyes, all kingdomes in Chri&s;tendome have met with changes and revolutions. But con&s;ider,</P>
<P>Fir&s;t, The convenience of her &s;cituation, upon a great many &s;mall I&s;lands in the jawes of the Sea, ea&s;ily com|manding within her &s;elf, not ea&s;ily commanded by any other: She &s;its as one, and alone as a mi&s;tri&s;&s;e, a mother, one that at the fir&s;t maintain'd her own intere&s;t within her &s;elf, in a word &s;he &s;eemes as a City governed by a Lord Mayor, and a Court of Aldermen; which being at the fir&s;t &s;o planted, not ea&s;ily violable by any other for|raign or dome&s;tick force doth &s;till continue, but it is not thus with us. All generations have read, The kingdome of <HI>England;</HI> Ten for one in this Nation never con&s;ented to this change, nor &s;o much as once dreamt of it: and although many, admiring that ju&s;tice that they could not under&s;tand, being fearfull to be found fighters again&s;t God did &s;ubmit, yet the &s;udden bla&s;ting, and the &s;ad ef|fects of it, hath called upon them to acknowledge their folly, &amp; to alter their judgment in poynt of government.</P>
<PB N="15" REF="12">
<P>But further, What place or per&s;ons &s;hall a&s;&s;ume this authority or execute it: Shall any City or per&s;ons chal|lenge the &s;uperiority, the government is no le&s;&s;e arbitra|ry, and far more dangerous then formerly; In a word, I profe&s;&s;e when I have &s;eriou&s;ly weighed our late Kingly government &s;o happily con&s;tituted as it was, &amp; our &s;tate government fumbled up of &s;o many hetorodox and heto|rogeniall principles, and per&s;ons; nothing hath more troubled me then to find the fault in the former, or one virtue or convenience in this latter, and therefore can|not but conclude that the con&s;titution of it, is mo&s;t likely to &s;et per&s;ons, and places, at perpetuall odds and enmi|ties, and certainly was contriv'd by them that having plunged the Nation into &s;o many not to be avoyded mi|&s;eries made it their work to &s;ecure their own intere&s;t, though to the ruin &amp; confu&s;ion of all, in the conclu&s;ion.</P>
<P>But again, the &s;tate of <HI>Venice</HI> was layd in peace, ours in blood; <HI>Sion</HI> her &s;elfe will not &s;tand long if built in blood: &s;he, <HI>i. e. Venice,</HI> remains in the mercy of God as a living monument to all nations, what a poor di&s;tre&s;|&s;ed handfull of per&s;ecuted Chri&s;tians, watered with the ble&s;&s;ing of God from on high may grow to in time; we are likely to &s;tand, as &s;pectacles of horror and amaze|ment, verifying the proverb, <HI>We cannot let well be well,</HI> and this will not be the le&s;t of our &s;orrowes in our &s;uf|ferings, that our de&s;truction is from our &s;elves, and when God had &s;o fenc'd and guarded us from the force of o|ther nations that we might &s;leep &s;ecurely de&s;pight their malice, we have arm'd our &s;elves, within our &s;elves, a|gain&s;t our &s;elves to our own confu&s;ion.</P>
<P>Secondly, There is a Piece writ by <HI>Milton,</HI> call'd <HI>Popu|li Anglicani defen&s;io,</HI> &amp;c. The defence of the people of <HI>England;</HI> I confe&s;&s;e his learning and Oratory to be con|&s;iderable: I will not enter the li&s;ts with him, and the ra|ther
<PB N="16" REF="13">becau&s;e I conceive it may be to conte&s;t with a &s;hadow, if he be dead, but if he be now living, (and do not &s;ub&s;i&s;t as a mercenary under this power, nor wrapt in &s;o much guilt that he may le&s;&s;e fear the gallowes then a re&s;toring of kingly government,) let him ju&s;tifie the proceedings, and vindicate the &s;ad effects of this fatall change; let him give a &s;atisfactory an&s;wer to the late &s;ix Queries pre&s;ented by the excluded members, and let him make it appear that the advantage hath or is very likely to an&s;wer to tho&s;e va&s;t &s;ummes expended, Trea&s;ures ex|hau&s;ted, trading damnified, mi&s;eries multiplyed, be&s;ides the blood &s;pilt, the guilt and di&s;honour contracted: if he can make it appear that there was at fir&s;t ju&s;t cau&s;e for it, or that there is any commoditie by it: I will then give him the better of it, and be of his opinion, but if he have &s;een, as que&s;tionle&s;&s;e he hath the mi&s;eries, and oppre&s;&s;ions in the&s;e bleeding nations, and doe fore&s;ee, as he ea&s;ily may doe if living, that danger that is heightned and occa&s;ioned by our changlings, I dare &s;ay he him&s;elf will an&s;wer him&s;elf &s;ufficiently, and either own his ignorance, or argue his impudence.</P>
<P>But to conclude this in a word, Arguments taken on|ly from event; or &s;ucce&s;&s;e are not infallible, for &s;ubordi|nate &s;tates, a government &s;o ordered may do well, but in &s;uch a nation as this it cannot; and for my part I cannot &s;ee but that kingly government is mo&s;t convenient, mo&s;t &s;utable to and agreeing with the genius of the&s;e nations; had it been left indifferent to frame our &s;elves at plea|&s;ure into any form of government, which I conceive is now que&s;tionable, I mu&s;t have propounded kingly go|vernment, and if the Scripture mu&s;t be our guide, I mu&s;t and &s;hall ever &s;ay, <HI>My &s;on: fear thou the Lord, and the King.</HI> And that's the &s;econd thing.</P>
<P>The King is to be feared, <HI>i. e.</HI> loved, honoured and obeyed next and immediately to God him&s;elf and that by the command of God.</P>
<PB N="17" REF="13">
<P>This I &s;hall fir&s;t prove to be the ordinance of God; Secondly, Demon&s;trate the grounds or cau&s;es of it, why &s;o. Prov. 30.31. <HI>A King again&s;t whom there is no ri|&s;ing up,</HI> i. e. ought not to be, nor did ever any ri&s;e up, but they found it better to &s;it &s;till, being convinced of their folly in their fall.</P>
<P><HI>Prov.</HI> 20.2. <HI>The feare of a King is as the roaring of a lyon, He that provoketh him to anger &s;ins again&s;t his own &s;oul:</HI> which expre&s;&s;ion in Scripture ever infers a <HI>mo&s;t mortall, dangerous</HI> and <HI>de&s;perate &s;in,</HI> Eccl. 10.20. <HI>Cur&s;e not the King, no not in thy chamber, &amp;c.</HI></P>
<P><HI>Ezra</HI> 7.26. <HI>He that will not obey the law of God, and the Kings law, let him have judgment without delay whe|ther to death or to bani&s;hment, to confi&s;cation of goods, or to impri&s;onment.</HI></P>
<P>In the Go&s;pell and New-Te&s;tament.</P>
<P><HI>Give unto Cae&s;ar the things that are Cae&s;ars, Mat.</HI> 22.21. Which is well and fully expounded by the Apo&s;tle, <HI>Rom.</HI> 13.7. <HI>Give to all men their due; Tribute to whom tribute, cu&s;tom to whom cu&s;tom, fear to whom fear, honour to whom honour.</HI> Rom. 13.1. <HI>Let every &s;oul be &s;ubject,</HI> and in the 5 ver&s;e. <HI>Wherefore we mu&s;t be &s;ubject.</HI> 1 Tim. 2.1. <HI>I exhort that prayers, &s;upplications, interce&s;&s;ions, and giving of thanks be made for all men, for Kings and all that are in authority, &amp;c.</HI></P>
<P>I might add more, but &s;omething hath been &s;aid and more may be: See the Rea&s;ons why God will have it &s;o, for although no man may &s;ay to God why do&s;t thou &s;o, yet what rea&s;ons God hath given we may and ought to take notice of.</P>
<P>Fir&s;t Rea&s;on: See <HI>Eccl.</HI> 8.2. Becau&s;e of the Oath of God. <HI>I coun&s;ell thee to obey the King, &amp;c.</HI> Oh the pro|mi&s;es, Covenants, and Oaths that have been taken and made in this nation to that end, is it not for the violati|on
<PB N="18" REF="14">of the&s;e that the land mourns? are we yet devi&s;ing new oaths, and never kept the old ones? it is folly and madne&s;s to bind others in tho&s;e cords that we our &s;elves break at plea&s;ure before their faces, hear and fear, and a&s;&s;ure your &s;elves that God will vi&s;it for the&s;e things, and his &s;oul will be avenged upon &s;uch a Nation.</P>
<P>Second Rea&s;on: That we may lead under them a god|ly, peaceable and quiet life; Oh value the comforts of a peaceable government. Submi&s;&s;ion hath ever purcha|&s;ed true liberty of con&s;cience. Where is he, or what is he, that being of a pious and peaceable &s;pirit found not that tolleration that piety could ask, or mode&s;ty reque&s;t: Turbulent &s;pirits indeed, &s;ome of them made voyages into forraign parts only there to proclaime their follyes, and to aire their factions, which done many have retur|ned convinct, converted, and what was partly occa&s;io|ned by them&s;elves, they have own'd as matter of lamen|tation.</P>
<P>Third Rea&s;on: Power is ordain'd of God, <HI>Rom.</HI> 13.1. <HI>He,</HI> (<HI>i.e.</HI> he that bears and executes that power, <HI>i.e.</HI> The King, <HI>He</HI>) <HI>is the Mini&s;ter,</HI> that is a &s;ervant &s;ent and ap|pointed of God; See it twi&s;e repeated, <HI>ver&s;.</HI> 4. and a|gaine, <HI>ver&s;.</HI> 6. <HI>By me Kings reigne,</HI> Prov. 8.15. The Apo&s;tle is plaine, <HI>Rom.</HI> 13.2. <HI>He that re&s;i&s;teth, re&s;i&s;teth the ordinance of God, and they that re&s;i&s;t,</HI> (be they who they will) <HI>&s;hall receive to them&s;elves damnation.</HI> Comment upon the Text who will, and evade it who can. See al&s;o <HI>Davids</HI> po&s;itive a&s;&s;ertion included in a mo&s;t vehe|ment and uncontroulable que&s;tion: <HI>Who can</HI> (1 Sam. 26.9.) <HI>lay his hand on the Lords anointed, and be guilt|le&s;&s;e?</HI> if a &s;tatesman, if an injured per&s;on, then <HI>David:</HI> if rea&s;ons of &s;tate principles of pollicy, if all that wit &amp; rea&s;on can contrive to have excu&s;ed it could have excu|&s;ed it, it had been excu&s;able in <HI>David,</HI> but <HI>David</HI> could
<PB N="19" REF="14">not; <HI>The Lord keep me from doing this thing to my ma&s;ter, &amp;c. for he is the Lords anoynted,</HI> vid. 1 <HI>Sam.</HI> 24.7. may he ask, <HI>who can?</HI> he mu&s;t produce a commi&s;&s;ion written with Gods own hand, that can do it and be innocent. I am not ignorant of what is objected again&s;t this, in ca&s;e of Tyrants, bloody Princes, &amp;c. all that I &s;hall &s;ay is, Rea&s;on is a good &s;ervant, but a bad Ma&s;ter; God &s;ees that good for me, that neither I nor my rea&s;on can &s;ee good for my &s;elf. <HI>David</HI> had rea&s;on enough on his &s;ide, but &s;ee what he &s;ayes, <HI>As the Lord liveth, either the Lord &s;hall &s;mite him or his day &s;hall come, or he &s;hall goe down into the battle and peri&s;h,</HI> (1 Sam. 26.10.) <HI>but the Lord keep me, &amp;c.</HI> In a word, he that can thankfully and hum|bly wait upon the ju&s;tice of God when he gives us &s;uch a king in his anger, can &s;ubmi&s;&s;ively and patiently waite upon his plea&s;ure to take him away in his wrath.</P>
<P>Fourthly, The King is the mo&s;t vi&s;ible re&s;emblance of the invi&s;ible God. His &s;ervant authori&s;ed and commi&s;&s;i|oned by him to execute his will. He is as the very gar|ment wherewithall the Maje&s;ty, ju&s;tice and power of God is covered and pre&s;ented to the eye as a vi&s;ible ob|ject; I &s;peak not of a Princes robes but his royalty, not of his outward apparell, but his &s;pirituall gift and &s;ove|raignty. The Queen of <HI>Sheba,</HI> (2 <HI>Chron.</HI> 9.8.) hath this ex|pre&s;&s;ion, <HI>Ble&s;&s;ed be the Lord thy God that loved thee, that &s;et thee on his throne as king, in&s;tead of the Lord thy God.</HI></P>
<P>That &s;aying of God him&s;elfe, 1 <HI>Sam.</HI> 16.1. <HI>I have pro|vided me a King,</HI> is very con&s;iderable; He was a man af|ter Gods own heart in his publique admini&s;trations of judgement and ju&s;tice; though his per&s;onall faults were very great. It is no untruth to &s;ay he was a better King then a man. In his infirmities he teaches even the mo&s;t precious Saints and &s;ervants of God to remember that they are but men; but in his executions of ju&s;tice he le&s;|&s;ons Princes that they ought to be no other then gods,
<PB N="20" REF="15"><HI>i.e.</HI> Emba&s;&s;adors, Stewards, &s;ervants &s;ub&s;tituted and ap|poynted by God.</P>
<P>I might adde many more rea&s;ons why God is plea&s;'d &s;o &s;trictly to charge and require &s;ubmi&s;&s;ion and obedi|ence, doubtle&s;&s;e, every act of obedience, and di&s;loyaltie, e&s;pecially publique, and in eminent per&s;ons doth as it were unloo&s;e the bands, and di&s;&s;olve the Covenant be|twixt a King and his Subjects. If Kings be (as u&s;ually they are) too ready to improve advantages to encrea&s;e their power and greatne&s;&s;e, Trea&s;ons, di&s;loyalties, &amp;c. gives them opportunities, and makes them eye tho&s;e as Cap|tives &s;ubdued, which before they beheld as &s;ubjects, yea as &s;onnes in their Dominion. It is good therefore to feare the King, to prevent our mi&s;ery and his tyranny, it be|ing mo&s;t certainly true in Politicks, <HI>That every rebellion &s;ubdued, makes the King more a King, and the Subjects more &s;ubject.</HI> But we have &s;aid &s;ufficient to per&s;wade, yea to enforce obedience from &s;uch as feare the Lord, Their con&s;ciences are deare unto them, and a godly peaceable and quiet life mo&s;t de&s;irerable. The oath of God they feare and the Covenant, as a Covenant of God they hold inviolable: They can look beyond the &s;hadow to the &s;ub|&s;tance, and in and under the vi&s;ible man, can &s;ee the ju|&s;tice, wi&s;dome, power, and Maje&s;ty of God, and pay the tribute of their feare and reverence due to God, to the King as his receiver. They have learnt our Saviours le&s;|&s;on; <HI>If a man</HI> (much more a King) <HI>will take away thy coat, let him take thy cloake al&s;o;</HI> They judge it better to be famous for their &s;ufferings, then infamous for their actings. Thus good <HI>Mephibo&s;heth</HI> when he had more cau&s;e to be angry at the Kings unju&s;t connivance and di|&s;tribution, doth not onely &s;ubmit without the lea&s;t impa|tience or oppo&s;ition; but gives us the be&s;t coun&s;ell in his own example, and the be&s;t in&s;truction in his re&s;olution;
<PB N="21" REF="15"><HI>Let him take all, &s;o that my Lord the King may but re|turne in peace.</HI></P>
<P>To rea&s;onable men enough hath been &s;ayd, to unrea|&s;onable men, and &s;uch as have no faith, it is to &s;mall pur|po&s;e to &s;ay any more; Their &s;ubtilties can evade, or jea|lou&s;ies pervert what can be &s;ayd, nor will they read their &s;in, but in their puni&s;hment; nor be convinc't of this du|ty, till they have overwhelm'd them&s;elves and the Nati|on in unavoydable ruins.</P>
<P>Before I leave this, let me congratulate this happy u|nion, The Lord and the King, not here alone, but el&s;|where joyned together; and ob&s;ervable it is that the feare of God and honour of the King goe hand in hand, and where the King is di&s;honored, the feare of God is al|&s;o violated. It was a fatall prediction (the unhappy con|&s;equence of home-bred di&s;tractions) that <HI>I&s;rael</HI> refu&s;ing directions from the Law and the Te&s;timonies, &s;hould goe to and fro, and fretting them&s;elves, &s;hould Cur&s;e their God, and their King. It was al&s;o a happy prediction, (and oh that our eyes might &s;ee the accompli&s;hing of it) that <HI>I&s;rael</HI> upon his Conviction &s;hould &s;eeke the Lord, and <HI>David</HI> their King. Thus in Ble&s;&s;ings and Cur&s;ings, God and the King are joyned. The Almightie him&s;elfe in order to the pre&s;ervation of peace, and admini&s;tration of Ju&s;tice, is plea&s;'d with his own hand to put into the &s;ame &s;cabbard of eternall truth, the <HI>Sword of the Lord and of Gideon.</HI></P>
<P>I have now done with the po&s;itive part of the doctrine; <HI>My &s;on, Feare the Lord, and the King.</HI> Now I come to the Negative part; <HI>Medle not with the &s;editious, or tho&s;e that are given to change.</HI></P>
<P>Fir&s;t, <HI>Medle not.</HI> Medlers are fruit that was never planted in the paradi&s;e of God, nor are &s;uffered to pro|&s;per in the places of his plea&s;ure. They will indeed as ill
<PB N="22" REF="16">weeds be &s;pringing up, (and when they are over-growne they are dangerous) but the diligent hand mu&s;t weed them out. God hath made ample provi&s;ion again&s;t this corruption, he condemnes them as <HI>inordinate walkers, that are bu&s;y-bodies,</HI> 2 The&s;. 3.11. Such as goe from hou&s;e to hou&s;e, are not onely idle <HI>but pratlers, and bu&s;y|bodyes,</HI> 1 Tim. 5.13. If &s;uch &s;uffer, they &s;uffer ju&s;tly, to prevent which we have a divine Caution, 1 <HI>Pet.</HI> 4.15. <HI>Let no man &s;uffer as a murtherer, or as a thiefe, or as an evill doer, or as a bu&s;y-body;</HI> (the word is expounded word for word, a Bi&s;hop in another mans dioce&s;&s;e) Thus vices are linked together, &amp; as evill words corrupt good manners, and evill thoughts hatch, and generate evill words, &s;o needle&s;&s;e intermedlings, e&s;pecially in State-af|faires, often u&s;hers in evill doings; the&s;e carry us for|ward to theft and &s;acriledge, the&s;e to murther and what not. Sin, if not prevented, ever plunging the &s;oule into more and more &s;in, one mi&s;chiefe covering it &s;elfe with another, conceiving it cannot be &s;afe but by &s;o doing. As we &s;ee it was thus with <HI>David</HI> in the matter of <HI>&V;|riah,</HI> and <HI>Ahab</HI> in the ca&s;e of <HI>Naboth,</HI> the beginnings of which are oft but &s;mall, but alas, alas, how great a &s;ire will a little &s;parke kindle.</P>
<P>He that made the whole world the object of his con|templation, as he was griev'd to &s;ee &s;ome idle, and o|thers ill imploy'd, &s;o was he al&s;o griev'd to &s;ee many bu|fie in other mens matters. Such endeavours are &s;eldome acceptable, or &s;ucce&s;sfull, and this connivence they carry ever along with them, if well they are but well, if evill the more paines the le&s;&s;e thanks, ye acce&s;&s;aries in this ca&s;e come in as principles, and beare the reward of their follyes in their &s;ufferings. Briefly, God hath placed eve|ry man in his own &s;tation, appoynted him &s;ome office, calling, imployment, or bu&s;ine&s;&s;e of his own. This let
<PB N="23" REF="16">him doe it with all diligence, and following the Apo&s;ties rule; Let him &s;tudy to be quiet and medle with his own bu&s;ine&s;&s;e, 1 <HI>The&s;.</HI> 4.15.</P>
<P>Sin, and &s;inners, in generall we mu&s;t not medle with; <HI>My &s;on, if &s;inners intice thee, con&s;ent thou not, if they &s;ay, Wee will lay wait for blood, &amp;c.</HI> vid. 1 <HI>Prov. v.</HI> 11.&mdash; <HI>We &s;hall finde precious riches, and fill our hou&s;es with &s;poyle. Ca&s;t in thy lot amongst us, we will all have one pur&s;e. My &s;on, walke not in their way, refraine thy foot from their paths, &amp;c.</HI></P>
<P>Good old <HI>Jacob</HI> (whom neither affection to his chil|dren, nor love of gaine could court to the countenancing of cruelty) abominates that villany of his &s;ons in &s;laying the <HI>Sichemites</HI> (though they pretended great and urgent rea&s;ons for it) e&s;pecially after overtures of peace for the future, and tender of &s;atisfaction for by-pa&s;t injuries, he confe&s;&s;es that it made him &s;tinke in the no&s;trills of other Nations; and many years after, even upon his death-bed, to evidence his perpetuall hatred of &s;uch treachery, he di&s;claimes any &s;ociety with, or approbation of that act; <HI>Into their &s;ecrets let no<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> my &s;oule enter in their a&s;&s;em|blies, mine honour be not thou united:</HI> and pa&s;&s;es &s;entence upon them that were chiefe actors in it, <HI>Simeon,</HI> and <HI>Le|vi, Devide them O God in Jacob, and &s;catter them in I&s;|rael,</HI> Gen. 49. 5-7.</P>
<P>But to &s;peake to the object in the text, The <HI>&s;editious. Sedition</HI> is the murtherer of pietie, the bane of charitie, the mother of con&s;u&s;ion. It is a hell upon earth, as ha|ving neare&s;t relation to, and confederacy with the Devil and his Angels. Satan never acts &s;o like him&s;elfe, as when in the &s;hape of an Angel of light, he attempts workes of darkne&s;&s;e; and by his delu&s;ions, and devices, throws all into extremities, and tho&s;e often contrary, ca&s;ting &s;ome into the fire, and others into the water. <HI>Sedition</HI> is that
<PB N="24" REF="17">Grand Trapan, which not onely carries away deceived &s;oules, &s;uch as in the &s;implicitie of their hearts goe on thinking no evill, but al&s;o perverts good intentions, and in time converts them into mo&s;t horrid practi&s;es. <HI>Sedi|tion</HI> hath this evill in it, that it u&s;ually corrupts the be&s;t knowing, &s;uch when corrupted to be ever the wor&s;t. That poy&s;on is mo&s;t mortall that hath &s;ei&s;ed on the vi|talls; and thus it is in a Church, or State, when Religi|on is turn'd to faction, and peace the daughter of pietie is &s;o fatally betrayed that &s;he becomes the mother of di&s;|&s;ention, and grand-mother of de&s;truction. Nor do I won|der at it in our dregs of time, when in tho&s;e purer dayes the Apo&s;tle tells the <HI>Corinthians,</HI> that he fear'd he &s;hould &s;inde (what he was unwilling to finde) <HI>&s;trife, envyings, wrath, contentions, backbitings, &s;wellings, and di&s;cords.</HI> Behold an Army of Saints, who&s;e Cau&s;e is envie and &s;wel|lings, who&s;e Artillery, is &s;trife, wrath, and contention, and who&s;e Military provi&s;ion &s;eems no better then back|bitings, and di&s;cords. If thus it be with the greene tree, what &s;hall become of the dry? and if the righteous could not be pre&s;erved from tho&s;e evills, how &s;hall the wicked and ungodly appeare?</P>
<P>But to come to the Text, the <HI>&s;editious</HI> &s;eeme to be of two &s;orts (which I gather from the la&s;t word <HI>Both,</HI> a word nece&s;&s;arily relating to two) and indeed in State|affaires two factions or &s;editions are mo&s;t dangerous.</P>
<P>Fir&s;t, Such as would have Monarchy degenerate into ty|ranny; Who cannot be content to have Soveraignty, like the tree of life planted in the mid&s;t of the paradi&s;e of God, who&s;e fruit is food, and who&s;e leaves are phy&s;ick to heale the Nations, but they mu&s;t have it, as that over|growne tree, who&s;e height mu&s;t reach to heaven. It was a foule &s;igne of <HI>Babels</HI> approaching ruine, when his Prin|ces and people, who knew the King to be but a man, mu&s;t honour him as a God; <HI>Is not this great Babel that I have
<PB N="25" REF="17">built for mine Honour, &amp;c.</HI> preceded that fatall depo|&s;ing; <HI>Thy kingdome is taken from thee, &amp;c.</HI> Dan. 4.28. <HI>Herods</HI> flatterers were his murtherers, had not they cry|ed out, <HI>The voyce of God and not of man, Herod</HI> might have been a man much longer; but they giving and he accepting divine Honour, he was &s;mitten with a mortall di&s;ea&s;e, <HI>He was eaten with wormes, and gave up the gho&s;t,</HI> Acts 12.22.</P>
<P>Such as tho&s;e, <HI>Ho&s;ea</HI> 7.3. That make the King glad with their wickedne&s;&s;e, and Princes with their lyes, That &s;ee vanitie, and devi&s;e folly, and &s;ay, <HI>The Lord &s;aith it:</HI> Arbitrary Power, and government at plea&s;ure; <HI>This &s;hall be the Cu&s;tome,</HI> 1 Sam. 8.11. They interpret it, This &s;hall be the right, power, prerogative royall of your King, <HI>to take your &s;ons, your daughters, your tenths, and till you cry out becau&s;e of your King.</HI> Such as <HI>Rehoboams</HI> young Coun&s;ellours, <HI>Make thy little &s;inger heavier then thy Fa|thers loynes,</HI> 1 Kings 12.10.</P>
<P>I take no delight to rub up old &s;ores, yet I reque&s;t tho&s;e whom it may concern to remember, That flatterers have been mo&s;t fatall to Prin<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters"> A Court Para&s;ite, is a Court Plague: It is mo&s;t certainty true, <HI>That a King is made for the people, and not they for him:</HI> Their &s;afety and wel|fare, ought to be the aime, and end of his government, in requitall of, and thankfulne&s;&s;e for which, his ea&s;e &s;hould be their labour, his honour their endeavour, his &s;afety, their hazard: and in as much as their &s;ecuritie is his chiefe&s;t worke, their tribute, and Honour ought to be duly payd to him as his ju&s;t wages.</P>
<P>Princes are called <HI>Gods.</HI> An unju&s;t, cruel, tyrannicall god, is non-&s;en&s;e and bla&s;phemie, with all &s;acred reve|rence be it &s;poken and receiv'd. If God him&s;elfe were as the &s;on of man, that he might erre, or could be deceiv'd, an arbitrary and unlimited power terminated in crueltie
<PB N="26" REF="18">and oppre&s;&s;ion, would depo&s;e him from his royaltie, and make him even &s;uch a Creator hatefull to his Creatures.</P>
<P>God who is the holy one, of purer eyes then to behold iniquitie, may deale with men, as the Potter with his Clay, and who &s;hall &s;ay, What doe&s;t thou? his wayes are un&s;earchable, and his judgements pa&s;t finding out; but for man, yea the be&s;t of men, who in their be&s;t e&s;tate are altogether vanitie, though they be called gods, they mu&s;t die like men, and therefore mu&s;t act according to tho&s;e Laws, which the King of Kings hath layd before them for his glory, and his peoples good.</P>
<P>It is recorded concerning king <HI>Joa&s;h,</HI> 2 Chron. 24.2. <HI>That he did that which was right in the &s;ight of the Lord, all the dayes of Jehoiada the Prie&s;t:</HI> and no longer: <HI>What, no Bi&s;hop, no King;</HI> how true that Maxime is let others di&s;pute: Sure it is that a good Prie&s;t makes a good King, or at lea&s;t if he can help it will not endure a bad one. But what was the matter with <HI>Joa&s;h,</HI> after the death of <HI>Jehoiada,</HI> v. 17. <HI>The Princes of Judah came and did reve|rence unto him, and he hearkenod unto them, &amp;c.</HI> Did they reverence him! it was but <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> duty, but duty it &s;elfe (as every vertue) hath two extremes, but he hearkened unto them, puffed up with pride he forgot to be humble, and allured by their flatteries was per&s;waded to do that which in the conclu&s;ion tended to his ruine and the Na|tions woe.</P>
<P>Tho&s;e therefore that are or &s;hall be the Coun&s;ellors of a King, remember what is written, <HI>As a roaring Lyon, and as a hungry Beare, &s;uch is a wicked Ruler over a poore peo|ple,</HI> Pro. 28.15. It is not for Princes to be drunk with ambition, no more then with wine, this will make him erre in judgement, no le&s;&s;e, then that. It is better for Princes to be &s;ons of Con&s;olation, then of terror; and tho&s;e that take a delight to be, and be accounted Hun|ters
<PB N="27" REF="18">before the Lord, it is ju&s;t in God that they fall into the &s;nare, and that the venome of his arrows dry up their &s;pirits. Is the Prince naturally mercifull, cheri&s;h and pre|&s;erve that temper in him, doe not as the Lyone&s;&s;e did her young Lyon, teach him to catch, and to devoure the prey, <HI>Eze.</HI> 19.4. per&s;wade him not to wa&s;t, and de&s;troy, or &s;hew him&s;elfe terrible with the noy&s;e of his roarings, lea&s;t the Nations be&s;et him, and lay &s;nares for him, and he fall into their pit. The greate&s;t Triumph of a King, is to gaine the hearts, and winne the good affections of his people. He that hath the&s;e, &s;hall never want their hands to vindicate, nor pur&s;es to maintaine his Honour, and intere&s;t. That &s;ervice is quicke&s;t in di&s;patch, and &s;oars highe&s;t that is mounted upon the wings of love. A beloved Prince is as the breath of our no&s;trills, The anoynted of the Lord, worth ten thou&s;and of us, no dan|gers &s;hall di&s;quiet his repo&s;e, no cares line his Crowne, no terrors torment his &s;pirit, if his &s;ubjects can helpe it. All <HI>I&s;rael</HI> will come up to <HI>Hebron,</HI> to attend the Corona|tion of &s;uch a King: on the contrary, what &s;adder &s;pe|ctacle in the world then to &s;ee a King, mounted on his triumphant Chariot, enriched with the &s;poyles, and drawne by his gald-backt, naked, and impoveri&s;hed &s;ub|jects. Which that neither wee, nor our children may &s;ee, let Kings, and Coun&s;ellours ponder &amp; ob&s;erve this truth, That when Kings in governing, goe beyond the limits of moderation, they pa&s;&s;e the lines of &s;ecuritie, and run the hazard of their own ruine.</P>
<P>When Kings make their Will their Law, and their own Plea&s;ure, their Prerogative Royall, Subjects often make their Power their Priviledge, and conceive Might a &s;uf|&s;icient Right to vindicate their Liberties. As I cannot al|low the fir&s;t, &s;o I dare not approve the &s;econd. I have heard the Advocates of <HI>The Kings Bench,</HI> and am not al|together
<PB N="28" REF="19">ignorant what is &s;aid for the Common pleas, I have &s;ummon'd a Grand Jury of my &s;erious thoughts in the Ca&s;e, which have return'd an Ignoramus, and I am re&s;olv'd to leave both partyes to &s;tand or fall to their owne Ma&s;ter.</P>
<P>But for this fir&s;t branch of this &s;editious faction, let them Con&s;ider the text; <HI>Feare the Lord, and the King:</HI> Fir&s;t the Lord, then the King; The King after, in, with, and for the Lord; He that would be able to give a good ac|count of his loyaltie, mu&s;t prefix the&s;e prepo&s;itions as E&s;|&s;entials of pietie, he cannot love the King, that feares not God: Are drinking of healths, &s;wearing, ramming, dam|ming, hideous and de&s;perate execrations and Cur&s;ings the &s;ymptomes of a loyall &s;ubject: doe &s;uch damnable and deplorable carriages &s;peake tho&s;e that u&s;e them the &s;ervants of a Chri&s;tian King, defender of the faith, or the Cur&s;ed va&s;&s;alls of <HI>Baal<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">zebub</HI> Prince of the Devils.</P>
<P>Oh that my Coun&s;ell might be acceptable to &s;uch, to break off this &s;in by Repentance, and this iniquitie by a publique confe&s;&s;ion, that there may be a healing of the error; That that may be effected, (which for feare of them hath been partly ob&s;tructed) which is by all de&s;i|red, <HI>That our Judges may be re&s;tored as at the fir&s;t, and our Magi&s;trates as at the beginning.</HI> Thus far of the fir&s;t.</P>
<P>The &s;econd &s;ort of &s;editious per&s;ons, are &s;uch as will have no King. Every &s;mall di&s;content armes them into de&s;perate undertakings. <HI>What portion have we in David? or what inheritance in the &s;on of I&s;hai? To your tents O I&s;rael; Now look to thy owne hou&s;e David?</HI> Stay, &s;tay, a little, may not a man be more zealous then religious? more forward then wi&s;e; con&s;ider the end of it, will it not be bitterne&s;&s;e, and an evill day? But further, Have wee no &s;hare in <HI>David,</HI> no inheritance in the hou&s;e of
<PB N="29" REF="19"><HI>I&s;hai?</HI> Was he fle&s;h of our fle&s;h, and bone of our bone, at his inauguration, and have we no intere&s;t in the &s;uc|ce&s;&s;ion? Is that the be&s;t Coun&s;ell, <HI>To thy tents of I&s;rael.</HI> Well goe on, rejoyce in <HI>Jeroboam,</HI> and his golden Calves. Make prie&s;ts of the meane&s;t of the people; &s;ubmit to any thing rather then a returne to the hou&s;e of <HI>David.</HI> God permits much that he doth not approve of. Let me with the peace of a good con&s;cience, lye with <HI>Lazarus</HI> upon a dunghill, yea die like a dog in a ditch, rather then &s;tand in the way of &s;inners, or &s;it in the &s;eat of the &s;corn|full. May my memory peri&s;h rather then de&s;erve &s;uch a Monument as <HI>Jeroboam</HI> had; <HI>This is Jeroboam the &s;on of Nebat, that made I&s;rael to &s;in.</HI></P>
<P>Sedition hath &s;omtimes &s;ucce&s;&s;e, but doth never pro|&s;per; the conclu&s;ions of it though purcha&s;ed by blood are le&s;&s;e valuable then water. It is in this ca&s;e as it was with <HI>David, Oh that any would give me to drink of the water of the well of Bethlehem,</HI> (his enemies the Phili&s;hins then lying round about it) His worthyes will venture their lives to &s;atisfie his longing, (what will not zeale and affection do) but when he hath it he refu&s;es to drink it; but powring it on the ground &s;ayes, <HI>Is not this the blood of the&s;e men,</HI> The blood of men is a dear rate for an imaginary liberty; &s;uch a one as like <HI>Plato</HI>'s Idea, hath its exi&s;tence only in fancy, and is <HI>Ens rationis,</HI> more properly then <HI>Ens reale:</HI> If this be liberty &s;ay many thou&s;ands in <HI>England,</HI> would we had been &s;ubjects &s;till; and he that thanked God that he was borne a freeman and not a &s;lave, had as little rea&s;on for it, as he that ble&s;|&s;ed God, that he was born a va&s;&s;all to the Crown of <HI>Eng|land.</HI></P>
<P><HI>Barrabas</HI> was committed for &s;edition and murther; Tho&s;e two are not ea&s;ily &s;eperated. Yet oh, the mi&s;ery of popular tumults, how ea&s;ily are they moved to put
<PB N="30" REF="20">to death the holy one, and the ju&s;t, and to require a mur|therer to be given unto them.</P>
<P>Seditions again&s;t Princes, and government e&s;tabli&s;hed are not very many in Scripture, yet &s;ome we read of, as that of in&s;inuating <HI>Ab&s;alom</HI> (who &s;aved the executio|ner a labour, and was hang'd in a halter of his own &s;pin|ning) That of <HI>Sheba;</HI> the Son of <HI>Bieri,</HI> (who&s;e head &s;oon after ran&s;omed the whole body of his Army) both again&s;t <HI>David.</HI> The be&s;t Princes have many times the wor&s;t &s;ubjects; their pliable natures are ea&s;ie&s;t abu&s;ed, and turbulent &s;pirits having (as the man in the fable) by &s;ome conce&s;&s;ions gain'd a handle for his ax in requi|tall cut down the Tree.</P>
<P>But of all &s;editions in holy writ that which the Apo|&s;tle calls <HI>The gain&s;aying of Corah,</HI> &s;eems to be (take it in all parts, and under all con&s;iderations) the mo&s;t dange|rous and de&s;perate. <HI>Numb.</HI> 16. &mdash; The Ring-leader is <HI>Corah,</HI> an eminent per&s;on in the Tribe of <HI>Levi,</HI> with whom <HI>Dathan</HI> and <HI>Abiram</HI> two of the &s;ons of <HI>Ruben,</HI> who gain into their confederacy two hundred and fifty men, Captains of the a&s;&s;embly, famous men in the congrega|tion and men of renowne, the&s;e gather together again&s;t <HI>Mo&s;es</HI> and <HI>Aaron,</HI> and in plain terms tell them, <HI>That they take too much upon them,</HI> all the congregation is holy, yea every one of them; why then &s;hould they (&s;eeing the Lord was among&s;t them) lift up them&s;elves above the congregation of the Lord. Was not this recorded in &s;a|cred writ, I could &s;carcely receive it for a truth being a faction made up of pretended religion, and intended ambition; Specious pretences countenanced by men fa|mous both in Church and &s;tate, &s;o coloured and covered over with di&s;&s;embled &s;anctity, that even <HI>Mo&s;es</HI> and <HI>Aa|ron,</HI> the King and the Prie&s;t mu&s;t &s;uffer in their reputa|tion, and honour, and in the Vulgar account pa&s;&s;e for
<PB N="31" REF="20">Tyrannicall and Antichri&s;tian. But true it is, for truth it &s;elf hath recorded it, and in as much as it is written for our learning. We may learn from it,</P>
<P>Fir&s;t, That innocence it &s;elfe is no guard again&s;t im|pudent and &s;landerous tongues; <HI>Mo&s;es</HI> though the meek|e&s;t of men, mu&s;t pa&s;&s;e for a Tyrant, if &s;editious &s;ouls will dare to &s;ay, others will be ready to believe it, though there be no cau&s;e for it.</P>
<P>Secondly, <HI>Mo&s;es</HI> and <HI>Aaron,</HI> the Magi&s;trate and the Mini&s;ter are equally levelled by factions, and as in&s;titu|ted at fir&s;t by God to comfort and &s;upport one another, as <HI>Saul</HI> and <HI>Jonathan</HI> lovely in their lives, &s;o in their deaths, they are not &s;eperated.</P>
<P>Thirdly, That bla&s;phemy, hypocri&s;ie and counterfeit holine&s;&s;e, ever u&s;hers in &s;edition and rebellion. All the Congregation is holy, every one, and the Lord is with us, &amp;c.</P>
<P>Fourthly, That the grand abetters and maintainers of faction, are not only bred, but often eminent in Church and State; Their enemies being u&s;ually tho&s;e of their own hou&s;hold.</P>
<P>I &s;hall de&s;cant no longer on this &s;editious &s;ubject, may tho&s;e that reade it con&s;ider what hath been &s;aid, and the Lord give us grace to prevent that woe which is threat|ned again&s;t them, that followed the wayes of <HI>Cain</HI> (who &s;lew righteous <HI>Abel</HI>) and are lead away like <HI>Balaam</HI> with the wages of deceit, (ready to doe any thing for money) and have peri&s;hed in the gain&s;aying of <HI>Corah, Jude v.</HI> 11.</P>
<P>And this leads me by the hand from the Doctrine, the word of Command, <HI>My &s;on, fear thou the Lord and the King, and meddle not with the &s;editious,</HI> to the Rea&s;on, a word of terrour, <HI>for their de&s;truction &s;hall come &s;ud|denly, and who knows how &s;peedy may be the ruine of them both?</HI></P>
<PB N="32" REF="21">
<P>What <HI>Daniel</HI> &s;ayd of the Dreame, let me &s;ay of this for the certainty of it, it is doubled; fir&s;t, by way of a&s;&s;erti|on; &s;econdly, of expo&s;tulation: of the&s;e in order.</P>
<P>In the a&s;&s;ertion ob&s;erve; fir&s;t, The judgement threat|ned; <HI>De&s;truction.</HI></P>
<P>When Separation and Confu&s;ion is the worke; what fitter wages then ruine and de&s;truction. <HI>Is not de&s;tructi|on to the wicked, and &s;trange puni&s;hment to the workers of iniquitie,</HI> Job 31.3. Is it not Gods &s;olemne prote&s;tation, <HI>Ezek.</HI> 35.6. <HI>As I live, &s;aith the Lord, I will prepare thee unto blood, and blood &s;hall pur&s;ue thee: except thou hate blood, blood &s;hall pur&s;ue thee.</HI> Are not the threatnings of this nature many? Is not the vi&s;ion plaine? <HI>Though it tar|ry for an appointed time, yet he that &s;hall come will come.</HI> Have not the children of affliction comforted them&s;elves with the&s;e meditations in their wor&s;t conditions? It is <HI>Davids</HI> Coun&s;ell, <HI>P&s;al.</HI> 55.22. <HI>Ca&s;t thy burthen upon the Lord, and he &s;hall nouri&s;h thee, and will not &s;uffer the Righ|teous to fall for ever.</HI> But for the implacable enemies and treacherous friends of his Church, &s;uch as maintaine cru|eltie, and &s;trife, in the Citie; &s;uch as lay their hands up|on tho&s;e that be at peace; and breake the Covenant; <HI>Who&s;e words are &s;ofter then butter, but warre is in their hearts; who&s;e expre&s;&s;ions are &s;mooth as oyle, yet are they &s;words: Such God will bring downe into the pit of de&s;tru|ction: bloody and deceitfull men, &s;hall not live out halfe their dayes,</HI> v. 23.</P>
<P>But this is not all, not onely a de&s;truction, but theirs is threatned: ob&s;erve.</P>
<P>Secondly, A de&s;truction appropriated as it were to the nature of the Crime, &s;ea&s;onable to the time, and &s;u|table to the occa&s;ion, in the puni&s;hment God writes the &s;in, and in the penaltie proclaimes; Lo this is the Man, and this was his Fault. <HI>Adonibezecks</HI> confe&s;&s;ion, may be
<PB N="33" REF="21">their &s;uper&s;cription; <HI>As I have done, &s;o God hath reward|ed me,</HI> Judg. 1.7. They either &s;uffer with a <GAP DESC="foreign">, or <GAP DESC="foreign">, as we call them, either God ca&s;ts them into the &s;ame pit that they have digged for others, or into ano|ther like it; either he hangs them with <HI>Hamman</HI> upon the &s;ame gallowes, or makes another very like it. There is e|ver &s;ome conformitie either of the &s;ubject, or &s;ome re|markable Circum&s;tance of time or place. Their de&s;tru|ction is mighty, bitter, &s;trange, great, deadly, compar'd to, illu&s;trated by, and often joyn'd with hell it &s;elfe; Briefly, it may be &s;aid of the &s;editious what is recorded of <HI>Corah,</HI> &amp; his companions; <HI>The Lord creates a new thing in the earth, they are not vi&s;ited as others are, neither doe they die the death of other men.</HI> God u&s;ually pleads the Cau&s;e of his &s;ervants before the &s;ons of men, bringing (without any de&s;ire or endeavour of theirs) the mi&s;chie|vous de&s;igns of their enemies upon their own heads, and their violent dealings upon their own pates. Which leads me to a</P>
<P>Third Ob&s;ervation, It comes, unexpected, uncontriv'd; No &s;ecret plots are needfull to contrive that which God hath de&s;ign'd publiquely to bring about in the &s;ight of Heaven, and before the Sun. Mans device cannot fur|ther, but may at lea&s;t &s;eemingly ob&s;truct Gods re&s;olution. It comes many wayes, how often is the <HI>Candle of the wick|ed put out, and their de&s;truction cometh upon them when God divideth their lives, in his wrath,</HI> Job 21.17. When their day cometh as a de&s;troyer from the Almightie. When they lea&s;t expect it, feare and a &s;nare is upon them, with de&s;olation and de&s;truction; yea u&s;ually it marcheth &s;o furicul&s;ly, that when it cometh they &s;ue and &s;eek for peace, but cannot finde it, <HI>Ezek.</HI> 7.25. And this leads us to the fourth Ob&s;ervation.</P>
<P>Fourthly, <HI>Suddenly.</HI> Sudden death never pa&s;&s;es with|out
<PB N="34" REF="22">ob&s;ervation, it is at lea&s;t a mercy to be &s;orewarned of our mi&s;ery, and not to &s;tand upon &s;uch &s;lippery pla|ces as &s;uddenly to goe downe into hell. It is a &s;ad con|dition to be &s;urrounded with &s;nares, to be &s;uddenly trou|bled with <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">eares, and yet &s;uch is the condition of tho&s;e that ca&s;t out <HI>Widdows emptie, and that have broken the armes of the fatherle&s;&s;e,</HI> Job 22.9, 10. What greater ca|lamitie then for de&s;truction to come &s;peedily, and &s;ud|denly to be de&s;troyed without recovery; yet this is the <HI>portion of him that devi&s;eth lewd things, and that &s;tirreth up contentions,</HI> Prov. 6.15. Would a man paint out mi|&s;ery to the life; What can be more &s;ayd to lay out the lines of it? then Evill &s;hall come upon thee, and thou &s;halt not know the morning thereof: de&s;truction &s;hall fall upon thee which thou &s;halt not be able to put away: de|&s;truction &s;hall come upon thee &s;uddenly or ever thou be aware, and yet this is the lot of them, who tru&s;t in their wickedne&s;&s;e, and &s;ay, <HI>None &s;eeth it,</HI> who&s;e wi&s;dome and knowledge have cau&s;ed them to rebell: who have &s;aid in their hearts, <HI>I am, and none el&s;e,</HI> vid. <HI>E&s;a.</HI> 47.10, 11. It is the Lords Threatning again&s;t tho&s;e that have in|crea&s;ed that which is not theirs; that they &s;hall ri&s;e up &s;uddenly, that &s;hall bite them, and awake that &s;hall &s;tirre them up, and make them their prey, <HI>Hab.</HI> 2.7, 8.</P>
<P>But to add the Expo&s;tulation, <HI>Who knowes the ruine of them both?</HI> Who knowes how &s;udden or in what manner? The Scripture compares it to the pangs of a woman. <HI>When they &s;ay, peace and &s;afety, &s;udden de&s;tructi|on &s;hall come, &amp;c.</HI> 1 The&s;&s;. 5.3. The Prophet <HI>E&s;a.</HI> 29.6. Sets it out by thunder, &s;haking, a terrible noy&s;e, a whirl|wind, tempe&s;t, and a flame of devouring fire. Who can comment upon the&s;e compari&s;ons without amazement, or think of them without terror? The danger is pa&s;t be|fore the report come, in thunders, earth-quakes and
<PB N="35" REF="22">lightnings. Tempe&s;ts are u&s;hered in by Halcion dayes or fairer weather; and &s;ire (though moderated the be&s;t of &s;ervants, yet) if become devouring, the wor&s;t of ma&s;ters. It is al&s;o compar'd, to a breach in a high wall, who&s;e breaking <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ut comes &s;uddenly even in a moment, <HI>I&s;a.</HI> 30.13. Which puts me in mind of the hou&s;e built upon &s;and, which when the &s;torms beat upon it it fell, and the fall of it was great.</P>
<P>But the Genius of the time admits not of long di&s;cour|&s;es. This concerns the wi&s;e, and great men who&s;e office it is, not only to &s;tand in, but to make up the breach, and a word to the wi&s;e is &s;ufficient. I &s;hall therefore briefly from Scripture lay down, the &s;udden and ob&s;ervable de|&s;tructions of the &s;editious, and then apply it, that others may hear and fear.</P>
<P>In as much as we &s;poke of two &s;orts of &s;editious per|&s;ons, and that di&s;tinctly in the doctrinall part, I &s;hall fol|low the like method in the Rationall, and &s;peak fir&s;t to the advancers of Tyranny, either by evill coun&s;ell, or wicked practi&s;es. Such hath ever been fatall both to Prince and people, and have in &s;ome &s;utable and remark|able way found this true, <HI>That their de&s;truction came &s;uddenly.</HI></P>
<P>I &s;hall begin with the mother of a King, <HI>Athaliah</HI> the mother of <HI>Ahaziah,</HI> 2 Chron. 22.3. She coun&s;elled him to do wickedly, in &s;o much as he did evill in the &s;ight of the Lord to his de&s;truction: And ob&s;ervable it is, That it is &s;aid, <HI>v.</HI> 7. <HI>The de&s;truction of Amaziah came of God,</HI> i.e. was in a &s;ingular manner appointed and ordered of God. For his peri&s;hing together with the hou&s;e of <HI>Ahab</HI> was the reward of his unhappy compliance. And for <HI>A|thaliah</HI> &s;he was &s;lain at the command of <HI>Jehoiada</HI> the Prie&s;t, a &s;trange and &s;evere example, the mother and grand-mother of a King, &s;lain at the appointment of the
<PB N="36" REF="23">high Prie&s;t; She had broke up the hou&s;e of the Lord, and be&s;towed upon <HI>Baalim</HI> what&s;oever was dedicated to the hou&s;e of the Lord. When wicked coun&s;ellers vio|late Gods glory, Prie&s;ts have &s;omtimes the honour to ex|ecute upon them the judgements that are written. Though this we may admire, not imitate.</P>
<P>The next we &s;hall take notice of is a Trea&s;urer, <HI>Ado|ram,</HI> the receiver of the tribute, 1 <HI>Kings</HI> 12.18. Near in name, and perhaps in relation to <HI>Adoniram,</HI> who in <HI>So|lomons</HI> time was over the tribute, he is &s;ent by <HI>Rehoboam</HI> to paci&s;ie, and loe he peri&s;heth by the tumult; they &s;tone him to death: well may their hands be ready to break him, who&s;e faces he had before ground to pow|der by needle&s;&s;e and unnaturall taxes; it may be he was &s;uch a one as made him&s;elf rich, and his ma&s;ter poore, and therefore judg'd a fit trea&s;urer for the devill, in the meantime know this, that as cruell tax-ma&s;dters are unwarrantable, &s;o the puni&s;hing of them by popular tu|mults is un&s;ufferable. God is ju&s;t, though the in&s;tru|ments be unju&s;t, and perhaps ordered in the providence of God to deter men from &s;uch cruel practi&s;es, when they &s;ee revenge taken without, yea &amp; again&s;t Law, by them upon whom u&s;ually the law gets little &s;atisfaction,</P>
<P>But to come from Coun&s;ellers to Kings them&s;elves. <HI>Adonibezek, Judg.</HI> 1.8. Though he had his toes, and his &s;ingers cut off, yet could point at his own cruelty, in Gods &s;everity, <HI>as I have done, &s;o the Lord hath rewarded me.</HI> And <HI>Agag</HI> the King of the <HI>Amalekites</HI> (happy in no|thing but that he dyed by the hand of <HI>Samuel</HI>) had not only the execution, but the &s;entence of ju&s;tice pa&s;&s;'d up|on him. <HI>As thy &s;word hath made women childle&s;&s;e, &s;o &s;hall thy mother be childle&s;&s;e among&s;t women,</HI> 1 Sam. 15.33. <HI>Pharoah</HI> who had ordered the male children of <HI>I&s;rael</HI> to be drowned, did in the &s;ight of <HI>I&s;rael</HI> &s;ink like a &s;tone
<PB N="37" REF="23">to the bottom of the Sea, <HI>Exod.</HI> 15.5. He, who&s;e hand had been &s;o heavy upon the poor <HI>I&s;raelites</HI> in the hou&s;e of bondage, he with his in&s;truments of tyranny &s;anke as led in the mighty waters; He who &s;hewed no mercy to men, when they laboured in the very fire, found no com|pa&s;&s;ion from God when he tumbled in the mighty wa|ters. <HI>Jehoiakim</HI> who had &s;laine <HI>&V;riah</HI> the Prophet with the &s;word, and with contempt had ca&s;t out his dead bo|dy, (<HI>Jer.</HI> 26.23.) was him&s;elf buried with the buriall of an a&s;&s;e, drawn, and ca&s;t forth out of the gates of <HI>Je|ru&s;alem,</HI> Chap. 22.19. Thus tho&s;e that walk in the coun&s;els of the ungodly, and &s;tand in the way of &s;inners are never able to appear in judgment, or &s;tand in the congregation of the righteous.</P>
<P>This place would be convenient to handle the que&s;ti|on, whether it be lawfull to kill a tyrant or no; of all that I have &s;eene upon the affirmative, none &s;aith le&s;&s;e to more purpo&s;e then a late peice call'd, <HI>Killing no mur|ther;</HI> If rea&s;on alone were predominant, the man &s;eems unan&s;werable, but with Chri&s;tians, what is not of Faith is &s;in; and for our parts our doctrine allowes no &s;uch practi&s;e, neither the Church (reformed) of Chri&s;t; For him that writ it may he live to recant it, and tho&s;e that did abet and countenance it (&s;ome late active men know what I meane) let them take heed that the &s;ame de|&s;truction leveld at another, light not upon them&s;elves, and that they fall not into the &s;ame net that was &s;pred for another. God hath &s;ometimes by an extraordinary hand taken vengeance, as <HI>Phineas</HI> upon <HI>Zamri</HI> and <HI>Cozby, Samuel</HI> upon <HI>Agag,</HI> and <HI>Johoiada</HI> upon <HI>Athaliah;</HI> yet are none of the&s;e warrantable for our example; the&s;e being the extraordinary actings of Gods ju&s;tice, not allowable in the common cour&s;e of his providence. No po&s;itive command there is, and pittie indeed that there &s;hould
<PB N="38" REF="24">be, &s;eeing vertue it &s;elfe is often by the envious bla&s;ted as vicious, and whole&s;ome &s;everitie, is by &s;ome branded for Tyranny; But let Kings and the Great ones of the earth know this, that if they be not accountable to men, yet God by man often takes vengeance; nor is it much comfort for a malefactor, to have his executioners com|pany to another world. Let Princes imploy faithfull and godly Coun&s;ellors, grave, and experienc'd, and above all let them beg of God, to guide them with his Coun&s;ell, and then doubtle&s;&s;e he will bring them to glory.</P>
<P>Lea&s;t any mi&s;taking what hath been &s;ayd, &s;hould con|demne the generation of the ju&s;t, and conclude all Prin|ces to have been tyrannicall, that have dyed by &s;udden or violent death, I have thought it convenient to enter this Caution again&s;t it; God is ever ju&s;t, but often un|&s;earchable, he doth not ever by externall mercies or pu|ni&s;hments put a difference betwixt tho&s;e that feare God, and tho&s;e that feare him not: Where Ju&s;tice is apparant it is good to &s;ay little; but when the matter is &s;ecret, it is be&s;t to be &s;ilent: The &s;ame God takes away by the &s;ame &s;troke, an evill King, for the evills committed, and a good King from the evills to come.</P>
<P>Now to the &s;econd &s;ort of &s;editious per&s;ons which de|&s;pi&s;e Government, &s;uch Wildings and Medlers as the la&s;t &amp; perillous times mu&s;t bring forth; <HI>Lovers of them&s;elves; Covetous, &amp;c. Covenant-breakers, fal&s;e accu&s;ers, Traytors, heady, high-minded, &amp;c.</HI> 2 Tim. 3.2, 3, 4. Their de&s;tru|ction al&s;o cometh &s;uddenly.</P>
<P>To begin with <HI>Abimeleck,</HI> that &s;hrub of Honour, fitter <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">o make a fire of then a King, who attended by a Com|pany of light and vaine fellowes, ready for hire to &s;ide with any partie, or doe any thing that he &s;hall command, Lords it over the lives and fortunnes of his brethren; The men of <HI>Sychem</HI> accommodate him with a little money;
<PB N="39" REF="24">(none &s;o imperious as a mounted beggar) and then who but <HI>Abimeleck;</HI> till God &s;ent an evill Spirit (could it be wor&s;e then that of pride, covetou&s;ne&s;&s;e and murther that po&s;&s;e&s;&s;ed him before) to effect what was determined, and a fire from <HI>Abimeleck</HI> devoured the men of <HI>Sichem,</HI> and a fire from them devoured <HI>Abimelech.</HI> Treacherous factious though they hold together for a time, yet u&s;ually they di&s;&s;ipate and de&s;tory one another. So mu&s;t thy enemies peri&s;h O Lord.</P>
<P>The next is <HI>Achitophel,</HI> a wi&s;e Coun&s;ellour, whoread|vice was like the Oracle of God, as long as pietie towards God, and loyaltie towards his Soveraigne are joyned to|gether in him; but convinced of his folly, and confounded by rea&s;on of his treachery, He thinks it &s;afer to goe on, (the greater politician the wor&s;e convert) though to the ruine of him and his for ever, then to make an honorable retreat, He &s;ets all in order but him&s;elfe, and to &s;ave the Law and the executioner a labour, he hangs thim&s;elfe. His &s;in not being pro&s;perous, had he proved penitent, he might with <HI>Shimei,</HI> &amp; others have procured his pardon. But of all rebellions that is the wor&s;t that hates to be re|formed, and refu&s;eth to returne, yet &s;eeing it was &s;o ill, it is well it was no wor&s;e, he hang'd alone, and had no o|ther Company.</P>
<P>Though the que&s;tion was askt by one of the wor&s;t of women; <HI>Had Zimri peace who &s;lew his Ma&s;ter?</HI> 2 Kings 9.31. Yet the be&s;t of men mu&s;t acknowledge that he had neither peace, nor pro&s;perous &s;ucce&s;&s;e in that horrid trea|&s;on. What his trea&s;on was the 1 <HI>Kings</HI> 16.10. will tell you, and what conclu&s;ion it had you may &s;ee in the 18 ver&s;e; <HI>He burnt him&s;elfe and the Kings hou&s;e with fire;</HI> Fires of that nature kindled by trea&s;on, and increa&s;'d by cove|tou&s;ne&s;&s;e and ambition, u&s;ually &s;ucceed accordingly, and con&s;umes as well the Traytor as the object of the Trea|&s;on.
<PB N="40" REF="25"><HI>Jehu</HI> &s;eems to &s;leight the pre&s;ident, but for all his con|fidence, &amp; commi&s;&s;ion, a few years did convince his heires and &s;ucce&s;&s;ors of the infallibilitie of it, when God him&s;elf did avenge the blood of <HI>Jezreel</HI> upon the hou&s;e of <HI>Jehu.</HI> It is neither honour, nor advantage to be Gods ax, e&s;peci|ally when the ax boa&s;ts it &s;elf again&s;t him that hews with it. Gods rods are u&s;ually made of combu&s;tible matter, as appears when the time of correction and vi&s;itation is o|ver. It was <HI>Aarons</HI> rod, the rod of peace that was laid up in the Sanctuary before the Lord; the rods of <HI>Jannes</HI> and <HI>Jambres</HI> that with&s;tood <HI>Mo&s;es,</HI> were devoured by it, though by inchantments turned into formidable Ser|pents. Peace mu&s;t pro&s;per, and will prevail, when the au|thors of confu&s;ions and delu&s;ions &s;hall peri&s;h. The office of a hangman was never &s;ued for by an ingenuous &s;pirit; nor have I heard of any that liv'd with credit or died with comfort; The Ju&s;tice of God is often executed up|on the per&s;ons and families of Princes, but far be it from a pious &s;oul to &s;trive to be the executioner, or once to boa&s;t of or rejoyce in &s;uch execution. I have examined the Scripture, (which is my rule and ought to be every chri&s;tians) and I do not find one that ever lift up his hand in this nature again&s;t his ma&s;ter, that ever had the peace of a good con&s;cience to gratifie him in, or reall comfort to crown &s;uch actions. Would you find the vipers ne&s;t of nation and kingdome-de&s;troying-tenents, as Idolatry, Schi&s;m, Here&s;ie, you may find them nouri&s;hed in the &s;kirts of &s;uch as have &s;hakt off both piety, and loyalty, and though none boa&s;t more of upright hearts then they yet few but give a better account of them in their con|ver&s;ations. It is &s;ad to ob&s;erve, that the depo&s;ers of Ty|rants have exceeded the depo&s;ed in tyranny, &amp; oppre&s;&s;i|on, and who did more advance the honour of <HI>Baal</HI> then he, who but a little before had offered &s;o many of his
<PB N="41" REF="25">Prie&s;ts as a &s;olemn &s;acrifice to his fury; but contemplations and experiences of this nature are endle&s;&s;e: To conclude this part of our di&s;cour&s;e; What became of <HI>Ab&s;olom,</HI> we have &s;hewed already; The fatall farewell of <HI>Corah</HI> and his compa|nions is well known; What popular tumult ever produced good, or did not end in its own evill; What bloody begin|nings (though with intentions of reforming church and &s;tate) ever brought forth happy conclu&s;ions, unle&s;&s;e a miracle of mercy, the effect of true and lively repentance did create life out of death, light out of darkne&s;&s;e, and good out of evill.</P>
<P>And now I have toucht upon that center to which all the lines of my di&s;cour&s;e tend, and in which they re&s;t. Repentance and godly &s;orrow for our grand tran&s;gre&s;&s;ions and impieties again&s;t God and di&s;loyalties again&s;t our King, is the only haven into which the weather-beaten &s;hip of this common|wealth of <HI>England</HI> mu&s;t be put, if &s;he that hath been &s;o long afflicted and to&s;&s;ed with tempe&s;ts would ever find &s;afety or comfort. We have &s;ought the Lord, &s;tretcht out our hands, made many and long prayers, and God hath not heard us, &amp; why? our hands are full of blood; we have fa&s;ted and hum|bled our &s;elves, and yet the al&s;eeing eye of God takes no no|tice of it, alas the rea&s;on is evident, we have fa&s;ted to &s;trife, &amp; debate, &amp; to &s;trike with the fi&s;t of wickednes. Oh that eve|ry wi&s;e man in this nation would &s;eriou&s;ly lay to heart the &s;aying of that wi&s;e woman, 2 <HI>Sam.</HI> 14.14. <HI>We mu&s;t all dy, &amp; we are all as water &s;pilt upon the ground, which cannot be gathered up again:</HI> Neither doth God (when he executes ju&s;tice) &s;pare any per&s;ons, yet he hath appointed means, that he that is ca&s;t out may not be (utterly) expelled. I cannot look at the mi&s;e|ries of our dayes without grief of heart and &s;orrow of mind. I cannot remember the dayes of by-pa&s;t &s;laughter, nor eye our pre&s;ent di&s;tractions, but I mu&s;t wi&s;h with <HI>Jeremy, that my head was full of water, and mine eyes a fountaine of tears, that I might weep day and night, for the &s;lain of the daughter of my people.</HI> Did <HI>David</HI> beg of God to deliver him from
<PB N="42" REF="26">blood-guiltine&s;&s;e, with &s;o much earne&s;tne&s;&s;e, for one mans blood, and are we &s;en&s;le&s;&s;e of the blood of thou&s;ands &s;lain in the&s;e uncivill civill wars, (the price of who&s;e blood is con|fu&s;ion and mi&s;ery) nay which is wor&s;e, after a tryall of our own wayes (which we &s;ee to be evill, and to have no le&s;&s;e then a nationall death, and de&s;truction for their i&s;&s;ue) yet we repent not to give glory to God; Oh <HI>England, England!</HI> hath not God given thee a time of repentance, and thou ha&s;t not repented, what do&s;t thou expect but that God &s;hould ca&s;t thee into a bed of &s;orrow, and puni&s;h thy vain pre&s;um|tions with un&s;ufferable torments. If what hath been delive|red in the doctrinal part of the text be truth, (and he de&s;ervs to be &s;ton'd for bla&s;phemy that denyes it) thou ha&s;t erred and ha&s;t been deceived, God hath hitherto pitied thy wan|drings, &amp; lookt upon thee as &s;heep &s;cattered upon the moun|tains without a &s;hepherd: Oh return, return O <HI>Shulamite</HI> &s;eek the Lord by repentance, and fear; and your King with &s;ub|mi&s;&s;ion and reverence; Remember the oath of God, &amp; your mo&s;t &s;olemne nationall covenant, the pur&s;uance of that was <HI>the Good Cau&s;e,</HI> but &s;ince we broke Covenant with God in fal&s;ifying, evading, colouring and covering of oaths, &s;wear|ing fal&s;ly, methinks God hath &s;worn in his wrath, that we &s;hall never enter into re&s;t, in government we have had none and in con&s;ciences I fear but little; now by a deep humilia|tion and an acknowledgment of your &s;ins committed again&s;t God and man, repent, and return, and fear the Lord and his goodne&s;&s;e in the&s;e latter dayes. But what is &s;aid to all, few take notice of, as relating to them&s;elves; I mu&s;t therefore more particularly apply my di&s;cour&s;e to the Parliament, City, and Army.</P>
<P>To the Parliament; Gentlemen you look upon your &s;elves as the Keepers of our Libertie: for your own &s;oules &s;ake con|&s;ider &s;eriou&s;ly how you have kept it, and what a libertie we are brought to, is it not ju&s;t &s;uch another as that which God proclaimed again&s;t rebellious <HI>I&s;rael?</HI> Jer. 34.17. A libertie, to
<PB N="43" REF="26">the &s;word, to the pe&s;tilence, and to the famine; Such a liber|tie, as is likely to make us a terrour &amp; an a&s;toni&s;hment to the whole world. I am for my own part a man of many bodily in|firmities, I know not what a day may bring forth in order to my di&s;&s;olution, let me be arraigned before the &s;evere&s;t of your Commi&s;&s;ioners for a malignant, rather then at the barre of Gods ju&s;tice for an hypocrite. I have ever been, I ble&s;&s;e God, a plain &s;pirited man, and &s;uch you mu&s;t expect, and &s;uf|fer me to be. If you be not able to beare my &s;peech, your friend, your familiar, what will you doe when God &s;hall re|prove you, and &s;et all in order before you. Two things you owe an account of to God, and to the Country; Fir&s;t, of the authoritie by vertue of which you act; and &s;econdly, of the aime &amp; end, yea of the manner and method of your actings.</P>
<P>For the fir&s;t, many thou&s;ands in <HI>England,</HI> do deny that ever they intru&s;ted you, in any &s;uch authoritie as you a&s;&s;ume; For my part; I doe look upon you, as the Remnant of a venerable Parliament, in order to which I have been ready to vindicate in what I might, your proceedings, not as the be&s;t that may, or &s;uch as ought to be for ever our rule, or guide, but &s;uch as nece&s;&s;itie hath impo&s;'d upon us for a time, till better might be e&s;tabli&s;hed; in order to which, I took heinou&s;ly the la&s;t de|fection, and rebellion of the Soldery again&s;t you, did declare, to the receivers of the tax, that I would pay no tax towards the armies maintenance. When &s;ome of <HI>Lamberts</HI> Officers lay at my hou&s;e in their march into the North, I did expo&s;tulate the Ca&s;e with them, told them how hainou&s;ly the Country took it, &amp;c. To which they made this an&s;wer, The Country had no Cau&s;e to take ill the di&s;&s;olving of this Parliament, for it was their Parliament, not the Countries; &s;etled by them, not by the Country, and to do their work, not the Countries. This they did &s;ay, and be&s;ides giving of you hateful and ridi|culous names, did render you the objects of contempt and &s;corne, but you have pardoned them, and I &s;hall be &s;ilent. I be&s;eech you examine your Call and Commi&s;&s;ion to the exer|ci&s;e
<PB N="44" REF="27">of this authoritie; We are a free people, and you your &s;elves have declar'd, <HI>That it is Tyranny, and Trea&s;on for any to impo&s;e upon us in poynt of government, but by the legal and ju&s;t choice of the people.</HI> For the power that you have, I profe&s;&s;e, I doe not envie it to you, I rather pittie you; You &s;tand, in all mens apprehen&s;ions, upon &s;lippery places; It is not for the ho|nour nor &s;afety of the&s;e Nations to &s;ubmit to &s;uch a decima|tion in State-matters, That &s;carce the tenth part of a Parlia|ment, &s;hould pa&s;&s;e for a Free and Full Parliament: look upon your &s;elves (you that have &s;een the Maje&s;tie of a full Parlia|ment in the dayes of Monarchy, &s;ome of you have not) when a&s;&s;embled in the Hou&s;e, and tell me if you look like &s;uch an Honorable A&s;&s;embly as that u&s;ed to be; That &s;hould render this Nation &s;o happy at home, and &s;o formidable abroad. Who would not rather be the Turnkay of &s;uch a Parliament, then the Speaker in this. The pre&s;ent condition is intolerable, neither &s;afe nor comely. Have you not purged your &s;elves, and been purged by one or other til you are a &s;hadow, rather then a &s;ub&s;tance? and is this our Honour, Happine&s;&s;e, Free|dome; or, the glory, priviledge, and intere&s;t of our <HI>Engli&s;h</HI> Parliament?</P>
<P>For the &s;econd, your aime, ends, method, and manner of act|ings: Was there ever &s;uch a thought in tho&s;e that elected you to be Parliament men, that you &s;hould de&s;troy King &amp; king|ly Government? Did you declare any &s;uch thing, when you rai&s;'d your Army, oh look over your own Declarations, Re|mon&s;trances, Prote&s;tations, Covenants, Orders &amp; Ordinances; If there was ju&s;t cau&s;e (which few that feare God will &s;ay, and not one of a thou&s;and do believe) to remove the per&s;on, yet what had the office done? Kingly government is of divine in&s;titution, no other (unle&s;&s;e in &s;ubordination to that) com|manded or commended to us, you have made triall of your own wayes, you &s;ee how &s;uddenly they came to nothing, and how &s;peedily they are likely to bring us to wor&s;e then no|thing. Remember the va&s;t disbur&s;ements of this Nation, The
<PB N="45" REF="27">loanes upon publique faith, the Free-will offerings, the taxes, a&s;&s;e&s;&s;ments, the exci&s;e, the Cu&s;tomes, the Crowne &amp; Church Lands, would they not very neere have purcha&s;ed &s;uch a Kingdome. Was it ever intended to exhau&s;t the&s;e trea&s;ures, and alienate the&s;e lands to no other purpo&s;e but to build an imaginary <HI>Babel,</HI> or if you will <HI>A Ca&s;tle in the aire,</HI> is this to make a glorious King and Kingdome, &amp;c.</P>
<P>In the Name and Feare of God, and for the Lords &s;ake, re|member from whence you are falne, and do your fir&s;t works. Setle a free and full Parliament, free both in choice, &amp; votes, without factious bandings in the choice, or force upon their actings: Let us hear of no oaths, to binde up mens con&s;ciences, It is dangerous dallying with a con&s;uming fire &amp; everla&s;ting burning; others have found it, you will finde it, if timely re|pentance prevent not. Our condition is not yet de&s;perate, nor yours: not ours, For I do verily believe, our mi&s;eries may be improved to &s;uch advantages, and our tryalls, to &s;uch ex|periences, as may render us, the wi&s;er for this folly, the cal|mer, for the&s;e Hiricanes for ever hereafter. For yours, though good intentions will never ju&s;tifie evill actions, nor can igno|rance excu&s;e totally; yet in as much as it may be &s;uppo&s;'d, that you have but attempted to try experiments, which fail|ing in, you are &s;orry for; I doubt not, but that both with God and man, you may finde that mercy, that you can implore, and be the objects of pittie, rather then puni&s;hment, yea was the government well &s;etled as formerly, your experiences may fit you for employments, and none &s;o likely to be faithfull and &s;erviceable; They that are Con&s;cious of by-pa&s;t wandrings, mu&s;t needs be Cautious to avoyd, and the be&s;t Coun&s;ellors to prevent them ever after. Wherefore let my Coun&s;ell be ac|ceptable, <HI>Feare the Lord, and the King,</HI> repent of the former &s;editions, and medle no more with them, lea&s;t de&s;truction come upon you and us at unawares, and mi&s;ery like an ar|med man.</P>
<P>As for the Citie, our great and once famous Metrapolis;
<PB N="46" REF="28">Can you without &s;orrow remember tho&s;e &s;ad tumults, begun in you, if not rai&s;'d and countenane't by you? What fruit have you now of tho&s;e &s;torms, of which you have cau&s;e to be a|&s;ham'd? or do you not read your &s;in in your puni&s;hment? Have not you your &s;elves judg'd them your very Tormentors, that you cryed up as your only Patrons, and Protectors? Have you not found that, an ob&s;truction to your E&s;tates, Freedomes, Tradings, yea Con&s;ciences, which you &s;ometimes with anima|ted and armed tumults maintain'd, magnified, yea almo&s;t a|dored? I &s;hall exa&s;perate no further, but advi&s;e; if there be a|ny piety, any power to prevaile with God, or intere&s;t impro|vable with men, in a peaceable and &s;ober way, declare your di&s;likes of former exorbitancies; That confe&s;&s;ing, for&s;aking, and redre&s;&s;ing your former faults, you may finde mercy pro|portionable to your mi&s;eries, &amp; a &s;ea&s;onable healing of your &s;elfe-de&s;troying errors. I &s;hall not charge blood upon you, and God of his infinite mercy, never lay that to your charge, which hath been &s;hed within your walls and juri&s;dictions. Wherein you have at lea&s;t contracted &s;o much guilt as to &s;tand by, &amp; look on, while men devoured him that was more righteous then them&s;elves; &s;tand not thus halting betwixt two opinions, if God be God wor&s;hip him, and if Monarchy be your aime, declare for it: The &s;ame courage, with a better Con&s;cience, will build that up to your honour and &s;afety, which your incon&s;iderate wantonne&s;&s;e hath to your great prejudice demoli&s;hed. The decree is not I hope pa&s;&s;'d upon you, but that your conviction and conver&s;ion to pietie, and loyaltie, may yet &s;peak you in the ages to come, a Citie of Righteou&s;ne&s;&s;e, and a faithfull Citie. Ponder the text well, and the di&s;cour&s;e upon it, <HI>Feare the Lord, and the King,</HI> lea&s;t a de&s;truction from the Lord come upon you at unaware, and an irrecoverable ruine be your Reward.</P>
<P>Now Souldiers a word to you; I know it is dangerous med|ling with edg tools, but a good Con&s;cience is an iron &s;inew, and a brow of bra&s;&s;e. You have been e&s;teemed as a righteous
<PB N="47" REF="28">Armie; Some &s;ay your prayers and teares prevail'd more then your &s;trength or valour, and I acknowledge it while you did pur&s;ue the Good old Cau&s;e for <HI>The King, and his great Coun|cell the Parliament;</HI> your undertakings were honourable, your valour incomparable, and your victories not to be para|leld; But after you de&s;erted that, &amp; contrary to your &s;olemne appeals and prote&s;tations, you de&s;troyd him who&s;e glory and &s;afety you pretended to fight for, how have you been re&s;t|le&s;&s;e in your &s;pirits, &s;educed in your judgements, and carried headlong into mo&s;t dangerous and de&s;perate undertakings.</P>
<P>After the Kings death, you leveld them that had rai&s;'d you, and exerci&s;'d that ob&s;tructing and di&s;&s;olving facultie, upon them who had taught you to doe it before to their fellow-members. You &s;et up a &s;ingle per&s;on, who&s;e onely right was might, &amp; title, power: what you were in &s;o doing, let that pe|tition &s;ign'd by <HI>Alured, Okey, Saunders,</HI> and others, tell you; Nay, let your own papers of recantation tell you (after you had pulld downe the Protector, and di&s;&s;olv'd a Free, and an ingenuous Parliament,) that you were deluded, deceiv'd, mi&s;-led, yea bewitch'd (it is your owne expre&s;&s;ion) &amp;c. and how was it with you when you ob&s;tructed That Remnant that your &s;elves &s;et up, and undertook to pull down what|ever di&s;plea&s;ed you, and to &s;et up the imaginary idolls of your own fancies, which yet proved formle&s;&s;e and &s;en&s;le&s;&s;e vanities; I know the greate&s;t part of the Northerne Army di&s;clamed this la&s;t act, but are you not all at this time un|&s;etled in your re&s;olutions, to&s;t to and fro, with uncertaine and uncon&s;tant purpo&s;es. There is a center which you have for&s;aken, and expect no re&s;t till you find it again. <HI>For the King, and his great Councill the Parliament,</HI> let that be your word, and your work for ever; Your words may &s;pare your &s;words the labour; make it your reque&s;t, who dares deny it? fear not a concurrence of City, and Country; this is the way to repaire our breaches, to delude the devices of our clo&s;e and implacable enemies, to render you for ever a famous, and
<PB N="48" REF="29">faithfull Army, to procure you tho&s;e Arrears, which other|wi&s;e with ju&s;tice you cannot demand, nor without cruelty exact; This will be the be&s;t &s;ervice you ever performed, the mo&s;t acceptable to God and your Country; This will be the only remedy again&s;t your fears, and the only cour&s;e to pro|cure love. To conclude, An honourable retreat, in a ca&s;e of di&s;advantage, is the highe&s;t point of military prudence: Come off now at la&s;t with credit, declare for <HI>God</HI> in the uni|ty of your &s;pirits, and piety of your conver&s;ations, <HI>for tke King and his great Councill the Parliament,</HI> in your addre&s;&s;es and valiant undertakings: It is &s;afer, and more honourable to make a King, then to be all Kings. You have been Gods rod to correct this kingdome, be now his <HI>&s;taffe</HI> to uphold it from ruine, that the God, <HI>working wonders,</HI> may be admired in the pa&s;&s;ages of his providence, while he employes the &s;ame in&s;truments <HI>to kill, and to make alive,</HI> that the Nations may &s;ay, this is the Lords doing, and it is wonderfull in our eyes; To which God immortall, eternall, and infinite I a|&s;cribe the honour, and return the prai&s;e of the&s;e underta|kings, humbly pre&s;enting my Petition, and entring my ap|peale.</P>
<Q><HI>My God, my God, thou that ha&s;t made my heart, and knowe&s;t it, and art well acquainted with the revolutions and windings of it, unto thee do I come; If I have aim'd at man, or made the &s;on of man my confidence; if I have been courted by any but con&s;train'd by thee; if preferment hath been my hopes, or I have &s;ought my &s;elfe in this de&s;igne, levell my life with the grave, and lay mine honour in the du&s;t; but if the advance|ment of thy glory, and the kingdomes &s;afety; if the peace of our Sion, and pro&s;perity of our Jeru&s;alem; If the prevention of our inevitable ruines, and the re&s;toring of our ju&s;t and happy liberties, have been and are my de&s;ires, in this worke, let thy ble&s;&s;ings O Lord, be upon it, and pro&s;per it as thine own; as for thy &s;ervant, pre&s;erve him in thy goodne&s;&s;e, and let him not be a&s;hamed, becau&s;e he hath a re&s;pect to thy Commandement.</HI> Amen, Amen.</Q>
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