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<DATE>2012-08-06</DATE>
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<NAME>Lauren Proux</NAME>
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<DIV1 TYPE="title page">
<PB REF="1">
<P>SEVEN TREATISES, Very nece&s;&s;ary to be ob&s;erved in the&s;e very bad Days To prevent the Seven la&s;t Vials of God's Wrath, that the Seven Angels are to pour down upon the Earth; <HI>Revel.</HI> xvi.</P>
<P><LIST>
<ITEM>I. The Mon&s;trous Murder of the mo&s;t righteous King; Pa|ralel'd to the Murder of <HI>King CHARLES the Fir&s;t. Act.</HI> vii. 52.</ITEM>
<ITEM>II. The Tragedy of <HI>Zimri,</HI> that &s;lew his King, that was his Ma&s;ter. 2. <HI>Reg.</HI> ix. 31.</ITEM>
<ITEM>III. God's War with the wicked, Rebels, Murderers, <HI>&amp;c. E&s;ay.</HI> lvii. 21.</ITEM>
<ITEM>IV. The lively Picture of the&s;e lewd times. <HI>Jeremy.</HI> xiv. 10.</ITEM>
<ITEM>V. The four Chiefe&s;t Duties of every Chri&s;tian Man. 1. <HI>Peter.</HI> ii. 17.</ITEM>
<ITEM>VI. The true Properties, and Prerogatives of the true Saints. <HI>John.</HI> x. 27.</ITEM>
<ITEM>VII. The Chiefe&s;t Cau&s;e why we &s;hould love God. 1. <HI>John.</HI> iv. 19.</ITEM>
</LIST></P>
<P>Whereunto is annexed The DECLARATION of the ju&s;t Judgment of GOD</P>
<LIST>
<ITEM>1. Upon our late King's Friends, that neglected him.</ITEM>
<ITEM>2. Upon the King's Enemies, that rebelled, and warred again&s;t him.
<LIST>
<ITEM>I. The perfideous Scots.</ITEM>
<ITEM>II. The bloody Iri&s;h.</ITEM>
<ITEM>III. The Anti-Chri&s;tian Presbyterians, and Parliament, that killed the two Witne&s;ses of <HI>Je&s;us Chri&s;t; Mo&s;es</HI> and <HI>Aaron,</HI> Magi&s;trates and Mini&s;ters.
<LIST>
<ITEM>1. In general upon all the Long Parliament, and e&s;pecially upon the Rump-Par|liament, &s;o termed.</ITEM>
<ITEM>2. In particular, upon many of the mo&s;t wicked Limbs of the great <HI>Anti-Chri&s;t,</HI> and the Members of that Parliament.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST>
<P>AND The &s;uperabundant Grace, and great Mercy of God &s;hewed to|wards this good King, <HI>CHARLES the Fir&s;t.</HI>
<LIST>
<ITEM>I. In his Life.</ITEM>
<ITEM>II. In his Death.</ITEM>
<ITEM>III. After his Death.
<LIST>
<ITEM>1. In his Honour.</ITEM>
<ITEM>2. In his Children, and Po&s;terity.</ITEM>
<ITEM>3. In all his Friends and loyal Subjects.</ITEM>
</LIST></ITEM>
</LIST></P>
<P>By <HI>Gr. Williams,</HI> Ld. Bi&s;hop of <HI>O&s;sory.</HI></P>
<P><HI>LONDON.</HI> Printed for the Authour. 1661.</P>
</DIV1>
<DIV1 TYPE="author's note">
<PB REF="2" MS="y">
<HEAD>The Re&s;olution of the Authour.</HEAD>
<L><HI>By the Grace of God, and the a&s;si&s;tance of his ble&s;sed Spirit,</HI></L>
<L>I will flatter no man.</L>
<L>I do fear none, nor any danger, but God.</L>
<L>I de&s;ire nothing of any man, but Love.</L>
<L>I covet no Preferment, but to keep what the ble&s;&s;ed King, and my mo&s;t gracious Ma&s;ter (at the Motion of my ever Honoured Lord, the <HI>Earl</HI> of <HI>Pembroke</HI>) hath given me. And,</L>
<L>He gave me all that I have, and to lo&s;e all for his &s;ake, that gave me all, I never cared.</L>
<L>I can have no long time to live, being now full Seventy and four years old.</L>
<L>I will &s;peak nothing, to my knowledge, but truth: and, if I peri&s;h, I peri&s;h; as <HI>Qu. Hester</HI> &s;aid.</L>
<L>Let God's will be done.</L>
<CLOSER><HI>Jehovae Liberatori.</HI>
<SIGNED>GR. OSSORY.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<HEAD>TO THE KINGS Mo&s;t Excellent MAJESTIE, And to the now-Convened PARLIAMENT, and all Po&s;terity, <HI>The Humble</HI> Remon&s;trance <HI>of</HI> Gruffith Williams, <HI>Lord Bi&s;hop of</HI> O&s;&s;orie.</HEAD>
<OPENER>Sheweth,</OPENER>
<P>_THAT he is mo&s;t <HI>&s;trictly</HI> obliged, and indi&s;pen&s;a|bly bound as he is &s;ent a <HI>me&s;senger</HI> from God to in&s;truct his people, and called by His late <HI>Ma|je&s;ty,</HI> his mo&s;t gracious Ma&s;ter, and now mo&s;t Glorious Martyr, <HI>Charles the fir&s;t,</HI> of ever ble&s;&s;ed memory, to be the Bi&s;hop of <HI>O&s;sorie,</HI> to declare, and make <HI>Remon&s;trance</HI> unto Your <HI>Maje&s;ty,</HI> to the now-Convened <HI>Parliament,</HI> and to all <HI>Po&s;terity,</HI> the&s;e few Sub&s;equent things. As,</P>
<P>Fir&s;t, that ever &s;ince 1625. I lived with my <HI>ever-honoured</HI> Lord, and Ma&s;ter, the Earl of <HI>Pembroke</HI> and <HI>Mountgomery,</HI> for the mo&s;t part, in His <HI>Maje&s;tie</HI>'s hou&s;e at the <HI>Cock-Pit,</HI> about the &s;pace of eighteen years together, and about &s;even years of that time,
<PB REF="3">in His Maje&s;tie's &s;ervice; and in that re&s;pect I had fitter oppor|tunity to ob&s;erve His Maje&s;tie, and to under&s;tand the affairs, and Tran&s;-actions of the Court better then mo&s;t others of His Ma|je&s;tie's <HI>Chaplains,</HI> that waited only their accu&s;tomed Moneth, and then returned to their re&s;idence. And mine <HI>Obligations</HI> to His late Maje&s;tie are &s;o many, and &s;o great, that I cannot with the be&s;t of mine endeavours di&s;charge the <HI>Dimidium</HI> of tho&s;e duties, that low to the ble&s;&s;ed memory of that King; for he gave me all that I had, and all that I have, and had not the late Arch Bi&s;hop of <HI>Canterbury</HI> provided, and commended to His Maje&s;tie a far better, and abler man every way then my &s;elf, His Maje&s;tie intended to make me the Teacher, and Tutour to Your Maje&s;tie, as I heard it from His own mouth when my ever Honoured Lord, and Ma&s;ter, the Earl of <HI>Pembroke,</HI> and <HI>Mountgomery,</HI> brought me to examine His Son, and my Scholar, the Lord <HI>Charles Herbert</HI> before His Maje|&s;tie. And therefore I conceive, that I am more obliged, and bound in Con&s;cience, to declare what I do <HI>infallibly</HI> know to be truth, to perpetuate the <HI>under&s;tanding</HI> thereof, unto Po&s;terities, and to undeceive the <HI>Ignorant,</HI> and <HI>Simplest</HI> &s;ort of people, that know not things aright, but, in hearing the lying reports of mo&s;t <HI>Malicious</HI> men, do &s;wallow down the &s;ame for truths; then ma|ny others of His late Maje&s;tie's <HI>Chaplains.</HI></P>
<P>And I call the great God of <HI>Heaven,</HI> and the <HI>Searcher</HI> of all hearts to be my witne&s;s, that what I do, is neither out of <HI>Envie, Hatred,</HI> or <HI>Malice</HI> to any particular man; or to <HI>Flatter,</HI> and to <HI>In&s;inu|ate</HI> my &s;elf into the favour of any one the greate&s;t man living; or for the hope, and expectation, of any benefit, or Preferment in the World; whereas I never did, nor ever intended, to de&s;ire any thing of Your Maje&s;tie, or of any other, but onely to retain, and to enjoy what our late <HI>Pious</HI> King, and my mo&s;t gracious Ma&s;ter, hath given me; becau&s;e that, although I was Plundered in <HI>England,</HI> and Plundered in <HI>Wales,</HI> and Seque&s;tred of all my Means both in <HI>England,</HI> and <HI>Wales,</HI> and had not left me one <HI>peny</HI> of any <HI>Eccle&s;ia&s;tical</HI> Means, nor twenty Pound <HI>per annum,</HI> in all the World, to maintain my &s;elf, and my Servants, of any <HI>Temporal</HI> E&s;tate; &s;o that I was forced for the&s;e twelve la&s;t years, and more, to live upon a little <HI>Tenement,</HI> for which I payed fifty &s;hillings rent to Sir <HI>Gr. Williams,</HI> and four Pound land by the year of mine
<PB REF="3">own, poorer then poor <HI>Curates,</HI> with <HI>Oaten</HI>-Bread, and <HI>Barly</HI>-Bread, and a little <HI>Butter-Milk,</HI> or <HI>Glas-Door,</HI> and &s;ometimes <HI>Water,</HI> being not able to keep any drop of <HI>Ale,</HI> or <HI>Beer</HI> in my hou&s;e for the&s;e two <HI>lustra</HI>'s of years, and more, as all my Neighbours know; and to go attired in very mean Country Cloaths, and to do many &s;ervile works my &s;elf, about my <HI>Hou&s;e, Garden,</HI> and <HI>Cattel,</HI> for want of means to hire labourers; yet for all this my &s;ad condition, le&s;t I &s;hould be <HI>en&s;nared,</HI> and hindred to di&s;|charge my duty, and my tongue entangled with &s;uch Bird-lime, I re&s;olved to accept of no means, benevolence, or maintenance from the <HI>U&s;urpers, Rebels,</HI> and the <HI>Robbers</HI> of the Church of Chri&s;t, and of their brethren, what&s;oever they &s;hould offer unto me, and how great &s;oever my wants &s;hould be; as, being contented, with the <HI>Apo&s;tle,</HI> with any &s;tate, or condition, what&s;oever, and hoping, that, as the <HI>Poet</HI> &s;aid of <HI>Pompey,</HI>
<Q><L>Non me videre &s;uperbum</L>
<L>Pro&s;pera fatorum;</L></Q> &s;o&mdash; <Q><HI>Nec fractum adver&s;a videbunt.</HI></Q></P>
<P>But what I &s;ay herein, I do it onely to demon&s;trate the truth of things, not to tho&s;e, that knew His Maje&s;tie, which were needle&s;s, but to tho&s;e, that knew Him not, and upon mis-appre|hen&s;ion of His Maje&s;ties action's, related by <HI>Malicious</HI> Adver&s;aries misunder&s;tood the &s;ame, and made a &s;imple conver&s;ion of <HI>White</HI> to <HI>Black,</HI> and of Good to Evil. For,</P>
<P>As I &s;hall an&s;wer for what I &s;ay, at the <HI>Dreadfull</HI> day of Judg|ment, I do here profe&s;s, that in all mine <HI>Ob&s;ervation</HI> of what I &s;aw, and what I heard, of the Lords, and Gentlemen of His Court, in &s;o many years, as they know I lived therein, which was, ever &s;ince King <HI>James</HI> died, till the Wars began, I knew neither Lord, nor Knight, nor Gentleman, nor any other man what&s;oever, nei|ther have I read in any Hi&s;torie, <HI>Greek,</HI> or <HI>Latine,</HI> of any <HI>Empe|rour,</HI> or <HI>King,</HI> I will not except <HI>Con&s;tantine,</HI> nor <HI>Theodo&s;ius,</HI> nor St. <HI>Edward</HI> of <HI>Ingland,</HI> that was a ju&s;ter King, a wi&s;er Governour, and a better man, then King <HI>Charles,</HI> that was &s;o <HI>Pious</HI> in his Devotions, &s;o <HI>ju&s;t</HI> and <HI>upright</HI> in all His Actions, &s;o <HI>&s;weet</HI> in His Di&s;po&s;ition, &s;o <HI>loving</HI> to His Friends, &s;o <HI>mild</HI> to His Servants,
<PB REF="4">&s;o <HI>ready</HI> to forgive His Enemies, and &s;o free from all revenge for His greate&s;t wrongs, that when His own Subjects, and Servants, &s;o Undutifully, and <HI>Maliciou&s;ly,</HI> Rebelled, and Warred again&s;t Him, and be&s;potted His <HI>Innocent</HI> Conver&s;ation, and pure Life, with mo&s;t fal&s;e, and venomous A&s;per&s;ions, I heard him &s;ay, <HI>I thank God, I can freely forgive all my Enemies, and I pray God, that God would forgive them:</HI> and I dare boldly affirm it, and can ju&s;tifie it, that He was as good a <HI>Prote&s;tant,</HI> if not the be&s;t <HI>Prote&s;tant</HI> in all the <HI>Chri&s;tian</HI> World, and, I am &s;ure, the be&s;t <HI>Prote&s;tant</HI> King, or Prince, that ever <HI>England</HI> &s;aw; who, when I came unto Him, immediately after <HI>Edg-Hill</HI>-fight, and &s;aid, that what&s;oever other|wi&s;e, we wanted in our Abilities, yet our Prayers &s;hould never be wanting, to be&s;eech the Almighty God, night and day, to ble&s;s Him, and to protect Him from all His Adver&s;aries, He an|&s;wered, that He thanked us for our Prayers, and de&s;ired us to continue our Prayers &s;till, as He hoped we would do, for Him; becau&s;e He &s;uffered all this War, and what&s;oever el&s;e &s;hould be|tide Him, for our &s;ake, and for the defence of the true <HI>Prote&s;tant</HI> Religion, as it was E&s;tabli&s;hed in the Church of <HI>England,</HI> and for the pre&s;ervation of the known Laws of the&s;e Kingdoms: and all the while I lived in His Court, I never &s;aw the man, <HI>Clergy,</HI> or <HI>Laity,</HI> that &s;hewed him&s;elf &s;o punctually profe&s;&s;ing the <HI>Pro|te&s;tant</HI> Religion, and &s;o <HI>zealou&s;ly,</HI> and <HI>regularly,</HI> ob&s;erving the true &s;ervice of God, as His gracious Maje&s;tie.</P>
<P>What other <HI>Character</HI> I &s;hould give to this mo&s;t excellent Prince, for a loving <HI>faithfull</HI> Husband to His Queen, and for a dear <HI>indulgent</HI> Father to all His Children, His goodne&s;s therein is very very far beyond my ability of Expre&s;&s;ion; as it is indeed in all the other particulars: &s;o that the prai&s;e, and Eulogie, which <HI>Homer</HI> gave to <HI>Achilles,</HI> and <HI>Uly&s;&s;es, Virgil</HI> to <HI>Aenaeas, Xenophon</HI> to his <HI>Cyrus, Eu&s;ebius</HI> to <HI>Con&s;tantine,</HI> and <HI>O&s;orius</HI> to <HI>Emmanuel</HI> King of <HI>Portu|gal,</HI> I may truly a&s;cribe to Him, or rather what the Prophet <HI>Jeremy,</HI> and the Son of <HI>Sirach</HI> &s;aith of the good King <HI>Jo&s;ias,</HI> or the <HI>Scripture</HI> of King <HI>David,</HI> that he was a man according to God's own heart, &s;o I hope, and believe, that I may &s;ay with out mi&s;take, without offence, that King <HI>Charles the First</HI> was a man according to God's own heart, and though, as Chri&s;t <HI>non dimidiavit dies &s;uos,</HI> &s;o God did &s;oon bring this good King to His <HI>death,</HI> that He might be &s;oon
<PB REF="4">delivered from the contradictions of Sinners, and &s;oon brought to enjoy the glorious Crown of Eternal life, yet was He mo&s;t ble&s;&s;ed, both in His life, and death, as hereafter I &s;hall more fully &s;hew unto you. And therefore I had rather &s;ay no more, then to &s;ay too too little, as I &s;hall, when I &s;ay my be&s;t of this mo&s;t <HI>gracious,</HI> and now mo&s;t <HI>glorious</HI> King, <HI>Charles the Fir&s;t.</HI></P>
<P>And though he was &s;o good, &s;o gracious, and &s;o pious a King; yet this good, gracious, and incomparably pious <HI>Prote&s;tant</HI> King, the <HI>gentle&s;t, meeke&s;t,</HI> and of the <HI>&s;weetest</HI> di&s;po&s;ition of all the men I ever &s;aw, was, as you well know, mo&s;t <HI>rebelliou&s;ly</HI> Warred a|gain&s;t, mo&s;t <HI>Judas-like</HI> &s;old, mo&s;t <HI>treacherou&s;ly</HI> betrayed, and mo&s;t maliciou&s;ly, <HI>Barbarou&s;ly,</HI> and, for the &s;piteful mi&s;cheivous manner thereof, mo&s;t <HI>Jewi&s;hly,</HI> and unexpre&s;&s;ably Murthered; and many more <HI>Noble-men,</HI> and <HI>Gentle-men, Clergy,</HI> and <HI>Laity,</HI> Mur|thered in <HI>like manner,</HI> onely for His &s;ake, and for the truth of their <HI>Loyalty</HI> unto Him, and their <HI>Fidelity</HI> unto God, as I have <HI>My|stically,</HI> and yet fully &s;hewed in my Book of <HI>The great Anti-Chri&s;t revealed,</HI> and in the&s;e Treati&s;es following.</P>
<P>And can any thing &s;o fowly defile the Land, and &s;o highly provoke the <HI>Wrath,</HI> and <HI>Indignation</HI> of God again&s;t his people, as the &s;hedding of &s;o much <HI>Innocent Blood?</HI> or &s;hall we think, that the ju&s;t God will re&s;t &s;atisfied, and contented, to have his Wrath appea&s;ed (e&s;pecially, if we con&s;ider what he &s;aith to the three &s;ons of <HI>Noah, Gen.</HI> ix. 5, 6. and of the <HI>Bloody &s;ins</HI> of <HI>Mana&s;ses,</HI> 2 <HI>King.</HI> xxiv. 4. and to <HI>Ahab</HI> for letting <HI>Benhadad</HI> to e&s;cape, 1 <HI>King.</HI> xx. 42.) when he &s;eeth the <HI>pretious Blood</HI> of &s;o Good, &s;o Gracious, and &s;o Pious a King, His own <HI>Vicegerent,</HI> and the Blood of &s;o many faithfull <HI>Chri&s;tians,</HI> Noble-men, Gentle-men, and other loyal Subjects, that have lo&s;t their lives, for their con&s;tancie in pro|fe&s;&s;ing the true &s;ervice of God, the right Faith of <HI>Chri&s;t,</HI> and their duty, and loyalty to their true, and lawfull King, left un|expiated, and according to the Law of ju&s;tice, unrevenged, and unpuni&s;hed?</P>
<P>The truth of God &s;aith, Not &s;o: therefore His now gracious Maje&s;tie, le&s;t His <HI>filiall</HI> affection of &s;o good, and &s;o loving a Fa|ther, and His anger, and <HI>indignation</HI> again&s;t &s;uch mon&s;trous Mur|therers might &s;eem to <HI>tran&s;port</HI> Him with Pa&s;&s;ion to be over|partial, too rigid, and too &s;evere, in His cen&s;ure, again&s;t the&s;e
<PB REF="5">Murderers, did, mo&s;t wi&s;ely, religiou&s;ly, and Chri&s;tian-like transmit the Judgment, and Puni&s;hment of the&s;e <HI>tran&s;cendent</HI> Malefactours to his <HI>Parliament,</HI> who, as he knew, had infinitely &s;uffered mo&s;t un&s;peakable Detriment, and Dammage, as well, though not near the like, nor &s;o much as him&s;elf, in the lo&s;s of their &s;o good a King.</P>
<P>And the <HI>late Parliament,</HI> that was, The Keepers of the Liber|ties of <HI>Ingland</HI> by the Authority of our Parliament (and you may compute, what Number of Arithmetical Letters this name contained) and had very many of the King's Enemies in it (and therefore likely not to do all things &s;o well, as they &s;hould do) yet hath it mo&s;t gallantly, religiou&s;ly, and ju&s;tly &s;entenced ma|ny of them to death, and the ju&s;t God, without Que&s;tion, doth mo&s;t propitiou&s;ly accept, and approve of all tho&s;e their doings, which are ju&s;t according to his own Precepts.</P>
<P>But though herein, they have done very well; yet do you think, that they have done &s;ufficiently well? I will not pre&s;ume to teach them, that, in State Affairs, are better able to be my Teachers, then I to advi&s;e their Wi&s;doms, what they ought to have done; yet, as I am <GAP DESC="foreign">, I mu&s;t humbly crave leave to &s;et down, what I conceive to be the ju&s;t Will of God herein; and that is, that all, and every one, that had any hand, or finger in that good King's Death, or in the death of any of tho&s;e His good Subjects, that were unju&s;tly, and illegally &s;entenced to death, (I do not &s;peak of them, that were killed in the War; becau&s;e, as the Poet <HI>Lucan</HI> &s;aith, <HI>Phar&s;al. lib.</HI> 1.
<Q>Victrix cau&s;a Diis placuit, &s;ed victa <HI>Catoni.</HI></Q> And as the Prophet <HI>David</HI> &s;aith, <HI>The Sword devoureth the one, as well as the other:</HI> but of tho&s;e, that in cold blood, by <HI>u&s;u ping</HI> Judges, under the Colour of <HI>Law,</HI> were contrary to the <HI>Laws,</HI> both of God, and of the Land, mo&s;t unju&s;tly condemned unto death) &s;hould, for that their unju&s;t Proceedings, be ju&s;tly que|&s;tioned, and legally tryed for their former Offence; the &s;ame being of &s;o high a Nature, as I &s;hewed to you before.</P>
<P>But you will &s;ay, many of them, as blinde <HI>Bartimaeus</HI> might ea&s;ily &s;ee, that acted very highly again&s;t the <HI>la&s;t</HI> King, and, as it is
<PB REF="5">conceived, had their hands <HI>deep</HI> in his death, were as <HI>active,</HI> as any others, and mo&s;t &s;pecial In&s;truments, to bring His now Sa|cred Maje&s;ty unto His <HI>Right,</HI> whereby, they have fully expiated their <HI>foul</HI> offence, and de&s;erve rather to be <HI>well rewarded</HI> and ho|noured, as &s;ome &s;ay they are, then <HI>any</HI> ways que&s;tioned, as their <HI>Adver&s;aries</HI> would have them to be.</P>
<P>I an&s;wer, that His Maje&s;ty is wi&s;e, as the Angel of God, and knoweth <HI>be&s;t,</HI> what he &s;hould <HI>be&s;t</HI> do; and the <HI>Policy</HI> of State, is far beyond the <HI>Sphere</HI> of mine <HI>Intelligence,</HI> and their doings therein ought highly to be commended, and de&s;erve not mean|ly to be rewarded; though, as <HI>Will. Sommers</HI> told King <HI>Henry the Eight,</HI> that &s;uch a Gentleman threatned to <HI>kill</HI> him, and the King an&s;wered, that, if he <HI>killed</HI> him, he would have him <HI>hanged</HI> for it; <HI>Will. Sommers</HI> replied, Nay good King, let him be <HI>hanged</HI> before he kills me, or el&s;e, his <HI>death</HI> will not pre&s;erve my <HI>life,</HI> and his <HI>hanging</HI> will do me no good: &s;o I heard &s;ome &s;ay, that they would have had the <HI>Enemies</HI> of the <HI>la&s;t</HI> King fir&s;t puni&s;hed for their <HI>Rebellion,</HI> and the <HI>Murder</HI> of Him; and then rewarded for their <HI>good Service</HI> to His now gracious Maje&s;ty, or el&s;e, <HI>re|ward</HI> them well for their <HI>good</HI> Service done to our <HI>now</HI> gracious King, and then que&s;tion them, and puni&s;h them an&s;werable to their <HI>De&s;erts,</HI> for their <HI>Di&s;loyalty,</HI> and <HI>Treachery</HI> to our <HI>late</HI> King; as I read it in the <HI>Turki&s;h Hi&s;tory,</HI> and in &s;ome other <HI>Hi&s;torians,</HI> of &s;ome very wi&s;e Kings, that did &s;o to the like Offenders; becau&s;e, we may believe it for a <HI>truth,</HI> that they, which have proved <HI>fal&s;e,</HI> to their own true, ju&s;t, and lawful Prince, will &s;carce ever prove faithful to any Prince, nor &s;eem to be, but either for <HI>hope,</HI> &s;till to reap the fruit of their <HI>Subtlety,</HI> to turn, when the <HI>Winde</HI> turns, or for <HI>fear</HI> to be da&s;h'd in Pieces, if they turn not their <HI>Sayls</HI> to e&s;cape tho&s;e <HI>Rocks;</HI> which they cannot <HI>otherwi&s;e</HI> avoid; and <HI>no thanks</HI> to &s;uch men for <HI>any good</HI> they do, when they do it <HI>perforce,</HI> and therefore &s;hould be tru&s;ted <HI>perchance.</HI></P>
<P>And it may be, many of the very <HI>Murderers,</HI> both of the <HI>good</HI> King, and of his <HI>loyal</HI> Subjects, have robbed, and &s;poyled, not the <HI>Aegyptians</HI> of their <HI>Jewels,</HI> but the <HI>I&s;raelites,</HI> their Brethren, of their Goods, Lands, and Po&s;&s;e&s;&s;ions, which they have gotten into their own hands, and thereby became <HI>exceeding rich,</HI> and <HI>enabled</HI> them&s;elves to match their Sons, and their Daughters to
<PB REF="6">great Families, and to be&s;tow large Gifts, that do blind the eyes of the wi&s;e, on others, to make to them&s;elves Friends of their un|rig hteous <HI>Mammon,</HI> to pre&s;erve them from ther ju&s;t de&s;erts, and to pull down the <HI>Wrath,</HI> and <HI>Vengeance</HI> of God on others, for this their <HI>obstructing</HI> of the &s;traight rule of Ju&s;tice, that teacheth us to do otherwi&s;e.</P>
<P>Or, if it were not &s;o, many men do wonder, how &s;o many men, as were conceived to have been active, and mo&s;t of them to have their hands <HI>embrued</HI> in the good King's Blood, and were likewi&s;e <HI>guilty</HI> of the death of His <HI>innocent</HI> Subjects, &s;hould e&s;cape <HI>uncen&s;ured,</HI> and &s;o few of them &s;entenced, to <HI>expiate,</HI> and appea&s;e the Wrath of God for &s;uch horrible, <HI>unparallebd,</HI> and tran&s;cen|dent Murthers: for I knew eight per&s;ons executed at <HI>Dublin</HI> for the Murther of one ordinary Traveller, and is it not &s;trange, that we &s;ee no more brought to their Trial for &s;uch a <HI>S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aughter,</HI> as was done upon our good King, and His <HI>innocent</HI> Subjects, &s;o <HI>judi|cially,</HI> and yet &s;o <HI>illegally,</HI> and altogether <HI>unju&s;tly</HI> &s;entenced to death? or &s;hall we think, that no more were <HI>guilty,</HI> then were condemned? or not rather, that the <HI>guilty</HI> Murtherers, by their <HI>Wealth, Subtlety,</HI> and <HI>Friends,</HI> made many others <HI>guilty</HI> of God's anger, and the pulling down of God's <HI>vengeance</HI> upon many more, for their <HI>excu&s;ing, covering,</HI> and <HI>clearing</HI> &s;uch abominable Transgre&s;&s;ours: for I would have all men to con&s;ider duly, how de&s;tructive Murther is to mankinde, and how odious, and hate|full it is to God, above all other &s;ins what&s;oever, e&s;pecially, when an <HI>innocent</HI> man is <HI>judicially,</HI> and <HI>illegally</HI> Murthered, as you may rightly finde the truth hereof fully proved in the fifth <HI>Chapter</HI> of the fir&s;t <HI>Book</HI> of <HI>The Great Anti-Chri&s;t revealed,</HI> and in the&s;e <HI>Sermons</HI> following.</P>
<P>And I would the <HI>Protectours</HI> of the King's Murtherers would rightly weigh what the people &s;ayd to King <HI>David,</HI> that His life was worth ten thou&s;and of the lives of the <HI>common</HI> peo|ple; and how the Lord puni&s;hed the whole hou&s;e, and po&s;te|rity of <HI>Saul,</HI> and all the Kingdom of <HI>I&s;rael</HI> until his wrath was &s;atisfied, for the innocent death of the <HI>Gibeonites,</HI> that were but a poor contemptible people, but killed without cau&s;e; 2. <HI>Sam.</HI> xxi. and e&s;pecially, that there be not any more, but two &s;ins, that I can finde, in the whole Book of God, that the Lord
<PB REF="6">&s;aith, <HI>cannot be pardoned,</HI> and obliterated, without their due puni&s;hment, and they are,
<LIST>
<ITEM>1. The <HI>high Abu&s;e</HI> of God's <HI>Me&s;sengers,</HI> and <HI>Publi&s;hers</HI> of his Will.</ITEM>
<ITEM>2. The <HI>unju&s;t &s;hedding</HI> of <HI>innocent Blood.</HI> For</ITEM>
</LIST></P>
<P>Of the Fir&s;t the Spirit of God &s;aith, that when the Lord God &s;ent his <HI>Me&s;&s;engers</HI> unto the Children of <HI>I&s;rael,</HI> and they <HI>mocked the Me&s;sengers of God, and de&s;pi&s;ed his words, and misu&s;ed his Prophets, the wrath of the Lord aro&s;e again&s;t his People, until there was no Re|medy;</HI> as if he had &s;aid, For other &s;ins of the&s;e <HI>I&s;raelites,</HI> &s;ome ways, and remedies might have been found out, as <HI>Mo&s;es,</HI> and <HI>Aaron,</HI> by their <HI>prayers,</HI> and <HI>cen&s;ers</HI> appea&s;ed the wrath of God, to turn away the <HI>Puni&s;hment</HI> of them; and <HI>David,</HI> and <HI>Ezra</HI> did the like from the <HI>Jews:</HI> but when they <HI>mocked</HI> his <HI>Me&s;sengers, despi&s;ed</HI> his <HI>Word,</HI> and <HI>misu&s;ed</HI> his <HI>Prophets,</HI> which were the <HI>onely S<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ve,</HI> or <HI>Medicine,</HI> that could <HI>heal</HI> their <HI>&s;ickned</HI> Souls, when they refu&s;ed, and ca&s;t away the&s;e Remedies from them, then there was <HI>no Remedy</HI> in the World for them, to pre&s;erve them from their ju&s;t de&s;erved Puni&s;hment; and therefore &s;aith the Text, <HI>The Lord brought upon them the King of the</HI> Chaldees, <HI>who &s;lew their young men with the Sword, in th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Hou&s;e of their Sanctuary, and had no Compa&s;sion upon young Man, or Maiden, old Man, or him, that &s;tooped for Age; he gave them all into his Hand;</HI> for that <HI>there was no Remedy.</HI> 2 Chron. xxxvi. 15, 16, 17.</P>
<P>And of the Second the Spirit of God &s;aith, that the Lord &s;ent again&s;t <HI>Jehoiakim bands of the</HI> Chaldees, <HI>and bands of the</HI> Sy|rians, <HI>and bands of the</HI> Moabites, <HI>and bands of the Children of</HI> Am|mon, <HI>and he &s;ent them against</HI> Juda <HI>to destroy it, and to remove them out of his &s;ight for the &s;ins of</HI> Mana&s;&s;es, <HI>and for the innocent blood that he &s;hed,</HI> (for he filled <HI>Hieru&s;alem</HI> with <HI>innocent blood,</HI> as the <HI>Judges</HI> of the <HI>Rump-Parliament</HI> did fill <HI>Ingland</HI>) <HI>which the Lord would not pardon,</HI> 2 Reg. xxiv. 4. as if he had &s;aid, though the Lord God might have been per&s;waded by Prayers, and Tears, and Sa|crifices to pardon all other Sins; yet this &s;in of <HI>&s;hedding innocent Blood,</HI> e&s;pecially, when it is <HI>judicially</HI> &s;hed, the Lord will <HI>no ways,</HI> nor by <HI>any means</HI> pardon it, and, though men would fain par|don it, yet God <HI>will not pardon it;</HI> becau&s;e God, which is the God of <HI>truth,</HI> and Truth it &s;elf, hath &s;aid it: and, that we &s;hould
<PB REF="7">not doubt of it, he hath &s;aid, <HI>Surely, your blood of your Lives will I require; at the hand of every Bea&s;t will I require it, and at the hand of man, at the hand of every man's Brother will I require the life of man.</HI> And, <HI>Who&s;o &s;heddeth man's blood, by man &s;hall his blood be &s;hed: for in the Image of God made he man,</HI> Gen. ix. 5, 6. and &s;ee how fully, and how energetically the Lord hath &s;aid, and the Scripture hath &s;et down, all the&s;e things, <HI>again&s;t the pardon|ing of them, that &s;hed innocent blood.</HI></P>
<P>And then, the&s;e things being duly weighed, as Saint <HI>Ambro&s;e</HI> &s;aid to <HI>Theodo&s;ius, Quod incon&s;ulto feci&s;ti, con&s;ultius revocetur,</HI> &s;o I be|lieve, that, if any man hath <HI>incon&s;ideratly,</HI> either through igno|rance, corruption, or partiality cau&s;ed, or <HI>con&s;ented</HI> to let any <HI>Agag</HI> to e&s;cape, whom the <HI>Ju&s;tice</HI> of God hath de&s;igned to death, he would a&s;&s;uredly, <HI>con&s;ultius errorem corrigere,</HI> amend His for|mer errour, and not let the death of &s;uch a King, as was worth ten thou&s;and of us, and the Blood of &s;o many of His loyal Subjects, as were <HI>judicially,</HI> and unju&s;tly condemned to death, pa&s;s away unpuni&s;hed, and unque&s;tioned, when&s;oever any of the Au|thours, or Contrivers of their death &s;hould be found out; or at lea&s;t wi&s;e, he would be &s;atisfied, and not blame others, for doing, if they do, what he &s;hould have done: It is no matter when; (better late then never) for <HI>Nunquam &s;era e&s;t ad Ju&s;titi|am via,</HI> The way to do Ju&s;tice is never too <HI>far,</HI> nor the time too <HI>late;</HI> and God <HI>de&s;erreth</HI> his Judgments for many years together, when we finde Murderers <HI>flouri&s;hing</HI> in all <HI>Pomp,</HI> and <HI>Power</HI> a <HI>long</HI> time, as I have &s;hewed it at large in the Tragedy of <HI>Zimri;</HI> and yet at la&s;t, to come to ta&s;t of their <HI>ju&s;t</HI> de&s;erved Puni&s;h|ment; as <HI>Pilate,</HI> and <HI>Herod,</HI> and the <HI>rest</HI> of the Murderers of <HI>Je&s;us Chri&s;t,</HI> were not apprehended by God's Ju&s;tice, &s;ome of them in fourty years after they had <HI>condemned</HI> their <HI>just,</HI> and <HI>lawful</HI> King; and many more <HI>&s;uch Murderers</HI> you may finde in Dr. <HI>Beard</HI>'s Theatre of God's Judgments, and in other Authours to have lain &s;ecure, and to have &s;lept in their &s;ins for a <HI>long Sea|&s;on,</HI> before the hand of Vengeance hath rouzed them up: and yet after many Ages to pay <HI>Death</HI> for <HI>Death.</HI></P>
<P>And therefore, though the <HI>Parliament,</HI> and <HI>Parliaments</HI> have <HI>pa&s;&s;ed over,</HI> and perhaps <HI>pardoned</HI> tho&s;e, whom God &s;aith, he <HI>will not pardon;</HI> yet I conceive, that when&s;oever any of them,
<PB REF="7">that had their hands <HI>imbrued,</HI> or the lea&s;t finger <HI>&s;tayned,</HI> in our King's Blood, or in the Blood tho&s;e, His loyal Subjects, that were <HI>judicially,</HI> unju&s;tly <HI>condemned,</HI> &s;hall be found out, and made known to be &s;uch, they &s;hould be brought unto their Trial; e&s;pecially when we con&s;ider, that <HI>Justice</HI> don<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> upon &s;uch <HI>tran&s;cendent</HI> Male|factours, that do now, as yet (as it is conceived) wallow in tho&s;e <HI>innocent</HI> Bloods, that they have &s;pilt, and do jet up and down, mo&s;t proudly, in the &s;poils of their <HI>Slaughtered,</HI> and <HI>Beggered</HI> Brethren, would, as the <HI>Scripture</HI> te&s;tifieth, <HI>purge</HI> the Land from the <HI>&s;tain</HI> of that innocent Blood, which they have &s;o plentifully lo&s;t and doth &s;till crie, like <HI>Abel's</HI> Blood, for <HI>Vengeance</HI> again&s;t them, <HI>appea&s;e</HI> the Wrath of God for our former neglect of doing <HI>Ju&s;tice;</HI> increa&s;e the King's Revenues, by the Forfeited e&s;tates of the&s;e Transgre&s;|&s;ours; &s;atisfie the Friends of tho&s;e Murthered <HI>innocents;</HI> terrifie all other Rebellious hearts from &s;uch horrible attempts, and all other <HI>Judges,</HI> from abu&s;ing the Laws, and perverting <HI>Ju&s;tice;</HI> and be an excellent Example of a ju&s;t, and unpartial proceeding again&s;t <HI>Traitours,</HI> for the <HI>Foreign</HI> Kings to applaud it, and for their Subjects to fear it, if ever the like thoughts &s;hould enter into their hearts of doing &s;uch things, as were done by the&s;e Mur|therers.</P>
<P>And truely it hath often grieved me, to hear the vulgar people &s;o generally complaining, that they &s;ee divers of the late King's Enemies, and Rebels, that they &s;u&s;pect guilty, &s;ome way, of the Kings death, &s;o much favoured in the World, and &s;o domineering over others, jetting up and down in Pride, &s;o <HI>gloriou&s;ly</HI> trimmed with the &s;poils of the loyal Subjects, and &s;ome of the King's Friends, and faithfull Servants, &s;neaking up and down, wholly dejected, &s;o as if there were an <HI>Act</HI> of <HI>Oblivion</HI> pa&s;t of the King's Friends, and an <HI>Act</HI> of <HI>Indempnity</HI> for His Adver&s;aries.</P>
<P>To whom I have often an&s;wered that our King is wi&s;e, as the <HI>Angel</HI> of God, and He knoweth be&s;t what He hath to do, far better then the be&s;t of us all, and they &s;hould rather remember what the <HI>P&s;almi&s;t</HI> &s;aith; <HI>Fret not thy &s;elf becau&s;e of the ungodly, nei|ther be thou Envious becau&s;e of the wicked doers: for they &s;hall &s;oon be cut down like the Gra&s;s, and be withered like unto the green Herb;</HI> e&s;pecially when their Iniquitie, their Trea&s;ons, and Treacheries, that as yet are hidden from the Eyes of men, &s;hall be found out, and be made apparent unto the World.</P>
<PB REF="8">
<P>And therefore, though I &s;ay all this, that I &s;aid before, as from the <HI>&s;traight,</HI> unpartial rule of <HI>&s;evere Ju&s;tice;</HI> yet, as I am a <HI>Bi&s;hop</HI> of <HI>Je&s;us Chri&s;t,</HI> and a <HI>Me&s;&s;enger</HI> of the God of <HI>mercy,</HI> that takes no <HI>delight</HI> in the blood of his Brethren, nor <HI>de&s;ireth</HI> the death of any one; I am obliged mo&s;t humbly, and earne&s;tly to pray, and be&s;eech Your <HI>gracious</HI> Maje&s;ty, to be <HI>&s;till</HI> gracious, as You have <HI>demon&s;tratively</HI> &s;hewed Your Self to be hitherto, un|to the&s;e <HI>ungracious</HI> Offenders; and when the Law of <HI>Ju&s;tice</HI> hath decreed their <HI>De&s;ert,</HI> to &s;tretch forth unto them the <HI>right Hand</HI> of <HI>Mercy,</HI> and to do with them, as the <HI>Wi&s;dom</HI> of the mo&s;t <HI>mer|ciful God</HI> &s;hall direct Your Maje&s;ty.</P>
<P>Secondly, The <HI>next</HI> thing, that I am bound to declare, and to remon&s;trate unto Your Maje&s;ty, and to all others, is, (le&s;t Your Maje&s;ty &s;hould be <HI>misinformed</HI> concerning me, as I under|&s;tood by Mr. <HI>Secretary Nicholas,</HI> I have been <HI>misrepre&s;ented</HI> in Your Maje&s;tie's Court,) mo&s;t humbly to be&s;eech Your Maje&s;ty, to give me leave, to make that Remon&s;trance to the World, which I hope no man can contradict: as,</P>
<P>That I was Your Father's <HI>Chaplain,</HI> and waited on His Maje&s;ty &s;ix, or &s;even years at lea&s;t, in the Moneth of <HI>December,</HI> and when the Wars began, though my ever honoured Lord, and Ma&s;ter, the <HI>Earl</HI> of <HI>Pembroke,</HI> and <HI>Montgomery</HI> was mis-led, con|trary to his Childrens de&s;ire, to adhere unto the Parliament, which fault can no ways be excu&s;ed, though I could &s;ay very much to le&s;&s;en it; becau&s;e I knew the Uprightne&s;s of that Noble Per&s;on, that was hoodwinked by the Subtlety of his Adherents: yet, my &s;elf, according to my duty, &s;tuck to his Maje&s;ty, and per|&s;waded &s;ome of his Children, that were my <HI>Scholars,</HI> to do the like; and I wrote my fir&s;t Book again&s;t the Parliament, which is intituled, <HI>The Grand Rebellion,</HI> and, being fetched by a Troop of Soldiers, was carryed Pri&s;oner to <HI>North-hampton,</HI> where the <HI>Committee</HI> had <HI>The Grand Rebellion</HI> in their Hands, and had not God mo&s;t mercifully, and very &s;trangely turned away their eyes, from looking on it, to <HI>pre&s;erve</HI> me, I looked for no other end, then to be utterly ruined; but the Lord pre&s;erved me, and de|livered me out of their hands: and the next Winter, being in <HI>Oxford,</HI> I printed my <HI>Di&s;covery of My&s;teries,</HI> or, The <HI>Plots</HI> of the <HI>pretended Parliament,</HI> to overthrow both <HI>Church,</HI> and <HI>State;</HI> and
<PB REF="8">on that <HI>very</HI> day, that I was preaching in Saint <HI>Marie's</HI> before the <HI>Parliament,</HI> then &s;itting in <HI>Oxford,</HI> the Soldiers from <HI>North|hampton</HI> came, and <HI>plundred</HI> my <HI>hou&s;e,</HI> and all my <HI>Hou&s;hold-stuff,</HI> and about eight milch Kine, and all that I had in <HI>Abthorp,</HI> where my Wife, and Children re&s;ided, and &s;eque&s;tred my Lands to the u&s;e of the Parliament: yet this <HI>Breach</HI> could not <HI>break</HI> my <HI>Loyalty</HI> to my King, or my <HI>Heart</HI> in my Body; but by the next Winter after, I had written my third Book, intituled <HI>The Rights of Kings, and the Wickedne&s;ses of the pretended Parliament,</HI> &amp;c. And according to my poor Ability, out of the Means I had from <HI>Wales,</HI> I gave unto His Maje&s;ties own Hand every Winter, for three years together, the <HI>Te&s;timony</HI> of my Loyalty, and Affection, to the <HI>uttermo&s;t</HI> of my Power; and His <HI>gracious</HI> Ma|je&s;ty did, like a <HI>mo&s;t gracious King,</HI> mo&s;t <HI>favourably</HI> accept of that <HI>Mite,</HI> which I offered Him, as Sir <HI>Bryan O-Neal,</HI> and others do very well know.</P>
<P>And when <HI>Major General Mytton</HI> came, and &s;ubdued our Coun|try of <HI>Wales,</HI> though the <HI>Arch-Bi&s;hop</HI> of <HI>York</HI> was my <HI>&s;ingular</HI> good Friend, and very <HI>earne&s;tly</HI> per&s;waded me to &s;ubmit unto the Parliament, and, to u&s;e his own words, &s;aid, that I &s;hould fare <HI>no wor&s;e</HI> then he did, but &s;hould &s;ail in the &s;ame Boat, and &s;o <HI>&s;ink,</HI> or <HI>&s;wim,</HI> and &s;o be &s;aved, or de&s;troyed together; yet I an|&s;wered, that I would never <HI>trust</HI> them, that they would be <HI>true</HI> to me, that <HI>wrote</HI> &s;o many Books again&s;t them, when they were &s;o <HI>fal&s;e</HI> unto their King, that had been &s;o <HI>gracious</HI> unto them: and therefore I went, and gave ten pound to a Parliament <HI>Ca|ptain</HI> to let me pa&s;s into <HI>Ireland,</HI> by a mo&s;t <HI>de&s;perate</HI> Attempt; un|der the <HI>hands,</HI> and through the <HI>Pikes</HI> of mine Enemies, that would have <HI>de&s;troyed</HI> me, had they but <HI>known</HI> me: and there how <HI>faithfully,</HI> and <HI>freely</HI> I have often preached for <HI>Obedience</HI> to his Maje&s;ty, and again&s;t both the <HI>Ingli&s;h, Scotti&s;h,</HI> and the <HI>Iri&s;h</HI> Re|bels, the mo&s;t Honourable <HI>Duke</HI> of <HI>Ormond</HI> his Grace, and all the <HI>re&s;t</HI> of the Council at <HI>Dublin,</HI> can &s;ufficiently te&s;tifie.</P>
<P>And when the mo&s;t noble <HI>Marque&s;s</HI> could not po&s;&s;ibly pre|&s;erve <HI>Ireland</HI> any longer, but was fain to yield it up unto the Parliament, and I had the <HI>Benefit</HI> of the Articles of <HI>Ireland</HI> con|firmed, and allowed unto me, under the Hands of all the Com|mi&s;&s;ioners, that &s;igned them, I was taken at Sea in my Pa&s;&s;age
<PB REF="9">into <HI>Wales,</HI> and <HI>pillaged</HI> of all that I had, my Books, Goods, Money, and Cloaths, to the full value of an Hundred Pounds, and then, coming to the <HI>Parliament</HI> for to have the <HI>performance</HI> of the &s;aid Articles, one <HI>Scot,</HI> &s;ince executed for a <HI>Traitour,</HI> de|manded, if I wrote not <HI>The Grand Rebellion,</HI> and the other Books, that I had <HI>written</HI> again&s;t the <HI>Parliament,</HI> and, I confe&s;&s;ing the <HI>truth,</HI> he asked, if I <HI>de&s;erved</HI> not rather to have my <HI>head cut off,</HI> then to have the <HI>benefit</HI> of any Articles; &s;o I was feign to make mine Addre&s;&s;e to Sir <HI>Thomas Fairfax,</HI> who very <HI>honourably</HI> wrote two <HI>Letters</HI> (which after I &s;hewed them, I got againe, and do &s;till keep them, as a memorial of his <HI>ju&s;t,</HI> and <HI>great</HI> favour unto me) <HI>one</HI> to the <HI>Committee</HI> of <HI>North-hampton,</HI> who <HI>pre&s;ently</HI> re&s;tored me to all the Lands I had in that County; the other to the <HI>Committee</HI> of <HI>Angle&s;ey,</HI> who, though they were my near <HI>Kin&s;men,</HI> and &s;ome of them de&s;cended from the <HI>Hou&s;e</HI> of <HI>Owen Tydder,</HI> the <HI>Grand-Father</HI> of <HI>Henry the Seventh,</HI> as well as my &s;elf; yet very <HI>unju&s;tly,</HI> and <HI>unfriendly,</HI> they denied to <HI>restore</HI> me to my Means in that County: &s;o that I was feign to make my &s;econd Addre&s;s to his Excellencie Sir <HI>Thomas Fairfax,</HI> who again, as <HI>honourably</HI> as formerly, wrote to <HI>Major General Mytton,</HI> to put me into all my Po&s;&s;e&s;&s;ions; but, before I could come to <HI>General Mytton, Angle&s;ey</HI> was revolted from the <HI>Parliament,</HI> and be&s;ieged by <HI>Mytton,</HI> and the Means of the <HI>Deanerie,</HI> that belonged unto me, was <HI>Alienated</HI> from the Church, and taken quite away, and &s;o ever &s;ince I was forced to live upon le&s;s means, then twenty pounds <HI>per annum,</HI> though my ever honoured <HI>Lord</HI> the <HI>Earle</HI> of <HI>Pembrook,</HI> and <HI>Mountgomery,</HI> offered, to procure me a Living, in <HI>Lanca&s;hire,</HI> worth 400.<HI>l. per annum,</HI> &s;o I would &s;ubmit my &s;elf to the <HI>Parliament,</HI> which, with many thanks unto his Lord&s;hip for his favour, I utterly refu&s;ed; and, though other Bi&s;hops accepted, and received, each one, 100. pounds a year from Mr. <HI>Henry Cromwell,</HI> that offered the &s;ame very courteou&s;ly unto me, yet, knowing how unju&s;tly he had power to be&s;tow it, and how I &s;hould be fettered if I accepted it, I <HI>refu&s;ed</HI> to take it, and re&s;olved to accept of no <HI>Salarie,</HI> Gratuity, gift, or Benevolence from any man to this very day, but to be very well contented with the poor e&s;tate, that God had left me; and when as divers <HI>Royali&s;ts,</HI> and other <HI>good Chri&s;tians;</HI> &s;eeing my mean e&s;tate, and con&s;idering my much Sufferings, did
<PB REF="9">offer me, and &s;ent unto me divers &s;ums of Monies, I refu&s;ed them all, and was faine, before they left &s;ending to me, to de&s;ire them publikely in the Pulpit at <HI>Dublin,</HI> to offer no more of their gifts, and benevolence unto me (for who&s;e love and good will I did mo&s;t heartily thank them) becau&s;e I Preached not in expectation of any reward, but re&s;olved to refu&s;e the &s;ame, in hope that they would the rather beleive the truth of my <HI>Doctrine,</HI> as I thank God, I &s;aw many of them did, though many others were much offen|ded with me, &s;o that I was forced to leave <HI>Dublin,</HI> and &s;o fell to my <HI>Prayeres</HI> and <HI>Studies</HI> more, and more, to di&s;cover <HI>The Great Anti-Chri&s;t,</HI> comforting my &s;elf herein, that, if I was not mightily <HI>mistaken,</HI> in all my readings, of the &s;ence and meaning of the <HI>Holy Gho&s;t</HI> touching the coming of that <HI>Anti-Chri&s;t</HI> within three <HI>years and an half</HI> after both the witne&s;&s;es were &s;laine, that is, the <HI>King</HI> killed, and all the <HI>Bi&s;hop's</HI> &s;ilenced, and &s;uppre&s;&s;ed from the <HI>execution</HI> of their <HI>Epi&s;copal Function,</HI> which is their <HI>Spiritual</HI> killing, I &s;hould, if I &s;hould live &s;o long, &s;ee, both Your <HI>Maje|&s;tie</HI> Re&s;tored, to Your <HI>Kingdom,</HI> and the <HI>Bi&s;hop's</HI> Elevated, to their former <HI>Dignitie,</HI> as, ble&s;&s;ed be God, now both are fully come to pa&s;s, according to mine expo&s;ition of that Prophe&s;ie.</P>
<P>And this <HI>Prophetical</HI> expectation, of the <HI>Re&s;urrection,</HI> and <HI>Re|&s;tauration</HI> of the&s;e two <HI>witne&s;&s;es,</HI> the <HI>King,</HI> and the <HI>Bi&s;hops,</HI> accor|ding to the true <HI>&s;ence</HI> and <HI>meaning</HI> of the <HI>Holy Gho&s;t</HI> I made known, and &s;hewed it to <HI>very many,</HI> both in <HI>Dublin,</HI> in <HI>Wales,</HI> and in <HI>London;</HI> and though &s;ome of them, that &s;aw <HI>mine expo&s;i|tion</HI> of tho&s;e Prophe&s;ies, that I thus explained, did but <HI>laugh</HI> at them, and others thought it but a <HI>Fancie;</HI> yet, ble&s;&s;ed be <HI>the God of Heaven,</HI> that <HI>Revealeth &s;ecrets unto his Servants,</HI> as <HI>Daniel</HI> &s;aith, we &s;ee the <HI>truth</HI> of mine Explication, in all things accordingly <HI>fulfilled,</HI> and the <HI>confidence,</HI> that I had in the <HI>a&s;surance</HI> of their ful|filling, <HI>&s;trengthned</HI> me, to be &s;o bold in my <HI>Sermon</HI> before the <HI>Judges</HI> of the general <HI>A&s;&s;izes</HI> at <HI>Conwey,</HI> to &s;peak for Your Maje|&s;ties <HI>Re&s;tauration</HI> when You were comming towards <HI>Worce&s;ter,</HI> that, Collonel <HI>Carter,</HI> now Sir <HI>John Carter</HI> (a man then <HI>vehement</HI> again&s;t Your Maje&s;tie, and now <HI>loyal</HI> to Your Maje&s;tie as ma|ny others are, that cannot otherwi&s;e choo&s;e) told me, as &s;oon as ever I had done it, but that he would not &s;eem to be <HI>uncivil:</HI> he would have pulled me down by the Ears, out of the <HI>Pulpit,</HI>
<PB REF="10">and the Governour of <HI>Beumare&s;h,</HI> Collonel <HI>Courtney,</HI> was re&s;ol|ved to have clap'd me up in Pri&s;on; &s;o that I was faign <HI>pre&s;ently</HI> to <HI>fly</HI> away to &s;ave my &s;elf; and the like boldne&s;s, I always u&s;ed, in all the many Sermons, that I preached at <HI>Dublin,</HI> as mo&s;t of that loyal City can bear me witne&s;s; &s;o that, &s;ometimes I was forced, to take <HI>Sea,</HI> and to <HI>fly,</HI> as I did at <HI>Conwey,</HI> to e&s;cape, as &s;oon as ever I had <HI>fini&s;hed</HI> my Sermon. <HI>Sic multum terris jacta|tus &amp; alto.</HI></P>
<P>And now being re&s;tored to my <HI>Bi&s;hoprick</HI> by the great <HI>good|ne&s;s</HI> of God, and the happy <HI>Re&s;tauration</HI> of Your <HI>Sacred</HI> Maje&s;ty, I do mo&s;t humbly crave leave to <HI>remon&s;trate,</HI> that as &s;oon as I ar|rived in <HI>Ireland,</HI> I went about my <HI>Dioce&s;s,</HI> in my <HI>Vi&s;itation,</HI> from one end to the other, that I might under&s;tand the <HI>State</HI> of the <HI>Church,</HI> and the <HI>Condition</HI> of the <HI>Country,</HI> where I was <HI>exceedingly</HI> welcomed by all the <HI>old Prote&s;tants,</HI> as they are termed, in every place; and when I had &s;worn <HI>Church-Wardens,</HI> and <HI>Sides-men,</HI> or <HI>A&s;sistants</HI> in <HI>every</HI> Pari&s;h, I gave them &s;ome <HI>Articles</HI> to be in|quired after, and a <HI>convenient</HI> time, to return their <HI>An&s;wer</HI> into the Court.</P>
<P>And when they had <HI>an&s;wered</HI> to tho&s;e <HI>Articles,</HI> I found <HI>thereby</HI> (and by what I <HI>&s;aw</HI> with mine own eyes in the Country) that the <HI>Presbyterians, Anabapti&s;ts, Quakers,</HI> and the other <HI>fanatick</HI> Limbs of the <HI>Bea&s;t,</HI> the Members of the <HI>Great Anti-Chri&s;t,</HI> and the fal&s;e <HI>Prophet</HI> that I have &s;o <HI>amply</HI> deciphered, in my <HI>last</HI> printed Book of the <HI>Anti-Chri&s;t,</HI> had <HI>&s;uffocated,</HI> and <HI>&s;upprest</HI> the <HI>whole u&s;ual,</HI> and <HI>accu&s;tomed Service</HI> of God; and as they had done in <HI>Ingland,</HI> to his deare&s;t Servants, &s;o in <HI>Ireland,</HI> they had <HI>beheaded</HI> mo&s;t of the <HI>Churches</HI> of <HI>Chri&s;t</HI> within my <HI>Dioce&s;s,</HI> the <HI>Roofes</HI> of them, both Slates, and Timber, being <HI>quite</HI> taken off, and converted to their own u&s;e, and the <HI>Walls</HI> of very many of them, <HI>thrown down,</HI> even to the Ground; and of above an hundred <HI>Pari&s;hes,</HI> I &s;aw not ten <HI>Churches</HI> &s;tanding, nor half &s;o many <HI>well</HI> repaired; they had as the <HI>Prophet</HI> &s;aith, &s;o de&s;troyed, <HI>all the Hou&s;es of God in the Land,</HI> as being loath that God, which gave them all they had, &s;hould have a <HI>Hou&s;e</HI> for his Servants, to <HI>meet</HI> together, to <HI>prai&s;e his Name.</HI> And the great, and <HI>famous,</HI> mo&s;t <HI>beautiful Cathedral Church</HI> of Saint <HI>Keney,</HI> they have utterly defaced, and ruined, thrown down all the <HI>Roof</HI> of it, taken a|way
<PB REF="10">five great, and <HI>goodly</HI> Bells, broken down all the Windows, and carryed <HI>away</HI> every bit of the Gla&s;s, that, they &s;ay, was worth, a very great deal; and all the doors of it, that the <HI>Hogs</HI> might come, and <HI>root,</HI> and the <HI>Dogs gnaw</HI> the Bones of the dead; and they brake down a mo&s;t <HI>exqui&s;ite Marble Font,</HI> (wherein the Chri&s;tians Children were <HI>regenerated</HI>) all to pieces, and threw down the many <HI>many</HI> goodly <HI>Marble Monuments,</HI> that were therein, and e&s;pecially, that &s;tately, and co&s;tly <HI>Monument</HI> of the mo&s;t honourable, and noble Family of the Hou&s;e of <HI>Or|mond,</HI> and divers others, of mo&s;t rare, and excellent Work, not much <HI>inferiour</HI> (if I be not much mi&s;taken) to mo&s;t of the <HI>be&s;t</HI> (excepting the King's) that are in Saint <HI>Paul</HI>'s Church, or the <HI>Abby</HI> of <HI>Westmin&s;ter:</HI> and, when I de&s;ired Mr. <HI>Connel</HI> my <HI>Re|gi&s;ter,</HI> to begin to repair &s;ome places of that Church, and to &s;et up &s;ome Benches, and Formes, to let the people to under&s;tand, that we intended, and hoped (though it &s;hould co&s;t two thou|&s;and pounds) to have all the Church repaired; &s;ome of the <HI>Ana|bapti&s;ts</HI> (as we have <HI>good rea&s;on</HI> to think &s;o) came in the <HI>night</HI> time, (the Church having <HI>no doors</HI>) and with <HI>Axes,</HI> and <HI>Hammers,</HI> or <HI>Hatchets,</HI> brake them down, and carryed them quite away, and did other <HI>un&s;eemly Abu&s;es</HI> be&s;ides.</P>
<P>And for the Preachers, and Mini&s;ters of God's word. <HI>The Great Anti-Christ</HI> had &s;o filled the Country with his fal&s;e <HI>Prophets,</HI> Weavers, and Taylors, and the like Preachers, that there were when I came <HI>thither,</HI> but three lawfully <HI>ordained Mini&s;ters,</HI> in all the <HI>Dioce&s;s</HI> of <HI>O&s;sory.</HI> Mr. <HI>Baskervil,</HI> Mr. <HI>Kearney,</HI> and Mr. <HI>Deane.</HI> The Labourers were &s;o <HI>few,</HI> though the <HI>Harve&s;t</HI> was very great, e&s;pecially, if we hoped to <HI>root up</HI> tho&s;e very many &s;tink|ing <HI>Weeds,</HI> that the <HI>fal&s;e Prophet</HI> hath &s;owed among&s;t us; and for the <HI>Bi&s;hop's Hou&s;e,</HI> the <HI>Slates, Roof, Timber, Windows,</HI> and <HI>Doors,</HI> all carried quite away, and <HI>very much</HI> of the very Walls, thrown <HI>down,</HI> and ruined: <HI>Et &s;ic periere ruinae:</HI> &s;o that it co&s;t me above thirty pounds <HI>already,</HI> to fit a Room, or two, for me to lay in.</P>
<P>And for the Lands of the <HI>Bi&s;hop,</HI> the <HI>be&s;t</HI> of them are pretend|ed to be <HI>Fee-Farmes,</HI> and a Trifle re&s;erved to be the <HI>Bi&s;hop's Rent,</HI> &s;carce worth the looking after; and tho&s;e <HI>pretended Fee-Farms,</HI> with mo&s;t other of the <HI>be&s;t</HI> Lands, contrary to all the directions of <HI>Cromwel,</HI> that, in all his <HI>Commi&s;sions,</HI> excepted all the <HI>Church-Lands,</HI>
<PB REF="11">from the <HI>Souldiers</HI> Lots, were by the <HI>Anabapti&s;t</HI>'s Com|mi&s;&s;ioners, notwith&s;tanding their <HI>grand</HI> Ma&s;ters Prohibition, given to the <HI>Collonels</HI> and <HI>Captains</HI> for their Arrears, and they do <HI>ab&s;olutely</HI> deny to re&s;tore them unto the <HI>Church,</HI> until they be&s;a|tisfied with Repri&s;als, and &s;o the Bi&s;hop hath not any thing from them.</P>
<P>But if the Bi&s;hops be &s;o &s;till kept from their Means, how &s;hall we be able to do our Duties, and to di&s;charge the Service, that we owe both to God, to our King, and to the Church of God, when the Soldiers divide our Lands, as formerly they did the Coat of <HI>Chri&s;t</HI> among them&s;elves; and yet <HI>Pharaoh</HI>-like re|quire of us the full Tale of Bricks, though they take away the Straw wherewith we make them.</P>
<P>But the <HI>mountainous</HI> Lands were onely &s;et <HI>annually</HI> to Tenants, and others, who by rea&s;on of their <HI>high Rents,</HI> and greatne&s;s of their <HI>Taxes,</HI> were feign to leave the &s;ame, and the Rents of &s;ome, a <HI>year,</HI> and of others, two <HI>years</HI> unpaid; and &s;o the Lands in ma|ny places, became <HI>wa&s;te,</HI> when no other Tenant dur&s;t enter up|on them, for fear of the <HI>Exchequer Writs,</HI> to di&s;train their Cat|tle, for the Arrearages of Rents, as they had di&s;trained, upon <HI>divers</HI> of the under-Tenants of them, that had run away; And for the <HI>Lands,</HI> and <HI>Hou&s;es</HI> of the Bi&s;hop, in, and about <HI>Kilkenny,</HI> that are a &s;pecial part of the Bi&s;hops Revenue, the Soldiers took them all, either for their <HI>Arrears,</HI> or of the <HI>State</HI> for Rent, into their hands; and the <HI>Recu&s;ants,</HI> being all driven out of the City, the poorer &s;ort of them remained in the <HI>Iri&s;h Town,</HI> and built <HI>Cabbins,</HI> and <HI>Cottages</HI> upon the Bi&s;hop's Lands, and Gardens, and were <HI>forced,</HI> to pay their Rent unto the Soldiers, that had the &s;aid Lands, and Gardens from the State; and when I &s;ent to demand my Rent from tho&s;e Tenants, the Soldiers <HI>pre|&s;ently</HI> di&s;trained their Goods; and the poor men running unto me, to <HI>complain,</HI> and to know what they &s;hould do, I willed them to pay their Rents unto the Soldiers, though they were <HI>due</HI> to me; becau&s;e, that rather then I would have the <HI>faces</HI> of the&s;e <HI>poor</HI> men grinded betwixt the Mill-&s;tones of two <HI>pretending</HI> Land|Lords, or that &s;hould undertake &s;o many <HI>Suits</HI> in Law, with &s;o many <HI>Sword-men,</HI> as do now hold the <HI>poor Bi&s;hop</HI>'s Lands, I thought it <HI>better</HI> to be without my <HI>Bi&s;hoprick,</HI> if no other re|dre&s;s could be afforded me.</P>
<PB REF="11">
<P>And whereas the <HI>Iri&s;h</HI> Town, that was without Walls, and alto|gether without the Walls of the Citie of <HI>Kilkenney,</HI> did belong to the Bi&s;hop of <HI>O&s;&s;ory,</HI> as being his Mannour of <HI>New-Court,</HI> and paid a very <HI>con&s;iderable</HI> Rent unto the Bi&s;hop, which was <HI>a &s;pecial</HI> part of his Revenue, <HI>Cromwell</HI> finding them <HI>Roman Catholicks,</HI> and <HI>in|volved</HI> in that <HI>unnatural</HI> Rebellion, and <HI>Un-Chri&s;tian</HI> Plundering of the <HI>Prote&s;tants,</HI> burnt mo&s;t of their hou&s;es, and demoli&s;hed them to the ground; &s;o that where <HI>formerly</HI> there were whole &s;treets of goodly hou&s;es, and rich Trades-men inhabiting, and paying, &s;ome of them, great Rents, and all of them, &s;ome chief Rent, unto the Bi&s;hop, the Bi&s;hop now hath never a penny, but onely &s;ome <HI>plats,</HI> and <HI>patches</HI> of wa&s;te ground, to tread upon; when as the <HI>Poet</HI> &s;aith,
<Q>&mdash;Jam &s;eges e&s;t ubi Troja fuit:</Q></P>
<P>And the&s;e few hou&s;es, that e&s;caped the Tyrants, and fire, the men, of the 49. years to whom Your Maje&s;tie be&s;towed the Citie of <HI>Kilkenney,</HI> with other places, for their <HI>Arrears,</HI> have &s;eized upon them, and &s;o left nothing, but the name, unto the poor Bi|&s;hop of <HI>O&s;&s;ory:</HI> for under that pretence of having the Citie of <HI>Kilkenny,</HI> they do let, and &s;et all the hou&s;es that did belong to the Bi&s;hops Mannour; and, as it is mo&s;t true, that <HI>ne Hercules contra duos,</HI> &s;o, how I &s;hould conte&s;t with &s;o many men I cannot tell; onely this I can tell, that if they do thus take away the Lands of the Churches, and detain them from the right owners, I know not, which is more <HI>Sacrilegious,</HI> either the&s;e fair-&s;poken <HI>Royalists,</HI> or the foul-mouthed <HI>Cromwelli&s;ts,</HI> or the Rebellious <HI>Papi&s;ts:</HI> be|cau&s;e each of them do take them away from the Church, and <HI>in|volve</HI> the Church-men in more troubles, to recover them, then they are like to get by them while they live; &s;uch is our mi&s;e|rable condition to deal with the&s;e many men; I dare not &s;ay, that they are the Limbs of the <HI>Bea&s;t,</HI> but they doe the &s;ame things, that the <HI>Bea&s;t</HI> did, and if they will take them, and detain them &s;till from the Church, I being full &s;eventy four years old, am not able to conte&s;t with &s;o many men of arms, but I do hereby cite them, to appear to an&s;wer &s;uch things, as I &s;hall alleadge again&s;t them, before <HI>Je&s;us Chri&s;t.</HI></P>
<PB REF="12">
<P>And whereas Your Maje&s;tie's <HI>gracious</HI> plea&s;ure was, mo&s;t <HI>gra|ciou&s;ly</HI> to grant unto every <HI>re&s;pective</HI> Bi&s;hop the <HI>Fee-Farms,</HI> and <HI>Lea&s;es</HI> of the Lands, that are now <HI>ve&s;ted</HI> in the <HI>Crown</HI> by the <HI>forfei|ture</HI> of the Rebels in fourty one; &s;ave tho&s;e, that &s;hould be re&s;tor|ed to their former Po&s;&s;e&s;&s;ours, upon the information of his <HI>inno|cencie</HI> Your Maje&s;tie, (being <HI>mis-informed,</HI> as I conceive, as the <HI>be&s;t, wi&s;est,</HI> and <HI>ju&s;te&s;t</HI> King may be <HI>mis-informed,</HI> as King <HI>David</HI> was, in the ca&s;e of <HI>Mepbo&s;heth</HI>) hath re&s;tored the mo&s;t rigid, and &s;tiff <HI>Roman Catholick,</HI> that was always with, if not of, the <HI>Supreme Councel,</HI> and the <HI>Pope's Nuncio,</HI> at <HI>Kilkenny;</HI> and, as I am inform|ed, a violent Plunderer of the poor <HI>Prote&s;tants,</HI> and a Ca|ptain of Hor&s;e among the <HI>Rebels,</HI> and had taken Lands in <HI>Con|nagh</HI> for his E&s;tate in <HI>Lem&s;ter,</HI> unto all the Lands, that he held in the County of <HI>Kilkenny,</HI> and to the be&s;t <HI>Lord-&s;hip,</HI> that be|longed unto the <HI>Bi&s;hop of O&s;sory,</HI> and the onely Lands, and <HI>Lord|&s;hip</HI> of any note, that was held by any of the <HI>Roman Catholicks,</HI> and now ve&s;ted in the Crown by that Rebellion, in all the <HI>Dio|ce&s;s</HI> of <HI>O&s;&s;ory;</HI> &s;o that this <HI>Lord-&s;hip,</HI> called the <HI>Upper-Court,</HI> and <HI>Fre&s;hford,</HI> being re&s;tored unto the former Po&s;&s;e&s;&s;our, the Church of <HI>O&s;sory</HI> receiveth not any great benefit by that Your <HI>Gracious</HI> favour unto the Church; but her Lands, and Revenues here|in &s;tand like the Body of the <HI>Nightingale,</HI> that is <HI>vox praeterea|que nihil,</HI> and that hath much <HI>feathers,</HI> and little <HI>fle&s;h,</HI> or, as the <HI>Poet</HI> &s;aith,
<Q>Magni nominis umbra;</Q> ten pound yearly for that, which is worth near two hundred pound.</P>
<P>And therefore Your Petitioner humbly prayeth, that Your Ma|je&s;tie would be graciou&s;ly plea&s;ed to cau&s;e, upon this informa|mation, that tho&s;e <HI>Lands,</HI> and <HI>Lord&s;hip</HI> of <HI>Upper-Court,</HI> &s;hall be re&s;tored, according to Your mo&s;t gracious Grant, unto the Church. And, as Your Petitioner hath already be&s;towed the whole la&s;t years Rent, all that was due to the Bi&s;hop, (and more then he received as yet) from the <HI>Tenants,</HI> for the repairing of the <HI>Chancel,</HI> and <HI>Quire</HI> of Saint <HI>Keney,</HI> and the Bi&s;hop's <HI>hou&s;e.</HI>
<PB REF="12"><HI>(As the Rent of,</HI>
<LIST>
<ITEM>Captain <HI>Joiner</HI> 8<HI>l.</HI></ITEM>
<ITEM>Captain <HI>Mainzor</HI> 24<HI>l.</HI></ITEM>
<ITEM>Captain <HI>Eliot</HI> 25<HI>l.</HI></ITEM>
<ITEM>Colonel <HI>Redman</HI> 33<HI>l.</HI></ITEM>
<ITEM>Mr. <HI>John Gra&s;e</HI> 29<HI>l.</HI></ITEM>
<ITEM>Colonel <HI>Dillan</HI> 24<HI>l.</HI></ITEM>
<ITEM>Mr. <HI>Feak</HI> 20<HI>l.</HI></ITEM>
<ITEM>Lievtenant Col. <HI>Wheeler</HI> 7<HI>l.</HI></ITEM>
<ITEM>Mrs. <HI>Bolger</HI> 20<HI>l.</HI></ITEM>
<ITEM><HI>The Miller</HI> 5<HI>l.</HI></ITEM>
</LIST></P>
<P>Which is all the Rent, and Revenue of my Bi&s;hoprick for the la&s;t year, becau&s;e the <HI>Parliament</HI> having got our Lands at an ea&s;ie rate, onely for taking it, did in like manner let it as ea&s;ily, for le&s;s then half the worth of it, which made in all an hundred &s;eventy three pounds, whereof your Petitioner laid out for the repairing of the <HI>Chancel,</HI> and <HI>Quire</HI> of Saint <HI>Keney</HI> Church, one hundred, and fifty pounds, and for repairing the Bi&s;hop's hou&s;e, that was all &s;o extream <HI>ruinous,</HI> above thirty pounds) So he doth hereby promi&s;e, and oblige him&s;elf, to God, and to Your Maje&s;tie, mo&s;t <HI>faithfully,</HI> and <HI>freely</HI> to di&s;po&s;e of it all, for the re|paration of the body of the <HI>Cathedral</HI> Church of Saint <HI>Keney,</HI> that Your Maje&s;tie may &s;ee, Your Petitioner doth not &s;o <HI>earne&s;tly</HI> pro&s;ecute the <HI>recovery,</HI> and <HI>re&s;toring</HI> of tho&s;e Lands, and Lord|&s;hip of <HI>Upper-Court</HI> unto the See of <HI>O&s;sorie,</HI> for the enriching of him&s;elf, that, ble&s;&s;ed be God for it, hath enough both for him|&s;elf, and his, but for the benefit of the <HI>Hou&s;e,</HI> and <HI>Church</HI> of God.</P>
<P>Or if Your Maje&s;tie think not well to continue Your former <HI>gracious</HI> Grant thereof unto the Church, Your Petitioner humbly prayeth, You would be plea&s;ed to further Your Petitioner to recover from <HI>Robert Shee,</HI> the former Po&s;&s;e&s;&s;or, to whom it is now re&s;tored, the twenty years Rent, that is unpaid, and is due to your Petitioner, ever &s;ince the <HI>Rebellion</HI> began, and before; and which amounteth to two hundred Pound, be&s;ide the <HI>forbearance</HI> of them: the which, Your Petitioner <HI>conceiveth</HI> to be mo&s;t ju&s;t, and agreeable to all <HI>Law, Equity,</HI> and <HI>Con&s;cience.</HI></P>
<P>And for the <HI>re&s;t</HI> of the Mini&s;ter's <HI>Livings,</HI> through what <HI>fate,</HI> or by what <HI>means</HI> I know not, but through the <HI>ju&s;t</HI> Judg|ment
<PB REF="13">of God, that <HI>di&s;po&s;eth all things wi&s;ely,</HI> &s;o it is, that very ma|ny of the <HI>poor Prote&s;tants,</HI> which were <HI>robbed,</HI> and <HI>plundered</HI> by the <HI>Iri&s;h Rebels,</HI> are not <HI>one jot</HI> the better, by the &s;ubduing of the <HI>Rebels,</HI> and <HI>Di&s;plantation</HI> of the <HI>Romane Catholicks;</HI> but with the <HI>Iri&s;h,</HI> and like the <HI>Iri&s;h,</HI> do live mo&s;t <HI>poorly,</HI> and have as hard a <HI>Task</HI> to get their own former E&s;tates out of the <HI>Soldier's</HI> hands, as to pull the <HI>Club</HI> out of <HI>Hercules</HI> his hands, as it ap|peareth by their dealing with my &s;elf; when, upon my Petition unto the Hou&s;e of Peers, to be re&s;tored unto the Bi&s;hop's Lands, that my Predece&s;&s;or dyed &s;ei&s;ed of, I had an order of the <HI>Lords</HI> unto the <HI>Sheriffs,</HI> to put me into the Po&s;&s;e&s;&s;ion of it, which was &s;o totally <HI>detained</HI> from me, that I had not &s;o much Lands left me about <HI>Kilkenny,</HI> as would feed a <HI>Goo&s;e;</HI> and when the <HI>Sheriffs,</HI> according to mine Order, came, to deliver me Po&s;&s;e&s;&s;i|on of it, a <HI>Captain</HI> of the Long Parliament, that had it given him, as he &s;aid, for his <HI>Arrears,</HI> &s;tood before the Sheriffs, and told them, they &s;hould not tread upon his Lands, until he had his Repri&s;al for it, and becau&s;e I knew him to be a <HI>Member</HI> of the Hou&s;e of Commons, I advi&s;ed the Sheriff; to let him alone, and by no means to intrench upon their Privilege, con|ceiving, that hereby he hath more affronted the whole Hou&s;e of Lords, in with&s;tanding their Order, then he hath done me, and if <HI>they</HI> pa&s;s by &s;uch an <HI>Affront,</HI> I may far better do it; and if the Soldiers deal thus with me, that am their <HI>Bi&s;hop,</HI> and a <HI>Member</HI> of the Higher Hou&s;e of Parliament, how hardly, think you, &s;hall the other <HI>poor Prote&s;tants,</HI> and the re&s;t of the <HI>Country Gentlemen,</HI> that have been the&s;e many years kept out of their E|&s;tates, get their Lands, and Po&s;&s;e&s;&s;ions out of their hands? let <HI>Blackwel</HI>'s Ca&s;e be for in&s;tance.</P>
<P>Yet truly I mu&s;t needs confe&s;s, that the <HI>Temporal</HI> Lords, both of the <HI>Roman</HI> Religion, and the <HI>Prote&s;tants,</HI> at all times have, and do &s;hew them&s;elves mo&s;t faithful, and loyal <HI>to Your Ma|je&s;ty,</HI> and both <HI>favourable</HI> unto our <HI>Church,</HI> and, without any &s;uperciliou&s;ne&s;s, <HI>very friendly</HI> with us, that are their Bi&s;hops, and mo&s;t <HI>willing</HI> to further us to <HI>all our Rights,</HI> and to grant us any <HI>lawful favour,</HI> and e&s;pecially to <HI>a&s;sist</HI> us, to root out tho&s;e weeds, that di&s;turb us in the Government of God's <HI>Church,</HI> and the re|&s;toring, and &s;etting forward the <HI>true Service</HI> of God among&s;t our People.</P>
<PB REF="13">
<P>But the <HI>Colonels,</HI> and <HI>Captains,</HI> and the re&s;t of the <HI>Soldiery,</HI> that &s;ubdued the <HI>Rebels,</HI> have the mo&s;t part of the Kingdom in their <HI>Po&s;se&s;sion,</HI> and are very <HI>tenacious</HI> of what is in their Hands, and do live gallantly, and very fairly; and yet, in <HI>many</HI> places, the Country is left <HI>un-inhabited,</HI> and the be&s;t parts but <HI>thinly</HI> peopled, and the ground lying <HI>well nigh</HI> wa&s;te, for the mo&s;t part, <HI>untilled,</HI> and <HI>ill-&s;tocked,</HI> &s;o that the Livings, which <HI>formerly</HI> were worth an hundred pound a piece <HI>per annum,</HI> are <HI>now</HI> &s;et for little more then twenty pounds a piece; as mine own Rectory of <HI>Rath-Sa|ran,</HI> and <HI>Rath-downy,</HI> that, before the Rebellion, were reputed to be worth above an hundred pounds <HI>per an.</HI> were &s;et the <HI>last</HI> year for twenty &s;ix pounds, and the Lands of <HI>Bi&s;hop's-Logh,</HI> that my Predece&s;&s;our did &s;et to his own Son for eighty pounds <HI>per an|num,</HI> was this la&s;t year, and before, &s;et to Mr. <HI>Feak</HI> for twenty pound, and the like; by rea&s;on of which &s;lender means, and tenuity of the Livings, I found, that the <HI>Commi&s;sioners</HI> for &s;etting the <HI>Tythes,</HI> and &s;etling Mini&s;ters to <HI>preach</HI> unto the people grant|ed to one Mr. <HI>Kearny,</HI> that had three <HI>Pari&s;hes</HI> before, 7, or 8. <HI>Pa|ri&s;hes</HI> more, and yet all tho&s;e <HI>&s;carce</HI> able to make him a <HI>rea&s;onable</HI> Maintenance of an hundred pound <HI>per annum;</HI> &s;o they granted &s;ix to one Mr. <HI>Brooks,</HI> though he was no lawful ordained Mini|&s;ter; and Mr. <HI>Blake</HI> had &s;ix <HI>Pari&s;hes</HI> given unto him by the <HI>Mayor,</HI> and <HI>Burge&s;ses</HI> of <HI>Waterford,</HI> and all not worth above twenty pounds <HI>per annum,</HI> as appeareth by his Pre&s;entation, and this &s;ub|&s;equent <HI>Letter</HI> unto my &s;elf.</P>
<LETTER LANG="eng">
<OPENER><SALUTE>HONO&V;RED SIR,</SALUTE></OPENER>
<P>WE the Mayor, Sheriffs, and Citizens, of the City of WATERFORD, having in our Power, by Charter from King CHARLES the Fir&s;t of ever ble&s;&s;ed Memory, and before by his Ance&s;tors,
<PB REF="14">the Pre&s;entation of a Mini&s;ter to the Vicarages of KILL CULLEHENE, RATH-PATRICK, BALLY GOREN, KILL MAKEVOY, MACKOLLY, and WHITCHURCH, with the Donation thereof, all which amounts to twenty, and one Pounds, or thereabouts, per an|num, and having by con&s;ent in Coun|cil pre&s;ented RICHARD BLAKE, Clerk, to the &s;ame; VVE earne&s;tly pray, that if your Lord&s;hip have any in your Di&s;po&s;e, that lyeth contiguous thereto; that your Lord&s;hip would plea&s;e to favour him therein, and it will thankfully be acknowledged by us, and what you plea&s;e to command, that is in our Powers, you may freely com|mand,</P>
<CLOSER><DATELINE>Waterford <DATE>the 20.^t^h^. November. 1660.</DATE></DATELINE>
<SIGNED><HI>Your</HI> LORDSHIPS <HI>affectionate Friends, and Servants.</HI>
<LIST>
<ITEM>DAVIES <HI>Mayor.</HI></ITEM>
<ITEM>Sam. Brinsmead. <HI>Sheriffs.</HI></ITEM>
<ITEM>Sam. Brown. <HI>Sheriffs.</HI></ITEM>
</LIST></SIGNED></CLOSER>
</LETTER>
<PB REF="14">
<P>The <HI>Cau&s;e</HI> of which Sterility of Fruit, and <HI>Scarcity</HI> of Means, and the <HI>thinne&s;s,</HI> or <HI>fewne&s;s</HI> both of Hou&s;es, and Inhabitants, I conceive to be, that the <HI>Adventurers,</HI> and <HI>Soldiers</HI> have got the mo&s;t part of the <HI>Lands,</HI> of the <HI>Bi&s;hops,</HI> and <HI>Prote&s;tants,</HI> that the <HI>Iri&s;h</HI> drave away, and all the Lands of the <HI>Rebels,</HI> and <HI>Roman Ca|tholicks,</HI> into their own Hands, and are neither <HI>willing</HI> to part with it, nor <HI>able</HI> to till it, manure it, and repleni&s;h it with Tenants, and Husbandry, as it ought to be.</P>
<P>Indeed I do confe&s;s, and it is <HI>mo&s;t true,</HI> that, if the <HI>Iri&s;h Re|bels, Popi&s;h Prie&s;ts,</HI> and <HI>Romane Catholicks</HI> had had their <HI>Wids</HI> neither <HI>Protestant Bi&s;hop,</HI> nor any other <HI>Prote&s;tant</HI> &s;hould ever have had any <HI>foot</HI> of Land in all the Kingdom of <HI>Ireland.</HI></P>
<P>And you know what <HI>Lex talionis</HI> &s;aith to them, but that we ought to be more <HI>merciful,</HI> and to write our wrongs in the <HI>Du&s;t,</HI> and not in <HI>Marble.</HI></P>
<P>And therefore, we are all obliged, as <HI>&s;pecially</HI> to Your <HI>Sacred Maje&s;ty,</HI> that brought our <HI>Peace,</HI> and <HI>Restauration</HI> to all, that we have; &s;o <HI>Secondly</HI> to the <HI>Adventurers,</HI> that laid out their Moneys, and to the Soldiers, that ventured their <HI>Lives,</HI> and endured hard|&s;hip, to <HI>restore us unto our Rights.</HI></P>
<P>But if they adventured, either <HI>life,</HI> or <HI>money,</HI> to drive out the <HI>Rebels,</HI> and to get both their Lands, and ours, that never of|fended, unto <HI>them&s;elves,</HI> as many of the <HI>Soldiers</HI> do about <HI>Kilkenny,</HI> then we owe them <HI>no thanks;</HI> and they do no better, then as the <HI>Thieves</HI> robbed us, &s;o they rob the <HI>Thieves,</HI> not for the love of <HI>Justice,</HI> to make <HI>Re&s;titution</HI> to the Owners, but to <HI>enrich</HI> them|&s;elves, and how God likes of this keeping the <HI>right Owners</HI> from their Lands, and Hou&s;es, let the <HI>Adventurers, Soldiers,</HI> and <HI>Buyers</HI> of them, <HI>judge them&s;elves,</HI> the Lord will <HI>judge</HI> it at ano|ther Day.</P>
<P>All which, and many more <HI>Di&s;tempers,</HI> that might be <HI>&s;een</HI> in that un&s;ettled Kingdom, and the Di&s;tre&s;&s;es of many unrelieved pillaged <HI>Prote&s;tants,</HI> that are continued, through the <HI>unbridled Fury</HI> of the <HI>Presbyterians,</HI> and the blinde <HI>illimited Zeal</HI> of the <HI>Ana|bapti&s;ts, Quakers,</HI> and other <HI>Sectaries,</HI> that have &s;warmed in this place, as appeareth by this Catalogue of them, that were pre|&s;ented by the <HI>Church-wardens</HI> of <HI>one</HI> Pari&s;h, for their unlawful <HI>Conventicles.</HI></P>
<PB REF="15">
<P>That is to &s;ay,
<LIST>
<ITEM><HI>William Burge&s;s</HI> of <HI>Kilkenny</HI> E&s;quire.</ITEM>
<ITEM><HI>Thomas Wil&s;on,</HI> E&s;q</ITEM>
<ITEM><HI>Thomas Fox,</HI> Gent.</ITEM>
<ITEM><HI>Thomas Fonyver,</HI> Merchant.</ITEM>
<ITEM><HI>John Ball,</HI> Merchant.</ITEM>
<ITEM><HI>Francis Mitchel,</HI> Merchant.</ITEM>
<ITEM><HI>Thomas Newman</HI> E&s;q</ITEM>
<ITEM><HI>Richard Inwood,</HI> Innkeeper.</ITEM>
<ITEM><HI>William Hays,</HI> Gent.</ITEM>
<ITEM><HI>John Beaver,</HI> Merchant.</ITEM>
<ITEM><HI>Edward Evans,</HI> Tanner.</ITEM>
<ITEM><HI>William Waters,</HI> Taylor.</ITEM>
<ITEM><HI>Francis Hamblyn.</HI></ITEM>
<ITEM><HI>George Daw&s;on.</HI></ITEM>
<ITEM><HI>William Mitchel,</HI> Gardiner.</ITEM>
<ITEM><HI>Charles Duke,</HI> Gent.</ITEM>
<ITEM><HI>Thomas Collins,</HI> Gent.</ITEM>
</LIST></P>
<P>I thought it my <HI>Duty</HI> in all <HI>Humblene&s;s,</HI> and <HI>Fidelity,</HI> to <HI>declare,</HI> and <HI>remon&s;trate</HI> unto Your Maje&s;ty, and to Your mo&s;t <HI>Honourable</HI> Parliament, and all <HI>others,</HI> that de&s;ire to be <HI>informed</HI> herein: leaving it to Your Maje&s;tie's mo&s;t <HI>wi&s;e,</HI> and <HI>pious</HI> Con&s;ideration, and their <HI>religious Care</HI> of God's <HI>Service,</HI> and <HI>Servants,</HI> to do, what to Your Maje&s;ty &s;eemeth <HI>be&s;t</HI> herein; and mo&s;t <HI>humbly</HI> craving <HI>Pardon,</HI> if, in the&s;e things, I have done <HI>any</HI> thing, that in the lea&s;t way might <HI>offend</HI> Your Maje&s;ty, whom I &s;o truly <HI>honour,</HI> and will ever as <HI>faithfully</HI> &s;erve, as any Subject within Your Kingdoms, not onely, as You are <HI>my King,</HI> but e&s;pecially as You are the <HI>gracious Son</HI> of &s;o <HI>glorious</HI> a <HI>Father,</HI> as is that ble&s;&s;ed King, <HI>CHARLES the Fir&s;t,</HI> who&s;e <HI>Name,</HI> and <HI>Memory</HI> &s;hall ever be like the Compo&s;ition of the mo&s;t <HI>pretious Oyntment,</HI> that is made by the Art of the <HI>Apothecary.</HI> So I re&s;t.</P>
<CLOSER><SIGNED>Your MAJESTIES mo&s;t loyal, faithful, and obedient Subject, and Oratour, GR. OSSORY.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="treatise">
<PB N="1" REF="15">
<HEAD>THE FIRST TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Acts 7.52.</HI></BIBL>
<P>Which of the Prophets have not your Fathers per|&s;ecuted? And they have &s;lain them which &s;hew|ed before of the coming of the Ju&s;t One, of whom ye have been now the betrayers and murderers.</P></Q>
</EPIGRAPH>
<P>THE <HI>occa&s;ion</HI> of this our meeting and congregating our &s;elves together at this time in Gods Hou&s;e, is to con|fe&s;s our <HI>Great</HI> &s;ins, to declare our <HI>Sorrows,</HI> and to te|&s;tify our <HI>Humiliation;</HI> as for all <HI>Other</HI> our tran&s;gre&s;&s;ions, &s;o <HI>E&s;pecially</HI> for the high <HI>Rebellion,</HI> and malicious <HI>De|liberate</HI> murder, which our <HI>Fathers,</HI> our <HI>Brethren,</HI> and the <HI>Re&s;t</HI> of the people of the&s;e Dominions, have com|mitted, again&s;t their <HI>Own</HI> mo&s;t <HI>Pious, Ju&s;t,</HI> and <HI>Lawfull</HI> King, <HI>CHARLES</HI> the <HI>Fir&s;t.</HI> And I know not <HI>any</HI> waies, how to do the &s;ame <HI>better,</HI> then by parelleling the <HI>Tran&s;cendent</HI> murder of our King, with that <HI>&V;nexpre&s;&s;ible</HI> murder of the <HI>King</HI> of the <HI>Jews,</HI> and our ble&s;&s;ed <HI>Saviour</HI> Je&s;us Chri&s;t.</P>
<P>For the performance of which <HI>Duty,</HI> I &s;hall de&s;ire you to give <HI>Attendauce</HI> to the Word of God, which you may find written in <HI>Acts</HI> 7.52.</P>
<P>The&s;e <HI>Words</HI> that I have read unto you, are the <HI>Words</HI> of the proto|Martyr, Saint <HI>Stephen;</HI> the fir&s;t Witne&s;s, that lo&s;t his <HI>Life</HI> for Preaching the <HI>Truth,</HI> and te&s;tifying the <HI>Faith</HI> and death of <HI>Je&s;us Chri&s;t:</HI> And they do con|tain a <HI>three fold Act,</HI> or three &s;peciall &s;teps, de&s;cending <HI>down-wards</HI> towards hell, which, with the a&s;&s;i&s;tance of God, I intend to handle, not to <HI>direct</HI> you the way thither, but to <HI>divert</HI> all men from tho&s;e dangerous pathes, who&s;e <HI>ends</HI> mu&s;t be &s;o <HI>dolefull</HI> unto them, without end: And they are,</P>
<P N="1">1. <HI>Per&s;ecutio Prophetarum;</HI> the per&s;ecution of the Prophets.
<NOTE PLACE="marg">Three parts.</NOTE></P>
<P N="2">2. <HI>Occi&s;io Praedicatorum;</HI> the killing of the Preachers.</P>
<P N="3">3. <HI>Perditio &amp; interfectio ju&s;ti Regis;</HI> the betraying and <HI>murdering</HI> of a mo&s;t ju&s;t, and the mo&s;t righteous King, the King of the <HI>Jews.</HI> The three <HI>fowle&s;t</HI> facts that could be acted by any men, and would never have been done by any, but by <HI>Jews,</HI> or wor&s;e than <HI>Jews.</HI></P>
<P N="1">1. The <HI>wi&s;e&s;t</HI> among&s;t the &s;ons of men &s;aith, <HI>Surely,</HI> that you need not
<PB N="2" REF="16">doubt it,
<NOTE PLACE="marg">Eccle&s;. 7.7.</NOTE> <HI>oppre&s;&s;ion maketh a wi&s;e man mad,</HI> and therefore likely it maketh <HI>&s;imple</HI> men and fooles more mad; and <HI>oppre&s;&s;ion,</HI> which the Grecians call, <GAP DESC="foreign">, is nothing el&s;e but <HI>violenta pre&s;&s;ura,</HI> a violent pre&s;&s;ure, and a pinching of their <HI>bodies,</HI> or a &s;ore pre&s;&s;ing upon their <HI>e&s;tates,</HI> and impove|ri&s;hing them, by <HI>Taxes,</HI> impo&s;itions, and &s;ervices, more than by the <HI>Laws</HI> ought to be impo&s;ed, or that they be well able to bear.</P>
<P>And yet, as the Poet &s;aith,
<Q><L>Clamitat ad Coelum &mdash;</L>
<L>Vox oppre&s;&s;orum, merce&s;que retenta laborum.</L></Q> This <HI>oppre&s;&s;ion</HI> of the poor <HI>crieth loud</HI> in the eares of God, for vengeance a|gain&s;t the <HI>oppre&s;&s;ors;</HI>
<NOTE PLACE="marg">P&s;al. 9.9. Prov. 22.23. Amos 5.21.</NOTE> and God promi&s;eth <HI>to be a refuge for the oppre&s;&s;ed,</HI> and <HI>He</HI> threatneth to <HI>puni&s;h</HI> all the oppre&s;&s;ors of the poor; yea, and <HI>to &s;poyle the &s;oul of tho&s;e that &s;poyle them:</HI> and therefore, the <HI>great</HI> men of this world &s;hould take heed, that they <HI>oppre&s;s</HI> not the poor, the fatherle&s;s, and the wi|dow, that have <HI>lea&s;t</HI> &s;helter to pre&s;erve them from oppre&s;&s;ion.</P>
<P>But if <HI>Oppre&s;&s;ion</HI> be &s;o haynous a vice, and &s;o loud a crying &s;in, what &s;hall we think of <HI>Per&s;ecution?</HI> for <HI>per&s;ecution,</HI> that is derived of <HI>per&s;equor:</HI> <GAP DESC="foreign">, which &s;ignifieth, <HI>ad extremum u&s;que &s;equi,</HI> to follow and pur&s;ue his de&s;ire to the <HI>uttermo&s;t</HI> execution, is of a far <HI>higher</HI> &s;train, and a <HI>clo&s;e</HI> fol|lowing after the per&s;on of any one, to do him &s;ome <HI>great</HI> and apparant mi&s;|chief, either to take away his <HI>Liberty,</HI> or to bereave him of his <HI>Life,</HI> as <HI>Cain</HI> did to <HI>Abel,</HI>
<NOTE PLACE="marg">Gent 4.8. 1 Sam. 13.14.</NOTE> and as <HI>Saul</HI> per&s;ecuted <HI>David,</HI> and hunted after him, even <HI>as a Patridge is hunted upon the mountain</HI> from place to place. And thus did the <HI>Fathers</HI> of the&s;e <HI>Jews per&s;ecute</HI> the Prophets: For the better under&s;tanding of which point,
<NOTE PLACE="marg">Three things ob&s;ervable in the 1. part. <HI>i.e.</HI> The per&s;ecuti|on of the Pro|phets.</NOTE> I humbly be&s;eech you to ob&s;erve the&s;e three things.</P>
<P N="1">1. The per&s;ecutors, <HI>their Fathers.</HI></P>
<P N="2">2. The per&s;ecuted, <HI>the Prophets.</HI></P>
<P N="3">3. The extent and generality of their per&s;ecution, <HI>Quem Propheta|rum?</HI></P>
<P N="1">1. <NOTE N="1" PLACE="marg">The per&s;e|cutors.</NOTE> The <HI>per&s;ecutors</HI> are &s;aid to be <GAP DESC="foreign"> their fathers; and <GAP DESC="foreign"> <HI>dicitur qua&s;i</HI> <GAP DESC="foreign">, <HI>ex &s;e genitos &s;ervans,</HI> the keeper and pre&s;erver of tho&s;e that are begotten of him; And therefore it is the duty of all Fathers, <HI>Fi|lios colere, qua&s;iproprie vitae propaginem, &amp; proprio exemplo optim&egrave; regere, tan|quam membra,</HI> &s;aith <HI>Marcilius Ficinus;</HI> To love and to <HI>delight</HI> in his Chil|dren, as in the <HI>i&s;&s;ue</HI> and the offspring of his own fle&s;h, and the <HI>Continuance</HI> of his life; and to <HI>guide</HI> them and in&s;truct them by his own proper exam|ple, as he doth guide the members of his own body. And the Poet very divinely &s;aith,
<Q><L>Nil dictu faedum vi&s;uque haec limina tangat,
<NOTE PLACE="marg"><HI>Marcil. Fic. l.</HI> 3. <HI>Ep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t.</HI></NOTE></L>
<L>Intra quae puer e&s;t; procul hinc, prooul ite puellae,</L>
<L>Lenonum, &amp; cantus pernoctantis para&s;iti;</L>
<L>Maxima debetur puero reverentia: &s;i quid</L>
<L>Turpe paras, nec tu pueri contemp&s;eris annos,</L>
<L>Sed peccature ob&s;i&s;tat tibi filius infans.</L></Q> Let no <HI>un&s;eemly</HI> act or un&s;avory &s;peech be &s;een or heard, where thy Chil|dren are, and if thou intende&s;t to do any <HI>lewd</HI> prank, or to &s;peak any <HI>immode&s;t</HI> thing; forget not the years of the young Youths, but when thou art about to do it, let the con&s;ideration of thy <HI>Children</HI> refrain thee, that thou may&s;t not teach them to be evill and wicked by thine example.</P>
<P>And it is the duty of <HI>Children</HI> to love and honor their Fathers, as tho&s;e that gave them their very <HI>being,</HI> and all the things wherein they delight;
<PB N="3" REF="16">that is, them&s;elves; as <HI>Diogenes</HI> &s;aid to one that he &s;aw <HI>de&s;pi&s;ing</HI> his Fa|ther: And they ought to imitate and to follow their Fathers, in all the good things that they &s;ee they do.</P>
<P>But <HI>who</HI> were tho&s;e Fathers of tho&s;e <HI>Jews,</HI> that <HI>per&s;ecuted</HI> the Prophets, that we may under&s;tand whom this <HI>Martyr</HI> meaneth? For they boa&s;ted ve|ry much, that they were <HI>the Children of Abraham,</HI> and very proud they were, that they had <HI>Abraham</HI> to be their Father; becau&s;e, as the Poet &s;aith,
<Q><L>Vera quidem res e&s;t, patrem &s;equitur &s;ua proles,</L>
<L>Et leviter &s;equitur filia matris iter.</L></Q> The Children are, like <HI>Apes,</HI> apt to imitate, and to follow their Fathers waies, whether they be good or bad, and to become like their Fathers both in re&s;pect of body and mind; becau&s;e, as another &s;aith,
<Q><L>Scilicet e&s;t olion vis rerum in &s;emine certa,
<NOTE PLACE="marg">Martil. Poet.</NOTE></L>
<L>Et referunt animos &s;ingula quaeque patrum;</L>
<L>Nec leporem canis Aemathius, timid&aacute;mve columbam
<NOTE PLACE="marg">Children com|monly like their Parents.</NOTE></L>
<L>Notus hyperboreo falco &s;ub axe creat.</L></Q> There is a certain <HI>power</HI> and &s;trength left by God in the <HI>&s;eed</HI> of things, and each &s;everall thing doth &s;hew the <HI>nature</HI> of his begetter, as the <HI>Aemathian</HI> Dog begets not a Hare, nor the Northen Hawk a fearfull Dove, but, as <HI>Ho|ratius</HI> &s;aith,
<Q><L>Fortes creantur fortibus, &amp; bonis</L>
<L>E&s;t in juvencis, e&s;t in equis, patrum
<NOTE PLACE="marg"><HI>Horat.</HI> 4. <HI>Carm.</HI> 4.</NOTE></L>
<L>Virtus; nec imbecillem feroces</L>
<L>Progenerant aequilae columbam.</L></Q> The <HI>&s;trong</HI> creatures beget <HI>&s;trong</HI> breed, as we &s;ee in Bea&s;ts, in Bullocks, and in Hor&s;es the &s;trength and &s;tature of their Sires; and the <HI>fierce</HI> Eagle beget|eth not a <HI>&s;illy</HI> Pigeon.</P>
<P>So <HI>commonly,</HI> good and godly Fathers, have good and gracious Children; and for the mo&s;t part valiant and heroicall men, beget valiant &s;ons; as <HI>Ju|piter</HI> begat <HI>Hercules, Aeacus Achilles,</HI> and <HI>Anchi&s;es Aeneas.</HI>
<NOTE PLACE="marg">Rom. 11.2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> And the Apo&s;tle &s;aith that Children are <HI>beloved of God, for their Fathers &s;ake;</HI> and therefore que&s;tionie&s;&s;e, <HI>&agrave; Principibus na&s;ci praeclarum e&s;t,</HI> It is a mo&s;t excellent grace and honor, to be born of honorable parents.</P>
<P>And S. <HI>James</HI> &s;aith, that <HI>Abraham</HI> was called <HI>the friend of God:</HI>
<NOTE PLACE="marg">James 2.23.</NOTE> and God him&s;elf giveth this te&s;timony of <HI>Abraham,</HI> that <HI>he knoweth Abraham would command his Children, and his Hou&s;hold after him,
<NOTE PLACE="marg">Gene&s;. 17.4.</NOTE> that they &s;hould keep the way of the Lord, to do ju&s;tice and judgment.</HI></P>
<P>And therefore it cannot be otherwi&s;e, but that this &s;hould be a great deale of <HI>Honor,</HI> and <HI>Glory</HI> unto the <HI>Jews,</HI> that they were of the &s;eed of <HI>A|braham,</HI> and the &s;ons of <HI>I&s;rael,</HI> who wra&s;tled with God, and would not let him go, untill he ble&s;t him. But, though all <HI>good</HI> Fathers do take <HI>&s;pecial</HI> care to make their Children good, and &s;ay with the Poet,
<NOTE PLACE="marg"><HI>Hen, hen<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ut il|lud dictitant re|ct&egrave;, probum Patrem ab im|probo, non po&s;&s;e na&s;ci filium.</HI> Euripides.</NOTE>
<Q>Di&s;ce puer virtutem exme, verumque laborem,</Q> Learn to be good, and to &s;erve God by <HI>mine</HI> example; yet experience &s;heweth, that the <HI>be&s;t</HI> Fathers have not alwaies the <HI>be&s;t</HI> Children; for, as what <HI>Euripides</HI> &s;aith, is &s;een <HI>commonly</HI> true,
<PB N="4" REF="17">
<Q><L><GAP DESC="foreign">!</L>
<L><GAP DESC="foreign">.</L></Q> That a <HI>towardly</HI> &s;on doth &s;eldom &s;pring from an <HI>untoward</HI> father; becau&s;e, as the Proverb is, <GAP DESC="foreign">, An evil Crow brings forth an evil Egg: and, as <HI>Theognis</HI> &s;aith, <GAP DESC="foreign">; The <HI>ro&s;e</HI> ri&s;eth not from <HI>&s;hrimps,</HI> nor
<NOTE PLACE="marg">* Mat. 7.16.</NOTE> thorns of thi&s;tles. So it is often &s;een, that a <HI>good</HI> and a godly father, hath a very <HI>lewd</HI> and an ungodly &s;on; as, faith|ful <HI>Abraham</HI> had a per&s;ecuting <HI>I&s;mael;</HI> religious <HI>I&s;aac,</HI> had a prophane <HI>E&s;au;</HI> dutiful <HI>David,</HI> had an undutiful <HI>Ab&s;olom;</HI> zealous <HI>Ezechias,</HI> had an Idolatrous <HI>Mana&s;&s;es;</HI>
<NOTE PLACE="marg">Children not alwayes like their Parents.</NOTE> and the good Prophet <HI>Samuel,</HI> had very <HI>bad</HI> &s;ons; as were the &s;ons of <HI>Eli.</HI> And the prophane Stories do record the <HI>like</HI> Proge|nies: For <HI>Caius Caligula,</HI> the wor&s;t of that time, was the &s;on of <HI>Germani|cus,</HI> the be&s;t of that Age; and <HI>Commodus,</HI> that became a <HI>la&s;civious</HI> &s;word|player, was the &s;on of <HI>Mar. Antonius,</HI> that was a Sage Philo&s;opher: So <HI>Chry&s;ippus</HI> was the &s;on of <HI>Gabrias</HI> the <HI>Athenian; Carinus</HI> was the &s;on of the Emperour <HI>Carus;</HI> &amp; <HI>Licinius Galienus,</HI> was the &s;on of <HI>Cornelius Licinius Vale|rianus,</HI> very <HI>bad</HI> &s;ons of very <HI>good</HI> fathers. And I believe you may remem|ber &s;ome <HI>fathers</HI> in your own time, that were <HI>good</HI> men, and very <HI>loyal</HI> &s;ub|jects, and their &s;ons proved to be <HI>arrant</HI> rebels; and &s;ome <HI>godly</HI> Bi&s;hops that had &s;ons <HI>little better</HI> than the Rebels.</P>
<P>And therefore it is mo&s;t true, which <HI>Ovid</HI> &s;aith,
<Q><L>&mdash;Non cen&s;us nec clarum nomen avorum,
<NOTE PLACE="marg"><HI>Ovid. de ponto l.</HI> 1.</NOTE></L>
<L>Sed probitas magnos ingeniumque facit.</L></Q> It is not our <HI>Progenitors,</HI>
<NOTE PLACE="marg">To be vertuous is more noble, than to be born of Noble Parents.</NOTE> nor the having of <HI>Abraham</HI> to be our father, that <HI>adds</HI> any thing to our felicity, or encrea&s;es our glory, unle&s;&s;e we approve our &s;elves <HI>faithful</HI> in our calling, and <HI>dutiful</HI> to our God, as <HI>Abraham</HI> was, and our good fathers were:
<Q><L>Nam genus &amp; proavos &amp; quae non fecimus ip&s;i,</L>
<L>Vix ea no&s;tra voco&mdash;</L></Q> The famous deeds, and the worthy exploits of our Ance&s;tors, are none of ours: and, as the Poet &s;aith,
<Q><L>Nobilitas &s;ola e&s;t atque unica virtus,</L>
<L>&mdash;Hae nobilis Hector,</L>
<L>Alcide&s;que fuit&mdash;</L></Q> It is our <HI>own</HI> vertues and goodne&s;s, and not the vertues of our <HI>Fathers</HI> that makes us glorious and acceptable, both with God and Men.</P>
<P>And therefore, &s;eeing it is the <HI>imitation</HI> of their fathers <HI>vertues,</HI> and religious carriage, and not their <HI>procreation</HI> from their fathers <HI>&s;eed,</HI> that makes the children to be both loved and honoured; and that &s;o, their own <HI>proper vertues</HI> only, and not their <HI>Ance&s;tors,</HI> makes them glorious: I had ra|ther be, as <HI>Juvenal</HI> &s;aith, the &s;on of <HI>Thyr&s;ites,</HI> a ba&s;e coward, and to imi|tate the exploits of <HI>Achilles,</HI> the mo&s;t valiant Heroick; than to be the &s;on of <HI>Achilles,</HI> and to behave my &s;elf like <HI>Thyr&s;ites.</HI> And I would choo&s;e &s;ooner to be a faithful <HI>Jonathan,</HI> the &s;on of per&s;ecuting <HI>Saul,</HI> than a rebellious <HI>Ab|&s;olom,</HI> the &s;on of godly <HI>David.</HI></P>
<PB N="5" REF="17">
<P>But, as <HI>Horace</HI> &s;aith, and we have &s;een it true, that
<Q><L>Aetas parentum, pejor avis,
<NOTE PLACE="marg"><HI>Horat.</HI> 3. <HI>Carm.</HI> 6.</NOTE> tulit</L>
<L>Nos nequiores, mox daturos</L>
<L>Progeniem vitio&s;iorem.</L></Q> The <HI>Progeny</HI> is wor&s;e than the Progenitors; our <HI>Fathers</HI> wor&s;e than our Grandfathers; and we far wor&s;e than our <HI>Fathers;</HI> and our children like to be wor&s;e than we are, a Progeny <HI>mo&s;t</HI> vitious,
<NOTE PLACE="marg">Earipides in Heraclid, ge|neratim bane &s;ententiam ad omnes mortales retulit.</NOTE> when as the off-&s;pring &s;till proves wor&s;e and wor&s;e: and, as <HI>Euripides</HI> &s;aith, Thou &s;halt &s;carce find <HI>one &s;on</HI> among&s;t many, <GAP DESC="foreign">, which is not <HI>wor&s;e</HI> than his father: which made a certain poor <HI>Widow</HI> mo&s;t earne&s;tly to pray for the long life of her <HI>oppre&s;&s;ing</HI> Landlord that was a mo&s;t <HI>wicked Tyrant,</HI> and her grievous per&s;ecutor: and being demanded the <HI>rea&s;on,</HI> why &s;he did &s;o <HI>zealou&s;ly</HI> pray for him, that never did her any good,
<NOTE PLACE="marg">The poor wo|mans prayer for her cruel Landlord.</NOTE> but had heaped upon her very <HI>many</HI> intolerable wrongs: &s;he an&s;wered, It was becau&s;e &s;he knew his <HI>Grandfather;</HI> and he was a very <HI>bad</HI> man, and an unju&s;t Oppre&s;&s;or of his poor Neighbours; and his <HI>Son,</HI> this mans father, proved <HI>wor&s;e</HI> than he; and <HI>This</HI> man is far wor&s;e than them <HI>both;</HI> and, if he were dead, I fear his &s;on will be the <HI>Devil</HI> him&s;elf.</P>
<P>So the&s;e <HI>Jews,</HI> though they were <HI>originally</HI> de&s;cended from <HI>Abraham,</HI> the friend of God; yet the <HI>po&s;terity</HI> of <HI>Abraham</HI> degenerating,
<NOTE PLACE="marg">How children degenerate from their Pa|rents.</NOTE> and the <HI>Progeny</HI> &s;till growing <HI>wor&s;e</HI> than the Progenitors, <HI>angring God in the Wilderne&s;s for|ty years together,</HI> and killing his <HI>Prophets,</HI> when they enjoyed the promi&s;ed Land, S. <HI>Stephen</HI> tells them they were now the children of <HI>Per&s;ecutors,</HI> and of murderers; and our Saviour &s;aith,
<NOTE PLACE="marg">John 8.43.</NOTE> They were the children of their fa|ther the <HI>Devil;</HI> becau&s;e he was <HI>a murderer from the beginning.</HI></P>
<P>And, as then it happened with the po&s;terity of <HI>Abraham,</HI> the <HI>Jews,</HI> to grow wor&s;e and wor&s;e, from Gods <HI>friends,</HI> to be the Devils <HI>children:</HI> So I fear it is <HI>now</HI> with the whole World, and with all the po&s;terity of the <HI>fir&s;t</HI> good Chri&s;tians, to grow <HI>wor&s;e</HI> and <HI>wor&s;e,</HI> and in&s;tead of being a <HI>faithful</HI> people, to become a <HI>faithle&s;s</HI> and a &s;tubborn generation, <HI>a generation that &s;etteth not their heart aright, and who&s;e &s;pirit cleaveth not &s;tedfa&s;tly unto God:</HI> For in the <HI>Primitive</HI> times, the Chri&s;tians continued with <HI>one accord</HI> in the Tem|ple praying and prai&s;ing God, and had <HI>Cor unum &amp; animam unam;</HI>
<NOTE PLACE="marg">Acts 4.32.</NOTE> but in the <HI>&s;uceeding</HI> times they degenerated, and <HI>the love of many did wax cold:</HI> and iniquity &s;o far, and &s;o <HI>fa&s;t</HI> incra&s;ed, that <HI>Linacrus</HI> reading the 6.
<NOTE PLACE="marg">What <HI>Linacrus</HI> did.</NOTE> and 7. chapters of S. <HI>Mat.</HI> threw away his Te&s;tament, and &s;aid, <HI>Cert&egrave;, aut hoc non e&s;t Evangelium Chri&s;ti, aut nos non &s;umus Chri&s;tiani;</HI> Certainly, either this is not the <HI>Go&s;pel</HI> of Chri&s;t, or we are not <HI>Chri&s;tians,</HI> that are &s;o far from do|ing what he <HI>teacheth,</HI> and commandeth us to do.</P>
<P>But when we find our <HI>Fathers</HI> to have <HI>degenerated</HI> from their <HI>good</HI> Fa|thers, and, in&s;tead of being <HI>faithful</HI> Chri&s;tians and good Subjects, to become <HI>Rebels</HI> and Murderers or Idolaters, and the like; to <HI>rob</HI> their neighbours, and to <HI>re&s;i&s;t</HI> their King, to <HI>renounce</HI> their Bapti&s;m, and to <HI>prophane</HI> the Chuches, to countenance the <HI>wicked</HI> here on earth, and to de&s;pi&s;e the <HI>Saints</HI> that are in Heaven, as &s;ome of our <HI>Fathers</HI> lately did all the&s;e things, and did much more <HI>horrid</HI> acts than any of the&s;e: then ought we not to <HI>imitate</HI> them, and to walk in the wayes of our <HI>Fathers,</HI> as the&s;e <HI>Jews</HI> did, and, as the Prophet <HI>Jeremy</HI> &s;aith, <HI>have done wor&s;e than their Fathers:</HI>
<NOTE PLACE="marg">Jerem. 16.12.</NOTE> for we ought not to ob|&s;erve the Statutes of <HI>Omri,</HI> nor walk in the wayes of <HI>Jeroboam,</HI> nor do the wickedne&s;s that our Fathers did: but we ought to do as the Lord advi&s;eth us by his Prophet <HI>Ezechiel,</HI> &s;aying unto us as he &s;aid unto the Jews; <HI>Walk yee not in the Statutes of your Fathers, neither ob&s;erve their judgements,
<NOTE PLACE="marg">Ezech. 20.18.</NOTE> nor their ordinances, nor defile your &s;elves,</HI> by walking in their wayes, and do|ing the like <HI>wrongs</HI> as they have done, or confirming and continuing tho&s;e <HI>injuries,</HI> which they acted again&s;t their neighbours.</P>
<PB N="6" REF="18">
<P>But,
<NOTE PLACE="marg">What, good children ought to do.</NOTE> if they have made any <HI>Laws,</HI> and given any <HI>Judgements,</HI> to take a|way the <HI>goods,</HI> or the lands and po&s;&s;e&s;&s;ions of any man <HI>unju&s;tly,</HI> be he of what <HI>Nation,</HI> or of what <HI>Religion</HI> &s;oever, when he hath done nothing worthy of <HI>cen&s;ure,</HI> and much le&s;&s;e of <HI>di&s;inheriting;</HI> as I am &s;ure, and you may be &s;ure of it, they have done to very many in the&s;e Dominions, and e&s;pecially in this Kingdom: Then do not ye <HI>ju&s;tifie</HI> tho&s;e doings, and make <HI>good</HI> their judgements, and <HI>continue</HI> the wrongs and oppre&s;&s;ions that they have done, and &s;o <HI>&s;in with your Fathers, and wor&s;e than your Fathers,</HI> by making your &s;elves, not only the <HI>partakers</HI> of their &s;ins, but al&s;o the <HI>Patrons</HI> and <HI>Prote|ctors</HI> of all their unju&s;t proceedings: But do ye <HI>confe&s;s</HI> the iniquities of your <HI>Fathers,</HI> and &s;ay with the Prophet, <HI>That they have done ami&s;s, and dealt wickedly;</HI> and &s;o do ye &s;hew your &s;elves <HI>&s;orry</HI> for their &s;ins, and <HI>recede</HI> from their unju&s;t doings, and <HI>rectifie</HI> what they have done ami&s;s: And if we <HI>thus</HI> return unto God,
<NOTE PLACE="marg">Zach. 1 2. Malac. 3.7.</NOTE> then God promi&s;eth that <HI>He will return unto us,</HI> and he will ble&s;&s;e us.</P>
<P>But when we have <HI>Abraham</HI> to our father, and are the &s;ons of <HI>Jacob,</HI> the children of <HI>&s;uch</HI> fathers, as <HI>feared</HI> God, and walked in his wayes, relieved the <HI>poor,</HI> and built and beautified <HI>Churches,</HI> and &s;pent their dayes in <HI>pray|ing,</HI> and doing all other <HI>pious</HI> deeds, and wronging <HI>no man,</HI> either in word or deed; then ought we not to &s;ay, with our <HI>new Saints,</HI> They were <HI>&s;uper|&s;titious</HI> and ignorant, and walked in <HI>darkne&s;s,</HI> by thinking to <HI>merit</HI> heaven by their works,
<NOTE PLACE="marg">What good children ought not to do.</NOTE> and have therefore <HI>merited</HI> to be &s;ent to hell; which is a mo&s;t <HI>ungodly,</HI> and uncharitable cen&s;ure, of mo&s;t <HI>ungracious</HI> children, that de|light rather to <HI>&s;pit</HI> in their fathers <HI>faces,</HI> than to commend and to <HI>imitate</HI> their <HI>Vertues.</HI> But we ought to honour the <HI>memories</HI> of our forefathers, that have mo&s;t <HI>faithfully</HI> &s;erved God, and procured the <HI>ble&s;&s;ings</HI> of God to tho&s;e children that will &s;erve God,
<NOTE PLACE="marg">That God ble&s;&s;eth the good children for their godly fathers &s;ake. Gen. 26.24.</NOTE> as they have done; becau&s;e God <HI>loveth,</HI> and hath promi&s;ed to <HI>ble&s;&s;e</HI> the good children that will walk in the wayes of their godly fathers, <HI>for their fathers &s;ake,</HI> that had formerly &s;erved him, and taught their <HI>children</HI> to do the like: even as you may &s;ee, how the Lord &s;aith unto <HI>I&s;aac; I am the God of</HI> Abraham <HI>thy father, and I will ble&s;s thee, and multiply thy &s;eed, for my &s;ervant</HI> Abraham's <HI>&s;ake.</HI></P>
<P>And you may <HI>be &s;ure,</HI> they are more to be <HI>commended,</HI> and more accepted of God, that, in the night of <HI>ignorance,</HI> of blindne&s;s, and &s;uper&s;tition, have done the good works of the <HI>day;</HI> as the <HI>pious</HI> works of building and beau|tifying Gods <HI>Hou&s;e,</HI> and the <HI>charitable</HI> works of relieving the <HI>poor,</HI> and ere|cting alms-hou&s;es, than tho&s;e men, that, in the day-light of <HI>knowledg,</HI> and &s;uch <HI>cleer</HI> preaching of the Go&s;pel as we have had, do the works of <HI>darkne&s;s,</HI> and the very deeds of the <HI>Devil:</HI> as are, the per&s;ecuting of the Prophets. <HI>Quia melior e&s;t fidelis ignorantia, <NOTE PLACE="marg">Augu&s;t.</NOTE> qu&agrave;m temeraria &s;cientia.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">Who were per&s;ecuted.</NOTE> Having heard of the <HI>per&s;ecutors,</HI> their <HI>Fathers;</HI> we are now to &s;peak of the <HI>per&s;ecuted</HI> and they were the <HI>Prophets:</HI> for, <GAP DESC="foreign">? <HI>Which of the Prophets have not your fathers per&s;ecuted?</HI> &s;aith this holy Martyr. The <HI>Prophets</HI> were men &s;ent from God, to declare his <HI>will,</HI> to teach his <HI>people,</HI> to bring them unto God; and it was their <HI>own</HI> de|fire, that God would reveal his <HI>will</HI> unto them by <HI>men,</HI> that were like them&s;elves, and not by <HI>Him&s;elf,</HI> who&s;e Maje&s;ty was &s;o <HI>glorious</HI> and &s;o terri|ble, that their weakne&s;s was not <HI>able</HI> to endure it: for when God de&s;cen|ded upon Mount <HI>Sinai,</HI> to talk unto his people, and to deliver his <HI>Statutes</HI> and Ordinances unto them, and all the people &s;aw the <HI>thunders</HI> and the <HI>lightnings,</HI> and the noi&s;e of the <HI>trumpet,</HI> and the mountain <HI>&s;moaking,</HI> they all <HI>removed and &s;tood afar off;</HI>
<NOTE PLACE="marg">Exod. 20.19.</NOTE> and they &s;aid unto <HI>Mo&s;es, Speak thou with us, and we will hear; but let not God &s;peak with us, le&s;t we die:</HI> for this <HI>great fire</HI> will con&s;ume us, and if we hear the voice of the Lord our God, we &s;hall die:
<NOTE PLACE="marg">Deut. 5.25, 26, 27.</NOTE> and therefore go thou <HI>near unto God, and hear all that the Lord our God &s;hall &s;ay, and &s;peak thou unto us,</HI> all that the Lord our God &s;hall &s;peak
<PB N="7" REF="18">unto thee, and <HI>we will heare it and do it;</HI> and the Lord heard the voice of their <HI>Words,</HI> and yielded to their <HI>de&s;ire;</HI> and, as the Prophet <HI>Amos</HI> &s;aith,
<NOTE PLACE="marg">Amos 3.7.</NOTE> he revealeth his <HI>will and his &s;ecrets unto his &s;ervants the Prophets,</HI> and he &s;ent them early and late, to <HI>reveale</HI> the &s;ame unto his people; And, as <HI>Jeho&s;aphat</HI> &s;aid unto <HI>Juda,</HI> and to the Inhabitants of <HI>Jeru&s;alem;
<NOTE PLACE="marg">2 Chro. 20.20. E&s;ay 7.9.</NOTE> If they believe in the Lord their God, they &s;hall be e&s;tabli&s;hed; and if they believe his Prophets, they &s;hall pro&s;per;</HI> and if they will not believe them, then &s;urely, &s;aith the Pro|phet <HI>E&s;ay, they &s;hall not be e&s;tabli&s;hed,</HI> they cannot be ble&s;&s;ed.</P>
<P>And therefore, not only, <HI>not to believe</HI> the&s;e men, that are thus, and to this end, &s;ent from God, but al&s;o to <HI>per&s;ecute</HI> them, is an <HI>offence</HI> beyond mine ability of expre&s;&s;ion: for to render <HI>good for evill,</HI> and to do <HI>good</HI> to them that <HI>hate</HI> us, is <HI>charity;</HI> and to do as Chri&s;t advi&s;eth us; and to render <HI>evil</HI> for <HI>evil,</HI> is <HI>iniquity:</HI> and to do what God forbiddeth us, who &s;aith, <HI>Venge|ance is mine, and I will repay for the evil that is done;</HI>
<NOTE PLACE="marg">Deut. 32.35.</NOTE> But to render <HI>evil</HI> for <HI>good,</HI> and to per&s;ecute and de&s;troy them that would <HI>pre&s;erve</HI> us, is a <HI>devilli&s;h</HI> &s;in, and a degree beyond all ingratitude; which is but the <HI>retention</HI> and deniall of the <HI>thanks</HI> that we owe, and not the <HI>reddition</HI> and offering the <HI>evil</HI> that we owe not; and &s;hould no waies be rendered to any one. And, be|&s;ides this <HI>unkind</HI> requitall of the great good, that the <HI>Prophets</HI> and pub|li&s;hers of Gods will do unto the people, with &s;uch <HI>great</HI> evil, as is, the <HI>per|&s;ecuting</HI> of them; to <HI>per&s;ecute</HI> the Prophets, and Me&s;&s;engers of God, is a <HI>breach</HI> and a tran&s;gre&s;&s;ion of a <HI>&s;pecial</HI> precept of God; who doth <HI>perempto|rily</HI> &s;ay to <HI>every</HI> one, <HI>Touch not mine anointed, and do my Prophets no harm;</HI>
<NOTE PLACE="marg">1 Chro. 16.22.</NOTE> And how then dares any man to <HI>per&s;ecute</HI> them, which is &s;o <HI>high</HI> a degree and &s;o <HI>large</HI> a mea&s;ure of harm?</P>
<P>But here you mu&s;t <HI>ob&s;erve</HI> with &s;ome diligence; <HI>What</HI> Prophets,
<NOTE PLACE="marg">What Per&s;ecu|tion is.</NOTE> and <HI>who&s;e</HI> Prophets, we mu&s;t not <HI>harm;</HI> for the Lord &s;aith not this in <HI>general</HI> of all Prophets, but <HI>do My Prophets no harm;</HI> and therefore we mu&s;t examine <HI>what</HI> and <HI>who&s;e</HI> Prophets they were, whom their <HI>Fathers</HI> per&s;ecuted; For the Scripture maketh mention of two &s;orts of Prophets.</P>
<P N="1">1. The <HI>one</HI> &s;ort is of <HI>fal&s;e</HI> Prophets,
<NOTE PLACE="marg">That there are two &s;orts of Prophets.</NOTE> &s;uch as were the Prophets of the <HI>Groves,</HI> and the Prophets of <HI>Baal;</HI> and of the <HI>Bea&s;t,</HI> that you may read of in the <HI>Revelation.</HI></P>
<P N="2">2. The <HI>other</HI> &s;ort is of the <HI>true</HI> Prophets, &s;uch as were <HI>the Prophets of the Lord,</HI> and the&s;e God owneth, and calleth them, <HI>my Prophets;</HI> and bids eve|ry one to take <HI>heed,</HI> that they do them <HI>no harm;</HI> and &s;aith further, that <HI>Who&s;oever toucheth them, toucheth the apple of his eye.</HI>
<NOTE PLACE="marg">Zechary 2.8.</NOTE></P>
<P>And for the fir&s;t &s;ort, that is, the <HI>fal&s;e</HI> Prophets, as the Poet &s;aith, that
<Q><L>Saepe &s;ub agnina latet hirtus pelle Lycaon;</L>
<L>Subque Catone pio, perfidus ille Nero.</L></Q> The Wolf doth often lurk under the <HI>Lamb</HI>-skin: So our Saviour tels us, that the&s;e <HI>fal&s;e Prophets</HI> will come to us <HI>in &s;heeps cloathing,</HI>
<NOTE PLACE="marg">Apoc. 13.11.</NOTE> but inwardly <HI>they are ravening Wolves:</HI> and the Holy Gho&s;t &s;aith, that the <HI>fal&s;e Prophet,</HI> &s;ignified by the <HI>Bea&s;t,</HI> that aro&s;e out of the <HI>Earth,</HI> had two horns <HI>like a Lamb:</HI> that is, although <HI>every</HI> truth is from God, which is the God of all <HI>truth:</HI> and truth is truth, as well from <HI>Simon Magus,</HI> as from <HI>Simon Peter;</HI> from <HI>Plato</HI> the Philo&s;opher, as from <HI>Paul</HI> the Apo&s;tle; yet becau&s;e the Hea|thens <HI>truths</HI> are mingled with &s;ome <HI>errors;</HI> and tho&s;e <HI>fal&s;e</HI> Prophets,
<NOTE PLACE="marg">The very pra|ctice of the fal&s;e Prophets.</NOTE> either have not the <HI>Wit,</HI> or will not take the <HI>Pains,</HI> to &s;ift the wheat from the chaff, and the <HI>truth</HI> from their <HI>errors,</HI> therefore they will have nothing but the <HI>two horns of the Lamb,</HI> the Two <HI>Te&s;taments,</HI> which are the <HI>&s;trength,</HI> to uphold the Chri&s;tian Religion, as <HI>Cornelius &agrave; Lapide,</HI> rightly expoundeth them,
<NOTE PLACE="marg"><HI>Corn. &agrave; Lapid.</HI> in Apoc. c. 13.</NOTE> and yet he <HI>&s;pake like the Dragon;</HI> to &s;hew unto us the <HI>true properties,</HI> and practice of
<PB N="8" REF="19">your <HI>fal&s;e</HI> teachers, to alleadge nothing but the <HI>pure Scripture:</HI> the very words of the <HI>Old</HI> and <HI>New Te&s;tament;</HI> and yet in their <HI>Expo&s;itions</HI> and <HI>Ap|ptications</HI> of them, to &s;peak <HI>the words of the Dragon,</HI> that is, <HI>fal&s;hoods</HI> and <HI>lies:</HI> As the Dragon did unto <HI>Eve,</HI> when he told them they &s;hould be <HI>like gods,</HI>
<NOTE PLACE="marg">Luk. 12:49.</NOTE> and he made them <HI>like Devils;</HI> and &s;o the <HI>fal&s;e Prophets,</HI> though they <HI>pretend</HI> to bring down <HI>fire from heaven,</HI> that is the <HI>&s;ame fire,</HI> which our Sa|viour &s;aith, he came to bring upon the earth, which is the <HI>fiery zeal</HI> of Gods glory, and fervent charity among neighbours; yet, in very <HI>truth,</HI> as the Poet &s;aith of <HI>Ibis,</HI>
<Q>Tincta Lycambaeo &s;anguine tela dabunt.
<NOTE PLACE="marg">Ovid. in Ibin.</NOTE></Q> Their <HI>&s;word</HI> is dipt in <HI>blood</HI> and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ats the fle&s;h of <HI>Innocents,</HI> and they will give you poy&s;on in a <HI>golden</HI> cup, and deceive you even with <HI>Scripture Phra|&s;es;</HI> when, as <HI>Claudian</HI> &s;aith <HI>de voluptate Stiliconis.</HI>
<Q><L>Blanda quidem v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ltu,
<NOTE PLACE="marg"><HI>Claudian. de volupt. l.</HI> 2. <HI>Stilic.</HI></NOTE> &s;ed qua non tetrior ulla,</L>
<L>Interius fucata genas, &amp; amicia dolo&s;is</L>
<L>Illecebris&mdash;</L></Q> So their Doctrine hath the <HI>Countenance</HI> of truth, and the <HI>&s;hews</HI> of a great deale of piety and charity, but you can not &s;ee &s;o far, as the <HI>further</HI> end of their intention, or at lea&s;t of <HI>his</HI> intention that &s;ets them on this cour&s;e; which <HI>is,</HI> to <HI>divide</HI> the &s;eamle&s;s coat of Chri&s;t, to bring <HI>&s;ects</HI> and <HI>divi&s;ions</HI> into the Church, and to break the <HI>two &s;taffes,</HI> wherewith the Church of Chri&s;t is guided and &s;ub&s;i&s;teth, <HI>Beauty</HI> and <HI>Bands (i.e.)</HI> the pure <HI>Doctrine:</HI> and the di&s;creet <HI>Di&s;cipline</HI> of the Governors of the Church; that the&s;e Go|vernors being <HI>&s;uppre&s;&s;ed,</HI> and their di&s;cipline <HI>de&s;troyed;</HI> and the <HI>bands,</HI> which are the <HI>Fences</HI> of Gods Vine-yard, being <HI>broken</HI> all to pieces; the wild <HI>Bore</HI> out of the Forre&s;t, and all the <HI>Bea&s;ts</HI> out of the Field, may de&s;troy the <HI>Vine-yard</HI> at their plea&s;ure, and make the <HI>Church</HI> of Chri&s;t to become the <HI>Synagogue</HI> of Satan, and the <HI>Hou&s;e</HI> of God a <HI>Den</HI> of thieves.</P>
<P>And therefore, when any of the&s;e <HI>fal&s;e</HI> Prophets &s;hould ari&s;e, and &s;eek to withdraw Gods &s;ervants from the <HI>Truth</HI> and true <HI>God,</HI>
<NOTE PLACE="marg">Deut 13.5. 1 Reg. 18.40.</NOTE> the Lord commands his people <HI>to put that Prophet to death:</HI> and &s;o <HI>Elias</HI> cau&s;ed all the Prophets of <HI>Baal</HI> to be &s;lain, and <HI>Jehu</HI> did the like; and though our Saviour Chri&s;t be not &s;o <HI>&s;evere</HI> in the New Te&s;tament, as God was in the Old Te&s;tament, to command us to put the <HI>fal&s;e</HI> Prophets to <HI>death;</HI> yet he doth mo&s;t <HI>&s;eriou&s;ly</HI> advi&s;e us <HI>to beware of them;</HI>
<NOTE PLACE="marg">Apoc. 22.15.</NOTE> and the Holy Gho&s;t calleth them <HI>Dogs,</HI> barking dogs, of whom the Apo&s;tle biddeth us <HI>to beware,</HI> le&s;t they bite us: And <HI>truely</HI> we have the <HI>greate&s;t</HI> rea&s;on in the world, to <HI>beware</HI> of them; be|cau&s;e the&s;e <HI>fal&s;e</HI> Prophets, that &s;educe the people, with their <HI>&s;mooth</HI> Preach|ing, and with the <HI>Words</HI> of God, are wor&s;e then any other wicked men, that de&s;troy none but <HI>them&s;elves,</HI> and they bring <HI>thou&s;ands</HI> after them out of the <HI>right</HI> way, and from the <HI>right</HI> &s;ervice of God.</P>
<P>And yet, the&s;e <HI>fal&s;e Prophets</HI> were the <HI>only</HI> Prophets, whom the <HI>Jews</HI> magnified; and the <HI>true Prophets</HI> of God, they per&s;ecuted; for <HI>Jezabel</HI> fed 400. of the&s;e <HI>fal&s;e</HI> Prophets, at her own Table, which was a pretty compa|ny for one woman to maintain; and for <HI>Elias</HI> which was the <HI>true</HI> Prophet of the Lord, &s;he <HI>&s;wore,</HI> that &s;he would be the <HI>death</HI> of him, as you may &s;ee in 1 <HI>Reg.</HI> 19.2.
<NOTE PLACE="marg">1 Reg. 19.2.</NOTE> And the re&s;t of the People of the <HI>Jews</HI> walked in the &s;ame waies.</P>
<P>And therefore the Lord &s;aith,
<NOTE PLACE="marg">Micah 2.11.</NOTE> <HI>If a man, walking in the &s;pirit and fal&s;hood, do lie,</HI> or walk with the <HI>wind,</HI> and lie <HI>falfly, he &s;hall even be the Prophet of this people.</HI></P>
<P>And this hath been the <HI>Common</HI> cour&s;e of the world in all ages; For all
<PB N="9" REF="19"><HI>wicked</HI> men, and all <HI>worldlings,</HI> that would notwith&s;tanding <HI>&s;eem</HI> to be Re|ligious, and pretend to &s;erve God as well as the <HI>be&s;t,</HI> and rather then the <HI>be&s;t,</HI> will therefore have <HI>Preachers</HI> and <HI>Prophets</HI> to in&s;truct them in the <HI>way</HI> of God as they <HI>pretend,</HI> but it is indeed to <HI>cover</HI> and to <HI>cloak</HI> their <HI>Hypocri|&s;ie;</HI> and therefore their <HI>Preachers</HI> mu&s;t be like <HI>Jezabels</HI> Prophets; Prophets like them&s;elves, that will Prophe&s;ie <HI>what they plea&s;e,</HI> and &s;erve what <HI>god</HI> they plea&s;e, and with what <HI>&s;ervice</HI> they like be&s;t. And &s;uch <HI>Prophets</HI> and <HI>Preachers,</HI> as will do &s;o, to follow their <HI>directory,</HI> they &s;hall want <HI>no prefer|ment,</HI> they &s;hall have <HI>annuities</HI> and <HI>pen&s;ions,</HI> and <HI>augmentations,</HI> and eat at <HI>Jezabels</HI> Table. Thus did the <HI>Jews</HI> lay down a <HI>pattern</HI> to magnify the <HI>fal&s;e</HI> Prophets; and now the Chri&s;tians <HI>follow</HI> them.</P>
<P>But how did they deal with the <HI>other &s;ort</HI> of Prophets, that were <HI>the Pro|phets of the Lord?</HI> the Prophet <HI>E&s;ay</HI> tels you, <HI>To the Seers, they &s;aid, &s;ee not,
<NOTE PLACE="marg">E&s;ay 30.10.</NOTE> and to the true Prophets they &s;aid, Prophe&s;y not to us right things:</HI> and becau&s;e the <HI>true</HI> Prophets, that the Lord owned to be <HI>His</HI> Prophets, would not <HI>di&s;|&s;emble,</HI> and &s;mooth them up, by &s;owing <HI>pillows</HI> under their elbows, and prophe&s;ying <HI>placentia,</HI> deceits and plea&s;ing things unto them; therefore, the Holy Gho&s;t tels us, they <HI>mocked the&s;e Me&s;&s;engers of God,
<NOTE PLACE="marg">2 Chr. 36.16.</NOTE> and de&s;pi&s;ed his words,</HI> that is, the Words of God, that were &s;poken to them by his Me&s;|&s;engers, and they <HI>mi&s;u&s;ed his Prophets,</HI> as you may &s;ee in 2 <HI>Chron.</HI> 36.16. And, as S. <HI>Stephen</HI> &s;aith, they <HI>per&s;ecuted</HI> them from <HI>time</HI> to <HI>time,</HI> and from <HI>place</HI> to <HI>place.</HI> And thus did the <HI>Jews</HI> u&s;e, or rather abu&s;e, the <HI>true</HI> Pro|phets.</P>
<P>And have we not &s;een the <HI>like</HI> dealings in our own time, and the people <HI>imitating</HI> the&s;e <HI>Jews</HI> to a hair? Per&s;ecuting all the <HI>Reverend</HI> Bi&s;hops, and all the <HI>grave</HI> Preachers, and &s;poyling them of all their <HI>Livelihoods,</HI> to make them the very <HI>&s;corn</HI> of the World, as we have been above the&s;e two <HI>Lu&s;tra's</HI> of years; and yet, in a <HI>deep</HI> Hypocri&s;y, to magnify and to advance the <HI>fal&s;e Prophets,</HI> and tho&s;e <HI>young</HI> novices and Preachers, that <HI>commended</HI> their waies, and walked after their <HI>&s;teps;</HI> though <HI>now,</HI> the tide being turn'd, the mo&s;t of them cry <HI>Peccavi,</HI> and &s;ay with the <HI>Jews, We have &s;inned with our Fathers, we have done ami&s;s and dealt wickedly;</HI> to let you &s;ee, what <HI>kind</HI> of Prophets they were, and what you &s;hould conceive of their <HI>extorted</HI> confe&s;|&s;ion: but enough of this, that &s;heweth you, <HI>what</HI> Prophets, and <HI>who&s;e</HI> Pro|phets their <HI>Fathers</HI> per&s;ecuted, the <HI>true Prophets</HI> of the Lord. Yet here is one point more, and that is</P>
<P N="3">3. The <HI>Generality</HI> of their per&s;ecution; for <HI>Quem Prophetarum,</HI>
<NOTE N="3" PLACE="marg">The Gene|rality of the Per&s;ecution.</NOTE> &s;aith the Martyr, <HI>Which of the Prophets have not your Fathers per&s;ecuted?</HI> Can you name any one of <HI>Gods</HI> Prophets, that hath <HI>e&s;caped</HI> their per&s;ecuting hands? And is it not &s;trange, that there is no <HI>Bound</HI> nor <HI>Mea&s;ure</HI> of their malice,
<NOTE PLACE="marg"><GAP DESC="foreign">; The Devil is Gods ape.</NOTE> but it mu&s;t <HI>extend</HI> and reach to <HI>all</HI> Gods Prophets? Surely no: For the Devil is Gods ap<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">nd as in <HI>many</HI> things el&s;e, &s;o he would fain imitate God <HI>herein.</HI> As God would have <HI>all</HI> the Prophets of <HI>Baal</HI> de&s;troyed, that there might not be a <HI>fal&s;e Prophet</HI> left to &s;educe his people; &s;o the Devill would have <HI>all</HI> the Prophets of the <HI>Lord</HI> de&s;troyed, that there might not be one <HI>true Prophet</HI> left, to in&s;truct Gods people: and therefore he crieth out unto his in&s;truments; <HI>Down with them, down with them even to the ground,</HI> and let the <HI>foundations</HI> be ca&s;t down, that their building may be <HI>quite</HI> demoli&s;h|ed, like the re-edifying of <HI>Jericho,</HI> who&s;e builder &s;hould be accur&s;ed, and &s;hould lay the <HI>foundation</HI> thereof in his <HI>Fir&s;t born,</HI>
<NOTE PLACE="marg">Jo&s;h. 6.26.</NOTE> and &s;et up the gates thereof in his younge&s;t &s;on, as it hapned afterward unto <HI>Hiel,</HI> the <HI>Bethe|lite.</HI> So would the in&s;truments of Satan, deal with all <HI>Gods</HI> Prophets,
<NOTE PLACE="marg">1 Reg. 16.24.</NOTE> as <HI>Jehu</HI> did with the Prophets of <HI>Baal,</HI> and as it hapned to <HI>Segub</HI> and <HI>Abiram,</HI> the &s;ons of <HI>Hiel</HI> after the re-edifying of <HI>Jericho.</HI></P>
<P>And did not the <HI>Long-Parliament</HI> take the &s;ame cour&s;e, to root out <HI>all</HI> the <HI>Bi&s;hops,</HI> all the <HI>Hierarchy,</HI> and all <HI>Epi&s;copall</HI> men? <HI>all</HI> mu&s;t down, <HI>root</HI>
<PB N="10" REF="20">and <HI>branch,</HI> and not one of them mu&s;t be left.</P>
<P>Alas, alas, were they all wicked? or did <HI>&s;ome</HI> offend, and mu&s;t <HI>all</HI> be condemned for the offence of <HI>few?</HI> or will they &s;hew them&s;elves like the <HI>implacable</HI> godde&s;&s;e, which, as the Poet &s;aith,
<Q><L>&mdash;Exurere cla&s;&s;em</L>
<L>Argiv&ucirc;m, atque ip&s;os voluit &s;ubmergere ponto,</L>
<L>Unius ob noxam, &amp; furias Ajacis Oilei.</L></Q> de&s;troyed <HI>all</HI> the Navie, and drowned <HI>all</HI> the <HI>Argives</HI> for one mans fault. This is to condemn the <HI>righteous</HI> with the wicked; and the Lord &s;aith, the Judges &s;hould ju&s;tifie the <HI>righteous,</HI>
<NOTE PLACE="marg">Deut. 25.1.</NOTE> and condemn the <HI>wicked,</HI> and not to condemn the <HI>righteous</HI> for the wicked, nor with the wicked; for the Poet &s;peaking of <HI>&s;ome</HI> lewd women &s;aith,
<Q><L>Parcite paucarum diffundere crimen in omnes,</L>
<L>Spectetur meritis quaeque puella &s;uis.</L></Q> Though <HI>&s;ome</HI> be loo&s;e and wanton, yet mu&s;t you not for this, blame tho&s;e that are hone&s;t; &s;o, though <HI>&s;ome</HI> of the Bi&s;hops might <HI>perhaps</HI> be found unworthy of &s;o <HI>high</HI> a calling, Is that a &s;ufficient argument to de&s;troy them <HI>all?</HI> Yet &s;uch hath been the Devils <HI>Logick</HI> to per&s;wade his <HI>late</HI> Schollars, to make their di&s;truction as univer&s;al as <HI>Noahs</HI> deluge, to take them all away.</P>
<P>And &s;o much &s;hall &s;erve for the fir&s;t point,
<NOTE N="2" PLACE="marg">The killing of the Preach|ers. <HI>i.e.</HI> The pro|gre&s;&s;ion of the&s;e per&s;ecu|tors in their wickedne&s;&s;e.</NOTE> which is, the per&s;ecution of the Prophets: The next point is,
<Q><HI>2.</HI> Occidio praedicatorum.</Q> And that is their <HI>progre&s;&s;ion,</HI> and their going forward in their wickedne&s;&s;e <HI>more</HI> and more. As the Sun goeth higher and higher unto the perfect day; &s;o do they go from <HI>one</HI> &s;in unto <HI>another,</HI> &amp; &s;till from the <HI>le&s;&s;er</HI> unto the <HI>greater:</HI> for they have not only <HI>per&s;ecuted the Prophets,</HI> &s;aith this holy Martyr, but they have al&s;o <HI>&s;lain them which &s;hewed before of the coming of the ju&s;t one,</HI> that is, the Preachers of <HI>Je&s;us Chri&s;t;</HI> wherein you may behold as in a gla&s;&s;e, the lively <HI>perfect</HI> picture of all wicked men, and the innate <HI>in&s;eparable</HI> condition of all malicious per&s;ecutors; that is, to proceed from <HI>bad</HI> to <HI>wor&s;e,</HI> from <HI>one</HI> &s;tep to another, from <HI>one</HI> degree of evill to a <HI>viler,</HI> untill at la&s;t they fall into the <HI>bottomle&s;&s;e</HI> gulph of all the mo&s;t <HI>horrid</HI> wickedne&s;&s;e; and, as the Poet &s;aith,
<Q><L>Flumina magna vides, parvis de fontibus ort<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">:</L>
<L>Plurima collectis multiplicantur aquis.</L></Q> From a &s;mall fountain thou mai&s;t &s;ee <HI>great</HI> flouds to ari&s;e, and <HI>many</HI> waters to make great <HI>Seas;</HI> &s;o from the <HI>&s;mall</HI> &s;eeds of the&s;e m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ns <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">ice, their &s;ins a&s;cend to the <HI>top</HI> of intolerable mi&s;chief, or rather de&s;cend to the <HI>bottom|ie&s;&s;e</HI> gulf of their own <HI>unavoidable</HI> de&s;truction: for &s;o <HI>Cain</HI> at fir&s;t was but <HI>angry</HI> with his brother becau&s;e the Lord <HI>accepted</HI> him, and liked better of his <HI>&s;incerity,</HI> than of the others <HI>hypocri&s;ie;</HI> then <HI>Acrior ad pugnam redit, &amp; vim &s;u&s;citat ira,</HI> he began to <HI>hate</HI> and to maligne him; after that, <HI>malitia ex|coecavit eum,</HI> his malice moved him to <HI>per&s;ecute</HI> him; and la&s;t of all, mo&s;t in|humanely to <HI>kill</HI> him. So <HI>Pharaoh</HI> fir&s;t <HI>envied</HI> the pro&s;perity of the children of <HI>I&s;rael,</HI> becau&s;e he thought, that
<Q>Fertilior &s;eges e&s;t alienis &s;emper in agris,</Q> God ble&s;&s;ed them, and all that they had, better then he ble&s;&s;ed him; then, <HI>vim &amp; injuriam intulit,</HI> he began to <HI>oppre&s;&s;e</HI> them, by laying hard taxes, and mo&s;t cruel labours upon them; and then he <HI>killed</HI> their children, and in
<PB N="11" REF="20">all likelyhood, would have killed them, if God had not <HI>delivered</HI> them out of his hands.</P>
<P>And the <HI>rea&s;on</HI> of this their progre&s;&s;ion in wickedne&s;&s;e,
<NOTE PLACE="marg">The rea&s;on why the wick|ed grow from bad to wor&s;e.</NOTE> is truly rendred by <HI>Seneca, Quia omne &s;celus majori &s;celere tuetur,</HI> every <HI>hainous</HI> and mo&s;t wicked deed, can never &s;ub&s;i&s;t and be upheld, but by a <HI>more</HI> wicked deed: and therefore the <HI>Lyar</HI> will &s;wear and for&s;wear him&s;elf to ju&s;tifie his lye, the <HI>robber</HI> will kill the hone&s;t traveller for fear he &s;hould accu&s;e him; and the <HI>Rebell</HI> that ri&s;eth to <HI>re&s;i&s;t,</HI> and to <HI>warre</HI> again&s;t his King, and the <HI>Tray|tor</HI> that betrayeth his King, never thinks him&s;elf <HI>&s;afe,</HI> untill he can be the <HI>death</HI> of his King; &s;o the <HI>Hereticks</HI> maintain their here&s;ies and errors with far <HI>greater</HI> here&s;ies, and the <HI>Presbyterians</HI> that oppo&s;e and refu&s;e to be directed by their <HI>Dioce&s;ans,</HI> think them&s;elves never &s;atisfied, untill they &s;ee the Bi&s;hops <HI>wholly</HI> &s;uppre&s;t and de&s;troyed.</P>
<P>And &s;o the <HI>Jewes</HI> walked in the <HI>&s;ame</HI> &s;teps, and dealt after the &s;ame manner with Gods Prophets.</P>
<P>And &s;o likewi&s;e, ever &s;ince, the wicked <HI>worldlings</HI> deal with the <HI>true Preachers</HI> of <HI>Je&s;us</HI> Chri&s;t; for the whole companie of Gods <HI>children</HI> knowes what <GAP DESC="foreign">, great gulph, and a huge di&s;tance and difference, (not in <HI>nature</HI> originally, <HI>figmentum unum,</HI> when as all men are made from the <HI>&s;ame</HI> lump, but in <HI>generality</HI> and condition) there is, and hath been ever &s;een, be|twixt the <HI>Lay</HI> Commonalty, and the <HI>learned</HI> Clergy of any Land, and how, as <HI>I&s;mael</HI> that was born after the <HI>fle&s;h,</HI> per&s;ecuted his own brother <HI>I&s;aac,</HI> that was born after the <HI>Spirit;</HI> &s;o the Lay-worldlings do ever <HI>maligne</HI> and per&s;ecute unto death, all the right <HI>&s;piritual</HI> Clergy-men. And <HI>this per&s;e|cution</HI> we of the Clergy have felt now of <HI>late,</HI> to the very height, when very very <HI>many</HI> of the very <HI>be&s;t</HI> of them, that did <HI>feed daintily,</HI> even with the Kings di&s;hes, were, as the Prophet &s;aith, <HI>left de&s;olate in the &s;treet,</HI> and glad to &s;u&s;tain their lives with a little <HI>Barley</HI> bread, and <HI>Gla&s;s-door,</HI> and they that were clad in <HI>Scarlet,</HI> were driven to embrace the <HI>dung-hills,</HI>
<NOTE PLACE="marg">Jerem. 4.5.</NOTE> and be clad in <HI>rags,</HI> and with <HI>Jo&s;hua,</HI> the high Prie&s;t, <HI>to be clothed with filthie garments,</HI>
<NOTE PLACE="marg">Zechary 3, 3.</NOTE> and &s;o were made the &s;corn and <HI>Table-talk</HI> of their neighbours, and blamed that they did not <HI>live,</HI> and go, according to their <HI>degrees</HI> and calling; when, as the Proverb is, <HI>ultra po&s;&s;e non e&s;t e&s;&s;e,</HI> none is able to do beyond his <HI>abi|lity;</HI> and he <HI>onely</HI> that weares the <HI>&s;hooe,</HI> knoweth where it pincheth him.</P>
<P>And as the <HI>Jews</HI> not only per&s;ecuted the <HI>Prophets,</HI> but al&s;o &s;lew the <HI>Preach|ers;</HI> &s;o, <HI>many</HI> of us were &s;lain, &s;ome with the <HI>&s;word</HI> of the&s;e mercile&s;&s;e men, and <HI>many</HI> more with hunger and <HI>want,</HI>
<NOTE PLACE="marg">Zechar. 3, 3.1.</NOTE> when their <HI>hearts</HI> were broken with the <HI>extremity</HI> of grief; and the <HI>weight</HI> of tho&s;e mi&s;eries that were laid upon the&s;e good men, were far heavier then the pillars could &s;upport.</P>
<P>And &s;o <HI>this</HI> per&s;ecution thus proceeding, did far exceed all <HI>former</HI> per&s;e|cutions beyond <HI>Nero's</HI> tyranny, and <HI>Diocle&s;ians</HI> cruelty: and was of the <HI>&s;ame</HI> kind, but of a <HI>higher</HI> &s;train than <HI>Julians</HI> &s;tratagems, which was not only to &s;uppre&s;&s;e <HI>Presbyteros,</HI> the Prie&s;ts, but al&s;o to root out <HI>Presbyterium,</HI>
<NOTE PLACE="marg">Our late per&s;e|cution wor&s;e then <HI>Julians</HI> per&s;ecution.</NOTE> the ve|ry Prie&s;thood of <HI>Je&s;us</HI> Chri&s;t, and &s;o to extingui&s;h the <HI>Chri&s;tian</HI> religion out of the world; for the&s;e men <HI>imitating</HI> him, &s;ought to &s;upre&s;s not the <HI>then Bi&s;hops</HI> that <HI>perhaps</HI> might be found to have offended, though that was ne|ver <HI>proved;</HI> but <HI>Epi&s;copacie</HI> it &s;elf, and the di&s;centive <HI>&s;ucce&s;&s;ion</HI> thereof, which we received by <HI>prayers,</HI> and the <HI>impo&s;ition of hands</HI> even from the <HI>Apo&s;tles</HI> time; from tho&s;e that are yet <HI>unborn,</HI> and have, I am &s;ure, done nei|ther <HI>good</HI> nor <HI>evill,</HI> and yet have received <HI>this evill</HI> from the&s;e men, to have the <HI>Calling</HI> that they were to enjoy, <HI>&s;uppre&s;t;</HI> their honours <HI>buried,</HI> and their undubitable Rights and Means <HI>alienated</HI> from them, <HI>Proh&s;celus nefan|dum, quod magnum e&s;t &amp; mirum!</HI> a mo&s;t <HI>wonderfull</HI> thing, that wickedne&s;&s;e &s;hould have <HI>no bounds,</HI> no &s;top, <HI>no rea&s;on,</HI> nor moderation in its progre&s;|&s;ion; but like a &s;tone tumbling <HI>down</HI> a hill, never leave tumbling till it comes to the <HI>bottome;</HI> or like a right <HI>Apollyon,</HI> and a blind &s;miter, that
<PB N="12" REF="21">will &s;lay the <HI>righteous</HI> with the <HI>wicked;</HI> or rather de&s;troy the <HI>righteous,</HI> be|cau&s;e they will not be <HI>wicked.</HI></P>
<P>And yet, this is not <HI>all,</HI> we are not yet come to the <HI>height</HI> of the&s;e per&s;e|cutors <HI>wickedne&s;&s;e,</HI>
<NOTE PLACE="marg">Ezek. k. 13 15.</NOTE> or to the <HI>depth</HI> of their <HI>abomination:</HI> but, as the Lord &s;aith unto the Prophet <HI>Ezechiel, turn thee yet again, and thou &s;halt &s;ee grea|ter abominations;</HI> &s;o from the Lord, I will &s;hew to you <HI>greater abomination;</HI> and the <HI>greate&s;t</HI> that ever was committed here on earth: For</P>
<P N="3">3. <NOTE PLACE="marg">The <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">, the be<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">ving and murder|ring of the fir&s;t King: Touching which, three <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> are <GAP DESC="illegible" RESP="KEYERS" EXTENT="4 letters">trable.</NOTE> They have not only <HI>per&s;ecuted the Prophets, and &s;lain the Preachers</HI> and fore&s;hewers of the coming of <HI>Je&s;us Chri&s;t,</HI> but they have al&s;o, &s;aith our Mar|tyr, <HI>betrayed and murdered that ju&s;t one.</HI> For the <HI>fuller</HI> and more perfect un|der&s;tanding of which point, I &s;hall de&s;ire you to ob&s;erve the&s;e three things.</P>
<P N="1">1. <HI>What</HI> they are, and how they are <HI>&s;tyled</HI> by the holy Gho&s;t that did this deed, <HI>Traytors</HI> and <HI>Murderers.</HI></P>
<P N="2">2. Of <HI>whom</HI> they are the <HI>Traytors</HI> and <HI>Murderers</HI> which is here expre&s;t by that <HI>Ju&s;t One,</HI> and we &s;hall find him to be,</P>
<P N="1">1. None of the <HI>Plebeians,</HI> or common &s;ort of men; but a <HI>King,</HI> the <HI>highe&s;t</HI> and the chiefe&s;t man in all the Kingdom.</P>
<P N="2">2. Not an <HI>alien,</HI> as were <HI>Cae&s;ar</HI> and <HI>Herod;</HI> but their <HI>own</HI> King, originally and <HI>lineally</HI> de&s;cended from the Jews.</P>
<P N="3">3. Not an <HI>&V;&s;urper,</HI> as was <HI>Jeroboam,</HI> and many others of the Kings of <HI>I&s;rael,</HI> and <HI>Athalia</HI> among the Jewes, and <HI>Rich.</HI> the third, and the late <HI>Crom|well</HI> among&s;t us; but he was their <HI>own</HI> lawfull King, without que&s;tion, <HI>law|fully</HI> de&s;cended from the Royall line.</P>
<P N="4">4. Not an <HI>unju&s;t</HI> or tyrannical King, as were <HI>Pharaoh, Diony&s;ius,</HI> and <HI>Nero;</HI> nor yet a <HI>la&s;civious</HI> King, as were <HI>Sardanapalus, Bel&s;hazzar,</HI> and <HI>Heliogabalus;</HI> but a mo&s;t <HI>ju&s;t,</HI> perfect, and pious King: No <HI>better</HI> King under heaven.</P>
<P N="3">3. <HI>Who</HI> they were, that the holy <HI>Martyr</HI> meaneth by the&s;e <HI>Traytors</HI> and <HI>Murderers,</HI> of their King; and we &s;hall find them to be the <HI>Lords</HI> and <HI>Commons,</HI> the People, the Elders, the Scribes, and Phari&s;ees, and the <HI>whole Council</HI> of the Jewes.</P>
<P N="1">1. <NOTE PLACE="marg">Part. 1. Their &s;tyle and denomi|nation which is twofold. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Traytorss.</NOTE> They that have put this <HI>ju&s;t King</HI> to death are here <HI>&s;tyled,</HI> and &s;hall ever be ju&s;tly termed <HI>Traytors</HI> and <HI>Murderers.</HI></P>
<P N="1">1. <HI>Traytors;</HI> that is, to their <HI>King:</HI> for the word <GAP DESC="foreign">, which the Ho|ly Gho&s;t u&s;eth in this place, and is derived of <GAP DESC="foreign">, or <GAP DESC="foreign">, which &s;ignifies <HI>prodo,</HI> or <HI>trado,</HI> from whence the word <HI>Traitor</HI> cometh, doth pro|perly, and mo&s;t u&s;ually &s;ignifie, both in <HI>prophane</HI> Authours, and in the <HI>Ec|cle&s;ia&s;ticall</HI> and Civil writers, the <HI>illegal</HI> and undutiful <HI>demeanour,</HI> and the rebellious behaviour of <HI>Subjects</HI> toward, and again&s;t their <HI>King:</HI> and as the mo&s;t <HI>curious</HI> criticks, and be&s;t &s;earchers of the Scriptures do ob&s;erve, this word <GAP DESC="foreign">, a Traytor, is never applyed to any <HI>King,</HI> for any act, be it never &s;o <HI>illegall;</HI> &s;o foul, &s;o barbarous, or &s;o bloudy, that the King com|mits agains his <HI>Subjects.</HI> when as we find not <HI>one</HI> text in all the book of God the holy Bible, (that &s;peaks of <HI>many</HI> wicked, idolatrous, and tyrannical bloudy Kings) where any <HI>one</HI> of tho&s;e Princes or Kings, is &s;ignified by <HI>this word,</HI> or called by <HI>this name</HI> of Traytor.</P>
<P>And therefore this word, <HI>Traytors,</HI> that the Martyr u&s;eth, doth &s;uffici|ently &s;hew, that he meaneth thereby, to prove Chri&s;t to be <HI>King,</HI> and the <HI>Traytors</HI> that killed him, to be his <HI>Subjects,</HI> as I &s;hall further declare unto you hereafter.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">Murders.</NOTE> They are <HI>murderers,</HI> becau&s;e he was <HI>unlawfully</HI> put to death; for o|therwi&s;e, a <HI>lawful</HI> Judge may <HI>lawfully</HI> put a malefactor to death and be <HI>no murderer;</HI> becau&s;e God commandeth <HI>Idolaters,</HI> and &s;orcerers, and others the like malefactors, to be put to death: and they that <HI>legally</HI> put &s;uch men to death, are never termed <HI>murderers:</HI> but when the party executed is <HI>in|nocent,</HI>
<PB N="13" REF="21">and the Judge condemning him not ve&s;ted with <HI>lawful</HI> authority, the man, <HI>&s;o</HI> put to death, is truly &s;aid to be <HI>murdered,</HI> and his executioners <HI>mur|derers.</HI> And <HI>&s;uch</HI> was the death of <HI>Chri&s;t,</HI> becau&s;e he was <HI>mo&s;t innocent,</HI>
<NOTE PLACE="marg">And &s;o was the death of King <HI>Charles.</HI></NOTE> and the Judge had neither <HI>lawful</HI> authority, nor a <HI>ju&s;t</HI> cau&s;e to condemn him; and therefore they that <HI>crucified</HI> Chri&s;t and put him to death, are rightly term|ed <HI>murderers:</HI> and becau&s;e Chri&s;t was a <HI>King,</HI> as I &s;hewed you from the word <GAP DESC="foreign">, traytors: they were no <HI>ordinary</HI> murderers, of plebeians,
<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> and of the <HI>common</HI> &s;ort of men; but, that which is the <HI>highe&s;t,</HI> and the wor&s;t of all murders, they were the murderers of their <HI>King:</HI> and therefore the <HI>words,</HI> <GAP DESC="foreign">, which the Martyr u&s;eth to ex|pre&s;&s;e the death of the <HI>fore-&s;hewers</HI> of the coming of Chri&s;t, and the <HI>words</HI> of the Husbandmen which they &s;aid together, of the King's Son,
<NOTE PLACE="marg">Marc. 12.7. &amp; 8.</NOTE> <GAP DESC="foreign">; and the word <GAP DESC="foreign">, that comes of <GAP DESC="foreign">, <HI>Occido,</HI> u&s;ed here to &s;ignifie the <HI>death</HI> of this King, ought proper|ly to be tran&s;lated, either by <HI>killing</HI> or <HI>&s;laying,</HI> or <HI>murdering,</HI> as our la&s;t Tran&s;lation renders the Martyr's words mo&s;t rightly, that they were his <HI>murderers.</HI></P>
<P>But here, it may be, the Jews will <HI>object,</HI> and &s;ay, That <HI>Man,</HI> or that <HI>King</HI> cannot <HI>ju&s;tly</HI> be &s;aid to be <HI>murdered,</HI> which is brought to a publick Trial, and hath
<LIST>
<ITEM>1. His <HI>Charge</HI> given him to an&s;wer.
<NOTE PLACE="marg">Three things &s;eeming topal|liat and to di&s;|prove the mur|dering of this King, di&s;cu&s;&s;ed</NOTE></ITEM>
<ITEM>2. The <HI>Witne&s;&s;es</HI> ready to prove the Charge.</ITEM>
<ITEM>3. A <HI>Lawful</HI> Judge to pronounce &s;entence again&s;t him.</ITEM>
</LIST></P>
<P>And <HI>all</HI> this was u&s;ed again&s;t Chri&s;t, the <HI>King</HI> of the Jews, (and again&s;t <HI>Charles</HI> the King of <HI>England,</HI> &s;aith the long Parliament) therefore neither the <HI>one</HI> nor the <HI>other</HI> can ju&s;tly and properly be &s;aid <GAP DESC="foreign">, to be <HI>mur|dered;</HI> but they are <HI>unju&s;tly</HI> taxed, and this heavy Crime of <HI>murdering</HI> them is not <HI>ju&s;tly</HI> laid upon them, that brought the&s;e <HI>Kings</HI> to their <HI>ju&s;t</HI> de&s;erved deaths: Therefore, to ju&s;tifie their <HI>deaths</HI> to be <HI>murders,</HI> and to clear St. <HI>Stephen,</HI> from this <HI>unju&s;t</HI> taxation laid upon him by the Jews; we are to ex|amine the three <HI>fore&s;aid particulars,</HI> how far they can <HI>ju&s;tifie</HI> the Jews or any others in the like ca&s;e, from being <HI>murderers:</HI>
<NOTE N="1" PLACE="marg">The Charge unju&s;t.</NOTE> and fir&s;t for the <HI>Charge</HI> that was laid again&s;t him, we find the &s;ame pretended to be <HI>twofold</HI> and as I conceive, very <HI>like</HI> the Charge that was laid again&s;t King <HI>Charles:</HI>
<NOTE PLACE="marg">So King <HI>Charles</HI> was charged with the &s;ame Crimes.</NOTE></P>
<P N="1">1. The abridging of their <HI>Liberty,</HI> and betraying the &s;ame unto the <HI>Ro|mans:</HI> for &s;o they &s;ay, If we let this man alone, <HI>all the World will run after him, and the Romans will come, and take away our Dominion from us.</HI></P>
<P N="2">2. The corrupting of their <HI>Religion,</HI> by aboli&s;hing their <HI>old</HI> Rites, and <HI>Traditions</HI> of the Elders, and teaching <HI>new</HI> Points of Doctrine, to prophane the <HI>Sabbath,</HI> to communicate with <HI>Sinners,</HI> to ju&s;tifie their <HI>&s;lovenly</HI> eating with unwa&s;hen hands; and the like <HI>loo&s;ne&s;s</HI> and liberties that the <HI>preci&s;e</HI> Pha|ri&s;ees could not endure, he <HI>allowed</HI> unto his Di&s;ciples and follower, in the <HI>&s;ervice</HI> of God.</P>
<P>This was the <HI>pretended</HI> Charge that they laid again&s;t their <HI>King,</HI> and a|gain&s;t S. <HI>Stephen,</HI> as you may &s;ee <HI>Acts</HI> 6.13, 14. and that his adver&s;aries laid again&s;t our good King. But this <HI>pretended</HI> Charge was mo&s;t <HI>fal&s;e,</HI> when|as he neither abridged their <HI>Liberty,</HI> nor corrupted their <HI>Religion;</HI> but mo&s;t divinely <HI>cleared</HI> the &s;ame,
<NOTE PLACE="marg">The Jew<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> murdered Chri&s;t; be|cau&s;e he was their King. Luc. 23.2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> and purged it from the <HI>fal&s;e</HI> glo&s;&s;es of the Scribes and Phari&s;es. But the <HI>true cau&s;e</HI> indeed, what&s;oever they <HI>preten|ded,</HI> why they <HI>killed</HI> him, was, becau&s;e he was their <HI>King:</HI> for S. <HI>Luke</HI> &s;aith, that when they led him to <HI>Pilate,</HI> they began to accu&s;e him, &s;aying, <HI>We found this fellow perverting the Nation, and forbidding to give tribute unto</HI> Cae&s;ar, <HI>&s;aying, that he him&s;elf is Chri&s;t a King:</HI> and when <HI>Pilate</HI> asked them, <HI>Shall I crucifie your King?</HI> (a thing that was <HI>never</HI> known among the Hea|then, that <HI>Subjects</HI> &s;hould de&s;ire to crucifie their <HI>King,</HI> and e&s;pecially, that they &s;hould &s;o <HI>&s;olemnly and judicially</HI> condemn him to death) they an&s;wer|ed
<PB N="14" REF="22">him flatly,
<NOTE PLACE="marg">So <HI>K. Charles</HI> was murdered by his adver|faries, becau&s;e he was their King, and would have ruled: them as their King: when as they de&s;ired to be Kings them|&s;elves, and to rule as they did, after they had killed him.</NOTE> <HI>We have no King but Cae&s;ar,</HI> whom notwith&s;tanding, they lo|ved no <HI>better</HI> than they loved Chri&s;t, but hated him in their hearts, as their <HI>often</HI> rebellions again&s;t him do <HI>&s;ufficiently</HI> te&s;tifie. And when <HI>Pilate,</HI> the Judge (and therefore knew <HI>be&s;t</HI> the Charge laid again&s;t him) wrote his <HI>Title,</HI> and fixed it upon his Cro&s;&s;e, as &s;hewing unto all that &s;aw him, the very <HI>cau&s;e</HI> why they put him to death, which was, <HI>Je&s;us of Nazareth, King of the Jews:</HI> They came pre&s;ently unto <HI>Pilate,</HI> and de&s;ired him to <HI>alter</HI> the Su|per&s;cription, and not to &s;ay, He was <HI>their King,</HI> but that <HI>he &s;aid,</HI> He was their King: But <HI>Pilate</HI> herein, like a re&s;olute Judge, that knew the <HI>truth,</HI> and their <HI>di&s;&s;embling,</HI> an&s;wered them &s;toutly, according to the <HI>truth,</HI> <GAP DESC="foreign">, <HI>What I have written, I have written.</HI></P>
<P>And therefore, this <HI>Charge</HI> being &s;o <HI>unju&s;t,</HI> to kill him, becau&s;e he is their <HI>King,</HI> who&s;e <HI>life</HI> they are obliged to defend, with the hazard of their own <HI>death;</HI> S. <HI>Stephen</HI> may <HI>ju&s;tly</HI> call them <HI>murderers.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The witne&s;|&s;et are fal&s;e. Math. 26.59, 60.</NOTE> For the <HI>witne&s;&s;es,</HI> it is plainly &s;aid, that <HI>they &s;ought many;</HI> yet found they <HI>none;</HI> but at la&s;t, there <HI>came two;</HI> they could get no more: and of them two, it is &s;aid,</P>
<P N="1">1. That they were <HI>fal&s;e witne&s;&s;es,</HI> and that is apparent, when they <HI>add</HI> unto his words, and <HI>change</HI> his meaning: for he &s;aid no more, but <GAP DESC="foreign">, <HI>De&s;troy this temple,</HI>
<NOTE PLACE="marg">John 2.19. v. 21.</NOTE> and <GAP DESC="foreign">, <HI>in three dayes I will rai&s;e it up:</HI> and he &s;pake this of the temple of his <HI>body,</HI> as the Evangeli&s;t te&s;tifieth: but their witne&s;&s;es avouch, that they heard him &s;ay|ing,
<NOTE PLACE="marg">Marc. 14.58, 59.</NOTE> <HI>I will de&s;troy this Temple, that is made with hands, and within three dayes I will build another made without hands,</HI> that is, another <HI>material</HI> and mag|nificent Temple, which Chri&s;t never <HI>meant,</HI> and never <HI>&s;pake</HI> of it, nor of the temple of his <HI>body</HI> as they te&s;tifie; for he &s;aid not, <GAP DESC="foreign">, <HI>I will de&s;troy this Temple;</HI> but <GAP DESC="foreign">, <HI>Do you de&s;troy this temple, and I will rai&s;e it up.</HI> You &s;hall do the <HI>evil,</HI> and bring de&s;truction, as you u&s;e to do; and I will do the <HI>good,</HI> and bring re&s;urrection to them that are fallen.</P>
<P N="2">2. <NOTE PLACE="marg">Marc. 14.59.</NOTE> It is &s;aid, that the&s;e <HI>fal&s;e witne&s;&s;es,</HI> which did both <HI>add</HI> unto his words, and <HI>change</HI> his meaning, did not <HI>agree</HI> together; for the one &s;aid, he heard him &s;aying, <HI>I will de&s;troy this temple, that is made with hands, and within three dayes,
<NOTE PLACE="marg">Cap. 14.58. <GAP DESC="foreign">. Math. 26.61.</NOTE> I will build another, made without hands;</HI> yet the other could not te&s;tifie that he &s;aid &s;o, but that he &s;aid, <HI>I am able to de&s;troy the temple of God, and build it in three dayes:</HI> and there is a great deal of difference be|twixt, <HI>I will de&s;troy thee,</HI> and, <HI>I am able to de&s;troy thee;</HI> when I am <HI>able</HI> to do many things, that I will <HI>not</HI> do. Even as <HI>God is able</HI> of the&s;e &s;tones to rai&s;e up children unto <HI>Abraham,</HI> but will not rai&s;e them: And therefore, &s;eeing the&s;e two witne&s;&s;es cannot <HI>agree</HI> together, they <HI>de&s;troy</HI> one another, and mu&s;t needs be invalid to condemn an <HI>innocent</HI> man, and much le&s;s to condemn their <HI>King,</HI> that was <HI>more</HI> innocent than any man. But they were <HI>re&s;olved</HI> to have done it, whether they had <HI>witne&s;&s;es</HI> or no witne&s;&s;es; for they &s;aid among them&s;elves, <HI>What need have we of witne&s;&s;es?</HI> Then all of them,
<NOTE PLACE="marg">Math. 26.65. Marc. 14.63, 64 So <HI>K. Charles</HI> was condem|ned without witne&s;&s;es. Joh. 18.31. Math. 26.4. Marc. 14.1. And was not K. <HI>Charles</HI> by craft and &s;ub|tilty brought to his death?</NOTE> as they had <HI>formerly</HI> re&s;olved, did pre&s;ently vote him <HI>guilty</HI> of death; not, as it &s;eems, for the <HI>te&s;timony</HI> of the witne&s;&s;es; but becau&s;e their <HI>malice</HI> thought him worthy of death.</P>
<P>Yet they confe&s;s, <GAP DESC="foreign">, It is not <HI>lawful</HI> for us, that is, they had no <HI>lawful</HI> authority, to put <HI>any</HI> man to death; and, for all that, S. <HI>Mathew</HI> tells us, they <HI>con&s;ulted</HI> how they might take him by <HI>&s;ubtilty, and kill him:</HI> and S. <HI>Mark</HI> te&s;tifieth as much; that they <HI>&s;ought how they might take him by craft,</HI> and put him to death.</P>
<P>And therefore, when <HI>Traytors</HI> have con&s;pired, and <HI>re&s;olved</HI> to kill their <HI>King,</HI> witne&s;&s;es are but <HI>&s;hadows,</HI> and the formalities of their proceedings are but <HI>cloaks</HI> to palliat and cover their wickedne&s;s, and to <HI>blind</HI> the eyes of the <HI>vulgar</HI> people, whom they would per&s;wade to <HI>believe,</HI> that they do all things <HI>right;</HI> when they do the <HI>greate&s;t</HI> wrongs, and do commit &s;uch <HI>horrid</HI> murders, as to murder their <HI>own King.</HI></P>
<PB N="15" REF="22">
<P N="3">3. For the <HI>Judge,</HI> our Saviour &s;eemeth <HI>tacitly</HI> to yield,
<NOTE N="3" PLACE="marg">The Judge was corrupt.</NOTE> that by the <HI>per|mi&s;&s;ion</HI> of God, not his Commi&s;&s;ion, <HI>Pilate</HI> through the power of the <HI>&s;word,</HI> and according to the Laws of the <HI>Conquerors,</HI> had power and <HI>authority</HI> gran|ted unto him to be the <HI>Judge</HI> both of life and death: but according to the Laws of the <HI>Romans,</HI> that had then &s;ubdued the <HI>Jews,</HI> and committed this power unto <HI>Pilate,</HI> none were to be condemned to <HI>death,</HI> except he were <HI>proved</HI> guilty of the <HI>Crimes</HI> that &s;hould be laid to his charge. And this <HI>Judge</HI> ingenuou&s;ly, and <HI>openly</HI> confe&s;&s;eth, that although, like a <HI>good</HI> Judge herein, he had examined the matter <HI>throughly,</HI>
<NOTE PLACE="marg">John 18.38.</NOTE> and &s;ifted him and his cau&s;e <HI>ad amu&s;&s;im,</HI> to the uttermo&s;t; yet he could find <HI>no fault in him worthy of death;</HI> and therefore, being de&s;irous to <HI>free</HI> him, whom he found <HI>&s;o inno|cent,</HI> by a fair excu&s;e, and to quit him&s;elf from pronouncing &s;o <HI>unju&s;t</HI> a &s;en|tence again&s;t a <HI>ju&s;t</HI> man, he advi&s;ed his adver&s;aries, to take their <HI>King,</HI> and to <HI>judge</HI> him <HI>according to their Law;</HI> that is, if they had any <HI>Law,</HI> to cru|cifie their <HI>King,</HI> that was &s;o <HI>ju&s;t,</HI> and had offended <HI>no Law;</HI> becau&s;e the <HI>Romans</HI> thought &s;uch proceedings of Subjects again&s;t their <HI>King,</HI> very &s;trange, and therefore had <HI>no</HI> &s;uch Law, neither in their 12. <HI>Tables,</HI> nor in any of the <HI>Acts</HI> and Decrees of their Senate, whereby he might <HI>ju&s;tly</HI> con|demn him, and ju&s;tly <HI>an&s;wer</HI> it, if he were que&s;tioned for it.</P>
<P>And herein al&s;o, this <HI>Judge,</HI> by this <HI>fine</HI> device, &s;hewed him&s;elf <HI>witty,</HI> and his coun&s;el <HI>hone&s;t,</HI> as it aimed at a <HI>good</HI> end, that is, to free the party accu&s;ed; but afterwards, becoming the <HI>Judge</HI> of Chri&s;t, not by the <HI>Roman</HI> Law, which, as him&s;elf confe&s;&s;ed, gave him <HI>no authority</HI> to condemn <HI>any</HI> in|nocent per&s;on, but by the <HI>importunity</HI> of the <HI>rebellious</HI> Subjects, and ma|licious enemies again&s;t their <HI>King,</HI> that thir&s;ted after his blood, he <HI>forgets</HI> his duty, and contrary to his own <HI>con&s;cience,</HI>
<NOTE PLACE="marg">So was King <HI>Charles</HI> con|demned to death, to &s;a|tisfie the Par|liament, and the people, that &s;till cryed, Ju&s;tice, Ju|&s;tice. Mar. 15:15. Luke 23.24.</NOTE> and contrary to the <HI>Roman Law,</HI> and to all other Laws, he doth mo&s;t <HI>unju&s;tly</HI> condemn that <HI>Ju&s;t King</HI> to death. And both the Evangeli&s;ts, S. <HI>Mark,</HI> and S. <HI>Luke</HI> tell us, He did it to content the <HI>people,</HI> and to &s;atisfie the <HI>High Prie&s;ts</HI> and the <HI>Elders,</HI> that had over-per&s;waded him to become his <HI>Judge,</HI> and over-ruled him to ad|judge him unto death.</P>
<P>And therefore, the <HI>Charge,</HI> laid again&s;t this King being <HI>unju&s;t,</HI> the <HI>wit|ne&s;&s;es</HI> being both <HI>fal&s;e,</HI> and <HI>di&s;agreeing,</HI> and his <HI>Judge</HI> thus <HI>corrupted,</HI> and compelled, and &s;o, as it were, <HI>newly</HI> made by the clamor of the people, con|demning him, contrary to the <HI>Roman</HI> Law, which was then the Law of their Land, to plea&s;e the people: it is apparent to all the World, as I conceive, that both the <HI>Judge,</HI> and <HI>Witne&s;&s;es,</HI> and all the <HI>Complotters,</HI> and Contrivers of this Kings death, and all the whole <HI>Parliament</HI> and Council of the Jews, that <HI>approved</HI> and rejoyced at his death; yea, and all the people that <HI>cryed</HI> to have him put to death, are <HI>ju&s;tly</HI> meant by S. <HI>Stephen,</HI> and by him here rightly termed <HI>murderers;</HI> becau&s;e, as I take it, the Law &s;aith, that in <HI>mur|der,</HI> there can be no <HI>acce&s;&s;ary,</HI> but all, and every one, that hath any hand in it, are deemed <HI>principalls.</HI> And how far <HI>murderers</HI> are to be pardoned, I leave it to him that pardoneth <HI>all &s;ins,</HI> to be determined. But if God will pardon <HI>murderers,</HI> I wi&s;h he would not <HI>prefer</HI> them to places of Tru&s;t and <HI>Authority,</HI> le&s;t the Woolf lett-go, &s;till <HI>continue</HI> a Woolf, to vex the Lambs: And as it is &s;aid of the Devil,
<Q><L>Daemon languebat monachus tunc e&s;&s;e volebat;</L>
<L>Daemon convaluit man&s;it ut ante fuit.</L></Q></P>
<P N="2">2. <NOTE N="2" PLACE="marg">Of whom the&s;e T<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ytors were murder|ers.</NOTE> Having &s;poken of the <HI>&s;tyle</HI> and denomination of the&s;e <HI>Per&s;ecutors</HI> of the Prophets, that they were <HI>traytors</HI> and <HI>murderers;</HI> we are now to con|fider of <HI>whom</HI> they were the <HI>traytors</HI> and <HI>murderers,</HI> and the Martyr tells us, it was <HI>of that Ju&s;t One:</HI> and I told you, that we find him to be,</P>
<PB N="16" REF="23">
<P N="1">(1.) <NOTE N="1" PLACE="marg">Of a King proved. 1. By his Birth.</NOTE> A <HI>King:</HI> and &s;o proved to be divers wayes; as,</P>
<P N="1">1. At his <HI>birth,</HI> when the <HI>Wi&s;e</HI> men that came from the Ea&s;t, wor&s;hipped him as <HI>King,</HI> while he was in his <HI>&s;wadling</HI> clouts; and they are, by the <HI>con|&s;tant</HI> cour&s;e and order of the Church <HI>annually,</HI> on the twelfth day after the day of his <HI>birth,</HI> commemorated, and commended for it.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">By the mini|&s;tration of his Office.</NOTE> In the <HI>mini&s;tration</HI> of his kingly office, when he entred <HI>Jeru&s;alem,</HI> as <HI>Kings</HI> u&s;e to do, in a <HI>Royall,</HI> and a <HI>pompous manner,</HI> and <HI>his di&s;ciples,</HI> and a <HI>great</HI> multitude of his followers did him <HI>obey&s;ance,</HI> and gave him <HI>royall</HI> ho|nour, as to their <HI>King,</HI> by cutting down the <HI>boughs,</HI> and &s;preading their <HI>garments</HI> under his feet, and crying, <HI>Bl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ed be the King that cometh in the name of the Lord,</HI>
<NOTE PLACE="marg">Luke 19.38. Matth. 21.15.</NOTE> and the childrens crying <HI>Ho&s;anna,</HI> as we u&s;e to do, <HI>God &s;ave the King;</HI> and when the chief Prie&s;ts and Scribes were <HI>di&s;plea&s;ed</HI> at this acceptation of him for their <HI>King,</HI> and bad him to <HI>rebuke</HI> his di&s;ciples for this attempt; Chri&s;t told them <HI>plainly,</HI> that if the&s;e &s;hould hold their <HI>peace,</HI> the &s;tones would <HI>immediately</HI> cry out, that is, to proclaim him <HI>King,</HI> and to do him all <HI>Royal</HI> homage.</P>
<P N="3">3. <NOTE N="3" PLACE="marg">At his ar|raignment.</NOTE> At his <HI>arraignment,</HI> when he was to lay down his &s;oul to be a <HI>ran|&s;ome</HI> for our &s;ins, he avouched him&s;elf to be a <HI>King:</HI> for, <HI>Pilate</HI> demands the que&s;tion, <HI>Art thou a King?</HI> and <HI>Pilate</HI> under&s;tood not any <HI>kingdome</HI> in this que&s;tion, but of a <HI>temporal</HI> kingdome, when <HI>as, in</HI> his conception, to &s;peak of a <HI>Spiritual King,</HI> or kingdome, was but a vain fancie, and a meer <HI>Chimaera;</HI> and therefore, <HI>ad mentem interrogantis,</HI> to &s;atisfie the demand of <HI>Pilate,</HI> Chri&s;t an&s;wereth without <HI>di&s;&s;imulation,</HI> aequivocation, or mental re&s;erva|vation,
<NOTE PLACE="marg">Mark 15.2.</NOTE> <HI>that he was a King, Matth.</HI> 27.11. or if he did not &s;o, he made no an&s;wer unto <HI>Pilate,</HI> which, as the Evangeli&s;t &s;aith, he did.</P>
<P N="4">4. <NOTE N="4" PLACE="marg">At his death</NOTE> At his <HI>death,</HI> he had it written upon his <HI>Cro&s;&s;e,</HI> who he was: <HI>Je&s;us of Nazareth King of the Jews;</HI> &s;o that when they took away his <HI>life,</HI> they could not deprive him of his <HI>right</HI> unto his kingdome.</P>
<P N="5">5. <NOTE N="5" PLACE="marg">At his bu|rial.</NOTE> At his <HI>burial,</HI> he had his grave &s;ealed, as a <HI>King.</HI></P>
<P N="2">(2.) <NOTE N="2" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hey were the murderers of their own King.</NOTE> We find this <HI>ju&s;t one,</HI> whereof this Martyr &s;peaketh, to be not only a <HI>King,</HI> but al&s;o the <HI>King of the&s;e Jews</HI> that murdered him; for he was not a King of <HI>Egypt</HI> that oppre&s;&s;ed them, nor the king of <HI>Syria</HI> that &s;ought to &s;ubdue them, but their <HI>own</HI> King, <HI>the King of the Jews;</HI> for &s;o the wi&s;e men te&s;tifie, <HI>Where is he that is born king of the Jews?</HI> And &s;o <HI>Pilate</HI> the <HI>Roman.</HI> Deputy te&s;tifieth, &mdash; <HI>Je&s;us of Nazareth, King of the Jewes.</HI></P>
<P N="3">(3.) <NOTE N="3" PLACE="marg">They were the murderers of their own lawful King.</NOTE> This their <HI>King</HI> was not like <HI>Jeroboam</HI> the &s;on of <HI>Nebat</HI> &s;tarting a&s;ide, and &s;tepping in over the <HI>right</HI> Kings head, nor like Queen <HI>Athalia,</HI> that u&s;urped the <HI>Regal</HI> throne, by &s;uppre&s;&s;ing the <HI>lawful</HI> King, but he was their own <HI>lawfull</HI> King <HI>lineally</HI> de&s;cended from King <HI>David,</HI> both in re&s;pect of his <HI>Putative</HI> Father and his <HI>Mother Mary,</HI> as both Saint <HI>Matthew</HI> and Saint <HI>Luke</HI> do te&s;tifie, and &s;ufficient rea&s;ons may be produced to prove that by <HI>hered<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tary</HI> right, which is the <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">be&s;t</HI> and the mo&s;t <HI>undubitable</HI> right unto the Crown, he was born <HI>the King of the Jews.</HI></P>
<P N="4">(4.) <NOTE N="4" PLACE="marg">They were the murtheres of a ju&s;t King.</NOTE> And this their <HI>King</HI> was not like <HI>Rehoboam</HI> the &s;on of <HI>Solomon,</HI> that is, a fooli&s;h, or at lea&s;t an <HI>undi&s;creet</HI> &s;on of a mo&s;t &s;age and a <HI>wi&s;e</HI> Father, but he was the <HI>wi&s;dom</HI> of God, as &s;aith the Evangeli&s;t, that his wi&s;e an&s;wers to all the <HI>&s;ubile</HI> que&s;tions of his adver&s;aries,
<NOTE PLACE="marg">Luke 11.49.</NOTE> and the <HI>malicious</HI> objections and remon&s;trances of his per&s;ecurors, &s;atisfi|ed all <HI>wi&s;e</HI> and indifferent men, and &s;topped the mouthes of many of his <HI>greate&s;t</HI> adver&s;aries, when they admired his <HI>worth;</HI> though they per&s;ecuted his <HI>per&s;on,</HI>
<NOTE PLACE="marg">John 7.46.</NOTE> and hated him the more, yet were they driven to confe&s;&s;e, <HI>that never man &s;pake as he did.</HI></P>
<P>Neither was he like <HI>Mana&s;&s;es,</HI> an Idolatrous and a <HI>bloody</HI> King, nor yet like <HI>Ahab,</HI> an <HI>unju&s;t</HI> tyrannical intruder of him&s;elf into his &s;ubjects po&s;&s;e&s;&s;i|ons; but he was a mo&s;t <HI>pious,</HI> and a religious <HI>King,</HI> going in his own <HI>per&s;on</HI> unto the Temple, and &s;courging all <HI>prophaners</HI> out of Gods hou&s;e; and he
<PB N="17" REF="23">was &s;o <HI>pitiful,</HI> &s;o merciful, and &s;o mild, that, as <HI>Cicero</HI> &s;aith of <HI>Pompey;</HI> and the Hi&s;torians &s;ay of <HI>Titus</HI> the &s;on of <HI>Ve&s;pa&s;ian,</HI> that, for his courte&s;ies, was termed <HI>deliciae generis humani,</HI> never man departed <HI>un&s;atisfied</HI> and di&s;con|tented from them;
<NOTE PLACE="marg">Mat. 10.13.8.</NOTE> &s;o did this <HI>good King</HI> never deny the <HI>ju&s;t</HI> reque&s;t of any Petitioner that ever came, or <HI>&s;ought</HI> unto him: but <HI>be went about doing good,</HI> healing <HI>all</HI> that had infirmities, and relea&s;ing <HI>all</HI> that were po&s;&s;e&s;&s;ed of the devill.</P>
<P>And for his own <HI>integrity,</HI> and the uprightne&s;&s;e of his <HI>life;</HI> he could not only &s;ay with <HI>Samuel, Who&s;e Oxe have I taken? or who&s;e A&s;&s;e have I taken?
<NOTE PLACE="marg">1 Sam. 2.3.</NOTE> or whom have I defrauded, and I will re&s;tore it?</HI> but he could <HI>ju&s;tly demand</HI> of his <HI>greate&s;t</HI> adver&s;aries, and the mo&s;t <HI>malicious</HI> priers into his actions, <HI>Which if you can rebuke</HI> me, or reprove me, <HI>of &s;in?</HI> for they that thir&s;ted <HI>mo&s;t</HI> after his blood, mu&s;t needs confe&s;&s;e that he was of an <HI>incomparable life, in who&s;e mouth was found no guile,</HI> and in who&s;e heart <HI>was no deceit. So</HI> &s;p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tle&s;&s;e he was in <HI>all</HI> his actions, that the holy Martyr might <HI>ju&s;tly</HI> call this King, <HI>that Ju&s;t One.</HI></P>
<P>And yet they &s;ay, with <HI>Martial,</HI>
<Q><LG>
<L>Non amo te, Princeps; nec po&s;&s;um dicere, quare:</L>
<L>Hoc tantnm po&s;&s;um dicere; Non amo te.</L>
</LG>
<LG>
<L>We love the note, O King; but why, we cannot tell thee:</L>
<L>But this we can a&s;&s;ure thee, that we do not love thee.</L>
</LG></Q></P>
<P>And therefore, notwith&s;tauding all that I have &s;aid, that he was,</P>
<P N="1">1. <HI>A King.</HI> 2. <HI>Their own King.</HI> 3. Their lawful king: And 4. A ju&s;t and pious King, that de&s;ired <HI>onely</HI> their good,
<NOTE PLACE="marg">And thus they murdered King <HI>Charles;</HI> that was. 1, a King. T. Their own King. 3. Their own lawful King. 4 Their ju&s;t, wi&s;e, and mo&s;t religious King.</NOTE> the pre&s;ervation of their <HI>Lawes,</HI> and the maintenance of the <HI>true</HI> &s;ervice of God among&s;t them for the &s;alvation of their &s;ouls; yet their love is &s;o <HI>little,</HI> and their hatred is &s;o <HI>great,</HI> that they mu&s;t take away his life, and <HI>kill</HI> him, and that in the mo&s;t <HI>barbarous</HI> manner, and the mo&s;t odious kind of killing, they mu&s;t <HI>mur|der</HI> him.</P>
<P>And he that murders a <HI>Chri&s;tian King</HI> commits a fourfold murder, &s;aith our Chronicler <HI>Speed.</HI></P>
<P N="1">1. <HI>Homicide.</HI></P>
<P N="2">2. <HI>Parricide.</HI></P>
<P N="3">3. <HI>Chri&s;ticide.</HI></P>
<P N="4">4. <HI>Dei-cide,</HI> becau&s;e the <HI>King</HI> is Gods annointed, and his <HI>Vice-gorent</HI> here on earth; therefore <HI>David</HI> killed the <HI>Amalekite,</HI> becau&s;e he had killed a <HI>King,</HI> though that King was mo&s;t wicked, and none of his own King.
<NOTE N="2" PLACE="marg">Sam. 1.16.16.</NOTE></P>
<P>And you may conceive what a <HI>develli&s;h</HI> and helli&s;h fact this is, beyond <HI>all heatheni&s;h</HI> abomination, for <HI>&s;ubjects</HI> to murder their <HI>own</HI> King. For <HI>Pilat,</HI> that was but a <HI>heathen,</HI> and a very <HI>corrupt</HI> Judge, hearing them &s;o <HI>fiercely</HI> crying out, to have him <HI>crucified;</HI> and being amazed at &s;uch an <HI>execrable</HI> voice, &s;ayth, <HI>Shall I crucifie your King?</HI> As if he had &s;aid, Is it <HI>po&s;&s;ible,</HI>
<NOTE PLACE="marg">John 19.15.</NOTE> that you &s;hould de&s;ire me, to crucifie your <HI>King?</HI> for <HI>Rea&s;on</HI> and <HI>Nature,</HI> and the Lawes of God, and of <HI>all</HI> Nations will <HI>condemn</HI> you for this fact, and <HI>dete&s;t</HI> you for ba&s;e Traytors, and the <HI>bloody murderers</HI> of your King.</P>
<P>But the old Murtherer, that hath been a <HI>murderer from the beginning,</HI>
<NOTE PLACE="marg">John 8.</NOTE> hath &s;urni&s;hed his Schollars with two <HI>&s;trong,</HI> but <HI>deceitful</HI> arguments, to ju&s;tifie the <HI>killing</HI> of their King.
<LIST>
<ITEM>1. From the <HI>Law</HI> of <HI>Nature.</HI></ITEM>
<ITEM>2. From the <HI>word</HI> of God.</ITEM>
</LIST></P>
<P N="1">1. <HI>Nature</HI> teacheth us to defend our <HI>&s;elves;</HI> and to <HI>kill</HI> any one,
<NOTE N="1" PLACE="marg">From the Law of Nature.</NOTE> rather then to &s;uffer our &s;elves to be <HI>killed</HI> by him: becau&s;e every thing in nature is, <HI>&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i con&s;ervativum;</HI> and therefore to &s;tudy for a <HI>&s;elf-pre&s;ervation,</HI> is an inbred Law
<PB N="18" REF="24">of Nature, <HI>Quam non didicimus &s;ed exhau&s;imus ex natura,</HI> which we need not <HI>learn,</HI> when as <HI>Nature</HI> teacheth the &s;ame, &s;aith <HI>Cicero.</HI> And there|fore the&s;e <HI>Jews</HI> do conclude, It is expedient that this <HI>King</HI> &s;hould be kil|led, le&s;t the <HI>Nation,</HI> if they let him alone, &s;hould be <HI>De&s;troyed: (i.e.)</HI> ra|ther then they &s;hould <HI>Ju&s;tly</HI> peri&s;h, he mu&s;t be <HI>&V;nju&s;tly</HI> murdered; this is the rea&s;oning of <HI>Fle&s;h</HI> and <HI>Blood.</HI></P>
<P>But to this the Apo&s;tle an&s;wereth in generall, that the <HI>Wi&s;edom</HI> or the rea&s;on <HI>of Worldly men is fooli&s;hne&s;s with God:</HI>
<NOTE PLACE="marg">1 Cor. 1.20. and chap. 2.14.</NOTE> and, <HI>the Naturall man receaveth not the things of the Spirit of God, for they are fooli&s;hne&s;s unto him.</HI> And more particularly we &s;ay, that the Holy Scripture is the <HI>be&s;t</HI> interpreter of the Law of <HI>Nature;</HI> and then I de&s;ire you, as our Saviour advi&s;ed the <HI>Jews, to &s;earch the Scriptures,</HI> and go through the whole Book of God; and tell me, if you find not <HI>Subjection</HI> to our <HI>Kings</HI> every where injoyned; and <HI>Re|&s;i&s;tance,</HI> even again&s;t the <HI>Wor&s;t</HI> Kings, every where prohibited? And then &s;hew me, where you find the <HI>lea&s;t</HI> Print of any <HI>Precept,</HI> or <HI>Coun&s;ell</HI> given to any Subject, to put their <HI>King</HI> to death! Or where any Subjects, men|tioned in all Gods Book, did ever alleage any <HI>Text</HI> of Scripture, or pro|duced any good <HI>Example</HI> from the Scripture; to warrant, or to excu&s;e &s;uch a fact.</P>
<P>I am &s;ure, <HI>Saul</HI> was a Tyrant and a <HI>Bloody</HI> murderer, a Demoniak and Prophaner of Gods &s;ervice; <HI>Varighteous</HI> and Irreligious, and &s;ought the life of <HI>David</HI> every way, and in every place; and though he was but the <HI>Fir&s;t elected King</HI> of the <HI>Jews,</HI>
<NOTE PLACE="marg">1 Sam. 10.</NOTE> and no Heir by <HI>Inheritance</HI> to the Crown, and was rejected by Gods Spirit; and <HI>David,</HI> by Gods own appointment, was to <HI>Succeed</HI> him in that Kingdom,
<NOTE PLACE="marg">1 Sam. 16.1. &amp; 13.</NOTE> and was anointed by <HI>Samuel</HI> to be King in his &s;tead; which was very much: Yet this <HI>Good</HI> Subject, when <HI>Saul</HI> was put into his <HI>Hands,</HI> and his &s;ervants per&s;waded him to take the <HI>Advantage</HI> of that good opportunity,
<NOTE PLACE="marg">1 Sam. 24, 24.</NOTE> and to do ju&s;tice upon that <HI>Wicked</HI> King, he would by no meanes be <HI>advi&s;ed</HI> by them, nor &s;uffer them to <HI>Ri&s;e</HI> again&s;t his King; and when <HI>Abi&s;hai</HI> told him, that <HI>God</HI> had delivered his enemy <HI>(i.e.) Saul,</HI> into his hands, and therefore de&s;ired; that, if <HI>David</HI> would not do it him&s;elf, he would &s;uffer <HI>Him</HI> to &s;mite him; <HI>David</HI> an&s;wered, No by no means;
<NOTE PLACE="marg">1 Sam. 26.9, 10, 11.</NOTE> and he yeelds this rea&s;on, <HI>Who can &s;tretch forth his hand again&s;t the Lords anointed and be guiltle&s;s?</HI> And he addeth, <HI>The Lord &s;hall &s;mite him, but God forbid that I &s;hould &s;tretch forth mine hand again&s;t him;</HI> Nay more then this, when <HI>David</HI> took the <HI>Speare</HI> and the cru&s;e of water from <HI>Sauls</HI> boul&s;ter, and then went a great way from them, he cried unto <HI>Abner,</HI> and &s;aid,
<NOTE PLACE="marg">Ver&s;. 16.</NOTE> <HI>Wherefore ha&s;t thou not kept thy lord the King? &mdash; As the Lord liveth, ye are worthy to die, becau&s;e you have not kept your Ma&s;ter the Lords anointed;</HI> Where you &s;ee, <HI>David</HI> &s;weareth a <HI>Great</HI> oath, <HI>As the Lord liveth,</HI> and there|fore he je&s;teth not. They are worthy to die, not they <HI>Alone</HI> that <HI>Kill</HI> their King; but they <HI>al&s;o,</HI> that hazard not their own lives, to <HI>Protect</HI> and pre|&s;erve the life of their <HI>King;</HI> be their King never &s;o <HI>Wicked.</HI> I am &s;ure in <HI>Da|vids</HI> judgment, this is <HI>True</HI> Divinity.</P>
<P>Yea, more then all this, when <HI>Saul</HI> had fallen upon his <HI>own</HI> &s;word, be|cau&s;e he would not fall into the hands of his <HI>uncircumci&s;ed</HI> enemies, and, being in extream angui&s;h, de&s;ired a young <HI>Amalekite,</HI> that was pa&s;&s;ing by to <HI>rid</HI> him out of his pain; and the young man, in <HI>favour</HI> to him, perform|ing his reque&s;t; and out of his re&s;pect to <HI>David,</HI> that was to &s;ucceed him, he brought the <HI>Crown</HI> that was upon his head, and the <HI>Bracelet</HI> that was upon his arm unto <HI>David,</HI> that the <HI>enemies</HI> might not have them; and to &s;hew, that he took no <HI>plea&s;ure</HI> in the death of <HI>Saul,</HI> he came in a very <HI>mourn|full</HI> manner, with his <HI>Cl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">athes</HI> rent, and <HI>Earth</HI> upon his head; and likewi&s;e to &s;hew his <HI>Loyal</HI> re&s;pect unto <HI>David,</HI> he fell to the <HI>Earth</HI> and did <HI>Obey&s;ance</HI> unto him; and though he was a &s;tranger, and <HI>Subject</HI> neither to <HI>Saul</HI> nor to <HI>David,</HI> therefore owed <HI>no &s;ervice</HI> unto either of them; yet, becau&s;e he took
<PB N="19" REF="24">away the <HI>Life</HI> of <HI>Davids</HI> King, the <HI>anointed</HI> of God, and his Vicegerent here on earth, <HI>David</HI> cau&s;ed one of his young men,
<NOTE PLACE="marg">2 Sam. 1.</NOTE> to fall upon the poor <HI>Amalekite,</HI> and for his <HI>mi&s;taken</HI> curte&s;ie unto <HI>Saul,</HI> and <HI>unwelcome</HI> &s;ervice unto <HI>David,</HI> to &s;mite him that he <HI>died.</HI> So <HI>dear</HI> was the life of this <HI>Wicked</HI> King unto this <HI>Godly</HI> man, that was a man <HI>according to Gods own heart,</HI> the <HI>be&s;t &s;ubject</HI> that ever we read of, and therefore was honored by God to be|come the <HI>be&s;t King</HI> that ever <HI>I&s;rael</HI> had; So that in the <HI>Genealogie</HI> of Chri&s;t the King of Kings, he is preferred before <HI>Abraham</HI> as S.
<NOTE PLACE="marg">Matth. 1.1.</NOTE> <HI>Matthew</HI> &s;ets it down, <HI>The book of the Generation of Je&s;us Chri&s;t, the &s;on of David, the &s;on of Abraham.</HI></P>
<P>And is it not <HI>Strange,</HI> that the&s;e <HI>Jews,</HI> that were given &s;o much to read the Scripture, and had them more readily then our Puritans have them, at their fingers end; and could tell how many <HI>Affirmative,</HI> and how many <HI>Negative</HI> precepts were in all the Bible, and how <HI>many</HI> times, every word was therein mentioned; and yet, that they would not now con&s;ider that <HI>Job</HI> &s;aith, <HI>Is it fit to &s;ay to a King, Thou art wicked?</HI>
<NOTE PLACE="marg">Job 34.18. P&s;al. 105.15. Eccl. 8.4. Numb. 16. Deut. 33.5. Ho&s;. 1.4. 2 Reg: 21.24.</NOTE> and that God him&s;elf &s;aith, <HI>Touch not mine anointed;</HI> and the wi&s;e&s;t among&s;t the &s;ons of men &s;aith, <HI>Where the Word of a King is, there is power; and, Who may &s;ay unto him, What doe&s;t thou?</HI> Or that they could not remember, how <HI>fearfully God</HI> de&s;troyed tho&s;e <HI>Rebels</HI> that ro&s;e again&s;t <HI>Mo&s;es,</HI> that was a <HI>King in Je&s;uron</HI> and de|&s;troyed the po&s;terity of <HI>Jehu,</HI> becau&s;e he had de&s;troyed his own King <HI>Ahab,</HI> and &s;tirred the people to &s;lay <HI>all them</HI> that had &s;lain <HI>Amon;</HI> though he was a mo&s;t <HI>wicked King.</HI></P>
<P>But the truth is, that the <HI>Old</HI> Serpent, the Prince of darkne&s;s teach|eth his <HI>Schollers</HI> to reject the <HI>Old light,</HI> and now to &s;tand altogether for <HI>New lights,</HI> new Revelations, and new Divinity; therefore S. <HI>Augu&s;tine</HI> &s;peaks mo&s;t truely of the&s;e Scripturi&s;ts, that they had the Bible <HI>In mani|bus,</HI> but not <HI>In cordibus;</HI> and they had the truth in <HI>Codice,</HI> but not in <HI>Ca|pite;</HI> for now <HI>Caiphas,</HI> contrary to all the <HI>Old</HI> Scripture,
<NOTE PLACE="marg">Joh: 18.14.</NOTE> hath a <HI>New</HI> Reve|lation that it is expedient, <HI>Pro &s;alute populi,</HI> that <HI>One man &s;hould dye for the people;</HI> therefore Chri&s;t their <HI>King</HI> mu&s;t needs be <HI>Killed,</HI> and all the people cried out for ju&s;tice, and double their crie, <HI>Crucify</HI> Him, <HI>Crucify</HI> Him. <HI>Sa|lus Populi</HI> doth require it.
<NOTE N="2" PLACE="marg">From the Word of God.</NOTE></P>
<P N="2">2. To prove it <HI>Lawfull</HI> to put any <HI>King</HI> to death, <HI>Pro&s;alute Populi;</HI> he that hath all Scripture <HI>ad unguem,</HI> can furni&s;h you with a Text of S. <HI>Peter,</HI>
<NOTE PLACE="marg">1 Pet. 2.13.</NOTE> that affirmeth the <HI>Kingly</HI> office to be <GAP DESC="foreign">, an <HI>Humane</HI> Ordi|nance or creature; therefore the people, being the <HI>maker</HI> of the King, <MILESTONE UNIT="Ob."> they may de&s;troy their <HI>Own</HI> creature, if he failes in the <HI>End,</HI> for which he was created;</P>
<P>To this our <HI>True</HI> Divines have oftentimes mo&s;t truly an&s;wered.</P>
<P N="1">1. That the <HI>Jews</HI> held their <HI>Royal</HI> Government to be <GAP DESC="foreign">,
<NOTE PLACE="marg">1: Sol.</NOTE> <HI>Imme|diate</HI> from God, and to be in force without the <HI>Election</HI> of Ordination from man; and all other dominions and rule to be <GAP DESC="foreign">, a <HI>Humane</HI> Ordinance, becau&s;e God had determined, and &s;et down the Plat-form of their Government, which he had not done to other Nations; <HI>that,</HI> as the Prophet &s;aith, <HI>had not the knowledge of his Laws;</HI> and therefore S. <HI>Peter,</HI> writing here to the <HI>Jews,</HI> tels them, that although the <HI>Kingly</HI> office &s;hould be but, as they held, an <HI>Humane</HI> Ordinance; and not, as theirs was, a <GAP DESC="foreign">, a <HI>Divine</HI> Rule; yet his <HI>Precept</HI> was, that they &s;hould <HI>Submit</HI> them&s;elves thereunto for the Lords &s;ake; <HI>(i.e.)</HI> though the Governours were <HI>Hea|thens,</HI> and their Government <HI>Heatheni&s;h;</HI> yet, <HI>Obedience,</HI> and not <HI>Re&s;i&s;tance,</HI> is due unto them for the Lords &s;ake, by whom <HI>All</HI> Kings, both <HI>Jews</HI> and <HI>Gentiles,</HI> do bear rule.</P>
<P N="2">2. That although the <HI>Juri&s;diction</HI> of Kings for <HI>Extent,</HI> in &s;ome <HI>Part,</HI>
<NOTE N="2" PLACE="marg">Sol.</NOTE> and in &s;ome <HI>Degree,</HI> might be &s;aid to be <HI>Humane,</HI> from men; yet the power of the <HI>Sword,</HI> which hath <HI>Pote&s;tatem vitae &amp; necis,</HI> is &s;imply and ab&s;olutely
<PB N="20" REF="25"><HI>Divine,</HI> from God. For who can give power over the <HI>Life</HI> of man, but he that <HI>gave</HI> life to man?
<NOTE PLACE="marg">Joh. 19.10.</NOTE> Therefore when <HI>Pilate</HI> &s;aid to Chri&s;t, that he had power to <HI>Crucify</HI> him, and power to <HI>Relea&s;e</HI> him; our Saviour an&s;wereth directly,
<NOTE PLACE="marg">Ver&s;. 11.</NOTE> that he could not have <HI>This power</HI> again&s;t him, <HI>Except it were gi|ven him from above.</HI> And &s;o S. <HI>Paul</HI> plainly &s;aith, that <HI>This power of the Sword</HI> which is in the <HI>King,</HI>
<NOTE PLACE="marg">Rom. 13.1.</NOTE> as Supream, as S. <HI>Peter</HI> &s;aith, <HI>is from God:</HI> and &s;o this is no <GAP DESC="foreign">, whether you place it in the <HI>Jew,</HI> or in the <HI>Gentile;</HI> in the hand of a <HI>Godly Con&s;tantine,</HI> or a <HI>Bloody Diocle&s;ian:</HI> but it is the <HI>Immediate</HI> Ordinance of God; and can not i&s;&s;ue or flow from man, but from the <HI>Living</HI> God, that is the Author and hath the <HI>Soveraign</HI> power both of <HI>Life</HI> and <HI>Death.</HI> And therefore, in the <HI>Re&s;tauration</HI> of the World after the flood, God Almighty,</P>
<P N="1">1. Re-iterates the <HI>Ble&s;&s;ing</HI> and favour which formerly he had be&s;towed upon <HI>Adam</HI> and <HI>Eve,</HI>
<NOTE PLACE="marg">Gen. 9.1.</NOTE> in bidding them to <HI>Increa&s;e</HI> and <HI>Multiply,</HI> and &s;o to produce and continue the <HI>Life</HI> of man.</P>
<P N="2">2. He confirmeth that <HI>Former</HI> Soveraignty, which he had granted unto <HI>Adam,</HI>
<NOTE PLACE="marg">Ver&s;. 2. &amp; 3.</NOTE> over all the inferior creatures.</P>
<P N="3">3. He e&s;tabli&s;heth the <HI>Civil</HI> Government, that was to be <HI>Ob&s;erved</HI> among&s;t all the future Generations of <HI>Noah;</HI> and therein, as if he now called to mind the <HI>Murder</HI> of Innocent <HI>Abel;</HI> to prevent the like, he doth <HI>Explicitely,</HI> and plainly challenge to him&s;elf the <HI>Power</HI> of puni&s;hing the &s;hedding of mans blood to death;
<NOTE PLACE="marg">Ver&s;. 5.</NOTE> &s;aying, <HI>Surely the blood of your lives will I require, at the hand of every bea&s;t will I require it, and at the hand of man, and at the hand of every mans brother, will I require the life of man.</HI> Where you &s;ee, the Lord three times repeats, <HI>I will require it,</HI> and prefixeth the word, <HI>Surely,</HI> that you &s;hould not <HI>doubt</HI> it.</P>
<P>And le&s;t any man &s;hould think, that God meant to puni&s;h that &s;in <HI>Im|mediatly</HI> by his <HI>Own</HI> hand, and not rather by his <HI>Sub&s;titute,</HI> and Vice-roy, the Lord addeth,
<NOTE PLACE="marg">Ver&s;. 6.</NOTE> <HI>Who &s;o &s;heddeth mans blood, by man &s;hall his blood be &s;hed a|gain,</HI> which is the <HI>right</HI> reading of the words, fuller then the <HI>Vulgar</HI> Tran&s;|lation, that &s;aith no more, but <HI>Quicunque effuderit &s;anguinem hominis, fun|detur &s;anguis illius:</HI> and plainer then the Septuagint, that &s;aith, <GAP DESC="foreign">,
<NOTE PLACE="marg"><HI>Dr. Maxw.</HI> pag. 50.</NOTE> as the Learned Arch-Bi&s;hop of <HI>Tuam</HI> &s;ufficiently proveth.</P>
<P>And the words being <HI>Thus,</HI> as our Engli&s;h Tran&s;lation <HI>rightly</HI> hath them; you &s;ee the <HI>Soveraignty</HI> of the puni&s;hing the <HI>Slayer</HI> of man, is im|mediatly inve&s;ted in Gods <HI>Deputy,</HI> by God him&s;elf; that is, in <HI>Him,</HI> whom God <HI>Appointeth</HI> to do it, and in none other.</P>
<P>For I hope no man will conceive it &s;o, that <HI>Any man what&s;oever</HI> is inve|&s;ted with <HI>This power,</HI> to &s;hed the blood of him that &s;heddeth mans blood; becau&s;e this would be &s;uch a <HI>Di&s;order,</HI> and produce &s;uch confu&s;ion, as that nothing could be more <HI>de&s;tructive,</HI> and pernitious to humane kind, and more repugnant to Gods <HI>Nature,</HI> that is the God of <HI>Order,</HI> as well as of <HI>ju&s;tice.</HI></P>
<P>And therefore, as this <HI>Soveraign</HI> Power of <HI>Life and Death</HI> doth <HI>Princi|pally</HI> and <HI>Properly</HI> belong to God, &s;o God <HI>Gives</HI> this power, not to the <HI>Com|munity,</HI> to all, nor to <HI>Every</HI> one that will, or would have it; but to &s;ome <HI>Par|ticular</HI> Deputy, whom he doth <HI>Immediately</HI> inve&s;t therewith, to puni&s;h death with <HI>Death.</HI></P>
<P>And, as this <HI>Soveraign</HI> power over life, which is the <HI>Head</HI> and chiefe&s;t part of <HI>Civil</HI> Government, is <HI>Immediatly</HI> given by God unto his <HI>Deputy</HI> to be executed; So all the <HI>Parts</HI> of Governments (when as all are <HI>Homoge|nous,</HI> that is, <HI>In indivi&s;ibili po&s;ita,</HI> things <HI>Indivi&s;ible</HI> in their nature, &s;uch as can no more be di&s;tracted and &s;evered, then a Crown can be a <HI>Crown,</HI> when <HI>any</HI> part thereof is taken away) they mu&s;t be in like manner granted to be <HI>Immediatly</HI> from <HI>God,</HI> and not from <HI>Man.</HI></P>
<PB N="21" REF="25">
<P N="3">3. Were the <HI>Kingly</HI> office, an <HI>Humane</HI> creature, that is, <MILESTONE N="3" UNIT="Sol."> of mans Ordi|nance; yet the <HI>Per&s;on</HI> of the <HI>King</HI> is Gods creature: and therefore, were their <HI>fal&s;e</HI> Expo&s;ition of <GAP DESC="foreign">, <HI>True;</HI> yet could they not infer a|ny more from thence, then the dethroning of <HI>Him,</HI> whom they had exal|ted; and not the killing of <HI>Him,</HI> whom God had created.</P>
<P>But, <HI>Quo jure, qu&acirc;que injuri&acirc;,</HI> let others look, and let him be <HI>who&s;e</HI> Crea|ture he will; and his Kingly <HI>Office</HI> be from <HI>Whom</HI> you will, of God or of men; they are re&s;olved to <HI>Kill</HI> him. And yet they will, as the Evangeli&s;t &s;aith, do it mo&s;t <HI>Subtilly;</HI> and &s;eem to give him a <HI>Fair</HI> Triall, that the <HI>Vulgar</HI> people (which know no more then what is <HI>put</HI> into their heads, and, as the <HI>Centaures</HI> embraced a cloud for <HI>Juno,</HI> &s;o do they take <HI>Shadows</HI> for the <HI>Sub&s;tance</HI>) might believe he was <HI>Ju&s;tly,</HI> and legally condemned, and not, as he was indeed, <HI>Maliciou&s;ly</HI> murdered.</P>
<P>But <HI>Why</HI> will they <HI>Murder</HI> Him, and draw his <HI>Innocent</HI> blood upon their wicked heads? For they had Him in their <HI>Own</HI> hands, He was their <HI>Pri|&s;oner,</HI> and they could have Him and hurry Him where they would; from <HI>Pilate</HI> to <HI>Herod,</HI> and from <HI>Herod</HI> to <HI>Pilate</HI> again. Why might they not have &s;ent Him, and detained Him with <HI>S. John</HI> the Evangeli&s;t, in the <HI>I&s;le</HI> of <HI>Patmos,</HI> or &s;ecure his Per&s;on &s;till in <HI>Pri&s;on</HI> with S. <HI>John Bapti&s;t.</HI></P>
<P>It may be an&s;wered, <HI>Nefandum &s;celus majori &s;celere adimpletur,</HI>
<NOTE PLACE="marg">Quae &s;celero pacta e&s;t, &s;cele|re rumpatur fi|des, Senec. in Medea.</NOTE> every haynous offence &s;ecures it &s;elf by a <HI>More</HI> haynous crime, as <HI>Seneca</HI> well ob|&s;erveth; as the Thiefe that <HI>Robs</HI> for love of money, will often <HI>Murder</HI> the poor Traveller for fear to be <HI>Di&s;covered;</HI> and the <HI>Lewd</HI> woman, that fears to be <HI>Shamed</HI> for her lewdne&s;s, will not fear to <HI>Murder</HI> her own Child; &s;o the <HI>Cevetous de&s;ire</HI> of having what we have no right unto,
<NOTE PLACE="marg">Why the wicked never leave per&s;ecu|ting their King, till they kill him.</NOTE> as it worketh a <HI>Great care</HI> and &s;edulity how to get it, &s;o it begets a <HI>Great fear</HI> and jea|lou&s;y to lo&s;e it; therefore &s;eeing there may be an <HI>E&s;cape,</HI> or repri&s;all from pri&s;on, and a <HI>Return</HI> from exile, as it was in <HI>Henry Bullingbrook,</HI> af|terwards King <HI>Henry</HI> the fourth; they that fear to lo&s;e their <HI>&V;&s;urped</HI> Po&s;|&s;e&s;&s;ions, or to feel the <HI>Revenge</HI> of their Trea&s;on and Rebellion, never think them&s;elves <HI>Secured,</HI> or their u&s;urpation <HI>Setled,</HI> untill their unju&s;t titles be &s;ealed in the <HI>blood</HI> of the right Owner, and their own <HI>Wicked</HI> lives &s;ecured, in the <HI>&V;nmerited</HI> death of their <HI>Innocent</HI> adver&s;aries.</P>
<P>And this is the <HI>Rea&s;on</HI> that the&s;e <HI>Wicked</HI> murderers of their <HI>Own</HI> King, never left to per&s;ecute Him, till they had <HI>Killed</HI> Him.</P>
<P>I &s;hould now proceed to the <HI>La&s;t</HI> point, to di&s;cover the <HI>Murderers</HI> of this <HI>Ju&s;t</HI> One, their own Pious and Religious <HI>King:</HI> but that before I proceed to that point, I hold it requi&s;ite,</P>
<P>Fir&s;t,
<NOTE PLACE="marg">Six Speciall circum&s;tances to be ob&s;erved.</NOTE> to &s;hew unto you the&s;e &s;ix <HI>Speciall</HI> Circum&s;tances about the <HI>Mur|der</HI> of this King: which <HI>Are</HI> mo&s;t <HI>Exactly</HI> delivered unto us by the Evange|li&s;ts, and which very-very circum&s;tances may be <HI>Punctually</HI> ob&s;erved in the murder of another King.</P>
<P N="1">1. The ba&s;e and <HI>Spitefull</HI> u&s;age of this <HI>Good</HI> King by all his wicked Ad|ver&s;aries.</P>
<P N="2">2. How cau&s;ele&s;ly and <HI>&V;nju&s;tly</HI> they condemned and executed him.</P>
<P N="3">3. How <HI>Mildly,</HI> and how <HI>Sweetly</HI> this King behaved and <HI>Demeaned</HI> him|&s;elf towards all his enemies, both at his <HI>Judgment,</HI> and at his <HI>Death.</HI></P>
<P N="4">4. The <HI>Speedy</HI> execution of his Sentence, when the&s;e murderers had <HI>Condemned</HI> him.</P>
<P N="5">5. The <HI>Place</HI> of his execution, and the <HI>Number</HI> of attendants that fol|lowed him to <HI>That</HI> place.</P>
<P N="6">6. The &s;mal regard and <HI>Inhumane</HI> neglect of any <HI>Funerall Rites</HI> and ob|&s;equies at his Buriall.</P>
<P>And for the fir&s;t,
<NOTE N="1" PLACE="marg">The ba&s;e and &s;pitefull u&s;age of the King.</NOTE> our Saviour fore-&s;hewing his <HI>death</HI> unto his twelve A|po&s;tles, &s;aith, that he &s;hould be <HI>delivered unto the chief Prie&s;ts, and unto the Scribes, and they &s;hould condemn him to death, and &s;hould deliver him to the
<PB N="22" REF="26">Gentiles,
<NOTE PLACE="marg">Mar. 10.33, 34.</NOTE> and they &s;hould mock him, and &s;courge him, and &s;pit upon him, and &s;hould kill him:</HI> where you may ob&s;erve,</P>
<P N="1">1. He is <HI>twice</HI> betrayed: and</P>
<P N="2">2. He is three manner of wayes abu&s;ed: 1. <HI>Mocked;</HI> 2. <HI>Scourged;</HI> and 3. <HI>Spit upon.</HI></P>
<P N="1">1. The word <GAP DESC="foreign">, <HI>Trado,</HI> &s;ignifieth to <HI>deliver up,</HI> or to <HI>betray,</HI> from whence <HI>traditor,</HI>
<NOTE PLACE="marg">Two &s;orts of Traytors that betrayed this King.</NOTE> a traytor, is derived. So, our Saviour being <HI>twice</HI> deli|vered up; once by <HI>Judas,</HI> to the chief Prie&s;t and Scribes; and then &s;econd|ly, by the chief Prie&s;ts and Elders, and Scribes, and the whole Council, to <HI>Pilate;</HI> You &s;ee there were <HI>two &s;orts</HI> of Traytors, that betrayed our Savi|our Chri&s;t. 1. <HI>Judas,</HI> that <HI>Arch traytor,</HI> as being a menial &s;ervant, and of his <HI>privy</HI> council,
<NOTE PLACE="marg">P&s;al. 55.12, 13, 14. Math. 26.</NOTE> as the <HI>P&s;almi&s;t</HI> noteth; and therefore, to his everla&s;ting infamy, is no le&s;&s;e than twelve <HI>times</HI> termed and proclaimed <HI>Traytor</HI> in the &s;ame Chapter.</P>
<P N="2">2. <NOTE PLACE="marg">So was King <HI>Charles</HI> twice betrayed. 1. To the Par|liament. 2. To the Soul|diers.</NOTE> A whole <HI>pack</HI> of Traytors, all that con&s;pired, coun&s;elled, and con&s;en|ted, to <HI>deliver</HI> up this their <HI>King</HI> to be put to death; clo&s;e they were, many of them, and would fain &s;eem <HI>clear</HI> from the <HI>la&s;t</HI> act, which was his <HI>Execution,</HI> and therefore <HI>innocent</HI> from his blood, and freed from the <HI>high</HI> and loud crying Trea&s;on: Yet, as <HI>clo&s;e</HI> as they were, and becau&s;e there be no acce&s;|&s;aries in Trea&s;on, the Holy Gho&s;t <HI>finds</HI> them out, and ranks them all under the <HI>&s;ame</HI> Crime of <HI>Trea&s;on,</HI> and &s;tyles them by the &s;ame name of <HI>Traytors,</HI> or traditors, unto their <HI>King.</HI></P>
<P>And the <HI>ba&s;e</HI> and barbarous u&s;age of <HI>this</HI> King from his fir&s;t apprehen&s;ion,
<NOTE N="1" PLACE="marg">How this King was mocked. So was King <HI>Charles</HI> mock|ed in the&s;e ve|ry particulars following. John 6.15.</NOTE> to the <HI>la&s;t</HI> moment of his execution is <HI>punctually</HI> ob&s;erved by the Evangeli&s;ts; as that</P>
<P N="1">1. They &s;hould <HI>mock him,</HI> which though it be wor&s;e than death to a <HI>ge|nerous</HI> mind; as you &s;ee <HI>Samp&s;on</HI> cho&s;e rather to die, than to &s;uffer him&s;elf to be <HI>mocked</HI> and &s;coffed at by the Phili&s;tines; yet did the&s;e trayterous rebels <HI>mock,</HI> and &s;coffe, and flout at this their King, <HI>many</HI> wayes, and <HI>divers</HI> times: as</P>
<P N="1"><MILESTONE N="1"> 1. They <HI>vote</HI> to make him a <HI>glorious</HI> King; that is, if he will be <HI>ruled</HI> by them, he &s;hall reign over them;
<NOTE PLACE="marg">Luke 19.38.</NOTE> and becau&s;e he refu&s;ed to be this <HI>mock-king,</HI> they pre&s;ently vote no more addre&s;&s;es unto him, and cry, <HI>Nolumus hunc regnare &s;uper nos;</HI> We will not have him for <HI>our King</HI> any longer: and yet, when they hoped he would &s;ubmit to their de&s;ires, they cry, <HI>Ho&s;anna,</HI> ble&s;&s;ed be the <HI>King,</HI> and we &s;hall have a <HI>ble&s;&s;ed accommodation,</HI> betwixt the King, and the people.
<NOTE PLACE="marg">Jo. 19.1.</NOTE> But within a very few dayes after, when their <HI>chief</HI> Leaders like not this, but vote and declare his <HI>death;</HI> then they cryed out as fiercely, <HI>Ju&s;tice,
<NOTE PLACE="marg">Luc. 23.21.</NOTE> Ju&s;tice;</HI> Crucifie him, <HI>Crucifie him.</HI></P>
<P N="2"><MILESTONE N="2"> 2. In&s;tead of a <HI>Royal</HI> traine, a Band of the <HI>rude&s;t</HI> Souldiers mu&s;t not <HI>at|tend</HI> him,
<NOTE PLACE="marg">So was King <HI>Charles</HI> led to <HI>We&s;tmin&s;ter-Hall.</HI></NOTE> but mu&s;t be &s;ent to lead him, not to his <HI>Chamber</HI> of Pre&s;ence, but to the <HI>common</HI> Hall; there, as a <HI>Malefactor,</HI> and a Traytor to his people, to be <HI>tryed</HI> for his life.</P>
<P N="3"><MILESTONE N="3"> 3. In&s;tead of his <HI>Royal</HI> Robes, he &s;hall have his <HI>own garments</HI> &s;tripped off, and he &s;hall be clad in a <HI>Player's</HI> &s;uite, that he may be the more <HI>ridicu|lous</HI> unto the&s;e <HI>Raskals.</HI></P>
<P N="4"><MILESTONE N="4"> 4.
<NOTE PLACE="marg">So they mu&s;t have K. <HI>Charles</HI> bend and yield to every thing that they de|&s;ired.</NOTE> In&s;tead of a <HI>Scepter</HI> of Gold, which is the <HI>En&s;igne</HI> of Rule, he &s;hall have a <HI>Reed</HI> put in his hand, to be <HI>bowed</HI> by every wind of their own will, and to be <HI>broken</HI> in pieces when they will. This is the <HI>Rule,</HI> that they like of be&s;t.</P>
<P N="5"><MILESTONE N="5"> 5. In&s;tead of a <HI>Crown</HI> of Gold, be&s;et with the <HI>Jewels</HI> of Royal Preroga|tives, befitting a <HI>King,</HI> they platt a crown of <HI>thorns,</HI> and prick his <HI>brows</HI> and his brains,
<NOTE PLACE="marg">So they loaded K. <HI>Charles</HI> with all di&s;graces.</NOTE> with all the <HI>di&s;grace</HI> they could lay upon him; and</P>
<P N="6"><MILESTONE N="6"> 6. Which a <HI>Learned</HI> Preacher well ob&s;erves, they invented and practi&s;ed a little before, a fine kind of &s;ubtile and malicious mockery, upon this their King. For they would have him to believe, that <HI>Herod,</HI> who would be
<PB N="23" REF="26"><HI>&s;oly</HI> King, was purpo&s;ely &s;et to <HI>kill</HI> him; and therefore,
<NOTE PLACE="marg">Luke 13.31. So per&s;waded they K. <HI>Charles</HI> to &s;ave him|&s;elf by rety|ring to the I&s;le of <HI>Wight.</HI></NOTE> out of a &s;eeming <HI>care</HI> to his &s;afety, they per&s;waded him, to get him out of the way, and <HI>&s;e|cretly</HI> to depart to &s;ome <HI>retired</HI> place; when as indeed, the&s;e very <HI>Coun|&s;ellors</HI> were tho&s;e bloody <HI>Herodians</HI> that hunted him <HI>thus</HI> into their net, thereby the more <HI>readily</HI> to take away his <HI>life;</HI> which was a <HI>treacherous</HI> and a bloody Mock: and I wi&s;h King <HI>Charles</HI> had as well <HI>under&s;tood</HI> this Mock, when he believed their <HI>fal&s;e</HI> letters, and thereupon conveyed him&s;elf to the I&s;le of <HI>Wight,</HI> as this <HI>King of the Jews</HI> under&s;tood this <HI>malicious</HI> plot of the&s;e his mocking enemies.</P>
<P N="2">2. S. <HI>Mark</HI> &s;aith, they <HI>&s;hould &s;courge</HI> him: &s;evere enough, no doubt of it.
<NOTE N="2" PLACE="marg">Scourged, and de&s;pight|fully handled. And K. <HI>Charles</HI> was thus &s;pite|fully handled in 8. of the like particulars.</NOTE> Forty &s;tripes, &s;ave one, was the Jews u&s;ual manner to lay on him, whom they hated: but whether <HI>Pilate,</HI> that now &s;courged him, laid on <HI>more</HI> or le&s;&s;e, the Holy Gho&s;t &s;ets not down, and therefore, I will not pre&s;ume to deter|mine it. S. <HI>Luke</HI> adds to what S. <HI>Mark</HI> &s;aith, <HI>they &s;hould de&s;pightfully in|treate and handle him;</HI> and &s;o he was indeed, mo&s;t <HI>&s;pightfully</HI> u&s;ed: as</P>
<P N="1">1. When they <HI>hunted</HI> him, like a partridge, and left him not an <HI>hou&s;e</HI> to put his head in.
<NOTE PLACE="marg">Math. 8.20. Chap 26.55.</NOTE></P>
<P N="2">2. When they <HI>came</HI> to take their <HI>King,</HI> as again&s;t a <HI>thief,</HI> with &s;words and &s;taves.</P>
<P N="3">3. When they led him by a <HI>Band of rude Souldiers</HI> as a Traytor,
<NOTE PLACE="marg">Luc. 23.31.</NOTE> to the common Judgement-hall.</P>
<P N="4">4. When in <HI>this Hall,</HI> they cau&s;ed, or countenanced, the &s;cum of the peo|ple, and <HI>ba&s;e&s;t</HI> of the Souldiers, to call for <HI>ju&s;tice,</HI> and to cry, <HI>Crucifie him, Crucifie him.</HI></P>
<P N="5">5. When to &s;o <HI>milde</HI> a King, (that &s;aid none otherwi&s;e to his <HI>&s;ervant,</HI>
<NOTE PLACE="marg">Math. 26 6<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. So they be|headed King <HI>Charles,</HI> where they u&s;ed the baiting of Bears, and o|ther bea&s;ts, in the common|way.</NOTE> that arch-traytor, which <HI>betrayed</HI> him, but, <HI>Friend, wherefore art thou come?</HI>) they &s;hall <HI>&s;cornfully</HI> &s;ay to him, The Pri&s;oner, or <HI>this fellow.</HI></P>
<P N="6">6. When they carry him out to <HI>Golgotha,</HI> a place fitter to bait <HI>bea&s;ts,</HI> than to execute <HI>Kings;</HI> there, in a common <HI>high-way,</HI> to lo&s;e his life.</P>
<P N="7">7. When, as they go to <HI>Golgotha,</HI> they cau&s;e him, that was <HI>whipped</HI> and &s;courged, and <HI>wearied</HI> in po&s;ting of him from place to place, to carry his own <HI>heavy cro&s;s</HI> upon his &s;houlders.</P>
<P N="8">8. When they, not only <HI>numbred</HI> him among the wicked, but al&s;o <HI>cruci|fied</HI> him betwixt two <HI>thieves,</HI> in the mid&s;t of the wicked, as if he had been the chiefe&s;t of all wicked men,
<NOTE PLACE="marg">When the Co|lonel that brought him to his execu|tion, comman|ded his Soul|diers to &s;hoot any one that p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lled off his h<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">, or &s;hewed any reverence, or &s;pake any word, for the honour of the King. 3 How he was &s;pit upon. Joh. 19.29. And thus they be&s;pitted King <HI>Charles,</HI> with all kind of calumnies.</NOTE> that had none but the <HI>wicked</HI> on every &s;ide of him.</P>
<P N="9">9. When, as now, di&s;robed of all <HI>Royalties,</HI> and fa&s;tned to an accur&s;ed <HI>cro&s;s,</HI> where he was induring <HI>intolerable</HI> pains, not <HI>one,</HI> that loved him, dur&s;t &s;peak a <HI>word;</HI> but his enemies <HI>flouted</HI> him, and wagged their heads at him, and when he thir&s;ted for our <HI>&s;alvation,</HI> they <HI>filled</HI> his <HI>mouth</HI> with &s;harp <HI>Vi|negar,</HI> as they did his <HI>ears</HI> with &s;hamele&s;s <HI>taunts.</HI></P>
<P N="10">10. When, after he was <HI>dead,</HI> they would not afford him a place of <HI>bu|rial;</HI> but he mu&s;t be laid in <HI>another</HI> mans Sepulcher.</P>
<P>And were not <HI>all</HI> the&s;e, and <HI>much</HI> more, that might be collected, mo&s;t <HI>&s;pightful</HI> u&s;ages of an <HI>innocent</HI> man, and a glorious <HI>King?</HI> Yet the Evange|li&s;t adds <HI>one</HI> thing more, that I mu&s;t not omit, that they would <HI>&s;pit upon him,</HI> (a note of the thing, that we do <HI>mo&s;t</HI> abominate); as it &s;eems, their <HI>King</HI> was the chiefe&s;t thing, that they did mo&s;t hate and <HI>abhor.</HI></P>
<P>But a man may be &s;aid to be <HI>&s;pit</HI> upon, <HI>figuratively,</HI> when his enemies &s;pit out their <HI>venome</HI> again&s;t him, even <HI>bitter words.</HI> And &s;o Chri&s;t their King, was mo&s;t &s;hamefully <HI>&s;pit</HI> upon, when by their <HI>Declarations</HI> and Remon&s;tran|ces, and other &s;currilous Pamplets, they proclaimed him to the World to be a <HI>Deceiver</HI> of the tru&s;t repo&s;ed in him, and a <HI>Traytor,</HI> becau&s;e he <HI>perverted the people,</HI> and drew them on to their de&s;truction. So they called him a <HI>Samaritane,</HI> a Drunkard, a Demoniak, an upholder of Sinners, a breaker of the <HI>Sabbath,</HI> a Conjurer, and what not? Their tongues were <HI>&s;words</HI>
<PB N="24" REF="27">that killed his <HI>Honour,</HI> before they crucified his <HI>Per&s;on;</HI> and they were the <HI>poy&s;on</HI> of A&s;pes, that &s;pat out all the&s;e <HI>&s;landerous</HI> calumnies upon their King: And this was <HI>bad</HI> enough, and <HI>too much</HI> indignitie for a <HI>King;</HI> Yet the Souldiers did not only thus <HI>Rhetorically</HI> &s;pit upon him, but <HI>Grammatically</HI> di&s;gorged the &s;cum of their <HI>ulcerous</HI> lungs, in his <HI>glorious</HI> face: and it is re|ported, that a Souldier, going under the name of a <HI>Chri&s;tian,</HI> did the like to a <HI>mo&s;t Chri&s;tian King;</HI> which if true, let him <HI>repent,</HI> le&s;t God &s;hould <HI>&s;pue him out of his mouth.</HI></P>
<P>And though it be the <HI>rule</HI> of the very Heathens, <HI>De mortuis nil ni&s;i bene,</HI> We ought to &s;peak nothing but <HI>good</HI> of the <HI>dead;</HI> becau&s;e, as the Poet &s;aith,
<Q>&mdash;Livor po&s;t fata quie&s;cit:</Q> Yet the&s;e bea&s;ts, like devils,
<Q>Saeva &s;ed in manes manibus arma dabant.</Q> degenerating from mankind, are not content to <HI>kill</HI> their King; but will murder him <HI>again,</HI> and <HI>again,</HI> after that he is both dead and buried: and that, not only in his <HI>Lovers</HI> and Followers, whom they are re&s;olved, not to <HI>extenuate,</HI> but to <HI>extirpate;</HI> but e&s;pecially in his <HI>fame,</HI> his glory, and his <HI>honour,</HI> which is to all good men, as <HI>the &s;avour of the &s;weete&s;t perfume,</HI> that is made by the <HI>art of the Apothecarie,</HI> and which they, like &s;tinking flies, en|deavour by all means to <HI>corrupt</HI> and defame; and to de&s;troy all <HI>tho&s;e</HI> that truly preach or <HI>publi&s;h</HI> any truth redounding to his honour: as you may plainly &s;ee it in the <HI>acts</HI> of his Apo&s;tles, whom they threatned and terrified for &s;peaking any good of him: Though, as the Poet &s;aith,
<Q>Tu ne cede malis; &s;ed contr&agrave; audentior ito.</Q> So, the more the&s;e murderers &s;ought to <HI>hinder</HI> it, the more the glory and goodne&s;s of this <HI>King</HI> was <HI>&s;pread abroad,</HI> to their indelible &s;hame, through|out all the World, when as the <HI>vertues</HI> of every <HI>ju&s;t</HI> and pious man, are as the <HI>palme-trees;</HI> the more forcibly they are <HI>&s;uppre&s;&s;ed,</HI> the more gloriou&s;ly they will <HI>be exalted.</HI> So you &s;ee how <HI>&s;pightfully,</HI> and how <HI>trayterou&s;ly,</HI> and bloodily, and ba&s;ely, the&s;e <HI>mi&s;creant</HI> Jews have u&s;ed and <HI>abu&s;ed,</HI> killed and murdered, their own King: Now</P>
<P N="2">2. <NOTE N="2" PLACE="marg">How cau&s;e|le&s;&s;ely they cond<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mned him. John 10.32.</NOTE> You are to con&s;ider, how <HI>cau&s;ele&s;&s;ely,</HI> and how <HI>unju&s;tly,</HI> they did all this unto him; for the Prophet in the <HI>per&s;on</HI> of this King, &s;aith, <HI>Oderunt me gratis,</HI> They hated me <HI>indeed,</HI> but without a <HI>cau&s;e:</HI> and him&s;elf &s;aith unto the Jews, <HI>Many good works have I &s;hewed you from my father; For which of them do you now go about to kill me?</HI> So, in truth, there was <HI>great cau&s;e</HI> to love and honour this <HI>good</HI> King, that had done &s;o much good unto them; but <HI>no cau&s;e</HI> why they &s;hould either <HI>hate</HI> or <HI>abu&s;e,</HI> much le&s;&s;e to <HI>kill</HI> or mur|der this their own King.</P>
<P>Yet we find <HI>&s;everal</HI> cau&s;es &s;et down by the Evangeli&s;ts, that moved the&s;e Jews to <HI>kill</HI> their King: and they are of two &s;orts:
<LIST>
<ITEM>1. <HI>Pretended</HI> to the people.</ITEM>
<ITEM>2. <HI>Real</HI> to them&s;elves: And</ITEM>
<ITEM>1.
<NOTE N="1" PLACE="marg">The preten|ded cau&s;es to murder their King.</NOTE> Their <HI>pretended cau&s;e</HI> is &s;pecially twofold.
<LIST>
<ITEM>1. <HI>Cultus Dei.</HI></ITEM>
<ITEM>2. <HI>Salus populi.</HI></ITEM>
</LIST></ITEM>
</LIST> the <HI>u&s;ual</HI> pretences of all Traytors; and, if they were <HI>true,</HI> there could not be better: And therefore this <HI>fair</HI> colour, deceives the buyers of this <HI>bad</HI> cloth; and the&s;e pretences <HI>made</HI> the people, to commit on Chri&s;t, this <HI>exe|crable</HI> Fact, to hate and crucifie the <HI>&s;on of God,</HI> their <HI>own King:</HI> But to pro|ceed to examine the&s;e <HI>fair</HI> colours.</P>
<PB N="25" REF="27">
<P N="1">1. As generally the rai&s;ers of any people to rebellion,
<NOTE N="1" PLACE="marg">Innovation of Religion.</NOTE> taxe their Gover|nours with <HI>innovation,</HI> or de&s;truction of Religion, becau&s;e <HI>all</HI> men, even the <HI>&s;uper&s;titious,</HI> and licentious, and prophane worlding, would fain &s;eem to embrace the <HI>true</HI> Religion; &s;o the&s;e per&s;wade the <HI>&s;illy</HI> vulgar, that this their King <HI>clo&s;ely</HI> and cunningly laboureth to alter and <HI>innovate</HI> the true &s;ervice of God, as
<LIST>
<ITEM>1. That he was too <HI>loo&s;e</HI> in ob&s;erving the <HI>Sabbath.</HI></ITEM>
<ITEM>2. Too &s;trict in the reverence to be &s;hewed in the <HI>material</HI> Temple.
<NOTE PLACE="marg">Mark 2.24. Matth. 21.12. c, 19. The very &s;ame things were objected again&s;t King <HI>Charles.</HI> Matth. 5.17. 1. Objection an&s;wered. Mark 2.27.</NOTE></ITEM>
<ITEM>3. Too <HI>&s;evere</HI> in abridging them the <HI>liberty</HI> of divorces, and the like.</ITEM>
</LIST></P>
<P>But to this our <HI>King</HI> an&s;wereth fir&s;t in <HI>generall,</HI> that they do wrong him <HI>by this</HI> their <HI>unju&s;t</HI> charge and accu&s;ation, becau&s;e he came not <HI>to de&s;troy the Law,</HI> or the Prophets, but to <HI>fulfill them;</HI> and them&s;elves by their <HI>fal&s;e</HI> Expo|&s;itions, and new invented traditions, were the <HI>innovators</HI> and corrupters, both of the Law and Prophets: and more <HI>particularly,</HI></P>
<P N="1">1. For the <HI>Sabbath</HI> he &s;heweth, that them&s;elves are herein too nice and <HI>&s;uper&s;titious,</HI> and he no <HI>prophaner</HI> thereof; becau&s;e <HI>the Sabbath was made for man,</HI> (i.e.) for the <HI>good</HI> of man, both for his <HI>&s;oul</HI> and <HI>body:</HI> of his &s;oul by <HI>&s;er|ving God,</HI> and of his body by tho&s;e <HI>nece&s;&s;ary actions,</HI> and recreations, that may conduce for the continuance of his <HI>health</HI> on that day.</P>
<P N="2">2. For the reverence to be ob&s;erved in the <HI>Temple</HI> or Church of God,
<NOTE N="2" PLACE="marg">Objection an&s;wered. E&s;ay 56.7.</NOTE> he &s;heweth that he was not too <HI>&s;trict</HI> in driving the buyers and &s;ellers, and all other <HI>prophaners</HI> thereof out of the &s;ame; becau&s;e God him&s;elf &s;aith, even of this <HI>material</HI> Temple or Church of &s;tones, <HI>My hou&s;e &s;hall be called an hou&s;e of prayer, for all people; for the Gentiles, as well as for the Jewes;</HI> but they had prophaned the &s;ame, by making it a hou&s;e of <HI>Merchandize,</HI> and &s;o <HI>a den of thieves,</HI> as they do that make it a &s;table for their <HI>hor&s;es,</HI> or a recep|tacle for their plundered and <HI>&s;tolne</HI> goods.</P>
<P>And in both the&s;e points, our <HI>Puritans</HI> now are ju&s;t, as the <HI>Jewes</HI> were then, too much given to <HI>prophane</HI> the Church, and too <HI>&s;uper&s;titious</HI> to ob|&s;erve the <HI>Sabbath.</HI> But,</P>
<P N="3">3. For abridging the liberty of <HI>divorces,</HI>
<NOTE N="3" PLACE="marg">Objection an&s;wered. Matth. 5.32.</NOTE> he tells them that he teacheth <HI>no otherwi&s;e</HI> then what was from the <HI>beginning,</HI> that who&s;oever putteth <HI>away his</HI> wife, &s;aving for the cau&s;e of <HI>fornication,</HI> cau&s;eth her to commit <HI>adultery:</HI> but you by for&s;aking the <HI>good old way,</HI> and following the traditi|ons of your <HI>latter</HI> Rabbines, your <HI>A&s;&s;embly</HI> of new Divines, have made the <HI>Commandements</HI> of God of <HI>none effect,</HI> and teach for Doctrine the Com|mandements of men;
<NOTE PLACE="marg">Chap. 15.6.</NOTE> ju&s;t as they do now, for&s;ake the good old <HI>government</HI> of the Church, that <HI>hath been</HI> from the <HI>beginning,</HI> from Chri&s;t his time; and follow the <HI>new invented Government,</HI> that is forced from the fal&s;e and <HI>wre&s;ted</HI> Expo&s;itions of our <HI>up&s;tart</HI> Rabbines, that never yet &s;aw the age of a man, &s;ince the death of <HI>Calvin</HI> and <HI>Beza,</HI> the fir&s;t Fathers that begat it.</P>
<P N="2">2. As they did thus <HI>unju&s;tly</HI> taxe their King for <HI>Innovation,</HI>
<NOTE N="2" PLACE="marg">The de&s;tru|ction of the people. And this mad|ded the people again&s;t King <HI>Charles.</HI> John. 11.48.</NOTE> and the al|teration of their e&s;tabli&s;hed Religion; &s;o they have another <HI>bait</HI> whereby they do as <HI>cunningly</HI> catch the people, and &s;et them like <HI>wild</HI> men to joyn with them, yea to out-goe them in their <HI>de&s;ires,</HI> to de&s;troy their King, and that is, <HI>Salus populi,</HI> the &s;afety and liberty of the people; which they &s;aid would be <HI>utterly</HI> lo&s;t, if they did let Him goe; and this <HI>madded</HI> the people again&s;t their <HI>King;</HI> though there was no <HI>truth</HI> in the charge, nor ground to believe it, but the <HI>feares</HI> and jealou&s;ies of the people, rai&s;ed only by the <HI>malice</HI> of their wicked leaders; for how could it be, that either the <HI>&s;afety</HI> or the liberty of the people, &s;hould be <HI>any wayes</HI> impaired by that King, that came to <HI>fulfill the Law,</HI> and to root out all the <HI>fal&s;e glo&s;&s;es</HI> there|of, and was contented to lo&s;e not his <HI>Kingdom</HI> only, but al&s;o his <HI>own life,</HI> for the &s;afety and <HI>liberty</HI> of his people, as them&s;elves confe&s;&s;e; that <HI>he mu&s;t die for the people, (i. e.)</HI> for their <HI>Lawes</HI> and Liberties, and &s;o become the Martyr of the <HI>Law,</HI> and the Saviour of his <HI>people.</HI></P>
<PB N="26" REF="28">
<P>So you &s;ee the <HI>pretended</HI> charge again&s;t this King,
<NOTE PLACE="marg">Jo. 11, 48.</NOTE> that he was a <HI>tyrant,</HI> by indevouring to de&s;troy their <HI>Lawes,</HI> and to alter their <HI>Religion;</HI> and a <HI>Traytor</HI> to the State by forbidding <HI>Tribute</HI> unto the Conqueror, whom now they were re&s;olved to honour for their <HI>onely King,</HI> le&s;t they &s;hould lo&s;e their place and their <HI>Nation.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The true cau&s;es that moved the murderers to kill their Kings</NOTE> The true <HI>reall cau&s;es,</HI> that moved the&s;e murderers to kill their <HI>King,</HI> were very <HI>many,</HI> but e&s;pecially <HI>four.</HI>
<LIST>
<ITEM>1. <HI>Envie</HI> to him.</ITEM>
<ITEM>2. <HI>De&s;paire</HI> in them&s;elves.</ITEM>
<ITEM>3. <HI>Fear</HI> to lo&s;e.</ITEM>
<ITEM>4. <HI>Ambition</HI> to be great.</ITEM>
</LIST> For</P>
<P N="1">1. <NOTE N="1" PLACE="marg">Envie. Joh. 7.47. Mar. 7.37.</NOTE> They perceived, that for his <HI>admirable</HI> worth, and his <HI>divine</HI> endow|ments, when as <HI>never man &s;pake as he did,</HI> and that he did <HI>all things well,</HI> the people <HI>loved</HI> him, followed him, and adhered to him; then, As the glo|rious <HI>rayes</HI> of the Sun upon any <HI>putrified</HI> matter, cau&s;eth a <HI>&s;tench;</HI> &s;o his <HI>ex|cellent</HI> vertues begat the poy&s;onou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">brats of <HI>envie</HI> and <HI>malice</HI> in the&s;e wicked mi&s;creants; and &s;o <HI>Pilate</HI> perceived that for <HI>envie they had delivered,</HI> or ra|ther, as the word &s;ignifieth, <HI>betrayed him to death.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">De&s;pair of pardon.</NOTE> When they had by their <HI>Declarations</HI> and Remon&s;trances, their ca|lumnies, &s;landers, and fal&s;e accu&s;ations, &s;ought with all art to render him <HI>odious</HI> unto his people, and had in <HI>all things</HI> oppo&s;ed him to the <HI>uttermo&s;t</HI> of their might;
<NOTE PLACE="marg">Gen. 4.13.</NOTE> then, as <HI>Cain</HI> cried out, <HI>my &s;in is greater then can be forgi|ven;</HI> So the <HI>guilt</HI> of their malice, and the <HI>remembrance</HI> of their fore-pa&s;t wickedne&s;&s;e again&s;t him, were of &s;o deep a &s;tain, they they conceived all the <HI>water</HI> in the <HI>Sea</HI> could not wa&s;h it away; and all the <HI>mercie</HI> of man could not remit their &s;in: &s;uch is the con&s;cience of all <HI>uncon&s;cionable</HI> &s;inners; therefore, though this <HI>good</HI> King could, &amp; would, and did, <HI>forgive</HI> his enemies, and <HI>pray</HI> for his per&s;ecutors, yet becau&s;e their hate and &s;ins were &s;o great, that they could not <HI>believe</HI> it, they thought them&s;elves no wayes <HI>&s;ecured,</HI> unle&s;&s;e he were <HI>killed.</HI></P>
<P N="3">3. <NOTE N="3" PLACE="marg">Fear to lo&s;e what they had gotten.</NOTE> The men were now got into <HI>great</HI> power, &amp; they had the liberty to be of what <HI>Sect</HI> and profe&s;&s;ion they plea&s;ed, <HI>Scribes, Phari&s;es,</HI> or <HI>Sadduces,</HI> or what you will; and to do what they would: &s;o long as they plea&s;ed the <HI>Con|queror,</HI> no man could <HI>contradict</HI> them; but if the <HI>right King</HI> continue King, they &s;aw he would not, and could not, endure &s;uch an <HI>Anarchie</HI> of Govern|ment, and a Hodge podge, to remain among&s;t them; therefore <HI>Caiaphas,</HI> the <HI>&s;econd</HI> man in power, tells them, <HI>it is expedient that he die,</HI> for fear of the <HI>lo&s;&s;e</HI> of their places, and this their great power and liberty.</P>
<P N="4">4. <NOTE N="4" PLACE="marg">Ambition to be great men. Matth. 21.23. M<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> 12.7. Luk. 20.9.</NOTE> This King him&s;elf, in the parable of the <HI>Vineyard,</HI> which is faithfully recorded by three Evangeli&s;ts, &s;ets down, as I conceive it, the <HI>main cau&s;e</HI> &amp; fundamental ground of his <HI>death,</HI> that is, their ambition &amp; de&s;ire to be great, and to hold all <HI>power</HI> and authority in their own hands; for &s;o the wicked husband-men &s;ay, This is the heir, <HI>Venite,</HI> come, <HI>let us kill him,</HI> and then, <HI>retinebimus haereditatem ejus, we &s;hall hold his inheritance;</HI> His it is we confe&s;&s;e, yet then, We &s;hall hold it, becau&s;e, as S. <HI>Mark</HI> &s;aith, then certainly, <HI>erit no|&s;tra,</HI> it will be ours, and <HI>no man</HI> can keep us from it; and indeed this <HI>de|&s;ire</HI> of bearing rule,
<NOTE PLACE="marg">And I would fain know, if the&s;e four things were not the very cau&s;es that made the Re|bels to being King <HI>Charles</HI> unto death.</NOTE> this <HI>covetou&s;ne&s;&s;e</HI> to get what is none of our own, hath been the <HI>death</HI> of many <HI>Kings,</HI> of many men: for what made <HI>Caracalla</HI> &s;lay his brother <HI>Geta</HI> in his mothers lap, and between her armes, but this <HI>inordinate</HI> de&s;ire to raign? What made <HI>Phraharers</HI> &s;on of <HI>Horodes</HI> King of <HI>Parthia,</HI> kill his own Father, and 29. of his brethren, but the like <HI>de&s;ire</HI> to raign? And what made <HI>Abimelech,</HI> the ba&s;tard &s;on of <HI>Gedeon</HI> &s;lay 70. of his brethren in one day? and <HI>Jehn</HI> to &s;lay his Ma&s;ter, even as <HI>Zimri</HI> had done the like before him? and <HI>Ab&s;olon</HI> attempt to do &s;o to his own Father, but only this <HI>ambitious de&s;ire</HI> of bearing rule. And if you look into the 8. c. of the 5. Book of <HI>Camerarius,</HI>
<NOTE PLACE="marg"><HI>Camerar.</HI> l. 5. c. 8.</NOTE> his <HI>hi&s;torical meditations,</HI> you &s;hall find a Catalogue of &s;uch <HI>wicked</HI> murderers, that have bin the <HI>death</HI> of many Kings, that they might
<PB N="27" REF="28"><HI>raign</HI> as kings them&s;elves; and therefore, let the <HI>pretences</HI> of the&s;e murderers of their King be what you will, <HI>change</HI> of Religion, <HI>Arbitrary</HI> Government, great <HI>Tyranny,</HI> or lo&s;s of <HI>liberty;</HI> yet, all the&s;e are but forged and <HI>fained</HI> to blind the World, and to deceave the people; and the <HI>true Cau&s;e</HI> indeed is this, <HI>Haereditas erit no&s;tra.</HI> This Profit, is the point that doth the deed.</P>
<P>And, as the <HI>de&s;ire</HI> to raign makes the <HI>regicides;</HI>
<NOTE PLACE="marg">Cant. 2.</NOTE> &s;o this <HI>inheritance</HI> of the Church, which is &s;ignified by the <HI>Vineyard,</HI> brought the doctrine of <HI>kil|ling,</HI> depo&s;ing and depriving into the <HI>Church</HI> of Chri&s;t: and it is as <HI>truly,</HI>
<NOTE PLACE="marg">E&s;ay. 5.</NOTE> as <HI>wittily &s;aid</HI> by one, that, <HI>Quid vultis mihi dare,</HI> is the <HI>Jews que&s;tion</HI> in this ca&s;e, <HI>&amp;, Omnia haec tabi dabo,</HI> is the Devil's <HI>an&s;wer,</HI> to the Church-robber. And &s;uch a <HI>dialogue</HI> betwixt the Devil and the <HI>Jew,</HI> for the <HI>inheritance</HI> of the Church is <HI>powerfull</HI> enough, to bring any <HI>King,</HI> even Chri&s;t him&s;elf, the <HI>King of Kings</HI> unto his death; &s;o I do <HI>a&s;&s;ure</HI> my &s;elf, and all the World may be <HI>a&s;&s;ured</HI> of it, it is not the <HI>calling</HI> or the office of the Bi&s;hops (or of Deans, &amp; Prebends) which neither <HI>they</HI> nor their <HI>grand Ma&s;ter</HI> was ever able to <HI>di&s;prove</HI> to be Divine, that they <HI>&s;o much</HI> dete&s;t; but it is their <HI>Lands</HI> and inheritance, that they &s;o <HI>greedily</HI> gape for; and as this made <HI>Naboth</HI> to lo&s;e his <HI>life,</HI> &s;o this makes our calling <HI>dete&s;table,</HI> and this was the <HI>cau&s;e,</HI> the cau&s;e <GAP DESC="foreign">, that brought <HI>Charles</HI> our King, and one &s;peciall cau&s;e, that brought Chri&s;t <HI>the King of kings,</HI> unto their <HI>deaths;</HI> becau&s;e they would not <HI>betray</HI> the tru&s;t, that God repo&s;ed in them, nor <HI>&s;urrender</HI> up, this their <HI>rightfull Inheritance</HI> unto the greedy U&s;urpers; <HI>but</HI> &s;hewed them|&s;elves <HI>faithfull &s;hepherds</HI> that were ready to lay down their <HI>lives</HI> for their &s;heep, rather then to <HI>betray</HI> the laws and liberties of the people, and the <HI>happine&s;s</HI> that God had determined for their &s;ubjects; and for this, as we owe to our Saviour Chri&s;t our &s;elves, our <HI>&s;ouls,</HI> and our <HI>bodies,</HI> to honor him, and <HI>&s;erve</HI> him, to <HI>prai&s;e</HI> him, and to <HI>magnify</HI> him for ever, as our <HI>only</HI> Saviour and pre&s;erver from everla&s;ting death and de&s;truction; &s;o this <HI>good King,</HI> this <HI>ju&s;t,</HI> magnanimous King, <HI>King Charles</HI> (that rather &s;uffered an <HI>ignominious</HI> death, then to give away the inheritance of the Church) or an|null the <HI>highe&s;t</HI> calling in the &s;ame, the Calling of the Reverend Bi&s;hops, de|&s;erves to be <HI>everla&s;tingly</HI> Loved, <HI>indelibly</HI> Chronicled, and <HI>univer&s;ally</HI> Pub|li&s;hed like <HI>Mary Magdalen,</HI> for a <HI>faithfull</HI> Martyr, a <HI>true</HI> Protector, and a <HI>nur&s;ing</HI> Father unto the Church of Chri&s;t; which, here I vow for mine part, <HI>ever to do,</HI> when&s;oever <HI>opportunity</HI> offers it &s;elf to do it.</P>
<P>But, as I &s;aid before, they had <HI>their King</HI> in their <HI>hands,</HI> <MILESTONE UNIT="Ob."> they had him their <HI>Pri&s;oner,</HI> &s;o they had his <HI>Kingdom</HI> in their power and <HI>po&s;&s;e&s;&s;ion</HI> alrea|dy; what needed they therefore to <HI>kill</HI> him, that they might <HI>have</HI> that, which they <HI>had?</HI> For if <HI>Ahab</HI> had <HI>had</HI> the Vineyard, que&s;tionle&s;s <HI>Naboth</HI> had not <HI>died.</HI></P>
<P>Saint <HI>Mark</HI> an&s;wereth fully, that they <HI>kild</HI> the Heire, <MILESTONE UNIT="Sol."> <GAP DESC="foreign">, that they might <HI>hold</HI> it, and continue in it;
<NOTE PLACE="marg">An an&s;wer &s;pe|cially to be ob&s;erved.</NOTE> for covetou&s;ne&s;s is a &s;in of <HI>Retention</HI> and never thinks of <HI>Re&s;titution,</HI> and the &s;in of <HI>forcible</HI> entrance can not endure to be put out of <HI>Po&s;&s;e&s;&s;ion:</HI> thereforele&s;t, if he <HI>lived,</HI> he might u&s;e &s;ome means to <HI>Regain</HI> it; there is no &s;urer way for them to hold in <HI>Peace,</HI> what they unju&s;tly got by the <HI>&s;word,</HI> but by the <HI>death</HI> of the <HI>Ju&s;t</HI> Owner.</P>
<P>And the word <GAP DESC="foreign">, as I conceive, &s;ignifieth not <HI>only</HI> that we may <HI>hold,</HI> what we have, but <HI>al&s;o</HI> that we may have <HI>more</HI> then we hold; as if they &s;hould have &s;aid, <HI>Some-what</HI> we have, while we have him our <HI>pri&s;oner,</HI> and in our hands, but <HI>more</HI> we &s;hall get, when we get him <HI>dead;</HI> for then we &s;hall have <HI>all,</HI> as much as we <HI>can</HI> or will de&s;ire. Therefore &s;eeing <HI>ambition</HI> is like the daughters of the <HI>Hor&s;ele&euml;ch,</HI> that &s;till crieth <HI>more</HI> and <HI>more,</HI> the&s;e murderers are like the <HI>Whore</HI> in the Apocalyps, that having <HI>ta&s;ted</HI> the blood of the Saints, will never give over till &s;he be <HI>drunk</HI> with blood: &s;o will they never be &s;atisfied with any <HI>le&s;s</HI> than the <HI>blood</HI> of their King,
<NOTE PLACE="marg">Apoc 17.</NOTE> &amp; the <HI>death</HI> of the
<PB N="28" REF="29">right Heir, that they may <HI>hold</HI> what they <HI>have,</HI> and have <HI>what&s;oever</HI> they de&s;ire.</P>
<P>So you &s;ee the <HI>true Cau&s;es,</HI> why the&s;e <HI>wicked</HI> murderers have put their King <HI>to death.</HI> Now,</P>
<P N="3">3. <NOTE N="3" PLACE="marg">The patient and &s;ilent de|meanor of this King. E&s;ay. 53. Act. 8.32.</NOTE> When his adver&s;aries mo&s;t <HI>maliciou&s;ly,</HI> illegally and fal&s;ly <HI>accu&s;ed</HI> him, and laid <HI>many</HI> things to his charge, contrary to all truth; <HI>yet he an|&s;wered not unto their charge:</HI> but this <HI>good King,</HI> being reviled, <HI>reviled not a|gain;</HI> and being &s;mitten, <HI>&s;mote not again;</HI> but <HI>as a Lamb before his &s;hearer is dumb, &s;o opened he not his mouth.</HI></P>
<P>The <HI>Rea&s;on,</HI>
<NOTE PLACE="marg">The Rea&s;on of not an&s;wering to their charge four fold.</NOTE> why he an&s;wered not, is not expre&s;&s;ed by the <HI>Holy Evange|li&s;ts;</HI> therefore we may not <HI>curiou&s;ly prie</HI> into that, which is concealed; nor <HI>Po&s;itively</HI> conclude the <HI>Rea&s;on,</HI> that is not revealed unto us. Yet with <HI>Mo|de&s;ty,</HI> it may be <HI>conjectured,</HI> that he would not an&s;wer.</P>
<P N="1">1. <MILESTONE N="1" UNIT="Rea&s;on."> Le&s;t his <HI>wi&s;e</HI> and &s;atisfactory An&s;wer, might convince <HI>Pilate,</HI> that was a <HI>rational</HI> man and &s;eemed to bear <HI>no malice</HI> again&s;t him, and being &s;atis|fied, to let him go, <HI>freed</HI> from the accu&s;ation of his enemies: and &s;o the <HI>Coun&s;ell</HI> of God, which he knew, and came to <HI>fulfill</HI> it, touching the <HI>Re|demption</HI> of mankind by his <HI>death,</HI> might thereby be <HI>fru&s;trated.</HI> So far did he prefer <HI>our good</HI> before his <HI>own life:</HI> A mo&s;t gratious King!</P>
<P N="2">2. <MILESTONE N="2" UNIT="Rea&s;on."> He an&s;wered them not, le&s;t his <HI>an&s;wering</HI> might have mini&s;tred an <HI>oc|ca&s;ion</HI> to the&s;e malicious mi&s;creants, to <HI>&s;uborn</HI> more perjurers to bear <HI>fal&s;e</HI> witne&s;s again&s;t him: &s;o carefull was this <HI>good King,</HI> of the good of his <HI>ene|mies,</HI> that they &s;hould not heap <HI>more</HI> vengeance upon them&s;elves, by com|mitting the more &s;ins.</P>
<P N="3">3. <MILESTONE N="3" UNIT="Rea&s;on."> He an&s;wered not, becau&s;e he held that <HI>Power,</HI> which, at that time, the <HI>&s;word</HI> had &s;o unju&s;tly gotten, to be <HI>in&s;ufficient</HI> and unju&s;tifiable, in his ca&s;e, to try his <HI>per&s;on,</HI> and to condemn <HI>Him</HI> to death; who, in re&s;pect of the <HI>Hypo&s;taticall union,</HI> was <HI>Rex univer&s;ae terrae,</HI> and &s;o King of the <HI>Romans,</HI> as well as of the <HI>Jews;</HI> therefore he would not an&s;wer to <HI>that</HI> charge, that was &s;o <HI>illegally charged</HI> again&s;t him, <HI>coram non Judice,</HI> before a Judge, that had no <HI>lawfull</HI> commi&s;&s;ion to be his Judge; So <HI>Brad&s;haw</HI> had no com|mi&s;&s;ion to be King <HI>Charles</HI> his Judge. Or</P>
<P N="4">4. <MILESTONE N="4" UNIT="Rea&s;on."> It may be &s;aid, that he an&s;wered <HI>nothing</HI> to the <HI>fal&s;e</HI> charge laid a|gain&s;t him; becau&s;e of the <HI>illegall</HI> power, authority or right, that his ene|mies had to <HI>require</HI> it; when as he, being their <HI>King,</HI> was not to an&s;wer for any <HI>faci</HI> that he had done, to any one of all his <HI>Subjects;</HI> as the King, that was <HI>according to Gods own heart,</HI> &s;heweth, when, after he had commit|ted both <HI>adultery</HI> and <HI>murder,</HI> he &s;aith to God, <HI>Again&s;t thee only have I &s;inned.</HI></P>
<P>And therefore, the <HI>Jews</HI> being Chri&s;t his <HI>Subjects;</HI> and &s;o, having nei|ther <HI>right</HI> nor authority,
<NOTE PLACE="marg">Math. 27.11.</NOTE> to lay any <HI>charge</HI> again&s;t Him that was their <HI>King:</HI> he was altogether <HI>&s;ilent,</HI> in all that concerned the <HI>charge</HI> laid again&s;t him.
<NOTE PLACE="marg">Mar. 15.2.</NOTE> But for any <HI>other</HI> que&s;tion, that <HI>Pilate,</HI> his &s;ervant, and now made his <HI>Judge,</HI>
<NOTE PLACE="marg">Luk. 23.3.</NOTE> did ask him, He gave him a <HI>full</HI> and a &s;ufficient an&s;wer, as you may &s;ee in all the Evangeli&s;ts.</P>
<P>Or el&s;e,
<NOTE PLACE="marg">Joh. 18.34. &amp; 36. and chap. 19 11.</NOTE> as S. <HI>Jerom.</HI> comments upon the Evangeli&s;ts; he &s;pake <HI>nothing,</HI> that is, <HI>nihil durum, nihil a&s;perum,</HI> nothing, that might <HI>offend</HI> either the Judge, or the <HI>Jews.</HI></P>
<P>But we find,
<NOTE PLACE="marg">What this King &s;pake, not to &s;ave his own life, but for others.</NOTE> that neither <HI>Jews</HI> nor <HI>Gentiles,</HI> neither High Prie&s;t, nor <HI>Pilate</HI> would condemn this <HI>King,</HI> before they <HI>gave</HI> him <HI>liberty</HI> to &s;peak, and they were ready to <HI>hear,</HI> what he <HI>would</HI> or could &s;ay for him&s;elf. Be|cau&s;e the law of the <HI>Jews,</HI> as <HI>Nicodemus,</HI> a Coun&s;ellor of their law, te&s;ti|fieth, <HI>judged no man before it heard him:</HI> and it was not the manner of the <HI>Romans,</HI>
<NOTE PLACE="marg">Jo. 7.51. Act. 25.16.</NOTE> to deliver any man to <HI>die,</HI> before he had liberty to <HI>an&s;wer</HI> for him&s;elf; as <HI>Fe&s;tus,</HI> another Judge of the <HI>Romans,</HI> confe&s;&s;eth.</P>
<P>And yet, &s;uch was the <HI>inju&s;tice</HI> &s;hewed to <HI>Charles</HI> our <HI>King,</HI> which you
<PB N="29" REF="29">may remember, by his <HI>&s;ubject-Judge,</HI> that contrary to <HI>all Laws</HI> both of Hea|ven and Earth, both of <HI>Jews</HI> and <HI>Gentiles,</HI> he would not hear tho&s;e <HI>ju&s;t Rea&s;ons,</HI> that he &s;ought to &s;hew for him&s;elf, again&s;t their <HI>unju&s;t</HI> procee|dings again&s;t him: And therefore no doubt but <HI>Annas</HI> and <HI>Caiphas,</HI> and un|ju&s;t <HI>Pilate,</HI> will ri&s;e in Judgment to condemn that <HI>unju&s;t Judge</HI> at the la&s;t day.</P>
<P>But though this <HI>good King</HI> Chri&s;t &s;aid nothing to their <HI>Charge,</HI> to &s;ave his <HI>own life;</HI> yet, at his <HI>death,</HI> he &s;pake <HI>much,</HI> to pre&s;erve his enemies from <HI>E|verla&s;ting death;</HI> as when he &s;aid, <HI>I thir&s;t:</HI> that was, not for the <HI>blood</HI> of his enemies, as they and the <HI>Souldiers</HI> did for his blood; but it was for the <HI>ac|compli&s;hment</HI> of the my&s;terie of theirs, and our &s;alvation, that was to be effe|cted by his <HI>death.</HI></P>
<P>And e&s;pecially, when, as <HI>Bellar mine</HI> ob&s;erveth, he prayed for his <HI>very murderers,</HI> that were &s;laughtering and tormenting him; and &s;aid, <HI>Father forgive them, for they know not what they do:</HI> and &s;ome of them are <HI>&s;imply</HI> ignorant of the <HI>wickedne&s;s</HI> of this fact, being &s;educed by their <HI>fal&s;e</HI> Tea|chers: and others, though <HI>wilfully</HI> blind; yet are they ignorant of the <HI>con|&s;equents</HI> of this act, that is, the <HI>heavy puni&s;hment,</HI> that is due to them, and, without <HI>great</HI> repentance, mu&s;t light on them, for this <HI>wicked</HI> deed; there|fore, <HI>O my Father, I pray thee, revenge not my death, but forgive them for my &s;ake.</HI></P>
<P>And <HI>this prayer</HI> prevailed for <HI>Longinus,</HI> that thru&s;t him through his <HI>&s;ide,</HI>
<NOTE PLACE="marg">How mightily the prayer of Chri&s;t prevail|ed with God to forgive his ene|mies.</NOTE> to become a Convert, if <HI>old Tradition</HI> may be believed for truth; and for 3000. more at one clap, when S. <HI>Peter</HI> took off the <HI>vail,</HI> that &s;hadowed the <HI>truth,</HI> and &s;hewed to the poor <HI>&s;educed</HI> people, the <HI>horrible</HI> wickedne&s;s of their malicious leaders; and for many <HI>many</HI> more, that returned unto him <HI>immediately</HI> after; and would have prevailed for <HI>all,</HI> the very <HI>wor&s;t</HI> of his murderers, even for <HI>Judas, Annas,</HI> and <HI>Caiphas;</HI> yea, and for the <HI>Judges,</HI> (the fir&s;t, and &s;econd <HI>Pilate</HI>) that pronounced the <HI>Sentence</HI> again&s;t their <HI>Kings;</HI> if they had had the grace, to <HI>repent</HI> them of their evill deed, and to <HI>believe</HI> in this their Saviour.</P>
<P N="4">4. Con&s;ider,
<NOTE N="4" PLACE="marg">How Spee|dily they con|demned their King.</NOTE> I pray you, how <HI>&s;peedily</HI> they executed and made an <HI>end</HI> of him, after he was <HI>Condemned;</HI> for he was apprehended, but upon <HI>Thur&s;|day,</HI> when-as upon <HI>Wedne&s;day</HI> at night, he did eat the <HI>Pa&s;s-over</HI> with his Di&s;ciples, and tels them, that after <HI>two daies,</HI> was the <HI>Fea&s;t</HI> of the Pa&s;s|over, the <HI>greate&s;t</HI> fea&s;t that they had,
<NOTE PLACE="marg">Math. 26.2.</NOTE> &s;olemnized in <HI>remembrance</HI> of their great and <HI>wonderfull</HI> deliverance out of <HI>Pharaohs</HI> bondage; And yet, they would not &s;uffer him to live, till <HI>that</HI> Fea&s;t was pa&s;t; but being taken up|on <HI>Thur&s;day,</HI> he mu&s;t all that day, and all that night be <HI>hurried</HI> from <HI>An|nas</HI> to <HI>Caiphas,</HI> from <HI>Caiphas</HI> to <HI>Pilate,</HI> from <HI>Pilate</HI> to <HI>Herod,</HI> and from <HI>Herod</HI> back again to <HI>Pilate,</HI> and &s;o from place to place; and the very <HI>next</HI> day, which was <HI>Friday,</HI> by <HI>nine</HI> of the clock in the morning, which was their <HI>third</HI> hour of the day, they fa&s;tened him to his <HI>Cro&s;s,</HI>
<NOTE PLACE="marg">Mar. 15.25.</NOTE> with nails &s;o large, that, being found, they made a helmet, and a bridle for <HI>Con&s;tantine,</HI> as it is reported.</P>
<P>And this was a very <HI>quick</HI> di&s;patch indeed.
<NOTE PLACE="marg">King <HI>Charle<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</HI></NOTE> I remember <HI>another</HI> King that was <HI>murdered</HI> in <HI>like</HI> manner by his &s;ubjects; but, though &s;uddenly <HI>enough</HI> di&s;patched out of the way, yet had a <HI>litle</HI> more favour, and a litle longer time, before he was beheaded.</P>
<P>But why would not the&s;e mi&s;creants &s;uffer their <HI>King</HI> to live <HI>one</HI> day, <MILESTONE UNIT="Que&s;t."> to <HI>prepare</HI> him&s;elf for his death, after he was condemned?</P>
<P>They an&s;wer, That the <HI>next</HI> day, after he was <HI>adjudged</HI> to die,
<NOTE PLACE="marg">Re&s;p. Why they would not &s;uf|fer their King to live one day longer.</NOTE> was their <HI>Fea&s;t</HI> day, and the <HI>greate&s;t</HI> fea&s;t in the year: therefore they mu&s;t not &s;uffer him to <HI>pa&s;s</HI> over <HI>that</HI> day, nor to <HI>die,</HI> on <HI>that</HI> day, for the&s;e two &s;peciall Rea&s;ons.</P>
<PB N="30" REF="30">
<P N="1">1. <MILESTONE N="1" UNIT="Rea&s;on."> Le&s;t there &s;hould be an <HI>uproare</HI> among the people; becau&s;e <HI>that</HI> day, being &s;et apart for an <HI>holy meeting,</HI> as the Lord commanded it, and, as our <HI>Apprentices</HI> are permitted upon <HI>Shrove-tue&s;day,</HI>
<NOTE PLACE="marg">Servants had liberty on Ho|ly dayes, and Fea&s;t-dayes.</NOTE> to take their <HI>liberty</HI> and to go a <HI>Shroving</HI> where they plea&s;e; So were their <HI>labourers,</HI> and &s;ervants, un|der colour of going to the <HI>Temple,</HI> &s;uffered, on <HI>this</HI> day, to <HI>gad</HI> abroad, and to go where they would. And therefore the <HI>raskality</HI> of the people, and the <HI>&s;educed</HI> followers of the Scribes, Phari&s;ees, and Presbyters, cryed for <HI>Ju&s;tice, Ju&s;tice, Crucifie him, Crucifie him;</HI> yet, &s;eeing all the re&s;t of the <HI>ho|ne&s;t</HI> people, that had well ob&s;erved his <HI>meekne&s;s,</HI> and his <HI>&s;weet</HI> carriage a|mong&s;t them, and had received &s;o much <HI>ju&s;tice,</HI> and &s;o many <HI>favours</HI> from this <HI>good</HI> King, did <HI>exceedingly love</HI> him, and &s;aid, <HI>He did all things we<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l,</HI> and were ready to venture their <HI>lives</HI> for him, the <HI>Prie&s;ts</HI> and <HI>Presbyters</HI> dur&s;t not venture to <HI>delay</HI> his execution till <HI>that</HI> day were pa&s;t, le&s;t they &s;hould attempt to <HI>re&s;cue</HI> him, and &s;o to &s;ave his life on that day:</P>
<P>So you &s;ee the <HI>&s;ubtilty</HI> of the <HI>crafty</HI> foxes, and the <HI>greedine&s;s</HI> of the&s;e <HI>Bloody-hounds,</HI> to take away the <HI>life</HI> of their <HI>good</HI> King, and to hinder al o|thers to <HI>pre&s;erve</HI> his life. <MILESTONE N="2" UNIT="Rea&s;on."></P>
<P N="2">2. They would not have him to &s;uffer on their <HI>Fea&s;t</HI> day, le&s;t they &s;hould be <HI>defiled;</HI>
<NOTE PLACE="marg">John 18.28.</NOTE> a mo&s;t damnable <HI>hypocri&s;ie,</HI> that &s;tumble at a <HI>&s;traw,</HI> and leap over a <HI>block;</HI> that fear to be defiled on their <HI>Holy</HI> day, and yet fear not the &s;hedding of <HI>innocent</HI> blood, the blood of their <HI>King,</HI> and of the Son of God, on any <HI>other</HI> day: Ju&s;t like our <HI>hypocritical</HI> Saints, that cannot en|dure to mi&s;ie the hearing of two <HI>Sermons</HI> on the Lords day, and care not to <HI>deceive</HI> and de&s;troy 200. of their neighbours, if they can do it, upon any <HI>other</HI> day: And therefore the&s;e <HI>holy</HI> Saints, are none of Gods Saints, but do belong to that Angel of <HI>darkne&s;s,</HI>
<NOTE PLACE="marg">The great hy|pocri&s;ie of the&s;e holy murder|ers.</NOTE> that can &s;o <HI>finely</HI> transform him&s;elf, as <HI>the&s;e</HI> men do, into an <HI>Angel</HI> of Light. And &s;o you &s;ee how <HI>&s;peedily</HI> they executed their <HI>King,</HI> and the <HI>main</HI> Rea&s;ons, why they did &s;o.</P>
<P>And this <HI>&s;peedy</HI> execution of his death, doth exceedingly <HI>aggravate</HI> the heynou&s;ne&s;s of the action; for, after they had him in their hands, <HI>their feet were &s;wift to &s;hed his blood,</HI> and they ended all proceedings in <HI>few</HI> dayes; their <HI>un&s;atiable</HI> thir&s;t for blood, can never &s;uffer the&s;e <HI>Blood-bounds</HI> to re&s;t, until their thir&s;t be quenched.</P>
<P>But you will &s;ay, He was <HI>almo&s;t</HI> four years among&s;t them, after he was <HI>Baptized,</HI>
<NOTE PLACE="marg">A Que&s;tion.</NOTE> and began to dre&s;&s;e his <HI>Vineyard,</HI> and to &s;way the <HI>Scepter</HI> of his Dominion; if they were &s;o <HI>greedy</HI> of his extirpation, Why &s;tayed they <HI>all this while,</HI> before they executed their intention?</P>
<P>I an&s;wer, Not becau&s;e they wanted <HI>will,</HI> but by rea&s;on of &s;ome <HI>remora's,</HI>
<NOTE PLACE="marg">The An&s;wer, for three Rea|&s;ons. Luke 22.2.</NOTE> that hindered their <HI>de&s;ires;</HI> and they were e&s;pecially the&s;e three.</P>
<P N="1">1. The <HI>love</HI> of the people, who, for his <HI>ju&s;tice,</HI> innocency, and fair car|riage towards <HI>all</HI> men, and the <HI>great</HI> good he did to many men, did, for many years, <HI>exceedingly</HI> love him, and apologi&s;e for him; until the&s;e <HI>&s;ub|tile</HI> Foxes, by their <HI>Remon&s;trances,</HI> and A&s;per&s;ions, had wrought this <HI>un|&s;table</HI> multitude, that under&s;tood nothing right, to a jealous, and a <HI>cau&s;e|le&s;s</HI> &s;u&s;pition of this <HI>Ju&s;t</HI> King, and a wicked compliance with the&s;e <HI>unju&s;t</HI> murderers.</P>
<P N="2">2. The want of fit <HI>opportunity,</HI> made that they could not &s;o <HI>&s;afely</HI> do it, until the people, at the <HI>Pa&s;&s;eover,</HI> were drawn up to the Metropolis, <HI>Hieru|&s;alem;</HI> where, by the Law, they were to <HI>convene</HI> at this Fea&s;t, and where|by you may &s;ee how their <HI>&s;ubtilty</HI> made way for their <HI>villany.</HI></P>
<P N="3">3. The <HI>factions</HI> and <HI>oppo&s;itions,</HI> that were among them&s;elves, and e&s;peci|ally betwixt their <HI>chief</HI> Commanders, <HI>Pilate</HI> the <HI>Roman</HI> Commander, and <HI>Herod,</HI> the head-Ruler of the Jews, &s;tayed their purpo&s;es, till the&s;e <HI>differ|ences</HI> were compo&s;ed, and the&s;e two great Opponents, made great Friends;
<PB N="31" REF="30">and this, a&s;&s;oon as ever done, they pre&s;ently do what they intended, and never <HI>re&s;t</HI> till all be fini&s;hed.</P>
<P N="5">5. When they had thus <HI>devili&s;hly</HI> condemned,
<NOTE N="5" PLACE="marg">The Atten|dants that fol|lowed Chri&s;t to the place of execution. Math. 27.33. So was King <HI>Charles</HI> be|headed in the High-way, where they u&s;ed to bait Bears &amp; Bulls.</NOTE> and thus <HI>&s;peedily</HI> re&s;olved to <HI>kill</HI> their King, I pray you mark the place where they carried him to be <HI>executed<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"></HI> and that <HI>place</HI> where they would have him to be <HI>executed,</HI> I told you before, was <HI>Golgotha;</HI> that is to &s;ay, <HI>A place of a skull,</HI> the mo&s;t <HI>infa|mous</HI> place about <HI>Hieru&s;alem,</HI> where their Malefactors were <HI>hanged,</HI> and their bones were <HI>&s;cattered</HI> and gnawn of Dogs: A fit place, think you, for a <HI>King</HI> to end his life? And then</P>
<P N="6">6. Con&s;ider, the <HI>attendants,</HI> that accompanied this <HI>great King</HI> to this <HI>de&s;picable</HI> place of Execution, and we &s;hall find them to be,</P>
<P>Either
<LIST>
<ITEM>1. His <HI>friends,</HI> Or</ITEM>
<ITEM>2. His <HI>foes:</HI> And</ITEM>
</LIST></P>
<P N="1">1. Of his <HI>friends,</HI> I find but very <HI>few</HI> that dur&s;t be &s;een to follow him,
<NOTE N="1" PLACE="marg">How few of his friends. Joh. 19.26. Chap. 18.15.</NOTE> not any man, that I find recorded, but only <HI>one,</HI> and that was the <HI>Di&s;ciple,</HI> that our Saviour <HI>loved,</HI> and that Di&s;ciple was <HI>known</HI> unto the High Prie&s;t; and therefore the <HI>bolder</HI> to follow him, whom he loved. The re&s;t, I pre&s;ume, <HI>loved</HI> him well; but they &s;aw the <HI>malice</HI> of his <HI>per&s;ecutors</HI> was &s;o <HI>great,</HI> not only again&s;t their <HI>King,</HI> but al&s;o again&s;t <HI>all</HI> tho&s;e that <HI>loved</HI> him,
<NOTE PLACE="marg">How cruel the enemies of Chri&s;t were to all that lo|ved him.</NOTE> that if they were <HI>&s;een</HI> to follow him, or <HI>heard</HI> to &s;peak a word in his behalf, they had <HI>pre&s;ently</HI> been taken for <HI>Malignants,</HI> and mo&s;t <HI>&s;everely</HI> puni&s;hed, as mo&s;t <HI>hayn|ous Delinquents:</HI> And therefore all the <HI>re&s;t</HI> of his Apo&s;tles and Di&s;ciples, and all others that loved him, were &s;o mightily <HI>terrified,</HI> that they dur&s;t neither be <HI>heard</HI> nor <HI>&s;een;</HI> So <HI>cruel</HI> were the&s;e <HI>Subjects,</HI> even unto their <HI>King.</HI> Some <HI>Women</HI> indeed, that loved him well, were permitted to be <HI>pre|&s;ent</HI> at his death, their <HI>Sex</HI> was their only <HI>warrant:</HI> but the&s;e <HI>Women,</HI> and the re&s;t that knew him, were fain to &s;tand <HI>afar off,</HI> and dur&s;t not come near him; and, it &s;eems, they dur&s;t not <HI>&s;peak</HI> one word, either <HI>of him,</HI> or <HI>to him:</HI> but <HI>&s;mote their brea&s;ts,</HI> and returned, <HI>Luke.</HI> 23.48. But</P>
<P N="2">2. For his <HI>foes,</HI> we read of <HI>enough,</HI> that followed him;
<NOTE N="2" PLACE="marg">How many of his foes.</NOTE> a <HI>guard</HI> of Soul|diers, for fear he &s;hould be <HI>re&s;cued;</HI> and the Rulers, that <HI>derided</HI> him; and the fooli&s;h people, that were the <HI>flatterers</HI> of tho&s;e lewd Leaders, &s;aying, <HI>He &s;aved others, let him &s;ave him&s;elf if he be Chri&s;t the Son of God:</HI>
<NOTE PLACE="marg">Luc. 23.25.</NOTE> and &s;ome no doubt, were pre&s;ent, that betrayed him: Such villany and <HI>impudence</HI> had co|vered the foreheads of the&s;e <HI>mon&s;ters</HI> of men; yet one of the&s;e <HI>bloody</HI> Souldiers that were the <HI>chief actors</HI> in the execution of this King, received here the be|nefit of this Kings <HI>prayer,</HI> and was inlightened by his Spirit to &s;ay,
<NOTE PLACE="marg">Math. 27.54.</NOTE> <HI>Truly this was the Son of God.</HI> But for the <HI>Prie&s;ts</HI> and <HI>Presbyters,</HI> the Scribes and Rulers of the people; they could bring him to his <HI>death,</HI> and mocked him upon the <HI>Cro&s;s,</HI> when <HI>humanity</HI> &s;hould have rather taught them to <HI>pity</HI> him, than to <HI>&s;coffe</HI> at him; not one of them, notwith&s;tanding all the <HI>wonders</HI> that were then &s;hewed (as the <HI>ri&s;ing</HI> of many that were dead, the <HI>rending</HI> of the vail of the Temple, and the great <HI>Earth quake</HI> that immediately follow|ed his death) had the grace to <HI>confe&s;&s;e</HI> their &s;ins, and to bewail his <HI>death.</HI></P>
<P>Nay, they were &s;o <HI>far</HI> from returning, or <HI>repenting</HI> them, of their wicked|ne&s;s, that their hearts being <HI>hardned</HI> harder than <HI>Pharaoh</HI>'s heart, they &s;till <HI>proceed</HI> in malice; and becau&s;e any <HI>eulogy</HI> of him, they thought <HI>obloquy</HI> unto them&s;elves, and his <HI>prai&s;e</HI> to be their <HI>&s;hame,</HI> they neither permitted him a <HI>Funeral</HI> Sermon, nor provided a <HI>Tomb,</HI> for his burial; and therefore in all likelihood, he had goue without one, had not <HI>providence</HI> according to Pro|phe&s;ie provided him a Sepulcher from an honourable Coun&s;ellour, which had <HI>lodged</HI> this King, while he was alive, in his <HI>heart;</HI> and now, being <HI>dead,</HI> he layes him in his own <HI>Grave.</HI></P>
<P>But it may be &s;aid, That, as S. <HI>Peter</HI> &s;aith, <MILESTONE UNIT="Ob."> <HI>Pilate</HI> and the children of <HI>I&s;|rael</HI> did but what <HI>the hand and coun&s;el of God bad determined before to be
<PB N="32" REF="31">done;</HI> and therefore this their <HI>proceeding</HI> again&s;t their King, being but a lowly <HI>&s;ubmi&s;&s;ion,</HI> or a dutiful <HI>execution</HI> of Gods providence, it cannot be &s;o <HI>offen&s;ive</HI> unto God.</P>
<P>I an&s;wer, <MILESTONE N="1" UNIT="Sol."> 1. That Gods coun&s;el was <HI>&s;ecret</HI> and unknown unto them, and they had no <HI>revelation,</HI> nor <HI>commandment</HI> from God, to do it; there|fore they are <HI>inexcu&s;able</HI> for doing it.</P>
<P N="2">2. <MILESTONE N="2"> Though S. <HI>Peter</HI> &s;aith, God had <HI>determined</HI> this to be done; yet he doth not &s;ay, that God determined to do it by <HI>them,</HI> and in that <HI>manner,</HI> and for that <HI>cau&s;e</HI> as they did it. Therefore, though the <HI>coun&s;el</HI> of God for the doing of it, had been <HI>revealed</HI> unto them, yet this can be no <HI>excu&s;e</HI> un|them, unle&s;s God had commanded <HI>them</HI> to be the actors of it.</P>
<P N="3">3. <MILESTONE N="3"> Though they had known Gods <HI>mind,</HI> and that his mind was, that they &s;hould be the <HI>actors</HI> of this Tragedy; yet Gods <HI>end</HI> being <HI>&s;alus populi,</HI> the &s;alvation of <HI>all faithful</HI> people, and their <HI>end</HI> being to &s;atisfie their own <HI>malice</HI> and ambition, to get the <HI>inheritance</HI> of the Church, and the <HI>King|dom</HI> to them&s;elves; the <HI>coun&s;el</HI> of God to do it, cannot <HI>ju&s;tifie</HI> them in their wicked deeds.</P>
<P>And therefore, all the&s;e things <HI>rightly</HI> weighed, it will appear, that Gods <HI>coun&s;el</HI> was mo&s;t <HI>ju&s;t</HI> in it &s;elf, and mo&s;t <HI>gracious</HI> for us; and their proceed|ing mo&s;t <HI>unju&s;t,</HI> without <HI>warrant,</HI> without <HI>authority,</HI> and will be found at the la&s;t Day, with all other <HI>like</HI> proceedings, without <HI>excu&s;e;</HI> and them&s;elves to be mo&s;t <HI>malicious</HI> murderers of their King.</P>
<P>And now, as <HI>Apelles,</HI> or <HI>Timantes,</HI> having drawn the <HI>&s;ad</HI> and mournful countenance of the <HI>Mourners</HI> for <HI>Iphigenia,</HI> to the <HI>uttermo&s;t</HI> height of his skill; when he came to expre&s;&s;e the &s;ame in <HI>Agamemnon,</HI> her father, becau&s;e his art could go no <HI>higher</HI> than he had gone, and that it could not reach to expre&s;s her <HI>fathers</HI> grief, he was fain to draw a <HI>vail</HI> over <HI>Agamemnon</HI>'s face, and to leave it to the <HI>con&s;ideration</HI> of the beholders to conceive how <HI>infinite</HI> mu&s;t be the <HI>&s;orrow</HI> of her dear father, that &s;o dearly loved her. So I, ha|ving painted out the <HI>horrible</HI> vilene&s;s of the murderers of their <HI>Ju&s;t</HI> King, to the <HI>uttermo&s;t</HI> of mine art, and not able to &s;hew <HI>half</HI> the <HI>damnability</HI> there|of, I mu&s;t put a <HI>Curtain</HI> before my Tablet, and leave it to your <HI>thoughts,</HI> to con&s;ider, if you can <HI>imagine,</HI> that it is <HI>po&s;&s;ible</HI> for any Orator to expre&s;&s;e the <HI>unutterable</HI> and incomprehen&s;ible damnability of this Fact, and the <HI>ex|ecrable</HI> villany of tho&s;e Traytors, that have <HI>murdered</HI> their own <HI>ju&s;t</HI> King: And now</P>
<P N="3">3. <NOTE N="3" PLACE="marg">Part. Who were the mur|derers of this ju&s;t King.</NOTE> For the <HI>murderers</HI> that have killed their Ju&s;t King, I am to &s;hew you, who the&s;e <HI>Traytors</HI> and <HI>murderers</HI> were; and we find in this Chapter, and the precedent Chapter, that they were the <HI>people,</HI> and the <HI>Elders</HI> of the peo|ple, the <HI>Scribes,</HI> and the <HI>Prie&s;ts,</HI> and the <HI>whole multitude;</HI> and the E|vangeli&s;t adds, the <HI>Phari&s;ees,</HI> the <HI>Sadduces,</HI> the <HI>Lawyers,</HI> and the <HI>Ru|lers</HI> of the people. A &s;trange, and a <HI>wonderful</HI> thing, that &s;o <HI>many</HI> of &s;eve|ral <HI>Sects,</HI> of &s;everal <HI>Degrees,</HI> and &s;everal <HI>di&s;po&s;itions,</HI> &s;hould notwith&s;tanding <HI>con&s;pire</HI> together, to put to death their own <HI>ju&s;t</HI> and <HI>lawful</HI> King.</P>
<P>But you have heard of the <HI>Trea&s;on,</HI> and <HI>Murder,</HI> and the <HI>cruel</HI> handling of this King: and you have &s;een and do know, how our own King hath been likewi&s;e u&s;ed; and <HI>all</HI> this we can, it may be, <HI>patiently</HI> hear; but, when <HI>Nathan</HI> tells <HI>David, Thou art the man,</HI> and when I tell the&s;e Jews <HI>de quibus narratur fabula,</HI> The&s;e and the&s;e were <HI>the men</HI> that did it, and were the <HI>Actors</HI> in this <HI>wicked</HI> Tragedy; or if I &s;hould name the <HI>Actors</HI> of the <HI>other</HI> Tragedy, that our Engli&s;h Jews acted again&s;t their own King, I know not how they would wring, and bite, and kick again&s;t me: Yet how&s;oever, I will, as <HI>briefly</HI> as I can, go over them all, that the Scripture &s;peaks of, that when you find or &s;ee any of the Actors of the other <HI>later</HI> Tragedy and Re|gicides, like the&s;e <HI>Murderers</HI> of their King, you may di&s;like them, and &s;pe|cially beware of them: And</P>
<PB N="33" REF="31">
<P N="1">1. Becau&s;e the <HI>Phari&s;ees</HI> were mo&s;t <HI>powerfull,</HI> and mo&s;t numerous;
<NOTE N="1" PLACE="marg">The Phari|&s;ees like our zealous, &s;edu|ced, and hypo|critical Saints.</NOTE> I will begin with them that <HI>fir&s;t</HI> began to quarrell with their King; and you mu&s;t <HI>know,</HI> that they were but of <HI>ye&s;terday,</HI> a new-&s;prung Sect, not &s;o much as once mentioned in all the Old Te&s;tament, but as &s;oon as ever he <HI>peeps</HI> out of his &s;hell, he <HI>runs</HI> away, like the <HI>Lapwing</HI> out of his ne&s;t, and <HI>&s;eparates</HI> him&s;elf from the Church, <HI>(i.e.)</HI> the Congregation of his neigbours,
<NOTE PLACE="marg">Why the Pha|ri&s;ees &s;eparate them&s;elves from all others.</NOTE> for which cau&s;e he is termed, <HI>Phari&s;aeus, qua&s;i &s;egregatus;</HI> and the <HI>rea&s;on</HI> of his &s;eparation is, becau&s;e he thinks all others <HI>prophane,</HI> carnall, and worldly, and <HI>him&s;elf</HI> with the re&s;t of his <HI>Sect,</HI> to be the only <HI>holy Saints</HI> and &s;ervants of God.</P>
<P>And indeed, we find that they <HI>exceeded</HI> all the <HI>common &s;ort</HI> of men in five &s;peciall things; as,
<LIST>
<ITEM>1. In <HI>Tything.</HI></ITEM>
<ITEM>2. In <HI>Fa&s;ting.</HI></ITEM>
<ITEM>3. In <HI>Praying</HI> and Preaching.
<NOTE PLACE="marg">Their Reli|gion.</NOTE></ITEM>
<ITEM>4. In a <HI>fair Language.</HI></ITEM>
<ITEM>5. In <HI>&s;anctifying</HI> the Sabbath.</ITEM>
</LIST> For</P>
<P N="1">1. For <HI>tythes</HI> they will not omit <HI>Mint</HI> and <HI>Cummin,</HI> nor any of the lea&s;t things untythed.</P>
<P N="2">2. For <HI>Fa&s;ting,</HI> they mu&s;t do it <HI>twice</HI> in every week.</P>
<P N="3">3. For <HI>Praying,</HI> they u&s;ed it <HI>often,</HI> and made <HI>long</HI> prayers,
<NOTE PLACE="marg">Matth. 6.23.</NOTE> and <HI>openly</HI> not caring <HI>who</HI> did &s;ee them, but rather defirous that <HI>all</HI> men &s;hould take notice, how <HI>devout</HI> they were in their prayers, and &s;o they were for the <HI>preaching</HI> the word of God, and they were mo&s;t <HI>diligent</HI> to hear Sermons, in&s;omuch, that rather then they would be without the <HI>word</HI> preached,
<NOTE PLACE="marg">Matth. 3,</NOTE> they will go to hear <HI>John</HI> the <HI>Bapti&s;t.</HI></P>
<P N="4">4. For their <HI>fair language,</HI> Chri&s;t him&s;elf tells us, that they being <HI>evill,</HI> yet &s;peak <HI>good things,</HI> and &s;o, when they came to <HI>intrap</HI> him,
<NOTE PLACE="marg">Matth. 12.24. Their diffimu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> lation.</NOTE> they began with <HI>fair words,</HI> and &s;ay, <HI>Ma&s;ter;</HI> and &s;o in <HI>all</HI> their carriages, when they meant to play the <HI>devill,</HI> they &s;pake like <HI>Saints:</HI> as, when they laboured what they <HI>could,</HI> to be the <HI>death</HI> of Chri&s;t; yet they come unto him as if they were his <HI>greate&s;t</HI> friend, and tell him, that the <HI>Herodians</HI> are his <HI>bitter</HI> enemies, and do intend to <HI>kill</HI> him, and therefore he &s;hould do <HI>wi&s;ely,</HI> to convey him&s;elf out of their reach. But of every &s;uch <HI>Phari&s;ee,</HI>
<Q>Cum tibi dicit Ave, tanquam ab ho&s;te Cave.</Q></P>
<P N="5">5. For their ob&s;ervation of the <HI>Sabbath,</HI> they are &s;o <HI>zealous,</HI> or rather <HI>&s;uper&s;titious,</HI> that the Di&s;ciples mu&s;t not pick an <HI>ear</HI> of corn, and put it in their <HI>mouth,</HI> to a&s;&s;wage their <HI>hunger,</HI> nor Chri&s;t &s;peak a <HI>word</HI> to heal a <HI>lame,</HI> or a <HI>blind</HI> man <HI>on that day,</HI> without danger of a <HI>C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uncell,</HI> to be <HI>&s;everely</HI> cen|&s;ured; and we read that if a <HI>barrell</HI> or ve&s;&s;el of wine <HI>leakt,</HI> and run out on the <HI>Sabbath,</HI> they would rather &s;uffer the &s;ame to be all <HI>&s;pilt,</HI> then &s;top it on that day; and <HI>Stow</HI> writes it in his <HI>Chronicle,</HI> that one of them dwelling in the Old-<HI>Jury</HI> in <HI>London,</HI> happened to fall into a <HI>Privie</HI> upon the <HI>Saturday,</HI> which was, and is their <HI>Sabbath</HI> day, and he refu&s;ed to be <HI>pluckt</HI> out, be|cau&s;e he would not have his <HI>neighbour</HI> to prophane the <HI>Sabbath;</HI> and his neighbour being a <HI>Chri&s;tian,</HI> denied to help him out on the <HI>Sunday,</HI> which is the <HI>Chri&s;tian Sabbath;</HI> &s;aying, If thou art &s;o <HI>preci&s;e</HI> to ob&s;erve <HI>thy Sabbath,</HI> I will be as <HI>zealous</HI> for <HI>my</HI> Sabbath; and before the <HI>Munday,</HI> he was &s;tifled with the <HI>ill &s;avour</HI> of his lodging.</P>
<P>So <HI>religious</HI> were the&s;e <HI>Saints</HI> in their &s;uper&s;tition, &s;o fair in their <HI>outward</HI> holine&s;&s;e of <HI>fa&s;ting, praying,</HI> and hearing <HI>Sermons,</HI> exceeding all <HI>other</HI> men, &s;o far as Religion &s;eems to exceed prophanene&s;&s;e.</P>
<P>But he that is <GAP DESC="foreign">, the &s;earcher of all <HI>hearts,</HI> and &s;eeth the <HI>&s;e|crets</HI> of all thoughts, tells us plainly, they were but <HI>meer hypocrites,</HI> appear|ing unto men like <HI>&s;illy &s;heep,</HI> but were indeed <HI>ravening Wolves,</HI> that devour|ed <HI>widowes hou&s;es,</HI> and plundered all their <HI>poor neighbours;</HI> not leaving to
<PB N="34" REF="32">many of them, <HI>bread</HI> to put into their <HI>childrens</HI> mouthes, under the colour of their <HI>long prayers,</HI> and the pretence of <HI>Zeal</HI> and Religion; this is the <HI>very truth</HI> of the matter.
<NOTE PLACE="marg">How mighty the&s;e hypo|crites increa|&s;ed in num|ber, in power, and authority.</NOTE></P>
<P>And yet the&s;e <HI>wicked</HI> men, the&s;e holy hypocrites by their <HI>di&s;&s;embling,</HI> and faigned holine&s;&s;e, grew &s;o <HI>great</HI> both in number and power, that they &s;oon over-&s;pread the <HI>whole</HI> land, and became as it were the <HI>only Oracles</HI> of the people and their <HI>faction</HI> ruled, upon the matter, not only the City of <HI>Jeru&s;alem,</HI> but almo&s;t <HI>all the land</HI> of <HI>Jury,</HI> &s;o farre, that as <HI>Jo&s;ephus</HI> &s;aith, <HI>Herod</HI> him&s;elf was <HI>afraid</HI> to di&s;plea&s;e them, they had &s;o <HI>infinitely</HI> bewitch|ed the people with the opinion of their <HI>knowledge</HI> in the Scripture, and their <HI>zealous</HI> profe&s;&s;ion, that nothing was thought <HI>well done,</HI> but what they did, or approved of, as it appeareth by that <HI>que&s;tion</HI> unto the Officers, <HI>Have any of the Rulers or of the Phari&s;ees believed on him?</HI></P>
<P>But let <HI>&s;uch hypocrites</HI> go on in their hypocri&s;ie,
<NOTE PLACE="marg">John 7.48. <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">arth 5.20.</NOTE> and let them be <HI>deceived,</HI> that will believe them; it is not the&s;e <HI>outward</HI> &s;hewes of holine&s;&s;e, and <HI>&s;ha|dows</HI> of Religion, that plea&s;eth God, who is not <HI>mocked,</HI> as the Apo&s;tle &s;peak|eth, but <HI>requireth truth in the inward parts,</HI> as the <HI>P&s;almi&s;t</HI> &s;aith, and there|fore <HI>tells</HI> us, and we may <HI>believe</HI> him, that <HI>except our righteou&s;ne&s;&s;e exceed the righteou&s;ne&s;&s;e of the hypocrites,</HI> that do but <HI>deceive</HI> the world, and <HI>bewitch</HI> the &s;imple people, <HI>we &s;hall in no wi&s;e enter into the Kingdom of heaven.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The Scribes.</NOTE> The next <HI>Sect,</HI> that were mo&s;t <HI>&s;edulous</HI> to betray Chri&s;t, and to mur|der their King, were the <HI>Scribes,</HI> &s;uch as were the continual <HI>Writers,</HI> not of Bills and Bonds,
<NOTE PLACE="marg">Like our Pre&s;|byterians, in dependants, and Lay-Preachers.</NOTE> as our <HI>Scriveners</HI> do, but of the <HI>Holy Scriptures,</HI> and there|fore they pretended that they <HI>alone</HI> had the <HI>perfect</HI> knowledge and under|&s;tanding of the &s;ame, &amp; con&s;equently that they <HI>alone</HI> were the only people of God, &amp; all the re&s;t <HI>no better,</HI> or but little better, then ca&s;t-aways; &s;o cen&s;ori|ous were the&s;e &s;cribling gno&s;ticks. But if you would examin their <HI>Expo&s;ition,</HI> you &s;hould find that <HI>praeter fal&s;itatem &amp; hypocri&s;in uihil habent,</HI> they were &s;uch <HI>Interpreters</HI> of the Scripture, as <HI>Hogs</HI> are dre&s;&s;ers of Vines; and when they &s;tuffe their <HI>impertinent</HI> di&s;cour&s;es with <HI>more</HI> impertinent Texts of Scripture,
<NOTE PLACE="marg">2 pet: 3.16.</NOTE> they do but, as <HI>Peter</HI> &s;aith, <GAP DESC="foreign">, wre&s;t it, and per|vert it, and, as the word implies, deal with it, as <HI>Shoemakers</HI> do with their Leather; <HI>&s;tretch</HI> it, and tear it oft-times with their teeth, when it is &s;o, that of it &s;elf it cannot reach, to fit their purpo&s;e.</P>
<P>And <HI>truly,</HI> the Church of God never wanted <HI>&s;uch Scribes</HI> in every place, <HI>Tertullian</HI> &s;aith, <HI>credunt Scripturis, ut credant adver&s;us Scripturas;</HI> they al|ledge Scriptures, to <HI>overthrow</HI> the Scriptures; and no Scripture &s;hall be <HI>be|lieved,</HI> but as them&s;elves <HI>interpret</HI> it, and to give you a ta&s;te of their Ex|po&s;itions.</P>
<P N="1">1. When the Prophet <HI>Joel</HI> &s;aith, <HI>Your &s;ons and your daughters &s;hall pro|phe&s;ie,</HI>
<NOTE PLACE="marg">Joel 2.28.</NOTE> they will ju&s;tifie their <HI>Revelations,</HI> and their &s;peciall <HI>in&s;piration</HI> of Gods Spirit, when as the Prophet meant it only of the <HI>Apo&s;tles,</HI> and the <HI>im|mediate</HI> di&s;ciples of our Saviour.</P>
<P N="2">2. When the Prophet <HI>Ho&s;ea</HI> &s;aith, <HI>The children of I&s;rael &s;hall remain without King,
<NOTE PLACE="marg">Ho&s;. 3.4.</NOTE> and without Prince many dayes,</HI> this is a &s;ufficient proof, they &s;hall be <HI>independent</HI> from all Government, but their own: and therefore, being <HI>thus</HI> in&s;pired by the <HI>lying &s;pirit,</HI> they were earne&s;tly &s;et on to <HI>kill</HI> their King, and to <HI>abjure</HI> their Prince, that they might &s;till continue <HI>Inde|pendents,</HI> without any <HI>regal</HI> Government.</P>
<P N="3">3. When <HI>Obadiah</HI> &s;aith, <HI>Thy mighty men, O</HI> Teman, <HI>&s;hall be di&s;maid, to the end that every one of the Mount of</HI> E&s;au <HI>may be cut off by &s;laughter;</HI>
<NOTE PLACE="marg">Obadiah v. 9. Malach. 4.2, 3.</NOTE> and <HI>Mala|chy</HI> &s;aith, <HI>To you &s;hall ari&s;e the Sun of righteou&s;ne&s;&s;e,</HI> and <HI>you &s;hall tread down the wicked as a&s;hes under your feet;</HI> this is a &s;ufficient warrant to de&s;troy <HI>all Malignants,</HI> and to root them out of the world, as the <HI>enemies</HI> of Gods people, which they &s;ay, are <HI>them&s;elves,</HI> and none el&s;e.</P>
<P N="4">4. <NOTE PLACE="marg">E&s;ay 61.6.</NOTE> When the Prophet <HI>E&s;ay</HI> &s;aith, <HI>You &s;hall eat the riches of the Gentiles,
<PB N="35" REF="32">and in their glorie &s;hall you boa&s;t your &s;elves;</HI> this is a good <HI>warrant</HI> for them that take all the <HI>wealth</HI> and po&s;&s;e&s;&s;ion of their <HI>malignant neighbours:</HI> they need no more but <HI>take</HI> them and <HI>&s;eize</HI> upon them, and never call them to an&s;wer, Whether they have <HI>offended</HI> the Law, and &s;o <HI>forfeited</HI> their e&s;tates, or not.</P>
<P>And is the world now <HI>free</HI> from &s;uch <HI>Scribes,</HI> as do fal&s;ifie the <HI>&s;ayings</HI> of the Apo&s;tles, as the&s;e <HI>Jewi&s;h</HI> Scribes did the <HI>words</HI> of the Prophets? No, no; for you may find many <HI>writings</HI> and Pamphlets of <HI>our Scribes,</HI> that have mo&s;t <HI>&s;trangelie</HI> perverted the words of S. <HI>Paul, Rom.</HI> 13.1, 2, 3. to ca&s;t off all <HI>Regall</HI> power, and to e&s;tabli&s;h the <HI>Democratical</HI> government, and as <HI>peevi&s;hiy</HI> expounded the words of S. <HI>Peter,</HI> to prove the lawfulne&s;&s;e of <HI>depo&s;ing,</HI> and decollating their Kings; &amp; many more &s;uch Scriptures you may find <HI>perver|ted</HI> by our new-&s;prung Scribes, if you ca&s;t your eye upon the <HI>Pamphlets</HI> lying on every Stationer's &s;tall.</P>
<P N="3">3. The next &s;ort of men that betrayed and killed their King,
<NOTE N="3" PLACE="marg">Rulers of the people.</NOTE> were not &s;o much a <HI>Sect</HI> of &s;educed Zelots, as a <HI>companie</HI> of great Rulers, <HI>Rulers of the people</HI> &s;aith the Text, or, as they are termed in their <HI>rebellion</HI> again&s;t <HI>Mo&s;es, Princes of the A&s;&s;emblie, famous in the Congregation, men of Renown;</HI>
<NOTE PLACE="marg">Numb. 6.2.</NOTE> and the&s;e were either the <HI>heads</HI> of &s;everall families, as our <HI>Lords</HI> and No|bilities are, or el&s;e &s;uch as in their <HI>&s;everal</HI> countries or cities, by their <HI>wealth</HI> or authority had gained <HI>power</HI> over the people, to like or di&s;like what they plea&s;ed, as our <HI>Knights</HI> of the Shire, or <HI>Burge&s;&s;es</HI> for the Parliament, are; and the&s;e were very <HI>deep</HI> in &s;etting forward the <HI>Trea&s;on</HI> and <HI>Murder</HI> of their King.</P>
<P N="4">4. The <HI>Sadduces</HI> were another <HI>Sect</HI> among the Jews, of pe&s;tilent doctrine,
<NOTE N="4" PLACE="marg">The Saddu|ces.</NOTE> denying <HI>all Scripture</HI> that made again&s;t them, and denying the <HI>immortali|tie</HI> of the &s;oul, and the <HI>re&s;urrection</HI> of the dead (like <HI>Cromwels</HI> Athei&s;tical Commanders) and all <HI>puni&s;hment</HI> for &s;ins after death; therefore being more wicked in their <HI>tenets,</HI> then the <HI>Phari&s;ees,</HI> and ab&s;urder then the <HI>Scribes,</HI> it is very like they were more <HI>active</HI> in the death of their King, then the re&s;t of the forementioned Murderers.</P>
<P N="5">5. <NOTE N="5" PLACE="marg">Lawyers like the Chair|men of the long Parlia|ment.</NOTE> There were <HI>&s;ome</HI> compri&s;ed under &s;ome of the <HI>former</HI> Sects that are termed by the Evangeli&s;ts, <GAP DESC="foreign">, <HI>Lawyers,</HI> which as Chri&s;t &s;aith, &s;ate in <HI>Mo&s;es</HI> Chaire, and &s;o were Chair-men, becau&s;e of &s;ome <HI>excellent</HI> parts that were thought to be in them, beyond the <HI>ordinary</HI> &s;ort of men; and the&s;e men &s;aith our Saviour <HI>have taken away the key of knowledge, (i.e.)</HI> the <HI>Law;</HI> and, in&s;tead thereof, they taught the <HI>traditions</HI> of men, which traditions S.
<NOTE PLACE="marg">Luke 1.52. Matth. 15.3. Ephe&s;. 2.15.</NOTE> <HI>Paul</HI> calls <GAP DESC="foreign">, which we may properly term <HI>Ordinances,</HI> as our Engli&s;h Tran&s;lation renders it; and by the&s;e <HI>new-devi&s;ed</HI> Ordinances of the&s;e <HI>Chair<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">men,</HI> they quite &s;poyled and fru&s;trated the good <HI>old Law,</HI> both of God, and Man.</P>
<P N="6">6. The <GAP DESC="foreign">, which we tran&s;late <HI>Elders,</HI> or,
<NOTE N="6" PLACE="marg">The Presby|ans.</NOTE> as the word properly &s;ounds, <HI>Presb<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ters</HI> had a mighty &s;hare in the blood of their King; and S. <HI>Luke</HI> &s;aith <GAP DESC="foreign">,
<NOTE N="7" PLACE="marg">The Prie&s;ts. Matth. 27.1. Mark how the Pr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">sbyters are not only called the Elders but the Elders of the people, be|cau&s;e the com|mon people only magnifie them, and they only endevour to plea&s;e the people.</NOTE> the Presbyterie were the fir&s;t that came again&s;t him.</P>
<P N="7">7. The <HI>Prie&s;ts</HI> joyned with the&s;e <HI>Presbyters</HI> to kill their <HI>King:</HI> for &s;o the Evangeli&s;t &s;aith, that <HI>when the morning was come, all the chief Prie&s;ts and El|ders of the people took coun&s;ell again&s;t Je&s;us so put him to death;</HI> and as, then, the Jewi&s;h <HI>Elders</HI> and <HI>Prie&s;ts</HI> con&s;pired together again&s;t their King; &s;o we find now, the <HI>Presbyters</HI> or Preaching-Elders and <HI>Romi&s;h Prie&s;ts,</HI> though their faces are aver&s;e, and &s;eem to look divers wayes, yet like <HI>Samp&s;ons Foxes</HI> they are tyed together, by the <HI>tayls,</HI> and both are <HI>Anti-Kings,</HI> ene|mies unto <HI>Monarchy,</HI> and do like <HI>Mars</HI> his Prie&s;ts, called <GAP DESC="foreign">, &s;catter the fire of <HI>Sedition</HI> and Rebellion among&s;t the people, and <HI>Sheba</HI>-like blow their <HI>Trumpets</HI> in all places, even in their <HI>Pulpits,</HI> to &s;tirre up the di&s;|contented people to take <HI>Armes</HI> again&s;t their King, though he be Chri&s;t
<PB N="36" REF="33">him&s;elf. And therefore if <HI>any</HI> King would be free from Rebellion, he <HI>mu&s;t</HI> bani&s;h the&s;e <HI>Prie&s;ts</HI> and <HI>Presbyters</HI> from his Dominions.</P>
<P N="8">8. <NOTE N="8" PLACE="marg">The whole Pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">liament of the <HI>Jews</HI> con|&s;pired together to put Chri&s;t, their King to death. Mar. 15.1. <GAP DESC="foreign">: <HI>Nemine contradicente.</HI> E&s;ay. 1.4.</NOTE> S. <HI>Mark</HI> &s;aith, that the&s;e <HI>Prie&s;ts</HI> held a Con&s;ultation with the <HI>Presby|ters</HI> or <HI>Elders,</HI> and <HI>Scribes,</HI> and <HI>the whole Councill,</HI> and bound <HI>Je&s;us,</HI> and carried him away, and delivered him to <HI>Pilate;</HI> &s;o here is the <HI>whole Par|liament of the Jews again&s;t their King;</HI> who, had they not been <HI>Jews,</HI> had never done it; but the&s;e had formerly <HI>for&s;aken</HI> God, and therefore no wonder that they do now <HI>betray</HI> their King; yet, it might be wondered, that this <HI>Councill</HI> con&s;i&s;tings of <HI>Heterogeniall</HI> parts, &s;everall Sects, as <HI>Pha|ri&s;ees</HI> and <HI>Sadduces, Scribes</HI> and <HI>Herodians, Prie&s;ts</HI> and <HI>Presbyters,</HI> whereof mo&s;t of them differed in <HI>many</HI> things, and hated each other <HI>very</HI> much; even as much as <HI>Papi&s;t</HI> and <HI>Puritane, Calvini&s;t</HI> and <HI>Lutheran,</HI> do among&s;t us; yet they can <HI>deponere inimicitias,</HI> lay a&s;ide <HI>all differences,</HI> and con&s;pire <HI>to|gether,</HI> to betray to <HI>death</HI> their Lord and King; and our Saviour him&s;elf tels us how, <HI>Videlicet,</HI> when they &s;aw the Heir, they &s;aid <GAP DESC="foreign">, <HI>within</HI> them&s;elves, <HI>(i. e.)</HI> by their wicked thoughts; and then they &s;aid <GAP DESC="foreign">, <HI>among</HI> them&s;elves, <HI>(i. e.)</HI> by con&s;ultation and publi&s;hing their intention one to another, Come, <HI>(i. e.)</HI> by combination, and ma|king a <HI>firm League</HI> and <HI>Covenant,</HI> with an indi&s;&s;olveable <HI>oath;</HI> that, al|though we be of &s;undry &s;ects and different opinions <HI>among</HI> our &s;elves; yet, after we have made <HI>this Covenant,</HI> we need not <HI>&s;u&s;pect</HI> one another, but we may confide in the Covenanters, and <HI>a&s;&s;ure</HI> our &s;elves of fidelity <HI>to a&s;|&s;i&s;t</HI> one another, to the uttermo&s;t, <HI>ut occidamus</HI> even to kill him; that his <HI>Kingdom,</HI> and his <HI>Vineyard,</HI> both Church and Common-wealth, may be <HI>our own;</HI> and thus, <HI>&s;aevis inter &s;e convenit &V;r&s;is,</HI> the&s;e cruell <HI>Bears</HI> and &s;avage <HI>Bea&s;ts</HI> do con&s;ult and <HI>agree</HI> together, to put to <HI>death</HI> the <HI>Lords Anointed;</HI> Therefore this <HI>Coun&s;ell,</HI> wor&s;e then the <HI>wor&s;t</HI> of the <HI>Popi&s;h</HI> coun&s;els, may rightly be termed a <HI>Devilli&s;h</HI> coun&s;ell,
<NOTE PLACE="marg">P&s;al. 1.1.</NOTE> even the <HI>coun&s;ell of the ungodly,</HI> the way of <HI>&s;inners,</HI> and the &s;eat of the <HI>&s;cornfull:</HI> when, as <HI>Jacob</HI> &s;aith of his &s;ons <HI>Simeon</HI> and <HI>Levi, The in&s;truments of cruelty are in their habitations,</HI> and <HI>their &s;words are the weapons of violence;</HI> and therefore, O my &s;oul, <HI>come not thou into their &s;ecret, and let not mine honor be united unto their a&s;&s;embly.</HI> But let thy thoughts <HI>abhor</HI> all their actions; For in their <HI>anger</HI> they &s;lew a man, and through <HI>envy</HI> they murdered the <HI>be&s;t</HI> of men, and their own <HI>King,</HI> even <HI>Je&s;us Chri&s;t;</HI> and therefore <HI>cur&s;ed</HI> be their anger for it was <HI>fierce,</HI> and their wrath for it was <HI>cruell;</HI> and for their <HI>malice,</HI> let all &s;uch <HI>murderers</HI> be di|vided in <HI>Jacob,</HI> and &s;cattered in <HI>I&s;rael,</HI> and let <HI>due vengeance</HI> be &s;peedily rendered, to all &s;uch <HI>abominable</HI> Traytors.</P>
<P N="9">9. <NOTE N="9" PLACE="marg">Flattering Courtiers.</NOTE> We read of <HI>another</HI> Faction, that had their fingers in this Trea&s;on, <HI>(i. e.)</HI> the <HI>Herodians,</HI> who were a company of <HI>flattering Courtiers,</HI> and alwaies followed the <HI>over-ruling</HI> party: And the&s;e were &s;ubtile <HI>Foxes</HI> that made u&s;e of <HI>Policy</HI> without hone&s;ty; and therefore Chri&s;t, that <HI>knew</HI> them well enough,
<NOTE PLACE="marg">Mar. 8.15.</NOTE> (and I would to God King <HI>Charls</HI> had known his Courti|ers al&s;o) advi&s;eth us to <HI>beware of the leaven of the Phari&s;ees,</HI> and of <HI>the He|rodians; (i. e.)</HI> the leaven not of <HI>bread,</HI> but of the <HI>doctrine</HI> and practices; when as their <HI>Doctrines</HI> are contagious and <HI>infectious;</HI> and their practices <HI>malicious,</HI> treacherous and murderous: <HI>ill</HI> properties for <HI>great</HI> Courtiers, that ought to be as well <HI>good</HI> as <HI>great;</HI> el&s;e are they but a great <HI>&s;hame</HI> a|mong men, and a great <HI>&s;taine,</HI> unto all their po&s;terity.</P>
<P N="10">10. <NOTE N="10" PLACE="marg">The com|mon people for the mo&s;t part had a hand in his death, by a three fold imployment.</NOTE> As <HI>&s;alus populi</HI> the good of the people and the <HI>liberty</HI> of the &s;ubjects was one main <HI>pretended</HI> cau&s;e, why the&s;e murderers <HI>kild</HI> their King; <HI>ne gens pereat,</HI> le&s;t, if he <HI>lived,</HI> the Nation &s;hould be de&s;troyed; &s;o the <HI>peo|ple,</HI> upon all occa&s;ion, mu&s;t be <HI>ready</HI> at hand to &s;erve their turn, and to do the <HI>&s;ervices,</HI> wherein the&s;e their <HI>grand</HI> Ma&s;ters &s;hall imploy them; and this imployment we find to be three fold.</P>
<P N="1">1. <NOTE PLACE="marg">Mar. 14.43.</NOTE> When their King is to be <HI>taken,</HI> they mu&s;t be &s;ent <HI>armed</HI> with &s;words and &s;taves to <HI>apprehend</HI> him.</P>
<PB N="37" REF="33">
<P N="2">2. They mu&s;t draw <HI>petitions</HI> for &s;ome ba&s;e and unworthy thing; as they did,
<NOTE PLACE="marg">Math. 27.20.</NOTE> when they petitioned that <HI>Barabbas</HI> a thief and a murderer might be relea&s;ed, and their King crucified.</P>
<P N="3">3. They mu&s;t come to the <HI>Judgment-Hall,</HI> or place of Judicature; and, for fear the King &s;hould find &s;ome <HI>favour</HI> from him, that knew him <HI>inno|cent;</HI> they mu&s;t with loud voices <HI>cry</HI> for <HI>ju&s;tice,</HI> and double their de&s;ires for <HI>execution;</HI> and all this, &s;aith the <HI>Evangeli&s;t,</HI> was done by the <HI>multitude,</HI>
<NOTE PLACE="marg">Math. 27.20. <HI>Ho&s;i-anna.</HI></NOTE> as they were per&s;waded by the <HI>Prie&s;ts</HI> and <HI>Presbyters;</HI> Ah &s;illy people, that even now cry, <HI>Ho&s;anna, &s;erva quae&s;o,</HI> Save Lord, and now pre&s;ently <HI>Crucifige;</HI> that <HI>loved</HI> their King, as his enemies <HI>confe&s;s;</HI> and yet joyn with his enemies to <HI>kill</HI> their King: and never ask, <HI>What hath he done?</HI> but this we will do to plea&s;e <HI>them,</HI> that &s;et us on the work. Who then but a <HI>mad man</HI> would re|po&s;e tru&s;t in a <HI>multitude</HI> of men, and relie upon a <HI>broken reed,</HI> a reed that wavers with <HI>every</HI> winde. And not only &s;o, but to &s;hew the <HI>ba&s;ene&s;s</HI> of the&s;e ba&s;e people (for I know not how to &s;ay, their <HI>envy,</HI> or their <HI>malice,</HI> that they &s;hould <HI>maligne</HI> their King, who had done them good <HI>every</HI> way, and no harm, to <HI>any</HI> of them) when <HI>Pilate,</HI> a heathen Judge and a <HI>&s;tranger</HI> to the <HI>Jews,</HI> &s;hall profe&s;s him to be a <HI>ju&s;t per&s;on,</HI>
<NOTE PLACE="marg">Math. 27.24.</NOTE> and therefore <HI>wa&s;h his hands</HI> from the blood of the <HI>innocent</HI> man; this <HI>giddy multitude</HI> of rude people, the ge|neration of <HI>vipers,</HI> that gnaw out the <HI>bowels</HI> of their own dams, the bre|thren of <HI>Cain,</HI> and the children of their father the <HI>Devil,</HI>
<NOTE PLACE="marg">Joh. 8.44.</NOTE> that hath been a <HI>murderer</HI> from the beginning, do cry out, as vengeance doth require,
<NOTE PLACE="marg">Math. 27.25:</NOTE> <HI>His blood be upon us and upon our children.</HI> What? <HI>Nefandum &s;celus,</HI> a mo&s;t fearfull thing, when the blood of our <HI>own ju&s;t</HI> King, <HI>unju&s;tly</HI> murdered by &s;o ma|ny <HI>&s;orts</HI> of men, that had their <HI>hands imbrued with his blood,</HI> &s;hall like <HI>A|bels</HI> blood cry to God for <HI>vengeance</HI> again&s;t us, and our children for ever; O let us rather <HI>repent,</HI> and de&s;ire of God, that the <HI>blood of this lamb Je&s;us Chri&s;t,</HI> may wa&s;h away the&s;e our <HI>bloody</HI> &s;ins.</P>
<P>And thus I have &s;hewed you the <HI>chiefe&s;t Actors</HI> in this bloody Tragedy; all the <HI>whole Kingdom</HI> of <HI>Jury,</HI> rebelling again&s;t their King, and mo&s;t Trai|terou&s;ly betraying him to an <HI>Ignominious death,</HI> &s;ave only &s;ome <HI>few fol|lowers</HI> of Chri&s;t, of whom this <HI>King</HI> foretold, what &s;hould betide them, &s;ome of them &s;hould be <HI>killed,</HI> and &s;ome <HI>per&s;ecuted</HI> from City to City; for,
<NOTE PLACE="marg">Math. 23.34.</NOTE> as S. <HI>Ba&s;il</HI> &s;aid of <HI>Herod</HI> <GAP DESC="foreign">, his meat was the <HI>fle&s;h,</HI> and his drink was the <HI>blood</HI> of men: &s;o the&s;e <HI>Regicides</HI> will never leave a <HI>follower</HI> of this King; untill, like the <HI>Whore</HI> in the <HI>Revelations,</HI>
<NOTE PLACE="marg">Revel. 7.6.</NOTE> they be <HI>drunk with the blood of the Saints,</HI> and thereby &s;hew them&s;elves as they are,
<LIST>
<ITEM>1. <HI>&V;n&s;atiable,</HI> becau&s;e they never leave till they be <HI>drunk.</HI></ITEM>
<ITEM>2. <HI>&V;nmercifull,</HI> becau&s;e they will be drunk with <HI>blood;</HI> and</ITEM>
<ITEM>3. <HI>&V;nju&s;t,</HI> becau&s;e <HI>no blood</HI> will &s;erve them, but the blood of the <HI>Saints,</HI> and &s;ervants of this King, the <HI>witne&s;&s;es</HI> of Gods truth.</ITEM>
</LIST></P>
<P>And therefore let all the <HI>lovers</HI> of this King, <HI>look</HI> to them&s;elves; becau&s;e the <HI>branches</HI> mu&s;t needs wither, when the <HI>root</HI> is plucked up.</P>
<P>And be&s;ides the&s;e <HI>followers</HI> of Chri&s;t that loved him, we find &s;ome others, that had no hand in <HI>killing</HI> him; and tho&s;e were the <HI>Samaritans,</HI> a people as much hated by the <HI>Jews,</HI> as <HI>Papi&s;ts</HI> are by the <HI>Puritans;</HI> and though this <HI>King</HI> confer'd upon the <HI>Jews, beneficia nimis copio&s;a, multa &amp; magna,</HI> and did <HI>nothing</HI> at all for the&s;e <HI>Samaritans,</HI> &s;ave only to <HI>pitty</HI> them, and hinder the fiery <HI>Z<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lots,</HI> the two &s;ons of <HI>Zebedee,</HI> to de&s;troy them by calling for fire out of Heaven, to con&s;ume them; as <HI>Elias</HI> did the two Captains and their fifties; yet, we do not read, that either they hated the <HI>per&s;on,</HI> or &s;ought the <HI>life</HI> of this King: no more do I find that any <HI>Papi&s;t</HI> joyned with the Parliament of <HI>England,</HI> and the Conquerors of our King, to put King <HI>Charles</HI> to death; which I believe will be &s;ufficient <HI>witne&s;&s;es,</HI> to ri&s;e in judgment to <HI>condemn them,</HI> that have condemned the <HI>King,</HI> at the la&s;t day.</P>
<PB N="38" REF="34">
<P>Thus I have pa&s;&s;ed over <HI>all,</HI> or mo&s;t of the <HI>acts</HI> and <HI>&s;cenes</HI> of this Tra|gedy; and I might here end, but that, as the Prophet &s;aith, <HI>aby&s;&s;us aby&s;&s;um invocat,</HI> and one Tragedy requires another, and the de&s;truction of this <HI>King</HI> and his followers, cals for de&s;truction upon the <HI>de&s;troyers,</HI> that, like <HI>Damocles's</HI> &s;word, hangs by a <HI>feeble</HI> thread, ready to fall upon their necks; for the Prophet <HI>David</HI> demands the que&s;tion, <HI>Shall they e&s;cape for their wickedne&s;s?</HI> And he doth immediatly an&s;wer, <HI>The Lord &s;hall de&s;troy both the blood-thir&s;ty and deceitfull men;</HI> and all the&s;e men that I have &s;hewed, be|ing mo&s;t <HI>deceitfull,</HI> and very much <HI>thir&s;ting</HI> after blood, and that blood, not of the <HI>ba&s;e&s;t</HI> people, but of the <HI>be&s;t</HI> of men, their <HI>Prophets,</HI> their <HI>Prea|chers,</HI> and their own mo&s;t <HI>ju&s;t</HI> and <HI>pious</HI> King; it mu&s;t needs pull <HI>de&s;truction</HI> upon their heads. Therefore Chri&s;t in the parable of the Vineyard, &s;aith <GAP DESC="foreign">,
<NOTE PLACE="marg">Matth. 21.41.</NOTE> <HI>The Lord will mi&s;erably de&s;troy them;</HI> that is,
<LIST>
<ITEM>1. Them that <HI>plotted</HI> to take away his inheritance.</ITEM>
<ITEM>2. Them that <HI>con&s;ulted</HI> to take away his life.</ITEM>
<ITEM>3. Them that &s;o unju&s;tly <HI>put him to death.</HI></ITEM>
</LIST></P>
<P N="4">4. Them that abu&s;ed and wronged his <HI>&s;ervants,</HI> that &s;ought to <HI>defend</HI> his right. And</P>
<P N="5">5. I feare me, them, that <HI>might have helped</HI> to protect both their <HI>King,</HI> and his <HI>&s;ervants,</HI> and did not; for, if any where then <HI>&s;urely</HI> here, that <HI>axi|ome</HI> mu&s;t hold good <HI>Qui non vetat peccare quum pote&s;t, ip&s;e peccat,</HI> and that <HI>too-ill-applied Sentence,</HI> &s;o protect rebels &amp; a&s;&s;i&s;t murderers, by our &s;educing brethren, in the 5. of <HI>Judges,</HI> where <HI>Debora</HI> &s;aith, <HI>Cur&s;e ye</HI> Meros, <HI>cur&s;e ye bitterly the inhabitants thereof, becau&s;e they came not to the help of the Lord again&s;t the mighty,</HI> mu&s;t <HI>needs</HI> be applied to <HI>them,</HI> that had <HI>ability</HI> to defend their <HI>King,</HI> and to relieve his oppre&s;&s;ed <HI>&s;ervants;</HI> and yet &s;uffered <HI>them</HI> to be de&s;troyed by the&s;e murderers. All the&s;e, &s;aith our Saviour <HI>&s;hall be de|&s;troyed;</HI> and &s;o they were; <HI>all of them,</HI> that <HI>repented not, did &s;oon peri&s;h.</HI> For,</P>
<P N="1">1. <HI>Judas</HI> the prime Traytor <HI>hanged</HI> him&s;elf, and that without any regard of his <HI>grand</HI> Ma&s;ters, who, when they &s;aw his <HI>di&s;con&s;olate</HI> &s;oul, and heard his <HI>confe&s;&s;ion</HI> of his <HI>foul</HI> Trea&s;on, &s;aid no more, but, What <HI>is that to us,</HI> as if they &s;aid, Be <HI>hang'd,</HI> or be <HI>damn'd,</HI> we do not care; thou &s;hould&s;t have look|ed to that thy &s;elf.</P>
<P N="2">2. <HI>Pilate,</HI> that unju&s;t Judge, not <HI>long</HI> after the execution of this King, was <HI>di&s;gracefully</HI> di&s;placed, and exiled his Countrey, and therefore <HI>killed</HI> him&s;elf in a &s;trange land.</P>
<P N="3">3. <HI>Herod</HI> died mo&s;t mi&s;erably, being eaten up with worms.</P>
<P N="4">4. <HI>Annas</HI> and <HI>Caiphas</HI> were <HI>violently</HI> killed, as the Stories do report.</P>
<P N="5">5. The <HI>Prie&s;ts</HI> and <HI>Presbyters, Phari&s;ees</HI> and <HI>Sadduces,</HI> and many others, that were <HI>Actors</HI> in the murdering of this <HI>King,</HI> lived, I believe, mo&s;t of them to &s;ee the <HI>famous</HI> City of <HI>Jeru&s;alem be&s;ieged,</HI> and many of them to &s;ee it <HI>de&s;troyed,</HI> and at lea&s;t 1100000. of their Countrey-men <HI>&s;laughtered,</HI> and all the re&s;t, even their <HI>Children</HI> that were unborn, when they kil'd their <HI>King,</HI> either <HI>Captivated</HI> by their enemies, or <HI>&s;cattered,</HI> like Vaga|bonds, over all the face of the earth. And as the &s;everall <HI>Factions</HI> and the different Sects <HI>con&s;pired</HI> together, and agreed, as one man, to <HI>kill</HI> their King; So their <HI>divi&s;ions</HI> and <HI>differences</HI> made way for the <HI>Romans</HI> to <HI>de&s;troy</HI> them all; and, which is <HI>&s;trange,</HI> by this their wicked act, the <HI>very things,</HI> that they feared, came upon them; for their great Prophet <HI>Caiphas</HI> tels them, it was <HI>expedient</HI> that he &s;hould die, <HI>le&s;t the Nation peri&s;h:</HI> and by the <HI>ju&s;t</HI> Judgment of God, their Nation <HI>mu&s;t</HI> peri&s;h, becau&s;e they did &s;o <HI>wickedly</HI> put their <HI>King</HI> to death: And &s;o they were re&s;olved to <HI>kill</HI> him, le&s;t the <HI>Romans</HI> &s;hould invade their Land, and change their <HI>laws;</HI> and becau&s;e they did <HI>kill</HI> him, God &s;ent the <HI>Romans</HI> to de&s;troy their <HI>Country,</HI> to change their <HI>laws,</HI> and to make &s;uch <HI>havock</HI> of &s;laughtering them, <HI>ut nec locus cru|cibus, nec cruces corporibus &s;ufficerent.</HI> And ever &s;ince the <HI>murder</HI> of their
<PB N="39" REF="34">King, they have been <HI>hated</HI> of all Nations. For <HI>Si&s;ibut,</HI> King of the <HI>Vi&s;igo|thes,</HI> and <HI>Dagobert</HI> the 10th King of <HI>France,</HI> commanded them on pain of <HI>death,</HI> to depart out of their Dominions. And <HI>Ferdinando</HI> and <HI>I&s;abella,</HI> King and Queen of <HI>Ca&s;tile,</HI> within the&s;e &s;even-&s;core years, 1500. years <HI>after</HI> the murdering of their <HI>King,</HI> handled them very <HI>&s;hrewdly,</HI>
<NOTE PLACE="marg"><HI>Camerar.</HI> l. 5. <HI>c.</HI> 9.</NOTE> and put an infi|nite number of them to <HI>death.</HI> And <HI>Emmanuel</HI> King of <HI>Portugal,</HI> did the like. So <HI>hateful</HI> are they for their <HI>regicide,</HI> to all good men; and &s;o ju&s;t is God in all his wayes, and &s;o exceedingly hating <HI>Rebellion</HI> again&s;t our Kings, and much more the <HI>murdering</HI> of our own lawful, ju&s;t, and pious <HI>King,</HI> that the &s;ame never e&s;capeth the <HI>&s;evere&s;t</HI> puni&s;hment that can be ima|gined; as I &s;hall &s;hew it, in the next Treati&s;e. For if he who &s;heddeth <HI>mans blood,</HI> though but a poor <HI>Beggar, by man &s;hall his blood be &s;hed;</HI> then &s;urely, he that &s;heds his <HI>Kings blood,</HI> cannot e&s;cape the <HI>&s;evere vengeance</HI> of God, who peremptorily &s;aith, <HI>Vengeance is mine, and I will revenge,</HI> &s;aith the Lord. And you know, what the Apo&s;tle &s;aith, <HI>It is a fearful thing to fall into the hands of the living God,</HI> who is a <HI>con&s;uming fire.</HI></P>
<P>And therefore, if any man hath per&s;ecuted Gods <HI>Servants</HI> (the Preach|ers) or con&s;pired to take away the <HI>life</HI> of his King, the <HI>Annointed</HI> of the Lord, let him <HI>repent,</HI> and that quickly, le&s;t God, as He &s;aith to the Church of <HI>Pergamos, do quickly come unto him, and fight again&s;t him with the &s;word of his mouth,</HI> which is a <HI>two-edged</HI> &s;word, that cuts on <HI>every &s;ide;</HI> the <HI>&s;oul</HI> with the worm of con&s;cience, and the <HI>body</HI> with mo&s;t fearful plagues and puni&s;h|ments. For if the blood of <HI>Abel,</HI> which had no <HI>voice</HI> while it lived, yet, be|ing dead, <HI>cryed &s;o loud,</HI> here on earth, that it was <HI>ea&s;ily heard</HI> in heaven; and it was as <HI>fearful</HI> as it was <HI>loud;</HI> for it was for <HI>vengeance</HI> again&s;t his bro|ther: then que&s;tionle&s;s the <HI>innocent</HI> blood of a <HI>ju&s;t</HI> King, being dead, yet <HI>&s;peaketh;</HI> and &s;peaketh <HI>louder</HI> for vengeance again&s;t his <HI>Subjects</HI> than the other did again&s;t his <HI>brother:</HI> which, I fear, without our <HI>&s;peedy</HI> and deep repentance, will be <HI>abundantly</HI> poured out upon this &s;inful generation; for that we have &s;o <HI>barbarou&s;ly</HI> murdered our <HI>own King</HI> in &s;uch <HI>wicked</HI> manner, that I never read the like in any Hi&s;tory; nor the <HI>Sun,</HI> I believe, did ever &s;ee the like, &s;ince the devili&s;h <HI>murder</HI> of the King of kings, from which the&s;e murderers took their <HI>pattern,</HI> to proceed in <HI>like manner</HI> in mo&s;t par|ticulars; and herein therefore, <HI>Licet parvis componere magna,</HI> I thought good to <HI>parallel</HI> the practi&s;es of both &s;orts of murderers, the <HI>Jewi&s;h,</HI> and the <HI>Engli&s;h</HI> murderers.</P>
<P>The murdered, I confe&s;s, are <HI>far unlike,</HI> and will admit of <HI>no compari&s;on,</HI> the difference and <HI>di&s;tance</HI> betwixt their Per&s;ons, being &s;o <HI>great,</HI> as is be|twixt Heaven and Earth, the <HI>Creator,</HI> and the <HI>creature.</HI> King <HI>Charles</HI> be|ing begotten by an <HI>earthly</HI> father, as all other men are, and &s;ubject to <HI>like pa&s;&s;ions</HI> as we are: but <HI>Je&s;us Chri&s;t,</HI> the <HI>King</HI> of the Jews, was <HI>conceived by the Holy Gho&s;t,</HI> and free from all &s;in, and ma&s;tering all affections. And King <HI>Charles</HI> was <HI>King</HI> but of <HI>&s;mall</HI> Territories: But Je&s;us Chri&s;t was <HI>Rex uni|ver&s;ae terrae;</HI> and he was, and is, <HI>King of kings, and Lord of lords:</HI> King <HI>Charles</HI> did good, but to <HI>many,</HI> and hurt but <HI>few,</HI> if he hurt any; but the <HI>King</HI> of the Jews, did good to <HI>all,</HI> and wronged <HI>none:</HI> and &s;o in <HI>all</HI> other things, I know, how that the one is <HI>finite,</HI> and the other <HI>infinite,</HI> in ju|&s;tice, wi&s;dom, Power, and <HI>all</HI> other Attributes of excellencies.</P>
<P>But, if we look how <HI>both</HI> the&s;e Kings were handled by their <HI>Subjects,</HI> we &s;hall find the <HI>later,</HI> not much <HI>unlike</HI> the former, and King <HI>Charles,</HI> hated, traduced, mocked, &s;pightfully u&s;ed, and cau&s;ele&s;&s;ely killed and <HI>murdered.</HI> And all this in <HI>like manner,</HI> though not, in <HI>every particular,</HI> in like <HI>mea&s;ure,</HI> by his <HI>own Subjects,</HI> as <HI>Je&s;us</HI> Chri&s;t was, by the <HI>wicked</HI> Jews. As I hope, I have <HI>fully,</HI> and &s;ufficiently, and <HI>plainly,</HI> declared unto you in this Treati&s;e.</P>
<PB N="40" REF="35">
<P>And therefore, that we ought all of us to <HI>confe&s;s, lament,</HI> and <HI>bewail,</HI> as in general, <HI>all</HI> our &s;ins, &s;o more e&s;pecially, <HI>this</HI> our <HI>great</HI> &s;in of murdering our own <HI>King;</HI> and to pray to God, night and day, that for the <HI>merits</HI> of the death and pa&s;&s;ion of <HI>Je&s;us Chri&s;t,</HI> the King of the Jews, he would <HI>pardon</HI> and forgive us our &s;ins, committed in putting to <HI>death</HI> our own mo&s;t ju&s;t and <HI>gracious King.</HI> Grant this, O dear Father, for thy dear Son Je&s;us Chri&s;t his &s;ake; to whom be glory, <HI>&amp;c.</HI></P>
</DIV1>
<DIV1 N="2" TYPE="treatise">
<PB N="41" REF="35">
<HEAD>THE SECOND TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>2 Kings 9.31.</HI></BIBL>
<P>Had <HI>Zimri</HI> peace, that &s;lew his Ma&s;ter?</P></Q>
</EPIGRAPH>
<P>THE Doctrine of <HI>Obedience,</HI> both to God and to our <HI>law|ful King,</HI> and his Magi&s;trates, hath been &s;o <HI>fully</HI> and &s;o excellently handled, by the <HI>Right reverend,</HI> and mo&s;t Worthy and Learned Bi&s;hop of <HI>Downes,</HI> that <HI>more</HI> need not, and <HI>better</HI> cannot be &s;aid:</P>
<P>But &s;eeing the <HI>pre&s;&s;ing</HI> of Obedience will avail <HI>little</HI> with the <HI>Rebellious,</HI> if the fear of Gods <HI>judgements,</HI> and the puni&s;hments of him <HI>that beareth not the Sword in vain,</HI> doth not <HI>terri&s;ie</HI> them from <HI>di&s;obedience:</HI> for, &s;uch is the <HI>frowardne&s;s</HI> of mans nature, that he would never <HI>fear</HI> God, if he thought God con&s;i&s;ted <HI>all</HI> of mercy, and were not as <HI>ju&s;t</HI> as He is <HI>merciful.</HI></P>
<P>Therefore, as you heard, how <HI>nece&s;&s;ary</HI> is obedience, &s;o I intend, by Gods help, to &s;hew you the <HI>ju&s;t judgement</HI> of God, and the puni&s;hment of the <HI>Re|bellious</HI> and di&s;obedient, upon the words that you &s;hall find in 2 <HI>Kings</HI> 9.31. <HI>Had</HI> Zimri <HI>peace, that &s;lue his Ma&s;ter?</HI></P>
<P>The la&s;t Sermon that I Preached in this City, was on the Day of our <HI>Hu|miliation,</HI> for the unnatural Rebellion, and the mon&s;trous <HI>Murder</HI> of our <HI>late</HI> mo&s;t gracious King, <HI>Charles</HI> the Fir&s;t.</P>
<P>And <HI>that</HI> work, I then told mine <HI>Auditors,</HI> I knew not how to do it, in any <HI>better</HI> way, than by paralleling the <HI>tran&s;cendent</HI> murder of <HI>Je&s;us Chri&s;t,</HI> by tho&s;e <HI>wicked</HI> Jews, that crucified him, which was their <HI>true</HI> and lawful King, with that <HI>late</HI> unnatural murder that our <HI>Engli&s;h-Jews</HI> have commit|ted, upon their own <HI>ju&s;t</HI> and lawful King, <HI>Charles</HI> the Fir&s;t: and that pa|rallel I then pro&s;ecuted, <HI>&agrave; capite ad calcem.</HI></P>
<P>And this Text, that I have <HI>now</HI> read unto you, &s;eems to be a Que&s;tion, demanding, What became of <HI>one,</HI> and what &s;hould become of <HI>all</HI> others, <HI>wicked murderers,</HI> that like <HI>him,</HI> and like the <HI>other</HI> two &s;orts of Jews, &s;hould kill both their <HI>King,</HI> and their <HI>Ma&s;ter?</HI></P>
<P>And the words are a <HI>Speech</HI> made at the entrance of a <HI>brave</HI> Conquerer into a <HI>famous</HI> City, that is, of <HI>Jehu</HI> into <HI>Jezreel.</HI> A cu&s;tom very often u&s;ed among&s;t all Nations, to make <HI>&s;olemn</HI> Speeches at the Inauguration of their
<PB N="42" REF="36"><HI>Soveraign</HI> Kings and Emperours; or when any <HI>Noble</HI> Per&s;on cometh to any <HI>famous</HI> City; as the Univer&s;ity <HI>Orator</HI> doth it in the Academy, and the <HI>Recorder</HI> in other Cities. And &s;o <HI>Jezabel</HI> makes this <HI>Speech</HI> unto <HI>Jehu,</HI> a&s;|&s;oon as ever he entred into the Gates of <HI>Jezreel; Had</HI> Zimri <HI>peace, that &s;lew his Ma&s;ter?</HI></P>
<P>And we do read of two &s;pecial <HI>Zimries</HI> in the Book of God; and both of them <HI>wicked</HI> men.
<NOTE PLACE="marg">Numb 25.</NOTE> The fir&s;t you may read of in the 25th of <HI>Numbers,</HI> where you may &s;ee,</P>
<P N="1">1. <MILESTONE N="1"> How that <HI>I&s;rael,</HI> contrary to the Command of God, joyned him|&s;elf to <HI>Baal-Peor,</HI> and that one <HI>Zimri,</HI> a Prince of a chief Hou&s;e among the <HI>Simeonites,</HI> brought unto his brethren a <HI>Midianiti&s;h</HI> woman, named <HI>Cozbi,</HI> the daughter of <HI>Zur,</HI> that was Head over a people, and of a chief Hou&s;e in <HI>Midian.</HI></P>
<P N="2">2. <MILESTONE N="2"> How that, for this <HI>tran&s;gre&s;&s;ion</HI> of God's Command, the <HI>anger</HI> of the Lord was kindled again&s;t <HI>I&s;rael,</HI> &s;o that he &s;aid unto <HI>Mo&s;es, Take all the heads of the people, and hang them up before the Lord again&s;t the Sun, that the fierce anger of the Lord may be turned away from I&s;rael;</HI> And <HI>Mo&s;es</HI> &s;aid unto the Judges of <HI>I&s;rael, Slay ye every one his men that were joyned to Baal-Peor:</HI> And &s;o they did, that there were &s;lain 24. thou&s;and men.</P>
<P N="3">3. <MILESTONE N="3"> How that <HI>Phineas,</HI> the &s;on of <HI>Eleazar,</HI> the &s;on of <HI>Aaron</HI> the Prie&s;t, ac|cording to the <HI>Commandment</HI> of the Lord, and of <HI>Mo&s;es,</HI> took a Javelin in his hand, and <HI>killed</HI> both <HI>Z<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mri</HI> and <HI>Cozbi;</HI> and that the Lord was &s;o well <HI>plea&s;ed</HI> therewith, that he rewarded him with the covenant of an <HI>everla&s;ting Prie&s;thood,</HI> and &s;tayed the <HI>plague</HI> from the children of I&s;rael.</P>
<P>And the Prophet <HI>David</HI> &s;aith, that, when the plague was &s;o <HI>great</HI> among them,
<NOTE PLACE="marg">P&s;al. 106.30.</NOTE> <HI>then &s;tood up Phinehas, and prayed, and &s;o the plague cea&s;ed.</HI> And our <HI>Presbyterians,</HI> that find &s;uch fault with our <HI>Liturgy,</HI> do &s;ay, That we <HI>cor|rupt</HI> the Text; becau&s;e, in the <HI>Original</HI> it is &s;aid, That <HI>Phinehas</HI> &s;tood up and <HI>executed judgement,</HI> and &s;o <HI>the plague cea&s;ed.</HI></P>
<P>But their carping at this without <HI>cau&s;e,</HI> hath been <HI>fully</HI> and &s;ufficiently an&s;wered, and may be <HI>ea&s;ily</HI> and briefly done; becau&s;e, he both <HI>prayed,</HI> and <HI>executed judgement;</HI> for the <HI>Text</HI> tells you plainly, That <HI>the people were weeping</HI> before the door of the Congregation, <MILESTONE N="6" UNIT="Ver&s;e"> and &s;o <HI>praying</HI> to God to turn away his <HI>anger</HI> from them; and <HI>Phinehas</HI> ro&s;e from <HI>among&s;t</HI> the Congrega|tion, and killed them; and then <HI>the plague cea&s;ed.</HI></P>
<P>To teach us, that the only <HI>&s;ure</HI> way to turn away God's <HI>anger,</HI> and the <HI>plagues,</HI> that we de&s;erve, is not <HI>only</HI> to weep and mourn, and be <HI>&s;orry</HI> for the wickedne&s;&s;e of the people; but we mu&s;t al&s;o <HI>execute judgement</HI> upon the transgre&s;&s;ors:
<NOTE PLACE="marg">Deut. 13.8.</NOTE> and, as the Lord <HI>often</HI> &s;ets it down, <HI>Thine eye &s;hall not pity them, neither &s;halt thou conceal them; but thou &s;halt &s;urely kill them:</HI> So &s;hall you put away <HI>evil</HI> from among you, and turn away the <HI>judgements</HI> of God from you, which otherwi&s;e, mu&s;t <HI>&s;till</HI> lie upon you; becau&s;e <HI>&s;ins,</HI> and e&s;pe|cially <HI>great</HI> &s;ins, &s;uch as are <HI>Idolatry, Rebellions,</HI> and <HI>Murders,</HI> and their <HI>pu|ni&s;hments,</HI> are &s;o <HI>indi&s;&s; lubly</HI> linked together, that God &s;eldom or never <HI>re|mits</HI> the one, without <HI>inflicting</HI> the other. And therefore, he would not take away the <HI>plague</HI> from <HI>I&s;rael,</HI> until <HI>judgement</HI> was executed upon <HI>Zimri</HI> and <HI>Cozbi.</HI> And this was the fir&s;t <HI>Zimri,</HI> that we read of, and is not meant here in my Text.</P>
<P N="2">2. <NOTE PLACE="marg">1 Kings 16.9.</NOTE> For the other <HI>Zimri,</HI> you may read of him, in 1 <HI>Kings</HI> 16.9. where you may find,</P>
<P N="1">1. <MILESTONE N="1"> How this <HI>Zimri</HI> con&s;pired again&s;t his <HI>King,</HI> and his Ma&s;ter, and killed him, and &s;lew all the Hou&s;e of <HI>Baa&s;ha,</HI> and left not <HI>one,</HI> that pi&s;&s;eth again&s;t the wall, neither of his <HI>kinsfolks,</HI> nor of his <HI>friends.</HI></P>
<P N="2">2. <MILESTONE N="2"> How that after this <HI>murder</HI> of their King, and <HI>Zimri</HI>'s po&s;&s;e&s;&s;ing the <HI>Royal</HI> Throne, all <HI>I&s;rael</HI> was divided, and mo&s;t <HI>mi&s;erably</HI> embroyled in <HI>Civil Wars,</HI> when &s;ome of them were with <HI>Zimri,</HI> in <HI>Tyrza,</HI> others with <HI>Tibni,</HI> and the re&s;t with <HI>Omri.</HI></P>
<PB N="43" REF="36">
<P N="3">3. What became of this <HI>Zimri,</HI> and his con&s;pirators, that have wrought all the&s;e <HI>Wonders,</HI> and mo&s;t <HI>tragical</HI> Acts, to kill their <HI>King,</HI> and all the Kings <HI>friends;</HI> how he went into the <HI>Palace of the Kings hou&s;e,</HI> and burnt the <HI>Kings hou&s;e</HI> over him, and died; burning <HI>him&s;elf</HI> therein. A <HI>ju&s;t judge|ment</HI> of Almighty God, again&s;t &s;uch as would con&s;pire to <HI>kill their King.</HI></P>
<P>And of this <HI>Zimri, Jezabel</HI> demands the Que&s;tion, <HI>Had</HI> Zimri <HI>peace?</HI> As if &s;he &s;hould have &s;aid, Is it <HI>po&s;&s;ible,</HI> that either <HI>Zimri,</HI> or <HI>any</HI> one of them that con&s;pired with <HI>Zimri,</HI> and had any <HI>hand</HI> with him, in the murder of their <HI>King</HI> and their <HI>Ma&s;ter;</HI> or that very <HI>Kingdom,</HI> that fo&s;tereth <HI>any</HI> of tho&s;e murderers; &s;hould have <HI>any peace</HI> or &s;ettlement, or any <HI>happine&s;s</HI> in the world, until <HI>ju&s;tice</HI> and judgement be <HI>executed</HI> upon &s;uch <HI>tran&s;cendent</HI> Malefactors?</P>
<P>For, &s;he conceived, that, as the wrath of God and his <HI>plagues</HI> were not turned away from <HI>I&s;rael,</HI> until <HI>Phinehas</HI> &s;tood up and <HI>executed judgement</HI> up|on the other <HI>Zimri</HI> and <HI>Cozbi;</HI> &s;o this <HI>Zimri,</HI> and the A&s;&s;ociates of this <HI>Zimri,</HI> and all the <HI>kingdom,</HI> that abetted him, &s;hould never have <HI>peace,</HI> nor happine&s;s, &s;o long as <HI>judgement</HI> was <HI>unexecuted</HI> upon them: as the example of <HI>Achan,</HI> and abundance more, doth make it plain, that the executing of <HI>ju&s;tice</HI> and judgement upon <HI>Idolaters</HI> and Murderers, and the like <HI>haynous</HI> offenders, and not &s;uffering them to live &s;till in pride and pro&s;perity a|mong&s;t us, is the <HI>only</HI> thing to procure <HI>peace,</HI> and to turn away God's <HI>an|ger</HI> from any Nation.</P>
<P>And therefore <HI>Jezabel</HI> doth peremptorily demand of <HI>Jehu, Had</HI> Zimri <HI>peace, that &s;lew his Ma&s;ter?</HI> Touching which words, I &s;hall <HI>humbly</HI> de&s;ire you to con&s;ider the&s;e two &s;pecial things.
<LIST>
<ITEM>1. The <HI>Speaker.</HI> And</ITEM>
<ITEM>2. The <HI>Speech.</HI> And</ITEM>
</LIST> And</P>
<P N="1">1. The Speaker is &s;aid to be <HI>Jezabel,</HI> the Wife of <HI>Ahab,</HI> King of <HI>I&s;rael,</HI> and the Daughter of <HI>Eth-baal,</HI> King of the <HI>Zidonians;</HI> touching whom you may con&s;ider the&s;e three particulars,
<LIST>
<ITEM>1. That &s;he was a <HI>Noble woman.</HI>
<NOTE PLACE="marg">Three things ob&s;ervable in <HI>Jezabel.</HI></NOTE></ITEM>
<ITEM>2. She was a <HI>Witty woman.</HI></ITEM>
<ITEM>3. She was a <HI>Very-very wicked woman.</HI> For</ITEM>
</LIST></P>
<P N="1">1. She was, as I told you, <HI>doubly</HI> innobled, by <HI>Birth,</HI> and by <HI>Marriage;</HI> and &s;o &s;he was to be <HI>re&s;pected;</HI> as <HI>Jehu,</HI> that cau&s;ed her to be <HI>killed,</HI> hath him&s;elf <HI>confe&s;&s;ed,</HI> that &s;he ought to be <HI>honoured</HI> and regarded, as &s;he was a <HI>Kings Daughter.</HI> And the very Heathens <HI>te&s;tifie</HI> as much; That, <HI>&agrave; principi|bus na&s;ci, praeclarum e&s;t:</HI> It is an excellent thing, to be born of <HI>Noble</HI> Princes. When with the Poet, we can &s;ay,
<Q>Maecoenas aetavis edite regibus.</Q> And therefore <HI>Solomon</HI> &s;aith, though not altogether <HI>Grammatically</HI> to be under&s;tood, yet <HI>literally</HI> very true; <HI>Ble&s;&s;ed art thou, O Land,
<NOTE PLACE="marg">Eccle&s;. 10.17.</NOTE> when thy King is the Son of Nobles.</HI> And, on the other &s;ide, Mo&s;t <HI>wretched</HI> is that Land, as our Land hath <HI>lately been,</HI> when a ru&s;tick <HI>Marius,</HI> or a <HI>Valerius Armenta|rius,</HI> or a Potter's &s;on, like <HI>Diony&s;ius,</HI> or any other, of &s;uch like mean ab|&s;tract, &s;hall either by <HI>policy,</HI> flattery, or &s;ubtilty, come to obliterate the <HI>Nobility,</HI> and to &s;it in the Throne of <HI>Soveraignty:</HI> as the very Hi&s;tories, both of the Greeks and Latines, do afford us &s;tore of <HI>examples</HI> to confirm this truth. As when <HI>Maximinus</HI> from a Shepherd in <HI>Thracia,</HI> became an Emperour in <HI>Rome;</HI> and <HI>Diocle&s;ian,</HI> that had been a Bondman, and was made free by <HI>Aemi|lianus,</HI> a Senator, became in like manner to be the <HI>Emperour,</HI> he proved to be one of the <HI>wor&s;t,</HI> and the mo&s;t <HI>bloody</HI> per&s;ecutor of all the Emperours.
<PB N="44" REF="37">And the <HI>Rea&s;on</HI> hereof is; becau&s;e, as the Poet truly faith,
<Q>A&s;perius nihil e&s;t humili, c&ugrave;m &s;urgit in altum.</Q> Nothing is more <HI>cruel,</HI> than a <HI>mean</HI> man rai&s;ed <HI>high;</HI> and none is <HI>prouder</HI> than the <HI>Beggar,</HI> when he is mounted on his <HI>palfrey;</HI> he will then <HI>ride,</HI> you knew where, the Proverb &s;aith.
<Q><L>&mdash; ut fluvialibus undis</L>
<L>Extumuit terrens, fluit acri&ugrave;s amne Perenni.</L></Q> As the <HI>Land-flood</HI> &s;welling <HI>high,</HI> is ever more <HI>violent,</HI> than the continual run|ning <HI>&s;tream,</HI> So, no <HI>kingdom</HI> can be more <HI>mi&s;erable,</HI> than that, where, as <HI>Jotham</HI> &s;aid, the <HI>Bramble</HI> &s;hall reign over the <HI>Vines,</HI> and the <HI>Olives;</HI> or <HI>Abimelech,</HI>
<NOTE PLACE="marg">Judges 9.</NOTE> the &s;on of a Maid-&s;ervant, and a <HI>Subject,</HI> &s;hall &s;uppre&s;&s;e and de|&s;troy all the <HI>Royal</HI> children of <HI>Jerub-baal,</HI> that had de&s;erved &s;o well at the hands of <HI>I&s;rael.</HI></P>
<P>And the examples of <HI>Maion, Cleander,</HI> and <HI>Sejanus,</HI> confirm this truth unto us. For this <HI>Maion</HI> was of <HI>mean</HI> parentage, who&s;e father was a <HI>Shop|keeper,</HI> &s;el<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing Oil; but from that mean degree, <HI>William</HI> King of <HI>Sicily</HI> rai|&s;ed him to be <HI>Chancellor,</HI> and chief Admiral of <HI>Sicily,</HI> and then <HI>enriched</HI> him beyond mea&s;ure, and <HI>favoured</HI> him above all his Nobles; and he, abu&s;ing his <HI>wealth</HI> and his <HI>power,</HI>
<NOTE PLACE="marg">The notable treachery of <HI>Maion.</HI></NOTE> was in&s;atiable in his lu&s;t, &s;pared <HI>no cruelty</HI> to &s;ur|ther his own de&s;igns, and fell at length into a conceit of a <HI>kingdom;</HI> and be|ing expert to <HI>fain</HI> and to di&s;&s;emble what he plea&s;ed, he began to per&s;wade his friends to depo&s;e King <HI>William,</HI> and to defend his ambition by the depo|&s;ition of King <HI>Chilperick,</HI> and the choo&s;ing of King <HI>Pipin,</HI> the &s;on of <HI>Charles Martel,</HI> in his &s;tead; which proved &s;o <HI>fortunate</HI> to all the Kingdom of <HI>France.</HI> And <HI>Herodian</HI> &s;ets down the very like proceedings of <HI>Cleander,</HI>
<NOTE PLACE="marg">The ambition of <HI>Cleander.</HI></NOTE> that was a <HI>Phrygian</HI> born, and of that rank of men that are u&s;ed to be <HI>&s;old</HI> publickly by the Cryer; yet coming to the Emperour's Court, young <HI>Commodus</HI> takes him for his &s;ervant, and rai&s;ed him to that honour, to be both <HI>Captain</HI> of the Guard, chief <HI>Chamberlain,</HI> and General of all his Forces; and then <HI>pride</HI> and ambition prickt him forward to a&s;pire unto the Empire;
<NOTE PLACE="marg"><HI>Herod.</HI> l. 2.</NOTE> and he had di&s;patched his Ma&s;ter, had not <HI>Faxilla,</HI> the Si&s;ter of <HI>Commodus,</HI> revealed his plots unto her Brother.
<NOTE PLACE="marg">The unparal|leld pride and ambition of <HI>Sejanus.</HI></NOTE> And <HI>Valerius Maximus</HI> inveighs mo&s;t bitterly a|gain&s;t <HI>Sejanus,</HI> as <HI>Camerarius</HI> explains the pa&s;&s;age of <HI>Valerius,</HI> for his a&s;pi|ring thoughts again&s;t <HI>Tiberius;</HI> which if it had prevailed, would have <HI>par|alleld,</HI> yea and <HI>out-gone</HI> the &s;urpri&s;ing of <HI>Rome</HI> by the <HI>Gauls,</HI> the &s;laughter of tho&s;e 300. of one Noble Stock, the <HI>Allian</HI> day, the <HI>Scipio</HI>'s oppre&s;t in <HI>Spain,</HI> the <HI>Tra&s;imene</HI> lake, the <HI>Cannae</HI> and <HI>AEmathian</HI> fields &s;wimming in civil blood.</P>
<P>And therefore <HI>Sextus Aurelius Victor</HI> &s;aith, That &s;o far as his wit goes, he finds it mo&s;t certain, that the ba&s;e&s;t men, when they have climbed to any height, are of all others, the mo&s;t proud and ambitious. And <HI>Camerarius</HI> &s;aith, that experience witne&s;&s;eth, That <HI>commonly</HI> tho&s;e, who from the &s;tock of <HI>Trade&s;men,</HI> or &s;ordid Pai&s;ants, ri&s;e to places of worth, either by their <HI>Wit</HI> or <HI>Fortune,</HI>
<NOTE PLACE="marg">Who mo&s;t per|nicious to the Common|wealth.</NOTE> are far prouder, and more pernitious to the <HI>Common-wealth,</HI> than tho&s;e of a <HI>Noble</HI> and Antient Race: So that it was well &s;aid of old, <HI>Porters bear rule, and the bad are &s;et over the good, I fear le&s;t the floods will &s;ink the Ship;</HI> when the&s;e ba&s;e and ignobly-born, &s;ons of the earth, do envy the <HI>No|bles,</HI> and &s;it at the &s;tern to rule the ro&s;te. For, as <HI>Claudian</HI> ob&s;erveth,</P>
<Q><L>Nothing is more cruel than a mean man rai&s;ed high,</L>
<L>He &s;trikes at all, while all be fears; lets fury flie,</L>
<PB N="45" REF="37">
<L>So far as power can: no bea&s;ts &s;uch fiercene&s;&s;e have,</L>
<L>Or rage, as hath o're freeman a domineering &s;lave.</L></Q>
<P>But, as the <HI>Italian</HI> proverb is, Apes, the higher they go,
<NOTE PLACE="marg">An <HI>Italian</HI> Proverb.</NOTE> the more they lay open their <HI>&s;hame;</HI> &s;o it fareth with the&s;e in&s;olent fellowes, that at la&s;t they will be <HI>hated</HI> of all, and then come to a <HI>mi&s;erable</HI> end, as it happened to this <HI>zimri, Sejanus, Maion, Cleander, Perennius,</HI> and infinite others of la|ter times, and in our own time. Yet I deny not but <HI>&s;ome</HI> of them, though very &s;eldome, may prove <HI>vertuous,</HI> as we find <HI>many</HI> of them that were the &s;ons of Nobles, to <HI>degenerate,</HI> and like this <HI>Jezabel,</HI> to become very wicked.</P>
<P N="2">2. This woman <HI>Jezabel</HI> was a very <HI>witty</HI> woman; for here her &s;peech is,
<NOTE N="3" PLACE="marg"><HI>Jezabel</HI> was a witty, and a well educated woman.</NOTE> <HI>&s;ententia brevis,</HI> very &s;hort; but <HI>materia uberrima,</HI> the matter is &s;o full, and &s;o excellent, that no <HI>Sage,</HI> no Philo&s;opher, no Oratour, nor &s;carce Pro|phet, could comprehend <HI>more truth,</HI> and a more <HI>ob&s;ervable</HI> Le&s;&s;on, more <HI>briefly,</HI> and more <HI>plainly,</HI> than &s;he doth in the&s;e few words, <HI>Had Zimri peace that &s;lew his Ma&s;ter?</HI> &s;o that the Spirit of God di&s;dains not to <HI>re|cord</HI> her &s;peech to all po&s;terities, among the re&s;t of the <HI>&s;acred</HI> Scripture: And &s;o, to &s;hew her <HI>wit,</HI> when her husband <HI>Ahab</HI> knew not how to com|pa&s;&s;e <HI>Naboths</HI> vineyard, &s;he was &s;o <HI>apprehen&s;ive,</HI> that &s;he <HI>pre&s;ently</HI> found out a way, though a <HI>mo&s;t wicked</HI> way, to make him po&s;&s;e&s;&s;or of all his inheritance:
<NOTE PLACE="marg">1 Kings 21.6. Former times bred the daughters in learning.</NOTE> whereby I do collect, that &s;he was both <HI>naturally</HI> witty, and al&s;o probably well <HI>educated</HI> in learning by her Parents; as it was the cu&s;tome of former times, and now likewi&s;e in many places, for Princes, and Noble-men, to bring up their <HI>daughters</HI> as well as their <HI>&s;ons,</HI> in all good literature. And &s;o we find not only <HI>this woman,</HI> but very many <HI>other women,</HI> that have been famous both for <HI>wit</HI> and <HI>learning,</HI> and many other excellent parts, not much <HI>inferiour</HI> to the worthie&s;t men: as, in the holy Scripture, you may find how &s;ubtle <HI>Rebecca</HI> was to get the ble&s;&s;ing of <HI>I&s;aac</HI> to her &s;on <HI>Jacob;</HI> how wittily <HI>Rachel</HI> could deceive both her father and her <HI>Husband,</HI> how <HI>Debora</HI> was a <HI>Prophete&s;s,</HI> a <HI>Poet,</HI> and a <HI>Judge,</HI> that judged <HI>I&s;rael,</HI> and how <HI>Abi|gal</HI> was &s;o di&s;creet both in her words and actions, that &s;he could appea&s;e the <HI>raging wrath</HI> of a man of war, that was &s;et on fire,
<NOTE PLACE="marg">Judg. 4.</NOTE> and not without great cau&s;e, again&s;t her Husband; and how <HI>Judith</HI> was &s;o valiant, as to cut off the head of <HI>Holofernes,</HI> as <HI>Jahell</HI> had been the death of <HI>Si&s;era;</HI> and how <HI>So|lomon,</HI> that had mo&s;t rea&s;on to know it be&s;t, &s;ets down the <HI>wi&s;dom,</HI> and the <HI>many</HI> other excellent parts of a <HI>vertuous</HI> woman.</P>
<P>And if the time &amp; your <HI>patience</HI> would give me leave to trace the Hi&s;tories of the <HI>Heathens,</HI> Greek and Latin, I could tell you how great a Prophet was <HI>Ca&s;&s;andra,</HI> how <HI>di&s;creetly</HI> hone&s;t was <HI>Penelope,</HI> and how <HI>wi&s;ely</HI> &s;he de|luded all her woers; what a <HI>rare</HI> Poet was <HI>Sappho,</HI> of whom <HI>Ovid</HI> &s;aith,
<NOTE PLACE="marg">And &s;he &s;aith, <HI>Jam canitur toto nomen in orbe meum.</HI> Saph. <HI>epi&s;t.</HI> Phaoni. <HI>Camerar. l.</HI> 3. <HI>cap.</HI> 10.</NOTE>
<Q><L>Nec plus Alcaeus, con&s;ors patriaeque lyraeque,</L>
<L>Laudis habet, quamvis grandius ille &s;onet.</L></Q></P>
<P>And among&s;t the letters of <HI>Phalaris,</HI> there is one written to <HI>Peri&s;tthenes;</HI> wherein it appeareth that <HI>&s;ome</HI> women have not much yielded for <HI>greatne&s;&s;e</HI> of courage, and <HI>brave</HI> re&s;olutions, to the mo&s;t <HI>valiant</HI> men that have been, as <HI>Pente&s;ilaea</HI> Queen of the <HI>Amazons,</HI> whereof <HI>Virgil</HI> &s;aith,
<Q><L>Ducit Amazonidum lunatis agmina peltis,</L>
<L>Pente&s;ilea furens, medii&s;que in millibus ardet.</L></Q></P>
<P>And <HI>Thomiris</HI> Queen of <HI>Scythia,</HI> that overthrew <HI>Cyrus</HI> King of <HI>Per&s;ia,</HI> and cutting off his head, threw it into a tub of blood, &s;aying, <HI>Satia te &s;anguine quem &s;iti&s;ti, cujus in&s;atiabilis &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mper fui&s;ti:</HI> And <HI>Vaodicea</HI> the wife of <HI>Pra&s;u|tagus</HI>
<PB N="46" REF="38">Queen of the <HI>Icenians,</HI> that overthrew <HI>Petilius Cerealis</HI> the <HI>Roman</HI> Lievtenant, forced <HI>Catus Decianus</HI> to flye into <HI>Gallia,</HI> and &s;lew 70. thou|&s;and of the <HI>Roman</HI> &s;ouldiers, and being vanqui&s;hed by <HI>Paulinus Suetonius,</HI> would rather end her life with <HI>Cleopatra</HI> Queen of <HI>Egypt,</HI> then be &s;uffered to be carried for a &s;pectacle in the <HI>Roman</HI> triumph. And <HI>Martial</HI> &s;aith of <HI>Claudia</HI> the wife of <HI>Rufus,</HI>
<Q>Claudia coeruleis quum &s;it Rufina Britannis Edita,
<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>Epig.</HI> 54.</NOTE> cur Latiae pectora plebis habet?</Q></P>
<P>And that for her learning and wi&s;dom <HI>Rome</HI> and <HI>Athens</HI> might well <HI>own</HI> her for their own, when as &s;he was mo&s;t skilfull both in the Greek and La|tin Tongues, and compiled three &s;everal Treati&s;es, as <HI>Balaeus</HI> te&s;tifieth, both in Greek and Latin.</P>
<P>And what &s;hall I &s;ay of <HI>Arria,</HI> the mo&s;t loving wife of <HI>Cecinna Petus?</HI> of <HI>Artemi&s;ia</HI> Queen of <HI>Caria;</HI> that buried the a&s;hes of her husband <HI>Mau&s;olus</HI> in her own bowels? But e&s;pecially of the great wi&s;dom of the mother of King <HI>Lemuel;</HI> and of <HI>Tecla,</HI> that wrote over all the <HI>Greek Te&s;tament</HI> with her own hand, and <HI>that Copy</HI> is now lately tran&s;lated by Mr. <HI>Patrick Young;</HI> and of <HI>Tra&s;illa, Gorgonia,</HI> and the re&s;t of tho&s;e <HI>famous</HI> women, that Saint <HI>Hierom</HI> and <HI>Greg. Nazian.</HI> do &s;o highly commend both for wi&s;dome and piety?</P>
<P>But omitting the <HI>wi&s;e</HI> Sybils, and all others worthy of <HI>perpetual</HI> memory; I will adde but <HI>one,</HI> that of this Nation ought <HI>never</HI> to be forgotten, our late famous Queen <HI>Elizabeth,</HI> that for above 40. yeares, could &s;o <HI>wi&s;ely</HI> rule &s;o <HI>unruly</HI> a people, as we are.</P>
<P>And therefore I approve not of the <HI>French-mens Sal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ick Law,</HI> that ex|cludes all women from the <HI>Crown</HI> of <HI>France;</HI> for though women be the <HI>weaker</HI> ve&s;&s;els, yet, as the <HI>&s;tronge&s;t</HI> liquor may be pre&s;erved and carried in <HI>gla&s;&s;e</HI> vials, &s;o may we find <HI>great</HI> experience, and much wi&s;dom, with no <HI>&s;mall</HI> courage and learning in many women; and therefore, as <HI>Job</HI> &s;aith that he de&s;pi&s;ed not the <HI>Coun&s;el</HI> of his <HI>Maid-&s;ervant,</HI> when he found it worthie to be followed; &s;o ought not men to di&s;e&s;teem the advice, and reject the <HI>Coun&s;els</HI> of their wives. <HI>True</HI> it is, that where the wife advi&s;eth <HI>ill,</HI> her &s;peech is to be rejected, as <HI>Job</HI> did put off his wife's <HI>Coun&s;el,</HI> when &s;he per&s;waded him <HI>to cur&s;e God and die,</HI> with the <HI>ju&s;t</HI> term of, a <HI>fooli&s;h woman;</HI> and as <HI>Origen</HI> addeth, &s;aid, <HI>Tu facta es deterior Eva in in&s;ipientia, &s;ed ego non &s;um effectus Adam in &s;tultitia,</HI> Thou art become <HI>wor&s;e</HI> then <HI>Eve</HI> in fooli&s;hne&s;&s;e, but thou &s;halt not make me like <HI>Adam</HI> in <HI>&s;otti&s;hne&s;&s;e.</HI> But when the wive's coun&s;el is <HI>whole&s;om,</HI> it is fit the man &s;hould regard it; for &s;o the Lord &s;aith unto <HI>Abra|ham,
<NOTE PLACE="marg">Gen. 21.12. 2 Rings 4.50.</NOTE> In all that Sarah &s;hall &s;ay unto thee, hear her voice;</HI> and the <HI>Shunamites</HI> husband followed his wife's advice in making <HI>provi&s;ion</HI> to entertain the Pro|phet; and many men would have pre&s;erved their <HI>credit,</HI> their <HI>e&s;tate,</HI> and <HI>health,</HI> if they would have followed the <HI>friendly advice</HI> of their wives; there|fore we ought not to debar the <HI>right</HI> and lawful government of wi&s;e and di&s;creet women,
<NOTE PLACE="marg">Prov. 31.1.</NOTE> whom God hath made heirs, and indowed with <HI>good</HI> parts, both of wit and learning, as well as men; and in that regard, as I ap|prove not the <HI>French Salique Law,</HI> &s;o I never liked the <HI>entailing</HI> of inheri|tances upon the <HI>heirs male,</HI> when as God, if he had liked it, might as well have given thee <HI>&s;ons</HI> as <HI>daughters,</HI> and the Scripture tells us how <HI>Job</HI> gave inheritances to his three <HI>daughters</HI> among their <HI>brethren, Job</HI> 42.15. and &s;o did <HI>Caleb</HI> to his daughter <HI>Ach&s;ah. Jo&s;h.</HI> 15.19. But the <HI>Lawyers</HI> by this wit|tie trick, would &s;hew them&s;elves <HI>wi&s;er</HI> then God, and prevent by this <HI>hu|mane</HI> Law, what God intended by his <HI>divine</HI> grace. And I know they <HI>like not</HI> this di&s;cour&s;e, becau&s;e the taking off of this <HI>entailing</HI> of e&s;tates, would take off a <HI>great</HI> deal of their revenues.</P>
<PB N="47" REF="38">
<P N="3">3. You may ob&s;erve in this <HI>Jezabel,</HI> that as the was <HI>Nobly</HI>-born,
<NOTE N="3" PLACE="marg"><HI>Jezabel</HI> was a very wicked woman.</NOTE> <HI>well</HI> bred, and <HI>very</HI> witty, &s;o &s;he was al&s;o very <HI>wicked;</HI> for &s;he cau&s;ed the El|ders of <HI>Jez<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eel</HI> to become the wicked <HI>murderers</HI> of innocent <HI>Naboth;</HI> &s;he cut off the <HI>Prophets</HI> of the Lord, and fed 400.
<NOTE PLACE="marg">1 King. 21.8.</NOTE> <HI>fal&s;e</HI> Prophets at her own Table; and &s;he vowed to be the death of <HI>Elias,</HI>
<NOTE PLACE="marg">1 King 18.4.</NOTE> and made a <HI>wicked</HI> King to become far <HI>more</HI> wicked by her continuall <HI>in&s;tigation</HI> of him to wicked|ne&s;s; and therefore &s;he was a <HI>very wicked</HI> woman,
<NOTE PLACE="marg">ver&s;.19.</NOTE> and the more <HI>inabled</HI> to be wicked, becau&s;e &s;he was &s;o <HI>Noble</HI> and &s;o <HI>Witty;</HI> when as there is no wic|kedne&s;s &s;o <HI>great</HI> and &s;o <HI>unavoydable,</HI> as <HI>armed wickedne&s;s,</HI> which is inven|ted by <HI>Subtilty,</HI> perpetrated by <HI>Power,</HI> and defended by <HI>Authority;</HI> for,
<NOTE PLACE="marg">And how in|abled to be wicked.</NOTE> as <HI>Non ni&s;i ex magnis ingeniis magni errores,</HI> Great Here&s;ies never &s;pring from <HI>mean</HI> Schollers; and <HI>great</HI> oppre&s;&s;ions, could never be acted by <HI>petty</HI> Land|lords or <HI>mean</HI> Gentlemen; &s;o <HI>Jezabel</HI> could never have gotten <HI>Naboth's</HI> Vineyard, if &s;he had not had the <HI>wit,</HI> to device this plot, and the <HI>learning</HI> to write the&s;e letters; for &s;o the Text &s;aith,
<NOTE PLACE="marg">1 King. 21.8.</NOTE> <HI>That &s;he wrote letters in Ahabs name;</HI> and the <HI>power,</HI> as being King <HI>Ahabs</HI> wife, to &s;eal them with <HI>his &s;eal,</HI> and &s;end them, as from him, to the <HI>Nobles</HI> and <HI>Elders,</HI> to execute her <HI>wicked</HI> will; neither could &s;he have <HI>maintained</HI> 400. fal&s;e Prophets at her own Table, if &s;he had not had the <HI>wealth</HI> and power for to do it; and &s;o, if <HI>Irene</HI> had not been an <HI>Empre&s;s,</HI> &s;he had never per&s;waded a <HI>whole Council,</HI> to &s;et up the wor&s;hipping of Images.</P>
<P>And therefore <HI>great</HI> Schollers ought <HI>earne&s;tly</HI> to beg, and to pray to God for <HI>grace,</HI> to &s;anctify their learning, that they may be retained within the <HI>&s;phere</HI> of truth, and not to &s;tart a&s;ide like <HI>Arius, Eutyches, Ne&s;torius,</HI> and the like <HI>learned</HI> Hereticks, that thought &s;o <HI>well</HI> of them&s;elves, that they di&s;dained to walk in the <HI>troden</HI> paths of <HI>Orthodoxall</HI> Divinity, and therefore invented mo&s;t <HI>wicked</HI> Here&s;ies, and &s;o, as the Lord &s;aith of proud <HI>Babylon,</HI> their <HI>Wi&s;dom and their knowledge cau&s;ed them to fall;</HI> which hath been the <HI>practice</HI> of our <HI>Presbyterians</HI> and <HI>Je&s;uits</HI> in the&s;e very daies.</P>
<P>And in like manner, <HI>Kings</HI> and <HI>Princes, Magi&s;trates</HI> and <HI>Judges, Landlords</HI> and <HI>Great</HI> men, ought to be very <HI>carefull</HI> of their actions, and <HI>more</HI> carefull then any other men, that are of a <HI>lower</HI> &s;tation; becau&s;e they are more <HI>inabled,</HI> to do <HI>more</HI> wickedne&s;s. For if a <HI>mean</HI> man wrong me, I may perchance be able to <HI>right</HI> my &s;elf; but if a <HI>Judge</HI> decree again&s;t me, or a <HI>mighty</HI> man oppre&s;s me, I mu&s;t with <HI>patience</HI> be re&s;olved to <HI>bear</HI> it, or, by <HI>&s;trugling,</HI> in all likelihood to be much <HI>more</HI> damnified; And the Devill la|boureth <HI>more,</HI> to get a &s;ubtile <HI>Scotus,</HI> or a learned <HI>Origen,</HI> to become an <HI>Heretick,</HI> a powerfull <HI>Nero</HI> to become a <HI>Tyrant,</HI> and an <HI>A&s;&s;embly</HI> of Sena|tors, and a choi&s;e <HI>Parliament</HI> to become <HI>Rebels,</HI> and to bandy again&s;t their <HI>King,</HI> (as the Senators of <HI>Rome</HI> con&s;pired the death of <HI>Cae&s;ar,</HI> and the Jewi&s;h <HI>Sanhedrim</HI> the death of Chri&s;t; and the grave <HI>Judges</HI> to become &s;uch <HI>Juda&s;&s;es</HI> as to &s;ell the <HI>Truth;</HI> or, like the Judges of <HI>Su&s;anna,</HI> to condemn the <HI>Innocent;</HI> and the <HI>rich</HI> Landlords to turn mi&s;erable <HI>Oppre&s;&s;ors</HI>); I &s;ay, the Devill laboureth <HI>more,</HI> and rejoyceth more to have <HI>one</HI> &s;uch, than twenty other <HI>poor</HI> Snakes, that want the abilities of <HI>Wit, Learning, Power,</HI> and <HI>Au|thority</HI> to become his <HI>In&s;truments</HI> of wickedne&s;s: And therefore, I &s;ay to all <HI>&s;uch</HI> men of <HI>good</HI> parts and <HI>great</HI> power, as the Prophet &s;aith,
<NOTE PLACE="marg">P&s;al. 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> for the &s;ame cau&s;e, <HI>Be wi&s;e now therefore, O ye Kings;</HI> be <HI>Learned, all ye that are the Judges of the Earth:</HI> And do you follow the <HI>known common troden path of truth</HI> all you that are good Schollers; And &s;o much for the <HI>&s;peaker Jezabel</HI> that was a <HI>noble, witty,</HI> and <HI>wicked</HI> woman.</P>
<P N="2">2. For the <HI>Speech</HI> of this <HI>wicked</HI>-wicked woman,
<NOTE N="2" PLACE="marg">The &s;peech of <HI>Jezabel.</HI></NOTE> it is a mo&s;t <HI>Excellent Speech,</HI> worthy to be &s;et in Letters of Gold, <HI>inter dicta &s;apientum,</HI> among the <HI>Aphori&s;ms</HI> or <HI>Parables</HI> of the wi&s;e; As I &s;hall make it manife&s;t unto you, when I come to explain the &s;ame; In the <HI>interim,</HI> you may ob&s;erve, How that many <HI>wicked</HI> men, and <HI>wicked</HI> women, <HI>Hereticks</HI> and <HI>Tyrants,</HI> have had
<PB N="48" REF="39">many times &s;ome <HI>Excellent</HI> &s;ayings, and &s;ometimes mo&s;t <HI>worthy</HI> Acts have proceeded from them; As the <HI>Papi&s;ts</HI> and <HI>Presbyterians</HI> have made many <HI>good Sermons;</HI> and written many <HI>Excellent Books</HI> and <HI>Treati&s;es</HI> of Divinity full of <HI>Learning,</HI> and great Piety; and who better then <HI>Bellarmine,</HI> his Medi|tations upon his <HI>Gemitus columbae,
<NOTE PLACE="marg">How many wicked men have &s;aid and done many things well.</NOTE> Soliloquies, De a&s;cen&s;ione animi in coelum per &s;calas rerum creatarum, &amp;, Septem verba Chri&s;ti in cruce.</HI> And his Comments upon the P&s;alms, and the like. And &s;o <HI>Ferus, Granaten&s;is, Drexelius,</HI> and many more have done the like; and we find divers others that have been <HI>great</HI> Hereticks, to have done &s;o likewi&s;e.</P>
<P>And in like manner, we do read that many <HI>wicked</HI> men have done &s;ome <HI>&s;peciall Acts</HI> of Virtue and Piety; As <HI>Herod,</HI> that &s;ought the <HI>Life</HI> of Chri&s;t, yet did he, as <HI>Jo&s;ephus</HI> relates it, mo&s;t <HI>Magnificently</HI> re-edify and beautify the <HI>Temple</HI> of the Lord in <HI>Jeru&s;alem;</HI> and the other <HI>Herod,</HI> the husband of <HI>Herodias</HI> hearkened to <HI>John Bapti&s;t</HI> in many things; and <HI>Pilate,</HI> that con|demned Chri&s;t to death, did <HI>many</HI> things exceeding well, as in the &s;trict examination of Chri&s;t his <HI>Cau&s;e,</HI> and ju&s;tifying his <HI>Innocency,</HI> when he de|livered him to be Crucified; and <HI>Claudius Li&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">as,</HI> though he would not re|lea&s;e S. <HI>Paul</HI> from his bands, yet he pre&s;erved his <HI>Life,</HI> and delivered him out of the hands of his enemies; and the <HI>unrighteous</HI> Judge, that as our Sa|viour &s;aith,
<NOTE PLACE="marg">Luk. 18.5.</NOTE> <HI>feared not God,</HI> neither <HI>regarded man;</HI> yet, did he once <HI>ju&s;tice</HI> to the importunate Widow; and <HI>Am. Marcellinus</HI> tels us, that even <HI>fulian</HI> the <HI>Apo&s;tate,</HI> and the <HI>bittere&s;t</HI> per&s;ecutor of the Chri&s;tians, was adorned with many <HI>&s;ingular</HI> properties, as being an <HI>Excellent</HI> Schollar, bred in <HI>A|thens,</HI> at the &s;ame time, with <HI>Greg. Nazian:</HI> and writing many <HI>Epi&s;tles, O|rations,</HI> and <HI>Morall</HI> &s;ayings, and behaving him&s;elf mo&s;t <HI>mildly</HI> and <HI>cour|teou&s;ly</HI> towards all men but the <HI>Chri&s;tians;</HI> and &s;o we read that <HI>Ve&s;pa&s;ian, Titus, Nerva, Trajan, Antoninus Pius, Marcus Aurelius,</HI> and many <HI>others</HI> of the <HI>Roman</HI> Emperors, had many <HI>good</HI> parts in them, and did many <HI>&s;ingular</HI> acts of Virtue, though they were <HI>no Chri&s;tians,</HI> but &s;ome of them very <HI>E|vill</HI> men, and great <HI>per&s;ecutors</HI> of the Chri&s;tians; And I could in&s;tance in many <HI>Tyrants,</HI> and other great <HI>Oppre&s;&s;ors</HI> of Gods people, and wicked men, even in our own <HI>Kingdom,</HI> that have done <HI>&s;ome</HI> Acts of <HI>Virtue</HI> and <HI>Piety;</HI> And I could <HI>name</HI> you the men, that have been very <HI>Turbulent</HI> in Gods Church, and <HI>mi&s;-led</HI> abundance of the people; and yet have made &s;ome <HI>good Sermons,</HI> and written &s;ome <HI>good Treati&s;es</HI> of Divinity: And what then? Shall we therefore <HI>adore</HI> them, and follow them in their <HI>factions</HI> and <HI>evill</HI> waies; becau&s;e they <HI>do</HI> or have done <HI>&s;ome</HI> good? By no means: For, as thou &s;houlde&s;t not drink the <HI>Wine,</HI> that is mingled with &s;ome <HI>Po<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;on,</HI> though the <HI>Wine</HI> be never &s;o <HI>good;</HI> &s;o it is not <HI>&s;afe</HI> for thee, to hear that <HI>Sermon</HI> that leads thee to <HI>Sedition,</HI> though <HI>mo&s;t</HI> of it &s;eems never &s;o <HI>Pious,</HI> and the Preacher never &s;o <HI>Hone&s;t;</HI> And as <HI>one</HI> vicious Act, doth not <HI>pre&s;ently</HI> give the denomination of a <HI>wicked</HI> man, to any one; as, to be <HI>once</HI> drunk with <HI>Lot,</HI> doth not make a man to be &s;tiled a <HI>drunkard,</HI> as <HI>Ari&s;totle</HI> truly &s;aith; <HI>Quia &s;emel in&s;anivimus omnes;</HI> becau&s;e there is no man <HI>living,</HI> but he may <HI>&s;ometimes</HI> fall; So <HI>one</HI> virtuous Act, doth not make a man <HI>Vertuous;</HI> one <HI>wi&s;e</HI> word, doth not prove the &s;peaker to be a <HI>wi&s;e man;</HI> and one <HI>Act</HI> of Piety, whether it be to hear <HI>Sermons,</HI> or to <HI>Fa&s;t,</HI> or to erect an <HI>Ho&s;pitall,</HI> or the like, doth not make a <HI>Religious</HI> man; But a <HI>good man</HI> mu&s;t have the <HI>ha|bit</HI> of <HI>well doing,</HI> and a Godly <HI>Religious</HI> man mu&s;t have re&s;pect unto <HI>all God, Commandments,</HI> and, as the Apo&s;tle &s;aith, <HI>By continuance in well doing &s;eek Glory, Honor, and Immortality.</HI></P>
<P>And therefore the <HI>Judge,</HI> that would be deemed a <HI>ju&s;t</HI> Judge, mu&s;t not only <HI>once</HI> or <HI>twice</HI> do ju&s;tice, but he mu&s;t <HI>con&s;tantly</HI> admini&s;ter ju&s;tice unto all; and not only unto <HI>equals,</HI> as many of them <HI>many times</HI> will do, but al&s;o to the <HI>poore&s;t</HI> and <HI>meane&s;t</HI> men, again&s;t the <HI>Riche&s;t</HI> and <HI>Noble&s;t</HI> Per&s;ons, where|in the <HI>timerous</HI> and corrupt <HI>covetous</HI> Judges <HI>often</HI> fail; And the <HI>Preacher,</HI>
<PB N="49" REF="39">that de&s;ires to be a <HI>faithfull</HI> Mini&s;ter of Chri&s;t, mu&s;t not only, like tho&s;e <HI>Landlords,</HI> that require <HI>much</HI> and <HI>many</HI> &s;ervices from their Tenants, and then be&s;tow a <HI>dinner</HI> upon them <HI>once</HI> a year, be&s;tow a <HI>Sermon</HI> or two upon his <HI>Flock,</HI> when he comes to receive his <HI>Payments,</HI> and to &s;et his <HI>Tythes;</HI> but, as the Apo&s;tle &s;aith, he mu&s;t Preach <HI>In &s;ea&s;on and out of &s;ea&s;on, Volentibus &amp; Nolentibus,</HI> upon all occa&s;ions, at all times, in all places, and to all Per|&s;ons, that will hear him; And not only <HI>&s;ome</HI> of his Sermon mu&s;t be <HI>good,</HI> and the re&s;t <HI>factious</HI> and <HI>Seditious;</HI> but they mu&s;t be <HI>all Pious,</HI> for the edify|ing of Gods <HI>people,</HI> and <HI>peaceable</HI> for the quieting of Gods <HI>Church:</HI> Or el&s;e one <HI>Seditious</HI> Sermon may do <HI>more</HI> evill, than twenty of his <HI>be&s;t</HI> Sermons may do good; but we &s;hould all Preach the Doctrine of <HI>Charity</HI> and <HI>&V;nity,</HI> that, as there is but <HI>one God, one Faith, one Bapti&s;m, one Chri&s;t, and one Church,</HI> here on earth. So there &s;hould be but one and the &s;ame <HI>Doctrine,</HI> and one and the &s;ame <HI>Di&s;cipline</HI> in the Church of Chri&s;t. And &s;o he that would be accounted a <HI>Charitable</HI> man, mu&s;t not <HI>only</HI> be&s;tow his <HI>alms</HI> to one or two; but, as the Scripture &s;aith, he ought to do <HI>good unto all men,</HI> and &s;pecially to them that are <HI>of the hou&s;hold of Faith;</HI> for &s;o the Lord comman|deth us, <HI>Give alms of thy goods, and never turn thy face from any man,</HI> i.e. any man, that <HI>wants</HI> thy help, and then <HI>The face of the Lord &s;hall not be turned away from thee;</HI> becau&s;e, as I &s;aid, it is not any <HI>one Act</HI> of goodne&s;s, but a <HI>Continuance in well doing,</HI> that doth plea&s;e the Lord, and gives the deno|mination of a good man. And &s;o you &s;ee, how a <HI>wicked</HI> man, or a <HI>wicked</HI> wo|man may have &s;ome <HI>good</HI> &s;peeches, and do <HI>&s;ome</HI> good Acts, and yet be no <HI>good</HI> man, nor <HI>good</HI> woman.</P>
<P>But now for the <HI>&s;ub&s;tance</HI> of this Speech of <HI>Jezabel,</HI> we may ob&s;erve therein;
<LIST>
<ITEM>1. <HI>Two Per&s;ons.</HI></ITEM>
<ITEM>2. <HI>Two things.</HI></ITEM>
</LIST></P>
<P N="1">1. The <HI>Per&s;ons</HI> are <HI>Elah</HI> the &s;on of <HI>Baa&s;ha,</HI> and <HI>Zimry,</HI> Captains of half his Charets; a Ma&s;ter and a &s;ervant; a <HI>King,</HI> and a <HI>&s;ubject</HI> that after be|came a <HI>King</HI> him&s;elf.</P>
<P N="2">2. The <HI>things,</HI> that are mentioned in this &s;hort &s;peech, are</P>
<P N="1">1. <HI>Murder,</HI> the <HI>wor&s;t</HI> of all the injuries, that can be <HI>offered</HI> to any man.</P>
<P N="2">2. <HI>Peace,</HI> the <HI>be&s;t</HI> of all the ble&s;&s;ings, that this world can <HI>afford</HI> unto men.</P>
<P>So you &s;ee this <HI>Text</HI> is the Tragedy of two Kings, and Treateth of two of the <HI>greate&s;t</HI> and <HI>rare&s;t</HI> things under Heaven; the one <HI>Po&s;itive,</HI> the grea|te&s;t <HI>Evil,</HI> that can be done to man, which is <HI>murder:</HI> The other <HI>Privative,</HI> the want of the greate&s;t <HI>good,</HI> that the earth can <HI>afford</HI> unto men, which is <HI>Peace;</HI> for &s;o, the Phra&s;e doth not only <HI>&s;imply</HI> avouch, that <HI>Zimri,</HI> having <HI>&s;lain</HI> his Ma&s;ter, could not have <HI>Peace;</HI> but it doth mo&s;t <HI>forcibly</HI> infer, that having done &s;uch a <HI>wicked</HI> Act, it was <HI>impo&s;&s;ible</HI> for him to have peace; be|cau&s;e an <HI>Interrogation</HI> is the mo&s;t <HI>forcible,</HI> vehement and <HI>&s;ignificant</HI> expre&s;|&s;ion, either of <HI>Negatives</HI> or <HI>Affirmatives</HI> that any Orator can u&s;e, <HI>a&s;certain|ing</HI> the thing far more <HI>Energetically</HI> then could be done by any <HI>plain</HI> and &s;im|ple a&s;&s;ertion.</P>
<P>And now, let us, by Gods a&s;&s;i&s;tance, Treat of <HI>the&s;e Parties,</HI> and <HI>Parts</HI> in their order. And</P>
<P N="1">1. <HI>Elah</HI> was the King of <HI>I&s;rael,</HI> and the &s;on of a King of <HI>I&s;rael,</HI>
<NOTE N="1" PLACE="marg">Per&s;on is <HI>Elah.</HI></NOTE> the &s;on of <HI>Baa&s;ha,</HI> that had Raigned 24. years in <HI>Tyrza,</HI> and him&s;elf two years, in the &s;ame <HI>Kingdom,</HI> and in the &s;ame <HI>City;</HI> and therefore in all rea&s;on, he &s;hould either have been <HI>&s;ooner</HI> dethroned, or <HI>now,</HI> to have been continued; e&s;pecially con&s;idering his <HI>Title</HI> was ju&s;t, he was no <HI>&V;&s;urper,</HI> and his <HI>rule</HI> was not <HI>Tyrannicall:</HI> neither do we read of any <HI>great</HI> mi&s;demeanour of this King; &s;ave only that <HI>he walked in the waies of his Father,</HI> and that he was
<PB N="50" REF="40"><HI>drinking</HI> him&s;elf <HI>drunk</HI> in the hou&s;e of <HI>Arza,</HI>
<NOTE PLACE="marg">1 Kings 16.9.</NOTE> that was his Steward. Where you may ob&s;erve the&s;e two things.</P>
<P N="1">1. <NOTE N="1" PLACE="marg">Not to fol|low our fathers evil wayes. Ezech. 20.18.</NOTE> That we ought not, <HI>to walk in the wayes of our fathers,</HI> when our fa|thers walk not <HI>in the wayes of God:</HI> but as the Prophet <HI>Ezechiel</HI> &s;aith, <HI>Walk you not in the &s;tatutes of your fathers, nor defile your &s;elves by walking in their waies.</HI></P>
<P>And therefore, if your <HI>fathers</HI> have <HI>unju&s;tly</HI> taken away the <HI>Lands</HI> and Po&s;&s;e&s;&s;ions of the <HI>Church,</HI> or of <HI>any one</HI> el&s;e, do not you <HI>continue</HI> in their wayes, and perpetuate the <HI>wrongs</HI> that they have done; le&s;t God will <HI>de|&s;troy</HI> you, as he de&s;troyed <HI>Elah,</HI> for <HI>walking</HI> in the wayes of his father: for if your <HI>fathers</HI> have <HI>killed</HI> the Prophets, and you garni&s;h their <HI>Tombs;</HI> if the <HI>&V;&s;urpers</HI> have taken away our <HI>lands,</HI> and you &s;till detain them, as you do; Which is <HI>better,</HI> or which <HI>wor&s;e,</HI> to us, judge your &s;elves?</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The bitter fruits of &s;weet drunkenne&s;s.</NOTE> You may from hence ob&s;erve, the <HI>fruits</HI> of Drunk enne&s;s, which hath undone many <HI>famous</HI> men; as &s;ome in their drink, have <HI>fallen</HI> off from their hor&s;es, and &s;o brake their <HI>limbs,</HI> and &s;ome their <HI>necks;</HI> others fell into the <HI>waters,</HI> and were <HI>drowned;</HI> and others into <HI>quarrels</HI> and were <HI>killed. Noah,</HI> though a righteous man, yet by his <HI>drunkenne&s;s</HI> di&s;covered his <HI>nakedne&s;s,</HI> and thereby occa&s;ioned his <HI>&s;on,</HI> which he &s;hould not have done, to <HI>deride</HI> his fa|ther's folly; and for this his <HI>great</HI> impiety, to bring an inevitable <HI>cur&s;e</HI> upon him&s;elf,
<NOTE PLACE="marg">Gen. 9.25.</NOTE> and upon all his <HI>po&s;terity:</HI> a mo&s;t <HI>fearful</HI> fruite, all &s;pringing from this bitter <HI>root</HI> of &s;weet drunkenne&s;s. So <HI>Lot,</HI> being drunk, lay with <HI>both</HI> his own daughters, of whom &s;prang tho&s;e two <HI>ungodly</HI> Generations, of the <HI>Moabites,</HI> and the <HI>Amonites.</HI> And &s;o did <HI>Armitus</HI> and <HI>Ciranippus,</HI> the <HI>Syra|cu&s;ians,</HI> <NOTE PLACE="marg">plutarcb.</NOTE>as <HI>Plutarch</HI> &s;aith <HI>l.</HI> 2. <HI>c.</HI> 31.</P>
<P>And <HI>Alexander</HI> the Great, was &s;o addicted to this <HI>vice,</HI> that many times, in his <HI>drink,</HI> he &s;lew his <HI>deare&s;t</HI> friends, as <HI>Clitus</HI> and others that we read of in <HI>Q. Curtius;</HI>
<NOTE PLACE="marg">Valued worth 600. crowns.</NOTE> and making a Supper, on a time for his Captains, he pro|pounded a <HI>Crown</HI> to him, that could drink <HI>mo&s;t;</HI> and one <HI>Promochus</HI> drank 5. gallons of wine, but died within three dayes after, and 41. more; and &s;o his <HI>Crown</HI> did him no <HI>credit.</HI>
<NOTE PLACE="marg">Dan. 5.2, 3, 4, 5.</NOTE> And <HI>Bel&s;hazar,</HI> the &s;on of the Great <HI>Nebu|chadnezzar</HI> King of <HI>Babylon,</HI> drinking and quaffing in the <HI>Ve&s;&s;els</HI> that his father took from the <HI>Hou&s;e</HI> of God, e&s;pied the <HI>hand</HI>-writing upon the <HI>wall,</HI> that his <HI>kingdom &s;hould be taken from him,</HI> and given to the <HI>Medes and Per|&s;ians.</HI> And many men, in the&s;e dayes, drink away their <HI>Lands,</HI> their <HI>Mo|nies,</HI> their <HI>Wits,</HI> and all that they have. And therefore mo&s;t <HI>wi&s;ely</HI> doth the Mother of King <HI>Lemuel</HI> &s;ay,
<NOTE PLACE="marg">Prov. 31.4.</NOTE> <HI>It is not for Kings, O</HI> Lemuel, <HI>it is not for Kings to drink wine, nor for Princes to drink &s;trong drink.</HI> And the &s;on of <HI>Syrach</HI> &s;aith,
<NOTE PLACE="marg">Eccle&s;. 31.25. <HI>Plin. de viris illu&s;t.</HI> c. 14.</NOTE> <HI>Shew not thy valour in wine, for wine hath de&s;troyed many.</HI> As here, King <HI>Elah</HI> was de&s;troyed in his <HI>wine.</HI> And <HI>Pliny</HI> the younger &s;aith, that <HI>Antiochus</HI> was killed at a <HI>Banquet,</HI> by his own <HI>Minions;</HI> becau&s;e he would have <HI>forced</HI> them to drink beyond their <HI>abilities,</HI> and again&s;t their wills. And S. <HI>Augu&s;tine</HI> writes, that one <HI>Cyrillus,</HI> a Citizen of <HI>Hippo,</HI> had an <HI>un|gracious</HI> &s;on, that in the mid&s;t of his <HI>drunkenne&s;s,</HI> killed his own <HI>mother</HI> great with child, and his <HI>father</HI> that &s;ought to re&s;train his fury, and would have <HI>ravi&s;hed</HI> his <HI>&s;i&s;ter,</HI>
<NOTE PLACE="marg"><HI>Aug.</HI> 60.10. Ser. 33. <HI>&V;t citatur &agrave; Beard.</HI> p. 491. <HI>Eu&s;eb. hi&s;t.</HI> l. 8. c. 16.</NOTE> had not &s;he <HI>e&s;caped</HI> from him, with many wounds. And <HI>Eu&s;ebius</HI> writeth, that the Emperour <HI>Maximinus</HI> was &s;o <HI>often</HI> deeply plung|ed in <HI>drunkenne&s;s,</HI> that he became many times &s;o <HI>mad,</HI> that in his <HI>drunken</HI> madne&s;s, he commanded <HI>many</HI> things to be done, which he <HI>greatly</HI> repented of, when he became <HI>&s;ober</HI> again: and no marvel; for <HI>temulentia,</HI> &s;ignifieth a <HI>voluntary</HI> madne&s;s, and <HI>wine</HI> is termed, <HI>temetum, quia tentat mentem,</HI> it &s;haketh the <HI>minde,</HI>
<NOTE PLACE="marg">The notable Story of &s;ome young Drun|kards, out of <HI>Athenaeus. Athenaeus</HI> l. 2.</NOTE> and de&s;troyeth the <HI>&s;en&s;es;</HI> as it appeareth by that <HI>notable</HI> Story, which <HI>Athenaeus</HI> writeth, of certain <HI>young</HI> men, that drank &s;o <HI>much,</HI> that they verily <HI>believed,</HI> they were &s;ailing in a <HI>Gally,</HI> and &s;o to&s;&s;ed with the <HI>winds,</HI> that they <HI>threw</HI> all things in the <HI>Chamber</HI> out at the window, as Mariners u&s;e to throw their <HI>ladings</HI> over-board, in a <HI>Tempe&s;t;</HI> whereupon
<PB N="51" REF="40">&s;ome <HI>Captains,</HI> &s;eeing the &s;ame, came in unto them, and finding them ex|treamly <HI>vomiting,</HI> asked, What they ayled? who an&s;wered, That they were <HI>Sea-&s;ick,</HI> and the &s;torm <HI>forced</HI> them, to throw all <HI>their goods</HI> into the Sea; and becau&s;e they &s;uppo&s;ed tho&s;e <HI>Captains</HI> to be <HI>Tritons,</HI> or Sea-gods, they &s;aid, That if they would <HI>help</HI> them at this time, to arrive &s;afe to <HI>land,</HI> they would honour them for their <HI>Saviours</HI> ever after: &s;uch <HI>madne&s;s</HI> is in drun|kenne&s;s. And <HI>Gregorius Turonen&s;is</HI> &s;aith, that <HI>Attila,</HI> which was called, <HI>The &s;courge of god,</HI> having married a Wife of <HI>excellent</HI> beauty, and having well <HI>carow&s;ed,</HI> on his Marriage day, fell at night into &s;o <HI>dead</HI> a &s;leep, that lying upon his <HI>back,</HI> the blood that <HI>u&s;ually</HI> i&s;&s;ued at his no&s;trils, de&s;cended into his <HI>throat,</HI> and <HI>&s;trangled</HI> him: and &s;o indeed, <HI>Drunkenne&s;s</HI> hath <HI>de&s;troyed</HI> ma|ny more.</P>
<P>And yet <HI>Elah</HI> would not follow the <HI>coun&s;el</HI> of King <HI>Lemuels</HI> Mother, which might perhaps, have &s;aved his <HI>life;</HI> and therefore <HI>Zimri</HI> takes this occa&s;ion, to con&s;pire his <HI>death.</HI> So I come to the <HI>&s;econd</HI> Per&s;on mentioned in this Text, which is <HI>Zimri.</HI></P>
<P N="2">2. This <HI>Zimri</HI> was
<LIST>
<ITEM>1. King <HI>Elah's &s;ubject.</HI>
<NOTE PLACE="marg">Second per&s;on is <HI>Zimri.</HI></NOTE></ITEM>
<ITEM>2. King <HI>Elah's &s;ervant.</HI></ITEM>
<ITEM>3. A <HI>&s;ervant</HI> in an honourable place.</ITEM>
</LIST></P>
<P N="1">1. <HI>Elah</HI> was <HI>Zimri</HI>'s King, and <HI>Zimri</HI> was <HI>Elah's</HI> &s;ubject;
<NOTE N="1" PLACE="marg">A &s;ubject.</NOTE> and the <HI>Spirit</HI> of God &s;ets down, what honour is due unto our King,
<NOTE PLACE="marg">Eccle&s;. 8.2.</NOTE> when he coun&s;elleth us <HI>to keep the Kings commandment;</HI> or, as the phra&s;e imports, <HI>to ob&s;erve the mouth of the King:</HI> and that in regard of the <HI>oath of God,</HI> i.e. the <HI>&s;olemn vow,</HI> which thou made&s;t, at thine incorporation into Gods <HI>Church,</HI> to obey all the <HI>Precepts</HI> of God, whereof this is one, <HI>To fear God, and to honour the King;</HI> or el&s;e the <HI>oath</HI> of alleageance and <HI>fidelity,</HI>
<NOTE PLACE="marg">How &s;traightly. God prohibit|eth the &s;ubject to offer the lea&s;t di&s;ho|nour unto his King.</NOTE> which the <HI>&s;ubject</HI> makes unto his <HI>King,</HI> in the pre&s;ence and with the approbation of God, who will mo&s;t cer|tainly plague all <HI>perjurers,</HI> that <HI>take his Name in vain.</HI> And &s;o the &s;ame Spirit of God, hath impri&s;oned and <HI>chained</HI> up, our very <HI>thoughts, words,</HI> and <HI>works,</HI> in the links of the <HI>&s;tricte&s;t</HI> prohibition, that they &s;hould no way <HI>peep</HI> forth to produce the <HI>lea&s;t</HI> di&s;honour unto our King. For</P>
<P N="1">1. He &s;aith, <HI>Cur&s;e not the King, no not in thy thought; i.e.</HI>
<NOTE PLACE="marg">Eccle&s;. 10.30.</NOTE> Think not any <HI>ill,</HI> nor to do any <HI>evil</HI> unto thy <HI>King;</HI> and therefore the very <HI>thought</HI> of Trea&s;on was adjudged, by the Court of <HI>France,</HI> to be <HI>Trea&s;on;</HI> and he that confe&s;t unto his <HI>Prie&s;t,</HI> that he once thought to <HI>kill</HI> the King, but after|wards, repenting him of his <HI>intention,</HI> he utterly abandoned the <HI>execution;</HI> yet he was executed for that very <HI>thought.</HI></P>
<P N="2">2. The &s;ame <HI>Spirit</HI> &s;aith, <HI>Thou &s;halt not revile the Gods; i. e.</HI> the <HI>Judges</HI> of the Land; nor <HI>cur&s;e,</HI> that is, in S. <HI>Paul</HI>'s phra&s;e,
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>&s;peak evil of the Ruler of the people.</HI> And</P>
<P N="3">3. The Lord of Ho&s;ts gives this <HI>peremptory</HI> charge to every &s;ubject, <HI>Touch not mine Annointed,</HI> which is the <HI>lea&s;t</HI> indignity that may be,
<NOTE PLACE="marg">P&s;al. 105.15. 1 Sam. 24.4, 5.</NOTE> and yet may not be done to our <HI>King,</HI> by any means. And therefore <HI>Davids</HI> heart &s;mote him, when he did but cut off the <HI>lap</HI> of <HI>Saul</HI>'s garment.</P>
<P>And therefore it appears, that <HI>Zimri</HI> had no <HI>fear of God,</HI> no regard of his <HI>Laws,</HI> nor any <HI>thought</HI> of his favour, when he fo&s;tered &s;o <HI>vile</HI> a thought, and committed &s;o <HI>horrible</HI> an act, as to <HI>kill</HI> his <HI>King.</HI></P>
<P>But is that &s;o <HI>tran&s;cendent</HI> a &s;in, for a <HI>&s;ubject</HI> to kill his <HI>King?</HI> <MILESTONE UNIT="Que&s;t."> What if the King proves a <HI>Tyrant,</HI> or an <HI>Heretick</HI> or el&s;e, &s;eeks the ruine of his <HI>&s;ub|jects,</HI> may not the &s;ubjects then, in &s;uch a ca&s;e, kill <HI>&s;uch</HI> a King? Look into the 9. &s;everal <HI>Speeches,</HI> delivered at a <HI>Conference,</HI> concerning the power of Parliament, to proceed again&s;t their <HI>King</HI> for mi&s;government; and there you &s;hall find many <HI>examples</HI> of &s;ubjects, that have <HI>depo&s;ed,</HI> and <HI>killed</HI> their Kings, when their <HI>Kings,</HI> de&s;erved the &s;ame: and therefore <HI>Zimri</HI> may be excu&s;ed, if King <HI>Elah</HI> de&s;erved to be <HI>killed.</HI></P>
<P>I an&s;wer, that <HI>many</HI> Kings indeed, have proved very <HI>wicked,</HI>
<MILESTONE UNIT="An&s;w."> and have
<PB N="52" REF="41"><HI>ju&s;tly</HI> de&s;erved &s;ome &s;evere cen&s;ure, but from <HI>God,</HI> not from their <HI>&s;ubjects;</HI> we need not go far for proof hereof: but if we may believe Sir <HI>Walter Rawleigh,</HI> our own King <HI>Henry</HI> the Eight was bad enough, and might be numbered <HI>inter pe&s;&s;imos,</HI> being an <HI>Adulterer,</HI> a <HI>Tyrant,</HI> and a <HI>Sacrilegious</HI> King, that neither &s;pared man in his <HI>fury,</HI> nor woman in his <HI>lu&s;t;</HI> and yet this Kingdom then, had never a <HI>Zimri</HI> in it, to take away his <HI>life</HI> for all his wickedne&s;s.
<NOTE PLACE="marg"><HI>Bodinus de re|pub.</HI> l. 2. c. 5. Not to re&s;i&s;t our King, though he &s;hould be a Tyrant. <HI>Peter Martyr</HI> in 1 Sam c. 26.</NOTE> And <HI>Bodin</HI> &s;aith, the mo&s;t <HI>learned</HI> Divines are of opinion, that it is &s;o far from being <HI>lawful,</HI> for &s;ubjects to <HI>kill</HI> their King, under colour of <HI>Tyranny,</HI> that they are expre&s;&s;ely <HI>forbidden,</HI> to &s;peak <HI>ill</HI> of them. And <HI>Peter Martyr</HI> &s;aith, that <HI>Religious David</HI> made no doubt, but that King <HI>Saul</HI> was a <HI>Tyrant,</HI> yet he <HI>ab&s;tained</HI> from <HI>killing</HI> him, when he might mo&s;t <HI>ea&s;ily</HI> do it; becau&s;e he &s;aw that he could not <HI>lawfully</HI> do it: and if it was not <HI>law|ful</HI> for him, that was, by God's <HI>appointment,</HI> and the <HI>mini&s;tery</HI> of God's Pro|phet <HI>Samuel</HI> annointed to be King after him; then <HI>&s;urely</HI> no <HI>other</HI> man might have done it.
<NOTE PLACE="marg"><HI>Camer.</HI> l. 2. c. 10.</NOTE> And <HI>Camerarius</HI> demands, if there could be a <HI>wor&s;e</HI> Prince than <HI>Nero?</HI> and yet, &s;aith he, The Apo&s;tles, S. <HI>Paul,</HI> and S. <HI>Peter,</HI> are &s;o far from advi&s;ing the Chri&s;tians to <HI>con&s;pire</HI> again&s;t him, as they command them, to u&s;e all obedience to him; and that not for <HI>fear</HI> only, but al&s;o for <HI>con&s;cience &s;ake.</HI>
<NOTE PLACE="marg">Chry&s;o&s;t. in Epi&s;t. ad The&s;|&s;al.</NOTE> And S. <HI>Chry&s;o&s;tome</HI> &s;aith, That <HI>Theodo&s;ius</HI> de&s;troyed <HI>The&s;&s;a|lonica,</HI> and &s;pared neither <HI>Sex</HI> nor <HI>Age,</HI> neither <HI>young</HI> nor <HI>old,</HI> man nor wo|man, but took upon him &s;o much as he <HI>li&s;ted,</HI> to &s;atisfie his own <HI>furious</HI> will; and yet how&s;oever, <HI>parendum e&s;t,</HI> obedience mu&s;t be given him, &s;aith this holy father.</P>
<P>And if the King becomes an <HI>Idolater,</HI>
<NOTE PLACE="marg">Not to re&s;i&s;t our King, though he &s;hould be an Idolater.</NOTE> and doth with <HI>Mana&s;&s;es</HI> command his &s;ubjects, to wor&s;hip <HI>Idols;</HI> as <HI>Hen.</HI> 8. commanded the ob&s;ervation of the 6. <HI>Articles,</HI> wherein they were to adore the <HI>Breaden</HI> god; yet in this ca&s;e, no <HI>Zimri</HI> &s;hould pre&s;ume to <HI>kill</HI> his King: but the rule of the Apo|&s;tles ought to be followed, <HI>to obey God, rather than man,</HI> and not to do what God <HI>forbids,</HI> though the King <HI>command</HI> it to be done; yet no wayes to take <HI>armes</HI> again&s;t him, but to follow the examples of the <HI>Saints</HI> and <HI>Martyrs</HI> of God,
<NOTE PLACE="marg">&V;t &s;upra.</NOTE> rather to &s;uffer <HI>death,</HI> than to offer any <HI>re&s;i&s;tance,</HI> and what&s;oever be|comes of our <HI>bodies,</HI> to po&s;&s;e&s;&s;e our <HI>&s;ouls</HI> in <HI>patience,</HI> &s;aith <HI>Camerarius.</HI></P>
<P>And though the King &s;hould prove a wicked <HI>Heretick,</HI> yet we mu&s;t not ri&s;e again&s;t him, &s;aith the &s;ame Author; but with the weapons of <HI>prayer,</HI> de&s;ire of God, to <HI>convert</HI> him; for &s;o the <HI>true</HI> Chri&s;tians followed the Em|perour <HI>Con&s;tantius,</HI>
<NOTE PLACE="marg">Not to re&s;i&s;t our King, though he &s;hould be an Heretick.</NOTE> that was an <HI>Arian,</HI> and they followed <HI>Julian</HI> the <HI>Apo|&s;tata,</HI> in his wars and <HI>expeditions,</HI> though they were never &s;o <HI>far;</HI> and never intended to <HI>rebel</HI> again&s;t him.</P>
<P>And, as the <HI>Jews</HI> and <HI>Chri&s;tians</HI> were of this opinion, that it is not <HI>lawful,</HI> in any ca&s;e, for <HI>any</HI> &s;ubject to <HI>kill</HI> his King; So the <HI>Gentiles</HI> al&s;o &s;eem to be of the <HI>&s;ame</HI> mind; for when the Jews cryed, to have our Saviour <HI>crucified, Pilate</HI> demands of them, <HI>Shall I crucifie your King?</HI> as if he &s;hould have &s;aid, <HI>What?</HI> was there ever <HI>&s;uch</HI> a Nation, &s;o wicked, and &s;o <HI>abominable</HI> before God and all good men, as to de&s;ire to <HI>crucifie</HI> their King? Why? this <HI>de&s;ire</HI> &s;eemeth,
<NOTE PLACE="marg">The Jews con|fe&s;s that no Nation &s;hould de&s;ire to be the death of their, King.</NOTE> not only <HI>&s;trange,</HI> and admirable, but al&s;o <HI>abominable,</HI> and &s;o <HI>incre|dible</HI> unto me, that you &s;hould in good <HI>earne&s;t,</HI> de&s;ire to crucifie your <HI>King:</HI> and it &s;eems by their <HI>an&s;wer</HI> to this que&s;tion of <HI>Pilate,</HI> that they <HI>rightly</HI> ap|prehended his mind, and did al&s;o approve his <HI>&s;en&s;e,</HI> that for <HI>any</HI> Nation or People to de&s;ire to crucifie their <HI>King,</HI> was mo&s;t <HI>abominable</HI> and wicked; and therefore they ab&s;olutely <HI>deny,</HI> that they were his <HI>&s;ubjects,</HI> and &s;ay, <HI>We have no King but Cae&s;ar:</HI> For</P>
<P>They were not ignorant, how the heathens honoured their Kings, and how the <HI>Egyptians,</HI>
<NOTE PLACE="marg"><HI>Aubanus de A|frica</HI> l. 1. p 39. <HI>O&s;or. de in&s;tit. regis</HI> l. 4. P. 106.</NOTE> who&s;e manners they knew <HI>well</HI> enough, did bear &s;o much good will and <HI>love</HI> unto their Kings, that, as <HI>Boemus Aubanus</HI> &s;aith, <HI>Non &s;o|lum &s;acerdotibus; &s;ed etiam &s;ingulis Aegyptiis major regis quam uxorum filiorum|que aut aliorum principum &s;alutis ine&s;&s;et cura:</HI> and <HI>O&s;orius</HI> &s;aith, <HI>Per&s;ae quidom
<PB N="53" REF="41">aliquid caele&s;te atque divinum in regibus ine&s;&s;e &s;tatuebant;</HI> and <HI>Q. Curtius</HI> tells us, that the <HI>Per&s;ians</HI> had &s;uch a divine e&s;timation of their King, and bore &s;o much <HI>love</HI> unto him, that <HI>Alexander</HI> could not per&s;wade them, either for <HI>fear</HI> or <HI>reward,</HI> to tell him whither their King was gone, or to reveal <HI>any</HI> of his intentions, or to do any other thing, that might any wayes preju|dice the <HI>life</HI> or the <HI>affaires</HI> of their King; and <HI>Herodotus</HI> &s;aith, that when <HI>Xerxes</HI> fled from <HI>Greece,</HI> in a ve&s;&s;el that was &s;o <HI>full</HI> of men of war, that it was impo&s;&s;ible for him to be &s;aved, without ca&s;ting <HI>&s;ome part</HI> of them into the Sea; he &s;aid unto them, <HI>O ye men of</HI> Per&s;ia, <HI>let &s;ome among you te&s;tifie that he hath care of his</HI> King, who&s;e &s;afety is in your di&s;po&s;ition. Then the <HI>Nobi|lity,</HI> which accompanied him, having <HI>adored</HI> him, did ca&s;t <HI>them&s;elves</HI> into the &s;ea, till the ve&s;&s;ell was <HI>unburthened,</HI> and &s;o the <HI>King</HI> pre&s;erved. And <HI>Ju|&s;tin</HI> tells us, that the <HI>Sicilians</HI> did bear &s;o great a re&s;pect unto the la&s;t Will and <HI>Te&s;tament</HI> of <HI>Anaxilaus,</HI> their decea&s;ed King;
<NOTE PLACE="marg"><HI>Ju&s;tin. l.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> that they di&s;dained not to obey a <HI>&s;lave,</HI> whom he had appointed <HI>Regent,</HI> during the minority of his &s;on. And <HI>Plutarch</HI> &s;aith, that when certain men came to <HI>Tyriba&s;tus</HI> to have taken him, he defended him&s;elf &s;o <HI>&s;toutly,</HI> that they were not able to come <HI>near</HI> him; but when the apprehenders &s;aid, They came from the <HI>King,</HI>
<NOTE PLACE="marg">Plut. <HI>de &s;uper|&s;tit.</HI></NOTE> he had &s;uch a reverent re&s;pect unto his <HI>Maje&s;ty,</HI> that he <HI>pre&s;ently</HI> laid down his Ci|miter, and yielded him&s;elf unto them.</P>
<P>And for the <HI>Examples</HI> and Precedents, that tho&s;e <HI>learned</HI> Orators do pro|duce, at the conference, to &s;hew how divers kingdomes, as <HI>England, France, Spain,</HI> and many more, have ca&s;t off <HI>&s;ome Kings,</HI> whom they di&s;liked: and put to <HI>death</HI> &s;ome others, that had <HI>de&s;erved</HI> it.</P>
<P>I an&s;wer, that I have read all <HI>the nine Speeches</HI> over and over, and am &s;orry that <HI>learned</HI> men, which have read &s;o many <HI>Hi&s;tories,</HI> both dome&s;tick and forreign, &s;hould, like the <HI>Spider,</HI> &s;uck the <HI>poy&s;onous</HI> examples of tho&s;e books and alledge them for <HI>imitation</HI> in &s;uch <HI>tran&s;cendent</HI> impiety; and I am more &s;orry, that they &s;hould <HI>pa&s;&s;e</HI> at a conference of men, that were cho&s;en of their countrey for mo&s;t <HI>grave</HI> and wi&s;e, and did profe&s;&s;e them&s;elves mo&s;t <HI>religious,</HI> without a &s;upercilious and a <HI>plenary</HI> an&s;wer, which they might very <HI>briefly</HI> do, and with a le&s;&s;e then the <HI>tenth part</HI> of the pains, the&s;e Ora|tours, or <HI>Lawyers,</HI> if they were &s;uch (for <HI>divines</HI> I am &s;ure they were no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">) took to gather tho&s;e <HI>evill</HI> examples, to <HI>evill ends;</HI> for we are to live by <HI>Lawes</HI> and not by <HI>Examples;</HI> and e&s;pecially by the <HI>Lawes</HI> of God, or other|wi&s;e, you may <HI>live</HI> as you <HI>li&s;t,</HI> and you may do what&s;oever you plea&s;e; for if a <HI>King</HI> means to play the <HI>Tyrant,</HI>
<NOTE PLACE="marg">That we are to live by Lawes, and not by ex|amples.</NOTE> he may have <HI>examples</HI> enough to ju&s;tifie his <HI>Tyranny;</HI> if he be an adulterer, he may alledge King <HI>David,</HI> that was <HI>a man according to Gods own heart;</HI> and 100. more, that did commit <HI>adultery;</HI> and if thou plea&s;e&s;t to be a <HI>drunkard,</HI> thou ha&s;t the examples of <HI>righteous Noah</HI> and of <HI>Lot,</HI> and 1000. more, that may <HI>ju&s;tifie</HI> thee, for being drunk; or, to be brief, if thou would&s;t be an <HI>oppre&s;&s;or,</HI> or a <HI>robber,</HI> and a <HI>Rebel,</HI> and a <HI>Traytor,</HI> to depo&s;e thy King, or to <HI>kill</HI> him, thou ha&s;t a <HI>Jeroboam,</HI> and a <HI>Zimri,</HI> and <HI>Jehu</HI> too, though he had a <HI>&s;peciall</HI> warrant for it, and an infinite other examples, that may be produced to &s;helter thee from <HI>blame,</HI> for committing the grea|te&s;t <HI>Trea&s;on,</HI> or any other <HI>execrable</HI> villanie, if the producing of <HI>examples,</HI> might &s;erve the turn.</P>
<P>But the <HI>truth</HI> is, what&s;oever <HI>other</HI> men, what&s;oever <HI>Councils,</HI> Kingdoms, or <HI>Commonwealths</HI> have done, contrary to the will and <HI>Lawes</HI> of God, we ought not to <HI>imitate</HI> them therein; becau&s;e their <HI>Examples</HI> be no excu&s;e for us, that &s;hould have recour&s;e <HI>to the Law, and to the Te&s;timony,</HI>
<NOTE PLACE="marg">E&s;ay 8.20.</NOTE> as the Pro|phet &s;peaketh, to <HI>direct</HI> us, what we ought to do.</P>
<P>And therefore no <HI>Precedents,</HI> no <HI>Examples</HI> in the world, though you &s;hould produce ten thou&s;ands of them, can excu&s;e <HI>Zimri,</HI> nor any other <HI>Zimries</HI> in the whole Univer&s;e, for killing their <HI>King;</HI> but</P>
<P N="2">2. Here is another <HI>relation</HI> betwixt <HI>Ela</HI> and <HI>Zimri,</HI>
<NOTE N="2" PLACE="marg">A Servant.</NOTE> that &s;hould more <HI>&s;trict|ly</HI>
<PB N="54" REF="42">have tyed and ingaged <HI>Zimri,</HI> to be true and <HI>faithful</HI> unto <HI>Elah;</HI> for he was his <HI>&s;ervant,</HI> and his <HI>menial</HI> &s;ervant in ordinary, which all other <HI>&s;ubjects</HI> could not be; and this is <HI>rightly</HI> ob&s;erved by <HI>Jezabel;</HI> and therefore &s;he &s;aith not, <HI>Had Zimri peace that &s;lew his King?</HI> but, <HI>Had Zimri peace that &s;lew his Ma&s;ter?</HI> And a <HI>Ma&s;ter</HI> that gives meat, drink, and wages, means and maintenance unto his <HI>&s;ervant,</HI> is <HI>loco parentis,</HI> in&s;tead of a <HI>Father</HI> unto him, and therefore he &s;hould be re&s;pected and <HI>honoured</HI> of his &s;ervant, next unto his <HI>Father;</HI> and we find that many true and <HI>faithful</HI> &s;ervants have <HI>done &s;o</HI> indeed:
<NOTE PLACE="marg">I cannot well remember where.</NOTE> for I remember I read it in <HI>Appian,</HI> that when <HI>Scipio</HI> had gained <HI>Carthage,</HI> or &s;ome other <HI>opulent</HI> Town, he gave a <HI>&s;trict</HI> charge that <HI>none</HI> of the Citizens, upon pain of <HI>death,</HI> &s;hould hide any of the <HI>wealth</HI> or trea&s;ure of that rich City; yet <HI>one</HI> of the wealthie&s;t Merchants, having a great &s;tore of <HI>Gold</HI> and ine&s;timable <HI>Jewels,</HI> hid a great deal thereof, &s;o <HI>&s;ecretly,</HI> that no man could find it, but the <HI>Servant</HI> that helped him to hide it; and that <HI>Servant,</HI> like a fal&s;e <HI>Judas,</HI> went and revealed it to the <HI>General;</HI> who making a <HI>&s;trict</HI> &s;earch for the Merchant, <HI>another</HI> of the Merchants &s;ervants, &s;eeing how his Ma&s;ter, if he were taken, &s;hould be condemned to <HI>death</HI> for that fact, goeth unto <HI>Scipio,</HI> and prote&s;teth unto him,
<NOTE PLACE="marg">An excellent &s;tory of a mo&s;t faithful &s;er|vant.</NOTE> that it was he which did hide that <HI>trea&s;ure,</HI> altogether <HI>unknown</HI> unto his Ma&s;ter; and therefore de&s;ired, that his <HI>innocent</HI> Ma&s;ter might be <HI>freed,</HI> and let him lay what puni&s;hment he plea&s;ed upon <HI>him&s;elf,</HI> that had offend|ed; but the <HI>other &s;ervant</HI> &s;tood &s;tiffely to his <HI>former</HI> accu&s;ation, that it was his <HI>Ma&s;ter,</HI> and not the <HI>Servant,</HI> that had hid it; then <HI>Scipio</HI> would needs find out the <HI>Merchant,</HI> who being found, confe&s;t the <HI>truth,</HI> that he <HI>him&s;elf,</HI> with the help of his accu&s;er, had conveyed away that trea&s;ure, and that altogether unknown to his other &s;ervant, who to pre&s;erve his <HI>Ma|&s;ter,</HI> was &s;o <HI>ready</HI> to &s;acrifice his <HI>own</HI> life; whereupon <HI>Scipio</HI> like a brave Commander, and a <HI>Heroick</HI> indeed, &s;eeing the <HI>fidelity</HI> of the <HI>one</HI> &s;er|vant, and the treachery of the <HI>other;</HI> pardons the <HI>Ma&s;ter</HI> for his faithfull &s;ervants &s;ake, and puts the <HI>accu&s;er</HI> to death for his treache|rie and infidelity; and we read of many other &s;ervants that have &s;o <HI>dearly</HI> loved, and been &s;o <HI>truly</HI> faithful unto their Ma&s;ters, that they have hazarded their own <HI>lives,</HI> to &s;ave their <HI>Ma&s;ters;</HI> as you may read the &s;er|vants of King <HI>David</HI> have done, and as it is recorded, that <HI>Mauricius</HI> Duke of <HI>Saxony,</HI> being in a battle thrown to the <HI>ground,</HI> his <HI>&s;ervant</HI> ca&s;ting <HI>him&s;elf</HI> upon him, <HI>covered</HI> him, and &s;o defended him from his <HI>enemies,</HI> untill he was re&s;cued by his <HI>friends;</HI> and &s;o with his <HI>own death,</HI> he &s;aved his Ma&s;ters <HI>life.</HI> And it is written of <HI>Eros</HI> &s;ervant to <HI>Antonius,</HI> that when his Ma|&s;ter was overcome by <HI>Augu&s;tus,</HI> and would have him to di&s;patch his life, he drew his <HI>&s;word</HI> and killed <HI>him&s;elf,</HI> rather then he would kill his <HI>Ma&s;ter:</HI> for as a <HI>Ma&s;ter,</HI> next to his own <HI>children,</HI> is to re&s;pect, provide, &amp; care for his <HI>&s;ervants</HI> above all other <HI>friends</HI> or kinsfolks what&s;oever; according to the &s;aying of the <HI>wi&s;e</HI> man, <HI>Ha&s;t thou a faithful &s;ervant, let him be unto thee as thine own &s;oul;</HI> &s;o the <HI>&s;ervant,</HI> next to his <HI>Father</HI> and Mother, ought to honour, and to pre&s;erve his <HI>Ma&s;ter</HI> before all other men what&s;oever.</P>
<P>And therefore <HI>Zimri</HI> can no waies be thought any other, than a mo&s;t <HI>Villanous</HI> Traytor, to &s;lay his <HI>Ma&s;ter,</HI> wor&s;e then <HI>Ditalcon,</HI> and <HI>Minuro,</HI> that were corrupted by <HI>Capio,</HI>
<NOTE PLACE="marg"><HI>Appian. p.</HI> 112. Of the Roman wars with the <HI>Spaniard.</HI> 3. A &s;ervaut in an honou|rable &s;etvice.</NOTE> to kill their Ma&s;ter <HI>Viriatus,</HI> that brave <HI>Spa|niard,</HI> that gave work enough to the <HI>Romans</HI> eight years together: E&s;pe|cially if we do confider.</P>
<P N="3">3. <HI>Qualis &s;ervitus,</HI> in what manner of &s;ervice he was under his Ma&s;ter <HI>Elah;</HI> for though the <HI>Romans</HI> and many others, u&s;ed mo&s;t of their <HI>&s;ervants,</HI> that were their &s;laves, like <HI>dogs,</HI> which produced that proverb, Of &s;o many <HI>&s;ervants,</HI> &s;o many <HI>enemies;</HI> which ever <HI>feared,</HI> but never <HI>loved</HI> their Ma|&s;ters, as the <HI>Romans</HI> found it mo&s;t <HI>true,</HI> to their co&s;t, when they made the <HI>&s;ervile War,</HI> that proved &s;o <HI>hazardous</HI> unto them; Yet, <HI>Elah</HI> did not &s;o
<PB N="55" REF="42">with <HI>Zimri,</HI> but he preferred him to a very <HI>honorable</HI> place, and made him <HI>Captain of halt his Charrets,</HI> and &s;o a <HI>Ma&s;ter,</HI> to keep many <HI>&s;ervants</HI> under him, as you &s;ee all Captains have;
<NOTE PLACE="marg">The three fold impiety of <HI>Zimri.</HI></NOTE> and therefore for a &s;ervant to kill <HI>&s;uch</HI> a Ma&s;ter, that had <HI>thus</HI> advanced his &s;ervant, is a note, <HI>beyond Elah,</HI> and doth exceedingly <HI>aggravate</HI> the offence of <HI>Zimri,</HI> and makes it to a&s;cend <HI>higher</HI> and <HI>higher,</HI> or rather to de&s;cend <HI>lower</HI> and <HI>lower,</HI> even to the bot|tomle&s;s pit of hell; To commit <HI>murder,</HI> as <HI>hainous</HI> as any murder can be, to kill his <HI>King,</HI> his <HI>Ma&s;ter;</HI> and a <HI>Ma&s;ter,</HI> that was &s;o <HI>l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ving,</HI> and had &s;o <HI>honorably</HI> preferred him; which was a three fold cord, to bind him in <HI>Obe|dience,</HI> but is &s;oon &s;napt a&s;under, by this wicked <HI>Traytor,</HI> that was a Tray|tor, ju&s;t like <HI>Judas,</HI> of whom the Prophet, in the per&s;on of Chri&s;t, &s;aith, <HI>If it had been an open enemy that had done me this di&s;honor, I could well have born it, but it was thou, my companion, and mine own familiar friend,</HI> my di&s;ciple, mine Apo&s;tle, my Servant, and my <HI>Pur&s;e-bearer;</HI> and for <HI>thee,</HI> to betray thy <HI>Ma&s;ter,</HI> it is a Trea&s;on, <HI>beyond</HI> all Trea&s;on; and a murder more <HI>execre|ble</HI> then any murder; becau&s;e that, be&s;ides their <HI>malice</HI> towards their Ma|&s;ters, &s;uch &s;ervants, as <HI>Judas</HI> and this <HI>Zimri</HI> were, do &s;hew them&s;elves re|pleni&s;hed with <HI>ingratitude,</HI> to render &s;o <HI>much evil</HI> to them, that have done &s;o <HI>much good</HI> to them, which is a <HI>mon&s;ter</HI> in nature, and a &s;in mo&s;t <HI>odious</HI> a|mong&s;t the Heathens, who&s;e proverb was, <HI>Ingratum &s;i d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">xeris, omnia dixer is;</HI> and therefore, though there is no <HI>vice</HI> in the World, which hath not room and <HI>entertainment</HI> in &s;ome Kingdom or other, as <HI>Pride</HI> among the <HI>Babyloni|ans, Envy</HI> among the <HI>Jews, Anger</HI> among the <HI>Thebans, Covetou&s;ne&s;s</HI> among the <HI>Tyrians, Gluttony</HI> among the <HI>Sidonians, Lying</HI> among the <HI>Cretians, Witch-craft</HI> in <HI>The&s;&s;aly, Magick</HI> in <HI>Egypt,</HI> and other &s;ins &s;o well <HI>known,</HI> that I need not <HI>name</HI> them, in <HI>Germany, France, England,</HI> and <HI>Ireland;</HI> yet <HI>in|gratitude</HI> is &s;uch a &s;in, that no <HI>Countrey</HI> will willingly receive it, nor any man <HI>own</HI> it, or entertain it into his <HI>hou&s;e;</HI> for, though thy &s;elf &s;hould&s;t be as <HI>ingratefull</HI> to thy neighbour, as <HI>Pharaohs</HI> butler was to <HI>Jo&s;eph, Laban</HI> to <HI>Jacob, Saul</HI> to <HI>David, Joa&s;h</HI> to <HI>Jehojada, Demetrius</HI> to <HI>Jonathas, Augu&s;tus</HI> to <HI>Cicero, Carthage</HI> to <HI>Hannibal, Rome</HI> to <HI>Scipio,</HI> and many more, that either <HI>bani&s;hed</HI> or <HI>murdered</HI> tho&s;e, that protected and <HI>pre&s;erved</HI> them from ruine; yet, thou can&s;t not abide, that any man &s;hould prove <HI>ingratefull</HI> unto thee; but having &s;o well <HI>de&s;erved</HI> at his hands, thou wilt cry out, that he is <HI>wor&s;t</HI> then the brute <HI>bea&s;ts:</HI> as we mu&s;t confe&s;s an <HI>ingratefull</HI> per&s;on is indeed, for you &s;ee the <HI>dog</HI> will love his <HI>Ma&s;ter,</HI> and often venture his <HI>life</HI> for him, for a piece of <HI>bread,</HI> and the very <HI>Tygers, Bears,</HI> and <HI>Lions</HI> will love tho&s;e, that <HI>keep</HI> them and do feed them; and they will &s;hew their <HI>thankfulnne&s;s</HI> for the benefits, that they do receive; as it is manife&s;t, by that, which fell to <HI>Helpis,</HI> the <HI>Samian,</HI> who, upon a certain Coa&s;t of <HI>Africa,</HI> having drawen out a <HI>bone,</HI> that &s;tuck in a Lions <HI>throat,</HI> was in <HI>recompence</HI> of that benefit, fed and <HI>maintained</HI> by the Lion's hunting, &s;o long as his &s;hip lay at <HI>anchor</HI> on that <HI>&s;hore;</HI> and that which <HI>A. Gellius</HI> &s;aith befell to <HI>Androdus,</HI> a <HI>Roman</HI> &s;lave, who, being bani&s;hed out of <HI>Rome,</HI> and wandering in a <HI>Forre&s;t,</HI> that was full of <HI>wild</HI> and <HI>&s;avage</HI> Bea&s;ts, met a <HI>Lion,</HI> that came <HI>fawning</HI> upon him, and &s;hew|ing unto him his <HI>Pawe,</HI> that was wonderfully <HI>&s;ore,</HI> and &s;wollen, by rea&s;on of a <HI>thorn,</HI> that was <HI>over-head</HI> got into it, which the &s;lave <HI>pulled out,</HI> and &s;o cu|red the poor <HI>di&s;tre&s;&s;ed</HI> Lion, who, in <HI>requitall</HI> of that curte&s;y, accompa|nied him out of the Forre&s;t, and kept him from the <HI>danger</HI> of all other Bea&s;ts; and afterwards that Lion being <HI>taken,</HI> and carried to <HI>Rome,</HI> and the &s;lave, &s;ome <HI>certain</HI> years after, returning to <HI>Rome,</HI> was apprehended and <HI>adjudged</HI> to be throwen unto the <HI>Lions;</HI> and being ca&s;t among the <HI>Lions,</HI> his cured <HI>patient,</HI> pre&s;ently <HI>knew</HI> him, and <HI>fawning</HI> upon him,
<NOTE PLACE="marg"><HI>Gellius</HI> l. 5: c. 14.</NOTE> as congratu|lating their <HI>meeting,</HI> he not only did him <HI>no hurt,</HI> but al&s;o pre&s;erved him from <HI>all the re&s;t,</HI> that they dur&s;t not <HI>touch</HI> him; and the rea&s;on being <HI>known,</HI> the &s;lave was <HI>pardoned,</HI> and the people termed the Lion his <HI>ho&s;t;</HI> and him
<PB N="56" REF="43">the Lion's Phy&s;itian; And if <HI>brute</HI> and &s;avage Bea&s;ts were thus <HI>gratefull</HI> for &s;ome <HI>&s;mall</HI> benefits, what <HI>Bea&s;ts</HI> are they, that will de&s;troy their <HI>be&s;t</HI> benefa|ctors; and what <HI>words</HI> can be found fit to expre&s;s this <HI>ingratitude,</HI> that go|eth beyond all other villanies? For to murder a <HI>man</HI> is mo&s;t odious, as I &s;hall anon &s;hew unto you; but to murder a <HI>King</HI> is far <HI>more</HI> abominable; and <HI>&s;uch</HI> a King as is our <HI>Ma&s;ter,</HI> and &s;uch a <HI>Ma&s;ter</HI> as u&s;eth us not like <HI>&s;laves,</HI> but, as our Saviour &s;aith, <HI>Hence forth I call you not &s;ervants, but I have called you friends,</HI>
<NOTE PLACE="marg">Joh. 15.15.</NOTE> like his companions; is a &s;in <HI>mo&s;t</HI> abominable, and &s;o far tran&s;cendent, beyond my capacity to expre&s;s it, that, as <HI>Valerius</HI> &s;aith of <HI>Sejanus,</HI>
<NOTE PLACE="marg"><HI>Valer. M.</HI> l. 9. c. 11.</NOTE> He is now in <HI>bell,</HI> if the Devill will receive &s;o <HI>vile</HI> a varlet, and can find out torments <HI>&s;ufficient</HI> for his de&s;erts: &s;o will I &s;ay of <HI>Zimri,</HI> and of all &s;uch <HI>&s;ervants</HI> as <HI>&s;lay</HI> or betray their <HI>Ma&s;ters,</HI> I leave them <HI>&s;eriou&s;ly</HI> to con&s;ider, what they have done, and <HI>to abhorre them&s;elves in du&s;t and a&s;hes,</HI> or to expect that <HI>fearfull</HI> judgment, that hangs over their head. And I do <HI>exceedingly</HI> honor the honorable Hou&s;e of <HI>Commons,</HI> and do mo&s;t <HI>Highly</HI> commend the <HI>Votes</HI> and <HI>Orders</HI> that I under&s;tand they have <HI>made,</HI> concer|ning <HI>tho&s;e men,</HI> that had any <HI>hand</HI> in the <HI>death</HI> of our late <HI>Pious, Ju&s;t,</HI> and mo&s;t <HI>Gratious</HI> King, whereby they have &s;hewed them&s;elves to be mo&s;t <HI>Reli|gious</HI> towards God, and mo&s;t <HI>Loyall</HI> toward their King.</P>
<P>So I have done with the <HI>per&s;ons</HI> mentioned in this Text, <HI>Elah</HI> and <HI>Zimri,</HI> the <HI>Ma&s;ter</HI> and his &s;ervant.</P>
<P N="2">2. <NOTE PLACE="marg">Two Things mentioned in <HI>Jezabels</HI> &s;peech.</NOTE> The <HI>things,</HI> mentioned in this <HI>&s;peech</HI> are the&s;e two,
<LIST>
<ITEM>1. <HI>Murder.</HI></ITEM>
<ITEM>2. <HI>Peace.</HI></ITEM>
</LIST></P>
<P N="1">1. <HI>Murder,</HI> the very <HI>wor&s;t</HI> of all human actions.</P>
<P N="2">2. <HI>Peace,</HI> the very <HI>be&s;t</HI> of all worldly ble&s;&s;ings.</P>
<P>And &s;o here is <HI>Zimri's</HI> fact, and <HI>Zimries</HI> puni&s;hment.</P>
<LIST>
<ITEM>1. His <HI>fact</HI> is the &s;laying of his <HI>Ma&s;ter</HI> which is <HI>Murder.</HI></ITEM>
<ITEM>2. His <HI>puni&s;hment</HI> is, to be deprived of all <HI>Peace,</HI> which is the <HI>greate&s;t</HI> puni&s;hment of all plagues.</ITEM>
</LIST>
<P N="1">1. For his <HI>fact,</HI> which is <HI>murder,</HI> before I &s;peak thereof I &s;hall <HI>humbly</HI> intreat your Honors, and all the <HI>re&s;t</HI> of the&s;e Chri&s;tian auditors, not to <HI>mi&s;take</HI> my words, or meaning, in any <HI>Application</HI> thereof, otherwi&s;e then I mean: for in the <HI>pro&s;ecution</HI> of this point, I purpo&s;e not to touch upon <HI>any</HI> of tho&s;e, that his Maje&s;ty hath mo&s;t <HI>graciou&s;ly</HI> pardoned, by an act of <HI>Obli|vion,</HI> for all their former offences; nor upon any of <HI>them,</HI> that were &s;lain in the <HI>war;</HI>
<NOTE PLACE="marg">2 Sam 11.25.</NOTE> when, as <HI>David</HI> &s;aith, <HI>The &s;word devoureth one as well as another,</HI> but my <HI>di&s;cour&s;e</HI> &s;hall reach no <HI>further,</HI> then my Text goeth, that is, tho&s;e that, in cold blood, &s;hall <HI>maliciou&s;ly</HI> per&s;ecute their neighbours unto <HI>death,</HI> as <HI>Cain</HI> did his brother <HI>Abell;</HI> and <HI>Joab, Ama&s;a;</HI> and tho&s;e, that &s;hall <HI>trea|cherou&s;ly</HI> &s;lay their <HI>Ma&s;ter,</HI> as <HI>Zimri</HI> did his King, and his Ma&s;ter <HI>Elah.</HI> And tho&s;e al&s;o that &s;hall <HI>deliberately</HI> and <HI>judicially</HI> condemn an <HI>Innocent</HI> per&s;on unto death, as the Judges of <HI>Jezreel</HI> did <HI>Naboth,</HI> and the <HI>Jewi&s;h</HI> Sanhedrim condemned their King and our Saviour Chri&s;t.</P>
<P>And though the Prophet &s;aith, <HI>Con&s;olamini populum meum,</HI> and the &s;ons of <HI>Con&s;olation</HI> are commanded <HI>to bind up the broken hearted,</HI> and to Preach the <HI>glad-tidings</HI> of the Go&s;pell unto the <HI>penitent;</HI> yet, there mu&s;t be <HI>Boaner|ges,</HI> &s;ons of Thunder, to &s;ound out the <HI>Alarme</HI> of Gods judgments again&s;t <HI>tran&s;cendent</HI> and <HI>impenitent</HI> malefactors, and to lay the axe <HI>to the root of the Tree,</HI> to cut down <HI>every tree, that beareth not good fruit,</HI> and <HI>to ca&s;t it into the fire.</HI> And it is the duty of every <HI>faithfull</HI> Steward, to give to <HI>every</HI> one, his <HI>own</HI> portion in due &s;ea&s;on, that is, <HI>mercy</HI> to whom mercy belongeth, and <HI>judgment</HI> to whom judgment appertaineth; and not to give that <HI>which is holy</HI> unto dogs, or to proclaime <HI>peace</HI> and pardon to them, to whom the Lord profe&s;&s;eth <HI>there is no peace;</HI> but &s;aith peremptorily, <HI>He will not pardon them.</HI> And therefore I hope your honorable <HI>patience</HI> will bear with me,
<PB N="57" REF="43">that, as the Prophet <HI>David</HI> &s;aith, My &s;ong &s;hall not be of <HI>mercy alone,</HI> nor of <HI>judgment alone,</HI> but of mercy and judgment <HI>together;</HI> e&s;pecially upon <HI>Zimri,</HI> and all &s;uch that, like <HI>Zimri,</HI> will &s;lay both their <HI>King,</HI> and their <HI>Ma&s;ter,</HI> which is the <HI>fir&s;t</HI> thing mentioned in this Text, that is, <HI>Zimri's Murder.</HI> And</P>
<P>For <HI>murder,</HI> you may ob&s;erve, that the &s;ame may be committed <HI>three</HI> manner of waies,
<LIST>
<ITEM>1. With the <HI>heart.</HI></ITEM>
<ITEM>2. With the <HI>tongue.</HI></ITEM>
<ITEM>3. With the <HI>hand.</HI></ITEM>
</LIST></P>
<P N="1">1. The <HI>heart</HI> killeth a man four <HI>&s;peciall</HI> waies;
<LIST>
<ITEM>1. By <HI>de&s;ire.</HI></ITEM>
<ITEM>2. By <HI>anger.</HI></ITEM>
<ITEM>3. By <HI>envy.</HI></ITEM>
<ITEM>4. By <HI>hatred.</HI></ITEM>
</LIST> For,</P>
<P N="1">1. The Prophet &s;aith,
<NOTE PLACE="marg">P&s;al. 5.6.</NOTE> <HI>The Lord abborreth the blood-thir&s;ty and the deceit|full man;</HI> (i. e.) him, which <HI>de&s;ireth</HI> and <HI>longeth</HI> for my <HI>death;</HI> as he that is thir&s;ty de&s;ireth drink.</P>
<P N="2">2. Our Saviour &s;aith, <HI>Who&s;oever is angry with his brother,</HI> without a cau&s;e,
<NOTE PLACE="marg">Math. 5.22.</NOTE> he &s;hall be in danger of <HI>judgment.</HI></P>
<P N="3">3. The Apo&s;tle, &s;peaking of the <HI>wickedne&s;s</HI> of the <HI>Gentiles,</HI> &s;aith,
<NOTE PLACE="marg">Rom. 1.29.</NOTE> <HI>They were full of envy, murder, debate</HI>&mdash;And the wi&s;e man &s;aith, <HI>Alius alium per invidiam occidit,</HI> One man &s;layeth another through <HI>envy;</HI>
<NOTE PLACE="marg">Sap. 14.4.</NOTE> as <HI>Cain</HI> through <HI>envy</HI> &s;lew his brother <HI>Abel,</HI> and the <HI>Jews</HI> our Saviour Chri&s;t <HI>Qui igitur peri&ecirc;re, quia maluerunt invidere qu&agrave;m credere,</HI> who therefore peri&s;hed, be|cau&s;e they had rather to <HI>envy</HI> him, then to <HI>believe</HI> in him;
<NOTE PLACE="marg">Cypr. in Ser. de livore.</NOTE> &s;aith Saint <HI>Cy|prian.</HI></P>
<P N="4">4. Saint <HI>John</HI> &s;aith, that, <HI>Who&s;oever hateth his brother is a man &s;layer;</HI>
<NOTE PLACE="marg">1 Joh 3.15. Lev. 19.17.</NOTE> and therefore the Lord &s;aith, <HI>Thou &s;halt not hate thy brother in thine heart;</HI> for, as he that looketh on a woman to lu&s;t after her, hath committed <HI>adul|tery</HI> in his heart; &s;o he that <HI>hateth</HI> his brother, hath <HI>killed</HI> him, in his heart.</P>
<P N="2">2. The <HI>tongue</HI> killeth many men, yea, <HI>Plures lingu&acirc; qu&agrave;m gladio peri&ecirc;re,</HI>
<NOTE PLACE="marg">Jam. 3:6, 7.</NOTE> The <HI>tongue</HI> hath &s;lain more then the <HI>&s;word;</HI> for the tongue is a <HI>fire,</HI> and a <HI>world</HI> of wickedne&s;s; it is an <HI>unruly</HI> evill, full of <HI>deadly</HI> poy&s;on: And the &s;on of <HI>Syrach</HI> &s;aith, <HI>It hath de&s;troyed many, that were at peace;</HI>
<NOTE PLACE="marg">Eccl. 28.13.</NOTE> And the tongue killeth two waies
<LIST>
<ITEM>1. By <HI>flattery.</HI></ITEM>
<ITEM>2. By <HI>detraction.</HI></ITEM>
</LIST></P>
<P N="1">1. Saint <HI>Augu&s;tine</HI> &s;aith, that <HI>Plus nocet lingua adulatoris qu&agrave;m gladius per|&s;ecutoris.</HI> And <HI>Anti&s;thenes</HI> was wont to &s;ay, It was <HI>better</HI> for a man to fall <GAP DESC="foreign">, among <HI>ravens;</HI> then <GAP DESC="foreign">, among <HI>flatterers.</HI></P>
<P N="2">2. The Prophet &s;aith,
<NOTE PLACE="marg">Ezech. 22.8.</NOTE> <HI>Viri detractores fuerunt in te ad effundendum &s;an|guinem,</HI> In thee are men that carry <HI>tales</HI> to &s;hed <HI>blood;</HI> and <HI>Job,</HI> &s;aying un|to his friends, that <HI>&s;landered</HI> his integrity; <HI>Why do you per&s;ecute me as God, and are not &s;atisfied with my fle&s;h?</HI> doth intimate thereby, that <HI>detractors</HI> are like cruell <HI>Canibals,</HI> that eat mens <HI>fle&s;h</HI> and drink their <HI>blood, Nam qui aliena detractione pa&s;citur, proculdubi&ograve; alienis carnibus &s;aturatur;</HI> for without doubt, who&s;oever feeds him&s;elf with <HI>detraction,</HI> doth &s;atisfy him&s;elf with mans <HI>fle&s;h,</HI> &s;aith S. <HI>Gregory.</HI></P>
<P>And I doubt not but this <HI>Zimri,</HI> and all other, the like <HI>Zimries,</HI> that killed their <HI>Ma&s;ters,</HI> had killed <HI>Elah,</HI> in <HI>all</HI> the&s;e waies, before he &s;lew him with his <HI>hands;</HI> becau&s;e all the&s;e <HI>murders,</HI> of the <HI>heart,</HI> and of the <HI>tongue,</HI> are but <HI>&s;teps,</HI> &s;tairs, and proge&s;&s;es to the <HI>murder</HI> of the <HI>hand.</HI></P>
<P>For fir&s;t, we begin to <HI>di&s;ta&s;t,</HI> and to di&s;like a man; then we grow <HI>angry</HI> with him, for &s;ome things that di&s;plea&s;e us; and, if he hath any <HI>virtue</HI> in him, or any <HI>honorable</HI> place or preferment, or any <HI>love</HI> or good opinion from the people, we will pre&s;ently <HI>envy</HI> him, and then <HI>hate</HI> him; and &s;o hate
<PB N="58" REF="44">him <HI>more and more;</HI> and then the <HI>tongue</HI> will begin to play his part: and though in <HI>pre&s;ence</HI> it will <HI>flatter</HI> him, whom the <HI>heart</HI> dete&s;teth, yet in his <HI>ab&s;ence,</HI> it will lay loads of <HI>&s;candalous</HI> imputations upon his <HI>per&s;on</HI> and up|on his <HI>actions,</HI>
<NOTE PLACE="marg"><HI>Camerar.</HI> l. 6. <HI>c.</HI> 2.</NOTE> even as <HI>Ab&s;olon</HI> did upon the <HI>government</HI> of King <HI>David:</HI> and the forecited example of <HI>Maion</HI> again&s;t <HI>William</HI> King of <HI>Sicily;</HI> and abun|dance of &s;uch <HI>Varlets,</HI> that I could relate unto you.</P>
<P>And when they have proceeded <HI>thus</HI> far, to envy his <HI>happine&s;s</HI> and to hate his <HI>per&s;on,</HI> as <HI>Cain</HI> hated his brother <HI>Abel,</HI> and the way is <HI>thus</HI> made by <HI>&s;candalous</HI> a&s;per&s;ions, there wants nothing but the <HI>&s;troke</HI> of the hand to effect the <HI>tragicall murder</HI> of the man whom they de&s;ire to de|&s;troy.</P>
<P>So <HI>Zimri</HI> did, when he found his opportunity, &s;lay his <HI>Ma&s;ter Elah:</HI> &s;o the &s;ervants of King <HI>Amon</HI> &s;lew their Ma&s;ter. So <HI>Phocas</HI> did &s;lay his Empe|ror, and his Ma&s;ter, <HI>Mauritius;</HI> So <HI>Artabanus</HI> Captain of the guard, killed his own King and his Ma&s;ter <HI>Xerxes,</HI>
<NOTE PLACE="marg"><HI>Diodorus</HI> l. 11.</NOTE> after he had retired out of <HI>Greece;</HI> So <HI>Brutus</HI> and <HI>Ca&s;&s;ius,</HI> with their a&s;&s;ociates, murdered <HI>Julius Cae&s;ar.</HI> And &s;o you know who murdered their <HI>Ma&s;ter,</HI> and King, <HI>Charles</HI> the Fir&s;t.</P>
<P>And this is the <HI>greate&s;t</HI> mi&s;chief, that one man can do unto another, to take away <HI>his life</HI> with bloody hands; for though he take away my <HI>goods</HI> yet I may get <HI>more,</HI> as <HI>Job</HI> did, after all was taken from him; if he ca&s;t me into <HI>pri&s;on,</HI> yet at la&s;t, with <HI>Jo&s;eph,</HI> I may be &s;et at <HI>liberty;</HI> and, if I be <HI>ba|ni&s;hed</HI> my Country, yet with the <HI>I&s;raelits,</HI> I may live to return out of <HI>Cap|tivity,</HI> as <HI>Henry Bullingbrook</HI> Duke of <HI>Lanca&s;ter</HI> did: but when he hath ta|ken away my <HI>life</HI> and <HI>killed</HI> me, there is an end of all <HI>hope,</HI> and that is an <HI>evill</HI> that can expect no <HI>remedy,</HI> and a <HI>wound</HI> that cannot be <HI>cured,</HI> nor any waies <HI>paralleled</HI> by any other mi&s;chief.</P>
<P>And therefore,
<NOTE PLACE="marg">Num 35.33.</NOTE> &s;eeing, as the Lord &s;aith, that <HI>blood defileth the Land,</HI> and the land can not be <HI>clean&s;ed</HI> of the blood, that is <HI>thus</HI> &s;hed, but by <HI>the blood</HI> of <HI>him,</HI> or <HI>them,</HI> that have &s;hed it; I will here, (to per&s;wade the <HI>blood|thir&s;ty</HI> men to <HI>quench</HI> that thir&s;t, and the Magi&s;trates by no means to neg|lect to <HI>puni&s;h</HI> that &s;in: and e&s;pecially to induce tho&s;e Magi&s;trates, and all tho&s;e that tran&s;cend the power of the Magi&s;trates, that have, like <HI>Zimri,</HI> &s;lain their <HI>King</HI> and their <HI>Ma&s;ter;</HI> or <HI>defiled</HI> them&s;elves with the blood of their brethren, to a <HI>&s;ad</HI> and &s;erious repentance) &s;et down eight <HI>&s;pe|ciall</HI> things, that do &s;hew unto us the <HI>horrible odiou&s;ne&s;s</HI> and <HI>haynou&s;ne&s;s</HI> of this &s;inne of <HI>murder;</HI> and you may find them all &s;et down in <HI>lib.</HI> 3. <HI>cap.</HI> 2. of the <HI>true Church.</HI> p. 385. and in the <HI>Great Antichri&s;t revealed,</HI> l. 1. p. 81.</P>
<P N="1">1. <MILESTONE N="1"> It is a &s;in again&s;t <HI>nature;</HI> becau&s;e every <HI>creature</HI> loves his life, <HI>Et &s;evis inter &s;e convenit ur&s;is,</HI> and the very <HI>Devils</HI> will not kill one ano|ther.</P>
<P N="2">2. <MILESTONE N="2"> It is again&s;t <HI>rea&s;on,</HI> which &s;aith, That every man &s;hould <HI>do</HI> unto <HI>others,</HI> as he would be <HI>done</HI> unto him&s;elf.</P>
<P N="3">3. <MILESTONE N="3"> It is a <HI>devilli&s;h</HI> &s;in, and a &s;in of the <HI>Devill,</HI> who, though he be not termed an <HI>Idolater,</HI> or <HI>Adulterer;</HI> yet, he is &s;aid to be a <HI>Murderer from the beginning,</HI>
<NOTE PLACE="marg">Joh. 8.44.</NOTE> becau&s;e it was he, that <HI>murdered</HI> our fir&s;t Parents; and he taught <HI>Cain</HI> to kill his brother, and this <HI>Zimri</HI> to &s;lay his <HI>Ma|&s;ter.</HI></P>
<P N="4">4. <MILESTONE N="4"> It is a <HI>bea&s;tly</HI> &s;in, <HI>quia ferina rabies e&s;t, &s;anguine &amp; vulnere laetari,</HI> it is a point of <HI>&s;avage</HI> cruelty, to delight our &s;elves with <HI>wounds</HI> and blood, &s;aith <HI>Seneca.</HI></P>
<P N="5">5. <MILESTONE N="5"> It is not only <HI>one,</HI> but it is al&s;o the <HI>fir&s;t,</HI> and the <HI>greate&s;t</HI> one, of tho&s;e four <HI>crying</HI> &s;ins, that are only &s;o called in the Scripture: for the other three, <HI>Sodomie, Oppre&s;&s;ion,</HI> and <HI>detaining of Servants wages,</HI> are but parts and par-, cels of this great crying &s;in: Becau&s;e, that in <HI>Sodomie,</HI> that &s;eed is <HI>&s;pilt</HI> which might have been the <HI>matter</HI> of humane fle&s;h and blood; and by the
<PB N="59" REF="44">other two, <HI>i.e. Oppre&s;&s;ion,</HI> and detaining of the <HI>Labourers</HI> wages, the <HI>life</HI> is made to <HI>langui&s;h</HI> and to be &s;hortned by little and little, for want of <HI>means;</HI> becau&s;e the <HI>life of man,</HI> and the <HI>means</HI> to maintain that life, may like <HI>Ens &amp; Bonum,</HI> Good and Being, be very well &s;aid to be <HI>voces convertibiles.</HI> And therefore the Wi&s;e man &s;aith, <HI>The bread of the needy is their life; he that defraudeth him thereof, is a man of blood:</HI> but in <HI>murder,</HI> root and branch, and all the tree is <HI>wholly</HI> de&s;troyed all at once.</P>
<P N="6">6. It is a &s;in which produceth &s;uch an irregularity, that although the <HI>murderers</HI> &s;hould <HI>truly</HI> repent, and have their &s;in pardoned by God, which is but <HI>&s;eldom</HI> &s;een; yet they cannot <HI>promoveri,</HI> be advanced, or proceed on in Gods &s;avour, and be &s;o <HI>acceptable</HI> unto God, as <HI>other</HI> &s;inners may be, up|on their repentance: as it appeareth <HI>plainly,</HI> by what the Lord &s;aith to <HI>Da|vid,</HI> that otherwi&s;e was a man <HI>according to Gods own heart,</HI> and had <HI>heartily</HI> repented him of his murder, <HI>Thou &s;halt not build an Hou&s;e for my Name;
<NOTE PLACE="marg">1 Chron. 28.3.</NOTE> be|cau&s;e thou ha&s;t been a man of War, and ha&s;t &s;hed blood.</HI></P>
<P N="7">7. It is a &s;in, which &s;eemeth by the <HI>puni&s;hment</HI> thereof, to be <HI>greater,</HI> at lea&s;t wi&s;e, in <HI>&s;ome</HI> re&s;pects, than any <HI>other</HI> &s;in what&s;oever, except <HI>only</HI> the &s;in again&s;t the <HI>Holy Gho&s;t;</HI> for when <HI>Cain</HI> &s;lew his brother, the Lord &s;aid un|to him, <HI>The voice of thy brothers blood cryeth unto me;</HI> that is,
<NOTE PLACE="marg">Vox &s;anguin<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m.</NOTE> The voice of the <HI>bloods,</HI> which thou ha&s;t &s;pilt, <HI>i. e.</HI> of <HI>all</HI> the blood, that &s;hould have &s;prung from <HI>Abel,</HI> to have <HI>repleni&s;hed</HI> the earth, if thou had&s;t not &s;pilt it, doth require, that I &s;hould take <HI>vengeance</HI> of thee; and therefore, <HI>Thou art cur&s;ed from the earth.</HI> And this cur&s;e was &s;o <HI>great,</HI> and of &s;o <HI>large</HI> extent, that it reached to the very <HI>earth,</HI> that bare him up: and therefore the Lord addeth, <HI>When thou tille&s;t the ground, it &s;hall not benceforth yield unto thee her &s;trength; a fugitive, and a vagaboud &s;halt thou be in the earth.</HI>
<NOTE PLACE="marg">Gen. 4.11.12.</NOTE> Which &s;eems to be a far <HI>heavier</HI> &s;entence inflicted upon him for <HI>killing his brother,</HI> than that which was impo&s;ed upon <HI>Adam,</HI> for offending <HI>Gods own Maje&s;ty;</HI> though there was a <HI>&s;traight command,</HI> and prohibition given to <HI>Adam,</HI> that he &s;hould <HI>not eat</HI> of the forbidden Tree, and as yet, no <HI>Precept</HI> given, to forbid the &s;hedding of <HI>mans</HI> blood. For,</P>
<P N="1">1. He doth not &s;ay to <HI>Adam,</HI> Thou art cur&s;ed for thy &s;in; but,
<NOTE PLACE="marg">How <HI>Cains</HI> pu|ni&s;hment &s;eems heavier than <HI>Adams.</HI></NOTE> <HI>Cur&s;ed is the ground for thy &s;ake;</HI> but unto <HI>Cain,</HI> he &s;aith, <HI>Thou art cur&s;ed from the ground:</HI> As if he had &s;aid, The <HI>cur&s;e</HI> &s;hall not fall unto the <HI>ground,</HI> but it &s;hall light upon thine <HI>own</HI> head.</P>
<P N="2">2. He doth not &s;ay to <HI>Adam,</HI> When thou <HI>tille&s;t</HI> the ground, it &s;hall not yield her <HI>&s;trength</HI> unto thee; but, <HI>Thorns and thi&s;tles it &s;hall bring forth to thee:</HI> That is, <HI>naturally,</HI> and of it &s;elf, the <HI>earth,</HI> which if thou had&s;t not &s;inned, would of it &s;elf, have brought thee all <HI>plea&s;ant</HI> fruits; &s;hall now bring thee nothing el&s;e but <HI>weeds.</HI> But unto <HI>Cain</HI> he &s;aith, <HI>When thou tille&s;t the ground,</HI> and manure&s;t it, and u&s;e&s;t all the <HI>art</HI> and skill that thou can&s;t to make it fruitful; yet <HI>it &s;hall not yield her &s;trength unto thee.</HI> So that the &s;te|rility, and the <HI>unfruitfulne&s;s</HI> of a <HI>well-tilled</HI> and manured ground, is the pu|ni&s;hment of <HI>Guin</HI>'s murder, and an <HI>additional cur&s;e,</HI> to that, which was for|merly impo&s;ed upon <HI>Adam.</HI></P>
<P N="3">3. He doth not &s;ay to <HI>Adam,</HI> that he &s;hould have no <HI>re&s;ting</HI>-place upon the earth; but, that he <HI>&s;hould eat his bread in the &s;weat of his face,</HI>
<NOTE PLACE="marg">Gen. 3.2.</NOTE> until he &s;hould return to the earth. But unto <HI>Cain</HI> he &s;aith, <HI>A fugitive and a vaga|bond &s;halt thou be in the earth.</HI> And therefore <HI>Cain,</HI> that knew well enough his fathers <HI>cen&s;ure</HI> before; and now hearing his own <HI>&s;entence</HI> &s;o far excee|ding it, cryed out, <HI>My puni&s;hment is greater than I can bear.</HI>
<NOTE PLACE="marg">Gen. 4.12. Why the pu|ni&s;hment of <HI>Cains</HI> &s;in &s;eems greater than <HI>Adams</HI> puni&s;h|ment.</NOTE></P>
<P>And no marvel, that the puni&s;hment of <HI>this</HI> &s;in &s;eems <HI>greater</HI> than the pu|ni&s;hment of <HI>Adam</HI>'s; for in nature, let <HI>Rea&s;on</HI> &s;hew you, who doth offend you <HI>mo&s;t,</HI> he that di&s;obey eth your <HI>voice,</HI> and breaks your command, or he that &s;eeks to take away your <HI>life?</HI> And in <HI>Adam</HI>'s &s;in, and in all other &s;ins, there &s;eems to me, a leaving of the <HI>Being</HI> of God, to be a God; as in the
<PB N="60" REF="45">great &s;in of <HI>Idolatry,</HI> though we make an <HI>Idol,</HI> a thing that hath <HI>no being</HI> in the world, to be our god, and fall down to wor&s;hip that <HI>no-Being,</HI> with that wor&s;hip that belongs to the <HI>true</HI> God; yet we do not thereby &s;eek to <HI>anni|hilate</HI> the Being of the True God; we rob him of his <HI>Honour,</HI> but take not away his <HI>Life;</HI> we leave him &s;till <HI>to Be,</HI> though we <HI>&s;erve</HI> him not. But in <HI>murdering,</HI> or killing of a man, we do what lieth in us, to de&s;troy, and bring to nothing, the very <HI>E&s;&s;ence</HI> or Being of God; becau&s;e we deface the <HI>Image</HI> of God; God him&s;elf being <HI>invi&s;ible,</HI> and in nothing of all the things that God made, &s;o <HI>plainly</HI> &s;een to us, as in the <HI>face of Man.</HI> And therefore of all creatures, Man <HI>alone</HI> is principally &s;aid to be the <HI>Image</HI> of God, and in that re&s;pect <HI>chiefly</HI> to be re&s;pected and cheri&s;hed, and not to be <HI>murdered</HI> or killed: Becau&s;e <HI>in the Image of God made he Man;</HI> and therefore he that killeth <HI>man,</HI> doth his very be&s;t to kill God; becau&s;e he de&s;troyeth his <HI>Image,</HI> when he can <HI>&s;ee</HI> nothing of God, but his Image. And if, as our adver&s;aries do &s;ay, the <HI>&s;ervice,</HI> done to a dead <HI>image,</HI> which is no wayes commanded by God to be done, doth pre&s;ently redound <HI>ad prototypon,</HI> to the thing, or per|&s;on <HI>repre&s;ented</HI> by the image; then how much &s;urer are we, that the defa|cing of God's <HI>living-Image,</HI> which God doth &s;o <HI>&s;traightly</HI> prohibite to be done, is a <HI>di&s;gracing</HI> of God him&s;elf, and all the <HI>contempts</HI> done to this Image, do pre&s;ently <HI>redound</HI> to God that is <HI>repre&s;ented,</HI> without all que|&s;tion, in this Image. And the City of <HI>The&s;&s;alonica,</HI> be&s;ides many others, can well te&s;tifie, how <HI>&s;everely</HI> the Emperours puni&s;hed the abu&s;ing of their <HI>Images,</HI> when they deemed all the <HI>di&s;honour,</HI> that was done again&s;t their Images, to be <HI>Trea&s;ons</HI> again&s;t them&s;elves.</P>
<P N="8">8. And la&s;tly, this killing of a <HI>man,</HI> not only defaceth the <HI>Image</HI> of God, but al&s;o robbeth God of his <HI>Temple,</HI> which is Sacriledge; and makes <HI>none ac|count</HI> of, but trampleth under feet, that which God did &s;o <HI>highly</HI> e&s;teem, and purcha&s;ed at &s;o <HI>high</HI> a rate, as with his own blood. And, in a word, it is &s;o <HI>odious,</HI> &s;o haynous, and &s;o <HI>horrible</HI> a &s;in every way, as it is <HI>impe&s;&s;ible</HI> for me to expre&s;&s;e the <HI>vilene&s;s</HI> and the haynou&s;ne&s;&s;e of this &s;in of <HI>Man-&s;laughter,</HI> or the malicious killing of a man.</P>
<P>And therefore, to &s;hew how <HI>odious</HI> this &s;in is in the &s;ight of God, <HI>imme|diately</HI> after the Flood, the <HI>great</HI> Commandment, and the <HI>only</HI> Command|ment that he gave to all the &s;ons of <HI>Noah</HI> was, to ab&s;tain from <HI>&s;hedding of mans blood:</HI> and he doth &s;o <HI>pathetically</HI> and with &s;uch <HI>terrible</HI> threatnings expre&s;&s;e <HI>the puni&s;hment</HI> of the Tran&s;gre&s;&s;ors, &s;aying; <HI>Surely,</HI> that you need not doubt it, <HI>your blood of your lives will I require;</HI> yea, <HI>at the hand of every bea&s;t will I require it;</HI>
<NOTE PLACE="marg">See Exod. 21.28.</NOTE> and though they be void of <HI>rea&s;on</HI> and under&s;tand|ing of what they do, yet will I not hold them <HI>guiltle&s;s</HI> if they &s;hed mans blood. And therefore, much rather, and much &s;ooner, <HI>at the hand of man, and at the hand of every mans brother,
<NOTE PLACE="marg">Gen. 9.5, 6. See Numb. 35.31, 33. Levit. 24.17. Math. 26.52.</NOTE> will I require the life of man;</HI> and to that end, he did appoint Kings, that they &s;hould ordain <HI>Magi&s;trates</HI> under them, that <HI>who&s;oever &s;heddeth mans blood, by man &s;hould his blood be &s;hed.</HI> And the <HI>rea&s;on</HI> why God is &s;o &s;evere again&s;t Man-&s;layers, is here rendered; <HI>for that in the Image of God made he man:</HI> and &s;o who&s;oever killeth a <HI>man,</HI> ex|cept it be whom the Law killeth, de&s;troyeth the <HI>Image</HI> of God; and God cannot endure to have his own <HI>lively</HI> Image, which no <HI>painter,</HI> but Him&s;elf hath made, to be defaced. And therefore, in <HI>Numbers,</HI> 35.31. the Lord &s;aith, <HI>Ye &s;hall take no &s;atisfaction for the life of a Murderer, which is guilty of death, but he &s;hall be &s;urely put to death.</HI> And the rea&s;on is rendered <HI>ver&s;e</HI> 33. And truly I do not find any &s;ius, I will not &s;ay, that are <HI>irremi&s;&s;ible,</HI> but that are &s;o <HI>difficult,</HI> &s;o hard, and &s;o <HI>&s;eldom</HI> remitted, <HI>as</HI> the&s;e two, <HI>Vi|delicet</HI>
<LIST>
<ITEM>1. The abu&s;e of God's <HI>Me&s;&s;engers:</HI> and</ITEM>
<ITEM>2. The &s;hedding of <HI>Innocent</HI> blood; For,</ITEM>
</LIST></P>
<P>Of the fir&s;t it is &s;aid, that when the Jews <HI>mocked the Me&s;&s;engers of God, and
<PB N="61" REF="45">de&s;pi&s;ed his words, and mi&s;u&s;ed his Prophets,
<NOTE PLACE="marg">2 Chro. 36.16.</NOTE> the wrath of the Lord aro&s;e again&s;t his people, until there was no remedy.</HI></P>
<P>Of the &s;econd it is &s;aid,
<NOTE PLACE="marg">2 Kings 24.4.</NOTE> that <HI>the Lord &s;ent Bands of the</HI> Chaldees <HI>to re|venge the Innocent blood that</HI> Mana&s;&s;es <HI>had &s;hed, which the Lord would not pardon.</HI></P>
<P>Al&s;o, when God gave his Laws unto us on Mount <HI>Sinai,</HI> the <HI>fir&s;t</HI> Com|mandment, of all that doth concern men, after the duty that we owe to our <HI>Parents,</HI> that bring us into the World, and bring us up, and feed us when we cannot feed our &s;elves, is, <HI>Thou &s;halt not kill.</HI> And truly in <HI>the&s;e re&s;pects,</HI> I, for my own part, do &s;o far hate the <HI>killing</HI> of any man, except it be to &s;ave mine own <HI>life,</HI> from him that would <HI>maliciou&s;ly</HI> take it from me, that I had rather do any <HI>&s;ervile</HI> work for a <HI>penny</HI> a day,
<NOTE PLACE="marg"><HI>Greg. &amp; habe|tur</HI> 23. q. 8. <HI>&s;i in mortem.</HI></NOTE> than receive the <HI>greate&s;t</HI> Salary, Honour, and Preferment, for <HI>killing</HI> of men. And I think S. <HI>Grego|ry</HI> not far from my mind, when he &s;aid, <HI>Si in mortem Longobardorum me mi|&s;cere volui&s;&s;em, hodie Longobardorum gens nec regem nec ducem baberet; &s;ed quia Deum timeo, in mortem cuju&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ibe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> hominis me mi&s;cere formido:</HI> For he that <HI>feareth God,</HI> will be afraid to be the <HI>death</HI> of any man, and will &s;tudy by all means,
<Q>&mdash; vacuas caedis habere manus.
<NOTE PLACE="marg"><HI>Ovid. de arte</HI> l. 1.</NOTE></Q> to keep his hands <HI>clean</HI> from blood.</P>
<P>And if it be &s;o <HI>unnatural,</HI> &s;o unrea&s;onable, &s;o devili&s;h, &s;o bea&s;tly, &s;o hay|nous, and every way &s;o <HI>inexplicable</HI> and &s;o dete&s;table in the &s;ight of God, and all good men, to kill and <HI>murder</HI> a man; I would fain know, what <HI>tongue,</HI> what eloquence, what Orator, though he had the tongue of men and An|gels, can expre&s;&s;e the haynou&s;ne&s;s of a <HI>&s;ubject</HI>'s killing his own King, and a <HI>&s;ervant</HI>'s killing his own kind and loving <HI>Ma&s;ter,</HI> as <HI>Zimri</HI> did his King and his Ma&s;ter <HI>Elah,</HI>
<NOTE PLACE="marg">2 Sam. 18.3:</NOTE> and &s;ome others did &s;uch a King as was <HI>worth</HI> ten thou&s;and of his &s;ubjects? And therefore, well and wi&s;ely might <HI>Jezabel</HI> demand; <HI>Had</HI> Zimri <HI>peace, that &s;lew his Ma&s;ter?</HI></P>
<P>But the wit of man is &s;o <HI>crafty,</HI> that it thinks to find a <HI>way</HI> to effect his own <HI>end,</HI> and yet to evade the <HI>hand,</HI> and e&s;cape the <HI>judgement</HI> of God, when they keep their <HI>own hands</HI> free from blood, but will notwith&s;tanding pro&s;e|cute the <HI>innocent</HI> per&s;on whom they hate, either <HI>judicially,</HI> as the Jews did Chri&s;t, by their high court of <HI>Parliament,</HI> that pronounced <HI>judgement</HI> again&s;t him, for a malefactour, which may and ought to be put to death by the Law of God; or el&s;e <HI>&s;ecretly</HI> by others, their a&s;&s;a&s;&s;ins, whom they procure to be their <HI>in&s;truments,</HI> to bring whom they hate to his untimely death, either by <HI>poy&s;on,</HI> as <HI>Alexander</HI> was by <HI>The&s;&s;alus,</HI> and Sir <HI>Thomas Overbury</HI> by Sir <HI>Jerva&s;e Eloway;</HI> or by &s;ome other &s;ecret <HI>contrivance,</HI> as King <HI>David</HI> plot|ted the death of <HI>&V;rias;</HI> and then, as the <HI>Harlot</HI> commits Adultery, and <HI>wipes her mouth,</HI> and is clean; &s;o they will bring Chri&s;t and his &s;ervants to their death; and then, with <HI>Pilate,</HI> they will wa&s;h their hands clean, from their blood.</P>
<P>Truly, methinks the&s;e are very <HI>fine &s;hifts</HI> for murderers and malefa|ctors to <HI>free</HI> them&s;elves from blame, if they could as well <HI>blind</HI> the eyes of the All-&s;eeing God, as they do <HI>many times</HI> deceive &s;imple men, that think tho&s;e <HI>Judges</HI> to be <HI>ju&s;t,</HI> that have mo&s;t unju&s;tly beheaded <HI>innocencie</HI> it &s;elf; And tho&s;e murderers to be <HI>innocent,</HI> that have killed their neighbors by the hands of their a&s;&s;a&s;&s;ins. But though <HI>Davids</HI> hands were far from that <HI>fact,</HI> &amp; free from the blood of <HI>&V;rias,</HI> that was &s;lain by the &s;word of the <HI>enemy;</HI> yet God tels him he was the <HI>murderer,</HI> &amp; his <HI>wit</HI> &s;hall not &s;erve his turn, to wipe away his <HI>puni&s;hment;</HI> &amp; though it was the High Court of <HI>Ju&s;tice</HI> that condemned <HI>Naboth</HI> unto death, yet the Prophet tells <HI>Ahab</HI> that God will condemn <HI>him</HI> and his po&s;terity for it; for, as the devill (&s;aith S. <HI>Aug.</HI>) is &s;aid to be a mur|derer, <HI>non gladio armatus, non ferro accinctus; &s;ed quia ad hominem veniendo, &amp;
<PB N="62" REF="46">verbum &s;eminando occidit eum;</HI>
<NOTE PLACE="marg">Aug. &s;uper Jo|han.</NOTE> not becau&s;e he killeth him with weapons, but becau&s;e he de&s;troyeth man by <HI>wicked coun&s;els,</HI> and by &s;etting on others to de|&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oy him; &s;o are they <HI>murderers</HI> that take away the life of man by any of the&s;e ways; and therefore <HI>proculdubi&ograve; decipiuntur,</HI> &s;aith the &s;ame Father, they are far deceived that think them <HI>only</HI> to be murderers, which lay <HI>violent hands</HI> upon their neighbours;
<NOTE PLACE="marg"><HI>Idem &amp; habe|t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r, de poenit. di&s;t. 1. pericu|los&egrave;.</HI> The hainou&s;|ne&s;s of a judi|cial murder.</NOTE> and not them al&s;o, <HI>per quorum con&s;ilium &amp; frau|dem &amp; hortationem homines extinguuntur,</HI> by who&s;e wicked coun&s;els and pro|curements, men are brought unto their death.</P>
<P>And if any other murder be odious and wicked,
<NOTE PLACE="marg">The hainou&s;|ne&s;s of a judi|cial murder.</NOTE> then certainly this <HI>Ju|diciarie</HI> murder, whereby the <HI>innocent</HI> per&s;on is condemned to death, as <HI>Na|both</HI> was by the High Court of <HI>Jezreel;</HI> and Chri&s;t by the <HI>Parliament at Je|ru&s;alem,</HI> mu&s;t needs be mo&s;t <HI>tran&s;cendently</HI> abominable and wicked above <HI>all</HI> other kind of murders what&s;oever; for that this is not a <HI>&s;ingle,</HI> &s;imple mur|der, but it is <HI>morbus complicatus,</HI> a twi&s;ted, de-compound, <HI>maltiplied</HI> &s;in, of many-many branches; &s;o that neither <HI>Cains</HI> malicious killing of his brother <HI>Abel,</HI> nor <HI>Joabs</HI> traiterous murdering of <HI>Ama&s;a,</HI> nor <HI>Davids</HI> crafty killing of <HI>&V;rias,</HI> nor <HI>Brutus</HI> and <HI>Ca&s;&s;ius</HI> his con&s;piring the death of <HI>Cae&s;ar,</HI> nor any other <HI>kind</HI> of murder, is neer comparably &s;o hainous, and &s;o <HI>abominable</HI> as this, which <HI>uno ictu,</HI> by one &s;ingle &s;entence, doth ca&s;t an <HI>infinite</HI> number of per&s;ons into &s;in, and binds them all together to be lyable to the <HI>&s;evere judgement</HI> of God; for hereby,</P>
<P N="1">1. <NOTE N="1" PLACE="marg">In the place.</NOTE> The Seat of Judgement is made the <HI>&s;tool</HI> of wick edne&s;&s;e, the <HI>throne</HI> of Satan, and the &s;hambles and &s;laughter-hou&s;e of <HI>innocent</HI> blood, to do the greate&s;t <HI>wrong,</HI> where I &s;hould expect the greate&s;t <HI>right.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The per&s;ons, Witne&s;&s;es, Jury, Judge. Jerem. 5.7.</NOTE> The <HI>per&s;ons</HI> here offending are <HI>many</HI>-many per&s;ons, the <HI>witne&s;&s;es</HI> for|&s;worn and perjured, the <HI>Jury</HI> corrupted, and the <HI>Judge</HI> a devill, that is a <HI>liar</HI> and a murderer from the beginning: and doth hereby wrong</P>
<P N="1">1. The <HI>innocent</HI> per&s;on that is condemned.</P>
<P N="2">2. The <HI>place</HI> that is abu&s;ed.</P>
<P N="3">3. All <HI>good</HI> people that are &s;candalized and offended with this <HI>unju&s;t</HI> proceeding.</P>
<P N="4">4. All <HI>Light-headed,</HI> credulous people, that hold and believe that inno|cent condemned per&s;on to be a <HI>malefactor</HI> ju&s;tly puni&s;hed; and</P>
<P N="5">5. God <HI>him&s;elf,</HI> that is fir&s;t ca&s;t out of his <HI>throne,</HI> and the devil placed in his &s;tead.</P>
<P N="2">2. He is made a <HI>lyar,</HI> to pronounce a fal&s;e &s;entence.</P>
<P N="3">3. A <HI>murderer,</HI> to kill an innocent man, and &s;o la&s;tly a <HI>very devill;</HI> for he that doth all this, can be none other then the <HI>devill;</HI> and the Judge &s;tands here <HI>loco Dei,</HI> as Gods Vice-gerent, in Gods &s;tead; and God him&s;elf &s;aith, <HI>dixi Dei e&s;tis,</HI> and commands us to <HI>reverence</HI> and honour them as <HI>Gods;</HI> and therefore this <HI>judiciary</HI> condemning of the innocent unto death, doth as much as lieth in man, make the <HI>ju&s;t</HI> God, to &s;eem to be an <HI>unju&s;t devill;</HI> And it were a le&s;&s;e &s;in to <HI>un-god</HI> him, then to make the <HI>ju&s;t</HI> God &s;eem to be &s;o <HI>unju&s;t</HI> a Judge; for, as <HI>Plutarch</HI> &s;aith, <HI>Satius e&s;t nullos Deos credere, qu&agrave;m Deos noxios.</HI> And may not God much better &s;ay to <HI>&s;uch</HI> offendors, as he doth in like ca&s;e unto the Jewes, onely for <HI>&s;wearing</HI> by them that are no gods; and a&s;&s;embling them&s;elves, in the <HI>har<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ots</HI> hou&s;es: <HI>How &s;hall I pardon them for this?</HI> As if the hainou&s;ne&s;&s;e of this &s;in of <HI>judiciary murder,</HI> went beyond the under&s;tanding of the <HI>omni&s;cient,</HI> and All-knowing God, to find out a <HI>way,</HI> and the means to pardon it; e&s;pecially, if we con&s;ider
<LIST>
<ITEM>1. The <HI>per&s;ons</HI> condemned. For</ITEM>
<ITEM>2. The <HI>Courts</HI> condemning them. For</ITEM>
</LIST></P>
<P N="1">1. The more <HI>con&s;iderable,</HI> eminent, and excellent, the <HI>per&s;on</HI> condemned is, in re&s;pect of his <HI>calling,</HI> as are <HI>Kings, Prie&s;ts,</HI> and <HI>Prophets;</HI> and the more <HI>innocent,</HI> upright, and religious he is in re&s;pect of his <HI>life</HI> and conver&s;ation, the more <HI>odious,</HI> and the more abominable is the &s;in.</P>
<PB N="63" REF="46">
<P N="2">2. The more <HI>eminent</HI> and high the <HI>Court</HI> is that condemneth the inno|cent, the more <HI>tran&s;cendent</HI> is the offence. And</P>
<P>You may more that this <HI>Judicial</HI> murder may be done, either
<LIST>
<ITEM>1. By an <HI>inferiour</HI> Court of Ju&s;tice, as the Judges of <HI>Jezreel</HI> condemned <HI>Naboth.</HI></ITEM>
<ITEM>2. By the <HI>High</HI> Court of Iu&s;tice, the highe&s;t Court of the king|dom, and the <HI>Synop&s;is</HI> of the whole Nation; as Chri&s;t was by the <HI>Sanhedrim</HI> of the Jews.</ITEM>
</LIST></P>
<P>And I cannot remember in <HI>all</HI> the book of God, of any that were thus <HI>judiciarily</HI> condemned, but only two.</P>
<P N="1">1. The &s;ubject <HI>Naboth,</HI> by the per&s;onal procurement and command of his King, <HI>Ahab;</HI> and</P>
<P N="2">2. The King <HI>Chri&s;t Je&s;us,</HI> by his &s;ubjects, and the National malice of the Jewes. And what became of the&s;e <HI>murderers?</HI> how did God pardon them? <HI>Elias</HI> telleth <HI>Ahab</HI> the King, <HI>In the place where dogs licked the blood of Naboth, &s;hall dogs lick thy blood, and the blood of Jezabel; and God will bring evill upon thee, and will take away thy po&s;terity, and will cut off from Ahab him that pi&s;&s;eth again&s;t the wall; and him that is &s;hut up, and left in I&s;rael:</HI> and &s;o <HI>Jehu</HI> cau&s;ed the Rulers of <HI>Jezreel,</HI> the &s;ame town, and perhaps the &s;ame Judges, that condemned <HI>Naboth,</HI> to cut off the heads of 70. of <HI>Ahabs</HI> chil|dren; and when he came to <HI>Samaria,</HI> he &s;lew all that remained unto <HI>Ahab,</HI> untill he had de&s;troyed him, according to the &s;aying of the Lord. And how the Jewes have been de&s;troyed by <HI>Titus,</HI> and afterwards by <HI>Adrian,</HI> and ever &s;ince per&s;ecuted and plagued in <HI>all Countries,</HI> and by all Nations for killing their King, the time would be too <HI>&s;hort,</HI> and my papers too &s;cant for me, to relate.</P>
<P>And therefore if any King or Kingdom, Nation or City, be guilty of &s;uch a <HI>judiciarie</HI> murder, as was the &s;ubject <HI>Naboth,</HI> or the King Chri&s;t Je&s;us; Let them a&s;&s;ure them&s;elves, the <HI>heavie wrath</HI> of God, like a <HI>thick cloud,</HI> hangs over their heads, and is ready to pour down mo&s;t <HI>terrible</HI> &s;howrs of vengeance upon them, if they do not mo&s;t <HI>&s;peedily repent:</HI> as I &s;hall by and by more fully &s;hew unto you.</P>
<P>But whether <HI>Zimri</HI> did kill his Ma&s;ter with his <HI>own</HI> hands,
<NOTE PLACE="marg">But we are &s;ure <HI>Zimri</HI> did not judicially condemn <HI>Elab</HI> to death, yet he had <HI>no peace<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> and what peace &s;hall they have which &s;hall <HI>judicially</HI> con|demn an <HI>inno|cent</HI> per&s;on un|to death? which is &s;o <HI>compounded</HI> a murder, and far <HI>more abo|minable</HI> then any other &s;in: 1 King 16.29. Acts 25.16.</NOTE> or by &s;ome <HI>o|thers</HI> of his confederates, (for it is &s;aid that he con&s;pired, and &s;o plotted, with other companions again&s;t him) or whether he alone did murder him, I can|not tell: but becau&s;e he was the <HI>primum mobile,</HI> the fir&s;t and <HI>chief</HI> &s;etter on of this murder, it is here <HI>onely</HI> a&s;cribed unto him.</P>
<P>But afore we do <HI>ab&s;olutely</HI> condemn <HI>Zimri</HI> for <HI>Elah's</HI> death, we ought to hear what he can &s;ay for him&s;elf, and not as <HI>&s;ome</HI> Judges, that will hear <HI>no rea&s;on,</HI> but condemn the <HI>innocent</HI> again&s;t all rea&s;on: for as it was not the manner of them to deliver any man to die, before that he which is accu&s;ed have licence to <HI>an&s;wer</HI> for him&s;elf, concerning the <HI>crime</HI> laid again&s;t him; &s;o, it may be, <HI>Zimri</HI> will &s;hew &s;ome <HI>good rea&s;on,</HI> why he kill'd his Ma&s;ter. And I doubt not but he had learnt <HI>Ab&s;olons</HI> le&s;&s;on, that it was for the <HI>ill</HI> govern|ment of <HI>Elah, &amp; propter bonum Reipublicae,</HI> for the good of the people, that they might be <HI>better</HI> governed, and much ea&s;ed of many <HI>burthens,</HI> and re|lieved of their <HI>grievances;</HI> To which, I &s;ay, that you mu&s;t under&s;tand <HI>all Traytors</HI> and wicked actors to be ju&s;t like unto <HI>Watermen,</HI> that row <HI>one</HI> way, and look <HI>another</HI> way: &s;o they pretend <HI>one</HI> thing, and intend <HI>another</HI> thing; Thus <HI>Zimri</HI> pretended to amend the <HI>Government</HI> to ea&s;e the <HI>people,</HI> to reform the <HI>Laws,</HI> and rectifie their <HI>Religion;</HI> but his intention and his <HI>chiefe&s;t</HI> ayme was, to make him&s;elf <HI>great,</HI> to get his Ma&s;ters <HI>place,</HI> and to become a <HI>King</HI> him&s;elf, which was <HI>fir&s;t</HI> in his intention, though la&s;t in the execution; otherwi&s;e, if his <HI>principal</HI> ayme had been, as he pretended, the <HI>publike good,</HI> he would have turned and changed the <HI>Kingdom</HI> of <HI>I&s;rael</HI> into a <HI>Com|mon-wealth,</HI> or el&s;e he would have made either <HI>Omri</HI> or <HI>Tibni</HI> whom the
<PB N="64" REF="47">people loved, and not <HI>him&s;elf,</HI> whom they hated, to be their King; <HI>&s;ed menrita e&s;t iniquitas &s;ibi,</HI> but wickede&s;&s;e, though not always, yet &s;ometimes <HI>bewrayeth</HI> it &s;elf; as the action of <HI>Zimri,</HI> to make him&s;elf a King, di&s;covered his <HI>prime</HI> intention, and the <HI>chiefe&s;t</HI> occa&s;ion that moved him to &s;lay his Ma&s;ter, to be, his Ambition and de&s;ire of bearing rule.</P>
<P>And indeed, this <HI>Ambition</HI> and de&s;ire of bearing rule, hath &s;o &s;trangely <HI>bewitched</HI> the minds of many men;
<NOTE PLACE="marg"><HI>Camer.</HI> l. 5. <HI>c.</HI> 8.</NOTE> that, as <HI>Camerarius</HI> &s;aith, it is almo&s;t <HI>in|credible</HI> to believe, and mo&s;t <HI>&s;trange</HI> to con&s;ider, what <HI>inordinate</HI> de&s;ire men have to <HI>raign,</HI> and to rule as Kings; what <HI>villanies</HI> they have committed, to <HI>become</HI> Kings,
<NOTE PLACE="marg">What horrible things have been done by tho&s;e that were ambiti|ous of bear|ing rule.</NOTE> &amp; what <HI>execrable</HI> things they have done, to <HI>continue</HI> Kings; for <HI>Amurath</HI> the third, cau&s;ed five of his younger brethren to be &s;trangled in his pre&s;ence; &amp; <HI>I&s;mael</HI> the &s;econd, &s;on to <HI>Te<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mas</HI> King of <HI>Per&s;ia,</HI> did put to death &s;o many of his <HI>brethren</HI> as he could lay hold on, and all the Princes that he <HI>&s;u&s;pected</HI> to have any de&s;ire to his Kingdom; that &s;o they might <HI>raign</HI> and rule without fear. And <HI>Solyman,</HI> mi&s;tru&s;ting his own &s;on <HI>Mu&s;tapha,</HI> when he returned victorious from the <HI>Per&s;ian</HI> war, and was received with &s;uch <HI>gene|rall</HI> applau&s;e, cau&s;ed him pre&s;ently to be <HI>&s;trangled,</HI> and a Proclamation to be made throughout all the Army, that there mu&s;t be but <HI>one God</HI> in heaven, and <HI>one Emperour</HI> (i.e.) Him&s;elf, here on earth; and <HI>Camerarius</HI> &s;aith, that this is a perpetuall cu&s;tom in the race of the <HI>Ottomans,</HI> and among the <HI>Tur|ki&s;h</HI> Souldans, to put all, that pretend <HI>&s;ucce&s;&s;ion,</HI> unto death; Neither is it only a <HI>Turki&s;h</HI> cu&s;tom, but it is al&s;o the <HI>practice</HI> of all &s;uch as are bewitched with &s;uch <HI>inordinate</HI> de&s;ire to rule as Kings, to do the like; For <HI>Plutarch</HI> writeth that <HI>Diotarus</HI> having many &s;ons, and de&s;irous that only <HI>one</HI> of them &s;hould reign, &s;lew all the <HI>re&s;t</HI> with his own hands; and <HI>Ju&s;tin</HI> &s;aith that <HI>Ho|rodes</HI> King of the <HI>Parthians,</HI> killed his own <HI>Father,</HI> and after that ma&s;&s;acred all his <HI>brethren,</HI> that he might reign and rule alone; and the &s;acred &s;tory &s;heweth, that the very <HI>people</HI> of God, the &s;ons of <HI>I&s;rael,</HI> were not free, but pe&s;tered with this <HI>di&s;ea&s;e,</HI>
<NOTE PLACE="marg">Judges 9.</NOTE> as <HI>Abimeleck,</HI> the &s;on of <HI>Gedeon,</HI> &s;lew &s;eventy of his <HI>brethren</HI> in one day, and played many other <HI>tragicall</HI> parts, that he might make him&s;elf a King.
<NOTE PLACE="marg">2 Sam. 15.16.</NOTE> And the <HI>furious ambition</HI> of young <HI>Ab&s;olon,</HI> did &s;et him on fire to &s;eek to end his <HI>Fathers</HI> dayes, and to play the <HI>Parra|cide,</HI> that he might reign in his Fathers place; and &s;o <HI>Zimri,</HI> when he began to <HI>reign,</HI> as &s;oon as he &s;ate on his throne, he delayed not the time, but <HI>pre&s;ently</HI> &s;lew all the hou&s;e of <HI>Baa&s;ha,</HI>
<NOTE PLACE="marg">2 King. 16.11.</NOTE> as <HI>Baa&s;ha</HI> had formerly done to all the po&s;terity of <HI>Jeroboam;</HI> he left him not <HI>one</HI> that pi&s;&s;eth again&s;t a wall, neither of his <HI>kinsfolks,</HI> nor of his <HI>friends.</HI> And not to go from home for Ex|amples, Did not <HI>Henry</HI> the fourth put by <HI>Richard</HI> the &s;econd his own <HI>King,</HI> and Co&s;en-German, that he him&s;elf might be the King? and did not <HI>Richard</HI> the 3d. cau&s;e the true King &amp; his brothers chidren, his own Nephews, the &s;ons of <HI>Edward</HI> the fourth, that were but <HI>children,</HI> and never <HI>offended</HI> him, to be done to death, that he might wear the <HI>Crown</HI> him&s;elfe? And my papers would <HI>fail</HI> me, if I &s;hould &s;et down all the <HI>examples,</HI> that I could produce of this nature; for there is not any thing &s;o <HI>&s;acred,</HI> which the <HI>great</HI> men of this world, that de&s;ire to be made <HI>greater,</HI> will not dare to <HI>violate,</HI> and &s;pare neither <HI>King, father, brether,</HI> nor <HI>friend,</HI> to bring them&s;elves to their de&s;ired advancement, to be the <HI>rulers</HI> of the people, and to have the power both of our <HI>lives</HI> and <HI>goods</HI> in their own hands: as the proof is plainly &s;een in the <HI>fore&s;aid</HI> examples, and e&s;pecially in <HI>Anto|ninus Caracalla,</HI> who, when he had mo&s;t <HI>unnaturally</HI> and <HI>barbarou&s;ly</HI> &s;lain his own brother <HI>Geta,</HI> even in his mothers lap, and between her arms; and being coun&s;elled by &s;ome friends, to <HI>Canonize</HI> him among the <HI>Heroes,</HI> and to place him with the <HI>Dea&s;tri,</HI> to mitigate the thought of &s;o <HI>execrable</HI> a fact; an&s;wered like a vile Caitiffe, <HI>Sit divus, mod&ograve; non &s;it vivus,</HI> Let him be a <HI>god</HI> among the dead, &s;o he be not <HI>alive</HI> among men; So great an <HI>enemy</HI> is the <HI>inordinate de&s;ire of raigning</HI> and ruling, to all <HI>piety and right;</HI> &s;aith <HI>Ca|merarius,</HI> l. 5. c. 8.</P>
<PB N="65" REF="47">
<P>And for <HI>Zimri's</HI> pretence, to rectify the <HI>government,</HI> to ea&s;e the <HI>people,</HI> to e&s;tabli&s;h the true <HI>&s;ervice</HI> of God, which King <HI>Elah,</HI> and his Father <HI>Baa&s;ha</HI> had permitted to be continued, as <HI>Jeroboam</HI> had corrupted it, and to ful|fill the Words of the Lord, which he &s;pake by <HI>Jehu</HI> the &s;on of <HI>Hanani:</HI>
<NOTE PLACE="marg">1 King. 16.2.</NOTE> I &s;ay the&s;e things were <HI>lea&s;t</HI> in his thoughts, and were but meer <HI>pretences</HI> and &s;hadows, to hide and cover his <HI>malice</HI> unto his King, and his <HI>ambitious</HI> de&s;ire of bearing rule; for he being a <HI>&s;ubject</HI> and a &s;ervant unto King <HI>Elah,</HI> what <HI>warrant</HI> had he, or what <HI>command</HI> from God, to <HI>kill</HI> his King? <HI>Jero|boam</HI> was the ma&s;ter piece of <HI>Idolatry,</HI> and the <HI>ring-leader</HI> of them that made <HI>I&s;rael</HI> to &s;in; and yet, I would fain <HI>know,</HI> where God gives <HI>leave</HI> to his &s;ubjects to kill <HI>him,</HI> for this <HI>intolerable</HI> impiety? But when God <HI>&s;etteth up Kings,</HI> if they prove <HI>wicked,</HI> to corrupt his <HI>&s;ervice,</HI> and to de&s;troy his <HI>&s;er|vants:</HI> he can rai&s;e <HI>other</HI> Kings to puni&s;h them; as he did <HI>Pharaoh</HI> King of <HI>Egypt;</HI> and <HI>Nebuchadnezzar,</HI> King of <HI>Babylon,</HI> to cha&s;ti&s;e and to remove the evill Kings of <HI>Judah;</HI> or he can take them away by <HI>death,</HI> or by <HI>twen|ty</HI> other waies, that we know not of, without making their own <HI>&s;ubjects</HI> to become <HI>perjurers,</HI> and <HI>rebels</HI> again&s;t their King; but <HI>ambition</HI> and <HI>impatience</HI> are the two hands, that pull down <HI>Kings</HI> out of their Thrones.</P>
<P N="1">1. <HI>Impatience</HI> in the &s;ubjects, that can not tarry Gods <HI>lea&s;ure</HI> to relieve them.</P>
<P N="2">2. <HI>Ambition</HI> in tho&s;e, that de&s;ire the Crown, and are bewitched with the <HI>inordinate</HI> de&s;ire of bearing rule.</P>
<P>Other things are but <HI>pretences;</HI> the&s;e only are the <HI>cau&s;es,</HI> that move &s;ub|jects and &s;ervants to kill <HI>their Kings,</HI> whom they think do mi&s;govern them, or Tyrannize over them.</P>
<P N="2">2. Having &s;een the <HI>hatred</HI> and malice of <HI>Zimri</HI> towards <HI>Elah,</HI>
<NOTE PLACE="marg">The &s;econd thing ment o|ned, which is, Peace.</NOTE> his <HI>Trea&s;on</HI> again&s;t his King, his <HI>ingratitude</HI> to his Ma&s;ter, and his mo&s;t horrible <HI>&s;in</HI> of Murder, in &s;laying his King and his Ma&s;ter. We are now come to the <GAP DESC="foreign">, and the <HI>&s;econd</HI> thing, mentioned in this &s;peech of <HI>Jezabel,</HI> and that is, <HI>Peace, Had Zimri peace?</HI> which is a que&s;tion, what <HI>reward</HI> he had, or ra|ther what <HI>puni&s;hment</HI> he &s;uffered, for that <HI>tragicall</HI> exploit to kill his Ma|&s;ter? Had he <HI>peace</HI> for his pains? And <HI>peace,</HI> as I told you is the <HI>be&s;t,</HI> and the mo&s;t excellent of all <HI>earthly</HI> ble&s;&s;ings; and it is called by the Greeks <GAP DESC="foreign">, which &s;ignifieth <HI>quiet,</HI> &s;weet, gracious; and by the Latins <HI>pax, qua&s;i pacata, (i.e.)</HI> calm, gentle, courteous; for &s;o the Apo&s;tle meaneth, when he &s;aith, that <HI>Rahab</HI> received the <HI>Spies with peace;</HI> that is, <HI>courteou&s;ly.</HI>
<NOTE PLACE="marg">Heb. 11.31.</NOTE></P>
<P>But you mu&s;t under&s;tand, that this <HI>ble&s;&s;ed peace</HI> is two fold;
<LIST>
<ITEM>1. <HI>Perfect.</HI> And
<NOTE PLACE="marg">Peace two fold.</NOTE></ITEM>
<ITEM>2. <HI>Imperfect.</HI></ITEM>
</LIST> And</P>
<P N="1">1. The <HI>perfect</HI> peace is not here to be found on earth,
<NOTE N="1" PLACE="marg">Perfect.</NOTE> but among the <HI>ble&s;&s;ed</HI> Saints in Heaven, where is <HI>pax &s;uper pacem,
<NOTE PLACE="marg"><HI>Perm. Serm.</HI> 23. <HI>de verb. P&s;al.</HI></NOTE> &amp; pax quae ex&s;uperat omnem &s;en&s;um, Peace upon peace, and peace which pa&s;&s;eth all under&s;tanding,</HI> peace that &s;hall have <HI>no end;</HI> but will put an end to all our <HI>labours.</HI> And this peace was not meant here by <HI>Jezabel,</HI> &s;he knew not what belongs to this <HI>peace.</HI></P>
<P N="2">2. The other peace, which <HI>Jezabol</HI> meaneth,
<NOTE N="2" PLACE="marg">Imperfect and this is threefold.</NOTE> is that which may be ob|tained here on earth; and that peace is three fold,
<LIST>
<ITEM>1. With <HI>God.</HI></ITEM>
<ITEM>2. With our <HI>&s;elves.</HI></ITEM>
<ITEM>3. With our <HI>neighbours.</HI></ITEM>
</LIST></P>
<P>The fir&s;t <HI>peace</HI> is with <HI>God;</HI> for our Forefather &s;inning again&s;t God,
<NOTE N="1" PLACE="marg">With God.</NOTE> and eating the <HI>&s;ower grapes,</HI> hath &s;et all our <HI>teeth</HI> on edge,
<NOTE PLACE="marg">E&s;ay 1.24.</NOTE> and made us all <HI>ene|mies</HI> unto God, as the Apo&s;tle &s;heweth; and God &s;aith, <HI>He will be aven|ged of his enemies:</HI> and therefore there is no way for us to be <HI>delivered</HI> out of his hands, unle&s;s we be <HI>reconciled,</HI> to be at <HI>peace</HI> with him; And at <HI>peace</HI>
<PB N="66" REF="48">with God we cannot be, but by faith in <HI>Je&s;us Chri&s;t,</HI> who became <HI>peace,</HI> to them that were <HI>a far off,</HI>
<NOTE PLACE="marg">Eph. 2.17.</NOTE> and to them that were <HI>neer, (i. e.)</HI> both to the <HI>Jews</HI> and to the <HI>Gentiles,</HI> as S. <HI>Jerom</HI> expoundeth it.</P>
<P>The &s;econd <HI>peace</HI> is with our &s;elves;
<NOTE N="2" PLACE="marg">With our &s;elves.</NOTE> for after we became <HI>enemies</HI> unto God, <HI>po&s;uit nos nobis ip&s;is graves,</HI> God did not only arm <HI>all his creatures</HI> a|gain&s;t us, but he hath &s;et <HI>enmity</HI> within our &s;elves, and rai&s;eth &s;uch <HI>rebel|lions, wars,</HI> and <HI>troubles</HI> in our own <HI>thoughts</HI> and <HI>con&s;ciences</HI> that we can ne|ver be at <HI>re&s;t,</HI> untill we find our &s;elves at <HI>peace</HI> with God; but when we <HI>be|lieve,</HI> that our <HI>peace</HI> is made with God, through <HI>Je&s;us Chri&s;t</HI> our Lord, who hath paid our debts, and <HI>&s;atisfied</HI> God for our fins, then our minds are <HI>quieted,</HI> and our <HI>con&s;ciences</HI> are at <HI>peace;</HI> and, as our Saviour &s;aith, <HI>let not your hearts be troubled, neither fear,</HI> for I have overcome the world; &s;o <HI>no|thing</HI> in the world, troubles them, that believe; they are at <HI>peace</HI> with God.</P>
<P>The third <HI>peace</HI> is with men,
<NOTE N="3" PLACE="marg">With our neighbors.</NOTE> that are <HI>without</HI> us, and are our neighbours; for &s;in hath &s;et all the <HI>world</HI> together by the ears,
<Q>Non ho&s;pes ab ho&s;pite tutus&mdash;</Q> But they that are at <HI>peace</HI> with God, do obey the precepts and coun&s;ell of God, <HI>to follow peace with all men, and to do good to all men;</HI> and the&s;e be the three kinds of <HI>peace,</HI> that are had in this life, and are the <HI>greate&s;t ble&s;|&s;ings</HI> in this world.</P>
<P>And this <HI>la&s;t</HI> kind of peace, (<HI>i. e.</HI>) peace and concord among <HI>men,</HI> which is the more <HI>generall</HI> and the more <HI>&s;en&s;ible</HI> then the other kinds of peace; was ever e&s;teemed both of the <HI>Jews</HI> and <HI>Gentiles</HI> to be the <HI>greate&s;t</HI> happine&s;s that men can enjoy under heaven; <HI>Et quia contraria juxta &s;o po|&s;ita magis eluce&s;cunt,</HI> As the horror of the <HI>night,</HI> commends the <HI>brightne&s;s</HI> of the day; &s;o the <HI>mi&s;eries</HI> of war do &s;hew the <HI>benefits</HI> of this peace: I will make this point plain unto you.</P>
<P>And war is called by the Greeks <GAP DESC="foreign"> of <GAP DESC="foreign"> and <GAP DESC="foreign">, becau&s;e of the <HI>abundance</HI> of blood that is &s;hed in war; and by Divines it is termed <HI>fla|gellum Dei,</HI> the &s;courge of God; and God hath <HI>many &s;courges,</HI> as poverty, &s;ickne&s;s, impri&s;onment, but e&s;pecially the&s;e three Grand Scourges,
<LIST>
<ITEM>1.
<NOTE PLACE="marg">Three &s;peciall &s;courges of God.</NOTE> <HI>Famine,</HI></ITEM>
<ITEM>2. <HI>Pe&s;tilence,</HI></ITEM>
<ITEM>3. <HI>Sword.</HI></ITEM>
</LIST> Whereof <HI>war</HI> is the <HI>wor&s;t</HI> of all, comprehends them <HI>all,</HI> and brings them <HI>all</HI> upon us, and therefore <HI>Homer</HI> &s;aith,
<Q><L><GAP DESC="foreign"></L>
<L><GAP DESC="foreign"></L></Q> He is an <HI>un&s;ociable</HI> and a mo&s;t <HI>wicked</HI> man, that will bring <HI>war,</HI> which is the mo&s;t <HI>deadly</HI> thing unto the people; for then, as <HI>Virgil</HI> &s;aith,
<Q><L>&mdash;Non ullus aratro</L>
<L>Dignus honor, &mdash;</L></Q></P>
<P>There is no regard of husbandy.
<Q><L>Sed multae &s;celerum facies&mdash;</L>
<L>Et curvaerigidum falces conflantur in en&s;em.</L></Q>
<PB N="67" REF="48">And as <HI>Tibullus</HI> &s;aith, The plow Shares are turned to Swords,
<Q><L>Tunc caedes hominum generi, tunc praelia natae,</L>
<L>Tunc breviter dirae mortis aperta via e&s;t.</L></Q> And you &s;ee how in the time of <HI>war,</HI> the poor <HI>infants,</HI> that never <HI>offended,</HI> do peri&s;h upon their mothers <HI>bre&s;ts,</HI> and many times in the <HI>womb,</HI> before they &s;ee the light; the goodly <HI>hou&s;es,</HI> the &s;tately <HI>Palaces,</HI> the plea&s;ant <HI>gar|dens,</HI> that are like paradi&s;es, the fruitfull <HI>trees</HI> that have been &s;ome <HI>hun|dreds</HI> of years, before they came to this perfection, are all <HI>burnt, de&s;troyed,</HI> and <HI>demoli&s;hed</HI> in a moment; the poore are <HI>&s;tarved</HI> in the &s;treets, the fruit|full land is become a <HI>wilderne&s;s;</HI> and, as Learned <HI>Vives,</HI> writing to King <HI>Henry</HI> the eighth, &s;aith, <HI>No Common-wealth, is more un&s;ta|ble, then that which is mo&s;t exerci&s;ed with war,</HI> as we &s;ee how often the <HI>Athenians</HI> came to their la&s;t ga&s;p, when as, <HI>&agrave; Per&s;is exu&s;tae, &agrave; Lacedemo|niis oppre&s;&s;ae, &agrave; Philippo fractae, ab altero Philippo afflictae, &agrave; Mithridate occi&s;ae &amp; &agrave; Sylla propedum deletae;</HI> And warlike <HI>Rome</HI> was taken by <HI>Tatius,</HI> be&s;ieg|ed by <HI>Por&s;enna,</HI> burnt by the <HI>Gaules,</HI> terrified by <HI>Pyrrhus,</HI> &s;haken by <HI>Han|niball,</HI> and at la&s;t <HI>torn in pieces</HI> by her own weapons.</P>
<P>And the like lamentable events have hapned to this our <HI>own Kingdom,</HI> in the time of the <HI>Barons</HI> war, and that civill di&s;&s;ention betwixt the two hou&s;es of <HI>York</HI> and <HI>Lanca&s;ter,</HI> wherein were &s;lain, as <HI>Daniel</HI> &s;ets down. And now lately in our <HI>own</HI> daies, we have &s;een the <HI>&s;ad effects</HI> thereof.</P>
<P>And the&s;e things do &s;ufficiently &s;hew what a <HI>bl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ed</HI> thing is <HI>peace</HI> and concord among men, when, as the Poet &s;aith,
<Q>Omnia pace vigent &amp; pacis tempore florent.</Q> And <HI>Xenophon</HI> &s;aith, <GAP DESC="foreign">; peace is the <HI>greate&s;t good</HI> that can happen unto men, and war the <HI>greate&s;t evil;</HI> and <HI>Ignatius</HI> &s;aith, <GAP DESC="foreign">: nothing in this world is <HI>better</HI> then peace; becau&s;e, as <HI>Salu&s;t</HI> &s;aith, <HI>Pace minima cre&s;cunt; bello, maxima dilabuntur,</HI> the lea&s;t things do <HI>pro&s;per</HI> in peace, and the be&s;t and greate&s;t things <HI>peri&s;h</HI> in war. And therefore the <HI>Jews,</HI> before all other things, wi&s;hed <HI>peace;</HI> and it was their &s;alutation, <HI>Pax vobis;</HI> &s;o Chri&s;t him|&s;elf u<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed it, and left it as his <HI>la&s;t Legacy</HI> unto his Church: &s;o S. <HI>Paul</HI> in eve|ry Epi&s;tle, wi&s;heth <HI>peace</HI> to them he writes unto; and &s;o did our Church <HI>continually</HI> pray, <HI>Give peace in our time, O Lord,</HI> untill the <HI>Divell de&s;troyed</HI> the &s;ame by <HI>war;</HI> And our <HI>fanatick Sectaries</HI> began to deprave our <HI>Pious Litur|gie,</HI> and to trample the &s;ame under feet; How thankfull therefore ought we be to God for &s;ending our King, that brought us peace, and that &s;o peaceably without &s;hedding a drop of blood? And &s;o you &s;ee the <HI>kinds,</HI> and the excellent <HI>benefits</HI> of each kind of peace.</P>
<P>Now <HI>Jezabel</HI> would fain know of <HI>Jehu,</HI> what he thought of <HI>Zimri,</HI>
<NOTE PLACE="marg">1 Murderers and wicked tran&s;gre&s;&s;ors can have no peace with God.</NOTE> that &s;lew his <HI>King,</HI> and his <HI>Ma&s;ter,</HI> whether he had <HI>all,</HI> or any <HI>one</HI> of the&s;e kinds of peace; had he peace with <HI>God,</HI> had he peace with <HI>him&s;elf,</HI> or had he peace with his <HI>neighbours?</HI> And her <HI>belief</HI> was, that he had neither of tho&s;e kinds of peace; <HI>Et qui tacet con&s;entire videtur;</HI> and <HI>Jehu,</HI> by his &s;ilence, &s;eems to <HI>con&s;ent</HI> unto her, for he an&s;wereth never a word to her demand; But the Prophet <HI>E&s;ay</HI> gives a full <HI>re&s;olution</HI> to her que&s;tion from the mouth of God, <HI>There is no peace to the wicked, &s;aith my God;</HI> and his God, was no <HI>lye|ing</HI> God, none of the gods of the <HI>Gentiles,</HI> that by their <HI>oracles</HI> gave, ei|ther <HI>lying</HI> an&s;wers or <HI>doubtfull</HI> re&s;olutions unto their Prophets,
<NOTE PLACE="marg">E&s;ay. 48 22. &amp; 57.21.</NOTE> &s;uch as the demandants could not tell what to make of them, as the oracle of <HI>Apollo</HI> did to <HI>Croe&s;us</HI> and to the <HI>Lacedemonians</HI> when they &s;ent unto it; But <HI>his God</HI>
<PB N="68" REF="49">was the God of <HI>truth,</HI> and even <HI>truth</HI> it &s;elf; and therefore we may believe it, that there is <HI>no peace to the wicked;</HI> that is, no <HI>kind</HI> of peace, neither peace with <HI>God,</HI> nor peace with <HI>men,</HI> nor peace with <HI>them&s;elves.</HI> And <HI>Je|zabel</HI> had &s;ufficiently, and clearly, and <HI>unan&s;werably</HI> proved <HI>Zimri</HI> to be <GAP DESC="foreign">, tran&s;cendently wicked, becau&s;e he had killed his <HI>King,</HI> that was his <HI>Ma&s;ter:</HI> and therefore <HI>Zimri</HI> could not po&s;&s;ibly come to have any peace, or any kind of peace; but he mu&s;t need be in a mo&s;t <HI>wretched</HI> ca&s;e and la|mentable condition, to have a <HI>perpetual</HI> war with <HI>God,</HI> with <HI>men,</HI> and with <HI>him&s;elf.</HI> And therefore well might he cry out with <HI>Aeneas,</HI>
<Q><L>&mdash; O terque quaterque beati,</L>
<L>Queis ante or a patrum contigit oppetere; <HI>For</HI></L></Q></P>
<P N="1">1. <NOTE PLACE="marg">1 Cor. 10.22.</NOTE> We may, with the words of the Apo&s;tle, ask of <HI>Zimri, Is be &s;tronger than God?</HI> And he may remember how <HI>&s;oon</HI> the Lord de&s;troyed tho&s;e hun|dred-handed Gyants, that, as the Poets faign, threw the <HI>The&s;&s;alian</HI> Moun|tains, <HI>Olympus, Pelion,</HI> and <HI>O&s;&s;a,</HI> one upon another, that they might skale the <HI>walls</HI> of Heaven. Or who did ever &s;trive with God, and did <HI>prevail?</HI> for He, and He <HI>alone,</HI> is properly &s;aid to be <HI>the Lord of Ho&s;ts;</HI> that hath both
<LIST>
<ITEM>1. A <HI>Cele&s;tial;</HI> and Army: and &s;o,</ITEM>
<ITEM>2. A <HI>Terre&s;trial</HI> Army: and &s;o,</ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">God hath his Cele&s;tial Army. Gen. 7.19.</NOTE> By his <HI>Airy</HI>-Souldiers he de&s;troyed the <HI>old World,</HI> when he opened the windows of Heaven, and rained 40. dayes and 40. nights upon them, un|til the waters had &s;wept <HI>all the enemies of God away.</HI> So, He de&s;troyed <HI>So|dom</HI> and <HI>Gomorrah</HI> with fire and brim&s;tone, and the <HI>Amorites</HI> with hail-&s;tones; and the very <HI>Stars</HI> in their order,
<NOTE PLACE="marg">Chap. 19.24. Jo&s;h. 10.11. Judg. 5.20.</NOTE> did fight again&s;t <HI>Si&s;era.</HI> And be&s;ides, the <HI>glorious</HI> Angels are not only <HI>in&s;truments</HI> of Gods mercies towards the god|ly, but they are al&s;o the <HI>executioners</HI> of his ju&s;tice again&s;t the wicked: and therefore an Angel &s;lew <HI>all the fir&s;t-born of Egypt,</HI>
<NOTE PLACE="marg">Exod. 12.29. 2 Kings 19 35.</NOTE> and &s;lew an hundred eighty and five thou&s;and, in the Ho&s;t of <HI>Senacherib.</HI> And at the la&s;t Day, the <HI>Angels</HI> &s;hall gather the <HI>wicked,</HI> and bind them up like <HI>faggots,</HI> for ever|la&s;ting fire. And</P>
<P N="2">2. <NOTE N="2" PLACE="marg">God hath his Terre&s;trial Army.</NOTE> God hath his <HI>Terre&s;trial</HI> Army: as, the <HI>Sea</HI> drowned <HI>Pharaoh,</HI> and the <HI>earth</HI> covered <HI>Corah, Dathan,</HI> and <HI>Abiram;</HI> yea, the frogs, flies, lice, and rats, will <HI>fight</HI> for God, and de&s;troy the wicked; as <HI>Antiochus</HI> and <HI>Herod,</HI> were eaten up with <HI>worms;</HI>
<NOTE PLACE="marg"><HI>Mun&s;ter,</HI> in his <HI>Co&s;mogr.</HI> anno 940.</NOTE> and <HI>Hatto,</HI> Bi&s;hop of <HI>Mentz,</HI> was &s;till fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">low|ed till he was devoured of <HI>rats.</HI> And, as <HI>Debora</HI> &s;aith, Tho&s;e creatures are <HI>accur&s;ed</HI> that fight not with the <HI>Lord</HI> again&s;t the <HI>wicked.</HI></P>
<P>What think you then will be the <HI>end,</HI> and the &s;ucce&s;&s;e of this War with God? It mu&s;t needs be mo&s;t <HI>lamentable</HI> to the wicked; for God is a <HI>con&s;um|ing fire,</HI> and it is <HI>a fearful thing to fall into the bands of the living God; if his wrath be kindled, yea but a little, ble&s;&s;ed are all they that put their tru&s;t in him;</HI> and <HI>w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> be to them that <HI>offend</HI> him.</P>
<P>When as we find, how he de&s;troyed &s;ome with <HI>thunder-bolts,</HI> and light|ning, as the Emperour <HI>Carus:</HI> others with <HI>fire</HI> from Heaven, as the two Captains with their fifties in the time of <HI>Elias;</HI>
<NOTE PLACE="marg">2 Kings 1.10, &amp; 12.</NOTE> and never <HI>any</HI> malefactor e&s;caped out of his hands; but when the <HI>Magi&s;trate,</HI> that &s;hould revenge the <HI>innocent</HI> blood, neglects the &s;ame, He will execute <HI>vengeance</HI> with his own <HI>hands;</HI> as it is ob&s;erved in the Hi&s;tory of <HI>France,</HI> that &s;ince the year of Chri&s;t, 1560. of a hundred murderers, that <HI>e&s;caped</HI> puni&s;hment from the <HI>hands</HI> of men, not ten of them e&s;caped the <HI>revenging hand</HI> of God: As you may read it in the Theater of Gods Judgements.
<NOTE PLACE="marg">Mr. <HI>Beard</HI> p. 288. 2. King-kil|lers, and mur|derers can have no peace</NOTE></P>
<P N="2">2. As the wicked, e&s;pecially the <HI>blood-thir&s;ty</HI> murderers, have no peace with <HI>God,</HI> &s;o they can have no peace, but a <HI>continual</HI> War, and a perpetual fighting and &s;laughter among <HI>men; Nam ut mali &s;emper per&s;ecuti &s;unt bones, it a &amp; boni &s;emper per&s;ecuti &s;unt malos: hi per ju&s;tam di&s;ciplinam, illi per in|ju&s;tam
<PB N="69" REF="49">&s;uperbiam;</HI> and he that, like <HI>I&s;mael,</HI> will have his hand again&s;t <HI>every</HI> man, &s;hall have <HI>every</HI> mans hand again&s;t him. Therefore <HI>Zimri,</HI> after he had become a Traytor to his <HI>King,</HI> and had &s;lain his <HI>Ma&s;ter,</HI> was &s;o pro&s;ecuted by the true and hone&s;t &s;ubjects of King <HI>Elah,</HI> and &s;o &s;traightly be&s;ieged in <HI>Tyrza,</HI> that he burnt the <HI>Royal</HI> Palace, and him&s;elf therein; for the <HI>ju&s;tice</HI> of God doth require, that as he <HI>gave</HI> the Law, &s;o he &s;hould have his Law <HI>ob&s;erved, i.e.</HI> That he which &s;heddeth <HI>mans blood,</HI> &s;hould have his blood &s;hed <HI>by man.</HI> For the fuller clearing of which point, I pray you look what the Lord &s;aith in <HI>Numbers</HI> 35.31. and the rea&s;on that is rendered ver&s;e 33. for that blood <HI>defileth the Land.</HI> And I might here make you a whole <HI>Vo|lume,</HI> to &s;et forth the declaration of the <HI>ju&s;t judgement</HI> of God upon &s;uch Traytors and Tran&s;gre&s;&s;ors of this Law, as <HI>Zimri</HI> was, both of <HI>former</HI> times, and of the&s;e <HI>later</HI> years: And</P>
<P>You know what the Law &s;aith, <HI>An eye for an eye, tooth for tooth,
<NOTE PLACE="marg">Exod. 2.23, 24. Math. 7.2.</NOTE> life for life.</HI> And you hear how the Prophets threaten, that <HI>&s;poilers &s;hall be &s;p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iled:</HI> and that our Saviour &s;aith, <HI>With what mea&s;ure you mete, it &s;hall be mea&s;ured to you again.</HI> And that the Holy Gho&s;t &s;aith, <HI>He that leadeth into captivity, &s;hall go into captivity, and he that killeth with the &s;word, &s;hall die by the &s;word;</HI> which is <HI>lex talionis,</HI> the law of <HI>retaliation,</HI> and is the <HI>ju&s;te&s;t</HI> law in the World; and &s;aid to be the ju&s;tice which the Poetsfaign <HI>Radamanthus</HI> exe|cuteth in Hell, by puni&s;hing <HI>every</HI> offender according to his <HI>demerit.</HI> And <HI>Adonibezec</HI> &s;aid, <HI>As I have done, &s;o God hath requited me,</HI>
<NOTE PLACE="marg">Judg. 1.6, 7.</NOTE> and hath executed the very <HI>&s;ame</HI> puni&s;hment upon me, as I had <HI>done</HI> upon others. And <HI>Ju&s;tin</HI> writes, that <HI>Gryphus</HI> King of <HI>Egypt,</HI> had a <HI>poi&s;oned</HI> cup offered him by his own <HI>Mother,</HI> who formerly had betrayed <HI>Demetrius</HI> into the hands of his enemies, and had cau&s;ed <HI>one</HI> of her own &s;ons to be <HI>killed,</HI> that &s;he her &s;elf might reign; but <HI>Gryphus</HI> being forewarned of the mi&s;chief, cau&s;ed her to drink <HI>that potion,</HI> which &s;he had brewed for him. And <HI>Benzo</HI> reporteth of <HI>Attibalipa,</HI> a mighty King of <HI>Peru,</HI> how the <HI>Spaniards</HI> having taken him <HI>pri&s;oner,</HI> and agreed with him, that for two <HI>millions</HI> of Gold he &s;hould be ran&s;omed; yet after the <HI>receipt</HI> of the Gold, did mo&s;t <HI>perfidiou&s;ly</HI> put him to death: but it &s;o fell out, &s;aith mine Author,
<NOTE PLACE="marg"><HI>Berzo</HI> in his Hi&s;tory of the <HI>New World.</HI> l. 3. c. 5.</NOTE> that by the <HI>ju&s;t judgement</HI> of God, all they that were <HI>con&s;enting</HI> to his death, came to a mo&s;t <HI>wretched</HI> and a mi&s;erable end.</P>
<P>So <HI>Aelian</HI> &s;etteth down, how <HI>Archelaus,</HI> King of <HI>Macedon,</HI> had a <HI>Minion</HI> named <HI>Cratenas, Elian</HI> l. 1. that affecting the Kingdom, <HI>murdered</HI> his Ma|&s;ter; but not many dayes after, he was <HI>betrayed</HI> and murdered him&s;elf. And <HI>Melancthon</HI> &s;heweth, how <HI>Arius Axer</HI> &s;lew <HI>Numerianus,</HI>
<NOTE PLACE="marg"><HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lancthon Chron.</HI> l. 3.</NOTE> that he mi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ht attain unto the <HI>Empire;</HI> but the <HI>Praetorian</HI> Souldiers, under&s;tanding the <HI>matter,</HI> rejected <HI>Axer,</HI> and cho&s;e <HI>Diocle&s;ian</HI> for their Emperour, that laid hold of <HI>Axer,</HI> and put him to death, as he well <HI>de&s;erved,</HI> for his di&s;loyalty. And further, the &s;ame <HI>Melancthon</HI> &s;heweth, how young <HI>Gordian,</HI> the Empe|rour, was <HI>teacherou&s;ly</HI> &s;lain by <HI>Philip Arabs,</HI> whom <HI>Gordian</HI> had promoted to great <HI>honour;</HI> but the <HI>ju&s;tice</HI> of God &s;erved him with the <HI>&s;ame &s;auce,</HI> when his own Souldiers <HI>con&s;pired</HI> again&s;t him, and <HI>Decius</HI> cau&s;ed him to be &s;lain. So <HI>Domitian</HI> was killed by <HI>Stephan,</HI> that was the <HI>Steward</HI> of his hou&s;e, and he was <HI>&s;lain</HI> for his pains in the time of <HI>Nerva.</HI>
<NOTE PLACE="marg"><HI>Ca&s;aubon anim|adver: in S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e|ton.</HI> l.</NOTE> And the Learned <HI>Ca&s;aubon</HI> hath ob&s;erved, that <HI>Brutus</HI> and <HI>Ca&s;&s;ius,</HI> and <HI>all</HI> the re&s;t of the Con&s;pirators again&s;t <HI>Julius Cae&s;ar,</HI> were never free from <HI>War,</HI> but &s;till followed by <HI>Angu|&s;tus</HI> and <HI>Antonius,</HI> until they &s;lew them&s;elves, with the <HI>&s;ame Paniards</HI> where|with they had &s;tabbed <HI>Cae&s;ar.</HI></P>
<P>But to what <HI>end</HI> &s;hould I tell you of any <HI>more</HI> &s;uch Stories out of <HI>prophane</HI> Authors, that are &s;o full of the <HI>like</HI> examples? when the <HI>boly Scripture</HI> does &s;ufficiently te&s;tifie, by the examples that are <HI>therein</HI> &s;et down, that &s;uch <HI>mur|derers</HI> of their Lords and Ma&s;ters, never had any <HI>peace</HI> among men; but were &s;till <HI>mole&s;ted</HI> with wars, <HI>hatred,</HI> and troubles, until they were <HI>de&s;troyed.</HI>
<PB N="70" REF="50">For <HI>Jozachar</HI> the &s;on of <HI>Shimeath,</HI> and <HI>Jehozabad,</HI> the &s;on of <HI>Shomer,</HI> that &s;lew their King,
<NOTE PLACE="marg">2 Kings 12.23. Chap. 14.5. And I think he did very well in it, as I would have done. 2 Kings 15.14. 2 Kings 15.30.</NOTE> and their Ma&s;ter <HI>Joa&s;h,</HI> were &s;o <HI>bated</HI> by the people, that the Kingdom was <HI>confirmed</HI> to <HI>Amazia,</HI> that &s;lew the&s;e <HI>murderers,</HI> who had &s;lain his <HI>father.</HI> So <HI>Shallum,</HI> the Son of <HI>Jabe&s;h</HI> &s;lew his King <HI>Zacharia,</HI> and raigned in his &s;tead; but he was therefore him&s;elf &s;lain by <HI>Menahem</HI> the &s;on of <HI>Gadi,</HI> within one <HI>moneth</HI> after he had &s;lain his Ma&s;ter. So <HI>Peka</HI> the &s;on of <HI>Remalia,</HI> con&s;pired again&s;t his King and his Ma&s;ter <HI>Pekahiah</HI> the &s;on of <HI>Menahem,</HI> and &s;lew him: and <HI>Ho&s;hea,</HI> the &s;on of <HI>Ela,</HI> made a con&s;piracy a|gain&s;t him, and <HI>&s;lew</HI> him, even as he had kill'd his King; which verified the old Proverb,
<NOTE PLACE="marg">2 Kings 21.23, 24.</NOTE> <HI>Proditoris proditor,</HI> He became a <HI>Traytor</HI> of a <HI>Traytor.</HI> So the &s;ervants of King <HI>Amon,</HI> that &s;lew their Ma&s;ter, the <HI>Lord</HI> &s;tirred up the people <HI>of the Land</HI> to revenge his <HI>death,</HI> and to kill <HI>all them</HI> that had <HI>con&s;pi|red</HI> again&s;t their King, <HI>i.e.</HI> the common people. And &s;o <HI>bere,</HI> to name no more, <HI>Zimri,</HI> that &s;lew his King and his Ma&s;ter, that was a <HI>Drunkard,</HI> hath no <HI>re&s;t,</HI> nor <HI>peace,</HI> but is begirt and brought to that <HI>extremity,</HI> as to throw him&s;elf into the <HI>fire</HI> to be burned; a very <HI>ju&s;t,</HI> but a very <HI>fearful</HI> death.</P>
<P>And therefore, let no <HI>Zimri,</HI> nor any that are of <HI>Zimri</HI>'s mind, King|killers and the <HI>Murderers</HI> of their Ma&s;ters, ever think, that they can have either <HI>peace</HI> or re&s;t, or any <HI>happine&s;s,</HI> but envy, hatred, and <HI>wars,</HI> or &s;ome <HI>mi&s;chief</HI> or other, to follow them at their <HI>heels,</HI> until they be de&s;troyed, as they have de&s;troyed their Ma&s;ters. For the <HI>Scriptures</HI> mu&s;t be fulfilled, that wickedne&s;s &s;hall never <HI>pro&s;per,</HI> and the murderers of their Kings can have <HI>no peace,</HI> nor any <HI>good &s;ucce&s;&s;e</HI> while they live; for having committed &s;uch <HI>horrible</HI> Facts, they can have no <HI>A&s;&s;ociats,</HI> Patrons, or Protectors, but &s;uch <HI>vile Varlets</HI> as them&s;elves; and therefore the&s;e they mu&s;t <HI>entertain,</HI> and the&s;e they mu&s;t <HI>advance</HI> and protect. And remember what King <HI>Boco</HI> &s;aid to the Senate of <HI>Rome,</HI>
<NOTE PLACE="marg">What King <HI>Boco</HI> &s;aid to the people of <HI>Rome.</HI></NOTE> Wo to that <HI>Realme,</HI> where all are &s;uch, as neither the <HI>good,</HI> among the evil, nor the <HI>evil</HI> among the good are known: Wo to that <HI>Realme</HI> which is an entertainer of all <HI>fools,</HI> and a de&s;troyer of all <HI>Sages.</HI> Wo to that Realme where the good are <HI>fearful</HI> to do good, and the evil <HI>too bold</HI> to do evil. Wo to that <HI>Realme,</HI> where the patient are <HI>de|&s;pi&s;ed,</HI> and the &s;editious are <HI>commended.</HI> Wo to that <HI>Realme,</HI> which <HI>de|&s;troyeth</HI> tho&s;e that watch for the good,
<NOTE PLACE="marg">The Diall of Princes, <HI>pag.</HI> 393.</NOTE> and <HI>crowneth</HI> tho&s;e which watch to do evil. Wo to that <HI>Realme,</HI> where the poor are &s;uffered to be <HI>proud,</HI> and the rich <HI>tyrants.</HI> Wo to that <HI>Realme,</HI> where all do <HI>know</HI> the evil, and no man doth <HI>follow</HI> the good. Wo to that <HI>Realme,</HI> where &s;o many evil vices are openly committed, which in another Country dare not &s;ecretly be <HI>men|tioned.</HI> Wo to that <HI>Realme,</HI> where all <HI>think</HI> that which is evil, and all <HI>&s;peak</HI> that which they think; and finally, where all men do <HI>what they li&s;t:</HI> in &s;uch, and &s;o <HI>unfortunate</HI> a Realme, where the people are &s;o <HI>wicked,</HI> let <HI>every good man</HI> beware, that he be <HI>no inhabitant;</HI> for, in a &s;hort time, there mu&s;t hap|pen there, either the <HI>ire</HI> of the gods, or the <HI>fury</HI> of men, to the depopulation of the <HI>good,</HI> or the de&s;truction of the <HI>bad;</HI> when as <HI>nothing</HI> can betide the people in &s;uch a Kingdom, but <HI>Oppre&s;&s;ions,</HI> and <HI>Taxes,</HI> murmurings, di&s;tra|ctions, and di&s;&s;entions, until the <HI>fire</HI> be kindled among them, to <HI>con&s;ume</HI> and to de&s;troy one another. But if the <HI>per&s;onal</HI> &s;hedding of the <HI>innocent</HI> blood be thus <HI>haynous,</HI> and &s;o <HI>&s;everely</HI> puni&s;hed, what &s;hall we &s;ay to <HI>National</HI> &s;hed|ding of &s;uch Blood, as was &s;hed in the&s;e Kingdoms that was &s;o <HI>infinitely</HI> more abominable than the other?</P>
<P>But, as Doctor <HI>Turner,</HI> when he was <HI>terrae filius</HI> in the Univer&s;ity, &s;aid to his <HI>Opponent,</HI></P>
<P><HI>Thinke&s;t thou with terrible words, to terrifie terrible</HI> Turner? So the&s;e mon|&s;ters of men, that dare to kill both <HI>Kings</HI> and their <HI>Ma&s;ters,</HI> and then to &s;uppre&s;&s;e the <HI>good,</HI> and to advance the <HI>wicked,</HI> to &s;ilence the <HI>wi&s;e,</HI> and to magnifie fools, will &s;ay, the&s;e things are but <HI>&s;hadows</HI> and bug-bears to frigh|ten
<PB N="71" REF="50"><HI>Babes,</HI> and poor-&s;pirited men, that have neither the <HI>courage</HI> of Heroicks, nor the <HI>knowledge</HI> of Scriptures; for they can tell us <HI>well enough,</HI> that al|though &s;ome King-killers have been <HI>puni&s;hed</HI> like <HI>Zimri,</HI> for &s;laying their <HI>Ma&s;ters,</HI> yet <HI>&agrave; particulari non e&s;t &s;yllogizari,</HI> we mu&s;t not conclude a <HI>General</HI> Rule from <HI>particular</HI> examples; for <HI>Baa&s;ha</HI> &s;lew his King and his Ma&s;ter <HI>Na|dab,</HI> and yet he reigned 24. years, and died <HI>peaceably</HI> in his bed. And <HI>Jehu</HI> killed <HI>Joram,</HI> his King and his Ma&s;ter, and yet he reigned 28. years, and pro&s;pered, and died <HI>peaceably</HI> in his bed: And <HI>Menahem</HI> &s;lew <HI>Shallum</HI> his King, and reigned 10. years, and died <HI>peaceably</HI> in his bed; and &s;o did many more that are recorded in <HI>prophane</HI> Authors; and the <HI>ambitious</HI> hun|ters after Kingdoms per&s;wade them&s;elves that they may &s;peed with the <HI>be&s;t,</HI> and not peri&s;h with the <HI>wor&s;t</HI> fortune.</P>
<P>And &s;o likewi&s;e tho&s;e <HI>Common-wealths</HI> and Kingdoms that have <HI>killed</HI> their Kings, which they conceived to be <HI>wicked,</HI>
<NOTE PLACE="marg">In the third &s;peech at the Conference of Parliament. <HI>pag.</HI> 15. <HI>Eutrop. l.</HI> 1.</NOTE> did not only e&s;cape <HI>free</HI> from puni&s;hment, but were <HI>pro&s;perous,</HI> and had good &s;ucce&s;&s;e, and were the in&s;truments of <HI>much good</HI> unto the people. As it fared with the Senate of <HI>Rome,</HI> which as <HI>Halicar.</HI> l. 1. &s;aith, <HI>killed</HI> and cut in pieces their King <HI>Ro|mulus;</HI> and afterwards expelled <HI>Tarquin,</HI> and <HI>judicially</HI> &s;entenced <HI>N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ro</HI> to death, as <HI>&s;ome</HI> do write; (and is the <HI>onely</HI> &s;entence for death, that I have read in <HI>any</HI> hi&s;tory; though, for <HI>deprivation,</HI> not &s;o;) which &s;entence <HI>not|with&s;tanding</HI> was <HI>never</HI> executed; yet was it decreed, and, as tho&s;e and the <HI>like</HI> Senators do alleadge, the Common-wealth pro&s;pered after it.</P>
<P>I an&s;wer, that <HI>una hirundo non facit ver,</HI> and though <HI>Balaams</HI> a&s;&s;e once &s;pake, &s;hall we think that <HI>all other a&s;&s;es</HI> &s;hall be able to &s;peak? So <HI>one</HI> or <HI>two</HI> ex|amples in <HI>particular,</HI> are of no force in the <HI>generall:</HI> but the <HI>truth</HI> is, that G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ds <HI>judgements</HI> are <HI>un&s;earchable,</HI> his wayes are in the <HI>Seas,</HI> his paths in the <HI>great waters,</HI> and his foot&s;teps <HI>are not known;</HI> yet this we may <HI>know</HI> for certain, that <HI>although a &s;inner do evill an hundred times, and God prolong his dayes, yet it &s;hall be well with them that fear the Lord; but it &s;hall not be well with the wicked, neither &s;hall he prolong his dayes, but be &s;hall be like a &s;ha|dow, becau&s;e he feareth not before God;</HI> and &s;o the Prophet <HI>David</HI> te&s;tifieth at large, and <HI>Job</HI> did the like before him. And we may <HI>know</HI> al&s;o, that al|though <HI>Jehu</HI> and &s;ome others, that had <HI>&s;peciall</HI> Commi&s;&s;ions from God, to fulfill his will, <HI>pro&s;pered,</HI> and e&s;caped the <HI>hand</HI> of judgement, for their <HI>zeal</HI> to Gods <HI>&s;ervice,</HI> and their <HI>repentance</HI> for their tran&s;gre&s;&s;ion;
<NOTE PLACE="marg">P&s;al. 37.9.10.</NOTE> yet is it a mo&s;t <HI>certam</HI> truth, that <HI>murderers,</HI> King-killers, and all other like wicked malefactors, &s;hall never e&s;cape <HI>unpuni&s;hed;</HI> and yet God doth not alwayes puni&s;h them in <HI>like manner:</HI>
<LIST>
<ITEM>Either in re&s;pect 1. Of the <HI>time,</HI> or</ITEM>
<ITEM>Either in re&s;pect 2. Of the <HI>puni&s;hment,</HI> or</ITEM>
<ITEM>Either in re&s;pect 3. Of the <HI>per&s;ons,</HI> &mdash;for</ITEM>
</LIST></P>
<P N="1">1. In re&s;pect of the <HI>time,</HI> he re&s;erveth the puni&s;hment of <HI>&s;ome,</HI> though they be never &s;o wicked, for the <HI>next</HI> life, and &s;uffereth them to <HI>pro&s;per</HI> all their dayes in this world, as he did the <HI>rich glutton,</HI> what evill &s;oever he did; and this both holy <HI>Job,</HI> and the good King <HI>David,</HI> do &s;ufficiently prove; and examples <HI>enough</HI> might be produced of mo&s;t wicked <HI>tyrants,</HI> and <HI>murderers,</HI> and the <HI>like</HI> malefactors that e&s;caped the <HI>hand</HI> of God in this life; but how they e&s;caped the <HI>next,</HI> I cannot tell, them&s;elves by <HI>this time</HI> know; and this <HI>future</HI> puni&s;hment, is the <HI>heavie&s;t</HI> puni&s;hment in the world, and the <HI>pro&s;perity</HI> of &s;uch malefactors, is the <HI>wor&s;t,</HI> and the unhappie&s;t pro|&s;perity that can be.</P>
<P>Others he puni&s;heth in <HI>this</HI> life; and yet tho&s;e, not all <HI>alike,</HI> in re&s;pect of the <HI>time</HI> of their puni&s;hment; but &s;ome <HI>pre&s;ently,</HI> as <HI>Achan, Cosbi, Corah, Da|than,</HI> and <HI>Abiram; Nadah</HI> and <HI>Abihu, Ananias</HI> and <HI>Saphira,</HI> and the like; others have <HI>&s;ome time</HI> given them, to &s;ee if in that time they will <HI>confe&s;&s;e</HI> their &s;innes, <HI>repent</HI> them of their wickedne&s;&s;e, <HI>amend</HI> their lives, and
<PB N="72" REF="51">make <HI>&s;atisfaction</HI> to the parties wronged;
<NOTE PLACE="marg"><HI>Zimri</HI> 7. dayes.</NOTE> &s;o <HI>Zimri,</HI> had 7. days given him before he was puni&s;hed. <HI>Shallum</HI> that &s;lew <HI>Zacharia,</HI> had one month given him. <HI>Otho</HI> that cau&s;ed <HI>Galba</HI> to be &s;lain, had leave to reign four months before he <HI>&s;uffered</HI> for his murder;
<NOTE PLACE="marg"><HI>Otho</HI> 4. months. <HI>Vitel.</HI> 8. mon. <HI>Phil. Arabs</HI> 5. years. <HI>Decius</HI> 2. years. <HI>Niceph. l.</HI> 18. c 58. <HI>Phocas</HI> 8. years. 2 Kings. 15. <HI>Peka</HI> 20. years.</NOTE> and <HI>Vitellius</HI> that was the de&s;truction of <HI>Otho,</HI> had 8 months before <HI>Ve&s;pa&s;ian</HI> brought him to death; <HI>Philip Arabs</HI> that &s;lew young <HI>Gordian,</HI> had 5. years given him, before <HI>Decius</HI> revenged the death of <HI>Gordian;</HI> and <HI>Decius</HI> that was the death of <HI>Philip</HI> raigned 2. yeares, before he was puni&s;hed for the death of <HI>Philip: Phocas</HI> had 8. years after he killed his Ma&s;ter <HI>Mauricius,</HI> before he had his puni&s;hment; and <HI>Peka</HI> raigned 2. years after he killed <HI>Pekahiah,</HI> before <HI>Ho&s;hea</HI> revenged the death of <HI>Pekahiah;</HI> &s;o the Prophet tells the <HI>Nintvites</HI> they &s;hould have 40. <HI>days,</HI> before they &s;hould be de&s;troyed; the children of <HI>I&s;rael</HI> 40. <HI>years</HI> in the wilderne&s;s; and <HI>Jeru&s;alem</HI> was not de&s;troyed in 40 years after they had crucified Chri&s;t; the <HI>Son</HI> bearing with them ju&s;t &s;o long as his <HI>Father</HI> bore with them in the wilderne&s;s; the old world had 120 <HI>yeares</HI> given them to repent, before they were de&s;troyed; and the wickedne&s;&s;e of the <HI>Amorites</HI> remained well-nigh 400. <HI>years</HI> before it was revenged, having continued from the wandring of the <HI>I&s;raelites</HI> in the wilderne&s;&s;e, even till the dayes of King <HI>Saul.</HI></P>
<P>And therefore let no man wonder, that we &s;ee not <HI>adulteries,</HI> oppre&s;&s;ions and <HI>murders</HI> pre&s;ently puni&s;hed; neither &s;hould we think, that becau&s;e they pro&s;per, bear rule, and raign in a <HI>flouri&s;hing</HI> &s;tare for &s;ome years, they &s;hall therefore flouri&s;h for <HI>ever,</HI> and never be puni&s;hed; becau&s;e the Lord is flow to anger, and cometh to puni&s;h on <HI>leaden</HI> feet, u&s;ing <HI>much</HI> patience towards the <HI>mo&s;t</HI> wicked reprobates; to &s;ee, if his <HI>long</HI> &s;ufferance can lead them to repentance. But if they be <HI>&s;uch</HI> as the wi&s;e man &s;peaketh of, that, <HI>Becau&s;e &s;entence again&s;t an evill work [trea&s;on,
<NOTE PLACE="marg">Eccle&s;. 8.11.</NOTE> or murder, or the like] is not ex|ecuted &s;peedily, therefore the heart of the &s;ons of men is fully &s;et in them to do evill;</HI>
<NOTE PLACE="marg"><HI>Te peccare &s;init, &s;iquidem divina pote&s;tas Tempo|ris ad &s;patium parcit quando|que nocenti: Sed gravius tandem tormen|tum rector O|lympi Injungit, torquetque magis delicta nocentum.</HI> Obadiah v. 15.16. <HI>Exod.</HI> 1.22. &amp; 15.5.</NOTE> then will God recompence the <HI>&s;lowne&s;&s;e</HI> of his coming with <HI>&s;everity</HI> of vengeance, and &s;mite then home with <HI>iron</HI>-hands: for this law is <HI>irrevoca|bly</HI> enacted in heaven, that murders, adulteries, oppre&s;&s;ions, perjuries, and other &s;uch wickedne&s;&s;es, &s;hall not always pro&s;per, but &s;hall <HI>undoubtedly</HI> be puni&s;hed, though the <HI>times</HI> and the <HI>manner,</HI> are not by us to be known.</P>
<P N="2">2. For the <HI>puni&s;hment</HI> of malefactors, it is</P>
<P N="1">1. Sometimes <GAP DESC="foreign">, and they &s;hall &s;uffer the <HI>&s;ame &s;trokes,</HI> and re|ceive the <HI>&s;ame mea&s;ure</HI> as they have mea&s;ured unto others: <HI>As thou ha&s;t done, it &s;hall it be done unto thee.</HI> Even as <HI>Pharaoh</HI> drowned all the <HI>male|children</HI> of the <HI>I&s;raelits</HI> in the waters of <HI>Nilus;</HI> &s;o was <HI>He,</HI> and all his <HI>Ho&s;t</HI> drowned <HI>in the red Sea;</HI> and as the &s;word of <HI>Agag</HI> had made many wo|men <HI>childle&s;s;</HI> &s;o did the &s;word of <HI>Samuel</HI> make <HI>Agags</HI> mother <HI>childle&s;s</HI> a|mong women; and as all the fore&s;aid examples, that have proved <HI>Tray|tors,</HI> and have <HI>kil'd</HI> their Kings, have been <HI>kil'd</HI> them&s;elves, ju&s;t as the Lord had &s;aid, <HI>Who&s;oever &s;heddeth mans blood, by man &s;hall his blood be &s;hed.</HI></P>
<P N="2">2. Sometimes <GAP DESC="foreign">, they &s;hall &s;uffer &s;ome puni&s;hment, that &s;hall be <HI>&s;omewhat like</HI> to the &s;in,
<NOTE PLACE="marg">2 Chron. 12.5.</NOTE> that they have committed; for &s;o the Lord &s;aith, <HI>You have for&s;aken me, and therefore I have al&s;o left you,</HI> and &s;o it hapned to <HI>Solomon,</HI> that, as he divided Gods <HI>&s;ervice</HI> betwixt God and the Idols, &s;o God divided his Kingdom betwixt <HI>Rehoboam</HI> his &s;on, and <HI>Jeroboam</HI> his &s;er|vant.</P>
<P>And this <HI>likene&s;s</HI> of the puni&s;hment hath a reference, &s;ometimes
<LIST>
<ITEM>1. To the <HI>Subject,</HI></ITEM>
<ITEM>2. To the <HI>Place,</HI></ITEM>
<ITEM>3. To the <HI>Time,</HI> of our &s;inning; for</ITEM>
</LIST></P>
<P N="1">1. <NOTE PLACE="marg">1 Kings c. 11. &amp;c. 12.</NOTE> As <HI>Adam &s;inned</HI> in eating the <HI>forbidden fruit,</HI> &s;o his <HI>puni&s;hment</HI> &s;hall be, to eat the <HI>fruit of the ground,</HI> in the &s;weat of his face: and <HI>Hezechias</HI>
<PB N="73" REF="51">for &s;hewing his <HI>Trea&s;ure,</HI> was puni&s;hed with the <HI>lo&s;s</HI> of his trea&s;ure:
<NOTE PLACE="marg">2 King 20.</NOTE> as ma|ny other men, for being proud of their <HI>wealth,</HI> do <HI>lo&s;e</HI> their wealth, &s;ome one way and &s;ome another.</P>
<P N="2">2. The Lord &s;aith, that,
<NOTE PLACE="marg">2 In re&s;pect of the place. 1 King. 21.20.</NOTE> <HI>In the place where dogs licked the blood of Na|both, &s;hall dogs lick thy blood, even thine;</HI> which came to pa&s;s <HI>accordingly,</HI> you may &s;ee in 1 <HI>King.</HI> 22 38.</P>
<P N="3">3. Sometimes the <HI>puni&s;hment</HI> hath reference to the <HI>time</HI> of our <HI>&s;inning,</HI>
<NOTE N="3" PLACE="marg">In re&s;pect of the puni&s;h|ment.</NOTE> as the <HI>&s;pies</HI> that &s;earched the land of <HI>Canaan</HI> 40 daies, and &s;inned by their fal&s;e report, were puni&s;hed by wandering in the wilderne&s;s 40 <HI>years;</HI> and it is ob&s;erved, that <HI>Pompey</HI> was killed by <HI>Septimius</HI> and <HI>Achillas,</HI> as upon the <HI>&s;ame day,</HI> wherein, he had <HI>formerly</HI> triumphed for the &s;poile of <HI>Jeru&s;a|lem:</HI> and the <HI>Jews</HI> had their City <HI>utterly</HI> de&s;troyed by <HI>Titus,</HI> at the <HI>&s;ame time</HI> of the year, and, as &s;ome think, on the <HI>&s;ame</HI> day of the month wherein they had crucified our Saviour Chri&s;t.</P>
<P N="3">3. In re&s;pect of the <HI>per&s;ons</HI> &s;inning and puni&s;hed, we are to ob&s;erve,
<NOTE N="3" PLACE="marg">The per&s;ons &s;inning. 2 King. 14.6.</NOTE> that although the Lord &s;aith, <HI>The fathers &s;hall not be put to death for the children, nor the children be put to death for the fathers,</HI> but every man &s;hall be put to death for <HI>his own &s;in, and the &s;oul that &s;inneth, that &s;oul &s;hall die;</HI> and God will not have them &s;ay, <HI>The fathers have eaten &s;ower grapes, and the childrens teeth are &s;et on edge.</HI> Yet, it is mo&s;t <HI>certain,</HI> that many times, the <HI>wickedne&s;s</HI> of the fathers is <HI>remembred</HI> in their po&s;terity; and the <HI>puni&s;h|ment</HI> of that wickedne&s;s, is oftentimes <HI>delated,</HI> and after a &s;ort both <HI>defer|red,</HI> and, in part, <HI>transferred,</HI> as well to the <HI>children,</HI> and to the <HI>childrens chil|dren</HI> of them, that walk in the <HI>&s;ame &s;teps</HI> and follow the &s;ame cour&s;es, as their fathers did, and &s;ometimes upon the very <HI>innocent Infants,</HI> as upon the <HI>wicked</HI> fathers, that are <HI>murderers,</HI> and <HI>malefactors</HI> them&s;elves.</P>
<P>For &s;o the Lord &s;aith, that for the &s;in of <HI>Jeroboam,</HI> therefore (behold, and mark it well) <HI>I will bring evil upon the hou&s;e of Jeroboam,
<NOTE PLACE="marg">1 King. 14.10, 11.</NOTE> and will cut off from Jeroboam him that pi&s;&s;eth again&s;t the wall, and him that is &s;hut up and left in I&s;rael, and will take away the remnant of the hou&s;e of Jeroboam,</HI> asa man <HI>taketh away dung till it be all gone.</HI></P>
<P>And &s;o, <HI>Baa&s;ha</HI> the &s;on of <HI>Ahijab</HI> &s;mote <HI>all the hou&s;e of Jeroboam,</HI>
<NOTE PLACE="marg">1 King. 15.29.</NOTE> he left not to <HI>Jeroboam</HI> any that breathed, untill he had de&s;troyed him,
<NOTE PLACE="marg">1 King. 16.3, 4.</NOTE> ac|cording to the Word of the Lord; and the Lord threatneth the very <HI>&s;ame</HI> puni&s;hment, and the rooting out of <HI>all</HI> his po&s;terity to <HI>Baa&s;ha,</HI>
<NOTE PLACE="marg">1 King. 16.11, 12.</NOTE> that killed his King <HI>Nadab,</HI> and did other <HI>evils</HI> in the &s;ight of the Lord; and this, <HI>Zimri</HI> the &s;ervant of <HI>Elab,</HI> brought to pa&s;s according as the Lord had threat|ned; and the <HI>very</HI> like puni&s;hment happened to <HI>all</HI> the po&s;terity of <HI>Ahab</HI> even for <HI>Naboths</HI> murder, and other &s;ins of <HI>Ahab;</HI>
<NOTE PLACE="marg">2 King. 9.9. and c. 10.17.</NOTE> and too many more mur|derers and wicked men, that by their <HI>&s;ins</HI> and de&s;ire to <HI>raign,</HI> and unju&s;t preferring of their <HI>children,</HI> have pulled down vengeance upon <HI>them&s;elves,</HI> and rooted out all their <HI>po&s;terity.</HI></P>
<P>And for <HI>Romulus, Tarquinius</HI> and <HI>Nero,</HI> I &s;ay <HI>neither</HI> of them were either <HI>good</HI> or <HI>hone&s;t;</HI> and yet the holy Scripture doth not allow the <HI>killing</HI> or <HI>&s;en|tencing</HI> of them to death; and the <HI>proof</HI> of the Senat's killing <HI>Romulus,</HI> or &s;entencing <HI>Nero</HI> to death, is not <HI>Authenticall;</HI> nor the <HI>examples</HI> by any means to be <HI>followed,</HI> when they are &s;o apparantly <HI>contrary,</HI> to the practice and <HI>precepts</HI> of the holy Apo&s;tles; and the <HI>&s;ucce&s;s</HI> which followed <HI>Neroes</HI> death, proved &s;o <HI>lamentable,</HI>
<NOTE PLACE="marg"><HI>Corn. Tacit.</HI> l. 20. &amp; 21.</NOTE> as the <HI>Tragicall</HI> butchering of three of their &s;ucceeding Emperors, <HI>Galba, Otho,</HI> and <HI>Vitellius,</HI> that had been three mo&s;t <HI>famous</HI> Captains, and had done very worthy exploits for their Coun|trey.</P>
<P>And therefore, who&s;oever thinketh by <HI>murder</HI> and <HI>&s;laughter</HI> to <HI>u&s;urp</HI> ano|ther mans Kingdom, Inheritance, or Po&s;&s;e&s;&s;ion, and thereby to rai&s;e his <HI>hou&s;e,</HI> and to advance his <HI>children,</HI> as <HI>Zimri, Baa&s;ha, Shallum,</HI> and others thought to do, or thereby to benefit the <HI>Common-wealth,</HI> as they pretend
<PB N="74" REF="52">to do, he <HI>deceives</HI> him&s;elf; becau&s;e this is the only way to bring <HI>wars</HI> and troubles unto him&s;elf, and to the Common-wealth, and a <HI>cur&s;e</HI> at lea&s;t, if not a <HI>rooting</HI> out of his po&s;terity; while the <HI>innocent</HI> blood, that he hath &s;hed, or <HI>cau&s;ed</HI> to be &s;hed, doth <HI>continually</HI> cry to God for vengeance again&s;t him or them that did it: And &s;o you &s;ee that neither <HI>Zimri,</HI> nor any other <HI>killer</HI> of his King, and of his Ma&s;ter, or of any other man, can have any <HI>peace,</HI> either with God or with men.</P>
<P N="3">3. <NOTE N="3" PLACE="marg">King-killers and murderers and the like wicked men, can have no peace with them&s;elves.</NOTE> The murderer and wicked man can have no peace with <HI>him&s;elf,</HI> nor any re&s;t, or quietne&s;s in his <HI>own</HI> thoughts and con&s;cience; for, as <HI>Lip&s;ius</HI> &s;aith, <HI>Cognatum, immo innatum, e&s;t omni &s;celeri &s;celeris &s;upplicium,</HI> Sin bears its <HI>own</HI> puni&s;hment alwaies on his <HI>back;</HI> they are &s;o <HI>in&s;eperably</HI> knit together, that the one cannot be <HI>committed,</HI> but the other will be <HI>inflicted;</HI> becau&s;e, as S. <HI>Augu&s;tine</HI> &s;aith, <HI>Jo&s;&s;it Dominus, &amp; ita e&s;t, ut animus inordinatus &s;it &s;ibi ip&s;i paena;</HI>
<NOTE PLACE="marg"><HI>Lip&s;ius de con|&s;tantia</HI> l. 2. c. 13.</NOTE> the Lord hath ordained it, and <HI>it is &s;o,</HI> that a wicked di&s;ordi|nate mind, &s;hould be a <HI>puni&s;hment</HI> unto it &s;elfe; for, as God &s;aid unto <HI>Cain,</HI> &s;o it is with us; if we do ill, <HI>&s;in lyeth at the door,</HI> that is, the <HI>reward</HI> of &s;in,
<NOTE PLACE="marg">Gen 4.7.</NOTE> or the <HI>puni&s;hment</HI> due for that &s;in, is alwaies at <HI>hand,</HI> like a wild Bea&s;t, to dog us, and to bite us, <HI>where&s;oever we go;</HI> and the <HI>con&s;cience</HI> of &s;in, e&s;pecially of the&s;e <HI>bloody</HI> &s;ins, beareth forth &s;uch <HI>bitter</HI> fruit, as that nothing in the world can be more <HI>grievous,</HI> or more mi&s;erable to a mortall man; for, as <HI>Menander</HI> &s;aith, <GAP DESC="foreign">, The con&s;cience is as a <HI>god</HI> to all men, to be a witne&s;s of our <HI>debts,</HI> a judge of our <HI>deeds,</HI> and a tormentor of all our <HI>tran&s;gre&s;&s;ions:</HI> and the wi&s;e man &s;aith, <HI>The &s;pirit of a man will bear his infirmities,</HI> that is, all the &s;ad <HI>calamities</HI> and misfor|tunes, that may happen unto him, a brave mind and a <HI>Heroick</HI> &s;pirit will bear them all; but <HI>a wounded &s;pirit who can bear?</HI> For, <HI>as</HI> the Poet &s;aith,
<Q>Strangulat inclu&s;us dolor,
<NOTE PLACE="marg"><HI>Ovid. Tri&s;t.</HI> l. 5.</NOTE> atque exae&s;tuat int&ugrave;s.</Q></P>
<P>And the <HI>Examples</HI> that might be brought hereof are <HI>infinite,</HI> beyond number; I will name to you but a few. <HI>Oedipus</HI> that bloody ince&s;tuous King of <HI>Thebes,</HI> is &s;aid to be led to <HI>Athens</HI> by his daughter <HI>Antigona,</HI> (i.e.) to be doggd up and down by his own <HI>con&s;cience,</HI> and to be buried in the Temple of <HI>Erinnys,</HI> (i.e.) to be overwhelmed with <HI>&s;orrows,</HI> and perturbations for his <HI>lewd</HI> forepa&s;&s;ed life; and his wife and mother <HI>Joca&s;ta,</HI> in like manner, &s;tran|gled her &s;elf, &s;aith <HI>Sophocles.</HI></P>
<P>And <HI>Procopius</HI> writes that <HI>Theodoric</HI> King of the <HI>Gothes,</HI> after he had mo&s;t unju&s;tly put to death <HI>Symmachus</HI> and <HI>Boetius,</HI> two noble Senators of <HI>Rome;</HI> his own <HI>thoughts</HI> and con&s;cience did &s;o mole&s;t him, that, as he was at <HI>Supper,</HI> with many friends about him, and a <HI>Fi&s;h</HI> his head of great bigne&s;s, being &s;et on the table, his <HI>imagination</HI> conceited, It was the head of <HI>Sym|machus,</HI> that with angry eyes, <HI>grinned</HI> upon him, whereby he was &s;o oppre&s;&s;ed with <HI>fear</HI> and trembling, that he <HI>&s;uddenly</HI> ro&s;e from the table, and could never afterwards be comforted; but his <HI>con&s;cience</HI> did continu|ally &s;o torment him, that he pined away mo&s;t <HI>mi&s;erably,</HI> till he died.</P>
<P>And <HI>Polydore Virgil</HI> &s;aith,
<NOTE PLACE="marg"><HI>Polydor.</HI> l. 25.</NOTE> that <HI>Richard</HI> the third of this Kingdome, after he had &s;lain his two Nephews, had the like <HI>tormenting con&s;cience,</HI> till he was &s;lain by <HI>Hen.</HI> 7. at <HI>Bo&s;worth Field.</HI> And we read that <HI>Tiberius,</HI> after he had been the <HI>death</HI> of very many that he hated, was &s;o vexed with &s;uch <HI>grievous</HI> torments of his wounded &s;pirit, that he de&s;ired all the gods ra|ther to <HI>de&s;troy</HI> him all at once, then to &s;uffer him thus to <HI>pine</HI> away with the continual &s;ting and &s;tripes of a tormented con&s;cience; wherein the <HI>ju&s;t</HI> God dealt with <HI>him,</HI> as he had done to many others, to &s;uffer many deaths, be|fore he put them to death, as the &s;ubtle Fox was wont to &s;ay; and <HI>Nero</HI> the mon&s;ter of men, when he had mo&s;t <HI>unthankfully</HI> put to death his own
<PB N="75" REF="52">Ma&s;ter, and Tutor, <HI>Seneca;</HI> and mo&s;t <HI>unnaturally</HI> cau&s;ed his own natural <HI>Mother</HI> to be killed, with many others of the faithful &s;ervants of Chri&s;t; he was &s;o <HI>grievou&s;ly</HI> vexed in con&s;cience, that he could not be comforted by any means: but thought in his <HI>mind,</HI> that he did alwayes &s;ee his Mothers <HI>Gho&s;t,</HI> &s;till crying for vengeance again&s;t him.</P>
<P>And to pa&s;&s;e over tho&s;e <HI>infinite examples</HI> that might be produced of this kind; I will only alleadge that one of <HI>Apollodorus</HI> the Tyrant, who <HI>dreamed,</HI> that he was flea'd by the <HI>Scythians,</HI> and that his heart, thrown by them into a <HI>boyling</HI> Caldron, &s;hould &s;ay unto him, I am the <HI>cau&s;e</HI> of all this thy mi|&s;eries my &s;elf; &s;o the heart and <HI>con&s;cience</HI> of every malefactor, e&s;pecially the &s;hedders of <HI>innocent</HI> blood, will perpetually tell them, where they <HI>are,</HI> and what they mu&s;t <HI>expect;</HI> and how&s;oever, they may put on a <HI>&s;eeming</HI> countenance of <HI>peace,</HI> and a quiet mind of no di&s;turbance, yet <HI>indeed,</HI> they are but like the <HI>glow-worm,</HI> that in a dark night, makes a <HI>fiery</HI> &s;hew, but being <HI>pre&s;t,</HI> you &s;hall find <HI>nothing</HI> in him, but <HI>cold</HI> moi&s;ture; for the <HI>worm</HI> of con&s;cience, doth alwaies <HI>gnaw</HI> their wretched &s;ouls <HI>within</HI> them, when their faces &s;eem to &s;mile <HI>without.</HI></P>
<P>But, it may be, &s;ome will object that, all &s;inners have not &s;uch <HI>unquiet</HI> minds, and all murderers and King-killers have not, as we &s;ee, <HI>wounded &s;pirits.</HI></P>
<P>I an&s;wer, that <HI>&s;ome</HI> indeed are of &s;uch <HI>bra&s;en</HI> faces, that they can <HI>laugh</HI> their &s;ins out of countenance, and &s;mile, with the <HI>fool,</HI> when they go to the gallows; but la&s;&s;ure my &s;elf, their <HI>hearts</HI> bleed, when their <HI>faces</HI> coun|terfeit &s;miles, and they are like <HI>Dives,</HI> that &s;aw <HI>Lazarus</HI> a far off in <HI>Abra|hams</HI> bo&s;om, but was him&s;elf <HI>tormented</HI> in Hell; for the heart and &s;oul may be <HI>&s;orrowfull,</HI> when the face and countenance may &s;eem <HI>cheerfull.</HI> And it is a thou&s;and to one but it is &s;o with all <HI>murderers,</HI> and the like <HI>haynous</HI> tran&s;gre&s;&s;ors; for that it is <HI>unpo&s;&s;ible,</HI> that &s;uch men &s;hould ever want <HI>fu|ries,</HI> &s;o long as they have <HI>them&s;elves:</HI> or if they could find a way, to run away from <HI>them&s;elves,</HI> and to cau&s;e their <HI>&s;ouls</HI> to for&s;ake their bodies, as <HI>Saul, Zimri, Achitophel,</HI> and <HI>Judas</HI> did; yet their <HI>con&s;ciences</HI> will not flie away from their <HI>&s;ouls,</HI> nor their &s;ins from their con&s;ciences; but let a murderer, <HI>King-killer,</HI> or <HI>Ma&s;ter-killer,</HI> or any other <HI>man-killer;</HI> flye, <HI>ab agro in <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ivi|tatem, &agrave; publico ad domum, &agrave; domo in cubiculum,</HI> from the field into the City, from the City into his hou&s;e, and from the hou&s;e into his bed, and thence like tho&s;e <HI>impatient</HI> fi&s;hes, that leap out of the <HI>frying</HI> pan into the fire; from the <HI>private hell</HI> of their own brea&s;ts, into the <HI>publick hell</HI> of damned &s;ouls; yet, <HI>Ecce ho&s;tem inveniet &agrave; quo confugerat,</HI> behold, there he &s;hall find the <HI>enemy,</HI> whom he feared, that is, a <HI>tormenting con&s;cience,</HI> joyned to the <HI>burning</HI> flame, for their worm dieth not, &s;aith our Saviour.</P>
<P>Or if, it may be, that this <HI>Vermis Con&s;cientiae,</HI> this tormenting &s;pirit, and <HI>wounds</HI> of con&s;cience, do not <HI>vex</HI> and affright <HI>the&s;e</HI> wicked men; then mu&s;t you remember that, as Saint <HI>Bernard</HI> &s;aith, there are <HI>four kinds</HI> of con|&s;ciences,
<LIST>
<ITEM>1. A <HI>good,</HI> but not a <HI>quiet,</HI></ITEM>
<ITEM>2. Both a <HI>good,</HI> and a <HI>quiet,</HI></ITEM>
<ITEM>3. A <HI>quiet,</HI> but not a <HI>good,</HI></ITEM>
<ITEM>4. Neither a <HI>good,</HI> nor a <HI>quiet,</HI> Con&s;cience.</ITEM>
</LIST></P>
<P>But of the&s;e, I &s;hall further &s;peak, in the next Treati&s;e.</P>
<P>So you &s;ee the re&s;olution of <HI>Jezabels</HI> que&s;tion; <HI>Had Zimri peace?</HI> And what <HI>application</HI> will you make of it? but to demand, Shall they <HI>have peace,</HI> that have mo&s;t <HI>butcherly</HI> ma&s;&s;acred their brethren? and e&s;pecially they that have mo&s;t <HI>maliciou&s;ly,</HI> and in the <HI>highe&s;t</HI> degree of wickedne&s;&s;e, <HI>ju|diciall<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> murdered the <HI>be&s;t</HI> of all Chri&s;tian Princes, and their own <HI>mo&s;t ju&s;t</HI> and pious King? or &s;hall we <HI>&s;uffer</HI> them to jet up and down in <HI>pride,</HI> and
<PB N="76" REF="53">pardon tho&s;e &s;hedders of <HI>innocent</HI> blood, whom <HI>the Lord will not pardon?</HI> That I &s;hould <HI>delight</HI> in any mans blood, <HI>God forbid.</HI> Yet; If there be any <HI>Zimri</HI> living &s;till in <HI>peace,</HI> either by the <HI>favour</HI> of friends, or the <HI>ignorance</HI> of his fact, I &s;ay, <HI>Nunquam &s;era e&s;t ad ju&s;titiam via:</HI> And, as Saint <HI>Ambro&s;e</HI> &s;aid to <HI>Theodo&s;.</HI> in a ca&s;e of blood al&s;o; <HI>Quod incon&s;ult&ograve; factum e&s;t, con&s;ultius re|vocetur,</HI> If any thing be done <HI>incon&s;iderately,</HI> let us more advi&s;edly amend it; and it is no <HI>di&s;paragement</HI> to us: <HI>quia &s;ecundae cogitationes &s;unt &s;aniores.</HI> And if you de&s;ire <HI>peace,</HI> let <HI>Ju&s;tice</HI> be done, and <HI>Judgement</HI> be executed; and then you &s;hall have peace, becau&s;e <HI>righteou&s;ne&s;&s;e and peace have ki&s;&s;ed each other,</HI> or otherwi&s;e, where righteou&s;ne&s;&s;e is not, but <HI>unrighteous</HI> men flouri&s;hing, and the <HI>tran&s;gre&s;&s;ours</HI> walking &s;till in <HI>pride,</HI> and unju&s;tly <HI>detaining</HI> what they have mo&s;t unju&s;tly po&s;&s;e&s;&s;ed; we may preach of <HI>mercy</HI> and pardon, and of charity and peace, but I fear <HI>that peace</HI> will not long continue, if <HI>Ju&s;tice</HI> and Judgement go not along with it, becau&s;e <HI>there is no peace to the wicked, &s;aith our God;</HI> and the <HI>cry</HI> of the oppre&s;&s;ed &s;till calleth for <HI>vengeance</HI> again&s;t them, but <HI>righteou&s;ne&s;&s;e exalteth a Nation,</HI> and ju&s;t judgements do prevent and <HI>pre&s;erve</HI> us from the judgements of God.</P>
</DIV1>
<DIV1 N="3" TYPE="treatise">
<PB N="77" REF="53">
<HEAD>THE THIRD TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>E&s;ay 57.21.</HI></BIBL>
<P>There is no peace to the wicked, &s;aith my God:</P></Q>
</EPIGRAPH>
<ARGUMENT>
<P>In which words you may Ob&s;erve
<LIST>
<ITEM>1. A <HI>Proclamation.</HI></ITEM>
<ITEM>2. The <HI>Proclaimer.</HI></ITEM>
</LIST></P>
</ARGUMENT>
<P>WE do read that <HI>Ari&s;totle</HI> (the School-ma&s;ter of <HI>Alex|ander</HI> the Great, and the <HI>Prince</HI> of Philo&s;ophers,
<NOTE N="1" PLACE="marg">The Procla|mation.</NOTE> &s;o much admired for his <HI>Logical</HI> wit) hath been <HI>chara|cterized</HI> by Scholars, in three e&s;pecial Epithites, as</P>
<P N="1">1. That he was <GAP DESC="foreign">. a lover of <HI>&V;niver&s;a|lities,</HI> and to deal in <HI>Generalls.</HI>
<NOTE PLACE="marg">3 Excellent properties in <HI>Ari&s;tot<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es</HI></NOTE></P>
<P N="2">2. That he was <GAP DESC="foreign">, a great <HI>lover</HI> of Method.</P>
<P N="3">3. That he was <GAP DESC="foreign">, a &s;ubtile &s;earcher out of <HI>cau&s;es.</HI></P>
<P>And the&s;e three <HI>exqui&s;ite</HI> points, we find here expre&s;&s;ed in this <HI>&s;hort</HI> &s;entence of our Prophet; for</P>
<P N="1">1. The Proclamation is <HI>general,</HI> No peace, to no wicked man, in no place, at no time.</P>
<P N="2">2. Here is the <HI>Cau&s;e</HI> of it fully and plainly expre&s;&s;ed, the <HI>wicked|ne&s;&s;e of men.</HI></P>
<P N="3">3. The Method is clear without ambiguity; <HI>There is no peace to the wicked, &s;aith my God.</HI></P>
<P>Fir&s;t then I &s;ay, the Proclamation is <HI>generall,</HI> and therefore more <HI>grievous;</HI>
<NOTE PLACE="marg">The genera|lity of the Proclamation:</NOTE> for you mu&s;t under&s;tand that there is,
<LIST>
<ITEM>1. <HI>Nulla pax,</HI> no peace.</ITEM>
<ITEM>2. <HI>Nullo loco,</HI> in no place.</ITEM>
<ITEM>3. <HI>Nullo tempore,</HI> at no time.</ITEM>
<ITEM>4. <HI>Nulli impio,</HI> to no wicked man.</ITEM>
</LIST></P>
<P>And <HI>Peace</HI> is the mo&s;t <HI>excellent</HI> of all earthly ble&s;&s;ings; &s;o the Jewes <HI>thought;</HI> and &s;o the Fathers of the Church have ever taught; for, as the Poet &s;aith,
<Q>Omnia pace vigent, &amp; pacis tempore florent.</Q></P>
<PB N="78" REF="54">
<P>And therefore <HI>Virgil</HI> &s;aith, <HI>Pacem nos po&s;cimus omnes.</HI></P>
<P>And yet the Lord &s;aith, <HI>There is no peace to the wicked;</HI> no peace, or not any <HI>kind</HI> of peace; for we do read of a three-fold peace, whereof each one is exceeding <HI>good,</HI> and is de&s;ired by all, but not <HI>one</HI> of them is obtained by the wicked:
<NOTE PLACE="marg">Peace is three|fold.</NOTE> as,
<LIST>
<ITEM>1. Peace <HI>with men.</HI> For</ITEM>
<ITEM>2. Peace <HI>with God.</HI> For</ITEM>
<ITEM>3. Peace <HI>with our &s;elves.</HI> For</ITEM>
</LIST></P>
<P N="1">1 Wicked men are neither <HI>Peace-makers,</HI>
<NOTE N="1" PLACE="marg">The wicked have no peace with men Math. 5.9.</NOTE> nor <HI>Peace-takers:</HI> Our Saviour &s;aith, <HI>Ble&s;&s;ed are the Peace-makers;</HI> but wicked men are &s;o far from <HI>making</HI> peace, and reconciling neighbours, that they are rather like a <HI>pair of bellows,</HI> to blow the coals of <HI>contention,</HI> and to &s;et them <HI>further</HI> together by the ears; and if any be at oddes with them, then, as the Prophet &s;aith, <HI>when we &s;peak unto them of peace, they make them&s;elvs ready to battle;</HI> and, as it was with King <HI>Charles,</HI> and &s;ome others, the more he <HI>&s;ought</HI> and laboured for <HI>peace,</HI> and accommodation, the more aver&s;e were they from all <HI>rea&s;onable</HI> condi|tions: &s;o it is with <HI>all</HI> wicked men, the more we de&s;ire to live <HI>peaceably</HI> among them, the more will they prepare for <HI>war,</HI> and make them&s;elves ready for battel.</P>
<P>But for the <HI>war,</HI> that both we and they &s;hould make, they are <HI>farthe&s;t</HI> from it;
<NOTE PLACE="marg"><HI>Tertul.</HI> l. <HI>ad Martyres.</HI></NOTE> for, though we all de&s;ire peace; yet, as <HI>Tertullian</HI> &s;aich, <HI>Pax no|&s;tre, bellum e&s;t contra Satanam;</HI> Our peace con&s;i&s;teth, and is obtained, by our <HI>war</HI> again&s;t Satan: and we &s;hall never have peace, unle&s;s we do, as Chri&s;t did, and as the Church of Chri&s;t mu&s;t do; that is, to <HI>&s;uffer</HI> in this war, and to overcome, <HI>in medio inimicorum:</HI> even as the Jews did, when they were re-edifying the <HI>Temple,</HI>
<NOTE PLACE="marg">Neliem. 4.17.</NOTE> and building up the <HI>City</HI> of God; they wrought with <HI>one hand,</HI> and held their <HI>weapon</HI> in the other: For, we have enemies <HI>enough</HI> on every &s;ide; as <HI>Satan</HI> on the one &s;ide, the <HI>world</HI> before us, the <HI>wicked</HI> behind us, and our own <HI>carnal</HI> lu&s;ts within us; <HI>Contra quos viriliter pugnare, e&s;t pacem con&s;equi;</HI> To fight again&s;t the&s;e, is to obtain the true peace. Yet the <HI>wicked,</HI> the <HI>worldlings,</HI> and the <HI>hypocrites,</HI> will never fight again&s;t <HI>any</HI> of the&s;e their enemies; but think to e&s;cape <HI>all</HI> dangers, in that they are <HI>Neuters,</HI> and do hold of neither &s;ide. But that can never be; for the <HI>godly</HI> will never cohere with the <HI>wicked;</HI> neither can the <HI>wicked</HI> indeed, a|gree among <HI>them&s;elves:</HI>
<NOTE PLACE="marg">E&s;ay 9.21. &amp; chap. 19.2. &amp; 21.2.</NOTE> but <HI>Ephraim</HI> will be again&s;t <HI>Mana&s;&s;es,</HI> and <HI>Mana&s;&s;es</HI> again&s;t <HI>Ephraim;</HI> an Egyptian again&s;t an Egyptian, a tran&s;gre&s;&s;or again&s;t a tran&s;gre&s;&s;or; and <HI>Proditoris proditor,</HI> one &s;ray tor will betray another. As you may ob&s;erve it <HI>now,</HI> among&s;t many of our <HI>great</HI> Commanders, and our late King's enemies. <HI>Le&s;&s;e peace</HI> is betwixt them, than betwixt the <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rute bea&s;ts;</HI> for of the little Bees, S. <HI>Ambro&s;e</HI> &s;aith that, <HI>aegrotante una lamentan|tur omnes.</HI>
<NOTE PLACE="marg"><HI>Ambro&s;. H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">x|am.</HI> l. 6. c. 4.</NOTE> And we &s;ay, that <HI>Saevis inter &s;e convenit &V;r&s;is;</HI> and the &s;heep can live in <HI>amity</HI> without the <HI>lea&s;t</HI> hurt, of the one to the other. Yea the Lions, the Hogs, and the Dogs, <HI>qui mori pro dominis parati &s;unt,</HI> which for a <HI>cru&s;t</HI> of bread, are ready to <HI>die</HI> for their Ma&s;ters, can love their <HI>kind,</HI> and live in <HI>unity</HI> among them&s;elves, and do good &s;ervice unto man, and &s;hew them|&s;elves <HI>kind</HI> and curteous unto him; as the Ravens brought <HI>food</HI> unto <HI>Elias;</HI> and the hungry Lions did no <HI>hurt</HI> unto <HI>Daniel,</HI> when he was thrown into their Den, to be <HI>devoured</HI> by them.</P>
<P>And yet <HI>wicked</HI> men will <HI>plunder,</HI> rob, fight, wound, and <HI>kill</HI> one another. Wherefore the holy Martyr,
<NOTE PLACE="marg">Cyprian. in &s;erm. de oratio|ne Dom.</NOTE> S. <HI>Cyprian,</HI> cryeth out, <HI>O dete&s;tandam humanae malitiae crudelitatem; aves pa&s;cunt, ferae parcunt, homines &s;aeviunt!</HI> O the mo&s;t <HI>hateful</HI> cruelty of humane malice; the fowles of the air do <HI>feed</HI> us, and the wild bea&s;ts do <HI>&s;pare us,</HI> and &s;erve us, and men that are of our own <HI>fle&s;h and blood,</HI> perhaps our kindred, or our brethren, will <HI>de&s;troy</HI> us, and prove Wolves and Lions one to another. And &s;o, as our Prophet &s;aith, <HI>The wicked have no peace with men;</HI> but are lawing one with another, and
<PB N="79" REF="54">our fighting, and our <HI>warring,</HI> makes this point plain <HI>enough,</HI> that we are a <HI>wicked generation;</HI> becau&s;e there is <HI>no peace among&s;t us.</HI></P>
<P N="2">2. As the wicked have no peace with <HI>men,</HI>
<NOTE N="2" PLACE="marg">The wicked have no peace with God. E&s;ay 1.24. <HI>Aug. Confe&s;&s;.</HI> l. 10. c. 43.</NOTE> &s;o they have le&s;&s;e peace with <HI>God;</HI> for he profe&s;&s;eth that they are his <HI>enemies,</HI> &s;aying, <HI>Ah, I will ea&s;e me of mine adver&s;aries, and avenge me of mine enemies:</HI> and whereas Chri&s;t came down from Heaven, to be our <HI>peace,</HI> and to become the <HI>Mediatour</HI> between the <HI>mortal</HI> &s;inner, and the <HI>immortal</HI> God, and &s;o to make our <HI>peace</HI> with God; And, as the Apo&s;tle &s;aith, to be <HI>peace,</HI> as well <HI>to them that were afar off,</HI> as to them <HI>that were nigh;</HI> that is, as S. <HI>Hierom</HI> expoundeth it,
<NOTE PLACE="marg"><HI>Hierom. in loc. Ephe&s;.</HI> 2.17.</NOTE> as well to us that were <HI>Gentiles</HI> (and &s;o, far from the <HI>Covenant</HI> of Grace) as to the <HI>Jews,</HI> that were the children of <HI>Abraham,</HI> to whom the <HI>Covenant</HI> was made, that he would be <HI>his God,</HI> and <HI>the God of his &s;eed.</HI>
<NOTE PLACE="marg">Gen. 17.17.</NOTE></P>
<P>But Chri&s;t is <HI>no Chri&s;t</HI> to the <HI>wicked;</HI> for if any man hath not the <HI>Spirit</HI> of Chri&s;t, the &s;ame <HI>is none of his:</HI> and the <HI>Spirit</HI> of Chri&s;t flieth from <HI>deceit,</HI> and <HI>dwelleth not in the body that is &s;ubject unto &s;in.</HI> And Chri&s;t tells us plain|ly, that if we be <HI>his &s;heep,</HI> and would have him to be <HI>our Chri&s;t,</HI> our Media|tour, and our <HI>peace,</HI> then we mu&s;t <HI>h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ar his voice,</HI> and <HI>follow</HI> him; that is,
<NOTE PLACE="marg">John 10.27.</NOTE> to be as he is, <HI>meek and lowly in heart,</HI> loving one another, and ready to lay down their lives, the one for the other, even as he laid down his life for us all.</P>
<P>But the <HI>wicked</HI> will neither <HI>hear his voice,</HI> to believe it, and to obey it, nor <HI>follow him</HI> in any grace or goodne&s;s: but as the <HI>Jews</HI> followed him to Mount <HI>Calvary,</HI> to crucifie him, and to take away the <HI>life</HI> of his members, and true followers; as now you may &s;ee <HI>they do,</HI> in every place.</P>
<P>And therefore, as <HI>Linacrus,</HI> reading the <HI>Sermon</HI> of Chri&s;t in the Mount, &s;et down in the 5th 6th and 7th Chapters of S. <HI>Math.</HI> and con&s;idering the <HI>wicked lives,</HI> oppre&s;&s;ions, and wrongs, that were practi&s;ed among the people in <HI>every place,</HI> by all degrees of men, he threw away the <HI>Book,</HI> and cryed out, <HI>Cert&egrave; aut hoc non e&s;t Evangelium Chri&s;ti, aut nos non&s;umus Chri&s;tiani:</HI> Either this is not the Go&s;pel of Chri&s;t, or we be no Chri&s;tians. So I, &s;eeing how <HI>wickedly</HI> men do live, and do <HI>proceed</HI> in their wicked wayes, from bad to <HI>wor&s;e,</HI> from wor&s;e to wor&s;t of all, mu&s;t needs conclude, they neither <HI>have,</HI> nor <HI>can</HI> have any <HI>peace</HI> with God; for, <HI>there is no peace to the wicked, &s;aith my God:</HI> and e&s;pecially &s;o long as they do thus <HI>continue</HI> wicked.</P>
<P N="3">3. As the wicked <HI>will</HI> have <HI>no peace</HI> with men,
<NOTE N="3" PLACE="marg">The wicked have no peace with them|&s;elves. <HI>Bernard.</HI> l. <HI>de con&s;cient. &s;ect.</HI> 2. <HI>fol.</HI> 1784. That there are four kinds of con&s;ciences. 1. The good, yet not quiet con&s;cience.</NOTE> and <HI>can</HI> have <HI>no peace</HI> with God; &s;o they <HI>have</HI> no peace with them&s;elves; that is, no <HI>quiet minds,</HI> nor peace of <HI>con&s;cience.</HI> Where not with &s;tanding you mu&s;t ob&s;erve, that, as S. <HI>Bernard</HI> &s;aith, there is a fourfold con&s;cience: as
<LIST>
<ITEM>1. A <HI>good,</HI> but <HI>not quiet.</HI></ITEM>
<ITEM>2. A <HI>quiet,</HI> but <HI>not good.</HI></ITEM>
<ITEM>3. Both <HI>good and quiet.</HI></ITEM>
<ITEM>4. Neither <HI>good nor quiet.</HI></ITEM>
</LIST></P>
<P>Whereof the <HI>fir&s;t,</HI> that is the <HI>good</HI> con&s;cience, but not <HI>quiet;</HI> and the <HI>third,</HI> that is, the <HI>good</HI> and <HI>quiet</HI> con&s;cience, do both belong unto the <HI>godly,</HI> and the true &s;ervants of <HI>Je&s;us Chri&s;t,</HI> that have made their <HI>peace</HI> with God; and yet may they <HI>&s;ometimes</HI> be troubled with <HI>many doubts</HI> and fears for &s;ome <HI>offences</HI> and infirmities, which, their <HI>con&s;ciences</HI> tell them, have <HI>offended</HI> God. And though the&s;e <HI>doubts</HI> and fears may <HI>di&s;turb</HI> their con&s;ciences,
<NOTE PLACE="marg">The fears of the godly pro|duce very good effects.</NOTE> and <HI>abate</HI> their joy, and <HI>le&s;&s;en</HI> their a&s;&s;urance of Gods <HI>love,</HI> and their <HI>peace</HI> with God for a time: yet will they bring no <HI>great damage</HI> unto them; but rather produce very <HI>good effects</HI> and fruits of grace, as, to make them <HI>&s;orry</HI> for tho&s;e offences, that are <HI>pa&s;t,</HI> and do now <HI>trouble</HI> them; and to be more <HI>care|ful</HI> to prevent the like to come. But,</P>
<P N="2">2. They that have a <HI>good con&s;cience,</HI> and a <HI>quiet one,</HI> have,
<NOTE N="2" PLACE="marg">The good quiet con&s;ci|ence. <HI>Ho<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">atius. Greg. &s;uper Ezeck. hom. 6.</HI></NOTE> as <HI>Solomon</HI> &s;aith, <HI>a continual fea&s;t,</HI> and a Heaven upon Earth: And the very Heathen can tell us, that <HI>Murus aheneus e&s;to, nil con&s;cire &s;ibi.</HI> And therefore, S. <HI>Gre|gory</HI> &s;aith, <HI>Quid poterit obe&s;&s;e, &s;i omnes derogent, &amp; &s;ola con&s;cientia defendat?</HI> What <HI>hurt</HI> is it to us, though all men <HI>blame</HI> us, if our con&s;cience doth <HI>de|fend</HI>
<PB N="80" REF="55">us?
<NOTE PLACE="marg">Aug. cont. lit. petil.</NOTE> For, <HI>&V;t malam con&s;cientiam laudantis praeconium non &s;anat, ita nec bonam vulnerat conv tium:</HI> As all the <HI>prai&s;e</HI> in the world cannot <HI>heal</HI> a bad con&s;cience; &s;o all the <HI>a&s;per&s;ions</HI> and di&s;prai&s;e can no wayes <HI>wound</HI> a good con&s;cience.</P>
<P>But, as <HI>the&s;e</HI> two kinds of con&s;ciences do appertain unto the <HI>godly,</HI> &s;o the other two appertain unto the <HI>wicked:</HI> that is,</P>
<P N="1">1. A <HI>bad con&s;cience,</HI> and yet <HI>quiet,</HI> which is a <HI>&s;eared con&s;cience,</HI> that tells them the truth, like <HI>Ca&s;&s;andra,</HI> and &s;hews them what <HI>evils</HI> they have done, and what they are like to <HI>&s;uffer</HI> for it; but they like the carele&s;s <HI>Trojans,</HI> will give <HI>no ear</HI> thereunto. And this con&s;cience is like <HI>that &s;ickne&s;s,</HI> that takes away from the <HI>patient,</HI> all the <HI>&s;en&s;e</HI> of his &s;ickne&s;s, which is therefore the more <HI>dangerous,</HI> becau&s;e it is <HI>in&s;en&s;ible,</HI> and we cannot <HI>per&s;wade</HI> the &s;ick man,
<NOTE PLACE="marg"><HI>Aug. confe&s;.</HI> l. 1. c. 13.</NOTE> which is ready to <HI>die,</HI> that he is <HI>&s;ick</HI> at all. And <HI>quid pote&s;t e&s;&s;e mi&s;erius mi&s;ero, non mi&s;erante &s;eip&s;um?</HI> What can be more <HI>mi&s;erable,</HI> than a mi|&s;erable man,
<NOTE PLACE="marg"><HI>Bern. Epi&s;t.</HI> 2.</NOTE> not <HI>under&s;tanding</HI> his own mi&s;eries? And therefore, S. <HI>Ber|nard</HI> tells his friend, that, <HI>Ide&ograve; dolet charitas mea, qu&ograve;d cum &s;is dolendus, non doleas; &amp; inde magis mi&s;eretur, quod cum mi&s;er &s;is, mi&s;erabilis tamen non es;</HI> And S. <HI>Hierom</HI> &s;aith, in <HI>like</HI> manner, to <HI>Sabinian, Hoc ego plango, quod te non plangis.</HI> This do I <HI>bewail</HI> in thee, that thou do&s;t not bewail <HI>thy &s;elf.</HI> For, as our Saviour &s;aith, <HI>when a &s;trong man armed keeps his hou&s;e, the things that he po&s;&s;e&s;&s;eth are in peace;</HI> So are <HI>the&s;e wicked men in peace</HI> and quiet, while the <HI>&s;trong man</HI> Satan keeps their <HI>hearts,</HI> as his hou&s;e, to re&s;ide in; but this <HI>&s;ecret</HI> peace with <HI>Satan</HI> is but an <HI>open</HI> war with <HI>God:</HI>
<NOTE PLACE="marg">Hierom ad He liodorum de vi|ta eromit:</NOTE> and as S. <HI>Hierom</HI> &s;aith, <HI>Tranquillitas i&s;ta tempe&s;tas e&s;t.</HI> This calm, is a cruel &s;torm. And no|thing can be more <HI>mi&s;erable,</HI> than the&s;e <HI>&s;en&s;ele&s;s</HI> &s;inners, that perceive not their <HI>mi&s;erable condition.</HI> But, as <HI>Jo&s;ephus</HI> &s;aith, The <HI>wickede&s;t</HI> men in <HI>Je|r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lem,</HI> that were the <HI>de&s;truction</HI> of the City, profe&s;t them&s;elves to be the only <HI>Zelots:</HI> So <HI>the&s;e wicked men</HI> think them&s;elves the only <HI>Saints</HI> of God, walking towards <HI>Heaven,</HI> when as their <HI>wicked</HI> deeds do &s;hew, they ride po&s;te to <HI>Hell:</HI> And as the Lord tells <HI>Cain; If thou doe&s;t ill, &s;in lieth at the door.</HI> So will their <HI>&s;ins</HI> lie at the <HI>door,</HI> and like wild bea&s;ts <HI>dog</HI> them, where|&s;oever they go, and perhaps <HI>awaken</HI> them at the <HI>la&s;t,</HI> to let them &s;ee their <HI>mi&s;erable</HI> condition. And then</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The bad tor|menting con|&s;cience.</NOTE> Their <HI>tormenting</HI> con&s;ciences will be a <HI>hell</HI> upon earth here unto them; for, as the godly have the <HI>joy</HI> of a good con&s;cience, as the <HI>earne&s;t</HI> of the heavenly happine&s;s: So the wicked have this <HI>vermis con&s;cientiae,</HI> the vexa|tion of a tormenting con&s;cience, as the <HI>earne&s;t</HI> of hell-torments where&s;o|ever they are.
<NOTE PLACE="marg"><HI>I&s;idor.</HI> l. 2. <HI>&s;oliloq.</HI></NOTE> And, as <HI>I&s;idorus</HI> &s;aith, <HI>Nulla poena gravior, quam poena con|&s;cientiae, quiae nunquam &s;ecurus e&s;t reus animus:</HI> for, as <HI>Solomon</HI> &s;aith, <HI>The &s;pirit of a man can bear his infirmities;</HI> but <HI>a wounded &s;pirit, who can bear?</HI> And <HI>Lucan</HI> &s;aith,
<NOTE PLACE="marg"><HI>Lucan. phar&s;al.</HI> l. 7.</NOTE> that a wicked man doth
<Q><L>Nocte dieque &s;uum ge&s;tare in pectore te&s;tem; <HI>And that</HI></L>
<L>Hunc omnes gladii, quos aut Phar&s;alia vid it</L>
<L>Aut ultrix vi&s;ura dies &s;tringente Senatu,</L>
<L>Illa nocte premunt; bunc infera mon&s;tra flagellant.</L></Q></P>
<P>And as <HI>Ovid</HI> &s;aith,
<NOTE PLACE="marg"><HI>Ovid. de ponto.</HI> lib. 1.</NOTE>
<Q><L>Impia perpetuos curarum pectora mor&s;us</L>
<L>Fine quibus nullo conficiantur, habent.</L>
<L>Nec prius himentem &s;timuli, quam vita relinquet:</L>
<L>Quique dolet, citius quam dolor ip&s;e, cadet.</L></Q></P>
<PB N="81" REF="55">
<P>And <HI>Pictorius,</HI> in his Epigrams, &s;aith
<Q><L>I&s;tud habet damni vitium inter caetera, quod mens</L>
<L>Palpitat a&s;&s;iduo flagitio&s;a metu.</L>
<L>Semper enim vel&s;i non deprendatur, in ip&s;o</L>
<L>Se&s;e deprendi p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;e putat &s;celere.</L>
<L>Deque &s;uo, alterius quoties de crimine &s;ermo e&s;t,</L>
<L>Cogitat, &amp; credit &s;e magis e&s;&s;e reum;</L>
<L>Inque dies timor hinc cre&s;cit &mdash;</L></Q></P>
<P>And S. <HI>Augu&s;tine</HI> renders to us the <HI>rea&s;on</HI> of all this, &s;aying, <HI>Ju&s;&s;i&s;ti Domi|ne, &amp; ita e&s;t, ut animus inordinatus &s;it &s;ibi ip&s;i poena;</HI> And, as the Poet &s;aith,
<Q>Heu quantum mi&s;ero poenae mens con&s;cia donat!</Q></P>
<P>For we do read how <HI>Theodoricus,</HI> being troubled in his <HI>con&s;cience,</HI> ima|gined that he <HI>&s;aw,</HI> as he &s;ate at <HI>Supper,</HI> the vi&s;age of <HI>Symmachus,</HI>
<NOTE PLACE="marg"><HI>Procopius lan|quet. Chron. fol.</HI> 146.</NOTE> whom he had <HI>unju&s;tly</HI> &s;lain, in a <HI>fi&s;hes-head;</HI> and after that he could never re&s;t <HI>quiet,</HI> nor be comforted by any means, but pined away mo&s;t <HI>mi&s;erably.</HI></P>
<P>And <HI>Sleidan</HI> writes, how <HI>Cre&s;centius,</HI>
<NOTE PLACE="marg"><HI>Sleidan com.</HI> l. 23. <HI>in fine.</HI></NOTE> the Pope's Vice-gerent in the Council of <HI>Trent,</HI> being con&s;cious of many <HI>ill carriages</HI> in that Council, &s;aw the <HI>Devil,</HI> in the likene&s;s of a black dog. And <HI>Polydore Virgil</HI> writes of <HI>Richard</HI> the Third, that after he had cau&s;ed his two Nephews, the &s;ons of <HI>Edward</HI> the Fourth, to be &s;ecretly <HI>murdered,</HI> he could never have any <HI>re&s;t</HI> or <HI>quiet</HI> mind whi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e ne lived; but would be &s;till <HI>&s;tarting,</HI> and clapping his hand on his <HI>Dagger.</HI></P>
<P>And, to be brief, &s;o it is with all wicked men; that either they have a <HI>&s;ear|ed</HI> con&s;cience, void of all &s;en&s;e; or, if it awakes, a <HI>tormenting</HI> con&s;cience, that vexeth and plagueth them <HI>continually.</HI> For, my Text is mo&s;t <HI>true,</HI> that there is <HI>no peace to the wicked,</HI> neither with <HI>men,</HI> nor with <HI>God,</HI> nor with <HI>them&s;elves.</HI> And therefore, how&s;oever they deem <HI>us</HI> for their <HI>enemies,</HI> yet in very deed, they are the <HI>greate&s;t</HI> enemies, that can be found on earth, un|to <HI>them&s;elves.</HI></P>
<P N="2">2. As there is <HI>no peace</HI> to the wicked, &s;o they have no peace in <HI>no place;</HI>
<NOTE N="2" PLACE="marg">The wicked have no peace in no place.</NOTE> but, as S. <HI>Augu&s;tine</HI> &s;aith, <HI>Fugiet ab agro in civitatem, &agrave; publico in domum, &agrave; domo in cubiculum, &amp; &agrave; cubiculo in lectum; ecce ho&s;tem &s;uum invenit, &agrave; quo confugerat, &s;eip&s;um &s;cilicet, &agrave; quo fugiturus e&s;t.</HI></P>
<P N="3">3. They have no peace, <HI>ullo tempore,</HI> at any time; but,
<NOTE N="3" PLACE="marg">The wicked have no peace at no time.</NOTE> as I &s;aid before out of <HI>Lucan;</HI> the wicked do
<Q>Nocte dieque &s;uum ge&s;tare in pectore te&s;tem.</Q> both <HI>night</HI> and <HI>day,</HI> early and late, bear in their <HI>bo&s;ome,</HI> a <HI>relator,</HI> that doth accu&s;e them, and a <HI>witne&s;&s;e</HI> that doth te&s;tifie again&s;t them, the <HI>great</HI> and horrible wick edne&s;s that they have done, and a Judge that doth <HI>continually</HI> condemn them.</P>
<P>And therefore, the Text &s;aith not, <HI>non erat pax,</HI> nor <HI>non erit pax;</HI> but, <HI>non e&s;t pax:</HI> and in the <HI>Original,</HI> the Text is &s;et down <HI>indefinitely,</HI> without a <HI>verbe,</HI> as naming <HI>no time;</HI> that, <HI>a&s;&s;oon</HI> as ever we have <HI>&s;inned,</HI> we might fear Gods <HI>judgements</HI> pre&s;ently, and expect our puni&s;hment <HI>in&s;tantly,</HI> and at <HI>all times</HI> thereafter. Becau&s;e, as <HI>Lip&s;ius</HI> &s;aith, <HI>Cognatum, imme innatum,
<NOTE PLACE="marg"><HI>Lip&s;ius do con|&s;tantial.</HI> 2. c. 13.</NOTE> omni &s;celeri e&s;t &s;celeris &s;upplicium;</HI> And S. <HI>Paul</HI> &s;aith, <HI>The wages of &s;in is death,</HI> to &s;hew, that as the work is <HI>pre&s;ent,</HI> &s;o the <HI>payment</HI> mu&s;t be <HI>pre&s;ent, nec au|fertur, nec defertur;</HI> it &s;hall neither be <HI>remitted,</HI> nor <HI>deferred:</HI> But as the Lord commandeth, not to detain the labourers wages <HI>until the morning,</HI> but <HI>pre&s;ently</HI> to pay him, a&s;&s;oon as ever he hath done his <HI>work,</HI> before the Sun
<PB N="82" REF="56">goeth down; So, when the <HI>&s;inner</HI> hath done the <HI>&s;in,</HI> the puni&s;hment lieth at the <HI>door</HI> waiting for him.</P>
<P>So you &s;ee, here is <HI>no peace,</HI> in <HI>no place,</HI> at <HI>no time,</HI> after the wickedne&s;&s;e is done, and the &s;in is onc&egrave; committed. And</P>
<P N="4">4. <NOTE N="4" PLACE="marg">There is no pea<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e to no wicked man.</NOTE> To make the <HI>generality</HI> of the &s;entence full, there is <HI>no peace,</HI> to <HI>no wicked man;</HI> that is, not to <HI>any</HI> man that is <HI>wicked;</HI> for with God <HI>there is no re&s;pect of per&s;ons:</HI> but if <HI>Coniah</HI> the Prince do &s;in, though he were <HI>as the &s;ignet upon my right hand, I will cut him off,</HI> &s;aith the Lord. The Jews were Gods own <HI>peculiar</HI> people, of whom the Prophet &s;aith, <HI>You only have I cho&s;en of all the Nations of the earth;</HI> yet when they became wicked, God <HI>ca&s;t</HI> them off, and <HI>&s;cattered</HI> them among all the Nations of the earth.</P>
<P>And therefore, whether thou bee&s;t <HI>Jew</HI> or <HI>Gentile, Prince</HI> or <HI>pea&s;ant,</HI> young or old, rich or poor, if thou wilt walk in thy <HI>wickedne&s;&s;e,</HI> pre&s;ume not of any <HI>prerogative,</HI> to exempt thee from Gods judgement; for the Lord hath <HI>&s;aid</HI> it, and he will <HI>perform</HI> it, There is no peace to <HI>no wicked man,</HI> let him be whom you will.</P>
<P>But here, <MILESTONE UNIT="Object."> it may be, &s;ome will <HI>object,</HI> that we are all wicked, &mdash; <HI>ergo, pax nulli.</HI></P>
<P>I an&s;wer, <MILESTONE UNIT="Sol."> That indeed we are <HI>all wicked,</HI> and there is <HI>none that doth good, no not one;</HI> but, that we are not all <HI>alike</HI> wicked: for</P>
<P N="1">1. There are <HI>divers kinds</HI> of wicked men.</P>
<P N="2">2. There are divers <HI>differences</HI> betwixt the wickedne&s;&s;es of wicked men: as</P>
<P N="1">1. There are &s;ome that commit wickedne&s;s through <HI>ignorance,</HI> others of <HI>knowledge;</HI> and &s;ome that commit wickedne&s;&s;e, through weakne&s;&s;e and <HI>in|firmity,</HI> and others do offend of malicious <HI>wickedne&s;s.</HI></P>
<P>And &s;o there are &s;ome <HI>wicked</HI> men <HI>le&s;&s;e haynous</HI> than others, both in the &s;ight of God, and men. And there are <HI>others</HI> more <HI>odious,</HI> and more <HI>tran|&s;cendently</HI> wicked: and, I conceive, that the Prophet <HI>principally</HI> meaneth, Tho&s;e <HI>high</HI> abominable &s;inners, have not, nor can have any peace: &s;uch as are, <HI>Murderers,</HI> Regicides, Rebells, Traytors, Idolaters, Adulterers, and the <HI>like</HI> wicked men; and e&s;pecially if you con&s;ider,</P>
<P N="2">2. That there is a <HI>threefold</HI> difference betwixt the &s;ins and wickedne&s;&s;e of the godly that are wicked men, and the &s;ins and wickedne&s;s of the other <HI>abominable</HI> wicked &s;inners; whereof the Prophet &s;peaketh; as
<LIST>
<ITEM>1. Before they &s;in.</ITEM>
<ITEM>2. When they &s;in.</ITEM>
<ITEM>3. After they &s;in.</ITEM>
</LIST> For,</P>
<P N="1">1. <NOTE N="1" PLACE="marg">Difference.</NOTE> The godly <HI>purpo&s;e</HI> not to offend God, but do intend to <HI>&s;erve</HI> him, and to keep his Commandments; but the wicked do <HI>imagine mi&s;chief upon their beds,</HI> their <HI>feet are &s;wift to &s;hed blood,</HI> and they re&s;olve to <HI>proceed</HI> from one wickedne&s;&s;e to another: And, as <HI>Seneca</HI> &s;aith, <HI>Scelera &s;ua &s;celeribus tueri;</HI> To protect and <HI>hedge</HI> about their wickedne&s;&s;e, with <HI>greater</HI> wickedne&s;&s;e; as their lyes with <HI>perjuries,</HI> their malice with <HI>murder,</HI> and their di&s;obedience with <HI>rebellion,</HI> treachery, and trea&s;ons.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">Difference.</NOTE> The godly, when they <HI>do &s;in,</HI> they do it with a great deal of <HI>reluctan|cy;</HI> and, as the Apo&s;tle &s;aith, the <HI>evil that they would not do,</HI> and what they hate, <HI>that they do,</HI> by rea&s;on of the <HI>frailty</HI> and <HI>weakne&s;s</HI> of their fle&s;h, and the <HI>greatne&s;s</HI> of their temptation. But the wicked &s;in with <HI>greedine&s;s,</HI> and do rejoyce in the works of their hands, and make a <HI>&s;port</HI> of their &s;ins.</P>
<P N="3">3. <NOTE N="3" PLACE="marg">Difference.</NOTE> When the &s;in is <HI>committed,</HI> the godly are <HI>&s;orry</HI> for it, and do <HI>repent</HI> them of it, and re&s;olve to do &s;o no <HI>more:</HI> and therefore do <HI>pray</HI> to God, to <HI>forgive</HI> them, what is pa&s;t, and to give them his <HI>grace</HI> to pre&s;erve them from the <HI>like;</HI> but the wicked <HI>never repent</HI> them of any wickedne&s;s that they do, nor <HI>pray</HI> to God for grace, to <HI>amend</HI> them; but think they do God <HI>good</HI> &s;ervice, when they <HI>per&s;ecute</HI> the righteous, and <HI>de&s;troy</HI> his &s;ervants.</P>
<PB N="83" REF="56">
<P>And therefore the godly <HI>endeavouring</HI> to be at <HI>peace</HI> with all men, they are for their part in peace with <HI>all men;</HI>
<NOTE PLACE="marg">Ephe&s;. 4.3.</NOTE> and being <HI>ju&s;tified</HI> by the <HI>faith</HI> which they have in Chri&s;t <HI>Je&s;us,</HI> they have peace towards <HI>God;</HI> and having peace with <HI>God,</HI> and &s;o leading a <HI>godly</HI> life, they have peace with them&s;elves, which is the peace of <HI>con&s;cience,</HI> which is a Paradi&s;e of plea&s;ure, as S. <HI>Aug.</HI>
<NOTE PLACE="marg">Aug: <HI>&s;uper Gene&s;.</HI></NOTE> terms it, and as the Poet &s;aith,
<Q><L>&mdash; Audebit dicere,
<NOTE PLACE="marg">Horat.</NOTE> Pentheu</L>
<L>Rector Thebarum, quid me perferre patique</L>
<L>Indignum coges?&mdash;</L></Q></P>
<P>But the wicked, who&s;e hands are like <HI>I&s;maels</HI> hands, again&s;t <HI>all men,</HI>
<NOTE PLACE="marg">His thought &s;eeth his pu|ni&s;hment and his fear over|whelms him with mi&s;eries.</NOTE> &s;hall have <HI>all mens hands</HI> again&s;t them: and being without <HI>fear</HI> in offend|ing God, and without any true <HI>faith</HI> in Chri&s;t, they &s;hall have <HI>God</HI> for their profe&s;&s;ed <HI>enemy;</HI> and &s;o being at <HI>war</HI> with God, and thir&s;ting after wickedne&s;&s;e, they have no re&s;t, nor <HI>peace;</HI> but
<Q><L>Supplicium exercent curae:
<NOTE PLACE="marg"><HI>Statius l.</HI> 3. Thebaidos.</NOTE> tunc plurima ver&s;at</L>
<L>Pe&s;&s;imusin dubiis augur, timor.</L></Q></P>
<P>And &s;o there is <HI>no peace</HI> to <HI>no wicked</HI> man, e&s;pecially to the&s;e tran&s;cen|dent and re&s;olved irrepentant wicked <HI>men, Sed bella, horrida bella;</HI> warres, warres, and <HI>rumours of warres.</HI> And the&s;e our <HI>warres,</HI> and preparations for war, our <HI>fightings,</HI> and our <HI>plundering,</HI> our <HI>oppre&s;&s;ions</HI> and in&s;upportable <HI>taxa|tions,</HI> and e&s;pecially this our unnatural rebellion again&s;t our own ju&s;t and pious King, and above other horrible wickedne&s;&s;e, the barbarous murder|ing of &s;o ju&s;t, &s;o innocent, and &s;o godly a King, do &s;ufficiently &s;hew that we are a <HI>wicked generation;</HI> and, as this our Prophet &s;aith, <HI>a &s;infull nation, a nation laden with iniquity, corrupt children, and the &s;eed of evill doers; that have wholly for&s;aken the lawes of our God.</HI></P>
<P>And this our wickedne&s;&s;e, <HI>vice ver&s;a,</HI> doth as apparantly &s;hew, that there is <HI>no peace</HI> intended for us; and that we do but expect peace in <HI>vain,</HI> untill we fully intend to for&s;ake our &s;ins; becau&s;e our <HI>&s;ins</HI> and wickedne&s;&s;es, our <HI>unju|&s;tice</HI> toward men, and our <HI>prophanene&s;&s;e</HI> in Gods &s;ervice, have made, and will make, a <HI>&s;eparation</HI> betwixt us and God; and, how can we hope for <HI>peace</HI> among men, when God proclaimeth <HI>warre</HI> again&s;t us? <HI>Quia con&s;cientia ma|la bene &s;perare non pote&s;t.</HI> Becau&s;e a con&s;cience guilty of &s;uch wickedne&s;&s;e,
<NOTE PLACE="marg">Aug. <HI>in</HI> P&s;. 32.</NOTE> as the men of this Nation have committed, knowes not how to hope for any good.</P>
<P N="2">2. This &s;heweth that our <HI>&s;ins</HI> and wickedne&s;&s;e is the <HI>cau&s;e</HI> of all our <HI>mi&s;eries,</HI> our <HI>&s;ickne&s;&s;e,</HI> our <HI>wants,</HI> our <HI>warres,</HI> and of all our <HI>troubles;</HI>
<NOTE PLACE="marg">Prov. 14.4.</NOTE> for man &s;uffereth for his &s;ins, and, as <HI>Solomon</HI> &s;aith, <HI>Mi&s;eros facit populos peccatum.</HI> It is our &s;ins that make us mi&s;erable, and therefore, if we would be freed from <HI>troubles,</HI> ea&s;ed of our <HI>burdens,</HI> delivered from the&s;e <HI>wars,</HI> and healed from our <HI>di&s;ea&s;es,</HI> let us for&s;ake our <HI>&s;ins,</HI> and then God will turn all the&s;e <HI>evills</HI> from us.</P>
<P N="2">2. Having heard the <HI>particulars</HI> of this generall Proclamation,
<NOTE N="2" PLACE="marg">The pro|claimers of this truth. 1. The Pro|phet.</NOTE> we are now to con&s;ider of the <HI>Proclaimers;</HI> and they are two,
<LIST>
<ITEM>1. The <HI>Prophet,</HI> as Gods <HI>Herald,</HI> and his me&s;&s;enger.</ITEM>
<ITEM>2. God <HI>him&s;elf,</HI> who is the chief &s;ender forth of this Procla|mation; for <HI>there is no peace.</HI></ITEM>
</LIST></P>
<P N="1">1. The <HI>Prophets,</HI> Apo&s;tles, and Preachers of Gods word, are Gods <HI>He|ralds</HI> to declare his <HI>will,</HI> and to proclaim his <HI>Me&s;&s;ages</HI> unto the people; and, as one &s;aith very well, they are Gods <HI>mouth,</HI> in preaching to the people, and therefore they &s;ay, <HI>Os Domini loquutum e&s;t,</HI> the mouth of the Lord hath &s;po|ken it; and they are the peoples <HI>mouth,</HI> in praying for them, unto God, even as
<PB N="84" REF="57"><HI>Mediators</HI> betwixt God and the people; as <HI>Mo&s;es</HI> &s;aith unto the <HI>I&s;raelites, I &s;tood between the Lord and you,</HI>
<NOTE PLACE="marg">Matth. 23.2.3.</NOTE> to <HI>&s;hew unto you the word of the Lord.</HI></P>
<P>Which &s;hould be a <HI>warning</HI> to us, that, as the Apo&s;tle &s;aith, <HI>If any man &s;peak, he &s;hould &s;peak the words of God;</HI> And</P>
<P>It &s;hould teach the people to <HI>e&s;teem</HI> of their Preachers, as of the <HI>Mini|&s;ters</HI> of Chri&s;t, and as <HI>Legati &agrave; latere,</HI> the Emba&s;&s;adours of Chri&s;t, and <HI>the di&s;pen&s;ers of the manifold my&s;teries of God;</HI> and it &s;hould likewi&s;e move them to hear our <HI>words,</HI> not as the words of <HI>men,</HI> but, as the words of the <HI>true</HI> Preachers are indeed, the words of God:</P>
<P>Therefore Chri&s;t &s;aith to his <HI>Di&s;ciples,</HI> that while the <HI>Scribes</HI> and <HI>Phari|&s;ees</HI> do &s;it in <HI>Mo&s;es</HI> chaire, and &s;o teach the doctrine that <HI>Mo&s;es</HI> taught, <HI>all what&s;oever they bid you ob&s;erve,
<NOTE PLACE="marg">Aug. <HI>adver&s;. lit. Petil. l.</HI> 2. <HI>c.</HI> 6.</NOTE> that ob&s;erve and do;</HI> but do not ye after their works: <HI>Dicunt enim quae Dei &s;unt, &amp; faciunt quae &s;ua &s;unt:</HI> for they &s;ay the words of God, while they teach the <HI>Doctrine</HI> of <HI>Mo&s;es;</HI> but they do the works of their own <HI>Wills,</HI> when they do what <HI>Mo&s;es</HI> forbids them, &s;aith Saint <HI>Aug.</HI> And that &s;hould per&s;wade the people, to hear the Preachers <HI>words</HI> with more <HI>reverence,</HI> and to believe them with le&s;&s;e <HI>doubting.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">God him|helf.</NOTE> As the Prophet is Gods <HI>Herald</HI> and Emba&s;&s;adour to proclaim Gods will, &s;o God him&s;elf is the <HI>chief Authour</HI> of this Proclamation, and the <HI>prin|cipall</HI> proclaimer of this <HI>war</HI> again&s;t the wicked; for <HI>there is no peace to the wicked,
<NOTE PLACE="marg">P&s;al. 62.2.</NOTE> &s;aith my God.</HI> And God hath &s;poken it <HI>once and twice,</HI> and the Pro|phet heard the &s;ame; <HI>That power belongeth unto God;</HI> and he hath &s;aid it <HI>once and twice,</HI> that <HI>there is no peace to the wicked;</HI> as you &s;ee <HI>here</HI> in this Text,
<NOTE PLACE="marg">Aug. <HI>ad Pol|lent. l.</HI> 2. <HI>c.</HI> 4.</NOTE> and in c. 48.22. <HI>Et verba toties inculcata vera &s;unt, viva &s;unt, planae &s;unt;</HI> therefore we may be <HI>&s;ure,</HI> we need not <HI>doubt</HI> it; <HI>there is no peace unto the wicked,</HI> becau&s;e God, which proclaims this war, is able to make it <HI>good</HI> again&s;t them, becau&s;e he is, as he is &s;tiled, the <HI>Lord of Ho&s;ts;</HI> And his Ho&s;t is both
<LIST>
<ITEM>1. <HI>Cele&s;tial.</HI> And
<NOTE N="1" PLACE="marg">Part of Gods Ho&s;t threefold.</NOTE></ITEM>
<ITEM>2. <HI>Terre&s;trial.</HI> And</ITEM>
<ITEM>3. <HI>Infernal.</HI> And</ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">Regiment of Gods Army, Aietie.</NOTE> His <HI>Cele&s;tial</HI> Ho&s;t is threefold.
<LIST>
<ITEM>1. <HI>Aiery.</HI> And</ITEM>
<ITEM>2. <HI>Starry.</HI> And</ITEM>
<ITEM>3. <HI>Glorious.</HI> And</ITEM>
</LIST></P>
<P>By the fir&s;t, he <HI>drowned</HI> and de&s;troyed the <HI>world,</HI> for the <HI>Windowes</HI> of heaven were opened,
<NOTE PLACE="marg">Gen 7. c. 19 24 Jo&s;h. 10.</NOTE> &mdash;and by the &s;ame Ho&s;t he de&s;troyed <HI>Sodom</HI> and <HI>Go|morrah</HI> with <HI>fire</HI> and <HI>brim&s;tone,</HI> and the <HI>Ammorites</HI> with <HI>hail-&s;tones;</HI> and we &s;ee great <HI>winds</HI> de&s;troyed many on the Seas, and great <HI>fro&s;ts</HI> do devour ma|ny on earth;
<NOTE PLACE="marg">P&s;al. 147.17.</NOTE> for if God <HI>&s;ends forth his Ice like mor&s;els,</HI> the Prophet de|mands, <HI>Who is able to abide his fro&s;t?</HI></P>
<P>The &s;econd part of his Ho&s;t is the <HI>&s;tarry</HI> heaven,
<NOTE N="2" PLACE="marg">Regiment &s;tarry.</NOTE> that is called <HI>Caelum, qua&s;i caelatum,</HI> engraven, and <HI>enamel'd</HI> with &s;uch glorious a&s;pects. And this <HI>Ho&s;t,</HI> as it &s;peaks for God, and <HI>declares the glory of God,</HI> as the P&s;almi&s;t &s;aith, &s;o they fight for God,
<NOTE PLACE="marg">P&s;al. 19.1.</NOTE> as <HI>the &s;tars in their order did fight again&s;t Si&s;era,</HI> and the Sun &s;tood &s;till at <HI>Gibeon,</HI> and the Moon in the valley of <HI>Aialon,</HI> to a&s;&s;i&s;t <HI>Jo&s;hua</HI> to overthrow Gods enemies.
<NOTE PLACE="marg">Jo&s;h. 5.20. c. 10.13. 3. Regiment glorious, which is three|fold.</NOTE></P>
<P>The third, and mo&s;t powerful part of Gods <HI>Ho&s;t,</HI> which is mo&s;t <HI>glorious,</HI> re&s;ideth in the <HI>Empyreal</HI> heaven, and they are
<LIST>
<ITEM>1. <HI>Saints.</HI> And</ITEM>
<ITEM>2. <HI>Angels.</HI> And</ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">The Saints ble&s;sed &s;ouls. <HI>Raynold. de Idol. l.</HI> 2. <HI>c.</HI> 1.</NOTE> The <HI>Saints</HI> and ble&s;&s;ed <HI>&s;ouls</HI> departed, &s;aith <HI>Raynold, De &s;ua faelici|tate &s;ecuri, de no&s;tra &s;alute &s;olliciti &s;unt;</HI> and without que&s;tion, they do <HI>pray</HI> for the Church in <HI>Generall</HI> again&s;t the wicked: and their <HI>prayers</HI> are very <HI>available.</HI></P>
<PB N="85" REF="57">
<P N="2">2. The <HI>Holy Angels</HI> are in&s;truments of Gods <HI>love</HI> and <HI>mercy,</HI>
<NOTE N="2" PLACE="marg">The Holy Angels. Act. 5.19.</NOTE> to help the <HI>faithfull</HI> &s;ervants of Chri&s;t; as you may &s;ee, how the <HI>Angel</HI> helped <HI>Tobias,</HI> and brought the <HI>Apo&s;tles</HI> out of <HI>pri&s;on:</HI> and they are the executioners of Gods <HI>ju&s;tice</HI> again&s;t the wicked; as you may find, how an <HI>Angel</HI> &s;lew all the <HI>fir&s;t-born</HI> in <HI>Egypt;</HI> and an <HI>Angel</HI> of the Lord went out,
<NOTE PLACE="marg">Exod. 12.19.</NOTE> and &s;mote in the Camp of the <HI>A&s;&s;yrians</HI> an hundred four&s;core and five thou&s;and; and when they aro&s;e early in the morning, <HI>Behold, they were all dead Corps:</HI>
<NOTE PLACE="marg">2 King. 49.35.</NOTE> And if <HI>one Angel</HI> was able to &s;lay &s;o <HI>many,</HI> what cannot <HI>millions</HI> of <HI>Angels</HI> do? And we read, what a glorious King was <HI>Herod,</HI> and how he was <HI>magnifi|ed</HI> by the people, as a <HI>god,</HI> and not as <HI>man;</HI> but, becau&s;e he gave not the <HI>glory</HI> unto God, the <HI>Angel</HI> of the Lord &s;mote him,
<NOTE PLACE="marg">Act. 12.23.</NOTE> &s;o that he was <HI>eaten of worms,</HI> and gave up the gho&s;t; and our Saviour te&s;tifieth unto us,
<NOTE PLACE="marg">Math. 24.31.</NOTE> <HI>what &s;ervice,</HI> the <HI>Angels</HI> &s;hall do to <HI>God,</HI> and for his <HI>&s;ervants</HI> at the la&s;t day.</P>
<P N="2">2. Gods <HI>terre&s;triall</HI> Ho&s;t is both
<NOTE N="2" PLACE="marg">Part of Gods Ho&s;t, two fold.</NOTE>
<LIST>
<ITEM>1. The <HI>Sea.</HI></ITEM>
<ITEM>2. The <HI>Land.</HI></ITEM>
</LIST> And all that are contained therein: and you know,</P>
<P N="1">1. How the <HI>Sea</HI> drowned <HI>Pharaoh,</HI> and all his mighty Army, <MILESTONE N="1"> and drown|ed many <HI>thou&s;ands</HI> &s;ince; and you cannot forget</P>
<P N="2">2. How the <HI>Earth</HI> opened her mouth, <MILESTONE N="2"> and &s;wallowed up <HI>Corah</HI> and his companions. So the <HI>frogs, flies,</HI> and <HI>worms</HI> do fight for God,
<NOTE PLACE="marg">Num. 16.32.</NOTE> again&s;t the <HI>wicked;</HI> and, as the Prophet &s;aith, <HI>The &s;tone &s;hall cry out of the wall,
<NOTE PLACE="marg">P&s;. 106.17.</NOTE> and the beam out of the timber &s;hall an&s;wer it, Wo to him that buildeth his hou&s;e with blood;</HI>
<NOTE PLACE="marg">Hab. 2.11.</NOTE> and &s;o all the parts of the earth &s;hall fight again&s;t the wicked.</P>
<P N="3">3. Gods <HI>infernall</HI> Ho&s;t, are the very <HI>Divels</HI> and damned &s;pirits,
<NOTE N="3" PLACE="marg">Part of Gods Ho&s;t.</NOTE> that can do nothing without Gods <HI>leave,</HI> and mu&s;t do all that he <HI>commands</HI> them; For &s;o we read that an <HI>Evil &s;pirit from the Lord troubled Saul,</HI>
<NOTE PLACE="marg">1 Sam. 16.14.</NOTE> and vexed him for his <HI>wickedne&s;s.</HI> And &s;o they will do to all wicked men, vex them and <HI>plague</HI> them for their wickedne&s;s.</P>
<P>And &s;o you &s;ee, how it is impo&s;&s;ible for any tran&s;cendent wicked man, <HI>Murderer, Rebel, Idolater,</HI> or the like, to have any peace, either with <HI>him|&s;elf,</HI> or his <HI>neighbour,</HI> or e&s;pecially with <HI>God;</HI> that is &s;o <HI>powerfull</HI> a <HI>God,</HI> &s;o <HI>able</HI> to de&s;troy all his <HI>wicked enemies;</HI> And therefore let all <HI>&s;uch wicked</HI> men repent, and all others take heed of being <HI>wicked;</HI> becau&s;e, my God, which is the <HI>true God,</HI> and the God <HI>of truth,</HI> proclaims <HI>this truth</HI> unto the world, that, <HI>There is no peace unto the wicked.</HI></P>
</DIV1>
<DIV1 N="4" TYPE="treatise">
<PB REF="58">
<PB N="87" REF="58">
<HEAD>THE FOURTH TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Jer. 14.10.</HI></BIBL>
<P>Thus &s;aith the Lord unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them; he will now remember their iniquity, and vi&s;it their &s;ins.</P></Q>
</EPIGRAPH>
<P>WHAT our Saviour &s;aith of the Prophe&s;y of <HI>E&s;aias,
<NOTE PLACE="marg">E&s;ay. 61.1.</NOTE> This day is this Scripture fulfilled in your ears:</HI> which was a very <HI>joyfull</HI> fulfilling of it indeed;
<NOTE PLACE="marg">Luk. 4.21.</NOTE> &s;o I am affraid, I may &s;ay of this Prophe&s;y of <HI>Jeremy,</HI> that in <HI>the&s;e daies,</HI> you may &s;ee this Scripture <HI>fulfilled</HI> among&s;t us; becau&s;e this <HI>Text</HI> &s;eems to me to be, <HI>The lively picture of the&s;e lewd times.</HI> Which mu&s;t needs be a <HI>&s;ad</HI> fulfilling of it to all <HI>good</HI> men.</P>
<P>The <HI>Principall</HI> points to be con&s;idered are the&s;e four,
<NOTE PLACE="marg">Four Points to be con&s;idered.</NOTE>
<LIST>
<ITEM>1. A <HI>Me&s;&s;age, thus,</HI> or <HI>this,</HI> which followeth.</ITEM>
<ITEM>2. The <HI>Author,</HI> or &s;ender of the me&s;&s;age, the <HI>Lord.</HI></ITEM>
<ITEM>3. To <HI>whom</HI> it was &s;ent, <HI>unto this people.</HI></ITEM>
<ITEM>4. The <HI>Me&s;&s;enger</HI> by whom it was &s;ent or &s;hewed, <HI>viz.</HI> 1. The word of the Lord that came to <HI>Jeremiah.</HI></ITEM>
</LIST></P>
<P>Touching which points, as Chri&s;t &s;aith in <HI>another</HI> ca&s;e, &s;o I will do herein; begin with the <HI>la&s;t</HI> and &s;o proceed unto the <HI>fir&s;t.</HI> And</P>
<P N="1">1. I told you, the <HI>Me&s;&s;enger,</HI>
<NOTE N="1" PLACE="marg">Point the Me&s;&s;enger.</NOTE> by whom this me&s;&s;age was &s;ent unto this people, is the Prophet <HI>Jeremy;</HI> and he was,
<LIST>
<ITEM>1. A <HI>Man,</HI> and no Angel.
<NOTE N="1" PLACE="marg">The Me&s;|&s;enger was a man like them&s;elves.</NOTE></ITEM>
<ITEM>2. A <HI>Jew,</HI> and no Gentile.</ITEM>
<ITEM>3. A <HI>Lover,</HI> and no hater of this people.</ITEM>
</LIST></P>
<PB N="88" REF="59">
<P>And yet for all this, we find that he was mightily <HI>hated,</HI> and exceedingly <HI>per&s;ecuted</HI> by them.</P>
<P N="1">1. When God delivered his <HI>Laws</HI> upon <HI>Mount Sinai,</HI> he was plea&s;ed to be his <HI>own</HI> me&s;&s;enger,
<NOTE PLACE="marg">Exod. 20.1.</NOTE> to write them with his <HI>own</HI> hands, and to utter them with his <HI>own</HI> mouth;
<NOTE PLACE="marg">Heb. 12.29.</NOTE> but our God being a <HI>con&s;uming fire,</HI> as the Apo&s;tle &s;aith, and if he doth but <HI>touch</HI> the mountains, they &s;hall <HI>&s;moak,</HI> &s;aith the <HI>P&s;almi&s;t;</HI> therefore his <HI>de&s;cending</HI> to deliver that Law, was &s;o <HI>terrible</HI> that <HI>Mo&s;es</HI> him&s;elf &s;aid,
<NOTE PLACE="marg">Heb. 12.21.</NOTE> <HI>I do exceedingly fear and quake;</HI> And they, that <HI>&s;aw</HI> the Mount burning, and the <HI>blackne&s;s, darkne&s;s,</HI> and <HI>tempe&s;ts,</HI> and heard the &s;ound of a <HI>Trumpet,</HI> and the <HI>voice</HI> of the words, intreated, <HI>That the word &s;hould not be &s;poken to them any more;</HI>
<NOTE PLACE="marg">Ver&s;. 19.</NOTE> that is, by God <HI>him&s;elf;</HI> becau&s;e they were not <HI>able</HI> to endure the great and <HI>glorious Maje&s;ty</HI> of the deli|verer.</P>
<P>And yet in very deed, God being an <HI>Infinite</HI> incomprehen&s;ible &s;pirit, that hath neither <HI>hands</HI> to handle,
<NOTE PLACE="marg">Gal. 3.19. Heb. 2.2.</NOTE> nor <HI>mouth</HI> to &s;peak, this <HI>delivery</HI> of the Law <HI>was ordained by Angels,</HI> and the <HI>Word &s;poken by Angels was &s;tedfa&s;t,</HI> &s;aith the Apo&s;tle; And therefore, it being above our <HI>Capacity,</HI> to under|&s;tand the <HI>Language</HI> of the <HI>Angels,</HI>
<NOTE PLACE="marg">The Language of the Angels we know not what it is.</NOTE> which the great <HI>Angelicall</HI> Doctor, the <HI>be&s;t</HI> of all the <HI>Schoolmen,</HI> could not yet determine, what it is; and it being likewi&s;e beyond the <HI>ability</HI> of our weakne&s;s, to indure the <HI>&s;ight</HI> of tho&s;e <HI>Cele&s;tiall</HI> &s;pirits; God was plea&s;ed, out of his great <HI>goodne&s;s,</HI> to conde&s;cend unto the <HI>infirmities,</HI> and to yeeld unto the <HI>reque&s;t</HI> of this people, and to &s;end his <HI>me&s;&s;ages</HI> unto us, by &s;uch as <HI>dwell</HI> among&s;t us <HI>(i. e.) men</HI> like our <HI>&s;elves;</HI> that we need, neither to fear their <HI>faces,</HI> nor to &s;hun their <HI>pre|&s;ence.</HI></P>
<P>So that now,
<NOTE PLACE="marg">The Hearers condition &s;afer then the Prea|chers condi|tion. Galat. 4.16.</NOTE> as S. <HI>Augu&s;tine</HI> &s;peaketh, <HI>Tutior e&s;t conditio audientis qu&agrave;m dicentis,</HI> the hearers are in a <HI>&s;afer</HI> condition, then the &s;peaker; and the fear is only of the <HI>Teacher's</HI> &s;ide, who mu&s;t now take heed <HI>what he &s;aith,</HI> and is oftentimes become your <HI>enemy</HI> for &s;aying the <HI>truth,</HI> as S. <HI>Paul</HI> &s;heweth, when as you may <HI>freely</HI> hear, what&s;oever is &s;poken, without <HI>fear,</HI> as you do many times without <HI>faith,</HI> when our words, though never &s;o <HI>true,</HI> &s;hall yet be received but as <HI>Ca&s;&s;andra's</HI> Prophe&s;ies, that were <HI>ever</HI> true, but <HI>never</HI> regarded;
<NOTE PLACE="marg">E&s;ay 53: 1.</NOTE> &s;o that, we may <HI>ju&s;tly</HI> cry out with the Prophet, <HI>Who hath believed our report?</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">He was their own Country|man. Act. 19.24, 25.</NOTE> This <HI>Me&s;&s;enger,</HI> that God now &s;ent unto the <HI>Jews,</HI> was him&s;elf a <HI>Jew,</HI> and no <HI>Gentile,</HI> no <HI>Grecian,</HI> no <HI>Barbarian;</HI> and it is <HI>naturall</HI> for all men to love tho&s;e of their own <HI>Countrey;</HI> Even as we &s;ee <HI>Crafts-men,</HI> love tho&s;e of the &s;ame <HI>Trade,</HI> as you may find in <HI>Act.</HI> 18.3. Therefore, that they might the more <HI>readily</HI> imbrace him; the Lord &s;aith, <HI>A Prophet &s;hall the Lord your God rai&s;e unto you of your brethren, like unto me,</HI> in countenance, in favour, in faithfulne&s;s, and in all meekne&s;s and gentlene&s;s, <HI>Him &s;hall you hear in all things:</HI>
<NOTE PLACE="marg">Deut. 18.15.</NOTE> and you ought the more <HI>readily</HI> to hear him, and the more undoubtedly to believe him, and to love him, becau&s;e he is of your <HI>brethren:</HI> for, though the Schools have determined, that there is no <HI>love</HI> in hell, nor <HI>charity</HI> among the damned; yet, for his <HI>own</HI> &s;ake, <HI>Dives</HI> &s;eems to have a <HI>care</HI> of his brethren,
<NOTE PLACE="marg">Luk. 16.28.</NOTE> that they &s;hould not come into that place of torment:
<NOTE PLACE="marg">Act. 22.2.</NOTE> and though the <HI>Jews</HI> hated Saint <HI>Paul,</HI> yet when they heard that he &s;pake unto them, in the <HI>Hebrew Tongue,</HI> which was their own <HI>native</HI> Language, <HI>they kept the more &s;ilence.</HI></P>
<P>And for this cau&s;e, the &s;ooner to gain <HI>favour,</HI> and to win the more <HI>good|will,</HI>
<NOTE PLACE="marg">Act. 22.25.</NOTE> this prudent Apo&s;tle tels the <HI>Roman</HI> Captain, that he was a free-born Citizen of <HI>Rome;</HI>
<NOTE PLACE="marg">Act. 23.6. That men of the &s;ame Coun|trey &s;hould love one ano|ther.</NOTE> and he tels the <HI>Jews</HI> he was a <HI>Jew,</HI> and a <HI>Phari&s;ee,</HI> of the tribe of <HI>Benjamin;</HI> and &s;o accordingly, when the men of <HI>I&s;rael</HI> were angry with the men of <HI>Juda</HI> for receiving <HI>David,</HI> and conducting of him home again to his <HI>Throne,</HI> after he was driven out of his <HI>Royal</HI> City, by the re|bellion of <HI>Ab&s;olon;</HI> the men of <HI>Juda</HI> an&s;wered mo&s;t <HI>ju&s;tly,</HI> that they had very
<PB N="89" REF="59">good <HI>rea&s;on</HI> &s;o to do, not only becau&s;e he was their King; but al&s;o, becau&s;e he was near of <HI>kin</HI> unto them, and of their own <HI>Tribe,</HI> the Tribe of <HI>Judah;</HI>
<NOTE PLACE="marg">2 Sam. 19.42.</NOTE> therefore why &s;hould they not <HI>receive</HI> him, and <HI>love</HI> him, that was of their own <HI>Country,</HI> and of their own <HI>fle&s;h</HI> and blood? Which &s;heweth unto us, what a <HI>&s;hame</HI> it is, for a Prophet to be without honour, among his <HI>own Coun|trymen,</HI> and in his own Country, where he &s;hould be honoured mo&s;t of all? And what an <HI>abominable</HI> thing it is, for a Prince, or a Prophet, to be <HI>trea|cherou&s;ly</HI> betrayed and &s;old into the hands of their enemies, by their own <HI>Countrymen,</HI> and their own familiar friends?</P>
<P>But as our Saviour Chri&s;t, coming among&s;t his <HI>own,</HI> as the Evangeli&s;t &s;aith, <HI>and his own receiving him not,</HI> but &s;landering, per&s;ecuting and betray|ing him unto death, &s;aith, <HI>If a &s;tranger had done me this di&s;honour, I could well have born it;</HI> but I think very <HI>much,</HI> that I &s;hould be thus u&s;ed by my <HI>Countrymen,</HI> and by mine own <HI>familiar</HI> friends. So this holy Prophet, go|ing not to the <HI>Per&s;ians,</HI> and preaching not to the <HI>Grecians,</HI> but to the <HI>Jews,</HI> his own <HI>native</HI> Countrymen, and his own <HI>kindred,</HI> could not choo&s;e but be <HI>exceedingly</HI> troubled, to be <HI>&s;o u&s;ed</HI> as he was among&s;t them. For that it is a <HI>greater</HI> &s;hame, and a more intolerable &s;in, for the <HI>&s;ervants</HI> of God to be per|&s;ecuted and rejected by their own <HI>Countrymen,</HI> and tho&s;e that profe&s;&s;e and <HI>&s;eem</HI> to &s;erve the &s;ame God, and to believe in the <HI>&s;ame Saviour</HI> as they do, than if they were expelled and deprived of their means, or <HI>per&s;ecuted</HI> unto death, in any <HI>other Country,</HI> where they &s;hould be but like <HI>Jonas</HI> among the <HI>Ninivites,</HI> meer &s;trangers. Yet thus was <HI>Jeremy</HI> u&s;ed, and thus are we.</P>
<P N="3">3. This our Prophet, was not only a Jew, preaching unto the Jews:
<NOTE N="3" PLACE="marg">He was a dear lover of them.</NOTE> for &s;o many a man, as <HI>Cateline</HI> among the Romans, <HI>Vortigern</HI> among the <HI>Bri|tains, Speed,</HI> l. 7. c. 4. and <HI>Simon, Ja&s;on,</HI> and others among the Jews, and &s;ome others nearer home, have betrayed their own Country,
<NOTE PLACE="marg">2 Machab. 4.</NOTE> &amp; the tru&s;t that their Country repo&s;ed in them: but he was a <HI>faithful</HI> Patriot, a <HI>hearty</HI> lover, and no <HI>hater</HI> of his people. <HI>Tertullian</HI> noteth, how dearly <HI>Mo&s;es</HI> loved this <HI>Nation</HI> of the I&s;raelites, when rather than God &s;hould <HI>de&s;troy</HI> them, he <HI>earn|e&s;tly</HI> reque&s;ted, that his own <HI>name</HI> might be blotted out of the Book of <HI>Life.</HI> S. <HI>Paul</HI> &s;heweth the <HI>like</HI> love unto the <HI>Jews,</HI> when he &s;aith, he could wi&s;h him&s;elf <HI>accur&s;ed from Chri&s;t,</HI>
<NOTE PLACE="marg">Rom. 9.3.</NOTE> for his <HI>brethren</HI> and kin&s;men according to the fle&s;h. And this our Prophet &s;heweth <HI>no le&s;&s;e</HI> love unto them than the other, as you may <HI>ea&s;ily</HI> &s;ee, by this his Prophe&s;ie, and his <HI>Preaching</HI> to them, and his <HI>Lamentation</HI> for them. Yet all the <HI>love</HI> of the&s;e men, and put all toge|ther, was not <HI>comparable</HI> to the love of Chri&s;t, who <HI>gave him&s;elf for them,</HI> and prayed for them, when they <HI>Crucified</HI> him. And therefore, well might he &s;ay, <HI>Greater love than this hath no man,
<NOTE PLACE="marg">John 15.13.</NOTE> that a man lay down his life for his friends;</HI> which none of all the <HI>Prophets,</HI> nor of the <HI>Apo&s;tles,</HI> nor of the <HI>Martyrs,</HI> that died all for <HI>them&s;elves,</HI> and &s;uffered death for their <HI>own &s;ins,</HI> did lay down their life for <HI>others;</HI> as our Saviour Chri&s;t did, lay down his <HI>life,</HI> not for him&s;elf, but for his enemies: and yet they loved them very <HI>much,</HI> and very <HI>dear,</HI> as I &s;hewed to you before.</P>
<P>And &s;o mu&s;t all the <HI>Me&s;&s;engers</HI> of Chri&s;t, and Preachers of God's Word,
<NOTE PLACE="marg">How the Mini|&s;ters, and Prea|chers of Gods Word, &s;hould love their peo|ple.</NOTE> imitate the&s;e <HI>holy</HI> men, to <HI>love</HI> Gods people; for that the people can <HI>hardly</HI> reap any <HI>good</HI> from them, whom they perceive not to <HI>love</HI> them: but as we &s;u&s;pect the <HI>gifts</HI> of an enemy, to be as the Belt of <HI>Ajax</HI> was to <HI>Hector,</HI> and <HI>Hectors</HI> Sword to him in like &s;ort, the <HI>death</HI> of each other; So we <HI>di&s; e&s;teem</HI> and regard not the <HI>words</HI> of them that <HI>love</HI> us not.</P>
<P>But you &s;ee how the <HI>true</HI> Prophets and Servants of God <HI>loved</HI> this peo|ple, and <HI>laboured</HI> all that ever they could for the good of the people, to bring them unto God, and to turn away Gods <HI>anger</HI> from them. And what <HI>reward</HI> did this people render to <HI>the&s;e,</HI> and to the <HI>re&s;t</HI> of Gods Me&s;&s;engers and Teachers, for all the <HI>love</HI> that they &s;hewed unto them, and the <HI>pains</HI>
<PB N="90" REF="60">they had undertaken for them? The very Heathen tells us, that <HI>Amor a|moris magnes, &amp; durus e&s;t qui amorem non rependit;</HI> Love is a <HI>Load&s;tone</HI> to draw love again: and if we will do nothing el&s;e, yet we can do no <HI>le&s;&s;e,</HI> than love them that do &s;o <HI>dearly</HI> love us: The very <HI>publicans</HI> and &s;inners do the &s;ame.</P>
<P>Yet behold,
<NOTE PLACE="marg">The ingrati|tude of the Jews.</NOTE> O Heavens, and wonder, O Earth, at this <HI>ungrateful</HI> peo|ple, who rendered to Gods Me&s;&s;engers <HI>evil</HI> for good, and in&s;tead of <HI>loving</HI> them, <HI>&s;toned</HI> them. For they murmured again&s;t <HI>Mo&s;es,</HI> rebelled again&s;t <HI>Da|vid,</HI> per&s;ecuted <HI>Elias,</HI> beheaded <HI>John</HI> the <HI>Bapti&s;t,</HI> and, as our Saviour &s;aith, they <HI>killed the Prophets,
<NOTE PLACE="marg">Luke 13.34.</NOTE> and &s;toned them that were &s;ent unto them.</HI> And it is no &s;trange thing, for us, to find <HI>many</HI> men, walking in the &s;ame <HI>wayes,</HI> and treading in the &s;ame <HI>&s;teps,</HI> as the&s;e Jews have done; but it were very &s;trange that we &s;hould be u&s;ed any <HI>better</HI> than tho&s;e <HI>better Me&s;&s;engers,</HI> that were &s;ent before us.
<NOTE PLACE="marg">Luke 10.3.</NOTE> For our Saviour tells us, with an <HI>Ecce,</HI> Behold, and con|&s;ider it well, <HI>I &s;end you forth as lambs into the mid&s;t of wolves.</HI> And you know the Fable, how the <HI>&s;illy</HI> lamb, <HI>procul infr&agrave; bibens,</HI> for drinking far enough <HI>below</HI> the wolfe, was notwith&s;tanding <HI>torn</HI> all to pieces, by that cruel wolfe, upon pretence, that he <HI>&s;topt</HI> the current, which was <HI>impo&s;&s;ible</HI> for him to do.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The parties to whom this Me&s;&s;age was &s;ent.</NOTE> The <HI>Parties,</HI> to whom the Me&s;&s;age was &s;ent, are &s;hewed in the&s;e words, <HI>this people;</HI> and that is, the people of the <HI>Jews,</HI> that were then <HI>flos florum, &amp; medulla mundi,</HI> the choi&s;e&s;t, and the <HI>noble&s;t,</HI> of all the people of the world; for, <HI>You only have I known;</HI> that is, acknowledged for mine <HI>own</HI> people,
<NOTE PLACE="marg">Amos 3.2.</NOTE> and mine own peculiar inheritance, <HI>of all the families of the earth, &s;aith the Lord.</HI> And God &s;hewed his <HI>great</HI> love towards them, by the <HI>won|derful</HI> works that he had done for them. For, as the Prophet &s;aith, <HI>He ea&s;ed their &s;houlders from their burdens,
<NOTE PLACE="marg">P&s;al.</NOTE> and their hands from making the pots;</HI> and he delivered them out of that <HI>Egyptian</HI>-bondage, and from the tyranny of cruel <HI>Pharaoh.</HI>
<NOTE PLACE="marg">The great fa|vours of God unto the Jews.</NOTE> Then he gave them &s;uch Laws, &s;o <HI>holy,</HI> and &s;o <HI>ju&s;t,</HI> as neither <HI>Solon</HI> nor <HI>Lycurgus,</HI> nor any other <HI>Nation</HI> of the World had the like. And he fed them in the Wilderne&s;&s;e, 40. years together, with <HI>Man|na,</HI> that was the bread of Heaven, and the <HI>Angels food:</HI> and after that, he <HI>thru&s;t</HI> out 7. other Nations, to make <HI>room</HI> for them, and he gave them the <HI>labours of the people in po&s;&s;e&s;&s;ion,</HI> and planted them in <HI>Canaan,</HI> which was a Land that <HI>flowed with milk and honey;</HI> and there he hedged them about (as we were <HI>of late</HI> hedged here) with all kind of ble&s;&s;ings; <HI>beneficia nimis co|pio&s;a,</HI> mo&s;t ample benefits: And, as the Schools &s;ay, <HI>Privativa &amp; po&s;itiva;</HI> for they had <HI>plenty</HI> in peace, and <HI>victory</HI> in war: and, what was it not, that this people had not?</P>
<P>And yet this people, this <HI>peculiar</HI> people of God, mu&s;t hear this <HI>hard Me&s;&s;age;</HI> and they mu&s;t undergo this <HI>&s;harp cen&s;ure.</HI> For, as the Lord &s;aith of <HI>Coniah,</HI>
<NOTE PLACE="marg">Jeremy 22.24.</NOTE> were he as the <HI>&s;ignet upon my right hand,</HI> yet would I pluck him thence, and <HI>give him into the hands of tho&s;e that &s;eek his life.</HI> So will he do with <HI>this people,</HI> and with any other, when they do <HI>prevaricate</HI> and offend him. He will <HI>cut them off,</HI> and ca&s;t them from him, were they formerly ne|ver &s;o <HI>precious</HI> in his &s;ight;
<NOTE PLACE="marg">How God dealeth with his deare&s;t children, when they depart from his &s;er|vice.</NOTE> for, no <HI>priviledge,</HI> no <HI>prerogative,</HI> no former <HI>piety,</HI> can prevail with God, to prevent his <HI>judgements;</HI> when, with this people, they <HI>love to wander,</HI> and refrain not their feet from their <HI>evil wayes:</HI> But, as the&s;e, his <HI>dearly beloved</HI> people, the Jews, <HI>were ca&s;t off</HI> when they did ca&s;t off the <HI>true &s;ervice</HI> of God; and as tho&s;e &s;even Churches of <HI>A&s;ia, Ephe|&s;us, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia,</HI> and <HI>Laodicea,</HI> that were planted by the <HI>Apo&s;tles,</HI> and watered with the blood of <HI>Martyrs,</HI> had their Candle&s;ticks <HI>removed,</HI> and them&s;elves <HI>delivered</HI> up, to groan under the <HI>Turki&s;h</HI> tyranny, and to have the <HI>bla&s;phemous Alcoran</HI> of that accur&s;ed fal&s;e Prophet <HI>Mahomet,</HI> for their <HI>Bible,</HI> in&s;tead of the <HI>Glorious Go&s;pel</HI> of Je&s;us Chri&s;t; and all this, becau&s;e they had for&s;aken their <HI>Fir&s;t-love</HI> to the true
<PB N="91" REF="60">&s;ervice of their God: So will the ju&s;t and <HI>jealous</HI> God do with any other Church or people, that &s;eems never &s;o <HI>dear</HI> unto him, when they are &s;o wavering, and &s;o ready to <HI>wander,</HI> with this people, from the <HI>true &s;ervice</HI> of God, and to for&s;ake their <HI>fir&s;t-love,</HI> with tho&s;e <HI>A&s;iatick</HI> Churches, and to derogate from the <HI>fir&s;t faith</HI> that they have received.</P>
<P>And as the Jews <HI>prote&s;tation,</HI> that they did all for the <HI>wor&s;hip of God,</HI> and therefore cryed, <HI>The Temple of the Lord,</HI>
<NOTE PLACE="marg">Jer. 7.4.</NOTE> three times re-iterated in the &s;ame Chapter, could not pre&s;erve them from this <HI>ju&s;t judgement:</HI> So the pre|tence of erecting a <HI>Go&s;pel-di&s;cipline,</HI> and the gathering of <HI>pure Churches</HI> out of Chri&s;t his Church, contrary to the Doctrine of the <HI>true Church,</HI> will hard|ly &s;erve the turn, to turn away Gods anger from us, when, upon the&s;e, and the like pretended &s;hews of <HI>&s;anctity</HI> more than ordinary, we love to wander from the <HI>old way</HI> of Gods true Wor&s;hip.</P>
<P N="3">3. The <HI>Per&s;on,</HI> that is the &s;ender of this Me&s;&s;age, is <HI>the Lord;</HI> for,
<NOTE N="3" PLACE="marg">The Per&s;on that is the &s;en|der of this Me&s;&s;age.</NOTE> <HI>thus &s;aith the Lord unto this people;</HI> and that is, the Lord which profe&s;&s;eth him|&s;elf to be, <HI>&s;low to anger, and abundant in goodne&s;s, and in truth,</HI> and that his mercy <HI>endureth for ever,</HI> and is like the boundle&s;s and the bottomle&s;s <HI>Ocean,</HI> that cannot be drawn dry. Yet here this <HI>gracious</HI> God doth, as it were, di&s;robe him&s;elf of his <HI>mercy,</HI> and lay a&s;ide his <HI>loving kindne&s;s,</HI> and put on <HI>judgement</HI> as a garment, that he might render <HI>vengeance</HI> to them that abu&s;e his <HI>patience,</HI> and prefer their own <HI>humours,</HI> before his <HI>holy Wor&s;hip;</HI> and like the <HI>Scribes</HI> and <HI>Phari&s;ees,</HI> per&s;wade them&s;elves, and the world, that they are the <HI>only Saints,</HI> when Chri&s;t knows, they are the <HI>only hypocrites,</HI> and &s;o the <HI>vile&s;t</HI> in Gods &s;ight, of all other &s;inners what&s;oever; as it appeareth by tho&s;e <HI>many woes,</HI> that Chri&s;t denounceth again&s;t the&s;e <HI>holy hypocrites,</HI> more than again&s;t all the <HI>Publicans</HI> and <HI>Sinners;</HI> which, though they be open and <HI>apparent</HI> offenders, yet are they <HI>&s;ooner</HI> converted, and brought to Chri&s;t, and &s;hall &s;ooner obtain <HI>mercy</HI> at the hands of God, than the&s;e <HI>outward Saints,</HI> that <HI>inwardly</HI> are Devils; That, as our Saviour &s;aith, do come unto you <HI>in &s;heeps-cloathing,</HI> with fair &s;peeches, and nothing but <HI>Scripture-phra&s;es</HI> in their mouths; but inwardly they are <HI>ravening wolves,</HI> and devour the <HI>poor,</HI> the <HI>fatherle&s;s,</HI> and the <HI>widows,</HI> under the&s;e holy &s;hews.</P>
<P>But here, as we know, the Lord is merciful in his <HI>judgements,</HI> and,
<NOTE PLACE="marg">Ezra 9.13.</NOTE> as <HI>Ezra</HI> &s;aith, <HI>puni&s;heth us le&s;s than our iniquites de&s;erve,</HI> and is al&s;o ju&s;t in his <HI>mercies,</HI> becau&s;e he is, <HI>righteous in all his works, and holy in all his wayes.</HI> So, we mu&s;t remember, and we may <HI>a&s;&s;ure</HI> our &s;elves, the Judge of <HI>all the earth</HI> will do <HI>right,</HI> and will not <HI>de&s;troy the righteous with the wicked.</HI>
<NOTE PLACE="marg">Gen. 18: 25.</NOTE> And there|fore, you mu&s;t under&s;tand,</P>
<P N="1">1. <HI>Cui bonus,</HI> to whom the Lord &s;heweth him&s;elf <HI>merciful</HI> and gra|tious.</P>
<P N="2">2. <HI>Cui ju&s;tus,</HI> to whom he will &s;hew him&s;elf <HI>angry</HI> and <HI>ju&s;t.</HI> For,
<NOTE PLACE="marg">To whom God &s;heweth him|&s;elf merciful, and to whom ju&s;t.</NOTE></P>
<P>As Chri&s;t &s;aith, that we mu&s;t not give the childrens bread <HI>unto dogs,</HI> nor a <HI>Scorpion</HI> to tho&s;e children, that call for <HI>Fi&s;h,</HI> nor a <HI>Stone</HI> to them that de|&s;ire <HI>Bread;</HI> but we mu&s;t give to every one his <HI>own portion,</HI> and that in <HI>due &s;ea&s;on;</HI> that is, <HI>mercy</HI> and favour to the <HI>godly,</HI> and to pardon the penitent &s;in|ner: and &s;o in like manner, <HI>indignation</HI> and wrath, and the <HI>heavy judgement</HI> of God upon the <HI>oppre&s;&s;ors</HI> of their brethren, and upon tho&s;e that offend of <HI>malicious wickedne&s;s;</HI> and that, with this people here &s;poken of, do <HI>love to wander</HI> out of the right way of <HI>Gods &s;ervice,</HI> to wor&s;hip him after the new <HI>Mode,</HI> and direction of the <HI>fal&s;e Prophets.</HI></P>
<P>And this may &s;erve for an <HI>exceeding comfort</HI> unto the godly, and con|&s;tant wor&s;hippers of God, that the Lord is &s;o gratious and &s;o ju&s;t,
<NOTE PLACE="marg">How God pre|&s;erveth his &s;er|vants in the mid&s;t of judge|ments.</NOTE> as <HI>not to to de&s;troy the righteous with the wicked:</HI> But, as he pre&s;erved <HI>Noah,</HI> when <HI>all the World</HI> peri&s;hed; and delivered <HI>Lot</HI> out of <HI>Sodom,</HI> when he rained <HI>fire</HI> and <HI>brim&s;tone</HI> upon it, and upon the other Cities; So when a thou&s;and &s;hall fall <HI>be&s;ides thee,</HI> and ten thou&s;ands on thy <HI>right hand,</HI> yet will he give his
<PB N="92" REF="61">Angels charge <HI>over thee,</HI>
<NOTE PLACE="marg">P&s;. 91.11.</NOTE> and they &s;hall keep thee <HI>in all thy waies,</HI> that thou hurt not thy foot again&s;t a &s;tone.</P>
<P>Or if it be, as it <HI>&s;omtimes</HI> happeneth, that the good and godly men, li|ving among the wicked, do partake of <HI>&s;ome puni&s;hments</HI> and afflictions with the wicked,
<NOTE PLACE="marg">The different effects of Gods puni&s;hments upon the god|ly and upon the wicked.</NOTE> as the good and bad &s;ayling in the <HI>&s;ame Ship;</HI> mu&s;t be liable to the <HI>&s;ame Tempe&s;t;</HI> yet, the <HI>&s;ame troubles,</HI> cro&s;&s;es and afflictions, whether they be Plague, Famine, War, or the like, do not proceed from God, either <HI>in the &s;ame manner,</HI> or for the <HI>&s;ame end,</HI> again&s;t the <HI>godly</HI> as they do again&s;t the <HI>wicked;</HI> for they are but his <HI>fatherly cha&s;ti&s;ements</HI> unto his children, but they are the &s;ignall te&s;timonies of his <HI>wrath</HI> and <HI>fury</HI> a|gain&s;t the wicked; and therefore, they drive the Godly to <HI>repentance</HI> and amendment of life, or do tran&s;late them to <HI>everla&s;ting happine&s;s;</HI> but they fill the wicked with <HI>rage</HI> and <HI>fury,</HI> and drive them with de&s;paire, from <HI>one &s;in to another,</HI> untill they de&s;cend to eternall torments.</P>
<P N="4">4. <NOTE N="4" PLACE="marg">The me&s;&s;age comprehend|eth two things.</NOTE> The <HI>me&s;&s;age</HI> that God &s;endeth unto this people, containeth two &s;pe|ciall things,
<LIST>
<ITEM>1. The <HI>doings,</HI> of this people.</ITEM>
<ITEM>2. The <HI>doome,</HI> of this people.</ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">The doings of this people.</NOTE> In their <HI>doings,</HI> you may ob&s;erve the&s;e four particulars.
<LIST>
<ITEM>1. Their <HI>Errors,</HI> and tran&s;gre&s;&s;ions; <HI>they wandred.</HI></ITEM>
<ITEM>2.
<NOTE PLACE="marg">Four things wherein are con&s;iderable.</NOTE> Their <HI>Love</HI> of Errors; <HI>they loved to wander.</HI></ITEM>
<ITEM>3. The <HI>Manner</HI> of their wandering, <HI>thus;</HI> that is, from one &s;in to another, from one error to another, from bad to wor&s;e, from wor&s;e to wor&s;t of all.</ITEM>
<ITEM>4. Their <HI>Greedine&s;s</HI> to proceed without any <HI>&s;top</HI> or &s;tay in their wicked waies: <HI>They refrained not their feet.</HI></ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">Their wan|dering.</NOTE> <HI>Diligrunt evagari,</HI> &s;aith <HI>Tremelius;</HI> And a <HI>vagrant</HI> is he, that know|eth not where <HI>he is,</HI> nor whither <HI>he goeth; diligunt errare,</HI> &s;aith the <HI>vulgar Latin,</HI> they love to erre. And, <HI>Errare e&s;t extra viam ire,</HI> to wander is to <HI>walk</HI> or to run out of the <HI>way;</HI> and I take the word <HI>wandering</HI> here in the <HI>large&s;t</HI> &s;en&s;e,
<NOTE PLACE="marg">What M. <HI>Cal|vin</HI> takes their wandering to be.</NOTE> and not re&s;train it, as M. <HI>Calvin</HI> doth, to one <HI>particular</HI> &s;in, which he under&s;tands to be their <HI>wavering minds,</HI> and uncon&s;tancy in Gods &s;ervice: <HI>now</HI> &s;erving him after the <HI>old manner,</HI> &s;et down by <HI>Mo&s;es,</HI> and pre|&s;cribed by God him&s;elf; and <HI>by</HI> and <HI>by</HI> &s;erving him after the <HI>new fa&s;hion,</HI> de|vi&s;ed by the fal&s;e Prophets: <HI>now</HI> &s;erving him in his <HI>Temple,</HI> and con&s;ecrated hou&s;e dedicated for his wor&s;hip; and <HI>pre&s;ently</HI> &s;erving him in <HI>Chambers,</HI> in the <HI>Groves,</HI> and under every <HI>green Tree.</HI></P>
<P>But I conceive, that the Prophet means, according to <HI>Tremelius</HI> tran&s;la|tion, that they erred from the <HI>right &s;ervice</HI> of God, and from the perfor|mance of <HI>their duties unto their neighbours,</HI> and &s;o &s;traid, like <HI>lo&s;t &s;heep</HI> with|out a &s;hepherd,
<NOTE PLACE="marg">The Law of God is the way wherein we ought to walk.</NOTE> both from the way of <HI>piety,</HI> and from the rules of <HI>equity:</HI> and the <HI>further</HI> they go on, the <HI>harder</HI> it is for them to return to the <HI>right way:</HI> for you mu&s;t know, that the <HI>way,</HI> wherein we ought to walk, is the <HI>Law of God,</HI> even as the Prophet <HI>David</HI> &s;heweth, &s;aying, <HI>Ble&s;&s;ed are they that are undefiled in the way,
<NOTE PLACE="marg">P&s;al. 119.1.</NOTE> that walk in the Law of the Lord,</HI> and not in the way of <HI>&s;inners,</HI> which is the tran&s;gre&s;&s;ion and aberration from the <HI>right way,</HI> that is, the <HI>Law</HI> of the Lord.</P>
<P>And this <HI>people,</HI>
<NOTE PLACE="marg">The <HI>Jews</HI> and our&s;elves, like the <HI>Egyptians,</HI> and why.</NOTE> the <HI>Jews,</HI> were, as <HI>we are</HI> for the mo&s;t part of us, like unto the <HI>Egyptians</HI> that received the mo&s;t plentifull <HI>benefits</HI> of the river <HI>Ni|lus;</HI> and yet they knew not the <HI>fountain</HI> from whence it &s;prang; &s;o did they reap all the <HI>favours</HI> of God, his Oracles, his Prophets, and his ble&s;&s;ings, more then <HI>any other Nation</HI> of the World; and yet they neither knew <HI>God,</HI> nor the <HI>will</HI> of God;
<NOTE PLACE="marg">Ho&s;. 4.1. <HI>Vide</HI> E&s;ay. 1.3.</NOTE> for, as the Prophet <HI>Ho&s;ea</HI> &s;aith, There was neither <HI>truth,</HI> nor <HI>mercy,</HI> nor <HI>knowledg</HI> of God in the Land; and therefore, they <HI>wandered indeed,</HI> and wandered far out of the way.</P>
<PB N="93" REF="61">
<P>But you will &s;ay, it is <HI>very &s;trange,</HI> that the <HI>Jews</HI> of all other people, &s;hould be <HI>ignorant,</HI> either of God or of the law of God, when, as the Apo|&s;tle &s;aith, <HI>&V;nto them were committed the Oracles of God;</HI> and,
<NOTE PLACE="marg">Rom 3.2. &amp; chap. 9.4. P&s;al. 76.1. What great means the <HI>Iews</HI> had to under|&s;tand &amp; learn the true &s;ervice of God. Amos 3.7.</NOTE> as the Prophet &s;aith, <HI>In Jurie is God known and his name is great in I&s;rael;</HI> and he gave un|to them, <HI>Prie&s;ts</HI> and <HI>Levits, Scribes</HI> and <HI>Phari&s;ees,</HI> that &s;hould continually <HI>expound his Laws,</HI> both to them, and to their children for ever; and when they failed to do their duties, he rai&s;ed up his <HI>Prophets</HI> to direct them to the <HI>right way,</HI> and to &s;hew them, how they &s;hould both <HI>wor&s;hip God,</HI> and <HI>love</HI> their <HI>neighbour;</HI> and, as the Prophet <HI>Amos</HI> &s;aith, <HI>Surely the Lord God will do nothing, but he reveileth his &s;ecrets unto his &s;ervants the Prophets;</HI> and therefore, How could this people be <HI>ignorant</HI> of God, or <HI>wander</HI> out of his waies?</P>
<P>To this, the Prophet an&s;wereth, in the <HI>next</HI> point; and &s;heweth the <HI>true cau&s;e</HI> of their wandering, and of all their deviation and &s;tarting a&s;ide from the right &s;ervice of God; for</P>
<P N="2">2. He &s;aith, <HI>They loved to wander;</HI> therefore what wonder is it,
<NOTE PLACE="marg">Where the <HI>Jews</HI> erred.</NOTE> that they <HI>&s;hould erre,</HI> and go out of the <HI>right way,</HI> when they <HI>loved,</HI> de&s;ired, and were <HI>well plea&s;ed</HI> to go out of it? but it is &s;trange, and a great deal <HI>more &s;trange,</HI> for men to <HI>love</HI> to erre, then it is to <HI>erre;</HI> For <HI>humanum e&s;t errare,</HI> God alone is <HI>truth,</HI> and every man <HI>a lyer,</HI> the be&s;t of us all is <HI>&s;ubject</HI> unto error: when as ever &s;ince the fall of <HI>Adam,</HI> there were <HI>four things,</HI>
<NOTE PLACE="marg">Four things impo&s;ed on <HI>A|dam,</HI> and on all his &s;eed, for his tran&s;gre&s;|&s;ion.</NOTE> &s;aith <HI>Beda,</HI> mo&s;t ju&s;tly impo&s;ed upon all his &s;eed for his unju&s;t tran&s;gre&s;|&s;ion;
<LIST>
<ITEM>1. <HI>Ignorance.</HI></ITEM>
<ITEM>2. <HI>Impotence.</HI></ITEM>
<ITEM>3. <HI>Concupi&s;cence.</HI></ITEM>
<ITEM>4. <HI>Malice.</HI></ITEM>
</LIST></P>
<P>For the healing of which <HI>four maladies,</HI> the <HI>&s;econd Adam</HI> was made unto us, as the Apo&s;tle &s;aith,
<LIST>
<ITEM>1. <HI>Wi&s;dom.</HI></ITEM>
<ITEM>2. <HI>Righteou&s;ne&s;s.</HI></ITEM>
<ITEM>3. <HI>Sanctification.</HI>
<NOTE PLACE="marg">1 Cor. 1.20.</NOTE></ITEM>
<ITEM>4. <HI>Redemption.</HI></ITEM>
</LIST></P>
<P>Therefore, &s;eeing <HI>ignorance</HI> is incident unto <HI>all men;</HI> and every man is <HI>born blind,</HI> every one may well &s;ay with the Eunuch, <HI>How can I under|&s;tand without a Teacher,</HI> or,
<NOTE PLACE="marg">Act. 8.31.</NOTE> how can I walk in the <HI>right way</HI> without a <HI>guide?</HI></P>
<P>But for a man to <HI>put out the light,</HI> or for a <HI>blind</HI> man to refu&s;e a <HI>guide,</HI> and for an <HI>ignorant</HI> man to refu&s;e <HI>knowledge,</HI> this is <HI>the condemnation,</HI> where|of our Saviour &s;peaketh, <HI>That light is come into the world,
<NOTE PLACE="marg">Joh. 3.19.</NOTE> and men love dark|ne&s;s more then light.</HI></P>
<P>And yet this was the <HI>Epidemicall</HI> di&s;ea&s;e of this people, and it hath <HI>con|tinued</HI> among all Nations to this <HI>very day;</HI> for, as the Scripture te&s;tifieth of the ungodly, <HI>Noluerunt intelligere ut bene agerent,</HI> but they &s;ay to God, <HI>Depart from us; for we de&s;ire not the knowledge of thy waies!</HI> So it is true of too too many; they will not under&s;tand <HI>the truth,</HI> that they might <HI>do right;</HI> they will not hear the <HI>true Preachers:</HI>
<NOTE PLACE="marg">Job. 21.14. 2 Chr. 18.7.</NOTE> but as the King of <HI>I&s;rael</HI> would not hear <HI>Micaiah,</HI> but hated him; &s;o will not many men hearken to the true <HI>Prophets,</HI> but they will do, as <HI>Ahab</HI> &s;aid he did to <HI>Micaiah,</HI> hate them; and as the <HI>Jews</HI> dealt with the <HI>teachers</HI> of Gods <HI>true wor&s;hip,</HI> that is, &s;tone <HI>the Prophets</HI> and kill them that <HI>were &s;ent unto them;</HI> as <HI>Samuel</HI> was rejected, <HI>E&s;ay</HI> &s;awed in pieces, <HI>Jeremy</HI> thrown to a filthy dungeon, <HI>Zachary</HI> the &s;on of <HI>Jeh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ida</HI> was &s;toned with <HI>&s;tones,</HI> even in the court of the Hou&s;e of the Lord; <HI>Micheas</HI> thrown down by <HI>Joram</HI> to break his neck, becau&s;e he <HI>re|buked</HI> him for the &s;ins of his fathers; <HI>Amos</HI> killed with a club, <HI>Ezechiel</HI> &s;lain,
<PB N="94" REF="62"><HI>&V;rias</HI> the &s;on of <HI>Semeiah</HI> for Prophe&s;ying again&s;t <HI>Jeru&s;alem</HI> was killed by <HI>Joakim;
<NOTE PLACE="marg">Jer. 26.23.</NOTE> Elias</HI> per&s;ecuted and threatned to be killed by <HI>Jezabel;</HI> and the &s;pirit of God demandeth of the <HI>Jews,
<NOTE PLACE="marg">Act. 7.52.</NOTE> Which of the Prophets had not their fathers per|&s;ecuted?</HI> Even &s;o do <HI>many</HI> men in <HI>many</HI> places, and in <HI>mo&s;t</HI> Countreys, u&s;e the <HI>true Preachers</HI> and teachers of Gods <HI>true wor&s;hip,</HI> and the repairers of their errors, <HI>in the&s;e very daies;</HI> and if the <HI>true Preachers</HI> &s;ay, with this Pro|phet,
<NOTE PLACE="marg">Jer. 6.16.</NOTE> <HI>Ask for the old pathes, where is the good way and walk therein,</HI> and you &s;hall find re&s;t for your &s;ouls. I am affraid, <HI>our people</HI> will <HI>an&s;wer</HI> with the words of <HI>this people,</HI> and &s;ay, <HI>We will not walk therein.</HI></P>
<P>But to proceed, to &s;hew unto you the <HI>doings</HI> of this people; the Prophet tels us, they have not only <HI>rejected</HI> the true Prophets, and <HI>refu&s;ed</HI> the bright &s;hining light of the truth, and <HI>right &s;ervice of God,</HI> offered unto them by the legitimate me&s;&s;engers of God; but, as our Prophet &s;peaketh, they have committed <HI>two evils,</HI>
<LIST>
<ITEM>1.
<NOTE PLACE="marg">Jer. 32.33. &amp; chap. 7.25.</NOTE> They have for&s;aken the <HI>Fountain of living wa|ters.</HI></ITEM>
<ITEM>2. They have hewed them out <HI>Ci&s;terns,</HI> even <HI>broken Ci|&s;terns,</HI> that can hold no water.</ITEM>
</LIST></P>
<P>And the&s;e <HI>two evils</HI> do <HI>commonly</HI> go together: to <HI>&s;ilence</HI> and deprive the old and <HI>true Preachers,</HI> and to <HI>advance</HI> and magnify the <HI>young novices,</HI> that are fitter to be taught then to teach; yea, to for&s;ake <HI>God,</HI> and then to adore the <HI>Calf;</HI> to throw away the &s;ervice <HI>of the Lord,</HI> and then to &s;et up the &s;ervice of <HI>Baal;</HI> to per&s;ecute the <HI>true Prophets,</HI> and then to magnify the fal&s;e teachers; 400 of them mu&s;t be <HI>royally</HI> fed on <HI>Jezabels</HI> table, when &s;he would not entertain one <HI>true Prophet.</HI>
<NOTE PLACE="marg">1 King. 18.19.</NOTE> And when, as the Prophet &s;aith, <HI>corruit in platea veritas,</HI> truth is fallen, and &s;hall be troden down, as <HI>mire</HI> in the &s;treets; then <HI>lies</HI> and fal&s;hoods, errors and here&s;ies, and all bla&s;phe|mies &s;hall be <HI>generally</HI> apprehended, and the broachers thereof, not wor|thy the <HI>name</HI> of Preachers, &s;hall be <HI>liberally</HI> maintained, as they were by Queen <HI>Jezabel,</HI> and are now by our Parliament-governours in every place.</P>
<P>Therefore, though the Prophet &s;aith, It was <HI>a wonderfull</HI> and a hor|rible thing,
<NOTE PLACE="marg">Jer. 5.30.</NOTE> that the Prophets <HI>&s;hould Prophe&s;y fal&s;ly;</HI> yet, I think it was a <HI>greater wonder</HI> for the people <HI>to love to have it &s;o,</HI> to hire them &s;o <HI>dearly,</HI> and maintain them &s;o <HI>bountifully,</HI> for Prophe&s;ying <HI>fal&s;ly,</HI> and teaching <HI>lies</HI> unto them: For, if <HI>Ahab</HI> and <HI>Jezabel</HI> had not magnified, and &s;o <HI>bountifully</HI> maintained tho&s;e <HI>fal&s;e Prophets,</HI> and the people had not <HI>loved</HI> to hear them Prophe&s;ying <HI>lies</HI> and fal&s;hoods unto them; it is like enough, they would not have been <HI>&s;o ready</HI> to broach &s;o <HI>many errors,</HI> and here&s;ies unto them.</P>
<P>But what wonder is it for men to <HI>wander,</HI> when they <HI>love</HI> to wander; and to <HI>erre,</HI> when they <HI>de&s;ire</HI> to erre, for, as <HI>Theognis</HI> &s;aith,
<Q><GAP DESC="foreign">.</Q></P>
<P>So we may as truly &s;ay,
<Q><GAP DESC="foreign">.</Q></P>
<P>For, as another &s;aith,
<Q>Qui&s;quis amat ranam, ranam putat e&s;&s;e Dianam.</Q> He that loves a <HI>Black-moore</HI> thinks her to be as fair as <HI>Venus;</HI> he that loves an <HI>Idol,</HI> makes it his <HI>good god;</HI> and he that loves <HI>lies,</HI> errors, and here&s;ies, em|braceth them for <HI>divine</HI> verities.</P>
<PB N="95" REF="62">
<P>But is it not a <HI>wonderful,</HI> and a horrible thing, that men endued with <HI>rea&s;on</HI> and under&s;tanding, and men that <HI>pretend</HI> and <HI>&s;eem</HI> to be <HI>wi&s;e</HI> and re|ligious, &s;hould notwith&s;tanding be &s;o <HI>bruti&s;h</HI> and &s;otti&s;h, as to <HI>love to wan|der,</HI> and love to be <HI>deceived</HI> and guided out of the <HI>&s;ervice of God,</HI> to follow after the <HI>vain fancies</HI> of the fal&s;e Prophets?</P>
<P>Yet you &s;ee our Prophet tells us, it is &s;o with <HI>this people,</HI>
<NOTE PLACE="marg">Why the peo|ple love to follow their fal&s;e teachers, rather then the true Prea|chers.</NOTE> and you &s;hall find it &s;o <HI>with many more:</HI> for as the wicked love the <HI>world,</HI> better then the god|ly do love the <HI>Lord;</HI> &s;o the Schi&s;matick and Heretick, the <HI>Quaker,</HI> the <HI>Anabap|ti&s;t,</HI> the <HI>Presbyterians,</HI> the <HI>Independants,</HI> and the <HI>Papi&s;ts,</HI> are more ready to <HI>maintain,</HI> and more affectionate in <HI>their love</HI> to the <HI>fal&s;e teachers,</HI> then the <HI>true Prote&s;tants</HI> are, to relieve the true and <HI>faithful</HI> Preachers. And the rea|&s;on hereof is two-fold.</P>
<P N="1">1. Becau&s;e the <HI>fal&s;e</HI> Prophets are more <HI>&s;edulous</HI> to gain <HI>Pro&s;elytes,</HI> <MILESTONE N="1" UNIT="Rea&s;on."> then the true <HI>Preachers</HI> are to make Chri&s;tians; for &s;o our Saviour tells us, that while the husband-man <HI>&s;lept,</HI> the envious man <HI>&s;owed tares;</HI>
<NOTE PLACE="marg">Matth. 13.25.</NOTE> and while the faithful di&s;ciples <HI>&s;lumbered,</HI> the traytor <HI>Judas</HI> was very <HI>watchful,</HI> and ran from Chri&s;t to the <HI>high Prie&s;ts,</HI> and from them back again into the <HI>garden,</HI> and never re&s;ted untill he had <HI>fini&s;hed</HI> his intended trea&s;on, and delivered the <HI>King of heaven</HI> into the hands of his <HI>own &s;infull &s;ubjects,</HI> to be cru|cified.</P>
<P>And the &s;econd rea&s;on of this <HI>their</HI> more <HI>eager de&s;ire,</HI> <MILESTONE N="2" UNIT="Rea&s;on."> and more earne&s;t love <HI>to errour,</HI> then love to truth, is; becau&s;e, as our Saviour &s;aith, <HI>The children of this world are wi&s;er in their generation, then the children of light:</HI> For though, as our Prophet &s;aith, <HI>This people were fooli&s;h and &s;otti&s;h children, that had no under&s;tanding to do good, yet they were wi&s;e to do evill;</HI>
<NOTE PLACE="marg">Je. 4.22.</NOTE> And &s;o are all the children of this world; and that makes them more <HI>&s;ecret</HI> in their plots, more <HI>&s;tudious</HI> in their doings, and more <HI>&s;ubtle</HI> in all their actions, then are the children of God: and when they have done any <HI>foul fact,</HI> and com|mitted &s;ome great offence, then, as the Tragedian &s;aith, <HI>Scelera &s;celeribus tuenda,</HI> their <HI>horrible acts</HI> are upheld by far <HI>more horrible projects;</HI> and as thieves, to conceal their <HI>robberies,</HI> do commit <HI>murder;</HI> and lyars, to ju&s;tifie their <HI>lies,</HI> will <HI>for&s;wear</HI> them&s;elves; &s;o will all wicked men uphold, and main|tain their wickede&s;&s;e by <HI>greater wickedne&s;&s;e:</HI> and as <HI>Medea</HI> &s;aith, <HI>Quae &s;celere pacta e&s;t, &s;celere rumpatur fides,</HI> the covenant which they have <HI>wickedly</HI> made, they will as wickedly <HI>break,</HI> and the faith which they have <HI>deceit|fully</HI> given, they will as <HI>readily</HI> fru&s;trate.</P>
<P>And thus, as <HI>Demodicus</HI> &s;aid of the <HI>Mile&s;ians,</HI> that they were no fools, but they did the very &s;ame things that <HI>fools</HI> did; &s;o the wicked politicians, and the hypocritical Saints of this world, they are <HI>no Jews,</HI> but they <HI>do</HI> the ve|rie <HI>&s;ame things</HI> that tho&s;e <HI>Jews</HI> did; they <HI>wander</HI> and erre from the truth, becau&s;e they <HI>love to wander.</HI> And I would to God we would take as much pains to <HI>go to heaven,</HI> as they do to <HI>run to hell;</HI> and that we would as zea|lou&s;ly love the <HI>true &s;ervice</HI> of God, as they love to wander from this <HI>right wor&s;hip</HI> of God.</P>
<P N="3">3. For the <HI>manner</HI> of their doings, it is &s;et down in the word, <HI>thus,</HI>
<NOTE N="3" PLACE="marg">The manner of their doings</NOTE> or after <HI>this &s;ort;</HI> and it is likewi&s;e implyed in this word, <HI>wanders;</HI> for he that wanders, &s;tands not &s;till; but &s;till goeth on from the <HI>thickets</HI> unto the <HI>bri|ers,</HI> and from the briers unto the <HI>bogges;</HI> and &s;o from one errour unto another.</P>
<P>So you &s;ee we are here in a <HI>wilderne&s;s,</HI> where this people went <HI>a&s;tray,</HI> and I mu&s;t follow them with the be&s;t <HI>Method</HI> I can to declare unto you their <HI>wandring cour&s;es:</HI> but as <HI>Mo&s;es</HI> &s;ets down only their <HI>principal &s;tations;</HI> and not every <HI>&s;tep,</HI> that they made in the wilderne&s;&s;e of <HI>Sinai;</HI> &s;o will I follow his <HI>example,</HI> and &s;hew you <HI>only</HI> their <HI>principal aberrations</HI> in the wilderne&s;s of &s;in: and becau&s;e their &s;in is <HI>morbus complicatus,</HI> a <HI>twi&s;ted</HI> and a decom|pound wickedne&s;&s;e, containing many <HI>&s;everall</HI> branches; I will rank them in|to the&s;e three heads.</P>
<PB N="96" REF="63">
<LIST>
<ITEM>1.
<NOTE PLACE="marg">Their aberra|tions, princi|pally con&s;i&s;t|ed in three things.</NOTE> Their <HI>abu&s;e</HI> of Gods <HI>&s;ervice.</HI></ITEM>
<ITEM>2. Their <HI>rebellion</HI> again&s;t their <HI>Governours.</HI></ITEM>
<ITEM>3. Their <HI>injuries</HI> unto their <HI>neighbours.</HI></ITEM>
</LIST>
<P>The which threefold &s;in, is <HI>circulus diaboli,</HI> the very <HI>circle</HI> of the <HI>devil,</HI> wherein he driveth the wicked to run their round.</P>
<P N="1">1. <NOTE N="1" PLACE="marg">The abu&s;e of Gods &s;ervice.</NOTE> Their <HI>abu&s;e</HI> of Gods &s;ervice was in their <HI>idolatry</HI> and idolatrous wor|&s;hip of God; for &s;o the Prophet &s;aith, <HI>According to the number of thy Ci|ties, were thy gods, O Juda,</HI> and according to the number of <HI>the &s;treets of Jeru&s;alem,
<NOTE PLACE="marg">Jer. 11.13.</NOTE> have ye &s;et up altars to that &s;hameful thing.</HI> Where you may ob&s;erve,</P>
<P>That, as there is but <HI>one God,</HI> &s;o <HI>this God</HI> &s;hould be &s;erved <HI>in every City,</HI> and in every &s;treet of every city: and, as God is the <HI>&s;ame</HI> in every place,
<NOTE PLACE="marg">That the &s;ame God &s;hould have the &s;ame wor&s;hip in all places.</NOTE> in every city, and in every &s;treet of the city; &s;o &s;hould his &s;ervice be the <HI>&s;ame</HI> in every place. And to that <HI>end,</HI> the Lord gave unto his people the &s;ame <HI>Law,</HI> the &s;ame <HI>Sacraments,</HI> and the &s;ame <HI>Go&s;pell,</HI> that the <HI>&s;ame God</HI> might have the <HI>&s;ame wor&s;hip</HI> in all places, and that his people might believe the <HI>&s;ame faith,</HI> u&s;e the <HI>&s;ame prayer,</HI> receive the <HI>&s;ame Sacraments,</HI> and do the <HI>&s;ame publick &s;ervice</HI> unto God in every City, and in every place; that &s;o they might attain unto the &s;ame <HI>end,</HI> which is the kingdom of heaven.</P>
<P>And therefore the <HI>Reverend Bi&s;hops,</HI> and Governours of Gods Church, were &s;o careful herein, to pre&s;erve the <HI>unity</HI> of the Church, and the <HI>uniformity</HI> of Gods &s;ervice, that they pre&s;cribed the &s;ame <HI>prayers,</HI> the &s;ame <HI>P&s;alms,</HI>
<NOTE PLACE="marg">The &s;et form of prayers and &s;ervice of God, ju&s;tified 1. By the peo|ple of God.</NOTE> the &s;ame <HI>Chapters,</HI> and the &s;ame <HI>Service,</HI> to be u&s;ed in all <HI>Churches,</HI> that all the world might know, we <HI>wor&s;hip the &s;ame God;</HI> And to ju&s;tifie this their practice, of <HI>a &s;et form of Prayers</HI> and <HI>Service</HI> of God, they have</P>
<P N="1">1. The <HI>Precept</HI> of <HI>God him&s;elf,</HI> &s;aying unto <HI>Mo&s;es,</HI> Speak unto <HI>Aaron,</HI> and to his &s;ons, &s;aying, <HI>On this wi&s;e, ye &s;hall ble&s;&s;e the children of I&s;rael,</HI> &s;aying unto them, <HI>The Lord ble&s;&s;e thee, and keep thee; the Lord make his face to &s;hine upon thee,
<NOTE PLACE="marg">Numb. 6.22.</NOTE> and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace;</HI> and &s;o likewi&s;e he pre&s;cribeth unto them the <HI>very prayer</HI> that they &s;hould make, and the <HI>very words</HI> that they &s;hould u&s;e, both as they went <HI>forth,</HI> and as they <HI>returned</HI> home from Battle; for when the Ark &s;et forward, <HI>Mo&s;es</HI> &s;aid, <HI>Ri&s;e up, O Lord, and let thine ene|mies be &s;cattered, and let them that hate thee, flee before thee;</HI> And when the Ark <HI>re&s;ted,</HI>
<NOTE PLACE="marg">Numb. 10.35.</NOTE> he &s;aid, <HI>Return, O Lord, unto the many thou&s;ands of I&s;rael:</HI> and the Prophet <HI>David</HI> u&s;eth the very <HI>&s;ame prayer,</HI> and the <HI>&s;ame words</HI> &s;aying, <HI>Let God ari&s;e,
<NOTE PLACE="marg">P&s;al. 68.1.</NOTE> and let his enemies be &s;cattered; let them al&s;o that hate him, flee be|fore him.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">By the Pre|cept of Chri&s;t. Luke 12.2.</NOTE> They have the Precept of <HI>Chri&s;t him&s;elf,</HI> that biddeth us to u&s;e that prayer which he taught us &s;aying, When ye pray, &s;ay, <HI>Our Father which art in heaven,</HI> &amp;c.</P>
<P N="3">3. <NOTE N="3" PLACE="marg">By the pra|ctice of the godly people in the Old Te&s;tament.</NOTE> They have the <HI>practice</HI> of the godly people of the <HI>Old Te&s;tament,</HI> as you may &s;ee the <HI>very words</HI> that they were to u&s;e in Gods &s;ervice, when they offered <HI>their fir&s;t fruits,</HI> and the <HI>very prayer</HI> that they were to make in <HI>Deut.</HI> 26. from the third ver&s;e to the tenth, and ver&s;e 13. And &s;o the <HI>very words</HI> that the Prie&s;ts were to u&s;e unto the people when they came nigh un|to the battle; as you may &s;ee in <HI>Deut.</HI> 20.3. And the godly King <HI>Hezechi|as</HI> made certain <HI>P&s;alms,</HI> after his <HI>recovery from his &s;ickne&s;&s;e;</HI> and &s;aith, <HI>We will &s;ing my &s;ongs to the &s;tringed in&s;truments all the days of our life in the hou&s;e of the Lord;</HI>
<NOTE PLACE="marg">E&s;ay 38.20.</NOTE> and when he <HI>reformed</HI> the &s;ervice of God, that the people had <HI>neglected,</HI> and the wicked Kings had <HI>corrupted,</HI> he pre&s;cribed <HI>a &s;et form</HI> of Gods wor&s;hip, and commanded the <HI>Levites</HI> to &s;ing prai&s;e unto the Lord; not as every <HI>&s;imple Prie&s;t,</HI>
<NOTE PLACE="marg">2 Chro. 29 30.</NOTE> or &s;illy <HI>Levite</HI> plea&s;ed, but with the <HI>words of</HI> Da|vid <HI>and</HI> A&s;aph <HI>the Seer.</HI></P>
<PB N="97" REF="63">
<P>And Mr. <HI>Selden</HI> in his Notes upon <HI>Eutychius</HI> &s;heweth,
<NOTE PLACE="marg">Selden <HI>in</HI> Eu|tych. <HI>pag.</HI> 41. <HI>di&s;t. ad pagin.</HI> 25.</NOTE> that &s;ince <HI>Ezra</HI>'s time, when after their return from <HI>Babylon,</HI> the <HI>true Service</HI> of God was <HI>re&s;tored,</HI> the Jews con&s;tantly u&s;ed a <HI>&s;et form of Gods wor&s;hip</HI> in all their Synagogues; every Synagogue u&s;ing the &s;ame Service.</P>
<P N="4">4. They have the <HI>practice</HI> of all the <HI>Saints</HI> under the <HI>New Te&s;tament:</HI>
<NOTE N="4" PLACE="marg">By the pra|ctice of all the Saints, under the New Te|&s;tament. Luke 11.1. Matth, 26.44. P&s;al. 22.1.</NOTE> as</P>
<P N="1">1. Of <HI>John Bapti&s;t</HI> that taught his di&s;ciples a <HI>Set form</HI> of &s;erving God, and a &s;et form of <HI>Prayer.</HI></P>
<P N="2">2 Of <HI>Chri&s;t him&s;elf,</HI> that u&s;ed the <HI>&s;ame form</HI> of prayer, and repeated <HI>the &s;ame words</HI> three times together, and commanded us to do the like; and when he was upon the <HI>Cro&s;&s;e,</HI> he u&s;ed the <HI>very words</HI> of the P&s;almi&s;t, change|ing onely the <HI>Hebrew phra&s;e</HI> into the <HI>Syriack Dialect.</HI></P>
<P N="3">3. Of the <HI>Primitive Church,</HI> as the Lyturgy of Saint <HI>James,</HI> Saint <HI>Ba&s;il,</HI> S. <HI>Chry&s;o&s;tom,</HI> and the <HI>&s;hort Form</HI> of &s;erving God, which Saint <HI>Peter</HI> left at <HI>Rome,</HI> and the other, which Saint <HI>Mark</HI> left at <HI>Alexandria,</HI> do &s;ufficiently te&s;tifie</P>
<P N="4">4, Of the whole <HI>Catholick Church,</HI> as it appeareth out of <HI>Ca&s;&s;ander,</HI> and other Writers of the <HI>Lyturgica.</HI> And</P>
<P>Therefore the religious Emperour <HI>Con&s;tantine,</HI> <GAP DESC="foreign">,
<NOTE PLACE="marg">Eu&s;eb. <HI>de vit&agrave;</HI> Con&s;t. <HI>l.</HI> 4 <HI>c</HI> 17.</NOTE> rendered <HI>Set Formes</HI> of prayers unto the Chri&s;tians, &s;aith <HI>Eu&s;ebius;</HI> and his Nobles u&s;ed <GAP DESC="foreign">, Prayers that the Emperour liked; and they were all brought <GAP DESC="foreign">, to pray the <HI>&s;ame prayer;</HI> yea he pre|&s;cribed a <HI>Set Form of Service</HI> for his &s;ouldiers,
<NOTE PLACE="marg"><HI>Idem l.</HI> 4. <HI>c.</HI> 20.</NOTE> as the &s;ame <HI>Eu&s;ebius</HI> te|&s;tifieth.</P>
<P>And Saint <HI>Augu&s;t.</HI> &s;aith, that <HI>Sur&s;um corda,</HI> lift up your hearts, are words <HI>ab ip&s;is Apo&s;tolorum temporibus petita,</HI> u&s;ed in the Church of Chri&s;t even from the <HI>very times</HI> of the Apo&s;tles, and are agreeable to the Con&s;titutions of the Apo&s;tles. <HI>L.</HI> 8. <HI>c.</HI> 16.</P>
<P N="5">5. They have the <HI>practice</HI> of the <HI>Heathens</HI> that were &s;o wi&s;e herein,
<NOTE N="5" PLACE="marg">By the pra|ctice of the heathens. Plato <HI>de legi|bus. l.</HI> 7. Alexand, <HI>ab<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> Alexand. <HI>l.</HI> 4. c. 17. Why the Gentiles u&s;ed the &s;ame &s;et prayers in their &s;ervice.</NOTE> as to u&s;e the <HI>&s;ame Service</HI> to every fal&s;e god, as both <HI>Plato</HI> and <HI>Alexander ab Alexandro,</HI> do bear witne&s;&s;e; and they cau&s;ed their <HI>prayers</HI> to be read <HI>out of a Book.</HI></P>
<P N="1">1. That &s;o the people might <HI>learn</HI> to repeat the <HI>&s;ame Prayers</HI> with the Prie&s;t, when the &s;ame Prayers are con&s;tantly u&s;ed in Gods &s;ervice, which they &s;hall <HI>never</HI> be able to do, when they &s;hall have a <HI>new Prayer,</HI> and a new <HI>Service</HI> upon every new day.</P>
<P N="2">2. Their Prayers were pre&s;cribed and read, le&s;t the &s;imple and ignorant <HI>Prie&s;t</HI> &s;hould ask of God <HI>any evill thing,</HI> that &s;hould not be asked; and</P>
<P N="3">3. <HI>Ne quid prepo&s;ter&egrave; dicatur,</HI> their Petitions were &s;et down, <HI>in verbis conceptis,</HI> as we u&s;e to &s;end me&s;&s;ages to <HI>great</HI> per&s;ons, in the&s;e, and the&s;e very words, le&s;t we &s;hould <HI>offend</HI> either in the <HI>matter,</HI> or in the <HI>manner;</HI> in the <HI>thing</HI> reque&s;ted, or in the <HI>words</HI> wherein we have reque&s;ted it.</P>
<P>Out of all which you may perceive how nece&s;&s;ary it was for the Gover|nours of Gods Church, to &s;ee that the <HI>&s;ame God</HI> &s;hould have the <HI>&s;ame Service;</HI> and that <HI>very Service</HI> which him&s;elf pre&s;cribeth, and not what <HI>new Prayers</HI> and new wor&s;hip, in what <HI>Form,</HI> and under what <HI>words</HI> &s;oever, every <HI>igno|rant Prie&s;t</HI> &s;hould extemporarily pour forth to the Almighty <HI>God:</HI> For if we ought to be very <HI>carefull</HI> to keep our <HI>feet,</HI> when we go to the hou&s;e of <HI>God, Eccle&s;.</HI> 5.1. then how much <HI>more carefull</HI> ought we to be, to keep our <HI>mouths,</HI> and look to our <HI>words,</HI> which we come to &s;peak in the pre&s;ence of <HI>God.</HI></P>
<P>And yet you <HI>hear</HI> what our Prophet &s;aith of this people, that <HI>according to the number of their Cities, were their gods;</HI> and, according to their <HI>&s;treets,</HI> &s;o were their <HI>altars,</HI> that is, new gods, and a <HI>new Service</HI> of God, in <HI>every City,</HI> and in every &s;treet; go to <HI>this &s;treet,</HI> and to <HI>this Church,</HI> and you &s;hall have <HI>&s;uch Prayers,</HI> and &s;uch Chapters, and &s;uch a <HI>Service</HI> u&s;ed unto the people; but go to that <HI>other &s;treet,</HI> and to that other Syna|gogue
<PB N="98" REF="64">of <HI>Jeru&s;alem,</HI> and you &s;hall have <HI>another Altar</HI> &s;et up, another Sacri|fice, and another Service, as if they &s;erved <HI>another god.</HI> Such was the <HI>deplo|rable</HI> condition of the Jews; and I only wi&s;h, it may not &s;o be a|mong&s;t us.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">How this people rebel|led, and al|wayes re&s;i&s;ted their Kings, &amp; their &s;ubordi|nate Magi|&s;trates.</NOTE> Their <HI>Rebellion</HI> again&s;t their Governours, is the &s;econd <HI>branch</HI> of their deviation; and this did ever accompany their abu&s;e of Gods &s;ervice; for, the King, that is the Supreme Governour under God, is <HI>Cu&s;tos utrin&s;que ta|bulae,</HI> The keeper of <HI>God Laws,</HI> and to have a care that God &s;hould be <HI>rightly</HI> &s;erved; therefore, they that will &s;erve God, as they <HI>li&s;t,</HI> will never obey <HI>their King,</HI> nor &s;ubmit them&s;elves to his under-Governours as they ought; for while the <HI>highe&s;t</HI> wheel of the Clock is put out of temper, and thru&s;t out of place, all the <HI>re&s;t</HI> mu&s;t be di&s;ordered.</P>
<P>And therefore, as this people were mo&s;t prone to <HI>Idolatry,</HI> and mo&s;t greedily de&s;irous of <HI>changes,</HI> and new forms of Gods <HI>Service;</HI> So were they mo&s;t frequent in their <HI>di&s;obedience</HI> unto their lawful Governours; as you may &s;ee how <HI>often</HI> they murmured again&s;t <HI>Mo&s;es,</HI> again&s;t the &s;ons of <HI>Gedeon,</HI> again&s;t <HI>Samuel,</HI> and <HI>David,</HI> and <HI>Solomon,</HI> and <HI>Rehoboam,</HI> and almo&s;t again&s;t all the re&s;t of the <HI>&s;ucceeding</HI> Kings, even to <HI>Zedechias,</HI> that governed them at <HI>this time,</HI> when our Prophet lived; and was &s;o terrified, and <HI>domineered</HI> over by his Nobles and Princes, that he could do ju&s;t nothing, either for the <HI>Service</HI> of God, or the <HI>protection</HI> of Gods Servants. For they &s;aid, <HI>We have no King, becau&s;e we fear not the Lord, what then &s;hould a King do to us?</HI> Ju&s;t as I told you,
<NOTE PLACE="marg">Ho&s;. 10.3.</NOTE> No regard to <HI>Gods &s;ervice,</HI> and to obey his Precepts, no <HI>obedience</HI> to their King, and his under-Magi&s;trates.</P>
<P>And yet,
<NOTE PLACE="marg">Chap. 8. v. 4.</NOTE> if you look but two Chapters before, the Prophet tells us, the Lord &s;aith, <HI>They have &s;et up Kings, but not by me; and they have made Princes, and I knew it not:</HI> as now we have done, &s;et up tho&s;e for Kings, that God never &s;et up. Where you may ob&s;erve, what the Lord <HI>utterly di&s;liketh</HI> in this people, and what they <HI>principally de&s;ired;</HI> for he blames them for re|jecting the <HI>Monarchical</HI> Government,
<NOTE PLACE="marg">Chap. 10.3.</NOTE> and &s;aying, <HI>We have no King,</HI> or, What &s;hall we do with a <HI>King,</HI> or a <HI>Monarch?</HI> We cannot endure that any <HI>one man</HI> &s;hould rule and govern us.
<NOTE PLACE="marg">Chap. 8.4.</NOTE> And then you &s;ee how (Chapter 8.4.) he blames them a great <HI>deal more,</HI> for affecting the <HI>Ari&s;tocratical</HI> Govern|ment, and making <HI>many</HI> Kings and Princes to govern the people; which is the <HI>greate&s;t plague</HI> that can happen to any people; and which none but the <HI>Tribe</HI> of <HI>I&s;&s;achar</HI> would &s;uffer to rule over them.</P>
<P>And therefore I &s;ay, the&s;e Dominions are herein infinitely obliged to his Highne&s;s the Lord Protector, for di&s;&s;olving, and di&s;abling tho&s;e <HI>many Kings</HI> and Princes, that tyrannized, or were &s;uch Tyrants over us, and re|ducing our Government again, to be as it is, mo&s;t <HI>acceptable</HI> unto God, and mo&s;t <HI>excellent</HI> among men, <HI>Monarchical,</HI> under the Rule of <HI>one</HI> &s;upreme Governour.</P>
<P>And we &s;hould all be <HI>doubly obliged</HI> to his Highne&s;s, if God &s;hould put it into his <HI>heart,</HI> and he &s;ubmit <HI>him&s;elf</HI> to Gods will, for his own <HI>honour,</HI> which he might gain thereby, and for the <HI>tranquillity</HI> and happine&s;s of all the peo|ple of the&s;e Kingdoms, to bring, and &s;ettle our Government, which I be|lieve he might ea&s;ily do, in the right Line, and on the right Heir, which God and Nature have de&s;igned for it. For,</P>
<P>When God hath de&s;igned a King, to be the Governour over his people, as he did <HI>Mo&s;es</HI> and <HI>David,</HI> over the I&s;raelites, and other Kings &s;ucce&s;&s;ive|ly over his people, how <HI>odious</HI> and how abominable is <HI>di&s;obedience</HI> to any of tho&s;e Kings in the fight of God, you may ea&s;ily perceive, if you <HI>mark</HI> how God &s;eems to be <HI>more angry</HI> with the conte&s;tation and <HI>rebellion</HI> of <HI>Corah</HI> and his confederates again&s;t <HI>Mo&s;es,</HI> and of <HI>Ab&s;olom</HI> again&s;t <HI>David,</HI> and of this people again&s;t <HI>Z<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dechia,</HI> than he was for the <HI>Idolatry</HI> and impiety they committed again&s;t him&s;elf; for if you weigh the <HI>haynou&s;ne&s;s</HI> of the &s;in by
<PB N="99" REF="64">the <HI>&s;everity</HI> of the puni&s;hment, which is the only <HI>ballance</HI> that we can judge by, you &s;hall find, that <HI>Ab&s;oloms</HI> rebellion again&s;t his King,
<NOTE PLACE="marg">2 Sam. 18.14.</NOTE> that was his Governour, was more <HI>&s;everely</HI> puni&s;hed, than his <HI>Idolatry,</HI>
<NOTE PLACE="marg">2 Sam. 18.18.</NOTE> or any other his <HI>impiety</HI> again&s;t God. And le&s;t you &s;hould deny <HI>Ab&s;olom</HI> to have committed any idolatry, by that <HI>Pillar</HI> which he reared in the Kings dale, you may &s;ee, that the <HI>fir&s;t</HI> and greate&s;t <HI>Idolatry</HI> of the I&s;raelites, when they wor&s;hip|ped their <HI>golden Calf,</HI> was puni&s;hed, but with the death of about 3000. men;
<NOTE PLACE="marg">Exod. 32.28.</NOTE> and yet when they di&s;obeyed <HI>Mo&s;es,</HI> and <HI>rebelled</HI> again&s;t him, and it was but a <HI>privative rebellion,</HI> no taking up of <HI>arms,</HI> no plotting of his <HI>death,</HI> but the very <HI>embrio</HI> of a rebellion, and the <HI>beginning</HI> of di&s;obedience,
<NOTE PLACE="marg">Numb. 16.49.</NOTE> <HI>We will not come at thee;</HI> there died in the plague, <HI>fourteen thou&s;and</HI> and <HI>&s;even hundred men;</HI> be&s;ides them that died about the matter of <HI>Corah,</HI>
<NOTE PLACE="marg">How &s;everely God puni&s;heth the rebellious, and di&s;obedi|ent people.</NOTE> which were no le&s;s than two hundred and fifty men. For God having appointed the Emperour or King, to be the <HI>Soveraign</HI> Magi&s;trate, and commanded him to be the Governour of his people, and to have a &s;pecial care of his <HI>Wor&s;hip,</HI> and to be the <HI>Defender of the Faith of Chri&s;t,</HI> What can this Governour do, to <HI>uphold</HI> the Faith, and to hinder the &s;ervice of God to <HI>fail</HI> and to fall to the ground, when the people <HI>di&s;obey</HI> him, and refu&s;e to be ruled by him, and &s;purn again&s;t him? as our people have done again&s;t our King.</P>
<P>And therefore, though this <HI>di&s;obedience</HI> to the Magi&s;trate, and <HI>rebellion</HI> again&s;t our King, that is Chief Governour, in it &s;elf, if you con&s;ider the <HI>object</HI> of either &s;in, is not <HI>equivalent,</HI> nor &s;o haynous, as <HI>Idolatry;</HI> yet,
<NOTE PLACE="marg">Why God is &s;o angry with them that re|bel again&s;t their Kings.</NOTE> be|cau&s;e Government is <HI>&s;u&s;tentaculum,</HI> the prop and &s;tay of the <HI>true Religion,</HI> and di&s;obedience, again&s;t our lawful Governours, hath alwayes produced the <HI>corruption</HI> of Gods <HI>true Service,</HI> as you may &s;ee in the rebellion of <HI>Jero|boam,</HI> who no &s;ooner fell from his obedience to his King, but he pre&s;ently fell from his duty to his <HI>God,</HI> and corrupted his Service with gro&s;s <HI>Idolatry;</HI> Therefore is God &s;o <HI>extreamly</HI> angry, and doth &s;o <HI>&s;everely</HI> puni&s;h the re|bellion and <HI>di&s;obedience</HI> of the people, as here, becau&s;e <HI>Zedechia</HI> was not &s;uffered by the&s;e <HI>&s;tubborn</HI> and di&s;obedient people, to follow the advice of this our Prophet; therefore they were all delivered into &s;eventy years Captivity.</P>
<P>And as the Lord is <HI>extream</HI> angry with tho&s;e rebellious people, that <HI>di&s;|obey</HI> and labour to di&s;place the Kings and Governours that he &s;ets over them; So he &s;heweth abundance of his <HI>love</HI> and kindne&s;&s;e to them, that &s;ub|mit them&s;elves to his ordinance, and behave them&s;elves dutifully and <HI>loy|ally</HI> towards tho&s;e Kings what&s;oever they be, that God placeth over them; as you may &s;ee it in the whole <HI>cour&s;e</HI> and Story of King <HI>David</HI> and <HI>Saul:</HI> for as he was the mo&s;t dutiful and mo&s;t <HI>faithful &s;ubject,</HI> that ever we read of; &s;o God was plea&s;ed to rai&s;e him to be the <HI>be&s;t King</HI> that ever reigned over I&s;rael; for, his King, and his Governour was <HI>Saul,</HI> the very <HI>fir&s;t</HI> of that Or|der among the Jews; and he was an <HI>hypocrite,</HI> a per&s;ecutor, a murderer, a tyrant, and a mad man; yet when <HI>David,</HI> who&s;e life he thir&s;ted after, had him at his <HI>mercy,</HI> and could as ea&s;ily have taken off his <HI>head,</HI> as to cut off the <HI>lap</HI> of his garment, he &s;aid, <HI>The Lord forbid,</HI>
<NOTE PLACE="marg">1 Sam. 24.6.</NOTE> that I &s;hould do this thing unto <HI>my Ma&s;ter, the Lords Annointed,</HI> to &s;tretch forth my hand <HI>again&s;t him;</HI> and his heart <HI>&s;mote</HI> him, becau&s;e he had cut off his <HI>skirt.</HI></P>
<P>And when he had him again in the <HI>like trap,</HI> he &s;aid unto <HI>Abner,</HI> Art not thou a <HI>valiant man,</HI> and who is like thee in <HI>I&s;rael?</HI> wherefore then ha&s;t thou not kept <HI>thy Lord the King?</HI> this thing is <HI>not good,</HI> that thou ha&s;t done; <HI>As the Lord liveth,</HI> you are worthy to die, becau&s;e you have not <HI>kept your Ma&s;ter,</HI> the Lords <HI>Annointed,</HI> and his oath; <HI>As the Lord liveth,</HI> &s;heweth,
<NOTE N="1" PLACE="marg">Sam. 26.16.</NOTE> that he &s;pake it in <HI>good earne&s;t,</HI> and je&s;ted not.</P>
<P>And if they be worthy <HI>to die,</HI> that <HI>defend</HI> not, and protect not, &s;uch a <HI>wicked</HI> King, e&s;pecially in going about &s;o <HI>vile</HI> an action, as the murdering of &s;o <HI>good a man,</HI> and &s;o dutiful a &s;ubject as <HI>David was;</HI> then what &s;hall be|come
<PB N="100" REF="65">of them, and what are they worthy of, that murmur, and grudge, and <HI>plot</HI> again&s;t <HI>the life</HI> of &s;uch a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ood King, as maintained <HI>peace</HI> and <HI>j<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tice</HI> a|mong&s;t his people, and offered no <HI>&s;pecial</HI> injury to any <HI>particular</HI> man of us all?</P>
<P>Surely, if I had the wi&s;dom of <HI>Solomon,</HI> and the eloquence of <HI>Demo&s;thenes,</HI> I were not able to expre&s;&s;e the <HI>odiou&s;ne&s;&s;e</HI> of their &s;in, that con&s;pired again&s;t the per&s;on, and proceedings of &s;uch a King, as is <HI>inoffen&s;ive</HI> before God, and all good men.</P>
<P>But to go on to &s;hew unto you, how faithful this <HI>good &s;ubject</HI> was to this bad King, when the young man, that was an <HI>Amalekite,</HI> and none of <HI>Saul</HI> or <HI>Davids</HI> &s;ubjects, came of his <HI>own accord,</HI> to bring tidings unto <HI>David</HI> of <HI>Sauls</HI> death, and of the <HI>good &s;ervice,</HI> that he thought he had done unto <HI>Saul,</HI> at his own reque&s;t, to put him out of his pain; <HI>David</HI> pre&s;ently cau&s;ed him to be put <HI>to death;</HI>
<NOTE N="2" PLACE="marg">Sam. 1.15.</NOTE> becau&s;e he dur&s;t pre&s;ume to offer <HI>any violence,</HI> though that <HI>violence</HI> &s;eemed to be a <HI>favour,</HI> unto the <HI>Ruler</HI> of the people, whom we are &s;traightly forbidden to <HI>revile,</HI>
<NOTE PLACE="marg">Exod. 22.28.</NOTE> or to &s;peak evil of him.</P>
<P>So dutiful and &s;o <HI>loyal,</HI> a &s;ubject was <HI>David,</HI> to &s;o evil a Governour, and &s;o wicked a King as <HI>Saul.</HI> And this his loyalty and <HI>fidelity</HI> unto <HI>Saul,</HI> was one of the <HI>chiefe&s;t</HI> vertues that we find <HI>commendable</HI> in him, before God had, according to his fidelity to his King, rai&s;ed him to the Rule and <HI>Go|vernment</HI> of his people.</P>
<P>And I wi&s;h that all, and every one of us, would &s;trive and &s;tudy to imi|tate this good man in our obedience, fidelity, and loyalty, to our King and Governours, that God hath placed over us.</P>
<P>But here, it may be, &s;ome troubled and <HI>di&s;contented</HI> &s;pirit will &s;ay; I could willingly yield all due re&s;pect and obedience unto our Kings and Governours, could I be &s;atisfied, that God <HI>appointed</HI> them to be the Kings and Governours of his people;
<NOTE PLACE="marg">Jeremy 23.21.</NOTE> but as the Lord &s;aith of the <HI>fal&s;e Prophets, They run and I &s;ent them not;</HI> So he &s;aith, <HI>They have &s;et up Kings, but not by me,
<NOTE PLACE="marg">Ho&s;ea 8.4.</NOTE> and they have made Princes, and I knew it not:</HI> And, &s;hould we be <HI>obe|dient</HI> and faithful to &s;uch Kings and Governours, that <HI>ambitiou&s;ly</HI> &s;et up them&s;elves, and are not <HI>righteou&s;ly</HI> &s;et up by God?</P>
<P>To the&s;e men, that &s;tumble at this <HI>block,</HI> I an&s;wer,</P>
<P N="1">1. That the Prophet &s;peaketh there, as I &s;hewed to you before, not of any <HI>Soveraign Monarch,</HI> but of the <HI>Ari&s;tocratical</HI> government of <HI>many men,</HI> that will <HI>all</HI> be as Kings and Princes, ruling and domineering over the peo|ple; for &s;o you &s;ee, the Prophet &s;peakes in the <HI>plural</HI> number, of <HI>many Kings,</HI> that in all the whole Scripture, you &s;hall never find, to be either <HI>ap|pointed</HI> or <HI>approved</HI> by God to be the Governours of his people; for indeed tho&s;e many Kings and Governours of <HI>equal auth<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rity,</HI> are none of Gods Governours, neither are they <HI>&s;et up</HI> by God, nor, as I find, <HI>approved</HI> by God, in any place of all the Scripture: But as God is <HI>One,</HI> and the <HI>only Monarch</HI> of all the World; &s;o he ever appoints <HI>one Monarch</HI> only, to be his <HI>Deputy,</HI> to govern the people or nation that he committeth under his charge.</P>
<P N="2">2. I &s;ay, that <HI>this Monarch</HI> and Governour, whom God rai&s;eth to govern his people, attaineth unto his Throne and right of Government, even by the <HI>ordination</HI> of God, divers wayes: as</P>
<P N="1">1. Sometimes by <HI>Birth,</HI> which is the mo&s;t <HI>u&s;ual,</HI> be&s;t, and <HI>&s;ure&s;t</HI> way, and mo&s;t agreeable to Gods <HI>will.</HI></P>
<P N="2">2. Sometimes by <HI>Choice,</HI> and the election of the people; as <HI>Herodotus</HI> &s;aith, the <HI>Medes</HI> cho&s;e <HI>Deioces,</HI> to be their King; and the Princes of <HI>Germany,</HI> now chu&s;e their Emperour, and they commonly chu&s;e him that is by Birth the elde&s;t &s;on of the decea&s;ed King.</P>
<P N="3">3. Sometimes by the power of the <HI>Sword,</HI> as God gave the Monarchy of the <HI>Medes</HI> unto <HI>Cyrus,</HI> and the Kingdom of <HI>Darius,</HI> and of many others un|to <HI>Alexander,</HI> and the Empire of the <HI>Romans</HI> unto <HI>Augu&s;tus;</HI> and many
<PB N="101" REF="65">other Kingdoms unto others, that had no <HI>other</HI> right unto their Domini|ons, but what they purcha&s;ed with the edge of their <HI>Sword.</HI> Which <HI>right,</HI> though it be nothing el&s;e but <HI>&V;&s;urpation</HI> and <HI>Intru&s;ion,</HI> in the&s;e ambitious hunters after rule and dominion; yet notwith&s;tanding, it mu&s;t needs be a very <HI>good right,</HI> as the &s;ame cometh from the ju&s;t God, who is the <HI>God of war,</HI> and giveth the <HI>victory</HI> unto Kings, when as the Poet &s;aith,
<Q>&mdash;Victrix cau&s;a diis placuit.</Q> And he having the right and power <HI>Paramount,</HI> to tran&s;late the <HI>rule,</HI> and transferre the <HI>dominion</HI> of his people to whom he will; he hath often|times, for their &s;ins, thrown down the <HI>mighty</HI> from their &s;eat, and tran&s;la|ted the government of his people unto others; whom &s;ome waies he thought <HI>fitter</HI> to effect his Divine will; as, he did give the Kingdom of <HI>Saul</HI> unto <HI>David,</HI> and of <HI>Bel&s;hazzers</HI> unto <HI>Cyrus,</HI> and the like.</P>
<P N="4">4. Somtimes by the wit wi&s;dom and <HI>policy</HI> either of <HI>them&s;elves</HI> or of their <HI>friends,</HI> as <HI>Darius,</HI> by the policy of his hor&s;e-keeper,
<NOTE PLACE="marg"><HI>Ju&s;tin.</HI> l. 1. <HI>ver&s;us finem.</HI></NOTE> attained to the King|dom of <HI>Per&s;ia,</HI> as <HI>Ju&s;tin</HI> writeth.</P>
<P N="5">5. Sometimes by the <HI>Sword</HI> or <HI>Policy,</HI> and by the choice and <HI>election</HI> of the people together: as <HI>David,</HI>
<NOTE PLACE="marg">2 Sam. 2.4. &amp; chap. 4.1.</NOTE> both by warring again&s;t <HI>I&s;hbo&s;heth</HI> the &s;on of <HI>Saul,</HI> and by the choice and <HI>election</HI> of the men of <HI>Judah,</HI> attained to the government of the Kingdom of <HI>I&s;rael;</HI> and &s;o many others, when either by their <HI>wi&s;dom</HI> or <HI>valour</HI> they prevailed again&s;t their oppo&s;ers, were <HI>ele|cted</HI> and confirmed by the people, as were <HI>William</HI> the Conqueror, and <HI>Henry</HI> the 7. in this Kingdom.</P>
<P>And which way &s;oever of the&s;e waies, or any other way, the Lord God &s;etteth up a Prince to rule and govern his people, or &s;uffereth the God of this world to &s;et up an U&s;urper, and a wicked Tyrant, to domineer over them; it is not &s;afe nor wi&s;dom for the people, &s;o long as that U&s;urper hath the commanding power, and the generality of the people weak and un|armed, tumultuou&s;ly and undi&s;creetly to di&s;obey &s;uch commands as may, without offending God, be lawfully performed; but as the high Prie&s;t <HI>Je|hoida,</HI> and the people in the time of <HI>Athalia,</HI> did mo&s;t patiently indure that U&s;urpation, untill, in a fit opportunity, God gave them &s;trength and power to &s;hake off that yoak, &s;o &s;hould we and all other people do in the like ca&s;e; and not to &s;tir, before a fit time, to undoe our &s;elves, and to do no good.</P>
<P>And therefore, as our Saviour Chri&s;t, when the young man came unto him, and &s;aid, Bid my brother to divide the inheritance betwixt him and me: An&s;wered, <HI>Who made me a Judg,</HI> of the&s;e temporall things, <HI>or a di|vider over you?</HI> Luk. 12.14. for mine office and calling is, to &s;ave your &s;ouls, and not to divide your lands; So &s;hould every one of us &s;ay, in &s;uch de&s;perate times as the&s;e, Who hath made me a Judge to determine, whom God hath been plea&s;ed to make the governor of his people, or to inquire what <HI>intere&s;t</HI> the governor hath, or by what means he <HI>came</HI> to that intere&s;t, in his government? For my duty is, not to rebel, but in all things, to &s;tu|dy to be quiet; And our Lawers &s;ay, this Doctrine is agreeable to the laws of our Land: that &s;ay, <HI>Po&s;&s;e&s;&s;io Coronae tollit omnes defectus,</HI> and requireth all obedience unto the pre&s;ent powerfull governor; and they tell you, how an Act of Parliament confirmed this truth in <HI>Henry</HI> the 7, for the adherents of <HI>Richard</HI> the 3. And in &s;uch a ca&s;e, and at &s;uch times, of a powerfull U|&s;urpation; it &s;eems, that our good God will excu&s;e us, for our pa&s;&s;ive, un|wi<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ing and inoffen&s;ive obedience, when we cannot po&s;&s;ibly do other|wi&s;e.</P>
<P N="1">1. Becau&s;e the Prophet tels us <HI>plainly,</HI> that the mo&s;t high God, beareth <HI>rule</HI> over the <HI>Kingdom</HI> of men, and he appoineth over it, <HI>whom&s;oever be
<PB N="102" REF="66">plea&s;eth;</HI>
<NOTE PLACE="marg">Dan. 4.14.</NOTE> and he placeth them over it, <HI>which way &s;oever</HI> he plea&s;eth, un|knowen, and perhaps <HI>unlikely</HI> in our eyes, and it may be, <HI>unju&s;t</HI> in our judgment; yet, mo&s;t ju&s;t to him and in his &s;ight; becau&s;e his waies are not <HI>as our waies,</HI> nor his thoughts <HI>as our thoughts;</HI> but his waies are in <HI>the Seas,</HI> his pathes in the <HI>great waters,</HI> and his foot-&s;teps are <HI>not known.</HI></P>
<P N="2">2. Becau&s;e Chri&s;t him&s;elf, by his own <HI>example</HI> hath taught us to yeeld this obedience to our governors; <HI>who&s;oever</HI> they be, and <HI>what&s;oever</HI> they be, good or bad, and which <HI>way&s;oever</HI> they came into their government; by the true and <HI>lawfull</HI> right of Succe&s;&s;ion, or the <HI>unju&s;t</HI> and powerfull U|&s;urpation; For when the <HI>Jews,</HI> that thought the <HI>Romans,</HI> e&s;pecially <HI>Tibe|rius</HI> that was but the <HI>&s;econd</HI> Emperor, after that <HI>Julius Cae&s;ar</HI> took the go|vernment from the <HI>Senate,</HI> had <HI>no right</HI> in the Kingdom of <HI>Jurie,</HI> came unto him, and asked, If it was <HI>lawfull to pay tribute unto Cae&s;ar;</HI> he doth not &s;ay, He was an <HI>Alien,</HI> and <HI>&V;&s;urper,</HI> and a <HI>Tyrant,</HI> the which things as I con|ceive, were all true; but leaving him as he was, and no waies medling with his <HI>right</HI> or <HI>intere&s;t,</HI>
<NOTE PLACE="marg">Math. 22.21.</NOTE> he bids them <HI>Give unto Cae&s;ar, what was Cae&s;ars, and to God, what was Gods.</HI> So when he &s;tood to be judged before <HI>Pilate,</HI> and be|fore <HI>Herod,</HI> he &s;aid to neither of them, that they had <HI>no right</HI> unto their government, nor any <HI>lawfull</HI> Authority over him; but he tels <HI>Pilate,</HI> that <HI>He could have no power at all, except it were given him from above;</HI> whereby he &s;heweth that <HI>Pilate's</HI> power,
<NOTE PLACE="marg">Joh. 19.11.</NOTE> over the <HI>Jews,</HI> by <HI>whom&s;oever,</HI> or by what <HI>means &s;oever</HI> he came to it among men, was notwith&s;tanding a <HI>power given to him,</HI> and a government committed to him, by <HI>God.</HI></P>
<P N="3">3. Becau&s;e the <HI>Apo&s;tles</HI> of our Saviour Chri&s;t, and the <HI>Fathers</HI> of the primitive Church, did all of them teach the &s;ame Doctrine of &s;uch obedi|ence, as I &s;hewed, unto the pre&s;ent powerfull governors, &amp; never intimated unto the people, that they &s;hould either fooli&s;hly revolt or &s;imply con|&s;pire again&s;t the powerfull <HI>pre&s;ent</HI> Ruler, be he what he will, <HI>either Tyrant,</HI> or <HI>&V;&s;urper;</HI> for, though <HI>Nero</HI> was &s;uch a mon&s;ter of men, as that <HI>infamous libell</HI> publickly written of him, doth declare,
<Q><LG>
<L>Quis neget Aeneae magna de &s;tirpe Neronem?</L>
<L>Su&s;tulit hic matrem, &s;u&s;tulit ille patrem.</L>
</LG>
<LG>
<L>Who can deny, of great <HI>AEnea</HI> our <HI>Nero</HI> &s;prang to be</L>
<L>That rid his Mother of her life, as Sire from fire did he?</L>
</LG></Q></P>
<P>Yet S. <HI>Paul</HI> never que&s;tioning <HI>what</HI> he was, good or bad, nor by what <HI>right</HI> he came to be the <HI>Emperor,</HI> to go vern all the Provinces, by the &s;ub|tilty of <HI>Agrippina,</HI> as the Hi&s;torians te&s;tify; but con&s;idering that, as <HI>Daniel</HI> &s;aith, God placeth whom he will, and which waies he will, and for what time he will, upon the Throne of Supreme Maje&s;ty, <HI>He exhorteth every &s;oul</HI> therefore cordially, and not hypocritically, <HI>to be &s;ubject to the highe&s;t power;</HI> and he &s;heweth the rea&s;on why they &s;hould do &s;o, <HI>videlicet</HI> becau&s;e there is <HI>no power but from God;</HI>
<NOTE PLACE="marg">Rom. 13.1. 1 Pet. 2.13.</NOTE> and the powers that are, <HI>are ordained by God;</HI> and S. <HI>Peter</HI> confirmeth the &s;ame Doctrine.</P>
<P>And &s;o, according to this <HI>example</HI> of Chri&s;t, and the&s;e in&s;tructions of his <HI>Holy Apo&s;tles,</HI> all the <HI>Martyrs,</HI> and all the <HI>Holy Fathers</HI> of the primitive Church, never re&s;i&s;ted, but were alwaies <HI>dutifull</HI> and obedient in all things, &s;o far <HI>as the Law of God gave them leave,</HI> to the wor&s;t, the mo&s;t <HI>Tyrannicall,</HI> and greate&s;t <HI>&V;&s;urpers,</HI> of all the Emperors, as well as to the be&s;t; they ne|ver examined <HI>what</HI> they were, nor <HI>how</HI> they came unto their government, but whom they found to po&s;&s;e&s;s the <HI>Imperiall Robes,</HI> to have the <HI>Crown</HI> on his head, and the <HI>Scepter</HI> and <HI>Sword</HI> in his hand; to him they readily yeel|ded their inoffen&s;ive obedience, and &s;erved him in <HI>his wars</HI> again&s;t his ene|mies, as they did unto <HI>Nero, Domitian, Decius, Diocle&s;ian, Julian, Phocas,</HI>
<PB N="103" REF="66">and others; whereof &s;ome were <HI>unlawfull,</HI> &s;ome <HI>unju&s;t,</HI> and &s;ome <HI>ungodly</HI> and mo&s;t wicked U&s;urping Emperors. For they wi&s;ely con&s;idered, that if the war was <HI>unju&s;t;</HI> yet, as S. <HI>Augu&s;tine</HI> &s;aith,
<NOTE PLACE="marg">Aug. <HI>contra</HI> Manich.</NOTE> <HI>Reum facit regem iniquitas impe|randi, &amp; innocentem militem o&s;tendit ordo &s;erviend;</HI> the iniquity of com|manding makes the <HI>commander</HI> guilty, and the order or <HI>duty</HI> of &s;erving &s;heweth the Souldier to be <HI>innocent;</HI> becau&s;e that being <HI>commanded,</HI> he may not refu&s;e, and he mu&s;t not <HI>re&s;i&s;t,</HI> nor lift up his <HI>hand</HI> again&s;t his Gover|nour, but tolerate what&s;oever is inflicted upon him, unle&s;&s;e he can by a <HI>fair</HI> and lawful means prevent it; becau&s;e it is far better to be a <HI>Martyr,</HI> then a <HI>Traytor;</HI> and, as the Prophet &s;aith, <HI>Obedience is better then Sacrifice,</HI> and Rebellion it is as the &s;in of <HI>Witchcraft.</HI></P>
<P>And if the Apo&s;tles and Martyrs, and the Primitive Chri&s;tians were thus dutiful, obedient and loyal &s;ubjects, to &s;uch Tyrants and U&s;urpers, and Per&s;ecutors, as the afore&s;aid wicked Governours were; how much more du|tiful, and obedient, (and thankful to God for him) ought we to have been to &s;uch a <HI>loving,</HI> mild, and godly Chri&s;tian King, as wronged <HI>none</HI> of us, but did pre&s;erve <HI>peace</HI> in the&s;e dominions, and upheld <HI>Ju&s;tice</HI> and <HI>Judgement</HI> among us, untill that Antichri&s;tian long-Parliament rebelled again&s;t him?</P>
<P>And &s;o the premi&s;es being well con&s;idered, to the <HI>boyling &s;pirits</HI> of di&s;|contented per&s;ons, that di&s;ta&s;t <HI>all meats,</HI> that &s;ute not with their palats, and have not the <HI>patience</HI> to tarry Gods lei&s;ure, and to e&s;pic a <HI>convenient opportunity</HI> to do the work that is <HI>ju&s;t,</HI> and ought to be done in its due time; but will <HI>incon&s;iderately,</HI> and <HI>un&s;ea&s;onably,</HI> like <HI>Brutus</HI> and <HI>Ca&s;&s;ius,</HI> attempt to do <HI>good &s;ervice</HI> uuto the Common-wealth, by taking the <HI>u&s;urper</HI> out of the way; I &s;ay their intention is <HI>very good,</HI> and their <HI>de&s;ire</HI> mo&s;t laudable: yet, le&s;t with <HI>Brutus</HI> and <HI>Ca&s;&s;ius,</HI> they di&s;turb the <HI>Common wealth,</HI> and lo&s;e their own wealth, and de&s;troy <HI>them&s;elves</HI> by their <HI>un&s;ea&s;onable</HI> pro&s;ecution of their <HI>commendable</HI> de&s;ign; I would advi&s;e them, and all of their mind, in all places where <HI>&s;uch &V;&s;urpations</HI> are maintained, to follow the example of <HI>Je|hoiada,</HI> to watch their opportunity, and then to do it <HI>throughly,</HI> and not to fail; which, as I conceive, is both a ju&s;t, and a <HI>whole&s;ome</HI> coun&s;ell.</P>
<P>But this people, whereof this our Prophet &s;peaketh, murmured, and &s;purned, and, like our Parliament, rebelled and kicked, not again&s;t an <HI>&V;&s;urper</HI> (which had been commendable in them) but again&s;t their own law|ful king, which was mo&s;t di&s;plea&s;ing unto God.</P>
<P>And therefore the&s;e Jewes, and all that imitate the&s;e Jewes, are here <HI>ju&s;tly</HI> threatned to be rejected and ca&s;t off by God, for their <HI>&s;tubborne&s;&s;e,</HI>
<NOTE PLACE="marg">1 Sam. 15.22.</NOTE> di&s;|obedience, and rebellion again&s;t their lawful King For, as <HI>Samuel</HI> &s;aith, that obedience is more <HI>acceptable</HI> to God then <HI>&s;acrifice;</HI> &s;o I &s;ay, that obe|dience to our lawful King and his Magi&s;trates, is the <HI>be&s;t thing</HI> that we can do to procure the peace and tranquillity of the Common-wealth.</P>
<P N="3">3. The <HI>la&s;t branch</HI> of their wandring from the <HI>right way,</HI>
<NOTE N="3" PLACE="marg">Branch of their wandring three-fold.</NOTE> was their <HI>inju|ries and oppre&s;&s;ions</HI> again&s;t their neighbours, and this was three-fold.
<LIST>
<ITEM>1. The robbing of their <HI>goods.</HI>
<NOTE N="6" PLACE="marg">Robbing their neigh|bou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s of their good. Jerem. 22.17.</NOTE></ITEM>
<ITEM>2. The impri&s;oning of their <HI>per&s;ons.</HI></ITEM>
<ITEM>3. The taking away of their <HI>lives.</HI></ITEM>
</LIST></P>
<P N="1">1. The Prophet tells us, the <HI>heart of this people was for covetou&s;ne&s;&s;e,</HI> and for oppre&s;&s;ion, and for violence; they builded their hou&s;es by <HI>unrighteou&s;|ne&s;&s;e,</HI> and their chambers by wrong;
<NOTE PLACE="marg">C. <HI>eode.</HI> v, 13.</NOTE> they u&s;ed their neighbours <HI>&s;ervice</HI> with|out <HI>wages,</HI> and gave him not for his <HI>work;</HI> and this they did, &s;aith the Prophet, that they might build them <HI>wide hou&s;es,</HI> or &s;tately Palaces,
<NOTE PLACE="marg">V. 13.</NOTE> with <HI>large chambers,</HI> and great windowes, cieled with <HI>Cedar,</HI> and painted with <HI>Vermilion;</HI> They cared not what <HI>wrongs</HI> they did to others, &s;o they might get it unto <HI>them&s;elves;</HI> they had no regard to ju&s;tice, as you may &s;ee it
<PB N="104" REF="67">in the 15. and 16. ver&s;es; but <HI>what&s;oever</HI> they did to inrich them&s;elves, and from whom&s;oever they took it, it mu&s;t be reputed <HI>ju&s;t,</HI> and none dare &s;peak again&s;t it.</P>
<P>And yet the Prophet tells us, that <HI>as a Cage is full of birds, &s;o are their hou&s;es full of deceits;</HI>
<NOTE PLACE="marg">Jer. 5.27.</NOTE> and therefore <HI>they are become great, and waxen rich;</HI> yea, <HI>they are waxen fat and &s;hine, and do overpa&s;&s;e the deeds of the wicked.</HI></P>
<P>And,
<NOTE PLACE="marg">Amos 8.6.</NOTE> as the Prophet <HI>Amos</HI> &s;aith, <HI>they bought the poor for &s;ilver, and the needy for a pair of &s;hoes:</HI> So <HI>greedy</HI> was this people to &s;crape together the <HI>wealth</HI> of this world, and had no regard to <HI>equity,</HI> hone&s;ty, or good con|&s;cience.</P>
<P>And which is more wonderful, <HI>from the lea&s;t of them even to the greate&s;t of them, every one is given to covetou&s;ne&s;&s;e, and from the Prophet even to the Prie&s;t,
<NOTE PLACE="marg">Jerem. 6.13. E&s;ay 56.1.</NOTE> every one dealeth fal&s;ely;</HI> and the Prophet <HI>E&s;ay</HI> calleth them <HI>greedy dogs, that could never have enough.</HI></P>
<P>And whether any &s;uch <HI>covetou&s;ne&s;&s;e</HI> and <HI>oppre&s;&s;ion</HI> be among&s;t <HI>our men,</HI> and e&s;pecially among&s;t our <HI>Levites</HI> in the&s;e dayes, let them that are <HI>oppre&s;|&s;ed</HI> with over-heavie Taxes, Cu&s;toms, Exci&s;e, &amp;c. judge. I leave it to you that have <HI>be&s;t experience</HI> of the&s;e times, to determine; and I will not be the accu|&s;er of my brethren; as &s;ome <HI>Duns Scotus</HI> of them, have been of me, though to no purpo&s;e.</P>
<P>But whether it was the love of <HI>Ju&s;tice</HI> to puni&s;h us for our &s;ins, or <HI>cove|tou&s;ne&s;&s;e,</HI> to inrich them&s;elves, and their a&s;&s;ociates, that made our Grandees of late years, to take away the <HI>reward of our labours,</HI> even of <HI>all our labours,</HI> from our very youth to our decrepit age; I leave it to the <HI>Judge of all the world</HI> to detetmine: for they have done it, and he knoweth be&s;t, why they did it; onely we profe&s;&s;e it to <HI>all the world,</HI> that our <HI>con&s;ciences</HI> cannot tell us of any thing that we have done, to <HI>de&s;erve</HI> to be deprived of it; And therefore we pre&s;ume to pray to God, though we taxe them not, that the <HI>woe</HI> which the Prophet denounceth again&s;t <HI>this people,</HI>
<NOTE PLACE="marg">Jerem. 22.13.</NOTE> for their <HI>co|vetou&s;ne&s;&s;e,</HI> and inju&s;tice, may <HI>not light</HI> upon any of them, that took away the <HI>bread</HI> out of our mouthes, and our childrens, and left many of the <HI>mo&s;t painful</HI> labourers in Gods Vine-yard, to <HI>dig,</HI> or <HI>beg,</HI> or <HI>&s;tarve.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">Impri&s;oning their per&s;ons. Jerem 5.26.</NOTE> This people <HI>laid wait,</HI> as he that &s;etteth &s;nares to <HI>catch men, (i.e.)</HI> they had <HI>&s;pies</HI> in every corner; and if they found <HI>any</HI> that &s;pake any thing a|gain&s;t <HI>them,</HI> or again&s;t their <HI>covetou&s;ne&s;&s;e,</HI> or inju&s;tice, though it were never <HI>&s;o true;</HI> then, as they did with <HI>Jeremy,</HI> they would throw him into the <HI>dun|geon;</HI> &s;o <HI>Herod</HI> did with <HI>John Bapti&s;t,</HI> and with S. <HI>Peter,</HI> and with the <HI>re&s;t</HI> of Gods <HI>Servants,</HI> that reproved their inju&s;tice, and &s;pake the truth to them. And do I &s;ay, that <HI>any</HI> of our men in the&s;e day es did &s;o, or doth the like?</P>
<P>But, as when the <HI>Sons of God</HI> came to pre&s;ent them&s;elves before the Lord, in the dayes of <HI>Job,</HI> Satan came al&s;o among them; &s;o I fear, that when the <HI>children</HI> of God do now come to pre&s;ent them&s;elves in his <HI>Church, Satan</HI> hath &s;ome of his <HI>Emi&s;&s;aries</HI> among&s;t them, that come as the <HI>Scribes</HI> and <HI>Pha|ri&s;ees</HI> came to hear Chri&s;t, not to be <HI>in&s;tructed</HI> by him, that they might be <HI>&s;aved,</HI> but to <HI>catch</HI> at &s;ome things in his words, <HI>that they might ac|cu&s;e him.</HI></P>
<P N="3">3. <NOTE N="3" PLACE="marg">Taking a|way their lives Jer. 19.4. c. 22.17. Jer. 2.34.</NOTE> They filled <HI>Jeru&s;alem</HI> with the blood of <HI>innocents,</HI> and that which was a great deal <HI>wor&s;e,</HI> even the <HI>wor&s;t</HI> of all, <HI>In their skirts was found the blood of the &s;oules of the poor innocents;</HI> which I take to be not only an <HI>He|brai&s;m,</HI> but al&s;o to &s;hew unto us, how they &s;ought to de&s;troy both the <HI>bo|dies</HI> and the <HI>&s;ouls</HI> of men; and that is, as I conceive, by <HI>forcing</HI> them, for fear of being undone, and to have all their <HI>lively-hood</HI> taken from them, to <HI>for|&s;wear them&s;elves,</HI> as the Prophet <HI>Ho&s;ea</HI> &s;heweth; <HI>they have &s;poken words, &s;wearing fal&s;ely,
<NOTE PLACE="marg">Ho&s;ea 10.4.</NOTE> in making a Covenant;</HI> and, <HI>&s;hall I not vi&s;it for the&s;e things,</HI> &s;aith the Lord? For, though they pretended this, out of <HI>zeal</HI> to Gods &s;er|vice; to compell men to &s;uch a <HI>Form</HI> of Gods wor&s;hip, and to profe&s;&s;e
<PB N="105" REF="67"><HI>&s;uch and &s;uch</HI> a Religion, as they conceived be&s;t, or el&s;e to deprive them of their po&s;&s;e&s;&s;ions; yet I find the <HI>be&s;t Divines</HI> prote&s;ting, that this is <HI>contrary</HI> to Gods will, that would have <HI>faith</HI> wrought in us, by <HI>preaching,</HI> and not by <HI>fighting,</HI> and Religion &s;ettled in us by <HI>per&s;wa&s;ion,</HI> and not by <HI>compul&s;ion.</HI> For, as <HI>Lip&s;ius</HI> &s;aith,
<NOTE PLACE="marg"><HI>Lip&s;ius polit.</HI> l. 4. c. 4.</NOTE> The <HI>greate&s;t thing</HI> that any Prince is <HI>able</HI> to bring to pa&s;&s;e, by his <HI>terrour,</HI> is, to make that he, who doth mo&s;t of all <HI>&s;eem</HI> to be obedient, doth in <HI>outward &s;hew</HI> con&s;ent, but never in his <HI>heart;</HI> for as, <HI>La|ctantius</HI> demandeth, Who can compel me, either to <HI>believe</HI> what I <HI>li&s;t not,</HI>
<NOTE PLACE="marg"><HI>Lactant.</HI> l. 5. c. 14. Faith, and Re|ligion, not to be forced. <HI>Eccle&s;. hi&s;t.</HI> l.</NOTE> or <HI>not to believe</HI> what I <HI>will?</HI> And therefore, con&s;traint bringeth <HI>di&s;&s;imulation,</HI> and not <HI>Religion,</HI> and maketh <HI>Hypocrites,</HI> and not <HI>Saints,</HI> when the <HI>con|&s;trained</HI> per&s;ons do wor&s;hip the <HI>power</HI> of the con&s;trainer, and not <HI>his God:</HI> which made King <HI>Theodorick</HI> to &s;ay, That he could not <HI>command</HI> Religion, becau&s;e no man could be <HI>inforced,</HI> to believe <HI>again&s;t his will:</HI> and there is nothing more <HI>free</HI> than Religion, which the mind no &s;ooner <HI>with&s;tandeth,</HI> but forthwith it <HI>vani&s;heth,</HI> and is no more Religion; &s;aith <HI>Lactantius.</HI>
<NOTE PLACE="marg"><HI>qu&ograve; &s;upr&agrave;.</HI> Ho&s;ea. 10.4.</NOTE></P>
<P>And yet the&s;e <HI>Jews,</HI> whereof the Prophet <HI>Ho&s;ea</HI> &s;peaketh, &s;ought with all rigor, to <HI>compel</HI> men to <HI>&s;wear</HI> unto their <HI>wicked covenant;</HI> and thereby, &s;aith our Prophet, <HI>Their skirts were filled with the blood of the &s;ouls of the poor in|nocents;</HI> when, to &s;ave their <HI>e&s;tates,</HI> they believed their <HI>faith,</HI> and became &s;uch <HI>hypocrites</HI> before God, for fear of men, as made them mo&s;t <HI>liable</HI> to Gods heavy <HI>judgements;</HI> which mu&s;t needs be <HI>no &s;mall</HI> offence in <HI>this people,</HI> and in all tho&s;e, that <HI>imitate</HI> them herein.</P>
<P>But let this <HI>wickedne&s;s,</HI> and the &s;in of this people, be what it will, it pro|ceeded all from the <HI>A&s;&s;embly</HI> of their Divines, and fal&s;e Prophets;
<NOTE PLACE="marg">The A&s;&s;embly of their Di|vines, the chief|e&s;t cau&s;e of their wicked|ne&s;s. Jer. 23.13.14,</NOTE> <HI>For they cau&s;ed my people I&s;rael to erre, and they &s;trengthened the hands of the evil doers, that none doth return from his wickedne&s;s,</HI> &s;aith the Prophet. For indeed, we that are the <HI>Teachers</HI> of the people, are ju&s;t like <HI>Jeremy</HI>'s Figs, They that were <HI>good,</HI> were very good, and they that were <HI>bad,</HI> were <HI>very bad:</HI> So are we, either the <HI>be&s;t,</HI> or the <HI>wor&s;t</HI> of men; and we either bring men to Chri&s;t, or &s;end them to the Antichri&s;t; either make them <HI>Saints,</HI> or make them <HI>Sedi|tious</HI> and Hereticks; and through our pride, covetou&s;ne&s;s, and ambition, we <HI>lead them,</HI> like fools as they are that follow fal&s;hood, into <HI>all mi&s;chief.</HI></P>
<P>And therefore from the <HI>King</HI> to the <HI>pea&s;ant,</HI> from the highe&s;t to the low|e&s;t, all men ought to be <HI>wary</HI> whom they affect, and chu&s;e to be <HI>their Tea|chers;</HI> For it is mo&s;t true, that, as the Prophet &s;aith, <HI>Like Prie&s;t, like people;</HI> unle&s;s it be, as S. <HI>Bernard</HI> &s;aith, That now, <HI>the Prie&s;t is wor&s;e than the people.</HI> For we know, the <HI>Arian Bi&s;hops</HI> made <HI>Con&s;tantius</HI> an Arian Emperour; and the <HI>fal&s;e Prophets,</HI> made <HI>Ahab</HI> and <HI>Jezabel</HI> &s;o <HI>zealou&s;ly</HI> affected to the &s;ervice of <HI>Baal.</HI> So the <HI>Anabapti&s;tical</HI> Prie&s;ts, make their followers <HI>Anabapti&s;ts,</HI> and the <HI>popi&s;h</HI> Prie&s;ts make <HI>Papi&s;ts.</HI></P>
<P>And therefore all <HI>great men,</HI> Kings, Princes, and Governours, ought to have a <HI>&s;pecial</HI> care, to chu&s;e <HI>Orthodoxal</HI> men to be their <HI>Chaplains,</HI> and all men ought to have the <HI>like care,</HI> to follow the Doctrine of the <HI>true Preachers,</HI> and to be as willing to hear the <HI>Orthodox</HI> and <HI>true Preachers,</HI> as the <HI>Hetero|dox</HI> and fal&s;e Prophets. For if <HI>Ahab</HI> and <HI>Jezabel,</HI> would have hearkened to <HI>Micaiah</HI> as well as they did to the <HI>Prophets of Baal,</HI> it is very likely <HI>Baal</HI> had not been &s;o much <HI>wor&s;hipped,</HI> nor the <HI>true Service</HI> of God &s;o much <HI>neglected.</HI> But S. <HI>Gregory</HI> l. 4. <HI>Epi&s;t.</HI> 38. &s;aith mo&s;t truly, <HI>Rex &s;uperbiae prope e&s;t, &amp;, quod dici nefas, &s;acerdotum ei praeparatur exercitus.</HI></P>
<P>And herein <HI>this City,</HI> and this Kingdom, is now very happy, that God hath &s;ent them &s;o <HI>Religious,</HI> and &s;o Noble a <HI>King,</HI> as doth favour and coun|tenance the <HI>true Prote&s;tants,</HI> and is not <HI>apt,</HI> to believe the <HI>a&s;per&s;ions,</HI> that the <HI>fal&s;e brethren</HI> are &s;o ready to ca&s;t upon them.</P>
<P>But to proceed, to &s;hew to you, how this <HI>great wickedne&s;s</HI> of the people proceeded from the <HI>Prie&s;ts;</HI> our Prophet &s;aith, That <HI>from the Prophets of Jeru&s;alem</HI> (which was in <HI>Judea,</HI> as <HI>London</HI> in England, and <HI>Dublin</HI> in
<PB N="106" REF="68">Ireland, <HI>Li&s;hon</HI> in Portugal, and <HI>Paris</HI> in France, the chiefe&s;t City of the Kingdom) <HI>is prophane&s;s gone forth into all the land;</HI>
<NOTE PLACE="marg">Jer. 23.25.</NOTE> that is, they of the <HI>Head-City</HI> were the <HI>cau&s;e</HI> that all the <HI>other Cities</HI> of the whole Kingdom do &s;o prephanely,
<NOTE PLACE="marg">The Head-Ci|ty is the Lea|der of all the other <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> of the Kingdom.</NOTE> and &s;o <HI>irreverently</HI> &s;erve the Lord. And therefore the Pro|phets of the <HI>Metropolis,</HI> ought to be <HI>very careful</HI> and circum&s;pect, what <HI>ex|ample</HI> they give to <HI>other Cities.</HI></P>
<P>And this our Prophet further &s;heweth, How this great mi&s;chief, of pro|phane&s;s, covetou&s;ne&s;s, inju&s;tice, and all other wickedne&s;s, happened to be|come &s;o <HI>general</HI> among this people; and that was, When the <HI>unity</HI> of the Clergy, and <HI>uniformity</HI> of Gods &s;ervice, was divided into many <HI>Sects,</HI> and different &s;orts of &s;erving God;
<NOTE PLACE="marg">Jer. 12.10.</NOTE> for, <HI>many Pa&s;tors have de&s;troyed my vine|yard,</HI> &s;aith the Prophet: not becau&s;e they were <HI>many,</HI> had they been all of one mind; but becau&s;e they were of many <HI>different</HI> minds; as were the <HI>Scribes</HI> Phari&s;ees, Sadduces, Herodians, E&s;&s;eni, and many <HI>other</HI> inferiour Sects among the Jews; as now <HI>Presbyterians,</HI> Independants, Anabapti&s;ts, Papi&s;ts, Quakers, Dippers, and many <HI>Sects</HI> and Factions are among us: when the Church of God that &s;hould be, <HI>tanquam Acies ordinata,</HI> like a well|ordered Army, as <HI>Solomon</HI> &s;aith, (<HI>i.e.</HI>) governed by the General, and his &s;ubordinate Officers, and not be commanded by a multitude of unequal, and all <HI>di&s;&s;enting</HI> Commanders, &s;hall be in&s;tructed by a company of di&s;a|greeing Preachers; whereof mo&s;t of them &s;hall be like <HI>Jeroboam</HI>'s Prie&s;ts, and each one of them an Independant, to command in <HI>Chief,</HI> to gather a Church for him&s;elf, whereof no man el&s;e &s;hall have any intere&s;t from them; and then only Gods <HI>plea&s;ant portion</HI> as the Prophet calleth the Church,
<NOTE PLACE="marg">Jer. 12.10. Chap. 4.26.</NOTE> <HI>be|comes a de&s;olate wilderne&s;s,</HI> that brings nothing but thorns and bryers, er|rors, here&s;ies, and all <HI>wickedne&s;s.</HI></P>
<P>And therefore que&s;tionle&s;s, great is the <HI>account</HI> that the&s;e Prophets have to <HI>an&s;wer</HI> for, at the la&s;t Day; not only for their <HI>own &s;ins,</HI> which they never look into, but do reprove <HI>others</HI> for their covetou&s;ne&s;s, and are <HI>more cove|tous</HI> them&s;elves; and do mo&s;t <HI>eagerly</HI> inveigh again&s;t the <HI>pride,</HI> hatred, and malice of the <HI>people,</HI> and never look into their <HI>own pride,</HI> nor con&s;ider of their own <HI>fouler faults,</HI> but e&s;pecially for tho&s;e &s;ins al&s;o, which either by their <HI>evil example,</HI> or their <HI>fal&s;e Doctrine,</HI> they are the <HI>cau&s;e</HI> thereof in the people.</P>
<P>But will you hear what the <HI>Lord</HI> &s;aith of this <HI>a&s;&s;embly</HI> of fal&s;e Prophets, or the&s;e <HI>many Pa&s;tors,</HI> that by their <HI>di&s;cord,</HI> and di&s;&s;enting from their <HI>Go|vernours,</HI>
<NOTE PLACE="marg">Jeremy 23.21. Chap. 27.14. Chap. 29.8. Chap. 12.6. Chap. 14.14.</NOTE> de&s;troy the Church. <HI>I have not &s;ent the&s;e Prophets, yet they run;</HI> therefore thus &s;aith the Lord, <HI>Hearken not unto them;</HI> and though they &s;peak <HI>fair</HI> words, yet <HI>believe them not.</HI> And &s;o <HI>Mo&s;es,</HI> and our Saviour Chri&s;t do give the <HI>&s;ame</HI> coun&s;el unto us, that we &s;hould neither <HI>believe</HI> them, nor <HI>hear|ken</HI> unto the <HI>&s;mooth words</HI> of the fal&s;e Prophets; for if the people did not <HI>love</HI> to hear them, and &s;o love to be deceived by them, they would not be &s;o ready to prophe&s;ie lyes, errors, and fal&s;hoods unto them. And therefore I could wi&s;h, the people would follow the <HI>coun&s;el</HI> of Chri&s;t, and our Prophet, not <HI>to hearken</HI> unto the <HI>Sermons</HI> of tho&s;e Prophets, that God profe&s;&s;eth, he hath <HI>not &s;ent them.</HI> And &s;o you have heard,
<LIST>
<ITEM>1. How this people <HI>wandred.</HI> And now re&s;teth,</ITEM>
<ITEM>2. How they <HI>loved</HI> to wander. And now re&s;teth,</ITEM>
<ITEM>3. The <HI>manner</HI> of their wandering. And now re&s;teth,</ITEM>
</LIST></P>
<P N="4">4. <NOTE N="4" PLACE="marg">Their ha&s;te or greedine&s;s to proceed in their wicked|ne&s;s.</NOTE> The la&s;t thing con&s;iderable in the <HI>doings</HI> of this people is, their <HI>ha&s;te</HI> and greedine&s;&s;e to <HI>preceed</HI> in their wicked wayes; for <HI>they refrained not their feet;</HI> but as the Prophet <HI>David</HI> &s;aith, <HI>Their feet were &s;wift to &s;hed blood,</HI> and they would have <HI>no delayes</HI> in their dealings, but cryed out with the Poet,
<PB N="107" REF="68">
<Q>&mdash;&s;emper nocuit differre paratis.
<NOTE PLACE="marg">Lucan.</NOTE></Q> Nothing is &s;o <HI>dangerous</HI> in great affairs, as to lye <HI>lingering</HI> about the mat|ter; therefore our Saviour &s;aith to <HI>Judas, Quod facis, fac cit&ograve;:</HI> and when he bad his di&s;ciples go to Preach the Go&s;pel, he bids them to <HI>&s;alute no man by the way,</HI> not that he di&s;liked and prohibited <HI>civil re&s;pects,</HI> and curteous <HI>&s;a|lutations,</HI> as, Good morrow, <HI>God be with you,</HI> or, God &s;peed you, and the like: But that they &s;hould not &s;tay complementing, and neglect the <HI>great</HI> and <HI>waighty</HI> bu&s;ine&s;s that they were &s;ent about, to <HI>Preach the Go&s;pel of God.</HI></P>
<P>And &s;o the wicked, having a <HI>greater</HI> de&s;ire to do <HI>evil,</HI> then the godly have to do <HI>good,</HI> do make all the <HI>ha&s;te</HI> they can, to bring their work to pa&s;s, and to effect all their <HI>projects:</HI> and they are very <HI>active,</HI> and ve|ry nimble in all their actions; I remember <HI>Horace</HI> &s;peaks of <HI>Lucilius</HI> that,
<Q><L>&mdash; in hora &s;aepe ducentos
<NOTE PLACE="marg"><HI>Horatius Serm.</HI> l. 1. p. 212.</NOTE></L>
<L>&V;t magnum, ver&s;us dictabat, &s;tans pede in uno;</L></Q> He would powre out <HI>two hundred ver&s;es</HI> in an hour; but in his book <HI>De arte Poetica,</HI> he reprehendeth the ver&s;e,
<Q><L>&mdash; quod non
<NOTE PLACE="marg"><HI>Idem de arte; Poet.</HI> p. 369.</NOTE></L>
<L>Multa dies &amp; multa litura coercuit, atque</L>
<L>Perfectum decies non ca&s;tigavit ad unguem.</L></Q> which had not taken up <HI>many daies,</HI> and undergon a <HI>ten fold</HI> correction,
<NOTE PLACE="marg">Our new Preachers can powre forth their &s;ermons as fa&s;t as <HI>Luci|lius</HI> his ver&s;es.</NOTE> before it came to be perfect. For you know the old proverb, <HI>Canis fe&s;tinans caecos parit catulos,</HI> the ha&s;ty bitch bringeth forth <HI>blind</HI> whelps: and it is the <HI>&s;oft fire</HI> that maketh the &s;weet mault; and therefore, as the faithfull Chri&s;tian, <HI>Qui crediderit, non fe&s;tinabit,</HI> will not pre&s;ently believe all that he heareth, when, as <HI>Solomon</HI> &s;aith, <HI>Sultus credit omni verb<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> he is a fool that believes <HI>every</HI> word he heareth: but the wi&s;e Chri&s;tian, with the no|ble men of <HI>Beroea,</HI> will examine and <HI>&s;earch</HI> what things are <HI>true,</HI>
<NOTE PLACE="marg">Act. 17.11.</NOTE> and what are not; &s;o the wi&s;e and carefull <HI>Preacher</HI> cannot <HI>powre forth</HI> his Sermons as fa&s;t as <HI>Lucilius</HI> could do his ver&s;es, or as our <HI>Enthu&s;ia&s;ts,</HI> that &s;peak all by the &s;pirit, which teacheth them <HI>in illa hora,</HI> in that in&s;tant, what they &s;hould &s;ay: &s;o that they do far exceed <HI>tho&s;e,</HI> whereof <HI>Bo&s;quierus</HI> &s;peaketh, <HI>Septennes pueri concionantur in Ordine Franci&s;ci: quarta naufragii tabula, in dominica po&s;t Penteco&s;t.</HI> pag. 241. that at &s;eaven <HI>years old,</HI>
<NOTE PLACE="marg">What children could do in the order of S. <HI>Francis.</HI></NOTE> they could Preach in the order of S. <HI>Francis;</HI> but the <HI>true</HI> Preachers think, they ought to be <HI>more carefull</HI> to correct, and <HI>weigh</HI> every word of their Sermons, before they Preach them than the Poet ought to correct his Ver&s;es, when as the Prophet flatly pronounceth, <HI>Cur&s;ed is he that doth the work of the Lord neg|ligently:</HI> for the negligent <HI>Preachers,</HI> make negligent <HI>hearers;</HI> and that mu&s;t needs be <HI>negligence</HI> when they do &s;o <HI>ha&s;tily</HI> powre forth, <HI>quicquid in buccam venerit,</HI> what comes fir&s;t into their mouth.</P>
<P>And yet, as the children of <HI>I&s;rael</HI> would not &s;tay for <HI>Mo&s;es,</HI> his coming down from the mount, though he was all that while preparing and provi|ding <HI>good laws,</HI> and in&s;tructions for them, but they mu&s;t <HI>pre&s;ently</HI> change their <HI>good God</HI> for a <HI>golden Calf,</HI> and as <HI>Jeroboam</HI> after his revolt from the hou&s;e of <HI>David,</HI> and his di&s;like to the <HI>true &s;ervice</HI> of God, in the Temple of <HI>Solomon,</HI> mu&s;t pre&s;ently frame a <HI>new Religion;</HI> So mu&s;t all <HI>Innovators</HI> and all other tran&s;gre&s;&s;ors <HI>&s;peedily,</HI> without any con&s;ultation, either with God or good men, overthrow what they di&s;like, and e&s;tabli&s;h what they <HI>plea&s;e;</HI>
<PB N="108" REF="69">as in former times, I will not &s;ay of <HI>late,</HI> we have had mo&s;t <HI>woefull</HI> experi|ence of this <HI>ha&s;ty</HI> ruinating of the <HI>Orthodox</HI> Doctrine, and erecting the he|terodox; and the <HI>&s;udden</HI> plucking down, in <HI>an hour,</HI> what had &s;tood one <HI>hundred years;</HI> and the <HI>&s;udden</HI> &s;etting up of things, like <HI>J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nah's</HI> gourd, which perhaps &s;hould fall under the <HI>like fate,</HI> as being but the emblem of &s;uch <HI>fiery Prophets.</HI></P>
<P>But the words are yet more <HI>Emphatical</HI> then this making <HI>ha&s;te</HI> to proceed in their <HI>evil</HI> doings;
<NOTE PLACE="marg">The wicked cannot endure to be hindered to de&s;troy them&s;elves.</NOTE> becau&s;e they not only made <HI>ha&s;te,</HI> &s;peedily to <HI>fini&s;h</HI> all their evil-begun work; but, <HI>They refrayned not their feet,</HI> &s;aith the Pro|phet, that is, they could not endure any <HI>remora,</HI> or any means that might <HI>hinder</HI> their own <HI>ha&s;ty</HI> de&s;truction: but, as <HI>Jeroboam</HI> was inraged again&s;t the <HI>man</HI> of God, and <HI>Ahab</HI> again&s;t <HI>Elias,</HI> becau&s;e they &s;ought to <HI>pre&s;erve</HI> them from ruine; &s;o were this people <HI>mad</HI> again&s;t <HI>Jeromy,</HI> and ca&s;t him into the <HI>dunge<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n,</HI> and adjudged him to be put to <HI>death;</HI> becau&s;e he &s;ought to <HI>&s;top</HI> them in their <HI>Peg<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ine</HI> race unto their <HI>own</HI> de&s;truction.</P>
<P>And therefore, &s;eeing they were &s;o <HI>impatient</HI> to be reproved, and &s;o vio|lent again&s;t them that &s;ought their <HI>pre&s;ervation,</HI> there was no means u&s;ed to prevent and hinder their <HI>evil</HI> deeds, and the progre&s;s of their tran&s;|gre&s;&s;ions; for, as our Prophet &s;heweth,</P>
<P N="1">1 Their Prophets and Preachers <HI>flattered</HI> them,
<NOTE N="1" PLACE="marg">Their Prea|chers were flatterers.</NOTE> and reproved not their wicked waies; but they &s;owed <HI>pillows</HI> under their elbows, &amp; &s;o, <HI>&s;trengthened</HI> them in their wickedne&s;s. And tho&s;e <HI>other Prophets,</HI> that did not flatter them, yet were they <HI>&s;ilent</HI> for fear of them, following the coun&s;ell of the Poet,
<Q><L>Dum furor in cur&s;u e&s;t, currenti cede furori:</L>
<L>Difficiles aditus impetus omnis habet.</L></Q></P>
<P>To give place unto their <HI>fury,</HI> to prevent their <HI>own</HI> calamity. Which not|with&s;tanding was but to e&s;cape the <HI>&s;moak</HI> and fall into the <HI>fire;</HI> but to a|void mans anger by <HI>not reproving</HI> them, and to be liable to Gods wrath, <HI>for not reproving them.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">Their judges were corrupt.</NOTE> The Judges and Magi&s;trates did not execute the <HI>laws</HI> again&s;t them; for though the Lord commandeth them, to execute <HI>true judgment,</HI> and &s;hew <HI>mercy</HI> and compa&s;&s;ion every man to his <HI>brother,</HI>
<NOTE PLACE="marg">Zech. 7.9.</NOTE> and oppre&s;s not the <HI>widow,</HI> nor the <HI>fatherle&s;s,</HI> nor the <HI>&s;tranger,</HI> nor the <HI>poor;</HI> yet, as our Prophet te|&s;ti&s;ieth,
<NOTE PLACE="marg">Jer. 5 28.</NOTE> they judged not the <HI>cau&s;e</HI> of the fatherle&s;s, and the right of the <HI>needy</HI> did they not <HI>judg;</HI> and the Prophet <HI>E&s;ay</HI> &s;aith, <HI>Their Princes were re|bellious, and companions of theeves; every one loved gifts, and followed after rewards,</HI> and judged not the <HI>fatherle&s;s,</HI> neither did the cau&s;e of the <HI>widow,</HI> come unto them;
<NOTE PLACE="marg">Ezay 1.23.</NOTE> but they &s;uffered <HI>oppre&s;&s;ions, robberies,</HI> and <HI>murders</HI> to go <HI>unpuni&s;hed:</HI> and &s;o the Laws lay as <HI>dead;</HI> becau&s;e the <HI>execution</HI> of the law, is the <HI>life</HI> of the law; and I <HI>fear</HI> not, I <HI>care</HI> not, to be condemned by the Law, &s;o I be freed by the <HI>Judg,</HI> and &s;aved from the <HI>Execution</HI> of the Law.</P>
<P>And this <HI>twofold</HI> remi&s;&s;ene&s;s, and double error of the <HI>Magi&s;trates,</HI> and <HI>Mini&s;lers,</HI> did exceedingly <HI>multiply</HI> the &s;ins of the people; and as highly <HI>provoke</HI> the wrath of God,
<NOTE PLACE="marg">The &s;in of one man doth often bring a plague upon many.</NOTE> not only again&s;t the <HI>offendors,</HI> but al&s;o again&s;t the <HI>whole Nation,</HI> and e&s;pecially again&s;t tho&s;e that were <HI>&s;o &s;lack,</HI> in the puni&s;hing of the&s;e offences and performance of their duties; For if you <HI>&s;earch</HI> the Scriptures, you &s;hall find, that the &s;in of <HI>one man,</HI> which is left unpuni&s;hed, brings a plague upon <HI>many,</HI> and the <HI>execution</HI> of ju&s;tice upon a tran&s;gre&s;&s;or, doth avert Gods judgment from a <HI>multitude:</HI> As when <HI>A|chan</HI> &s;inned,
<NOTE PLACE="marg">Jo&s;h. 7.21. 1 Chr. 2.7. Numb. 25.8.</NOTE> <HI>all I&s;rael was troubled,</HI> and he was called the <HI>troubler</HI> of <HI>I&s;rael;</HI> who tran&s;gre&s;&s;ed in the thing accur&s;ed. And when <HI>Zimri</HI> and <HI>Cozbi</HI> of|fended, the <HI>whole people</HI> &s;uffered, &s;o that twenty four thou&s;and of them
<PB N="109" REF="69">died; but when that <HI>Phineas</HI> executed judgment, then the <HI>plague cea&s;ed,</HI>
<NOTE PLACE="marg">P&s;al. 106.11.</NOTE> &s;aith the Text; and when <HI>Achan</HI> &s;uffered, the wrath of God was <HI>paci|fied.</HI></P>
<P>And therefore <HI>Mo&s;es</HI> very often,
<NOTE PLACE="marg">Numb. 35.31.</NOTE> and in many places exhorteth the chil|dren of <HI>I&s;rael,</HI> that when&s;oever <HI>any man</HI> committed Idolatry, or Murder, or Sodomy, or any other <HI>haynous</HI> crime,
<NOTE PLACE="marg">Deut. 17.12.</NOTE> they &s;hould take <HI>no &s;atisfaction</HI> for his offence, but the <HI>tran&s;gre&s;&s;or</HI> &s;hould be put to death:
<NOTE PLACE="marg">The not pu|ni&s;hing of tran&s;gre&s;&s;ors incourageth others to tran&s;|gre<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s.</NOTE> their eye &s;hould not &s;pare him, neither &s;hould they have <HI>pity</HI> upon him; &s;o &s;hould they turn <HI>away</HI> evil from <HI>I&s;rael.</HI> For it is mo&s;t certain, as the wi&s;e man &s;aith, that becau&s;e <HI>&s;entence,</HI> or <HI>judgment,</HI> again&s;t <HI>an evil work</HI> is not &s;peedily <HI>exe|cuted,</HI> but deferred, though not pardoned, yet the <HI>heart of the children of men is altogether,</HI> or fully, <HI>&s;et</HI> in them <HI>to do evill;</HI> and it is the greate&s;t <HI>in|couragement</HI> that can be for <HI>wicked</HI> men, to <HI>proceed on,</HI> in their wickedne&s;s,
<NOTE PLACE="marg">Eccl. 8.12.</NOTE> to &s;ee <HI>other</HI> wicked per&s;ons <HI>pardoned</HI> and not puni&s;hed.</P>
<P>And I pray God, the <HI>judgments</HI> of God, as &s;ickne&s;&s;es, death, wars, and the like, may not <HI>proceed</HI> on us for our <HI>not proceeding</HI> to the execution of ju&s;tice, again&s;t Prophane <HI>oppre&s;&s;ors,</HI> the Kings <HI>murderers,</HI> and other like wicked offendors, <HI>the murderers</HI> of the Kings Loyall &s;ubjects. For we know how <HI>Saul</HI> &s;pared <HI>Agag,</HI> that was <HI>de&s;tined</HI> by God for his wickedne&s;s to be put to <HI>death;</HI> and how, for <HI>&s;paring</HI> him, he lo&s;t both his <HI>life</HI> and his <HI>Kingdom,</HI> and had all his <HI>po&s;terity</HI> rooted out; and we know how the <HI>I&s;rae|lits</HI> &s;pared the <HI>Canaanits,</HI> whom God commanded to be <HI>&s;lain,</HI> and how for &s;paring them, they became <HI>thorns</HI> in their eyes, and <HI>briars</HI> unto their &s;ides; And I be&s;eech you to <HI>con&s;ider</HI> what the Prophet &s;aith unto <HI>Ahab, Thus &s;aith the Lord, becau&s;e thou ha&s;t let go out of thy hand,</HI> and &s;o pardoned, <HI>a man whom I appointed to utter de&s;truction,</HI> that is, to death, <HI>therefore thy life &s;hall go for his life, and thy people, for his people.</HI> 1 King. 20.42. So hatefull it is to God, that we &s;hould pardon &s;uch tran&s;gre&s;&s;ors, as he will not pardon.</P>
<P>And it is no wonder, that God &s;hould <HI>thus deal</HI> with them, that <HI>thus &s;pare</HI> the tran&s;gre&s;&s;ors; for as he, <HI>Qui non prohibet peccare cum po&s;&s;it, jubet;</HI> which doth not hinder a man to &s;in, when he can hinder him, <HI>&s;purres</HI> him on to &s;in, &s;aith <HI>Seneca;</HI> &s;o, <HI>Qui ju&s;tificat impium,</HI> he that <HI>ju&s;tifieth</HI> the wicked, and <HI>&s;pareth</HI> a tran&s;gre&s;&s;or whom he ought and can puni&s;h, is <HI>partaker</HI> of his tran&s;gre&s;&s;ion; and is as abominable before God, as he is,
<NOTE PLACE="marg">Prov. 17.15.</NOTE> that <HI>condemneth the</HI> innocent: &s;aith <HI>Solomon.</HI></P>
<P>And the&s;e are the <HI>two chiefe&s;t &s;orts</HI> of evil,
<NOTE PLACE="marg">The two things that God chief|ly hateth in the doings of men towards other men.</NOTE> that the Lord hateth in the <HI>doings</HI> of men towards men; that is,
<LIST>
<ITEM>1. To <HI>oppre&s;s, condemn,</HI> and <HI>wrong</HI> the <HI>good</HI> and <HI>godly men.</HI></ITEM>
<ITEM>2. To <HI>promote, ju&s;tify,</HI> and <HI>free</HI> the <HI>wicked men,</HI> and &s;uffer them to flou|ri&s;h, notwith&s;tanding all their <HI>bloody</HI> &s;ins and tran&s;gre&s;&s;ions.</ITEM>
</LIST></P>
<P>And again&s;t the&s;e evils, we the <HI>Preachers</HI> of Gods Word, are injoyned &s;till to denounce the <HI>judgments</HI> of God; and if we <HI>tell not</HI> the people of their faults, and <HI>reprove them not</HI> for the&s;e doings, they &s;hall die <HI>in their &s;ins,</HI> and their blood &s;hall be required <HI>at our hands;</HI> as the Lord &s;aith unto his Prophet: And therefore as S. <HI>Clement</HI> &s;aith, <HI>Nos quod vobis expedire novimus,
<NOTE PLACE="marg"><HI>Clement. recognit.</HI> l. 1.</NOTE> tacere non po&s;&s;umus,</HI> We cannot, but we mu&s;t <HI>tell</HI> the people of their <HI>doings,</HI> and the more <HI>abominable</HI> we &s;ee their doings, the more <HI>bound</HI> are we to <HI>cry aloud</HI> and &s;pare not, <HI>to cry</HI> again&s;t their wickedne&s;s. And &s;o much for the <HI>doings</HI> of this people.</P>
<P N="2">2. In the <HI>doome,</HI> and due de&s;ert of this people for their doings,
<NOTE N="2" PLACE="marg">The doome and judgment of this people for their wick|edne&s;s.</NOTE> you may ob&s;erve the&s;e three things.</P>
<LIST>
<ITEM>1. Their <HI>renunciation, The Lord doth not accept them.</HI></ITEM>
<ITEM>2. Their <HI>compen&s;ation,</HI> or reward; which is two fold:
<LIST>
<ITEM>1. <HI>Privative,</HI> in the di&s;cu&s;&s;ion of their deeds, <HI>He will remember their iniquity.</HI></ITEM>
<ITEM>2. <HI>Po&s;itive,</HI> which is an infliction of puni&s;hment, <HI>He will vi&s;it their &s;ins.</HI></ITEM>
<PB N="110" REF="70">
<ITEM>3. The <HI>time</HI> of their judgement, which is <HI>very near,</HI> for he will <HI>now</HI> remember their iniquities, and vi&s;it their &s;ins.</ITEM>
</LIST></ITEM>
</LIST>
<P N="1">1. <NOTE N="1" PLACE="marg">Their Re|nunciation.</NOTE> The not <HI>accepting</HI> of them is a mo&s;t <HI>fearfull</HI> judgement again&s;t them, and one of the <HI>heavie&s;t</HI> conditions that can be incident to any man; for when the Lord doth not <HI>accept</HI> the <HI>per&s;on</HI> of any one, the <HI>actions</HI> of that per&s;on, what&s;oever they be, can never be <HI>acceptable</HI> unto God; for &s;o the Scripture te&s;tifieth, that the Lord had re&s;pect unto <HI>Abel,</HI> and to his offer|ing;
<NOTE PLACE="marg">No work is ac|ceptable, when the per&s;on is not accepted.</NOTE> that is, the Lord &s;eeing <HI>Abel</HI> to be ju&s;t and hone&s;t, he accepted and ap|proved of his <HI>work:</HI> but to <HI>Cain</HI> and his offering, he had no re&s;pect; that is, &s;eeing he was but an <HI>hypocrite,</HI> and his &s;ervice was rather to <HI>deceive</HI> men, then to plea&s;e God, the Lord had <HI>no regard</HI> to any thing that he did, nor re&s;pected <HI>any offering</HI> that he brought unto him. So he tels the Jews, that <HI>their incen&s;e</HI> and their <HI>&s;acrifices,</HI> their burnt-offerings, and the fat of &s;ed bea&s;ts,
<NOTE PLACE="marg">E&s;ay 1.13.</NOTE> were <HI>an abomination</HI> unto him; becau&s;e the <HI>doers</HI> thereof were <HI>abo|minable</HI> and wicked:
<NOTE PLACE="marg">All the be&s;t deeds of the wicked, are abominable before God.</NOTE> which is a very <HI>fearful</HI> thing, that the very <HI>prayers</HI> and <HI>preaching,</HI> the <HI>fa&s;ting,</HI> and the <HI>Alms-deeds,</HI> and all <HI>other things,</HI> that hypo|crites, oppre&s;&s;ors, and unju&s;t men do to plea&s;e God, are mo&s;t <HI>hateful</HI> in Gods &s;ight.</P>
<P>And if it be a <HI>lamentable</HI> thing that God refu&s;eth <HI>their prayers,</HI> and hateth the <HI>zeal</HI> of the hypocrites, and abhorreth their <HI>pretences</HI> to do Him &s;ervice, O then, how <HI>doleful</HI> a thing is it, when God not only refu&s;eth their <HI>&s;ervice,</HI> but al&s;o renounceth their <HI>per&s;ons?</HI> For, as, <HI>non datur vacuum in natura,</HI> there can be no <HI>vacuity</HI> or emptine&s;&s;e in Nature, but when <HI>one bo|dy</HI> pa&s;&s;eth away, <HI>another</HI> pre&s;ently &s;upplyeth the place; &s;o man cannot be without a <HI>Ma&s;ter:</HI> but when God refu&s;eth him, the devill pre&s;ently <HI>&s;eiz|eth upon him;</HI>
<NOTE PLACE="marg">M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n cannot be without a Ma&s;ter.</NOTE> as you may &s;ee in <HI>Judas,</HI> who no &s;ooner parted with Chri&s;t, but he was immediately po&s;&s;e&s;&s;ed by <HI>Satan;</HI> And this is the <HI>fir&s;t part</HI> of the Tragedy of this people, that for their <HI>abu&s;e</HI> of Gods &s;ervice, their <HI>di&s;|obedience</HI> unto their Governours, and the <HI>wrongs</HI> they did unto their neigh|bours, one to another, the Lord doth <HI>not accept them,</HI> but gives them a Writ, <HI>De ju&s;ta abdicatione,</HI> and a bill of divorcement, that he will be their God <HI>no longer,</HI> and they &s;hall be <HI>no longer</HI> his people. And if this were all, it were <HI>bad enough,</HI> but here is &s;omewhat more: For,</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The remu|neration, or reward of their wicked|ne&s;s, two-fold. 1 The deniall of his reward.</NOTE> Here is the <HI>reward</HI> of their wanderings, and the <HI>wages</HI> of their ini|quity expre&s;&s;ed unto us: and that in <HI>a double</HI> form.</P>
<LIST>
<ITEM>1. <HI>He will remember their iniquity.</HI> And</ITEM>
<ITEM>2. <HI>He will vi&s;it their &s;ins.</HI> And</ITEM>
</LIST>
<P>The fir&s;t of the&s;e I call a <HI>Privative</HI> puni&s;hment, becau&s;e the Lord inti|mateth hereby the denial of his reward, that is, the <HI>reward</HI> that he <HI>would</HI> have given them, if they would have <HI>faithfully</HI> &s;erved him; for, as he &s;aith unto tho&s;e <HI>hypocrites,</HI> that <HI>fa&s;ted</HI> and <HI>prayed,</HI> and gave <HI>almes,</HI> and pretend|ed to be the only Saints, that &s;o they might be <HI>&s;een,</HI> and be &s;o taken of men, for the only <HI>true &s;ervers</HI> of God,
<NOTE PLACE="marg">Matth. 6. 2.</NOTE> <HI>they have their reward;</HI> that is, <HI>habent mer|cedem &s;uam, &s;ed ami&s;erunt meam,</HI> they have the reward which they <HI>aimed at,</HI> the applau&s;e of men; but they lo&s;t that which <HI>I intended</HI> to be&s;tow on them, that is, <HI>eternal life:</HI> &s;o here, when he &s;aith, that he will <HI>remember their iniquity,</HI> he plainly inferreth, they &s;hall have none of tho&s;e <HI>good things,</HI> which he <HI>prepared for tho&s;e that truly &s;erve him,</HI> though they &s;eem not &s;o among men.</P>
<P>And what a <HI>fearful note</HI> of Gods hatred again&s;t the&s;e men is this, that <HI>he will remember their iniquity?</HI> For the fir&s;t argument that our Church heretofore u&s;ed to invite &s;inners to repentance, and to return to God, is, that when&s;oever a &s;inner doth <HI>repent</HI> him of his &s;ins, from the <HI>bottom</HI> of his heart, the Lord hath promi&s;ed, <HI>to put out all his wickedne&s;&s;e out of his re|membrance;</HI> and how&s;oever the late <HI>wi&s;e Reformers</HI> of Gods &s;ervice, have now ca&s;t off that <HI>godly cour&s;e,</HI> yet was it the <HI>fir&s;t reque&s;t,</HI> that the true Pro|te&s;tant
<PB N="111" REF="70">te&s;tant Church <HI>made to God</HI> in their <HI>Liturgy,</HI> &s;aying;
<NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> &s;tate|q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ther our Chu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch makes to God.</NOTE> <HI>Remember not Lord our offences, nor the offences of our fore-fathers, neither take thou vengeance on our &s;ias;</HI> becau&s;e <HI>vengeance</HI> mu&s;t then pre&s;ently light upon us, when our &s;ins are called into <HI>Gods remembrance,</HI> and the Lord &s;aith unto us, as he doth unto the <HI>I&s;raelites;</HI> Are not <HI>the&s;e things laid in &s;tore with me,
<NOTE PLACE="marg">Deut. 32.34.</NOTE> and &s;ealed up among my trea&s;ures?</HI></P>
<P>And therefore, as for God to <HI>remember</HI> his holy Covenant that he made with <HI>Noah,</HI> and with <HI>Abraham,</HI> and with all his faithful &s;ervants, that he will be <HI>mercifull to them that fear him,</HI> and blot their &s;ins out of <HI>his remem|brance,</HI> is the <HI>greate&s;t comfort</HI> of the godly;
<NOTE PLACE="marg">The good Thiefs prayer. Luke 23.42. N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hem. 13.14.</NOTE> which made the good Thief to &s;ay no more to Chri&s;t, but, <HI>Lord, remember me when thou come&s;t into thy King|dome.</HI> And <HI>N h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">miah</HI> for all the <HI>good &s;ervice</HI> that he did to Gods Church, to &s;ay no more to God, but, <HI>Remember me, O my God, concerning this;</HI> &s;o the Lords threatning, that <HI>He will remember the iniquity of the wicked,</HI> &s;hould be <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> mighty terrour</HI> unto them; for this is the inference that the Prophet <HI>Amos</HI> maketh of this doctrine, when, after he had told the Jewes, that the Lord had <HI>&s;worn</HI> by the excellency of <HI>Jacob,</HI> &s;aying,
<NOTE PLACE="marg">Amos 8.7, 8.</NOTE> Surely I will <HI>never forget any of their works;</HI> he pre&s;ently addeth, <HI>Shall not the Land tremble for this, and every one mourn, that dwelleth therein?</HI></P>
<P>And &s;o I conclude this <HI>point</HI> again&s;t the <HI>prephaners</HI> of Gods &s;ervice, and the <HI>oppre&s;&s;ors</HI> of their neighbours, as <HI>Nehemiah</HI> doth in the like ca&s;e; &s;aying, <HI>Remember them, O my God,</HI> becau&s;e they have defiled the <HI>Prie&s;t hood,</HI> and in&s;tead of the true Prophets, and Reverend <HI>Fathers</HI> of the Church,
<NOTE PLACE="marg">Nehem. <HI>ult.</HI> 29,</NOTE> and Reverend <HI>Fathers</HI> of the Church, have with <HI>Jeroboam</HI> entertained Prie&s;ts without <HI>Orders,</HI> and Prophets without <HI>learning,</HI> which have cau&s;ed the people <HI>to wander out of the way,</HI> and of whom the Lord profe&s;&s;eth, <HI>They run,</HI> but he <HI>&s;ent them not.</HI></P>
<P N="2">2. The Lord &s;aith, that <HI>he will vi&s;it their &s;ins,</HI>
<NOTE N="2" PLACE="marg">The in&s;lict|ing their pu|ni&s;hment.</NOTE> and a <HI>vi&s;itation</HI> is either for the <HI>con&s;olation</HI> of the di&s;tre&s;&s;ed; as when <HI>Zachary</HI> &s;aith, <HI>God hath vi&s;ited and redeemed his people:</HI> or for the <HI>correction</HI> of the delinquents, as here, when the Lord &s;aith, <HI>he will vi&s;it their &s;ins;</HI> that is, to puni&s;h them for their tran&s;|gre&s;&s;ions; for as God is mo&s;t merciful, <HI>in retributione Bonorum,</HI>
<NOTE PLACE="marg">Great &s;ins and o<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ences never e&s;cape unpu|ni&s;hed.</NOTE> in ble&s;&s;ing them that &s;erve him, &s;o he is mo&s;t ju&s;t, <HI>in punitione Malorum,</HI> in the puni&s;h|ment of evil doers; and you &s;hall &s;eldom or never find that <HI>prophane men,</HI> and <HI>great</HI> &s;inners, did e&s;cape their <HI>ju&s;t de&s;erved puni&s;hment,</HI> without <HI>great</HI> repen|tance; nor &s;o, many times, for <HI>that part</HI> of their puni&s;hment, which concern|ed this pre&s;ent life.</P>
<P>And therefore, when this people <HI>li&s;tened</HI> to the fal&s;e Prophets, and reje|cted the <HI>right way</HI> of Gods &s;ervice, tanght them by the <HI>true Prophets,</HI> and <HI>rebelled</HI> by their di&s;obedience again&s;t their King, and his under-Gover|nours, and then <HI>oppre&s;&s;ed,</HI> robbed, and <HI>killed</HI> their quiet, poor, and <HI>feeble neighbours;</HI> the Lord &s;aith unto this our Prophet, <HI>Pray not for this peo|ple, for their good;</HI> for, though <HI>Mo&s;es</HI> and <HI>Samuel</HI> &s;tood before me, yet my mind could not be <HI>towards</HI> this people, but I <HI>will ca&s;t them out of my &s;ight,</HI>
<NOTE PLACE="marg">Jer. 15.1, 23, 4. &amp;c, 19.7.</NOTE> &s;uch as are for death, <HI>to death,</HI> and &s;uch as are for the &s;word, <HI>to the &s;word;</HI> and &s;uch as are for the famine, <HI>to the famine;</HI> and &s;uch as are for the cap|tivity, <HI>to the captivity;</HI> and I will appoint over them four kinds, or four families, &s;aith the Lord.</P>
<LIST>
<ITEM>1. The Sword to <HI>&s;lay.</HI>
<NOTE PLACE="marg">2 King. 24.25. <HI>Chap. per totum</HI> 2 Chron. 36. <HI>per totum.</HI></NOTE></ITEM>
<ITEM>2. The <HI>Dogs</HI> to <HI>tear.</HI></ITEM>
<ITEM>3. The <HI>Fowls</HI> of the heaven; and</ITEM>
<ITEM>4. The <HI>Bea&s;ts</HI> of the earth, to <HI>devour,</HI> and <HI>de&s;troy.</HI></ITEM>
</LIST>
<P>And <HI>all this</HI> happened unto them, according to the <HI>Prediction</HI> of the Pro|phet; and that, becau&s;e they have not <HI>obeyed the voice of the Lord,</HI> as &s;aith the Prophet.</P>
<P>And &s;hall we think that people, which <HI>exceeds</HI> them in <HI>all</HI> tran&s;gre&s;&s;ions, &s;hall be <HI>freed</HI> from all puni&s;hment? It is an old Rule, and a good coun&s;el,
<PB N="112" REF="71"><HI>&V;t quorum vitia imitamur eorum exitum perhorre&s;camus,</HI> That we &s;hould be afraid of their <HI>end</HI> and puni&s;hment, who&s;e wayes and <HI>vices</HI> we do follow and <HI>imitate;</HI> becau&s;e the <HI>&s;ame way,</HI> will ever bring men to the <HI>&s;ame end;</HI> and the <HI>like &s;ins,</HI> without repentance, can expect none other than the <HI>like puni&s;h|ment.</HI> And I be&s;eech you <HI>mark,</HI> what the Lord &s;aith <HI>to the King of Babylon,</HI> and to the King of <HI>Egypt,</HI> and to <HI>all</HI> the Kings of <HI>all other Nations;</HI> Loe, <HI>I begin to bring evil on the City that is called by my Name,</HI>
<NOTE PLACE="marg">Jer. 25.29.</NOTE> and &s;hould you be utterly unpuni&s;hed?
<NOTE PLACE="marg">1 Pet. 4.17.</NOTE> <HI>You &s;hall not be unpuni&s;hed.</HI> And con&s;ider what S. <HI>Peter</HI> &s;aith, <HI>The time is come, that judgement mu&s;t begin at the hou&s;e of God; and if it begin at us, What &s;hall be the end of them that obey not the Go&s;pel of God?</HI></P>
<P>And therefore, if this people, <HI>the Jews,</HI> that knew not the <HI>Go&s;pel</HI> of Chri&s;t, that had not <HI>&s;uch knowledge</HI> of God, as we have, and at who&s;e hands God required not <HI>&s;uch piety,</HI> and &s;o much <HI>charity</HI> of one towards another, as he doth at <HI>our hands,</HI> were <HI>thus &s;everely</HI> puni&s;hed, for their <HI>prophane &s;er|ving</HI> of God, their <HI>di&s;obedience</HI> to their lawful Governours, and their <HI>inju|ries,</HI> oppre&s;&s;ions, and wrongs, done to their poor neighbours, and their <HI>per&s;ecuting</HI> of the <HI>true Prophets;</HI> What &s;hall we think of <HI>tho&s;e Nations</HI> that profe&s;s <HI>Chri&s;tianity,</HI> and yet do <HI>exceed</HI> this people in <HI>all kind</HI> of the like im|piety, iniquity, and wickedne&s;s? Shall they e&s;cape unpuni&s;hed? No, no, they &s;hall be &s;ure of puni&s;hment, unle&s;s they do <HI>&s;peedily</HI> repent, and re&s;tore the King to his <HI>Right,</HI> the Bi&s;hops to their <HI>Offices,</HI> the Service of God <HI>as it was formerly u&s;ed,</HI> and make <HI>&s;atisfaction</HI> to their poor neighbours, whom they have &s;o cau&s;ele&s;&s;ely, and &s;o abundantly wronged: Becau&s;e it cannot &s;tand with the <HI>Ju&s;tice</HI> of God, to &s;uffer &s;uch <HI>tran&s;cendent</HI> &s;inners to go unrepen|ted, and &s;o unpuni&s;hed.</P>
<P>And therefore the expectation of <HI>peace,</HI> and pro&s;perity to the <HI>unrepentant</HI> tran&s;gre&s;&s;ors, is but ju&s;t like the per&s;wa&s;ion of the <HI>fal&s;e Prophets,</HI> in the time of this our Prophet; for they &s;till cryed <HI>Peace, peace,</HI> unto this people, when the Prophet <HI>Jeremy</HI> prote&s;ted from the Lord, there could be <HI>no peace</HI> to &s;uch <HI>wicked &s;inners</HI> as they were: For though they might think
<Q><L>&mdash; qu&ograve;d illos</L>
<L>Defendit numerus junctaeque umbone phalanges;
<NOTE PLACE="marg"><HI>Juvenal. Satyr.</HI> 2.</NOTE></L></Q> their <HI>&s;trength</HI> and <HI>number,</HI> with their <HI>wealth</HI> and <HI>wit,</HI> is able to <HI>pre&s;erve</HI> them from all dy&s;a&s;ter; yet as <HI>Jehu</HI> an&s;wered <HI>Joram,</HI> when he demanded, <HI>Is it peace? What peace, &s;o long as the whoredom of thy mother</HI> Jezabel, <HI>and her witchcrafts are &s;o many?</HI>
<NOTE PLACE="marg">2 Kings 9.22.</NOTE> So &s;ay the <HI>true Prophets</HI> unto the wicked, What peace or happine&s;s <HI>can you look for,</HI> &s;o long as you continue <HI>prophaning Gods Service,</HI> keeping out your <HI>King,</HI> &s;uppre&s;&s;ing your <HI>Bi&s;hops,</HI> and abu&s;ing your <HI>neighbours?</HI>
<NOTE PLACE="marg">Prov. 11.29.</NOTE> For, as <HI>Solomon</HI> &s;aith, <HI>Though hand joyn in hand, yet the wicked &s;hall not go unpuni&s;hed,</HI> if you &s;till <HI>continue</HI> to do the&s;e things.</P>
<P N="4">4. <NOTE N="4" PLACE="marg">Time when the puni&s;h|ment &s;hall light upon th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s people. Now pre&s;ently.</NOTE> When this puni&s;hment &s;hall <HI>light</HI> upon them, it is expre&s;&s;ely &s;et down in the word, <HI>Now; I will now remember their iniquity, and vi&s;it their &s;ins.</HI> And this <HI>now,</HI> &s;heweth the <HI>time pre&s;ent;</HI> not only becau&s;e, as the Philo&s;opher &s;aith, There is no time, but <GAP DESC="foreign">, that which is <HI>pre&s;ent;</HI> but <HI>e&s;pecially,</HI> be|cau&s;e, as the Divines &s;ay, all times are <HI>pre&s;ent</HI> with God, <HI>apud quem nec prius e&s;t, nec po&s;terius,</HI> in who&s;e &s;ight nothing is <HI>afore</HI> or <HI>after</HI> another, as the Schools rightly &s;ay, but the things that are <HI>to come,</HI> are as <HI>pre&s;ent</HI> with him, as if they were <HI>already pa&s;t.</HI></P>
<P>Yet the puni&s;hment of our &s;ins in re&s;pect of the time,
<NOTE PLACE="marg">God heareth not, and re|lieveth not, his &s;ervants al|wayes alike.</NOTE> <HI>quoad nos,</HI> is not al|waies the &s;ame, nor alike; but as God doth &s;ometimes <HI>pre&s;ently relieve</HI> his di&s;tre&s;&s;ed children, and &s;ometimes <HI>deferreth</HI> his aid, and maketh as though he <HI>heareth not</HI> their cries, that he might trie <HI>their faith</HI> and their patience, and their con&s;tancy in his &s;ervice, <HI>Et ut diu de&s;iderata dulci&ugrave;s ob|tineantur,</HI>
<PB N="113" REF="71">and that being for a <HI>long time</HI> de&s;ired, they may &s;eem the <HI>&s;wee|ter</HI> when they are obtained; and &s;ometimes heareth them <HI>not at all,</HI> but lets them <HI>die</HI> in their wants and mi&s;eries, as he did to <HI>poor Lazarus,</HI>
<NOTE PLACE="marg">So the puni&s;h|ment of the wicked is not alwaies alike.</NOTE> for rea|&s;ons, <HI>be&s;t known,</HI> unto him&s;elf; &s;o the <HI>puni&s;hment</HI> of the wicked, which God impo&s;eth upon them in this life, is, <HI>Aut &s;er&ograve; aut citius,</HI> &s;omtimes <HI>pre&s;ently</HI> inflicted, and &s;ometimes for a <HI>long time</HI> delayed; For as he dealt with <HI>Ne|buchadnezzar,</HI> while the word was <HI>in his mouth,</HI> he was Metamorpho&s;ed from man to bea&s;t; &s;o he dealt with the <HI>I&s;raelits,</HI>
<NOTE PLACE="marg">P&s;al. 78.31.</NOTE> while the meat was in their mouthes, <HI>The heavy wrath of God came upon them,</HI> and &s;mote down the cho&s;en men that were in <HI>I&s;rael;</HI> &s;o he did with <HI>Zimri</HI> and <HI>Cozbi,</HI> with <HI>Co|rah, Dathan</HI> and <HI>Abiram,</HI> with <HI>&V;zzah, Ananias</HI> and <HI>Saphira,</HI> and with abun|dance more, that we read of in <HI>Prophane</HI> Hi&s;tories, which for their &s;ins were <HI>&s;uddenly</HI> de&s;troyed, and their puni&s;hment was <HI>not delayed,</HI> that others by their example, might be <HI>affraid</HI> to offend God, le&s;t his wrath &s;hould as <HI>&s;uddenly</HI> con&s;ume them, as it had done the <HI>others,</HI> before they had any time <HI>to cry for pardon.</HI></P>
<P>Yet &s;ometimes he beareth <HI>long</HI> before he <HI>&s;eems</HI> to be angry, as the pu|ni&s;hment of the <HI>Ninivits</HI> was to be deferred forty daies, which forty daies were extended to forty years, before <HI>Ninivy</HI> felt the &s;mart; and of the <HI>I&s;|raelits</HI> the Lord &s;aith, <HI>Forty years was I grieved with this Generation;</HI> and to the old world he gave <HI>one hundred</HI> and <HI>twenty years</HI> to repent, before he pu|ni&s;hed them; and to the <HI>Amorits</HI> 400 years; and, which is more to be ad|mired, that the puni&s;hment of &s;uch a <HI>tran&s;cendent</HI> &s;in &s;hould be &s;o long de|ferred, The <HI>Jews,</HI> that murdered their King the &s;on of God, remained full <HI>forty years,</HI> before <HI>Jeru&s;alem</HI> was de&s;troyed; and the death of <HI>Can|daules,</HI> &s;lain by <HI>Gyges,</HI> was not puni&s;hed untill the daies of <HI>Crae&s;us,</HI> which was four Generations after; as <HI>Herodotus</HI> &s;aith, out of the mouth of the oracle; as the Prophet &s;aith the <HI>like</HI> of <HI>Jehu,</HI> for the <HI>&s;laughter</HI> that he com|mitted: &s;o the Murderers of King <HI>Charles,</HI> and of his Loyall &s;ubjects, may perhaps e&s;cape for &s;ome <HI>time,</HI> and yet their puni&s;hment may come at la&s;t, and it may be with them as it was with <HI>Joab</HI> for the murder of <HI>Ama&s;a</HI> and <HI>Abner.</HI></P>
<P>So wounderfull is the <HI>long &s;uffering,</HI> and the patience of our God, which he u&s;eth as the Apo&s;tle &s;heweth, that he might lead them, by that <HI>great patience,</HI> unto <HI>repentance;</HI> or, if they repented not, that they might be <HI>with|out excu&s;e,</HI> and that, as <HI>Lactantius</HI> &s;aith, the <HI>long &s;ufferance</HI> of God in expe|cting their <HI>amendment,</HI> might be recompen&s;ed with the <HI>&s;everity</HI> of <HI>vengeance</HI> in their puni&s;hment; for the offendors mu&s;t not think, that becau&s;e their payment is <HI>deferred,</HI> therefore it &s;hall be le&s;&s;ened, or that the Lord hath <HI>forgotten</HI> it, becau&s;e they think not of it; but, as the longer you keep the &V;&s;urers money, the more intere&s;t he expecteth, and the more debt is on your &s;core; and the <HI>higher</HI> you <HI>lift</HI> up your hand, the <HI>heavier</HI> the blow will fall; &s;o the <HI>longer</HI> God beareth with the <HI>wicked tran&s;gre&s;&s;ors</HI> of his laws before their puni&s;hment cometh, the <HI>&s;orer</HI> and the <HI>&s;everer</HI> will be their puni&s;hment, when it cometh.
<NOTE PLACE="marg">The deferring of Gods help no argument of Gods hate.</NOTE> And therefore the <HI>long deferring</HI> of Gods aide, and help to relieve his di&s;tre&s;&s;ed &s;ervants, and their often <HI>over-throws</HI> in their ju&s;t defence, is <HI>no argument,</HI> that God hath for&s;a|ken them, and <HI>will not</HI> help them, no more then he <HI>for&s;ook</HI> holy <HI>Job,</HI> when he &s;eemed, to leave him <HI>de&s;titute</HI> of all help, or the ten Tribes, when they fought, and were <HI>twice</HI> beaten by the Tribe of <HI>Benjamin;</HI> and the <HI>long flouri&s;hing of the wicked,</HI> their good &s;ucce&s;&s;es in all their <HI>bad cau&s;es,</HI>
<NOTE PLACE="marg">The long pro|&s;perity of the wicked, no ar|gument of Gods &s;peciall love. Job 21.13.</NOTE> their prevailing again&s;t the <HI>righteous,</HI> and their freedome of <HI>all puni&s;hment</HI> in this life: but e&s;pecially the <HI>deferring</HI> of their puni&s;hment, is <HI>no token of Gods love</HI> unto them, or e&s;pecially of his <HI>acceptance</HI> of them; no more then it was to <HI>Dives,</HI> that, without any <HI>rubs,</HI> ran <HI>all his race</HI> in plea&s;ure; or to them whereof <HI>Job</HI> &s;peaketh, that &s;pend their daies <HI>in wealth,</HI> and <HI>in a moment go
<PB N="114" REF="72">down to the grave,</HI> becau&s;e God dealeth with the wicked herein, as <HI>Clau|dian</HI> &s;aith he did with <HI>Ruffinus,</HI>
<Q><L>&mdash;Tolluntur in altum</L>
<L>&V;t lap&s;u graviore ruant&mdash;</L></Q> God lifteth them up, and, they abu&s;ing that favour, he <HI>ca&s;teth</HI> them down and de&s;troyeth them.</P>
<P>But the Prophet <HI>David</HI> &s;eems to tell us the very <HI>&s;et</HI> time,
<NOTE PLACE="marg">The very time.</NOTE> when God mo&s;t commonly u&s;eth both to <HI>help</HI> and to relieve tho&s;e that <HI>&s;erve him,</HI> and to puni&s;h and <HI>de&s;troy tho&s;e</HI> that prophane his fervice, and continue in their wickedne&s;s under the <HI>Hypocriticall</HI> &s;hew of holine&s;s: for he &s;aith, that the Lord is <HI>Deus in opportunitatibus,</HI> a God in the needfull time of trouble; that is, as a <HI>holy</HI> Father expounds it, <HI>Tum incipit auxilium divi|num,
<NOTE N="1" PLACE="marg">When God helpeth his &s;ervants.</NOTE> cum de&s;init auxilium humanum;</HI> God will then help us, when we can|not help our <HI>&s;elves;</HI> and when we are, as <HI>Mo&s;es</HI> was, at the red &s;ea, be|twixt two huge <HI>Mountains,</HI> and the raging &s;ea before him, and <HI>Pharaohs</HI> mighty ho&s;t <HI>behind</HI> him, ready to be <HI>de&s;troyed,</HI> either <HI>drowned</HI> in the wa|ters, or &s;lain by the &s;word, or <HI>break their necks</HI> if they a&s;&s;aid to climb tho&s;e rocky Mountains; or as the <HI>di&s;ciples</HI> of Chri&s;t were in the <HI>&s;hip ready</HI> to peri&s;h, as them&s;elves confe&s;s. When they &s;ee no <HI>hope</HI> of any human help, <HI>then</HI> will God &s;hew him&s;elf, and &s;end them help, <HI>out of his holy place,</HI> as he did to <HI>Job</HI> to re&s;tore his <HI>health,</HI> when all his friends could not <HI>ea&s;e</HI> his pain; and delivered <HI>Daniel</HI> out of the Lions den, when the <HI>King him&s;elf</HI> could not free him from it; And &s;o will he do to all them that <HI>&s;erve him,</HI> and put their tru&s;t in him, &s;end them <HI>deliverance,</HI> when man &s;eeth <HI>no hope</HI> of a&s;&s;i|&s;tance; as he doth many times rai&s;e the &s;ick, when the Phy&s;itian giveth him over.</P>
<P>And the <HI>rea&s;on</HI> of this manner of his proceeding,
<NOTE PLACE="marg">Why God de|&s;erreth.</NOTE> and the <HI>long deferring</HI> of his help, is, to teach us with <HI>Mo&s;es, Gideon, Daniel, Job. Jonas,</HI> and the re&s;t of Gods &s;ervants, to a&s;cribe <HI>all the glory</HI> of our wonderfull, and extraor|dinary deliverances <HI>to God,</HI> and not to our <HI>&s;elves,</HI> nor to any other creature, but <HI>to God:</HI>
<NOTE PLACE="marg">P&s;al. 115.1.</NOTE> and &s;o to &s;ay with the p&s;almi&s;t, <HI>Not unto us, not unto us, but unto thy name give the prai&s;e.</HI></P>
<P>And for the <HI>time,</HI>
<NOTE N="2" PLACE="marg">When he puni&s;heth the wicked.</NOTE> when God <HI>u&s;ually</HI> puni&s;heth the <HI>tran&s;gre&s;&s;ors</HI> of his Laws, the &s;ame Prophet &s;aith, <HI>When the ungodly are green as the gra&s;s, and when all the workers of wickedne&s;s do flouri&s;h, then &s;hall they be de&s;troyed for ever;</HI>
<NOTE PLACE="marg">P&s;al. 92 7.</NOTE> that is, when they have brought all their <HI>projects</HI> to their own <HI>wi&s;hed ends,</HI> &s;ubdued their <HI>adver&s;aries,</HI> trampled the <HI>ju&s;t</HI> &amp; <HI>harmle&s;s</HI> men under feet, and perhaps, with <HI>Ahab,</HI> killed and taken po&s;&s;e&s;&s;ion too, of poor <HI>Naboth's</HI> Vineyard; and, with the rich man in the Go&s;pel, pulled down their <HI>old barns</HI> and cottages, and builded <HI>large Palaces;</HI> filled their <HI>coffers,</HI> and laid up <HI>&s;tore</HI> for many years, and now thought <HI>to eat, drink and be merry;</HI> then <HI>&s;uddenly,</HI> when they look not for it, will the Lord <HI>awake</HI> as a Giant out of <HI>&s;leep,</HI> and will &s;mite his enemies <HI>upon the cheek bone,</HI> and put them to <HI>per|petuall &s;hame,</HI> and &s;ay unto them, as he did, to that <HI>fool</HI> in the Go&s;pell, <HI>This night &s;hall they fetch away your &s;ouls from you,</HI> and your lives &s;hall pay for the lives of them that you have murdered; and then, Who &s;hall have tho&s;e <HI>trea&s;ures,</HI> that you have &s;o <HI>unju&s;tly</HI> &s;craped together, and tho&s;e <HI>po&s;&s;e&s;&s;ions</HI> that you have &s;o <HI>wrongfully</HI> plucked and detained from the <HI>right</HI> owners? And you your &s;elves might have <HI>ob&s;erved</HI> within the&s;e few <HI>lu&s;tra's</HI> many <HI>famous men,</HI> that have been <HI>&s;uddenly</HI> taken away from tho&s;e great <HI>trea&s;ures</HI> and <HI>po&s;&s;e&s;&s;ions,</HI> which they had <HI>&s;uddenly</HI> attained unto.</P>
<PB N="115" REF="72">
<P>And therefore, let not the <HI>righteous,</HI> that rightly &s;erveth God, <HI>fret him|&s;elf becau&s;e of the ungodly,</HI> neither let him be <HI>envious again&s;t the evil-doers,</HI> when he &s;eeth them in &s;uch <HI>pro&s;perity;</HI> for, when God &s;eeth the time,
<NOTE PLACE="marg">P&s;al: 37.1.2.</NOTE> they <HI>&s;hall &s;oon be cut down, like the gra&s;s, and be withered even as the green herb;</HI> But, as the Poet &s;aith,
<Q>&mdash;animum &s;ervate &s;ecundis.</Q> And as the Prophet &s;aith, <HI>Let them that &s;erve God, put their tru&s;t in the Lord,</HI> and tarry the Lord's lei&s;ure, and pray with the words of our rejected Li|turgy, <HI>O God make &s;peed to &s;ave us, O Lord make ha&s;te to help us:</HI> And in his <HI>good time,</HI> he will deliver us, <HI>out of all our troubles.</HI> Amen.</P>
</DIV1>
<DIV1 N="5" TYPE="treatise">
<PB REF="73">
<PB N="117" REF="73">
<HEAD>THE FIFTH TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 Pet. 2.17.</HI></BIBL>
<P>Honour all men. Love the brother-hood. Fear God. Honour the King.</P></Q>
</EPIGRAPH>
<P>IT is an old received <HI>Rule,</HI> con&s;ented unto by <HI>all,</HI> and contradicted by <HI>none,</HI> that all the Commandments of God, are 1. <HI>Brevia.</HI> 2. <HI>Levia.</HI> 3. <HI>&V;tilia.</HI> That is, 1. Few and &s;hort. 2. Leight and ea&s;ie. 3. Sweet and profitable. For,</P>
<P N="1">1. They are not <HI>many,</HI> like our Laws, or the precepts of the <HI>Alcoran,</HI> or the Popes <HI>Canons,</HI> that are <HI>multiplied</HI> above number; for the&s;e are <HI>but</HI> ten in all: But <HI>two,</HI> but <HI>one.</HI> Ten &s;aith <HI>Mo&s;es.</HI> Two &s;aith <HI>Chri&s;t.</HI> One &s;aith S. <HI>Paul;</HI> and all &s;ay the truth; For the Ten Precepts of <HI>Mo&s;es</HI> contain nothing el&s;e but, Fir&s;t <HI>our duty to God;</HI> And Secondly <HI>our duty towards our Neighbours;</HI> as our Saviour &s;aith: And <HI>both the&s;e duties</HI> are compri&s;ed in this <HI>one act</HI> and affection of <HI>Love;</HI> as S.
<NOTE PLACE="marg">Math. 22.37. John. 15.12. 1 Cor. 13. Rom. 12.10.</NOTE> <HI>Paul</HI> &s;aith. For thy duty to God is, to <HI>love him</HI> with all <HI>thy heart,</HI> and with all <HI>thy &s;oul,</HI> and with all <HI>thy mind:</HI> and if you <HI>love me, keep my Commandments,</HI> &s;aith our Saviour Chri&s;t, and my Commandment is, <HI>That ye love one another.</HI> And <HI>love</HI> worketh <HI>no ill</HI> to his neighbour, &s;aith S. <HI>Paul;</HI> therefore is <HI>love the fulfilling of the Law.</HI></P>
<P>So all the <HI>Commands</HI> that God gives unto us, is but <HI>one word,</HI> one &s;yl|lable, <HI>Love.</HI> So he gave to <HI>Adam</HI> but <HI>one Precept,</HI> to ab&s;tain from <HI>one Tree;</HI> and therefore you need not burden your <HI>memories,</HI> nor take the pains to learn the <HI>Art</HI> of Memory, for fear you &s;hould <HI>forget</HI> it; God hath thus provided to prevent this <HI>excu&s;e,</HI> That the <HI>multitude</HI> of Precepts have cau&s;ed you to <HI>forget</HI> your duties.</P>
<P>And as God, &s;o all <HI>good</HI> and <HI>wi&s;e</HI> men, imitating God herein, have given <HI>&s;hort Precepts,</HI> and brief Rules unto their Schollars, which we call <HI>Apho|ri&s;ms,</HI> or <HI>Dicta &s;apientum,</HI> The words of the wi&s;e; as the &s;even <HI>wi&s;e</HI> men of <HI>Greece</HI> left &s;even <HI>brief Sentences</HI> unto their Followers: For,
<NOTE PLACE="marg">Dicta &s;eptem &s;apientum.</NOTE>
<LIST>
<ITEM>1. <HI>Cleobulus</HI> &s;aid, <HI>Keep the mean.</HI></ITEM>
<ITEM>2. <HI>Chilon</HI> &s;aid, <HI>Know thy &s;elf.</HI></ITEM>
<ITEM>3. <HI>Periander</HI> u&s;ed to &s;ay, <HI>Re&s;train wrath.</HI></ITEM>
<PB N="118" REF="74">
<ITEM>4. <HI>Pittacus</HI> &s;aid, <HI>Nothing too much.</HI></ITEM>
<ITEM>5. <HI>Solons</HI> wi&s;e &s;aying was, <HI>Remember the end.</HI></ITEM>
<ITEM>6. <HI>Bias</HI> was wont to &s;ay, <HI>The wicked are many.</HI></ITEM>
<ITEM>7. <HI>Thales</HI>'s &s;aying was, <HI>Flee &s;ureti&s;hip.</HI></ITEM>
</LIST> And <HI>Solomon</HI> u&s;eth the &s;ame <HI>Method</HI> of teaching men, in his <HI>Proverbs,</HI> and Book of the <HI>Preacher,</HI> which is, <HI>Ecle&s;ia&s;tes.</HI> And &s;o doth S. <HI>Peter</HI> here, in this <HI>fir&s;t Epi&s;tle</HI> to the di&s;per&s;ed Jews.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> His Sentences are <HI>very &s;hort,</HI> but ex|ceeding <HI>pithy; Ine&s;t quoque gratia parvis:</HI> and abundance of <HI>worth</HI> may lie in a <HI>little</HI> thing; as you &s;ee a <HI>little Diamond</HI> is of a great value. And there|fore as <HI>Democharis</HI> &s;aith, <GAP DESC="foreign">, <HI>Ne de&s;pice parva;</HI> Slight not the <HI>&s;malle&s;t</HI> things. <HI>Nam verbum &s;apienti &s;at e&s;t,</HI> A word is enough to the wi&s;e: And the <HI>longe&s;t Sermons</HI> do <HI>little</HI> or <HI>no good</HI> to the wicked.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The Com|mandments of God very ea&s;ie and light. Math. 11.30. 1 Joh. 5.3. P&s;al. 119.</NOTE> As the Commandments of God are <HI>&s;hort,</HI> &s;o they are <HI>leight</HI> and ea&s;ie; for, <HI>my yoke is ea&s;ie, and my burden leight,</HI> &s;aith our Saviour; And <HI>Mandata ejus gravia non &s;unt,</HI> &s;aith S. <HI>John,</HI> His Commandments are not <HI>grevious;</HI> but they are &s;o <HI>leight</HI> and &s;o ea&s;ie, that the Prophet <HI>David</HI> &s;aith, <HI>I will run the way of thy Commandments.</HI> And S. <HI>Paul</HI> &s;aith, <HI>he can do all things through Chri&s;t that &s;trengtheneth him.</HI> And our God is not &s;o <HI>tyrannical,</HI> as to give &s;uch <HI>Commandments</HI> as are <HI>impo&s;&s;ible</HI> to be ob&s;erved, e&s;pecially in the <HI>out|ward</HI> acts, and the <HI>inward</HI> al&s;o, if we con&s;ider the <HI>aid</HI> and a&s;&s;i&s;tance of Gods <HI>Spirit,</HI> that Chri&s;t <HI>giveth</HI> to them that <HI>&s;eek</HI> it.</P>
<P>And therefore, if our <HI>hearts</HI> be indued with <HI>grace,</HI> and we de&s;ire the <HI>Spi|rit</HI> of Chri&s;t, we need not <HI>murmur,</HI> and lie down with <HI>Balaam</HI>'s A&s;&s;e, for the <HI>great weight</HI> that is upon our backs, or complain of the <HI>heavy yoke</HI> that Chri&s;t hath laid upon <HI>our necks,</HI> and &s;ay with tho&s;e drones in the Go&s;pel, <HI>Durus e&s;t hic &s;ermo;
<NOTE PLACE="marg">Love makes all labours ea&s;ie.</NOTE> This is a hard &s;aying,</HI> Who is able to endure it? For if <HI>Leander</HI> did &s;o <HI>much</HI> for the love of <HI>Hero,</HI> and <HI>Pyramus</HI> for <HI>Thi&s;be;</HI> then cer|tainly, the <HI>Commandments</HI> of God are <HI>leight</HI> and &s;weet enough to every one, that <HI>loveth</HI> God; <HI>Da amantem, &amp; &s;entit quid dico;</HI> And if you bring me <HI>one</HI> that <HI>truly loveth God,</HI> he will <HI>confe&s;&s;e</HI> this truth, &s;aith S. <HI>Augu&s;tine.</HI> Even as the Prophet <HI>David</HI> doth <HI>P&s;al.</HI> 119.</P>
<P>And &s;uch are all the <HI>Precepts</HI> of this our Apo&s;tle, you may <HI>ob&s;erve</HI> them without <HI>pain,</HI> without <HI>lo&s;&s;e,</HI> without abating your <HI>&s;trength,</HI> and without wa|&s;ting your <HI>wealth.</HI> And</P>
<P N="3">3. <NOTE N="3" PLACE="marg">The com|man dments of God bring great profit to them that keep them. (P&s;al. 119.)</NOTE> They are not &s;o <HI>leight,</HI> and &s;o ea&s;ie in them&s;elves, as they are <HI>beneficial</HI> and profitable to tho&s;e that ob&s;erve them; for, <HI>Great is the reward of tho&s;e that keep thy Laws, O God,</HI> &s;aith the Prophet <HI>David,</HI> and <HI>Mo&s;es</HI> &s;etteth down the many-<HI>many ble&s;&s;ings</HI> of the <HI>I&s;raelites,</HI> if they would <HI>ob&s;erve</HI> Gods Com|mandments. And &s;o the&s;e <HI>&s;hort</HI> Sentences of S. <HI>Peter,</HI> and the&s;e <HI>leight</HI> Pre|cepts of our Apo&s;tle have abundance of <HI>wi&s;dom</HI> in them, and do bring an <HI>in|finite</HI> deal of <HI>commodity</HI> and profit, unto the <HI>true ob&s;ervers</HI> thereof. And therefore, if nothing el&s;e, yet the <HI>benefits</HI> of keeping Gods Commandments, &s;hould per&s;wade us all, to be ready to <HI>hear,</HI> and willing to <HI>obey,</HI> the&s;e Pre|cepts of the Apo&s;tle, which he delivereth from the <HI>Spirit</HI> of God; for we are <HI>naturally</HI> given to love our own <HI>profit.</HI> And, as the Poet &s;aith,
<Q><L>Et reditus jam qui&s;que &s;uos amat, &amp; &s;ibi quid &s;it</L>
<L>&V;tile &s;ollicitis computat articulis.</L></Q> Every man re&s;pecteth his <HI>own advantage,</HI> and loveth his own <HI>benefit;</HI> And I do a&s;&s;ure you, there is <HI>nothing</HI> in the world, that any of you all <HI>can do,</HI> and let him do what he can, that &s;hall bring him <HI>more profit,</HI> than the <HI>right ob&s;ervance</HI> of the&s;e few Precepts. <HI>Honour all men,</HI> &amp;c. Wherein you &s;ee, there are four &s;pecial Precepts.</P>
<P>And the&s;e <HI>four Precepts</HI> are like unto the <HI>four Rivers</HI> of <HI>Eden,</HI> that wa|tered
<PB N="119" REF="74">the Garden of <HI>Paradi&s;e,</HI> to make the &s;ame both <HI>profitable</HI> and <HI>plea&s;ant.</HI></P>
<P>The 1. concerneth all men, <GAP DESC="foreign">; <HI>Honour all men.</HI></P>
<P>The 2. concerneth all Chri&s;tian men. <GAP DESC="foreign">. <HI>Love the Brother-hood.</HI></P>
<P>The 3. belongs to God, <GAP DESC="foreign">. <HI>Fear God.</HI></P>
<P>The 4. belongs to the King, <GAP DESC="foreign">. <HI>Honour the King.</HI></P>
<P>That is, Honour all men in <HI>general;</HI> Love all Chri&s;tian men, more <HI>e&s;pe|cially</HI> than any others; Fear God <HI>above all things;</HI> And Honour your King <HI>next to God.</HI> And if you do the&s;e <HI>few</HI> things, the&s;e <HI>ea&s;ie</HI> things, you &s;hall <HI>never fail,</HI> but you &s;hall be <HI>for ever happy.</HI></P>
<P>The fir&s;t <HI>Precept</HI> is, <HI>Honour all men:</HI> touching which, two things are to be ob&s;erved,
<LIST>
<ITEM>1. The Act.</ITEM>
<ITEM>2. The Extent.</ITEM>
</LIST></P>
<P>And 1. this word <HI>Honour,</HI> doth properly &s;ignifie <HI>that reverence</HI> and re|&s;pect, which we owe, and do render to <HI>any one,</HI> for any cau&s;e.</P>
<P>And becau&s;e there are <HI>many things</HI> for which we yield and exhibite <HI>ho|nour,</HI>
<NOTE PLACE="marg">What is meant by Honour.</NOTE> it followeth that this word <HI>Honour</HI> doth not &s;ignifie the <HI>&s;ame thing</HI> in all places; But <HI>pro diver&s;itate diver&s;ae materiae, diver&s;a &s;ignificat;</HI> it &s;igni|fieth <HI>divers things,</HI> according to the diver&s;ity of the <HI>&s;ubject matter:</HI> As,</P>
<P>Among <HI>prophane</HI> Authors it is taken many wayes.</P>
<P N="1">1. Sometimes for the <HI>beauty,</HI> and comeline&s;s of any thing; as where the Poet &s;aith,
<Q>Frigidus &amp; &s;ylvis Aquilo decu&s;&s;it honorem.</Q> The cold <HI>Northren wind,</HI> &s;hook off all the <HI>honour,</HI> that is, all the <HI>beauty</HI> and grace of the Wood.</P>
<P N="2">2. Sometimes it is u&s;ed for that Ob&s;ervance and <HI>wor&s;hip,</HI> that we yield unto our <HI>Superiours,</HI> for the good that we receive from them; as when the Poet &s;aith,
<Q>Semper honore meo, &s;emper celebrabere donis.</Q> I will alwayes <HI>wor&s;hip,</HI> or &s;erve, and re&s;pect you.</P>
<P N="3">3. Sometimes it is taken for the <HI>reward,</HI> that is given for any thing; as where it is &s;aid,
<Q>Ip&s;is praecipu&egrave; ductoribus addit honores.</Q> And &s;pecially, he rewarded the Captains and Commanders. And</P>
<P N="4">4. Sometimes it is put for the <HI>Rites</HI> and Ceremonies of our <HI>Funerals;</HI> as where <HI>Virgil</HI> &s;aith,
<Q>Cernit ibi mae&s;tos &amp; mortis honore earentes.
<NOTE PLACE="marg"><HI>Virgil. Aeneid.</HI> 6.</NOTE></Q> And there he beheld them &s;ad, that wanted the <HI>due Rites</HI> and honour of their Burials; which now, many <HI>Worthy</HI> men do want, among our <HI>new</HI> Progno&s;ticks.</P>
<P>So in the <HI>holy Scripture,</HI> it is likewi&s;e taken <HI>&s;everal</HI> wayes. As</P>
<P N="1">1. Sometimes for <HI>e&s;teem</HI> and worth, as where the Apo&s;tle &s;aith, Tho&s;e Ceremonies, <HI>Touch not, Ta&s;te not, Handle not,</HI> are not in <HI>any honour;</HI>
<NOTE PLACE="marg">Colo&s;. 2.23.</NOTE> that is, of <HI>any worth.</HI></P>
<P N="2">2. Sometimes for an <HI>hone&s;t care,</HI> and provi&s;ion for one; as where S. <HI>Peter</HI> &s;aith, That the Husband <HI>&s;hould give honour to the wife;</HI> that is, to care and <HI>provide</HI> for her, as for the weaker ve&s;&s;el.
<NOTE PLACE="marg">1 Pet. 3.7.</NOTE></P>
<PB N="120" REF="75">
<P N="3">3. <NOTE PLACE="marg">Rom. 13.7.</NOTE> Sometimes it is put for that reverence, <HI>wor&s;hip,</HI> and <HI>&s;ervice,</HI> which is due to <HI>our governours</HI> and magi&s;trates, as where S. <HI>Paul</HI> &s;aith, <HI>render to all their dues, honour to whom honour belongeth;</HI> that is, render to every one that <HI>ho|nour</HI> which is due to <HI>him,</HI> and is not due to another; and &s;o it is taken <HI>here,</HI> in the <HI>la&s;t Precept, Honour the King,</HI> that is, with <HI>&s;uch</HI> an honour, as is due to the <HI>King,</HI> and is not due to <HI>all others;</HI> becau&s;e <HI>all men</HI> are not to be honoured <HI>alike;</HI> and to have the <HI>like</HI> honour, as well the one as the other: otherwi&s;e <HI>the King,</HI> or <HI>the Father;</HI> the <HI>Pa&s;tor,</HI> or the <HI>Ma&s;ter</HI> is to have no <HI>more honour,</HI> then a <HI>beggar;</HI> and therefore, when the Apo&s;tle &s;aith, <HI>Honour all men,</HI> he doth not mean,
<NOTE PLACE="marg">1 Tim. 5.17.</NOTE> that <HI>all men</HI> &s;hould be honoured <HI>alike,</HI> when the Apo&s;tle tels us, <HI>The Elders that rule well</HI> are worthy of <HI>double honour.</HI> And</P>
<P N="4">4. Sometimes this word <HI>Honour,</HI> &s;ignifieth <HI>any kind</HI> of duty, reverence, obedience, relief, <HI>&amp; quaelibet charitatis officia,</HI> and all other offices of love and charity;
<NOTE PLACE="marg">Rom. 12.10.</NOTE> as where the Apo&s;tle &s;aith, <HI>Be kindly affectionated one to ano|ther, with brotherly love, in honour preferring one another.</HI></P>
<P>And &s;o here,
<NOTE N="1" PLACE="marg">We are to help all that are in need of our help.</NOTE> <HI>honour all men,</HI> &s;ignifieth <HI>e&s;teem,</HI> love, aid, and <HI>help all men</HI> that have <HI>need</HI> of help, &s;o far forth as you are <HI>able</HI> to help them; comfort tho&s;e that <HI>mourn,</HI> relieve tho&s;e that <HI>want,</HI> in&s;truct them that are <HI>ignorant,</HI> and &s;o <HI>help</HI> all that are in <HI>need</HI> of your help; for, as <HI>Boetius</HI> &s;aith,
<Q><L>Omne hominum genus in terris,</L>
<L>Simili &s;urgit abortu;</L>
<L>&V;nus enim rerum pater e&s;t,
<NOTE PLACE="marg">Boetius <HI>de con&s;. l.</HI> 3.</NOTE></L>
<L>&V;nus cuncta mini&s;trat;</L>
<L>Ille dedit <HI>Phaebo</HI> radios.</L>
<L>Dedit &amp; cornua lunae.</L></Q></P>
<P>God <HI>at fir&s;t</HI> made but <HI>one man,</HI> and all the <HI>generation</HI> of men proceeded from <HI>that one man,</HI> to teach us what <HI>unity</HI> and <HI>love</HI> ought to be among <HI>all men.
<NOTE PLACE="marg">Cicero <HI>de Of|fic. l.</HI> 1.</NOTE> Quia homines hominum cau&s;a generati &s;unt, ut ip&s;i, inter &s;e, alii aliis prode&s;&s;e po&s;&s;ent;</HI> becau&s;e men are <HI>born,</HI> not for <HI>them&s;elves,</HI> but for mens &s;ake, that they might <HI>help</HI> and benefit <HI>one another</HI> among them&s;elves; and even <HI>Nature</HI> it &s;elf teacheth this, &s;aith the Orator, <HI>&V;t homo homini, quicunque &s;it, ob eam ip&s;am cau&s;am tantum,
<NOTE PLACE="marg"><HI>Idem. l.</HI> 3.</NOTE> qu&ograve;d homo &s;it, con&s;ultum velit;</HI> that a man &s;hould not be <HI>&s;trange to any man,</HI> but &s;hould <HI>help</HI> him, and further him in <HI>any thing</HI> that he can, only for <HI>this cau&s;e,</HI> though there were <HI>none other,</HI> that he is <HI>a man,</HI> that is,
<NOTE PLACE="marg">Lactant. <HI>divin. instit. l.</HI> 6. <HI>c.</HI> 10.</NOTE> of the &s;ame <HI>nature</HI> as him&s;elf is; and therefore <HI>Lactantius</HI> &s;aith, that <HI>Lucre|tius</HI> erred not, when he &s;aid,
<Q><L>Denique caele&s;ti &s;umus omnes &s;emine oriundi,</L>
<L>Omnibus ille idem Pater e&s;t;</L></Q></P>
<P>That we are <HI>all</HI> &s;prung from the &s;ame <HI>caele&s;tial &s;eed,</HI> and are <HI>all</HI> bre|thren, that have the <HI>&s;ame God,</HI> the &s;ame <HI>Father</HI> of us all; <HI>Et ita conjuncti|ores animis qu&agrave;m corporibus,</HI> and &s;o more <HI>neerly</HI> allyed in <HI>re&s;pect</HI> of our <HI>minds</HI> and &s;oules, then of the <HI>form</HI> and &s;hape of our <HI>bodies:</HI></P>
<P>And <HI>this</HI> was the ground of <HI>Jobs re&s;pect</HI> unto his <HI>&s;ervants,</HI>
<NOTE PLACE="marg">Job 31.13.</NOTE> &s;aying; <HI>Did not he that made me in the womb, make him?</HI> And this is the argument the Pro|phet u&s;eth again&s;t the <HI>deceitfulne&s;&s;e</HI> of men one towards another, &s;aying, <HI>Have we not all one Father, hath not God created us?</HI> And why then do we <HI>deal treacherou&s;ly</HI> every one again&s;t his brother?
<NOTE PLACE="marg">Mal. 2.20.</NOTE> Yea, rob and kill his brother.</P>
<P>And therefore <HI>Lactantius</HI> concludeth, that <HI>tho&s;e men</HI> are to be deemed, <HI>pro belluis immanibus, qui contra jus humanitatis homines &s;poliant &amp; extermi|nant;</HI> no better then <HI>brute bea&s;ts,</HI> or &s;avage creatures, which contrary to the rules of <HI>nature,</HI> and the rights of <HI>humanity,</HI> do <HI>&s;poil,</HI> and rob, and <HI>root</HI>
<PB N="121" REF="75">men, their <HI>brethren</HI> by creation, out of <HI>hou&s;e and home.</HI></P>
<P>And if <HI>nature</HI> teacheth this, and meer men, that had no more knowledge but what the light of nature taught them, do <HI>thus</HI> per&s;wade us to this duty; what wonder is it, that <HI>grace</HI> and the children of God, <HI>much more,</HI> &s;hould teach us to <HI>love,</HI> honour, <HI>help,</HI> and e&s;teem well of all men; for the more <HI>univer&s;all</HI> our love and our kindne&s;&s;e is to our brethren, the more <HI>confor|mable</HI> we &s;hall be to God, who loveth <HI>all men,</HI> as they are <HI>his creatures,</HI> and doth good to <HI>all men,</HI> by making his Sun to &s;hine <HI>upon the good, and upon the bad,</HI> and &s;ending rain <HI>upon the ju&s;t, and upon the unju&s;t;</HI> and &s;o, they that <HI>imitate</HI> God, in loving all men, and doing all the good they can unto <HI>all men,</HI> do hereby &s;hew them&s;elves to be <HI>the children of their Father, which is in heaven;</HI> as our Saviour &s;aith, <HI>Matth.</HI> 5.45.</P>
<P>And therefore &s;eeing we are all <HI>brethren,</HI>
<NOTE PLACE="marg"><HI>Aug. &amp; habe|tur</HI> 24. <HI>q. cor|ripiuntur.</HI></NOTE> and the &s;ame God is the <HI>father</HI> of us, <HI>Sic affici debemus charitatis affectu, ut omnes velimus &s;alvos fieri;</HI> we ought &s;o <HI>charitably</HI> to affect all men, as not to <HI>&s;eparate</HI> our &s;elves from them, and to <HI>exclude</HI> them from our <HI>Churches</HI> or &s;ocieties, but to wi&s;h the <HI>health</HI> and &s;alvation of <HI>all men,</HI> and to do our <HI>be&s;t help</HI> and furtherance to <HI>&s;ave</HI> and to <HI>relieve</HI> every man; which is, as the Apo&s;tle &s;aith, <HI>To honor all men.</HI></P>
<P>And this our love, <HI>honor,</HI> and e&s;teem of all men,
<NOTE PLACE="marg">The love and honor that we owe to all men. 2 waies to be con&s;i|dered.</NOTE> mu&s;t be e&s;pecially con|&s;idered,
<LIST>
<ITEM>1. In re&s;pect of the <HI>manner</HI> of it, for</ITEM>
<ITEM>2. In re&s;pect of the <HI>matter</HI> of it, for</ITEM>
</LIST></P>
<P N="1">1. It mu&s;t be &s;hewed <HI>really</HI> and truly from the heart, without <HI>Hypo|cri&s;ie,</HI> and not as <HI>worldlings</HI> and wicked men do, that,
<NOTE N="1" PLACE="marg">In re&s;pect of the manner of it.</NOTE> as the Poet &s;aith,
<Q><L>&mdash;fronte politi</L>
<L>A&s;tutam vapido &s;ervant &s;ub pectore vulpem;</L></Q> That is, in the Prophets words, <HI>do &s;peak friendly unto their brethren, and imagine mi&s;chief in their hearts;</HI> like <HI>Joab,</HI> that &s;aid to <HI>Ama&s;a,</HI> Is it peace <HI>my brother?</HI> and while the tongue <HI>thus annointed him</HI> with oyl, the hand <HI>&s;tab'd him</HI> to the heart: for we &s;hould love our neighbours, <HI>as our &s;elves;</HI> that is, as <HI>truly</HI> and in as <HI>true a manner,</HI> though not in as <HI>great a mea&s;ure</HI> as we love our &s;elves: yea, this is the commandment, that I give unto you,
<NOTE PLACE="marg">Joh. 13.34. How Chri&s;t hath loved us.</NOTE> <HI>ut diligatis invicem &s;icut ego dilexi vos;</HI> that ye love one another, <HI>even as I have loved you;</HI> And how hath Chri&s;t loved us?</P>
<P N="1">1. It was <HI>Amore vehementi, non mediocri,</HI> with no <HI>&s;mall</HI> nor mean love, but with the greate&s;t <HI>affection</HI> that could be;
<NOTE PLACE="marg">Joh. 15.13. Rom. 5.10.</NOTE> for <HI>greater love then this hath no man, that a man &s;hould give his life for his friend,</HI> &s;aith our Saviour; and he gave his life for his <HI>enemies,</HI> &s;aith the Apo&s;tle.</P>
<P N="2">2. It was <HI>Amore vero, non ficto;</HI> with a <HI>true</HI> &s;incere love, and not with a <HI>&s;eeming</HI> affection, and a di&s;&s;embling heart. And</P>
<P N="3">3. It was <HI>Amore per&s;everanti, non finienti,</HI> with a <HI>continuall</HI> and la&s;ting love, for <HI>whom he loved, he loved unto the end;</HI> and not for a &s;hort &s;pace.</P>
<P>And therefore our <HI>love</HI> to one another &s;hould be <HI>great, true,</HI> and <HI>la&s;ting</HI> love; and not like the <HI>worldlings</HI> love, that &s;eems <HI>fair</HI> and full, while we are in <HI>pro&s;perity,</HI> but will <HI>fall</HI> away like water, when we fall into <HI>adver|&s;ity:</HI> and &s;o verify the Poets &s;aying,
<Q><L>Donec eris faelix multos numerabis amicos,</L>
<L>Nullus ad ami&s;&s;as ibit amicus opes.</L></Q></P>
<P N="2">2. This <HI>true honor</HI> and unfaigned love,
<NOTE N="2" PLACE="marg">In re&s;pect of the matter of it, which is two fold.</NOTE> that we <HI>owe</HI> and are injoyned to <HI>&s;hew</HI> and render unto <HI>all men,</HI> in re&s;pect of the <HI>matter</HI> con&s;i&s;teth in two things.</P>
<PB N="122" REF="76">
<LIST>
<ITEM>1. <HI>No waies</HI> to <HI>hurt,</HI> or wrong them.</ITEM>
<ITEM>2. <HI>Every way</HI> to <HI>a&s;&s;i&s;t</HI> and to help them.</ITEM>
</LIST>
<P N="1">1. <NOTE N="1" PLACE="marg">No waies to hurt them.</NOTE> He that offereth <HI>injury</HI> unto his neighbour, or doth <HI>wrong</HI> to any man,
<NOTE PLACE="marg">An injury what it is.</NOTE> doth contrary to the <HI>rules</HI> of nature, &s;aith <HI>Cicero; Et injuria e&s;t ver|bo vel facto cum a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iquo inju&s;t&egrave; agere;</HI> and an <HI>injury</HI> is to deal <HI>unju&s;tly</HI> with any one, either in <HI>word</HI> or <HI>deed,</HI> &s;aith <HI>I&s;idorus;</HI> and you know, that, be&s;ides the <HI>breach</HI> of natures law, &s;uch a one, as either of the&s;e waies <HI>wrongs</HI> his neighbour, breaketh the <HI>commandment</HI> of the Almighty God, who doth <HI>expre&s;&s;ely</HI> forbid us, to <HI>defraud</HI> or oppre&s;s, or <HI>any waies</HI> to wrong one ano|ther, or the <HI>&s;tranger,</HI> that is among&s;t us; as you may &s;ee it in <HI>Mo&s;es</HI> and <HI>Jeremy</HI> ful y expre&s;&s;ed; for <HI>Mo&s;es</HI> &s;aith, <HI>Thou &s;halt not &s;teal,</HI> nor deal <HI>fal&s;ly</HI> nor <HI>defraud</HI> thy neighbour; and the <HI>wages,</HI> of him that is hired, &s;hall not abide with thee <HI>all night</HI> untill the morning;
<NOTE PLACE="marg">Lev. 19.11.13.</NOTE> and the Prophet <HI>Jeremy</HI> &s;aith, <HI>Thus &s;aith the Lord,</HI> Execute ye <HI>judgment</HI> and <HI>righteou&s;ne&s;s,</HI> and deliver the <HI>&s;poyled out of the hand of the oppre&s;&s; r,</HI>
<NOTE PLACE="marg">Jer. 22.3.</NOTE> and do no wrong, do <HI>no violence to the &s;tranger, the fatherle&s;s, nor the widow, neither &s;hed innocent blood;</HI> for the ve|ry heathen Poet can tell you, that
<Q>Quaelibet extinctos injuria &s;u&s;citat ignes,
<NOTE PLACE="marg"><HI>Ovid.</HI> l. 3. <HI>de arte amandi.</HI></NOTE></Q> Wrong and injuries &s;tir up <HI>&s;triffes,</HI> and do kindle the flames of <HI>unquenchable</HI> fire; and though, as <HI>Ari&s;totle</HI> &s;aith, <HI>Melius e&s;t injuriam pati, qu&agrave;m alteri no|cere,</HI> it is better to <HI>&s;uffer</HI> wrong, then to <HI>hurt</HI> another, and, as the <HI>Comick</HI> &s;aith,
<Q><L><GAP DESC="foreign">,</L>
<L><GAP DESC="foreign">.</L></Q> That man is to be deemed <HI>mo&s;t excellent,</HI> which knoweth how to <HI>&s;uffer mo&s;t injuries;</HI> yet becau&s;e the <HI>frailty</HI> of fle&s;h and blood is &s;uch, that, as the pro|verb goeth, <HI>Scribit in marmore lae&s;us,</HI> they that regi&s;ter <HI>benefits</HI> and good turns done unto them in the <HI>&s;ands,</HI> will ingrave <HI>all wrongs</HI> and injuries done to them in <HI>marble,</HI> never to be blotted out of memory; and <HI>Solomon</HI> tels us,
<NOTE PLACE="marg">Eccl. 7.7.</NOTE> that <HI>oppre&s;&s;ion maketh a wi&s;e man mad:</HI> and if wi&s;e men can &s;o <HI>hardly</HI> brook to be <HI>oppre&s;&s;ed,</HI> then &s;urely fools and <HI>&s;imple</HI> men will be <HI>&s;tark mad</HI> to &s;ee them&s;elves <HI>injured,</HI> and will be ready to be <HI>revenged</HI> upon every ad|vantage.</P>
<P>And therefore we ought to take <HI>great heed,</HI> that we do no <HI>inju&s;tice,</HI> nor offer any <HI>wrong</HI> to any man; becau&s;e dealing <HI>righteou&s;ly</HI> one with another, is the mother and <HI>pre&s;ervative</HI> of <HI>love</HI> among&s;t neighbours,
<NOTE PLACE="marg">E&s;ay 32.17.</NOTE> and of <HI>peace</HI> a|mong&s;t all men;
<NOTE PLACE="marg">Inju&s;tice and wrongs the cau&s;e of all mi&s;chief.</NOTE> for, as the Prophet &s;aith, <HI>The works of righteou&s;ne&s;s &s;hall be peace,</HI> and the effects of righteou&s;ne&s;s, quietne&s;s, and a&s;&s;urance for ever. Whereas <HI>inju&s;tice,</HI> oppre&s;&s;ion and wrongs, are the <HI>cau&s;es</HI> of Laws, Murders, Wars, and all Mi&s;chiefs</P>
<P>And yet I demand, if any <HI>thing</HI> in the world be now &s;o <HI>common,</HI> and &s;o publick as <HI>wrongs, injuries</HI> and <HI>oppre&s;&s;ions?</HI> E&s;pecially of <HI>them,</HI> whom, we ought mo&s;t of all <HI>to honor</HI> and to love: for though S. <HI>Paul</HI> bids us, to e&s;teem our Governors and our Teachers that are <HI>over us,</HI>
<NOTE PLACE="marg">1 The&s;. 5.13. How fairly <HI>Pharaoh</HI> dealt with the Prie&s;t. Gen. 47.22.</NOTE> and do <HI>admoni&s;h us,</HI> very highly <HI>in love,</HI> for <HI>their works &s;ake,</HI> and the very heathens did no le&s;s; for when <HI>Pharaoh</HI> bought all the Lands of the <HI>Egyptians,</HI> throughout the whole Kingdom of <HI>Egypt,</HI> he bought not the <HI>Lands</HI> of the <HI>Prie&s;ts,</HI> but a&s;&s;igned a <HI>portion of corn,</HI> to &s;u&s;tain them, &s;o that they needed not <HI>to &s;ell their lands;</HI> And <HI>A<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">taxerxes,</HI> King of <HI>Per&s;ia,</HI> certified to <HI>all his Officers,</HI> in all Pro|vinces, that touching <HI>any</HI> of the <HI>Prie&s;ts, Levits, Singers, Porters, Nethinims,</HI> or <HI>Mini&s;ters</HI> of the <HI>Hou&s;e of God;</HI>
<NOTE PLACE="marg">Ezra. 7.55.24.</NOTE> it &s;hall not be <HI>lawfull</HI> to impo&s;e <HI>tole, tribute</HI> or <HI>cu&s;tome</HI> upon them; and <HI>Jezabel,</HI> that painted harlot, could have
<PB N="123" REF="76">&s;o much &s;hew of piety, as to <HI>feed four hundred Prophets at her own table;</HI> yet now, What <HI>Bi&s;hops</HI> lands are not &s;old, and <HI>taken from them?</HI> What <HI>Prie&s;t</HI> or Church man is free from <HI>taxes</HI> and contribution, and not more <HI>heavily</HI> taxed than any others?</P>
<P>And therefore, if any <HI>Jew, Pagan,</HI> or <HI>Infidel</HI> were demanded, Whom he thought to be the <HI>more religious,</HI> and the better lover of God, either <HI>Pha|raoh</HI> that pre&s;erved the <HI>Prie&s;ts-lands,</HI> or they of the long Parliament that took away and &s;old the <HI>Bi&s;hops</HI> lands? Either <HI>Artaxerxes,</HI> that freed all the Church-men from <HI>all taxes,</HI> and <HI>Jezabel</HI> that fed &s;o <HI>many Prophets</HI> at her own Table; or they that now over-load the <HI>poor Mini&s;ters</HI> with &s;uch <HI>unrea&s;onable</HI> contributions, as they are <HI>&s;carce</HI> able, to provide <HI>bread</HI> for their own Table? What <HI>an&s;wer</HI> would he make, think you? or, <HI>whom</HI> would he think the <HI>better Saints,</HI> and mo&s;t acceptable unto God? Judg you, that are the Parliament men.</P>
<P>But, letting the&s;e men, <HI>thus dealt withall,</HI> in their patience, to po&s;&s;e&s;s their &s;ouls; &s;ome man, that is moved to &s;ee oppre&s;&s;ion, and the <HI>oppre&s;&s;ors</HI> flouri&s;hing, and to behold <HI>villanies</HI> committed, and no <HI>ju&s;tice</HI> executed, will &s;ay, perhaps, Should not the Magi&s;trate the King <HI>puni&s;h</HI> their villanies, and <HI>revenge</HI> the wrongs of Gods &s;ervants? or, Have not &s;ome of them, you &s;peak of, <HI>neglected</HI> their duties, and others <HI>committed</HI> &s;trange out-rages? and &s;hould the&s;e be loved and <HI>helped,</HI> and not rather <HI>&s;tripped</HI> of their <HI>e&s;tates,</HI> and puni&s;hed in their <HI>per&s;ons?</HI> as the&s;e men are.</P>
<P>To this I an&s;wer. 1. That, for the Magi&s;trates <HI>puni&s;hing,</HI> in due mea|&s;ure, both the <HI>Omi&s;&s;ion</HI> of ju&s;t duties, or the <HI>Commi&s;&s;ion</HI> of unju&s;t offences in all men, of what calling, quality, or condition &s;oever they be, the <HI>law of God</HI> commands it, every <HI>Common-wealth</HI> requires it, and no wi&s;e man &s;peaks again&s;t it. And if the Magi&s;trate <HI>neglects</HI> it, as <HI>Saul</HI> neglected the puni&s;h|ment of <HI>Agag,</HI> or cannot do it, for &s;ome ju&s;t rea&s;ons, that do hinder him: as <HI>Zedekia,</HI> for the <HI>Rebellion</HI> of his <HI>Lords and Commons,</HI> had not the <HI>power,</HI> to do <HI>ju&s;tice;</HI> and to hinder the wrong and indignities that were offered to the Prophet <HI>Jeremy;</HI> and as our good King for the &s;ame rea&s;ons, cannot hinder the wrongs of Gods <HI>Me&s;&s;engers,</HI> and others of Gods &s;ervants,
<NOTE PLACE="marg">Collo&s;. 3.25.</NOTE> then I &s;ay with S. <HI>Paul, He that doth wrong, &s;hall receive for the wrong that he hath done, and there is no re&s;pect of per&s;ons with God;</HI>
<NOTE PLACE="marg">Deut. 32.35. <HI>et deinceps.</HI></NOTE> for the Lord hath &s;aid it, and he will perform it, <HI>Mea e&s;t ultio &amp; ego retribuam;</HI> To me belongeth vengeance and recompence; and their foot, that is, <HI>the foot of the oppre&s;&s;ors</HI> and wrong-doers, &s;hall &s;lide <HI>in due time,</HI> that is, when God &s;hall &s;ee the time fit; for the Lord &s;hall judge his people, and he will judge <HI>righteou&s;ly,</HI> and then he will repent him&s;elf for his &s;ervants, when he &s;eeth that their <HI>power is gone,</HI> and that there is none &s;hut up or left, but, as it were, <HI>all beg|ger'd</HI> and de&s;troyed by their oppre&s;&s;ors; and he &s;hall &s;ay, where are <HI>their gods,</HI> their rock, that is, the <HI>Saints,</HI> which did eat the fat of the &s;acrifices, and drink the wine of the offerings, and &s;o got all the <HI>be&s;t</HI> of all the land un|to them&s;elves; let tho&s;e gods, and tho&s;e holy <HI>&s;aints,</HI> in whom they tru&s;ted, ri&s;e up and help the&s;e <HI>Tyrannicall</HI> oppre&s;&s;ors of <HI>my &s;ervants.</HI> For I, even I am he, and there is no god with me, that kill and make alive, that do wound and heal, that is, my &s;ervants; for it is I, that have <HI>wounded them</HI> and killed them for offending me, otherwi&s;e, <HI>you</HI> that are their enemies, could <HI>never</HI> hurt them, and I will <HI>heal</HI> them and make them alive again; and <HI>I will avenge the blood and wrongs of my &s;ervants,</HI>
<NOTE PLACE="marg">Ver&s;. 43.</NOTE> for I lift up my hand to hea|ven and &s;ay, <HI>I live for ever,</HI> and I will whet my <HI>glittering &s;word,</HI> and my hand &s;hall take hold on <HI>judgment,</HI>
<NOTE PLACE="marg">Deut. 32. from the 35. ver&s;. to the 44. v.</NOTE> I will render <HI>vengeance</HI> to mine <HI>adver&s;a|ries,</HI> and the <HI>oppre&s;&s;ors</HI> of <HI>my &s;ervants,</HI> and be mercifull unto my people. In all which <HI>excellent</HI> expre&s;&s;ion of Gods <HI>ju&s;t judgments,</HI> you may plain|ly &s;ee, both the <HI>relief</HI> and <HI>deliverance</HI> of Gods corrected and deject|ed <HI>&s;ervants,</HI> and the <HI>puni&s;hment</HI> of their proud and flouri&s;hing <HI>oppre&s;&s;ors;</HI>
<PB N="124" REF="77">And our Saviour Chri&s;t,
<NOTE PLACE="marg">Luke 18.7.</NOTE> in like manner &s;aith, <HI>Shall not God avenge his own Elect, that cry day and night unto him, though he beareth long with them?</HI> Yes, I tell you, that <HI>he will avenge them &s;peedily.</HI> And though, as <HI>Plutarch</HI> &s;aith, There be certain Rivers that do &s;uddenly hide them&s;elves under ground, as the River <HI>Nigar</HI> doth in the <HI>Abi&s;&s;ins</HI> Country,
<NOTE PLACE="marg"><HI>Abbats</HI> pag. 184.</NOTE> yet <HI>e&ograve; perferuntur q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&ograve; ten|dunt,</HI> they go thither where they <HI>intended;</HI> So, though the <HI>wrath</HI> of God again&s;t wicked <HI>oppre&s;&s;ors,</HI> and other tran&s;gre&s;&s;ors of his Laws, <HI>lieth hid</HI> for a time, and his judgements &s;eem to be <HI>forgotten;</HI> yet, <HI>in extremas calamitates aufert aliquando nocentes,</HI> He will at &s;ometime or other, puni&s;h them <HI>&s;evere|ly</HI> enough with <HI>iron</HI> hands, though he comes on <HI>leaden</HI> feet: as he did the <HI>Amalekites,</HI> for the wrongs that their forefathers did to the <HI>I&s;raelites</HI> four hundred years before.</P>
<P>And therefore, &s;eeing God Almighty challengeth <HI>vengeance,</HI> was a <HI>peculiar</HI> right, and properly belonging to him&s;elf, and <HI>promi&s;eth</HI> that he will <HI>avenge</HI> the blood, and all the <HI>wrongs,</HI> injuries, and oppre&s;&s;ions of <HI>his &s;ervants;</HI> I &s;ay with <HI>Mo&s;es, Thou &s;halt not avenge,</HI> nor bear <HI>any grudge</HI> again&s;t the chil|dren of thy people.
<NOTE PLACE="marg">Levit. 19.18.</NOTE> And with <HI>Solomon, Say not thou, I will recompen&s;e evil, but wait on the Lord, and he &s;hall &s;ave thee,</HI> Prov. 20.22. And as our Saviour &s;aith, <HI>Re&s;i&s;t not evil,</HI> but who&s;oever &s;hall &s;mite thee <HI>on the right cheek,</HI> turn to him the <HI>other al&s;o.</HI>
<NOTE PLACE="marg">Math. 5.39.</NOTE></P>
<P>Or, if you cannot do this, yet as S. <HI>Paul</HI> &s;aith, <HI>See that none of you render evil for evil,</HI> or revenge wrong with <HI>wrong:</HI> For as the &s;on of <HI>Sirach</HI> &s;aith, <HI>He that revengeth,</HI>
<NOTE PLACE="marg">1 The&s;. 5.15.</NOTE> &s;hall find <HI>vengeance</HI> from the Lord, and he will &s;urely <HI>keep his &s;ins in remembrance.</HI> And therefore the only way for us, is, to fol|low the <HI>coun&s;el</HI> of the &s;on of <HI>Sir ach;
<NOTE PLACE="marg">Ecclus. 28.</NOTE> Forgive thy neighbour the hurt that he hath done unto thee; &s;o &s;hall thy &s;ins al&s;o be forgiven thee when thou praye&s;t;</HI> for otherwi&s;e,
<NOTE PLACE="marg">That we &s;hould be ready and willing to for|give al wrongs done unto us.</NOTE> one man beareth hatred again&s;t <HI>another,</HI> and doth he &s;eek <HI>pardon</HI> from the Lord? he &s;heweth no <HI>mercy</HI> to a man which is like him&s;elf, and perhaps, not &s;o <HI>bad</HI> as him&s;elf, and doth he <HI>ask forgivene&s;&s;e</HI> of his own &s;ins?</P>
<P>Alas, alas, &s;aith the Heathen man. <HI>Si quoties peccant homines, &s;ua fulmina mittat Jupiter, &amp;c.</HI> which I may well render in the words of the Prophet, <HI>If thou Lord wilt be extream to mark what is done ami&s;&s;e, O Lord, who may a|bide it?</HI> Or as the Apo&s;tles demand, <HI>Who then can be &s;aved?</HI></P>
<P>But the Lord beareth <HI>long,</HI> and forgiveth <HI>much, iniquities, tran&s;gre&s;&s;ion,</HI> and <HI>&s;in;</HI>
<NOTE PLACE="marg">Upon what condition God forgiveth our &s;ins. Math. 6.14, 15.</NOTE> and yet he forgiveth <HI>nothing,</HI> but upon this <HI>condition,</HI> that we ask <HI>for|givene&s;s</HI> of our tre&s;pa&s;&s;es, <HI>as we forgive them that tre&s;pa&s;&s;e again&s;t us;</HI> for if ye forgive men <HI>their tre&s;pa&s;&s;es,</HI> your heavenly Father <HI>will al&s;o forgive you;</HI> but if ye forgive not men <HI>their tre&s;pa&s;&s;es,</HI> neither will your Father <HI>forgive your tre&s;pa&s;&s;es.</HI> As you may &s;ee it plainly exemplified and &s;hewed in the Parable of the <HI>unmerciful</HI> Steward;
<NOTE PLACE="marg">And every Ta|lent is 375. l.</NOTE> for, when his Lord forgave him a thou|&s;and Talents, and he would not forgive his <HI>fellow-&s;ervant</HI> a hundred pence, his Lord was <HI>wroth,</HI> and delivered him to the <HI>tormentors,</HI> till he &s;hould <HI>pay all that was due unto him.</HI>
<NOTE PLACE="marg">Math. 18.34.</NOTE> So that he, which remitteth not <HI>the offences</HI> done unto him, mu&s;t never hope to have <HI>his offences remitted</HI> unto him by God, &s;aith our Saviour Chri&s;t.
<NOTE PLACE="marg">Ver&s;e 35.</NOTE></P>
<P>And what then &s;hall we do? &s;hall we be like <HI>James</HI> and <HI>John,</HI> that when the <HI>Samaritans</HI> would not receive their Ma&s;ter, would <HI>pre&s;ently</HI> have called for fire out of Heaven, to <HI>have de&s;troyed them all?</HI> Or &s;hall we be like <HI>their Ma&s;ter,</HI> that, when the Jews, like &s;o many <HI>Cannibals,</HI> were about him, to <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ear</HI> him, and to <HI>crucifie him,</HI> and to lay &s;uch loads of <HI>abu&s;es</HI> and indignities upon him, as <HI>the like</HI> were never laid on any other man; yet was he &s;o far from being <HI>incen&s;ed</HI> again&s;t them, that although the <HI>lea&s;t breath</HI> of his mouth could in an in&s;tant, have <HI>blown them all</HI> to be de&s;troyed; yet his only re|venge was,
<NOTE PLACE="marg">Luke 22.34.</NOTE> <HI>Father forgive them,</HI> <GAP DESC="foreign">, <HI>for they know not what they do.</HI> And his &s;ervant S. <HI>Stephen,</HI> imitating him, when he was &s;toned to
<PB N="125" REF="77">death, de&s;ired none other <HI>revenge;</HI> but, kneeling down,
<NOTE PLACE="marg">Act. 7.60.</NOTE> cryed with a loud voice; <HI>Lord lay not this &s;in to their charge.</HI></P>
<P>And if, notwith&s;tanding <HI>all this</HI> that I have &s;aid, men will be &s;till <HI>tran|&s;ported</HI> with the &s;pirit of <HI>Revenge,</HI> I &s;hall only wi&s;h them to remember what <HI>Era&s;mus</HI> &s;aith, for a <HI>worldly</HI> coun&s;el, &s;eeing they refu&s;e the <HI>coun&s;el</HI> of God, that &s;ome <HI>remedies</HI> are far <HI>wor&s;e</HI> than the <HI>di&s;ea&s;e;</HI> yea, &s;o far wor&s;e, <HI>&V;t &s;a|tius &s;it oppetere mortem, qu&agrave;m his aucupari &s;alutem;</HI>
<NOTE PLACE="marg">Better to &s;uf|fer wrongs, than to repell them, with far greater damage.</NOTE> That it is better to &s;uffer the Patients <HI>to die,</HI> than to go about to compa&s;&s;e their <HI>health</HI> and recovery, <HI>Veluti &s;ugere &s;anguinem &egrave; vulnere recenti gladiatorum morientium;</HI> As when we go about to &s;ave their lives, by &s;ucking the blood, from the <HI>new-made wounds,</HI> of the dying Gladiators. And &s;o, &s;aith he, <HI>Melius e&s;t ferre pacem, eti|am&s;i parum commodam, qu&agrave;m bellum cum immen&s;is malis &s;u&s;cipere;</HI> It is &s;ome|times better to <HI>conclude</HI> a peace, or <HI>accept</HI> of peace, though with &s;ome <HI>di&s;|advantage</HI> than to undertake a <HI>war,</HI> with far greater <HI>inconveniencies.</HI> As it was better for <HI>David</HI> to bear a while with the &s;ons of <HI>Zervia,</HI> than pre&s;ent|ly with the hazard of his Kingdom, to go about <HI>to puni&s;h</HI> their in&s;olencies. And &s;o likewi&s;e, <HI>Satius e&s;t aliquando ferre injuriam, qu&agrave;m majori incom|modo ulci&s;ci;</HI> It is &s;ometimes <HI>far better</HI> for a man to take <HI>&s;ome wrong,</HI> and injuries, than to <HI>revenge</HI> his wrongs with the &s;uffering of <HI>far greater mi&s;|chiefs.</HI></P>
<P>And therefore touching fore-pa&s;t injuries, and wrongs done unto us, I &s;ay with <HI>Juvenal,</HI>
<Q><L>&mdash;minuti</L>
<L>Semper &amp; infirmi e&s;t animi exiguique voluptas
<NOTE PLACE="marg"><HI>Juven.</HI> l. 5. <HI>Sat.</HI> 13.</NOTE></L>
<L>&V;ltio; c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ntinu&ograve; &s;ic coll<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ge, qu&ograve;d vindici&acirc;</L>
<L>Nemo magis gaudet qu&agrave;m foemina&mdash;</L></Q> <HI>Revenge,</HI> is the badge of a <HI>Coward,</HI> and the argument of a <HI>feeble-mind,</HI> be|fitting rather <HI>weak women,</HI> than any man of a <HI>Heroick</HI> &s;pirit; e&s;pecially &s;uch as are endued with the <HI>Spirit of God,</HI> who&s;e Precept is <HI>to forgive,</HI> and who&s;e language is <HI>peace,</HI> as the Prophet te&s;tifieth, <HI>He will &s;peak peace unto his people, and to his Saints, that they turn not again;</HI> that is, to <HI>revenge,</HI> to war, and fight again; but to <HI>forget</HI> all former injuries, and to <HI>honour all men;</HI> and therefore not to <HI>revenge</HI> our &s;elves upon <HI>any</HI> man.</P>
<P>And according to this Precept of S. <HI>Peter,</HI> to honour all men; S. <HI>Paul</HI> to inforce this Duty a little further,
<NOTE PLACE="marg">Heb. 12.14.</NOTE> and to &s;hew the meaning of it &s;omewhat clearer, biddeth us, to <HI>follow peace with all men.</HI> Wherein you may ob&s;erve:
<LIST>
<ITEM>1. The <HI>large extent</HI> of our peace, <GAP DESC="foreign">, <HI>with all men.</HI>
<NOTE PLACE="marg">Two things to be ob&s;erved.</NOTE></ITEM>
<ITEM>2. The <HI>great de&s;ire</HI> that we &s;hould have, to get peace, <GAP DESC="foreign">, <HI>follow peace,</HI> that is, ju&s;t as the P&s;almi&s;t &s;aith, <HI>Seek peace, and en&s;ue it.</HI></ITEM>
</LIST></P>
<P N="1">1. It mu&s;t be with <HI>all men;</HI> for it were a &s;trange thing,
<NOTE N="1" PLACE="marg">The large extent of our peace with men, and love to men.</NOTE> that men &s;hould not live in peace with <HI>good men,</HI> with <HI>Chri&s;tians,</HI> and with the <HI>Saints</HI> of God; but that, as in <HI>Mo&s;es</HI> time, an <HI>I&s;raelite</HI> fell out with an <HI>I&s;raelite,</HI> about the <HI>bricks</HI> and &s;trawes of <HI>Egypt.</HI> So we, that profe&s;&s;e the <HI>&s;ame Faith,</HI> live un|der the <HI>&s;ame Head,</HI> and dwell in the <HI>&s;ame Kingdom,</HI> or perhaps in the <HI>&s;ame City,</HI> mu&s;t, for the toyes and trifles of this world, go <HI>to Law,</HI> one with an|other; or for &s;ome mi&s;taken conceits, and <HI>different opinions</HI> in our Faith, fall out, and <HI>war,</HI> and <HI>rob,</HI> and <HI>&s;poil,</HI> and <HI>kill</HI> one another; When as the Apo|&s;tle bids us, <HI>to honour all men,</HI> and to <HI>follow peace with all men,</HI> good or bad, Jews or Gentiles. For as <HI>Lot</HI> &s;erved God, and lived in <HI>peace</HI> among the <HI>Sodomites;</HI> and <HI>Jo&s;eph</HI> did the like among the <HI>Egyptians;</HI> and <HI>Daniel</HI> like|wi&s;e, &s;erved <HI>the true God</HI> in <HI>Nebuchadnezzars</HI> Court, and lived <HI>peaceably</HI> a|mong the <HI>Idolatrous</HI> Chaldeans: and all the <HI>true Saints</HI> and &s;ervants of
<PB N="126" REF="78">Chri&s;t, do keep them&s;elves <HI>undefiled,</HI> in the mid&s;t of a crooked, and a fro|ward generation. So &s;hould we <HI>endeavour</HI> to live in peace, and to <HI>honour</HI> and love, even tho&s;e, that profe&s;&s;e them&s;elves <HI>enemies</HI> unto peace, and to be of a <HI>different</HI> Faith and Religion from us; that is, not only the <HI>Papi&s;ts, Pu|ritanes,</HI> and the like <HI>Sectaries;</HI> but al&s;o with the <HI>Jews,</HI> Infidels and <HI>Pagans,</HI> and as the Apo&s;tle &s;aith, <GAP DESC="foreign">, <HI>with all men:</HI> Becau&s;e we are bound <HI>to love our enemies,</HI> and to do good to them that <HI>hate us,</HI> and to pray for them that <HI>per&s;ecute us:</HI> And therefore much more bound are we to be at <HI>peace</HI> with them, and yet not to be <HI>corrupted</HI> or &s;educed by them; but &s;till to retain the <HI>true Faith,</HI>
<NOTE PLACE="marg">The prai&s;e of Gods &s;ervants is to live holi|ly among the wicked.</NOTE> and to &s;erve our God <HI>aright,</HI> as we ought to do: otherwi&s;e, What thanks to them, that live <HI>holily</HI> in heaven, among <HI>Saints</HI> and Angels, where there is no <HI>provocation</HI> to evil? or to &s;erve God <HI>aright,</HI> where there is neither <HI>Sectary</HI> nor Heretick? But the prai&s;e of Gods &s;er|vants, is to live among the <HI>wicked,</HI> and yet not <HI>to follow</HI> their evil examples, and to be in the mid&s;t <HI>of Hereticks,</HI> and all kind of Sectaries, and yet not &s;uffer our &s;elves to embrace their <HI>fal&s;e opinions,</HI> or to approve their <HI>wrong|&s;erving</HI> of God; and yet &s;till to <HI>honour</HI> them, to <HI>love</HI> them, and to be at <HI>peace</HI> with them. And</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The great de&s;ire we &s;hould have to peace.</NOTE> That we &s;hould not <HI>fail</HI> in this duty, the Apo&s;tle &s;aith <GAP DESC="foreign">; follow after <HI>peace.</HI> As the <HI>Grey-hound</HI> followeth after the <HI>Hare,</HI> that he may catch her: So do you <HI>follow</HI> after peace that you may <HI>have</HI> it; and that is, not only to <HI>accept</HI> of peace, when it is offered; but al&s;o to <HI>purcha&s;e peace</HI> at any rea&s;onable rate, and upon any rea&s;onable terms.</P>
<P>And we have an excellent example of this great de&s;ire of peace that &s;hould be in us,
<NOTE PLACE="marg">The mo&s;t ex|cellent exam|ple of <HI>Abra|ham.</HI> Rom. 4.13.</NOTE> in <HI>Abraham;</HI> who though he was told by God Him&s;elf, that he &s;hould be the <HI>Heir</HI> of the World, which was a <HI>Title</HI> and intere&s;t good enough, when God <HI>gave</HI> it him: yet rather than he would &s;trive with his <HI>inferiour,</HI> his Nephew <HI>Lot,</HI> he was contented <HI>cedere de jure,</HI> to wave his right, and to let him <HI>take his oboice</HI> of all the land, what he <HI>would,</HI> and where he <HI>plea&s;ed.</HI>
<NOTE PLACE="marg">Gen. 13.8, 9.</NOTE></P>
<P>And the like <HI>de&s;ire</HI> of peace, we find in <HI>Pharaoh Necho,</HI> King of <HI>Egypt,</HI> when he &s;ent Emba&s;&s;adours to <HI>Jo&s;ias,</HI> &s;aying, <HI>What have I to do with thee, thou King of Judah? I come not again&s;t thee this day,</HI> but again&s;t the hou&s;e, wherewith I have war;
<NOTE PLACE="marg">2 Chron 35.21.</NOTE> for God hath commanded me to make ha&s;te; <HI>forbear thee from medling with God,</HI> who is with me, <HI>that he de&s;troy thee not:</HI> and &s;o he was <HI>de|&s;troyed,</HI> for refu&s;ing to live in peace.</P>
<P>And the <HI>rea&s;on,</HI>
<NOTE PLACE="marg">The rea&s;on of this great de|&s;ire of peace, is twofold. 1. Becau&s;e war is the greate&s;t of all the plagues of God.</NOTE> why we &s;hould <HI>love</HI> and <HI>honour,</HI> and thus labour to live in <HI>peace</HI> with all men, is, becau&s;e <HI>wrongs</HI> and injuries, breed <HI>hatred,</HI> &s;uits and wars; and war will be the <HI>death</HI> of many men, and God made not death, neither can he endure that <HI>any one man,</HI> &s;hould <HI>malicio<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ly</HI> de&s;troy another, God making not men, to <HI>kill</HI> one another. And therefore we find, that the Sentence of <HI>Cain</HI>'s puni&s;hment for <HI>killing</HI> his brother <HI>Abel,</HI> is far heavier than <HI>Adam</HI>'s puni&s;hment for eating of the forbidden fruit: when God &s;aid unto <HI>Adam, Cur&s;ed is the ground for thy &s;ake,</HI> and &s;o forth: But to <HI>Cain</HI> he &s;aid, <HI>Cur&s;ed art thou from the earth;</HI> which is a far greater cur&s;e than the <HI>former,</HI> as is the re&s;t of his cen&s;ure, in very many particulars; where|upon <HI>Cain</HI> perceiving the <HI>heavine&s;s</HI> of his Sentence, &s;o far <HI>exceeding</HI> his fa|thers cur&s;e,
<NOTE PLACE="marg">Gen. 4.13.</NOTE> &s;aid, <HI>My puni&s;hment is greater than I can bear.</HI> And after the Flood, the fir&s;t Precept, and the <HI>&s;tricte&s;t</HI> charge, that God gave to man, was, to <HI>prevent</HI> and hinder the <HI>&s;hedding of mans blood,</HI> which, being &s;hed, he would <HI>require</HI> at the hand of man, and at the hand of <HI>every bea&s;t,</HI> which &s;hould be put <HI>to death,</HI> if they were the death of <HI>any man.</HI> And the Prophe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;aith, That God <HI>will make inqui&s;ition for all the blood that &s;hall be &s;pilt;</HI> that is, &s;earch and <HI>find out</HI> them,
<NOTE PLACE="marg">Murder &s;hall never e&s;cape undi&s;covered.</NOTE> that have been <HI>the death of any man;</HI> yea, though they &s;hould do it never &s;o <HI>cunningly</HI> and <HI>&s;ecretly,</HI> yet rather than they &s;hould <HI>e&s;cape</HI> undi&s;covered, and &s;o pa&s;&s;e unpuni&s;hed, the <HI>Birds</HI> of the air, as they
<PB N="127" REF="78">did the death of <HI>Ibicus,</HI> &s;hould <HI>betray</HI> their wickedne&s;s, or the <HI>very blood</HI> that they have &s;pi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t, if there be none <HI>other</HI> witne&s;&s;e, &s;hall with <HI>Abels</HI> blood, cry out of the earth for <HI>vengeance</HI> again&s;t them; becau&s;e bloody men that <HI>de|light</HI> to kill their brethren, are an <HI>abomination</HI> to the Lord, who, as the Pro|phet &s;aith, <HI>abborreth both the blood thir&s;ty and the deceitful man;</HI> for,
<NOTE PLACE="marg">P&s;al. 5.6.</NOTE> <HI>Quem videris &s;ang<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ine ga<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> lupus e&s;t,</HI> &s;aith S. <HI>Chry&s;o&s;tome hom.</HI> 19. <HI>opef. imperfect.</HI></P>
<P>And therefore <HI>War,</HI> which is a <HI>Fea&s;t</HI> celebrated to the honour of <HI>Death,</HI> and is <HI>M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ter omnium malorum,</HI> The mother of all mi&s;eries, the <HI>greate&s;t</HI> &s;hed|der of blood upon the earth, and the <HI>unju&s;te&s;t</HI> in&s;trument of <HI>death</HI> that can be found; when, contrary to all <HI>Law,</HI> and beyond all <HI>Ju&s;tice,</HI> nothing el&s;e is to be &s;een in <HI>war,</HI> but fire, robberies, trea&s;ons, tortures,
<NOTE PLACE="marg">War the wor&s;t of all the plagues of God.</NOTE> and <HI>&s;laughters</HI> inflicted, as well upon the <HI>innocent,</HI> as the <HI>nocent;</HI> is deemed the <HI>wor&s;t</HI> of all the plagues of God, the mo&s;t direful, and mo&s;t <HI>de&s;tructive</HI> unto mankind. For when the Lord with rebukes <HI>doth cha&s;ten man for &s;in,</HI> and is &s;ore di&s;|plea&s;ed with any Kingdom, he whippeth it with one of the&s;e <HI>threefold &s;cour|ges,</HI> Plague, Famine, and War; And the fir&s;t two, <HI>Plague</HI> and <HI>Famine,</HI> do but take away the <HI>men,</HI> and take them &s;o, that mo&s;t commonly they have <HI>time</HI> to repent, and to <HI>humble</HI> them&s;elves under the Mighty hand of God; but the <HI>war</HI> ca&s;teth down <HI>hou&s;es,</HI> burneth <HI>Cities,</HI> &s;ubverteth <HI>Ca&s;tles,</HI>
<NOTE PLACE="marg">The many mi&s;|chiefs that war bringeth.</NOTE> de&s;troy|eth the <HI>creatures,</HI> and &s;haketh the very <HI>foundation</HI> of all earthly happine&s;s: and not only <HI>&s;uddenly</HI> cutteth off the lives of many thou&s;ands, and &s;ome|times <HI>Infants</HI> and Innocents, from the earth; but al&s;o introduceth <HI>Famines</HI> and Plagues after it, at the heels.</P>
<P>And therefore <HI>David,</HI> when he was nece&s;&s;itated to undergo one of the&s;e <HI>three &s;courges,</HI> and had the favour to take his <HI>choice</HI> of them,
<NOTE PLACE="marg">2 Sam. 24.14.</NOTE> he would not choo&s;e <HI>war</HI> by any means. And truly, it were a <HI>happy</HI> thing, that there were neither <HI>Souldier</HI> nor <HI>War,</HI> nor <HI>cau&s;e</HI> of any war in all the World; but that the people &s;hould beat their <HI>&s;words</HI> into <HI>Plow<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;hares,</HI> and their <HI>Spears.</HI> into <HI>Pruning-hooks,</HI> and that Nation &s;hould not lift up a <HI>&s;word</HI> again&s;t Na|tion, neither learn <HI>war any more,</HI> as the Prophet &s;peaketh; Becau&s;e,
<NOTE PLACE="marg">E&s;ay 2.4.</NOTE> as one &s;aith, God made Souldiers, the <HI>wor&s;t</HI> of men, as he made the <HI>Devils</HI> the wor&s;t of &s;pirits, to <HI>plague</HI> the World, and to be the <HI>Executioners</HI> of his an|ger and <HI>ju&s;t judgements</HI> again&s;t his children, when they do offend him; That is, for the generality of them; otherwi&s;e, many of them are very ju&s;t and religious, as the Scripture te&s;tifieth. And the very Heathen man could &s;ay of the Souldiers,
<Q>Nulla fides pieta&s;que viris qui ca&s;tra &s;equuntur.
<NOTE PLACE="marg">Lucan. Phar&s;.</NOTE></Q></P>
<P N="2">2. As War is &s;uch a <HI>di&s;mal</HI> Apollyon,
<NOTE N="2" PLACE="marg">Becau&s;e peace is the greate&s;t of all earthly ble&s;|&s;ings.</NOTE> and &s;o furious a de&s;troyer of all mankind, the <HI>poi&s;on</HI> of Religion, and the <HI>hated enemy</HI> of all creatures; So on the other &s;ide, the <HI>love of neighbours,</HI> and <HI>peace</HI> among men, is the <HI>greate&s;t,</HI> the be&s;t, and the mo&s;t <HI>excellent</HI> of all <HI>earthly ble&s;&s;ings.</HI> And as <HI>Ignatius</HI> &s;aith, <GAP DESC="foreign">, There is <HI>nothing</HI> in this world <HI>better</HI> than Peace; for, as the Poet &s;aith,
<Q>Omnia pace vigent, &amp; pacis tempore florent.</Q> All things do <HI>pro&s;per</HI> in the time of peace. And, as the Prophet &s;aith, <HI>Our garners are full and plenteous with all manner of &s;tore; our &s;heep bring forth thou&s;ands, and ten thou&s;ands in our &s;treets; our oxen are &s;trong to labour, and there is no decay, no l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ading into captivity, and no complaining in our &s;treets;</HI>
<NOTE PLACE="marg">P&s;al. 144.14.</NOTE> but our hou&s;es are <HI>repaired,</HI> our Cities <HI>inlarged,</HI> our Fields <HI>tilled,</HI> and the poor are <HI>relieved,</HI> which the Souldiers cau&s;e to <HI>&s;tarve,</HI> and to die at their doors, which have <HI>nothing</HI> to help them.</P>
<PB N="128" REF="79">
<P>And therefore the very <HI>heathen</HI> man could &s;ay,
<NOTE PLACE="marg">Cicero.</NOTE> <HI>Iniqui&s;&s;imam pacem ju&s;ti&s;|fimo bello antefero;</HI> that he preferred the <HI>wor&s;t</HI> peace before the be&s;t and ju&s;te&s;t war; and the onely <HI>outward</HI> ble&s;&s;ing that comprehended <HI>all the other ble&s;&s;ings</HI> which the I&s;raelites de&s;ired, was <HI>peace;</HI> their onely &s;alutation was, <HI>Peace be unto you;</HI>
<NOTE PLACE="marg">John 20.19.</NOTE> when Chri&s;t aro&s;e from the dead, the <HI>fir&s;t word</HI> that he &s;pake to his di&s;ciples, was, <HI>Peace be unto you;</HI> and when he was to leave the world, the <HI>chiefe&s;t Legacie</HI> that he left to his Apo&s;tles was, <HI>My Peace I give unto you;</HI> and &s;o the Apo&s;tolical wi&s;h to all Saints, in all their Epi&s;tles, is, <HI>Grace and Peace be unto you;</HI> and the mo&s;t <HI>frequent</HI> Coun&s;el, &amp; mo&s;t <HI>principall</HI> Precept that is given,
<NOTE PLACE="marg">2 Cor. 13.11. Colo&s;. 3.15. Phil. 4.7. Luc. 10.3. To love one another, to honour all men, to live in peace with all men, the &s;ame thing in effect. Which was <HI>Cromwels,</HI> that Arch-&s;ouldier's Motto.</NOTE> and is to be <HI>earne&s;tly</HI> urged, to be ob&s;erved in all the New Te&s;tament by all the Mini&s;ters of Chri&s;t, is, <HI>to love one another,</HI> to <HI>honour all men,</HI> and to <HI>live in peace</HI> with all men, which are the very <HI>&s;ame things</HI> in effect, though expre&s;t in divers forms; and where this bond of peace is broken, our Saviour &s;aith, <HI>Ble&s;&s;ed are the Peace-makers,</HI> for they &s;hall be termed, and called, the <HI>children of God,</HI> which is the God of Peace.</P>
<P>And what think you then of the <HI>&s;ouldiers</HI> that fight and war, and break the <HI>bands</HI> of peace, and the golden chain of <HI>unity</HI> and concord all to pieces, <HI>who&s;e</HI> children be they, and may they not fear to be <HI>accur&s;ed?</HI> Yes cer|tainly; and therefore they pretend, that <HI>Pax quaeritur bello,</HI> they make war, to purcha&s;e peace.</P>
<P>To whom I may <HI>ju&s;tly</HI> an&s;wer, as <HI>Cyneas</HI> did to King <HI>Pyrrhus,</HI> when the wi&s;e <HI>Oratour</HI> demanded of him, what he would do when he had conquered <HI>Italy,</HI> and <HI>Sicilie,</HI> and <HI>Africk,</HI> and <HI>Macedon,</HI> &amp;c. <HI>Pyrrhus</HI> an&s;wered, we will then be <HI>quiet,</HI> and make <HI>peace,</HI> and eat, drink, and be merry; to whom <HI>Cyneas</HI> replyd, And what <HI>letteth</HI> us, my good Lord, but that we may do <HI>&s;o now,</HI> be|fore the &s;hedding of <HI>&s;o much blood,</HI> as mu&s;t be &s;pilt in the&s;e <HI>enterpri&s;es?</HI> So I &s;ay; if you make <HI>War,</HI> to procure <HI>peace,</HI> why will you <HI>di&s;turb</HI> the peace? and not rather <HI>now,</HI> when men do live <HI>in peace,</HI> embrace it, and &s;uffer it to <HI>continue,</HI> before you purcha&s;e it with the <HI>&s;laughter</HI> of &s;o many men, as mu&s;t be killed in war?</P>
<P>But would you know the <HI>rea&s;on,</HI>
<NOTE PLACE="marg">All the graces of Chri&s;t without the this grace, will availe us no|thing.</NOTE> why they are <HI>&s;o ble&s;&s;ed,</HI> that do pro|cure peace, and do embrace it; and why we are &s;o <HI>earne&s;tly,</HI> &s;o often, and in &s;o various terms &s;ollicited by Chri&s;t and his Apo&s;tles, to ob&s;erve <HI>this duty?</HI> Saint <HI>Augu&s;tine</HI> telleth us, it is, becau&s;e <HI>all the graces of Chri&s;t,</HI> without this grace of loving <HI>all men,</HI> and living in <HI>peace</HI> with all men, will avail us <HI>nothing</HI> at all; <HI>Nam&s;icut &s;piritus humanus nunquam vivificat membra ni&s;i fue|rint unita; ita Spiritus &s;anctus nunquam nos vivificat, ni&s;i &s;umus in pace conjuncti.</HI> For as the <HI>Soul</HI> and humane &s;pirit doth not quicken and give life unto our <HI>members,</HI> unle&s;&s;e they be <HI>joyned</HI> together; &s;o the Spirit of God will never <HI>quicken</HI> us, to become <HI>members</HI> of Chri&s;t, unle&s;&s;e we be united to|gether with <HI>love,</HI> and in the bond of <HI>peace,</HI> as the &s;ame Father &s;peaketh; and Saint <HI>Paul</HI> plentifully proveth the <HI>invalidity</HI> of all graces,
<NOTE PLACE="marg">1 Cor. 13. <HI>per totum.</HI></NOTE> without this grace of <HI>love</HI> and charity towards <HI>all men:</HI> and what love can be in them that kill their neighbours?</P>
<P>And therefore, not onely of our <HI>peace</HI> and reconciliation with <HI>God,</HI> or the <HI>peace</HI> and tranquillity of our <HI>con&s;ciences,</HI> but even of <HI>this peace</HI> among men,
<NOTE PLACE="marg">E&s;ay 52.7.</NOTE> the Prophet &s;aith, <HI>How beautifull are the feet of the Emb<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;adours of peace?</HI> and our Saviour doth &s;o <HI>earne&s;tly</HI> per&s;wade us to embrace <HI>this peace;</HI> without which, we can never attain unto any <HI>peace</HI> with God, or to any <HI>quiet</HI> mind; for, as Saint <HI>John</HI> &s;aith, <HI>he that loveth not his brother;</HI> and I may adde,
<NOTE PLACE="marg">1 John 4.20.</NOTE> and is not <HI>at peace with his neighbour,</HI> whom he hath &s;een; <HI>how can he love God,</HI> and be at peace with God, whom he hath not &s;een?</P>
<P>And therefore,
<NOTE PLACE="marg">The piety of our Liturgy and Letany</NOTE> how&s;oever they that think them&s;elves to be the <HI>holy bre|thren,</HI> and yet are the <HI>incentives</HI> of war, do exclaim again&s;t our Liturgy, and cannot endure the <HI>Letany,</HI> yet our Church doth mo&s;t <HI>piou&s;ly pray, Give
<PB N="129" REF="79">peace in our time, O Lord;</HI> and again, <HI>That it may plea&s;e thee, to give unto all <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> peace, and concord.</HI></P>
<P><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> the fir&s;t part of that <HI>honour,</HI> which we owe to <HI>all men,</HI> that is, to do <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> wr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ng,</HI> to &s;hed <HI>no blood;</HI> to hate <HI>no man</HI> in our <HI>heart,</HI> to traduce <HI>no man</HI> with our <HI>tongues,</HI> and to &s;mite no man with our <HI>hands;</HI> but to <HI>love,</HI> and to live in <HI>peace</HI> with <HI>all men.</HI></P>
<P N="2">2. As we are <HI>no wayes</HI> to hurt, or to <HI>wrong</HI> any man; &s;o we ought,
<NOTE N="2" PLACE="marg">Every way to a&s;&s;i&s;t, and help them, that need our help.</NOTE> to the <HI>uttermo&s;t</HI> of our power, to be always ready to <HI>relieve,</HI> help, and &s;uccour <HI>every one</HI> that is oppre&s;&s;ed, and that &s;tandeth in <HI>need</HI> of our help, <HI>&amp; nihil e&s;t tam egregium, tam liberale, tam&abque; munificum, qu&agrave;m opem ferre &s;upplicibus, excitare a&s;f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ictos, dare &s;alutem, &amp; homines &agrave; periculis liberare;</HI> and there is nothing more <HI>royall,</HI> more <HI>liberal,</HI> and more <HI>munificent,</HI> then to <HI>help</HI> the poor &s;uppli|cants, and di&s;tre&s;&s;ed <HI>Petitioners,</HI> to rai&s;e up the <HI>af&s;ticted,</HI> and to free the <HI>op|pre&s;&s;ed</HI> out of the hands of their oppre&s;&s;ours, &s;aith the <HI>Oratour;</HI>
<NOTE PLACE="marg">C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cero <HI>Orat.</HI> 1.</NOTE> and in his Oration for <HI>Ligarius,</HI> he &s;aith, <HI>Homines ad Deos nulla re propi&ugrave;s accedunt, qu&agrave;m &s;alutem hominibus dand<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">;</HI> men can by no way be made more like unto God, than by doing <HI>good,</HI> and by yielding <HI>health</HI> and deliverance unto men:</P>
<P>Therefore <HI>Solomon</HI> &s;aith, <HI>with-hold not good from them to whom it is due, when it is in the power of thine hand to do it;</HI> and &s;ay not unto thy neighbour,
<NOTE PLACE="marg">Prov. 3.27. &amp; 28.</NOTE> <HI>Go and come again,</HI> and <HI>to morrow I will give it thee,</HI> when as thou ha&s;t it by thee; becau&s;e, as <HI>Lucian</HI> &s;aith,
<Q><L><GAP DESC="foreign">,
<NOTE PLACE="marg">Celeres Gratiae dulciores &s;unt; &s;in autem tar|daveris, omnis gratia vana &s;it, neque dicatur gratia.</NOTE></L>
<L><GAP DESC="foreign">.</L></Q></P>
<P>The &s;wifte&s;t graces, or the favours &s;oone&s;t done, are the <HI>&s;weete&s;t;</HI> and the <HI>&s;low grace</HI> lo&s;eth all grace, and de&s;erveth &s;mall thanks: being like unto him, &s;aith, <HI>Seneca,</HI> that giveth not his <HI>bread</HI> to the poor, untill it be <HI>moul|die,</HI> and mu&s;tie, &s;carce worth the taking up; but he de&s;erveth <HI>mo&s;t thanks,</HI> that doth good unto his neighbour, with <HI>mo&s;t &s;peed; Quia bis dat, qui cit&ograve; dat;</HI> becau&s;e he <HI>doubleth</HI> his favour, that <HI>ha&s;teneth</HI> to do it; and therefore,
<NOTE PLACE="marg">That the good we do, we &s;hould &s;peedi|ly do it.</NOTE> as our Saviour &s;aith to <HI>Judas, Quod facis, fac cit&ograve;,</HI> What thou do&s;t, do <HI>quickly;</HI> &s;o &s;ay I to every man, Either do good, and help thy neighbour <HI>quickly,</HI> or <HI>deny</HI> him quickly; and keep him not in <HI>&s;u&s;pence,</HI> which is far <HI>wor&s;e</HI> then the deniall; becau&s;e, as <HI>Solomon</HI> &s;aith, <HI>&s;pes quae defertur affligit animam;</HI> the hope that is deferred, <HI>afflicteth the &s;oul;</HI> and, as the Poet &s;aith,
<Q>Mor&s;que minus poenae qu&agrave;m mora mortis habet.</Q></P>
<P>The expectation of a delayed <HI>death,</HI> hath been <HI>wor&s;e</HI> to &s;ome, then <HI>death</HI> it &s;elf; &s;o the lingring and <HI>long-looking</HI> after any good, is <HI>more tedious</HI> to many men, then the <HI>ab&s;olute denial</HI> of that good. And &s;o I read it in the <HI>French</HI> Hi&s;tory, that when a certain <HI>Petitioner</HI> be&s;ought the King of <HI>France</HI> for &s;ome Office that he de&s;ired, in requital of <HI>&s;ome &s;ervice</HI> that he had done unto the King; and the King told him, He <HI>&s;hould not have it,</HI>
<NOTE PLACE="marg">A pretty &s;tory of one of the Kings of <HI>France.</HI></NOTE> he fell down upon his <HI>knees,</HI> and &s;aid, <HI>I do mo&s;t humbly and heartily thank your Maje&s;ty</HI> for this favour; the King replyed, thou <HI>mi&s;take&s;t</HI> me, for I tell thee, <HI>Thou &s;halt not have it;</HI> yes, &s;aid the Petitioner, I do <HI>&s;o under&s;tand</HI> your Maje&s;ty, and therefore I do <HI>thank you,</HI> that you have &s;o <HI>&s;oon di&s;patched me,</HI> and not done, as one of your Lords did, to <HI>delay</HI> me a whole twelve months, in hope of a place, and then put me off with a &s;leevele&s;&s;e excu&s;e; then the King, <HI>like a King,</HI> &s;eeing him &s;o <HI>thankefull</HI> for his deniall, did <HI>freely</HI> grant him his reque&s;t.</P>
<P>And &s;o, if you intend to do any <HI>help</HI> to any one, remember what the Poet &s;aith,
<Q>Tolle moras; &s;emper nocuit differre paratis.
<NOTE PLACE="marg">Lucan. in <HI>Phar&s;al. l.</HI> 1.</NOTE></Q></P>
<P>Delay not your favour, but <HI>&s;peedily</HI> help him, becau&s;e your delayes <HI>de|&s;troyes</HI>
<PB N="130" REF="80">your good; and makes it not <HI>half</HI> &s;o good, and &s;ometimes <HI>no good</HI> at all unto the receiver: but is as the phy&s;ick, that is admini&s;tred to the pati|ent, that is pa&s;t recovery, <GAP DESC="foreign">.</P>
<P>But if you would approve your &s;elves to God, then, as the Apo&s;tle &s;aith, <HI>to do good,</HI>
<NOTE PLACE="marg">Heb. 13.16.</NOTE> and to <HI>communicate,</HI> or to <HI>di&s;tribute</HI> unto the poor, as <HI>Tremelius</HI> Tran&s;lates it, <HI>forget not;</HI> for with &s;uch &s;acrifices God is well plea&s;ed; and if we do not this, then, as <HI>Lactantius</HI> &s;aith, <HI>Non meremur in periculo liberari, &s;i non &s;uccurrimus; nec meremur auxilium, &s;i negamus auxilium;</HI> we de&s;erve not to have our &s;elves <HI>freed</HI> from dangers, if we do not our be&s;t, to help and <HI>free</HI> them, that are in dangers; neither do we de&s;erve, to be <HI>relieved</HI> in our wants, if we <HI>aide</HI> not, and relieve tho&s;e that are in want, and in need to be relieved. And if we had helped our King, when men ro&s;e up again&s;t him, we had freed both him, and our &s;elves from many mi&s;eries.</P>
<P>And therefore, that God may be <HI>mercifull</HI> unto us, when we are in <HI>dangers,</HI> and help us when we are in want, we ought to yeeld our <HI>be&s;t a&s;|&s;i&s;tance</HI> to deliver them that are in dangers, and to do good, and to help <HI>all tho&s;e men,</HI> that are in want; as holy <HI>Job</HI> profe&s;&s;eth that he did, &s;aying, <HI>I delivered the poor that cried,</HI> and the <HI>fatherle&s;s,</HI> and him that had <HI>none to to help him,</HI>
<NOTE PLACE="marg">Job. 29 12. &amp; 17. Chap. 31.17. &amp; 20.</NOTE> and I brake the <HI>jaws</HI> of the wicked, and pluckt the &s;poile out of his <HI>teeth;</HI> and then he &s;heweth, how he did not eat his <HI>mor&s;els</HI> him&s;elf <HI>a|lone,</HI> but the <HI>fatherle&s;s</HI> did eat with him; and the <HI>loynes</HI> of the poor were <HI>covered</HI> with his cloathing, and warmed with the <HI>fleeces of his &s;heep.</HI></P>
<P>And &s;o &s;hould we do, <HI>hinder</HI> the oppre&s;&s;or to wrong the <HI>poor,</HI> and &s;top the <HI>violent</HI> proceeding of the wicked; and then, according to our <HI>ability,</HI> cloath the naked, feed the <HI>hungry,</HI> and vi&s;it tho&s;e, that are <HI>&s;ick</HI> and in <HI>pri&s;on:</HI></P>
<P>But, <MILESTONE UNIT="Ob."> if you &s;ay, Such and &s;uch men are mo&s;t <HI>wicked,</HI> and did &s;uch and <HI>&s;uch villanies;</HI> as, to kill my <HI>children,</HI> rob my <HI>friends</HI> and rebell again&s;t their <HI>King</HI> &amp;c. And therefore, they de&s;erve rather to be &s;uffered to <HI>peri&s;h</HI> for their iniquities, than to be <HI>relieved</HI> in their nece&s;&s;ities.</P>
<P>To this we an&s;wer, <MILESTONE UNIT="Sol."> as Chri&s;t teacheth us, that if God &s;hould &s;o <HI>deal</HI> with us, as we <HI>de&s;erve,</HI> we &s;hould all be <HI>&s;oon</HI> undone; becau&s;e we have <HI>con|tinually</HI> provoked him to wrath, and our &s;ins are <HI>more</HI> in number, then the <HI>&s;ands</HI> of the &s;ea and <HI>heavier</HI> in weight, than we are able to bear; and yet God is &s;o good and &s;o <HI>gracious</HI> towards us,
<NOTE PLACE="marg">Math. 5.45.</NOTE> that he <HI>maketh his Sun to ri&s;e on the evil, and on the good,</HI> and &s;endeth rain <HI>on the ju&s;t, and on the unju&s;t.</HI> Even &s;o, if we will be the <HI>children</HI> of our Father, which is in heaven, we mu&s;t not only <HI>love</HI> our <HI>friends,</HI> honor the <HI>wealthy,</HI> do good unto our <HI>brethren,</HI> and relieve tho&s;e that are <HI>godly;</HI> but we mu&s;t <HI>honor all men,</HI> love <HI>our enemies,</HI> ble&s;s them <HI>that cur&s;e us,</HI> do good to them <HI>that hate us,</HI> pray for them, which <HI>de&s;pitefully u&s;e us, and per&s;ecute us;</HI> and re|lieve them which perhaps have <HI>robbed us:</HI> for herein we are not to con&s;i|der their <HI>wickedne&s;s</HI> but their <HI>wants,</HI>
<NOTE PLACE="marg">By relieving the poor, we benefit our &s;elves more then the poor</NOTE> and &s;o do our be&s;t, to relieve their <HI>mi&s;ery,</HI> and not to <HI>uphold</HI> their mi&s;chief; and by &s;uch courteous and <HI>tender-hearted</HI> carriage towards the&s;e <HI>evil</HI> men, <GAP DESC="foreign">, the godly men do gratify, and do good unto them&s;elves, as we may interpret the words of the Apo&s;tle, <GAP DESC="foreign">. So that indeed we plea&s;ure not <HI>the&s;e-poor</HI> &s;o much by our giving,
<NOTE PLACE="marg">Eph. 4.32.</NOTE> as we do benefit <HI>our &s;elves</HI> by their receiving of what we give them.</P>
<P>And therefore we are to do good unto <HI>all men,</HI> and to the <HI>wicked,</HI> though they be <HI>never &s;o wicked,</HI> that we deprive not <HI>our &s;elves</HI> of that good which, for relieving them, we &s;hall <HI>receive</HI> from God; <HI>Quia manus pauperis e&s;t ga|zophylacium Chri&s;ti,</HI>
<NOTE PLACE="marg"><HI>Qui attendit ad attenuatum;</HI> faith <HI>Treme|lius.</HI></NOTE> the hand of the poor is the <HI>trea&s;ure-hou&s;e</HI> of Chri&s;t: and what&s;oever we <HI>give</HI> unto the poor, we <HI>lend</HI> unto the Lord, and we &s;hall receive it <HI>again,</HI> in the time of need; and the Prophet <HI>David</HI> &s;aith, <HI>Ble&s;&s;ed is he that con&s;idereth the poor and needy; Qui pro&s;pioit oppre&s;&s;o,</HI> &s;aith the vul|gar
<PB N="131" REF="80">Tran&s;lation; ble&s;&s;ed is he that looketh to the <HI>oppre&s;&s;ed,</HI>
<NOTE PLACE="marg">The &s;econd branch. <GAP DESC="foreign">.</NOTE> the Lord &s;hall deliver him in the time of trouble; much more ble&s;&s;ed &s;hall he be, that helpeth and relieveth the <HI>oppre&s;&s;ed;</HI> and e&s;pecially tho&s;e, that have formerly, <HI>wronged</HI> and oppre&s;&s;ed him; he &s;hall be <HI>doubly</HI> ble&s;&s;ed.</P>
<LIST>
<ITEM>1. Becau&s;e he relieveth his <HI>wants.</HI> And</ITEM>
<ITEM>2. Becau&s;e he remitteth his <HI>faults,</HI> and revengeth not his own wrongs.</ITEM>
</LIST>
<P>And &s;o you &s;ee how we are to <HI>honor,</HI> to <HI>e&s;teem,</HI> and to <HI>love</HI> all men.</P>
<P N="2">2. As we are to <HI>honor all men</HI> in generall,
<NOTE N="2" PLACE="marg">What love we owe to the Brother-hood.</NOTE> &s;o more e&s;pecially we are <HI>to love the Brother-hood</HI> in particular: where ob&s;erve,
<LIST>
<ITEM>1. The <HI>Act.</HI></ITEM>
<ITEM>2. The <HI>Extent.</HI></ITEM>
</LIST></P>
<P N="1">1. The <HI>Act</HI> is <HI>love,</HI> and love; &s;aith the Schoolman is, <HI>Bene velle amato:</HI> but that is no more then <HI>Amor affectivus:</HI> and the Apo&s;tle &s;peaks not here, <HI>de amore affectivo tantum &s;ed de amore effectivo &s;imul;</HI> of the inward <HI>affection</HI> only, but al&s;o of that <HI>love,</HI> which is declared by the effects, in <HI>outward actions;</HI> and therefore <GAP DESC="foreign">;
<NOTE PLACE="marg"><HI>Ari&s;t. Aethic.</HI> l. 9. c. 5.</NOTE> To love is to <HI>will</HI> that, which we e&s;teem <HI>good</HI> to any one, and, to the <HI>uttermo&s;t</HI> of our power, to <HI>procure that</HI> good unto him: as <HI>Ari&s;totle</HI> &s;aith.</P>
<P>So that <HI>this our love</HI> to the brother-hood, comprehendeth</P>
<P N="1">1. An <HI>hearty affection,</HI> without di&s;&s;imulation;
<NOTE PLACE="marg">1 Joh. 3.18.</NOTE> not only in <HI>tongue</HI> and in word, but in <HI>deed</HI> and verity (<HI>i. e.</HI>) from the heart.</P>
<P N="2">2. An <HI>actuall performance</HI> of all the good, that we can do unto them: as, <HI>praying for them,</HI> comforting them and admini&s;tring to their <HI>nece&s;&s;ities,</HI> not only with our <HI>pur&s;es,</HI> but al&s;o with our <HI>words,</HI> with our <HI>labours,</HI>
<NOTE PLACE="marg"><HI>Cry&s;o&s;t. in Ro.</HI> 12. <HI>ho.</HI> 21.</NOTE> and with any thing, that lieth in <HI>our power,</HI> to &s;tand them in any &s;tead. This is the <HI>act,</HI> that we are to do; And</P>
<P N="2">2. For the <HI>Extent</HI> of it, we are to do it mo&s;t <HI>e&s;pecially,</HI> &s;aith the Apo&s;tle, <HI>to the Brother-hood.</HI></P>
<P>Touching which point of <HI>Fraternity</HI> or <HI>Brother-hood,</HI> you mu&s;t ob&s;erve, that there is a two fold <HI>Brother-hood,</HI> whereof, you mu&s;t <HI>hate</HI> the one and <HI>love</HI> the other.
<NOTE PLACE="marg">That there is a two fold frae|ternity.</NOTE> As
<LIST>
<ITEM>The 1. Is in <HI>Evil,</HI> and from the Devil.</ITEM>
<ITEM>The 2. Is in <HI>Good,</HI> and from God. For</ITEM>
</LIST></P>
<P N="1">1. <HI>Simeon and Levi were brethren,</HI> but it was in the <HI>evil,</HI>
<NOTE N="1" PLACE="marg">The evill Brother-hood.</NOTE> &s;aith the Scrip|ture: when the <HI>in&s;truments of cruelty were in their habitations;</HI> and there|fore <HI>cur&s;ed</HI> was their <HI>brother-hood,</HI>
<NOTE PLACE="marg">G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n. 49.5. &amp; 7.7.</NOTE> and their <HI>unity</HI> was to be <HI>divided</HI> in <HI>Ja|cob,</HI> and to be &s;cattered in <HI>I&s;rael.</HI> And &s;o the wicked, at all times, <HI>Faciunt unitatem coutra unitatem,</HI> do, as S. <HI>Augu&s;tine</HI> &s;aith, <HI>unite</HI> them&s;elves toge|ther again&s;t <HI>verity,</HI> and again&s;t the <HI>unity</HI> that &s;hould be among Cri&s;tians,
<NOTE PLACE="marg">P&s;al. 2.1, 2.</NOTE> which is, the <HI>unity</HI> of <HI>faith</HI> and <HI>religion;</HI> and, as the Prophet <HI>David</HI> &s;aith, the Heathen do furiou&s;ly <HI>rage together,</HI>
<NOTE PLACE="marg">How the wick|ed, like the Scots and the <HI>Parliament,</HI> do combine and covenant to|gether.</NOTE> and the people do imagine a <HI>vain thing;</HI> and all take <HI>coun&s;ell together,</HI> and plot again&s;t the Lord, and again&s;t his annointed: &s;o <HI>Pilate</HI> and <HI>Herod,</HI> though at <HI>ods</HI> among them&s;elves for other things, yet they can be <HI>reconciled,</HI> and agree together to <HI>crucify Chri&s;t.</HI> And &s;o <HI>Solomon</HI> tels us, how the Congregation of the ungodly do <HI>confederate</HI> and <HI>Covenant</HI> (as now they do) together, to <HI>&s;trengthen</HI> them|&s;elves in their <HI>wickedne&s;s,</HI> &s;aying one to anothe, <HI>Come, let us ca&s;t our lots to|gether, let us have but one pur&s;e,</HI> that is, one common trea&s;ure among&s;t us all;
<NOTE PLACE="marg">Prov. 1.11. &amp; 14.</NOTE> and let us undergo the &s;ame <HI>fortune,</HI> be the &s;ame good or bad.</P>
<P>And therefore, it is no <HI>new thing,</HI> for Traytors, Rebels, and Robbers, and other the like wicked men, though of <HI>different &s;ects,</HI> and &s;everall o|pinions; yet to <HI>unite them&s;elves</HI> together, and to take <HI>oathes</HI> and make <HI>cove|nants,</HI> confederacies and con&s;piracies, again&s;t the <HI>profe&s;&s;ors</HI> of the true <HI>Re|ligion,</HI>
<PB N="132" REF="81">and again&s;t tho&s;e that they are <HI>bound,</HI>
<NOTE PLACE="marg">Salu&s;t. Conjurat. Ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">el. X <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">ph<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n. de a&s;cend. Cyri.</NOTE> by former oaths, to obey as it was in the con&s;piracy of <HI>Cateline,</HI> which <HI>Salu&s;t</HI> relateth, and in the confe|deracy of the <HI>Grecians,</HI> when they went up with <HI>Cyrus</HI> the younger, again&s;t <HI>Artaxerxes,</HI> which <HI>Zenophon</HI> &s;etteth down at large, and the <HI>covenant</HI> of the <HI>holy leaguers</HI> of <HI>France</HI> again&s;t their King, and the like.</P>
<P>But you mu&s;t <HI>remember,</HI> to do, what God <HI>commandeth</HI> you to do, in <HI>&s;uch</HI> confederacies, &s;aying, <HI>My &s;on, walk not thou in the way with them, re&s;rain thy f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ot from their path;</HI>
<NOTE PLACE="marg">Prov. 1.15.</NOTE> for their feet run to <HI>evil,</HI> and make ha&s;t to <HI>&s;hed blood;</HI> as you may read in the fore&s;aid Authors, what abundance of <HI>inno|cent blood,</HI> tho&s;e wicked <HI>covenants</HI> and confederacies have <HI>cau&s;ed</HI> to be &s;pilt. And therefore this being not the <HI>Brother-hood</HI> that you &s;hould love, if you love <HI>God,</HI> and your own &s;ouls, you mu&s;t <HI>hate</HI> the &s;ame, as you do the <HI>gates</HI> of hell; becau&s;e that, as the <HI>P&s;almi&s;t</HI> &s;aith, in covenanting again&s;t <HI>right,</HI> and again&s;t the <HI>truth,</HI> they are <HI>confederates again&s;t thee,</HI> O God, and again&s;t thy &s;ervants.</P>
<P>And what <HI>created</HI> power under Heaven,
<NOTE PLACE="marg">How hard it is to e&s;ca<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e the mi&s;chief of &s;ubtile confe|derates.</NOTE> is able to <HI>unty</HI> that knot, and to <HI>e&s;cape</HI> that malice, which <HI>villany, &s;ubtilty,</HI> and <HI>cruelty</HI> have combined to bring to pa&s;s? Or what <HI>man</HI> is able to with&s;tand a <HI>multitude</HI> of united ene|mies, that have <HI>&s;trength</HI> and wealth enough, and have <HI>covenanted</HI> and &s;worne to fight again&s;t him, untill they have <HI>de&s;troyed</HI> him?</P>
<P>Surely, when their <HI>plots</HI> are &s;o &s;ubtile, their <HI>power</HI> &s;o great, their <HI>wealth</HI> of Gold and Silver &s;o much, and the <HI>confederates</HI> of &s;worne brethren &s;o many, it is impo&s;&s;ible to <HI>prevent</HI> their mi&s;chief, and to <HI>e&s;cape</HI> out of their hands, if the <HI>Lord him&s;elf</HI> doth not &s;tand, to <HI>help</HI> his &s;ervants, and, as the Prophet &s;aith, if he that dwelleth in heaven laugheth not <HI>the&s;e covenanters</HI> to &s;corne, if the Lord have them not in <HI>deri&s;ion;</HI> yea, if he &s;peaks not to them <HI>in his wrath,</HI> and vexeth them <HI>in his &s;ore di&s;plea&s;ure.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The good Brother-hood.</NOTE> The other brother-hood is good, among the good, and in good, in <HI>faith</HI> to God, in <HI>obedience</HI> to our King and in <HI>love</HI> towards all men, and this brother-hood is many fold, as &s;pecially
<LIST>
<ITEM>1.
<NOTE PLACE="marg">Is four fold.</NOTE> <HI>Naturall.</HI></ITEM>
<ITEM>2. <HI>Nationall.</HI></ITEM>
<ITEM>3. <HI>Politicall.</HI></ITEM>
<ITEM>4. <HI>Spirituall.</HI></ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">The natu|rall Brother-hood.</NOTE> <HI>Naturall</HI> brethren, begotten of the &s;ame <HI>parents,</HI> bred in the &s;ame <HI>hou&s;e,</HI> and after the &s;ame manner, &s;hould not be like the off-&s;pring of <HI>Cain,</HI> that killed his <HI>own,</HI> and his <HI>only</HI> brother <HI>Abel;</HI> and as <HI>Romulus</HI> killed his own brother <HI>Remus,</HI> and <HI>Antoninus</HI> murdered his brother <HI>Geta</HI> in his mo|ther's lap;
<NOTE PLACE="marg">2 Chr. 21.4.</NOTE> and King <HI>Joram</HI> &s;lew &s;ix of his own <HI>naturall brethren,</HI> the &s;ons of <HI>Jeho&s;aphat,</HI>
<NOTE PLACE="marg"><HI>J<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;eph de Ant.</HI> l. 14. c. 2. <HI>&amp; deinceps.</HI></NOTE> with the &s;word; when as &s;uch <HI>mi&s;creants</HI> are unworthy to live on earth; neither &s;hould they jar, hate, or envy one another as <HI>Jacob</HI> and <HI>E&s;au</HI> did, and <HI>Jacobs</HI> children did their brother <HI>Jo&s;eph;</HI> and as the di&s;&s;en|tion of <HI>Hyrcanus</HI> and <HI>Ari&s;tobulus</HI> made way for <HI>Herod,</HI> an <HI>Idumean,</HI> to be|come King of <HI>Jurie:</HI>
<NOTE PLACE="marg">The great love and humility of Scipio <HI>Afri|canus</HI> to his younger bro|ther <HI>Lucius Scipio.</HI></NOTE> but they &s;hould live like <HI>Mo&s;es</HI> and <HI>Aaron,</HI> and &s;hould love one another, as <HI>Plutarch</HI> relateth, <HI>P. Cornelius Scipio Africanus,</HI> and his brother <HI>Lucius Scipio</HI> did; for notwith&s;tanding he was the <HI>African</HI> by name, that had overcome <HI>Hannibal,</HI> and had triumphed over the <HI>Carthaginians,</HI> and excelled all others, in the prai&s;e of <HI>Martiall</HI> di&s;cipline, yet of his own <HI>good nature,</HI> he made him&s;elf <HI>inferior,</HI> and was contented to be <HI>Lieutenant</HI> to his younger brother,
<NOTE PLACE="marg">Plutarch. in vit&acirc; Scip. Afr.</NOTE> that his brother might have the <HI>honor,</HI> of obtain|ing the <HI>Government</HI> of that Province from <HI>Laelius,</HI> that was his <HI>fellow Con&s;ul:</HI> and the <HI>like love,</HI> or rather more <HI>fervent</HI> we find to be in <HI>Ca&s;tor</HI> and <HI>Pollux,</HI> for when <HI>Ca&s;tor</HI> was &s;lain by <HI>Ida,
<NOTE PLACE="marg">How deerly brethren loved one another in former times.</NOTE> Pollux</HI> be&s;ought <HI>Jupiter,</HI> that he might impart <HI>half</HI> his <HI>own</HI> life unto his brother; which being <HI>granted,</HI> the Poet &s;aith,
<Q>Sic fratrem Pollux alterna morte redemit.</Q>
<PB N="133" REF="81">And the&s;e <HI>cele&s;tial</HI> &s;igns, that have their denomination from the&s;e brethren, do &s;hine in heaven, <HI>Alternis vicibus,</HI> by turns, as the <HI>A&s;trologers</HI> do ob&s;erve, in token of that <HI>great love</HI> of the&s;e brethren.</P>
<P>And, if the time would give me leave, I could tell you of two <HI>Roman Brethren,</HI> whereof, the one was in <HI>Sertorius</HI> Army, and the other in the adver&s;e Party, and of <HI>many</HI> others, that did &s;o <HI>exceedingly</HI> love one another in former times, that each of them loved the other as him&s;elf: But now <HI>Rara e&s;t concordia fratrum,</HI> in our time, the love of Brethren is <HI>waxen cold,</HI> and &s;o frozen, that <HI>many</HI> of them are <HI>degenerated</HI> and become mo&s;t <HI>unnatural</HI> one towards another, that it is even a <HI>&s;hame</HI> to &s;ee it.</P>
<P N="2">2. There is a <HI>National Brother-hood,</HI> a brotherly love,
<NOTE N="2" PLACE="marg">The Natio|nal Brother-hood. Exod. 2.11.</NOTE> betwixt tho&s;e men that are born and bred in the <HI>&s;ame Country,</HI> and are, as it were, &s;prung from the <HI>&s;ame Stock;</HI> for &s;o <HI>Mo&s;es</HI> is &s;aid to have gone to <HI>&s;ee his Brethren,</HI> and &s;pying an <HI>Egyptian</HI> &s;miting an <HI>Hebrew,</HI> one of his <HI>Brethren,</HI> he &s;lew the <HI>E|gyptian;</HI> and when he &s;aw an <HI>Hebrew</HI> &s;triving with an <HI>Hebrew,</HI> he &s;aid, <HI>Sirs,
<NOTE PLACE="marg">Act. 7.26.</NOTE> you are brethren, Why do ye wrong one to another?</HI> And the Lord &s;heweth, that all the children of <HI>I&s;rael,</HI> though <HI>&s;trangers</HI> one to another, yet were they <HI>Brethren:</HI> for he &s;aith, If thy <HI>brother</HI> be waxen poor, and fallen in decay with thee, then thou &s;halt <HI>relieve him,</HI> yea, though he be a <HI>&s;tranger,</HI>
<NOTE PLACE="marg">Levit. 25.35, 36.39. Deut. 23.19.</NOTE> or a <HI>&s;ojourner,</HI> that he may live with thee: And &s;o in many-many places, the Lord calleth <HI>all the Jews,</HI> and all the I&s;raelites <HI>Brethren.</HI> And the very Hea|thens deemed their <HI>Countrymen,</HI> that were of the <HI>&s;ame Nation,</HI> to be <HI>Bre|thren,</HI> and loved one another, even as <HI>Brethren.</HI> And the <HI>Romans</HI> held the <HI>Trojans</HI> to be their <HI>Brethren,</HI> becau&s;e they were de&s;cended from them. And <HI>Scipio Africanus</HI> e&s;teemed better of him that pre&s;erved the life of one <HI>Ro|man,</HI> his <HI>Countryman,</HI> than of him that had &s;lain ten of his enemies that were <HI>Barbarians.</HI></P>
<P>And what a <HI>&s;hame</HI> is it then, for men, of the <HI>&s;ame Country,</HI> of the <HI>&s;ame Nation,</HI> yea, and of the <HI>&s;ame kindred,</HI> to be &s;et, as the Scripture &s;peaketh, of an <HI>Egyptian,</HI> again&s;t an <HI>Egyptian;</HI> or, as the Souldiers in <HI>Senacheribs</HI> Ar|my, when the Angel cau&s;ed them, to <HI>bathe</HI> their &s;words in the blood of <HI>each</HI> other. Is it not a <HI>pitiful</HI> thing, to &s;ee, an <HI>Iri&s;h man</HI> killing <HI>Iri&s;h-men,</HI> or an <HI>Engli&s;h-man</HI> making his <HI>&s;word</HI> drunk in the blood of <HI>Engli&s;h-men.</HI></P>
<P>Surely <HI>any War</HI> is lamentable; and as the Poet &s;aith,
<Q>&mdash;heu mi&s;eri, qui bella gerunt.</Q> They are <HI>wretched</HI> men, that do <HI>wage War;</HI> But of all Wars,
<NOTE PLACE="marg"><HI>Lucan. Phar|&s;al.</HI> l. 2. And therefore <HI>Claudian</HI> &s;aith, <HI>Cum Gallica valgo, Praelia jactaret, tacuit Phar&s;alica Cae|&s;ar: Namque inter &s;ocias a|cies, cognata&abque; &s;igna. &V;t vin|ci mi&s;er m, nun|quam vici&s;&s;e dec<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rum.</HI> Claud de 6. con&s;ulat. Ho|norii. 3. The Politi|cal Brother-hood.</NOTE>
<Q>Summum, Brute, ne&s;as civilia bella fatemur.</Q> That is the <HI>wor&s;t,</HI> and mo&s;t lamentable, when a <HI>Kingdom is divided again&s;t it &s;elf,</HI> and the men of the <HI>&s;ame Nation</HI> &s;hall fight and <HI>kill one another</HI> like enemies, that &s;hould <HI>love</HI> and live <HI>together</HI> like brethren.</P>
<P>And therefore, what <HI>pretences</HI> &s;oever they have, I know not how tho&s;e men in our Kingdoms, that to make them&s;elves <HI>great,</HI> have, and do involve the&s;e <HI>Nations</HI> in their <HI>own-blood,</HI> will an&s;wer for it, <HI>Cum &s;urrexerit ad judi|candum Deus,</HI> When God &s;hall come, and &s;hall make <HI>inqui&s;ition</HI> for all the blood that they have <HI>cau&s;ed</HI> to be <HI>unju&s;tly</HI> &s;pilt.</P>
<P N="3">3. The <HI>Political Brother-hood</HI> is, when either two or three, or more <HI>Friends,</HI> or <HI>Cities,</HI> or <HI>Nations,</HI> &s;hall covenant and confederate to <HI>help,</HI> and a&s;&s;i&s;t one another, in all <HI>ju&s;t</HI> and <HI>hone&s;t things,</HI> again&s;t all tho&s;e that &s;hall &s;eek <HI>unju&s;tly</HI> to <HI>wrong</HI> them, and oppre&s;&s;e them. And this is a <HI>commendable Bro|ther-hood,</HI> and ought to be loved, and <HI>inviolably</HI> to be ob&s;erved; as it was
<PB N="134" REF="82">by <HI>Damon,</HI> and <HI>Pythias, Pylades,</HI> and <HI>Ore&s;tes,</HI> and by the Ancient <HI>Romans,</HI> to all their Colleagues, and <HI>Confederates.</HI></P>
<P N="4">4. <NOTE PLACE="marg">4 The Spiri|tual Chri&s;tian Brother-hood.</NOTE> The la&s;t, <HI>be&s;t,</HI> and chiefe&s;t, <HI>Brother-hood,</HI> is that which is <HI>&s;piritual,</HI> and which therefore ought to be <HI>preferred,</HI> and loved, rather than any other <HI>Brother-hood</HI> what&s;oever. For, as there are <HI>degrees</HI> and difference in Gods love, when, though he loveth <HI>all the things that he hath made;</HI> yet he loveth Man, <HI>better</HI> than any of all the things that he made; yea better than he lo|ved the <HI>Angels,</HI> when he is &s;tyled <GAP DESC="foreign">; but is no where found to be termed <GAP DESC="foreign">. And among men, though he loveth them all, as they are his <HI>creatures,</HI> and the works of his hands; yet he loveth the <HI>godly</HI> far <HI>better</HI> than all the re&s;t, that are wicked; and of all that are <HI>godly,</HI> he loveth <HI>be&s;t</HI> his <HI>well-beloved Son, in whom he is well plea&s;ed:</HI> and next to him, he loves <HI>them be&s;t,</HI>
<NOTE PLACE="marg">We ought to order our love, as God loveth.</NOTE> that are mo&s;t <HI>conformable</HI> to the Image of his Son; that is, in <HI>goodne&s;s,</HI> in holine&s;s, and righteou&s;ne&s;s. So we ought to <HI>order</HI> our love <HI>to|wards all men,</HI> and to each Brother-hood, that they may have the <HI>be&s;t</HI> &s;hare in our love, which ought to have the <HI>be&s;t;</HI> and that is, the Brother-hood which is <HI>&s;piritual.</HI> For, though the Apo&s;tle bids us, <HI>to do good unto all men,</HI> and &s;o to love each Brother-hood; yet he tells us, that we ought to do it <HI>more e&s;pecially,</HI>
<NOTE PLACE="marg">Galat. 6.10.</NOTE> to them that are <HI>of the hou&s;hold of faith;</HI> that is, to relieve the <HI>good</HI> &s;ooner than the <HI>bad,</HI> a <HI>Chri&s;tian</HI> before a <HI>Pagan,</HI> and a Saint rather than a &s;inner.</P>
<P>And therefore, though we may, and <HI>ought,</HI> to love <HI>each</HI> of the fore&s;aid Brother-hoods, that is in <HI>good,</HI> and e&s;pecially the <HI>Brother-hood</HI> of fle&s;h and blood, which <HI>nature</HI> teacheth <HI>every man</HI> to do, when they are like <HI>Hypocra|tes</HI> Twins, and &s;hould have <HI>idem velle,</HI> and <HI>idem nolle;</HI> and the Scripture &s;heweth, how good, and joyful a thing it is, for to &s;ee <HI>&s;uch brethren</HI> to love one another, and to live together <HI>in unity;</HI> yet the Brother-hood, whereof the Apo&s;tle <HI>&s;peaketh,</HI> and is to be loved above <HI>all other Brother-hoods</HI> what&s;o|ever,
<NOTE PLACE="marg">Chri&s;tians ought to love one another, better than na|tural brethren that are not Chri&s;tians.</NOTE> is to be under&s;tood, <HI>de fraternitate Spiritus,</HI> of our <HI>&s;piritual</HI> Brother-hood, whereby we are <HI>regenerated</HI> and made all the &s;ons of God, and &s;o <HI>Bre|thren by adoption and grace.</HI> For this fraternity of the Spirit <HI>unites</HI> men more, and <HI>tyeth</HI> them better to love one another, than the fraternity of <HI>fle&s;h</HI> and <HI>blood.</HI> Becau&s;e, as S. <HI>Augu&s;tine</HI> &s;aith, The natural Brother-hood <HI>&s;imilitu|dinem corpor is refert,</HI> &s;heweth the likene&s;s, and coherence of the body; but this Brother-hood of the Spirit <HI>unanimitatem cordis demon&s;trat,</HI> declareth the unity and unanimity of the heart, and that is <HI>interdum &s;ibi inimica,</HI> &s;ometimes breaking out to <HI>deadly</HI> hate, as it did betwixt <HI>Cyrus</HI> the younger, and <HI>Artaxerxes.</HI> But this is, <HI>&s;ine intermi&s;&s;ione pacific&acirc;,</HI> alwayes remaining in perfect love.</P>
<P>And therefore, <HI>ut Religio derivatur &agrave; religando,</HI> as Religion is &s;o termed, becau&s;e,
<NOTE PLACE="marg">Religion tyeth all that are of the &s;ame Reli|gion to love one another.</NOTE> it <HI>tyeth</HI> and knitteth men together by <HI>fervent love</HI> among them&s;elves, and by a con&s;tant faith to God. So we find that men of the &s;ame <HI>Faith</HI> and Religion, have loved, and relieved one another, and &s;tuck together <HI>better</HI> and firmer, than any <HI>other kind</HI> of men what&s;oever. And &s;o they are here required and <HI>commanded</HI> to do by the Apo&s;tle, <HI>Love the Brother-hood,</HI> that is, love them <HI>e&s;pecially,</HI> and <HI>above</HI> all others, that are of the <HI>&s;ame faith</HI> and do profe&s;s the <HI>&s;ame Religion</HI> of <HI>Je&s;us Chri&s;t</HI> as you do. For you &s;ee, all Hereticks, and <HI>Sectaries,</HI> and the profe&s;&s;ors of <HI>fal&s;e religions</HI> do &s;o; and why &s;hould not you, that are <HI>true Chri&s;tians,</HI> and do profe&s;&s;e the <HI>true Reli|gion</HI> of Chri&s;t, <HI>much rather</HI> do the &s;ame?</P>
<P>But here we ought to be <HI>very careful,</HI>
<NOTE PLACE="marg">A &s;pecial Ob|&s;ervation.</NOTE> and to take &s;pecial heed, that we be not <HI>too cen&s;orious,</HI> and <HI>too ra&s;h judges,</HI> to &s;et down the <HI>bounds</HI> of this Bro|ther-hood, and &s;o <HI>&s;traighten</HI> the <HI>extent,</HI> and dimini&s;h the <HI>number</HI> of the Bre|thren, by our determining, <HI>who</HI> be tho&s;e <HI>&s;ons</HI> of God in Chri&s;t, which we may, and ought to love and relieve, <HI>rather</HI> than the re&s;t of men, which we &s;uppo&s;e, we are not to love &s;o well.</P>
<PB N="135" REF="82">
<P>For you mu&s;t <HI>know,</HI> which our <HI>preci&s;e Saints</HI> will not know, that the <HI>Bro|ther-hood,</HI> which the Apo&s;tle meaneth here,
<NOTE PLACE="marg">Who are here under&s;tood by this Brother-hood.</NOTE> and tho&s;e that S. <HI>Paul</HI> termeth <HI>the hou&s;hold of faith,</HI> and, in other places, <HI>the Saints of God,</HI> is to be under|&s;tood of <HI>all Chri&s;tians,</HI> and doth comprehend <HI>all tho&s;e,</HI> that were <HI>baptized,</HI> and did profe&s;&s;e the <HI>Go&s;pel of Je&s;us Chri&s;t.</HI> And the&s;e might then, as they may al&s;o <HI>now,</HI> be ea&s;ily di&s;cerned and <HI>di&s;tingui&s;hed</HI> from the re&s;t of the <HI>P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gans</HI> and Infidels, that <HI>did not believe</HI> the Go&s;pel of God: Becau&s;e the <HI>one</HI> &s;ort had the Fathers name <HI>written in their foreheads,</HI> when they were <HI>baptized,</HI> and &s;o received the <HI>outward &s;ign</HI> and badge of Chri&s;tianity,
<NOTE PLACE="marg">Revelat. 14.1.</NOTE> which they <HI>pro|fe&s;&s;ed,</HI> and were not <HI>a&s;hamed</HI> of the Go&s;pel of Chri&s;t:
<NOTE PLACE="marg">Rom. 1.</NOTE> And the <HI>other &s;ort</HI> refu&s;ed the <HI>profe&s;&s;ion</HI> of Chri&s;t, and would not embrace the <HI>Go&s;pel,</HI> and re|ceive the <HI>badge</HI> of Chri&s;tianity; but either <HI>per&s;ecuted</HI> the Chri&s;tians, or at be&s;t <HI>&s;lighted</HI> and rejected the <HI>Faith</HI> of Chri&s;t.</P>
<P>But where <HI>all men</HI> are <HI>baptized</HI> and do profe&s;&s;e to <HI>believe</HI> the Go&s;pel, and to do <HI>&s;ervice</HI> unto Chri&s;t, to <HI>di&s;tingui&s;h</HI> the <HI>&s;ound branches</HI> of the true Vine, and the faithful members of Chri&s;ts body, from the <HI>rotten boughs,</HI> and hypo|critical profe&s;&s;ors, and &s;o to determine, which <HI>are the Brother hood,</HI> and <HI>which not,</HI> is &s;uch a <HI>pre&s;umption</HI> of men, as can no wayes be <HI>warranted</HI> by the Word of God: for, <HI>Con&s;cientiae latebras hominibus &s;cire non permi&s;&s;um e&s;t;</HI> We cannot &s;earch into the <HI>hearts</HI> of men, and God &s;uffereth not men to know the <HI>thoughts</HI> of other men, and the <HI>&s;ecrets</HI> that are lurking in their con&s;ci|ences, which is the proper <HI>work</HI> of God, who only is <GAP DESC="foreign">,
<NOTE PLACE="marg"><HI>Hierom. epi&s;t.</HI> 5.</NOTE> The &s;ear|cher of the heart and reins, &s;aith S. <HI>Hierom.</HI></P>
<P>And therefore, we mu&s;t confe&s;&s;e, that as the Apo&s;tle &s;aith,
<NOTE PLACE="marg">2 Tim. 2.19.</NOTE> <HI>The Lord on|ly knoweth who are his,</HI> and can di&s;criminate the <HI>lively branches</HI> from the <HI>rot|ten boughes,</HI> and the <HI>truly</HI> regenerated Brother-hood, from the <HI>&s;oly outward</HI> profe&s;&s;ors of the Faith of Chri&s;t. And we can judge no otherwi&s;e of any men, than by <HI>their fruits;</HI> that is, by their actions and <HI>outward appearance:</HI>
<NOTE PLACE="marg">We are often deceived by the outward appearance of things.</NOTE> and that appearance, when we judge of <HI>inward</HI> things by the <HI>outward,</HI> doth oftentimes <HI>deceive</HI> us; when as, <HI>Multa &s;unt, quae non videntur; ita multa vi|dentur, quae non &s;unt,</HI> Many things are, which are not &s;een; &s;o many things are &s;een to be, which are not: As the <HI>falling-Stars,</HI> &s;eem to be Stars, and yet are not. And the <HI>hypocrites,</HI> that like Water-men, do row <HI>one way,</HI> and look <HI>another way,</HI> &s;eem to be <HI>good Chri&s;tians,</HI> and yet are not: So, many men have the <HI>fear</HI> of God in their hearts, and do <HI>love</HI> God, and are the <HI>true children</HI> of God; though the&s;e graces are not <HI>&s;een,</HI> but are, as we &s;ee the <HI>Sun</HI> is &s;ometimes, <HI>over-clouded</HI> with <HI>tho&s;e &s;ins</HI> that proceed from the <HI>frailty</HI> of the fle&s;h. And therefore our Saviour bids us, <HI>not to judge according to the outward appearance,</HI> that is, not to judge of the <HI>inward things</HI> by the outward;
<NOTE PLACE="marg">John 7.24.</NOTE> but to judge <HI>righteous judgement.</HI></P>
<P>But you will &s;ay, How can that be? <MILESTONE UNIT="Que&s;t."> or how can we judge <HI>righteous judge|ment,</HI> if we can judge no further than the <HI>outward</HI> appearance? or if <HI>Inte|riora non cogno&s;cuntur per exteriora,</HI> The inward things may not be known by the <HI>outward</HI> &s;igns?</P>
<P>I an&s;wer, That many times indeed, <MILESTONE UNIT="Re&s;pon."> the <HI>inward</HI> things do <HI>cohere</HI> with the <HI>outward</HI> appearance; as the <HI>heat</HI> &s;heweth there is a <HI>fire,</HI> which we &s;ee not; but this is not <HI>alwayes;</HI> and therefore not <HI>infallible.</HI> And I &s;ay, that when our Saviour bids us, to judge <HI>righteous judgement,</HI> he meaneth not hereby, that we &s;hould enter into the <HI>hidden</HI> things of the heart,
<NOTE PLACE="marg">How we ought not to judge of our Bre|thren.</NOTE> or &s;earch into the <HI>&s;ecrets</HI> of God, and &s;o <HI>po&s;itively,</HI> and rightly, to determine and judge, as our <HI>Gno&s;tick Sectaries</HI> &s;eem to do, who are <HI>Gods cho&s;en Saints,</HI> and who are <HI>wick|ed Reprobates;</HI> Who are the <HI>Brother hood</HI> that are to be <HI>loved,</HI> and who are the <HI>limbs of the Bea&s;t,</HI> that are to be <HI>rejected;</HI> which we cannot do: But he meaneth, that we &s;hould not judge of <HI>inward,</HI> hidden, and &s;ecret things, by the <HI>&s;uperficial &s;hew</HI> of outward things: Or, that we &s;hould not judge of the <HI>&s;ecret intention</HI> of the heart, when we &s;ee but the <HI>outward action</HI> of the
<PB N="136" REF="83">hand; or, as Saint <HI>Augu&s;tine</HI> &s;aith, he willeth that we &s;hould not judge <HI>de actionibus mediis quaevel in malo vel in bono animo fieri po&s;&s;unt,</HI> of &s;uch acti|ons as may proceed, and come either from an <HI>evil mind,</HI> or from a <HI>good heart;</HI> or el&s;e, <HI>de futur is contingentibus,</HI> of future things, what <HI>may happen</HI> to any one, becau&s;e that in <HI>all the&s;e things,</HI> we may ea&s;ily be deceived; as we &s;ee <HI>&s;ome</HI> man, like unto <HI>S. Paul, de quo de&s;peramus, &s;ubit&ograve; convertitur &amp; fit opti|mus,</HI> of whom we de&s;paired, is <HI>&s;uddenly</HI> converted, and, as he was, from a per&s;ecuting wolfe, became a <HI>holy Saint;</HI> &s;o is this other man from a <HI>deboi&s;t drunkard,</HI> become a <HI>devout Chri&s;tian:</HI> and we &s;ee other men, like King <HI>Saul,</HI> and <HI>Judas,</HI> and <HI>Simon Magus; de quibus multum prae&s;ump&s;eramus, defecerunt &amp; facts &s;unt pe&s;&s;imi;</HI> of whom we conceived <HI>much good,</HI> have <HI>&s;uddenly</HI> re|lap&s;ed, and became <HI>mo&s;t wicked;</HI> &s;o that, <HI>nec timor no&s;ter certus e&s;t, nec amor,</HI> neither our <HI>fear</HI> of the one, nor our <HI>hope</HI> of the other, can have any <HI>certainty</HI> at all.</P>
<P>And on the other &s;ide, he would have us to &s;trive and &s;tudy to the <HI>uttermo&s;t</HI> of our power, by the ways and <HI>means</HI> that are left unto us, to know the <HI>truth</HI> of <HI>outward</HI> things, and to &s;earch for the under&s;tandiug of tho&s;e things that God hath <HI>revealed</HI> unto us,
<NOTE PLACE="marg">Of what thing <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ve may judge.</NOTE> and &s;o, to <HI>judge righteous judgement</HI> in <HI>tho&s;e things,</HI> wherein we are <HI>allowed</HI> to judge; and that is, <HI>de prae&s;entibus externis &amp; apertis,</HI> of things pre&s;ent or pa&s;t, and the things that are <HI>manife&s;t</HI> and externall; as to di&s;cern white from <HI>black,</HI> light from darkne&s;&s;e, <HI>good</HI> from <HI>evill,</HI> and a <HI>&s;ober man</HI> from him that is <HI>drunk;</HI> or a <HI>true &s;ubject</HI> from a <HI>fal&s;e Traytor,</HI> and the like; &s;o far as their outward actions do appear. Which may be done without entring into <HI>the hearts</HI> and <HI>thoughts</HI> of men, or diving to deep into the <HI>&s;ecrets</HI> of God; for our Saviour tells us, that as the tree is known <HI>by his fruit,</HI> that is, <HI>cujus generis &s;it,</HI> of what <HI>kind</HI> it is, an apple, or a crab,
<NOTE PLACE="marg">The words and works of every man do te&s;tifie wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t he is. Judg. 12.6. John 10.25.</NOTE> a <HI>fig tree,</HI> or a <HI>thi&s;tle,</HI> &s;o we may know men by their <HI>words,</HI> and by their <HI>works,</HI> whether they be therein <HI>good</HI> or <HI>bad,</HI> the <HI>ble&s;&s;ers</HI> of God or the <HI>bla&s;phemers</HI> of God; for as the dam&s;ell &s;aid to Saint <HI>Peter, Thy &s;peech bewray|eth thee;</HI> and the pronouncing of <HI>Shiboleth</HI> di&s;covered, who was an <HI>I&s;raelite,</HI> and who not; who a <HI>Gileadite,</HI> and who an <HI>Euphraimite:</HI> And our Saviour &s;aith, The <HI>works</HI> that I do, <HI>do bear witne&s;&s;e of me;</HI> &s;o the <HI>words</HI> and <HI>works</HI> of every man el&s;e, do &s;ufficiently te&s;tifie <HI>what he is</HI> for the pre&s;ent, good or bad.</P>
<P>But though I do know by the <HI>fruits,</HI> of what <HI>kind</HI> the tree is; yet I know not thereby, whether the tree be rotten at the root, or not: &s;o, though I know by the <HI>words</HI> and <HI>works</HI> of men, whether they be therein <HI>vertuous,</HI> or <HI>vitious,</HI> Saints, or <HI>&s;inners;</HI> yet I cannot <HI>judge</HI> thereby what kind of <HI>hearts</HI> they have, good or bad; or what will <HI>become</HI> of them, for the time to come.</P>
<P>For you know what the Prophet &s;aith, <HI>Many give good words with their mouths, but cur&s;e with their hearts;</HI> and the <HI>I&s;raelites</HI> drew near unto God <HI>with their mouthes,</HI> and honoured him with <HI>their lips,</HI> but their hearts <HI>were farre from him;</HI> and therefore, &s;eeing that <HI>virtus con&s;i&s;tit in actione,</HI> vertue con&s;i&s;teth in action, in our <HI>works</HI> rather then in our <HI>words;</HI> our Saviour tells us,
<NOTE PLACE="marg">Matth 7.21.</NOTE> <HI>Not he that &s;aith, Lord, Lord, &s;hall enter into the Kingdom of heaven, but he that doth the will of his Father, which is in heaven;</HI> and Saint <HI>Paul</HI> &s;aith directly,
<NOTE PLACE="marg">Rom. 2.13.</NOTE> <HI>Not the hearers of the Law,</HI> though you &s;hould hear a Sermon <HI>every day in the week,</HI> but <HI>the doers of the Law &s;hall be ju&s;tified;</HI> becau&s;e our <HI>works</HI> do more fully, and more <HI>certainly</HI> &s;hew, what we are, rather then our <HI>words;</HI> for, <HI>quid audiam verba, cum videam contraria facta?</HI> to what pur|po&s;e &s;hall I hear <HI>good words,</HI>
<NOTE PLACE="marg">Our words like the leaves, and our works like the fruit.</NOTE> while the tongue, like <HI>Joab,</HI> &s;aith, <HI>I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> it peace,</HI> my brother, and the hand <HI>&s;tabs</HI> us to the heart? they will avail us nothing, being like the <HI>Spiders web,</HI> that will make no <HI>garment for us,</HI> becau&s;e our words are like the <HI>green leaves,</HI> that make a <HI>fair &s;hew</HI> upon any tree, and
<PB N="137" REF="83">our works are like the <HI>&s;olid fruits,</HI> whereby we di&s;cern the <HI>&s;weetne&s;&s;e,</HI> and the goodne&s;&s;e of the tree.</P>
<P>And yet I told you <HI>how far</HI> we may judge of the <HI>fruits,</HI> and works of men; &s;o far as <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> &s;ee,</HI> and no further; becau&s;e we may as <HI>ea&s;ily</HI> be decei|ved by the <HI>&s;pecious works</HI> of the hypocrite, as by the <HI>&s;candalous deeds</HI> of the tran&s;gre&s;&s;ors, which perhaps, for ought we know, may have <HI>better hearts</HI> towards God, then the others that have far more <HI>glorious works,</HI> in the &s;ight of men.</P>
<P>And therefore I &s;ay, that we <HI>ought not</HI> to make a <HI>di&s;tinction</HI> among Chri|&s;tians, and gather <HI>Churches</HI> unto our &s;elves, to be a congregation of <HI>Saints</HI> &s;eparated from the re&s;t of the <HI>wicked,</HI> as the Apo&s;tles gathered <HI>Churches</HI> from the <HI>unbelieving</HI> Jewes, and the Idolatrous Gentiles.</P>
<P>Becau&s;e all tho&s;e that are <HI>baptized,</HI> and are received as the children of the <HI>Church,</HI> and do profe&s;&s;e the <HI>Faith</HI> of Chri&s;t, are comprehended in this <HI>Brotherhood,</HI> and is not to be <HI>rent</HI> in pieces, like <HI>Jeroboams</HI> garment, but ought to be kept <HI>intire,</HI> like the <HI>Coat</HI> of Chri&s;t, and to be loved and and <HI>che|ri&s;hed,</HI> as this our Apo&s;tle advi&s;eth us.</P>
<P>But then, &s;eeing <HI>this brotherhood,</HI> which we are thus <HI>chiefly</HI> to love, is not the brotherhood of <HI>&s;ociety,</HI> which rea&s;on per&s;wadeth, nor of <HI>con&s;an|guinity,</HI> which nature teacheth, nor of our <HI>Election</HI> and Adoption to be the Sonnes of God, <HI>which we know not;</HI> but of the <HI>profe&s;&s;ion</HI> of the <HI>faith</HI> of Chri&s;t and receiving of the <HI>&s;ignes</HI> and badges of Chri&s;tianity, which are <HI>vi&s;ible</HI> to our eyes of fle&s;h, and credible to the judgement of <HI>charity;</HI> <MILESTONE UNIT="Que&s;t."> it is much que&s;tioned, and of too many men very <HI>unju&s;tly</HI> re&s;olved; whether <HI>all,</HI> that are <HI>baptized,</HI> and do thus <HI>profe&s;&s;e</HI> the Chri&s;tian Religion, and are not cut off from the <HI>Communion</HI> of the Church, for &s;ome <HI>detected</HI> and apparant iniquity, are comprehended in <HI>this brotherhood,</HI> and are thus <HI>&s;pecially</HI> to be loved. To which our rigid Saints do ab&s;olutely deny it, becau&s;e we &s;ee &s;o <HI>many Sects,</HI> and &s;o many kinds of men, that do <HI>thus profe&s;&s;e</HI> Chri&s;tianitie, and &s;ay. They do all <HI>believe in Chri&s;t,</HI> and do wear his <HI>badge,</HI> and do him &s;er|vice; as <HI>Papa&s;ts, Puritans, Browni&s;ts, Anabapti&s;ts,</HI> and the like. And therefore, if this be true, that <HI>all the&s;e</HI> are contained, and <HI>united</HI> within this <HI>bond</HI> of fraternity, and with a <HI>Chri&s;tian love</HI> to be imbraced, you will make the <HI>way</HI> to heaven <HI>very broad,</HI> and this bond of brotherhood of a very <HI>large extent.</HI></P>
<P>But I an&s;wer, that I mu&s;t not <HI>&s;hut</HI> the gate of heaven again&s;t tho&s;e, <MILESTONE UNIT="Sol."> to whom Chri&s;t hath <HI>opened</HI> it, nor make the way thither <HI>narrower</HI> then God hath made it; and therefore I &s;ay, that the <HI>bond</HI> of this Chri&s;tian fraterni|ty, which we are commanded to retain, and to <HI>love</HI> all that are compre|hended within it, though it be <HI>woven,</HI> like <HI>Jo&s;ephs</HI> coat,
<NOTE PLACE="marg">Gen. 27.3.</NOTE> with &s;ome diver&s;ity of thred, and threds of <HI>many colours;</HI> yet ought it not to be <HI>ea&s;ily</HI> broken, and &s;oon cut in &s;under; and the <HI>mercies</HI> of God &s;hould not be too <HI>narrowly</HI> contracted; for why &s;hould men be more <HI>rigid,</HI> then God? or why &s;hould any <HI>errour</HI> exclude men from the Churches-<HI>Communion,</HI> which will not de|prive them of <HI>eternal &s;alvation?</HI> and we find that in the <HI>Apo&s;tles</HI> time, the <HI>Corinthians</HI> denied the <HI>Re&s;urrection</HI> of the fle&s;h, which is a <HI>principal Article</HI> of our Chri&s;tian faith: and the <HI>Galathians</HI> erred as <HI>fowly,</HI> in one of the <HI>chiefe&s;t,</HI> and mo&s;t <HI>fundamental</HI> points of Chri&s;tianity, which was the point of <HI>our ju&s;tification</HI> &s;o far, that <HI>S. Paul</HI> tells them, <HI>if they be circumci&s;ed,</HI> as ma|ny of them would be; that is, after they had embraced the <HI>truth</HI> of the Go&s;pel, <HI>they were fallen away from grace,</HI> and Chri&s;t <HI>&s;hould profit them no|thing;</HI> and many other foul <HI>errours</HI> they had among&s;t them: and yet the holy Apo&s;tle, in regard of <HI>their profe&s;&s;ion,</HI> to be Chri&s;tians, and their <HI>Chri&s;tian conver&s;ation,</HI> to lead a <HI>ju&s;t</HI> and an <HI>upright</HI> life, calleth them <HI>Saints,, brethren,</HI> his <HI>children,</HI> and the <HI>Churches</HI> of God;
<NOTE PLACE="marg"><HI>Chilling&s; p.</HI> 220.</NOTE> And &s;o the
<PB N="138" REF="84">&s;even famous Churches of <HI>A&s;ia,</HI> were infected with <HI>many</HI> errours, and accu&s;ed of <HI>foul</HI> corruptions; and yet the holy Gho&s;t denieth them not to be <HI>Chri&s;tians,</HI> and di&s;daineth not to call them the <HI>Churches</HI> of God.</P>
<P>And therefore I &s;ay, though the <HI>Papi&s;ts,</HI> and <HI>Puritans, Anabapti&s;ts,</HI> and <HI>Browni&s;ts,</HI> and the like, differ from us that are the <HI>true Prote&s;tants,</HI> in many particular points of our Religion; yet, while they profe&s;&s;e to be|lieve in Chri&s;t,
<NOTE PLACE="marg">What are the chiefe&s;t points of charity.</NOTE> and to live <HI>like Chri&s;tians,</HI> in the <HI>fear</HI> of God, in <HI>true obedi|ence</HI> to their King, and in <HI>unfeigned love</HI> and charity towards their neigh|bours, which I conceive to be the <HI>chiefe&s;t points</HI> of Chri&s;tianity, and the parts and parcels of our <HI>wedding garment;</HI> I &s;ay, they are our <HI>brethren,</HI> and to be deemed our Chri&s;tian brethren; and we ought to <HI>love them,</HI> and are obliged to live <HI>in peace</HI> with them, and to &s;uffer them <HI>unwronged</HI> to live <HI>peaceably</HI> with us; and not to do, as, in the madne&s;&s;e of their <HI>mi&s;guided</HI> zeal, <HI>too too many men</HI> are bent on either &s;ide, to <HI>hate,</HI> per&s;ecute, rob and <HI>murder</HI> one another, becau&s;e they will not be of the <HI>&s;ame opinion,</HI> as we are, or they are of; which is a thing <HI>impo&s;&s;ible</HI> in nature, becau&s;e <HI>Faith</HI> cannot be compelled, either to believe what I <HI>li&s;t not,</HI> or not to be|lieve what I <HI>li&s;t,</HI> as <HI>Lactantius</HI> &s;aith, and it is incon&s;i&s;tent with the very <HI>Prin|ciple</HI> of our profe&s;&s;ion, that we &s;hould <HI>rob men,</HI> and take away their <HI>e&s;tates<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s</HI> becau&s;e they will not profe&s;&s;e the <HI>&s;ame Faith</HI> and Religion that we do; for <HI>compul&s;ion</HI> may make men hypocrites, but not <HI>Saints;</HI> and you know the <HI>chiefe&s;t</HI> points of our Chri&s;tian Religion are, <HI>Faith, Hope,</HI> and <HI>Charity,;</HI> and the Apo&s;tle tells us, the <HI>greate&s;t</HI> of the&s;e is <HI>Charity;</HI> becau&s;e our <HI>love</HI> and our <HI>charity,</HI> as they are of a far greater <HI>perpetuity,</HI> &s;o they &s;hould be of a far greater <HI>latitude,</HI> and extent, then our <HI>Faith and Hope</HI> can be.</P>
<P>And therefore,
<NOTE PLACE="marg">What we are to hate, and what to love in all Se|ctaries, and profe&s;sors of Religion.</NOTE> though my <HI>knowledge</HI> and my judgment will not <HI>&s;uf|fer me</HI> to be of the <HI>&s;ame Faith,</HI> either with the <HI>Papi&s;ts, Puritans, Ana|bapti&s;ts,</HI> or the like erroneous Sectaries; but per&s;wadeth me to <HI>hate</HI> and dete&s;t both their <HI>Po&s;itions</HI> and their <HI>Practices:</HI> yet my <HI>Religion</HI> teacheth me to love their per&s;ons, and in my conver&s;ation to <HI>live in Peace,</HI> and to joyn the right hand of <HI>Chri&s;tianity</HI> with <HI>them,</HI> and rather de|&s;ire to <HI>exceed</HI> them, in all the Offices <HI>of love,</HI> then any wayes to &s;hew the <HI>lea&s;t hatred,</HI> or do the <HI>lea&s;t injury</HI> to any one of them all; and withall, to <HI>pray</HI> for them, and to u&s;e all <HI>loving means</HI> to bring them to <HI>repentance</HI> for their errours, and to embrace the <HI>truth.</HI></P>
<P>This which I profe&s;&s;e, is the <HI>readie&s;t</HI> way to winne them: for as the Scripture &s;aith,
<NOTE PLACE="marg">Prov. 10.12.</NOTE> <HI>Hatred &s;tirreth up &s;trife, but love covereth a multitude of &s;ins:</HI> and is the <HI>readie&s;t</HI> way to convert the &s;inner.</P>
<P>And I think, if men <HI>did this,</HI> and not break the <HI>bond of love,</HI> nor &s;traighten the <HI>extent</HI> of this <HI>brotherhood,</HI> they might the <HI>&s;ooner</HI> be re|duced to imbrace the <HI>&s;ame truth,</HI> and to be united in the <HI>&s;ame faith,</HI> becau&s;e <HI>true love</HI> is the mo&s;t <HI>attractive thing</HI> in the world, and the want of <HI>love</HI> is the <HI>cau&s;e,</HI> that &s;o <HI>much wickedne&s;&s;e</HI> doth abound, even as our Saviour te&s;tifieth.</P>
<P>And therefore it is mo&s;t <HI>requi&s;ite,</HI> that we &s;hould be very <HI>earne&s;t,</HI> and very <HI>often</HI> to in&s;i&s;t upon the&s;e points, and to urge <HI>the&s;e duties,</HI> to <HI>honour all men,</HI> and <HI>to love the brotherhood.</HI></P>
<P>And &s;o having heard, that no <HI>Chri&s;tian,</HI> that is <HI>baptized,</HI> and <HI>profe&s;&s;eth</HI> the Go&s;pel of <HI>Je&s;us Chri&s;t,</HI> is to be excluded from this <HI>Brother-hood;</HI> We are now to confider, <HI>wherein</HI> the love of this <HI>Brother-hood</HI> con&s;i&s;teth; and what this <HI>Exten&s;ive love</HI> includeth in it: and upon &s;urvey, we &s;hall find it to comprehend</P>
<P N="1">1. An <HI>&V;nfained affection</HI> of good-will unto them, <HI>without di&s;&s;imulation,</HI> to
<PB N="139" REF="84">wi&s;h them <HI>all happine&s;s</HI> and <HI>pro&s;perity,</HI> not only in <HI>words,</HI> but even from our very hearts.</P>
<P N="2">2. An <HI>Earne&s;t endeavour</HI> to procure them all <HI>the good</HI> that their <HI>nece&s;&s;ity</HI> requireth, &s;o far as it lyeth in our <HI>power</HI> to help them. As</P>
<P N="1">1. To <HI>pray</HI> for them, that God would <HI>ble&s;s</HI> them, and <HI>pre&s;erve</HI> them from all evil, and <HI>&s;ave them,</HI> even as S. <HI>Paul</HI> &s;aith, <HI>Brethren,
<NOTE PLACE="marg">Rom. 10.1.</NOTE> my hearts de|&s;ire and prayer to God for I&s;rael, is, that they might be &s;aved.</HI></P>
<P N="2">2. Mo&s;t <HI>cheerfully</HI> to admini&s;ter to their <HI>nece&s;&s;ities,</HI> in all that lieth in our <HI>abilities;</HI> for that is the Apo&s;tle's meaning, both in his Epi&s;tle to the <HI>Romans,</HI> chap. 12.13. And in this 1 <HI>Tim.</HI> 6.17, 18.
<NOTE PLACE="marg">Chry&s;o&s;t. in loc.</NOTE> as S. <HI>Chry&s;o&s;tom</HI> &s;hew|eth, &s;aying, <HI>Non &s;olum pecuniis, &s;ed &amp; verbis &amp; rebus &amp; corpore &amp; aliis qui|bu&s;cunque modis, vult nos juvare egenos;</HI> the Apo&s;tle would have us to <HI>help the needy,</HI> not only with our <HI>pur&s;es,</HI> but al&s;o with our <HI>words,</HI> in &s;peaking for them, and with our <HI>labours,</HI> to do them good, and to <HI>pre&s;ervs</HI> them from all manner of <HI>damage</HI> in their <HI>e&s;tates;</HI> yea,
<NOTE PLACE="marg">Rom. 12.20.</NOTE> without any <HI>difference</HI> of friends or foes: for &s;o the Apo&s;tle bids us, <HI>If thine enemy hunger, feed him; if he thir&s;t, give him drink.</HI> And &s;o the Lord &s;aith, if thou meet e&s;t <HI>thine ene|myes Oxe, or his A&s;s</HI> going a&s;tray, <HI>thou &s;halt &s;urely bring hem back again to him;</HI>
<NOTE PLACE="marg">Exod. 23.5.6.</NOTE> and if thou &s;ee&s;t <HI>the A&s;s</HI> of him <HI>that hateth thee, lying under his burden,</HI> and thou would&s;t forbear to help him; <HI>thou &s;halt &s;urely help him,</HI> or, <HI>leave thy bu&s;ine&s;s to help him;</HI> O mo&s;t heavenly and <HI>divine love!</HI> how <HI>happy</HI> were we, if we were filled with <HI>&s;uch love!</HI> and how <HI>mi&s;erable</HI> are they, that in &s;tead of doing <HI>&s;uch friendly offices</HI> unto their enemies, as to bring home their <HI>&s;tray|ing</HI> cattel, will <HI>rob their friends,</HI> and drive their <HI>Chri&s;tian brethren</HI> both from hou&s;e and home, and leave them neither <HI>Oxe</HI> or <HI>A&s;s?</HI> And I remember that I read of <HI>Linacrus,</HI> how he was reading the <HI>fifth, &s;ix,</HI> and <HI>&s;eaven</HI> chap|ters of S. <HI>Mathew's</HI> Go&s;pel, and then <HI>paw&s;ing</HI> a while, he laid the book a&s;ide, and cried out, <HI>Certe aut hoc non e&s;t Evangelium Chri&s;ti, aut nos non &s;u|mus Chri&s;tiani:</HI> So I &s;ay to tho&s;e that <HI>rob their Chri&s;tian brethren,</HI> and ex|pell them from their <HI>e&s;tates,</HI> and deprive them of that Means that God hath <HI>given</HI> them upon what <HI>pretence</HI> &s;oever; Certainly to do the&s;e things are not <HI>the commands of God,</HI> and they do <HI>high'y</HI> offend God, in tran&s;gre&s;|&s;ing his commands; or, I do not know,
<NOTE PLACE="marg">Gal 6.10. Math. 5.44.</NOTE> what it is <HI>to tran&s;gre&s;s his command|ments.</HI> For S. <HI>Paul</HI> bids us, to do <HI>good unto all,</HI> and our Saviour Chri&s;t bids us to do good <HI>to them that hate us:</HI> and I think I am &s;ure, that <HI>to rob us,</HI> and to deprive us <HI>of all</HI> that we have, is <HI>no good to us,</HI> though <HI>it may do good</HI> to us, as it comes from God, when by our <HI>patience,</HI> and our <HI>prayers</HI> for our <HI>per&s;ecutors,</HI> we &s;hall po&s;&s;e&s;s <HI>our &s;ouls,</HI> which is a better <HI>po&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ion</HI> then all that which our enemies do or can take from us.</P>
<P>And therefore, let the <HI>wicked</HI> &s;till do <HI>wickedly,</HI> let the <HI>fi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">thy</HI> be <HI>filthy &s;till,</HI> and let theeves and robbers <HI>rob us &s;till,</HI> and if they plea&s;e take away that little <HI>pittance,</HI> which is <HI>yet</HI> left unto us; but <HI>let us do</HI> as the Apo&s;tle bids us, <HI>love the Brother-hood,</HI> and as our Saviour bids us, <HI>love our enemies;</HI> and if we hear them <HI>&s;weare,</HI> or &s;ee them <HI>drunk,</HI> or commit any other foule offen|ces, let us rather, friendly, <HI>advi&s;e</HI> them, to <HI>amend,</HI> as our brethren, and not <HI>cen&s;oriou&s;ly</HI> exclude them from our <HI>&s;ocieties,</HI> and reject them as <HI>reprobates</HI> from Gods people, as tho&s;e, that make a &s;eparation from us, do with us.</P>
<P>The third branch of this <HI>Golden Text</HI> is, <HI>Fear God.</HI> Wherein you are to ob&s;erve,
<LIST>
<ITEM>1. The <HI>Act,</HI> Fear.</ITEM>
<ITEM>2. The <HI>Object,</HI> God.</ITEM>
</LIST></P>
<P N="1">1. Fear, which the Latin's call <HI>Metus,</HI> or <HI>Timor,</HI>
<NOTE PLACE="marg"><HI>Cicero Tu&s;c. q.</HI> l. 4.</NOTE> and in Greek is termed <GAP DESC="foreign">, <HI>E&s;t opinio vel expectatio mali impendentis,</HI> &s;aith the Orator, The opini|on or expectation of <HI>&s;ome evil,</HI> hanging over our heads: and it is &s;prung in us, &s;aith the Philo&s;opher, <HI>Per totius caloris ex frigore contractionem ad cor
<PB N="140" REF="85">ip&s;um undique decurrentis utpote ad &s;uam &s;edem tanquam in regiam vel in ar|cem;</HI>
<NOTE PLACE="marg">Fear, what it is and how defi|ned.</NOTE> by the irregular <HI>contraction</HI> of our naturall heat, from the <HI>other parts</HI> of the body unto the heart, as unto the royall Tower; whereby our hearts panting with <HI>ince&s;&s;ant motion,</HI> are &s;uccoured, and our <HI>blood</HI> deprived of that heat,
<NOTE PLACE="marg">Sap. 17.12.</NOTE> <HI>freezeth</HI> as it were in the other veins; or, as the wi&s;e man &s;aith, <HI>Fear is the betraying of that &s;uccour which rea&s;on affordeth.</HI></P>
<P>But for your <HI>better</HI> under&s;tanding of this point, you mu&s;t know that the <HI>object</HI> of fear is to be con&s;idered, before it can be rightly defined what it is; And it is agreed on all <HI>&s;ides,</HI> that, <HI>Objectum timoris malum, evil</HI> is the proper object of <HI>all fear,</HI> and that mu&s;t be evil <HI>to come,</HI> for that which is <HI>pa&s;t</HI> we call <GAP DESC="foreign">, heavine&s;s or &s;adne&s;s; but that which is to <HI>come,</HI> we call <GAP DESC="foreign">, fear: for we do alwaies <HI>love,</HI> and never <HI>fear,</HI> that which is good, or that which we <HI>conceave</HI> to be good at lea&s;t. And the <HI>fear</HI> of this <HI>evil</HI> is either,
<LIST>
<ITEM>1.
<NOTE PLACE="marg">Fear two fold.</NOTE> <HI>Human</HI></ITEM>
<ITEM>or,</ITEM>
<ITEM>2. <HI>Divine.</HI></ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">Human.</NOTE> As fear is <HI>naturally</HI> ingraffed in every <HI>Bea&s;t,</HI> as we &s;ee, &s;aith S. <HI>Ber|nard,</HI>
<NOTE PLACE="marg">Bernard. in quad. Epi&s;t.</NOTE> that the trembling <HI>Sheep</HI> doth run away for fear, when the <HI>Woolf</HI> cometh, <HI>Ab&s;condit &s;e columba tremens, accipitre vi&s;o; &amp; de caverna mus non audet e&s;uriens exire, ambiente cato;</HI> the hungry mou&s;e dares not peep out of her <HI>hole,</HI> while the Cat walketh by her; &s;o, ever &s;ince <HI>Adam</HI> &s;inned, this fear of <HI>evil</HI> is naturally ingraffed by the heart of <HI>every</HI> man; for <HI>I heard thy voyce in the garden</HI> (&s;aith <HI>Adam</HI>) and I was <HI>affraid;</HI> and &s;o ever &s;ince we are all <HI>afraid:</HI> &s;o that the <HI>&s;tronge&s;t</HI> and mo&s;t a&s;&s;ured <HI>courage</HI> cannot hinder us from <HI>&s;hutting our eyes,</HI> at the &s;uddain &s;urpri&s;e of a <HI>fla&s;h</HI> of light|ning, or the withdrawing and turning a&s;ide our <HI>head,</HI> from the &s;ight of a fearfull precipice, or to be terrified at any great and unexpected noi&s;e; be|cau&s;e it is not in our <HI>power</HI> to re&s;i&s;t the&s;e <HI>fir&s;t motions,</HI> or fir&s;t fears of e|vill.</P>
<P>And this human fear is the <HI>effect</HI> of &s;in, and the <HI>object</HI> of it is neither <HI>God</HI> nor <HI>good,</HI> but <HI>want, &s;ickne&s;s, dangers, death,</HI> or the like bitter fruits, which the <HI>tree of knowledge</HI> hath produced.</P>
<P>And therefore <HI>this fear</HI> is not to be <HI>de&s;ired,</HI> becau&s;e, as the Poet &s;aith,
<Q>Degeneres animos timor arguit&mdash;</Q> It is an argument of a poor <HI>dejected</HI> and degenerate mind; and, as <HI>O|vid</HI> &s;aith,
<Q>&mdash;vires &s;ubtrahit ip&s;e timor,</Q> It takes away that <HI>&s;trength,</HI> which we had; and leaves us able to do no|thing: and not only &s;o, but as <HI>Lucan</HI> &s;aith,
<Q><L>&mdash;multos in &s;umma pericula mi&s;it</L>
<L>Venturi timor ip&s;e mali, forti&s;&s;imus ille e&s;t</L>
<L>Qui promptus metuenda pati&mdash;</L></Q></P>
<P>The fear of evil <HI>to come,</HI>
<NOTE PLACE="marg">This human fear is a very ill companion for brave Soul|diers.</NOTE> hath ca&s;t many men to many <HI>evils,</HI> to many <HI>&s;ins,</HI> to many <HI>dangers: Et &s;tultitia e&s;t timore mortis mori;</HI> and it is a great deal of <HI>folly,</HI> or meer <HI>fooli&s;hne&s;s,</HI> to die for fear of death; and yet, as the &s;ound of an <HI>empty &s;ling</HI> doth terrify the birds, &s;o we many times are affraid of the &s;hadow of evil;
<NOTE PLACE="marg"><HI>Seneca</HI> Ep. 75.</NOTE> <HI>Et non ad actum tantum &s;ed ad &s;treptium excitamur, &amp; inter
<PB N="141" REF="85">&s;u&s;pecta male vivitur: infirmus animus, antequam malis opprimatur, queritur; prae&s;umit illa &amp; ante tempus cadit.</HI> And what a <HI>mi&s;erable</HI> thing is this, <HI>Futu|ris angi, nec &s;e tormento re&s;ervare &s;ed accer&s;ere &s;ibi mi&s;erias?</HI> to be vexed with tho&s;e things that are to come, and to make our &s;elves mi&s;erable <HI>before</HI> they come? becau&s;e the <HI>fear</HI> of &s;uch things makes us the <HI>le&s;s able</HI> to under|go, and to overcome the things that we do fear, as the fear of <HI>Flaminius ad Tra&s;imenum,</HI> and of <HI>Cra&s;&s;us apud Carras,</HI> and of <HI>Pompey</HI> in <HI>The&s;&s;alie,</HI> did greatly further their <HI>great lo&s;&s;es;</HI> becau&s;e <HI>Pe&s;&s;imus in dubiis augur timor,</HI> Fear is the wor&s;t Prophet that can be in any <HI>doubtfull</HI> thing; <HI>Q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ando affectus qui tecum erit contra te dimicat, &amp; tui ip&s;ius adver&s;us te metior pars rebellat;</HI> when we carry in our <HI>bo&s;ome</HI> that which fights again&s;t us.</P>
<P>And therefore the very Heathens di&s;&s;waded us from this <HI>ba&s;e and effemi|nate fear,</HI> e&s;pecially when we go again&s;t our enemies.
<Q><L><GAP DESC="foreign"></L>
<L><GAP DESC="foreign">.
<NOTE PLACE="marg">Euripid. in Meleagro.</NOTE></L></Q> <HI>Fearfull men</HI> are of <HI>none account</HI> in the war, but are ab&s;ent while they are pre&s;ent, which is the cau&s;e, &s;aith <HI>Cicero,
<NOTE PLACE="marg">Cicero pro Aul. Caecinna.</NOTE> Quod exercitus maximi &s;aepe pul&s;i ac fugati &s;unt terrore ip&s;o, impetuque ho&s;tium &s;ine cuju&s;quam non modo morte, ve|rum etiam vulnere;</HI>
<NOTE PLACE="marg">Fear de&s;troyed great Armies.</NOTE> great Armies have been overthrowen with this <HI>vain</HI> fear, not only without the <HI>death,</HI> but al&s;o without the <HI>hurt</HI> of any man, and therefore rea&s;on it &s;elf per&s;wadeth us to ca&s;t off <HI>all fear,</HI> and to arm our &s;elves with <HI>courage,</HI> when we go again&s;t our enemies; for though, as the <HI>Comick</HI> &s;aith,
<Q><GAP DESC="foreign">.</Q> Many evils &s;pring out of <HI>ra&s;hne&s;s:</HI> Yet,
<Q>Fors juvat audentes, pri&s;ci &s;ententia vatis;
<NOTE PLACE="marg">Claud. ad pro|binum.</NOTE></Q> And, as old <HI>Homer</HI> &s;aith,
<Q><L>&mdash;<GAP DESC="foreign"></L>
<L><GAP DESC="foreign">.
<NOTE PLACE="marg">Homer Ody&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">x.</NOTE></L>
<L>Omnibus in rebus potior vir fortis &amp; audax,</L>
<L>Sit licet ho&s;pes, &amp; &egrave; longinquis venerit oris.</L></Q> The <HI>&s;tout</HI> couragious man is <HI>be&s;t</HI> in all affaires; when as the timorous man, <HI>omnia tuta timet,</HI> doth oftentimes fear his own &s;hadow, and there is no re|ceit again&s;t fear.</P>
<P>But though fear is an ill companion, <HI>&amp; male cuncta mini&s;trat,</HI> and or|dereth all things very ill;
<NOTE PLACE="marg">It is &s;ometimes good to fear dangers, and how.</NOTE> yet &s;ometimes <HI>this fear</HI> of dangers is of an <HI>excel|lent u&s;e,</HI> e&s;pecia ly when it is joyned with a <HI>provident</HI> care, to prevent it; for it is a point of <HI>great wi&s;dom</HI> in doubtfull things, to <HI>fear the wor&s;t,</HI> when the be&s;t will &s;ave it &s;elf, &amp; we &s;ee many men have been &s;uddenly de&s;troyed, becau&s;e they feared not the <HI>dangers,</HI> that were imminent over their heads; whereas he, <HI>Qui in&s;idias timet in nullas incidet, nec cito perit ruina qui rui|nam timet; quia &s;emper metuendo &s;apiens vitat malum; &amp; inimicum quamvis humilem, docti e&s;t metuere;</HI> he that feareth the <HI>&s;nare</HI> falleth not into the &s;nare, and he that feareth <HI>ruine,</HI> is not <HI>&s;uddenly</HI> ruin'd; becau&s;e a wi&s;e man <HI>avoideth evil</HI> by <HI>fearing</HI> it, and a learned man will not be <HI>fearle&s;s</HI> of the
<PB N="142" REF="86">hurt that may happen unto him from his meane&s;t enemy, when according to that of the Poet
<Q><L>Parva necat mor&s;u &s;patio&s;um viper a taurum,</L>
<L>A cane non magno &s;aepe tenetur aper.</L>
<L>Cau&s;a pu&s;illa nocet, &s;apien&s;que nocentia vitat.</L></Q> A &s;mall thing may do much mi&s;chief. Yet <HI>this fear</HI> of danger, without a <HI>care</HI> joyned with it to <HI>prevent</HI> the danger, or at lea&s;t to <HI>le&s;&s;en</HI> it, is rather a <HI>vexation</HI> to be avoided, than a <HI>vertue</HI> to be embraced. Therefore this fear is <HI>only good,</HI> as it makes us <HI>wary</HI> to prevent the evil; as the fear of the <HI>Thief,</HI> makes the good man of the hou&s;e <HI>watchful</HI> to defend his hou&s;e, &s;aith our Saviour.</P>
<P>And as this <HI>humane frailty,</HI>
<NOTE PLACE="marg">The humane Fear, hath driven many me<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to great &s;ins.</NOTE> and the fear of <HI>future dangers</HI> hath been the ruine of many a man, and the lo&s;&s;e of many great Armies; &s;o, the <HI>like fear</HI> hath driven many men to <HI>great &s;ins.</HI> As <HI>Pilate,</HI> for fear of the <HI>people,</HI> and of their <HI>complaint</HI> again&s;t him to <HI>Cae&s;ar,</HI> condemned to death, the Lord of Life. Judges, for fear of the rich and <HI>powerful</HI> men, do many times decree <HI>unju&s;t judgement.</HI> And the Preachers of Gods Word, do &s;ometimes pervert <HI>the truth,</HI> and preach <HI>placentia,</HI> for fear of <HI>dangers;</HI> either lo&s;&s;e of Livings, or of Liberties: And in many other men, this humane fear is the <HI>cau&s;e</HI> of many inhumane acts.</P>
<P>Therefore the holy Gho&s;t prohibiteth this fear in every place; <HI>Mo&s;es</HI> injoyneth Judges to be <HI>men of courage.</HI>
<NOTE PLACE="marg">Luke 12. Jerem. 1. E&s;ay 51.7. Ezech. 2.6.</NOTE> Our Saviour bids his Di&s;ciples, <HI>not to fear them that kill the body, and after that can do no more.</HI> And the Lord often commandeth his Prophets, <HI>not to fear</HI> the faces of men, nor to be afraid of their threatnings: As the Prophet <HI>E&s;ay</HI> &s;aith, <HI>Hearken unto me, ye that know righteou&s;ne&s;s, the people in who&s;e heart is my Law: Fear ye not the reproach of men, neither be ye afraid of their revilings; for the moth &s;hall eat them up like a garment, and the worm &s;hall eat them like wooll.</HI> And the Angel biddeth the Church of <HI>Smyrna,
<NOTE PLACE="marg">Revel. 2.10.</NOTE> to fear none of tho&s;e things that they &s;hould &s;uffer;</HI> that is, neither poverty, nor &s;ickne&s;&s;e, nor reproach, nor <HI>im|pri&s;onment,</HI> nor yet <HI>death</HI> it &s;elf: And the rea&s;on why we &s;hould not fear the&s;e things is &s;et down by the Lord him&s;elf, &s;aying, <HI>Thus &s;aith the Lord that created thee, O</HI> Jacob, <HI>and he that formed thee, O</HI> I&s;rael, <HI>Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine: when thou pa&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t through the waters,
<NOTE PLACE="marg">E&s;ay 43.1, 2.</NOTE> I will be with thee, and through the rivers, they &s;hall not overflow thee; when thou walke&s;t through the fire, thou &s;halt not be burnt, neither &s;hall the flame kindle upon thee;</HI>
<NOTE PLACE="marg">Rom 8.31.</NOTE> becau&s;e God is with us, and if he be with us, <HI>Who can be again&s;t us? N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m quid timet hominem homo in &s;inu Dei po|&s;itus?</HI>
<NOTE PLACE="marg">Aug. de verb. Dom.</NOTE> For why &s;hould any man, that is in the <HI>bo&s;om</HI> of God, and upheld there by <HI>Gods hand,</HI> be afraid of <HI>any man,</HI> or of any thing? <HI>Tu de illius &s;inu noli cadere, &amp; quicquid ibi pa&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s fueris ad &s;alutem valebit non ad pernitiem.</HI> Do thou continue in Gods <HI>favour,</HI> and thou &s;halt not need to fear any mans <HI>fury.</HI> And &s;o you &s;ee how the <HI>humane fear</HI> of all worldly evils, is, as much as we can, to be <HI>&s;hunned,</HI> and no wayes to be embra|ced: But</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The Divine fear God the object of this fear, in two re&s;pects.</NOTE> The <HI>Divine fear</HI> is that, which we are commanded here, and in all other <HI>places</HI> of the holy Scripture, to <HI>&s;eek for it,</HI> and to embrace it; And though, as I &s;aid before, the <HI>proper object</HI> of fear, is &s;aid to be <HI>evil;</HI> yet God, which is the <HI>chiefe&s;t Good,</HI> may be &s;aid to be the <HI>object</HI> of this fear, in <HI>two re&s;pects.</HI></P>
<P N="1">1. <MILESTONE N="1" UNIT="Re&s;pect."> As the <HI>body</HI> feareth the parting of the <HI>&s;oul,</HI> which is the <HI>life</HI> of the bo|dy; &s;o the <HI>&s;oul</HI> feareth the <HI>departing</HI> of Gods favour, which is the <HI>life</HI> of the
<PB N="143" REF="86"><HI>&s;oul;</HI> and that <HI>parting</HI> of Gods favour from us, is the <HI>greate&s;t evil</HI> that can happen unto us.</P>
<P N="2">2. As a <HI>Malefactor</HI> feareth the good and <HI>ju&s;t Magi&s;trate,</HI> le&s;t he puni&s;h him for his <HI>evil deeds;</HI> &s;o every &s;inner <HI>doth,</HI> or <HI>&s;hould</HI> fear <HI>God,</HI> le&s;t he &s;hould render <HI>vengeance</HI> unto him for his &s;ins.</P>
<P>And from <HI>the&s;e two re&s;pects,</HI> &s;pringeth a <HI>twofold kind</HI> of Divine fear.</P>
<P N="1">1. The <HI>&s;ervil-fear,</HI> which is a fear of <HI>puni&s;hment.</HI></P>
<P N="2">2. <HI>Filial-fear,</HI> which is a fear to <HI>lo&s;e</HI> the love and favour of God, which grieves them more to lo&s;e it, than to &s;uffer all the <HI>puni&s;hment</HI> that they can endure.</P>
<P>And <HI>both the&s;e fears</HI> are wrought in our <HI>hearts</HI> by the finger of Gods Spi|rit, when as the wicked neither re&s;pect <HI>Gods love,</HI> nor fear his <HI>ju&s;tice;</HI> but will notwith&s;tanding all the <HI>promi&s;es</HI> of the Go&s;pel, and all the <HI>threatnings</HI> of the Law, mo&s;t <HI>fearle&s;&s;ely</HI> run to all kind of wickedue&s;s.</P>
<P>And although the <HI>&s;ervil-fear</HI> hath for its object <HI>malum poenae,</HI>
<NOTE N="1" PLACE="marg">Of the &s;er|vil-fear.</NOTE> the evil of <HI>puni&s;hment,</HI> and the <HI>filial-fear</HI> hath <HI>malum culpa,</HI> the evil of &s;in, <HI>Q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ia in illo timetur, ne incidatur in tormentum &s;upplicii,
<NOTE PLACE="marg">Augu&s;t.</NOTE> in i&s;to ne amittatur gratia bene|ficii;</HI> becau&s;e that by the <HI>fir&s;t,</HI> we fear the <HI>torments</HI> of Hell-fire, and by the <HI>&s;econd</HI> we fear to lo&s;e the <HI>joyes</HI> of Heaven;
<NOTE PLACE="marg">Gregor. in pa&s;&s;.</NOTE> <HI>Et quem &agrave; prava actione formidata poena prohibet, formidantis animum nulla &s;piritus libertas tenet; nam &s;i poenam non metueret, culpam proculdubi&ograve; perpetraret;</HI> And he that ab&s;taineth from <HI>evil,</HI> only for fear of the <HI>puni&s;hment,</HI> is not refrained by the <HI>freedom</HI> of Gods Spirit; becau&s;e he would certainly <HI>commit</HI> the &s;in, if he were not <HI>withheld</HI> by the <HI>fear of puni&s;hment.</HI> And &s;o, as S. <HI>Augu&s;tine</HI> &s;aith,
<NOTE PLACE="marg"><HI>Aug.</HI> l. 2. <HI>con|t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">a pelag.</HI></NOTE> <HI>Qui timore poena non amore ju&s;titiae fit bonus, nondum bene fit bonus; nec fit in corde, quod fier<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> vi|detur in opere, quando mallet bonnm non facere, &s;i po&s;&s;et impune;</HI> He that doth good for fear of the rod more than for the love of <HI>goodne&s;s,</HI> doth not that good &s;o well as he ought to do it; neither is that done in the <HI>heart,</HI> which &s;eems to be done in the <HI>work,</HI> when he had rather not do it, if he might <HI>leave it undone without puni&s;hment.</HI></P>
<P>Yet this <HI>&s;ervil-fear</HI> is very <HI>good,</HI> and very nece&s;&s;ary for <HI>mo&s;t men;</HI>
<NOTE PLACE="marg">That the &s;ervil fear is good, and how.</NOTE> becau&s;e that, as the needle draweth the <HI>threed</HI> after it; &s;o <HI>this fear,</HI> entring fir&s;t in|to the <HI>heart,</HI> maketh way for the <HI>other fear</HI> to follow after; and when this keepeth us from the <HI>evil,</HI> it maketh us by little and little, to fall in love with the good; for as <HI>nemo repente fit pe&s;&s;imus,</HI> but the &s;inner falleth into Hell by certain <HI>&s;teps</HI> and degrees; &s;o we a&s;cend to Heaven <HI>per &s;calas gratiarum,</HI> by pa&s;&s;ing on from <HI>faith</HI> to <HI>faith,</HI> and from one <HI>grace</HI> unto <HI>another;</HI> that is, from the <HI>weaker,</HI> &s;till unto the <HI>&s;tronger,</HI> and from the <HI>le&s;&s;e perfect,</HI> unto that which is <HI>more excellent.</HI>
<NOTE PLACE="marg">The Scripture per&s;wadeth us to this &s;ervil|fear. Exod. 20.20.</NOTE></P>
<P>And therefore we are per&s;waded to <HI>this fear,</HI> both in the Old and New Te&s;taments. As,</P>
<P N="1">1. <HI>Mo&s;es</HI> &s;aith unto the I&s;raelites, <HI>God is come to prove you,</HI> that his <HI>fear may be before your faces, that ye &s;in not.</HI> And the Prophet <HI>E&s;ay</HI> &s;aith, <HI>San|ctifie the Lord of Ho&s;ts him&s;elf, and let him be your fear,
<NOTE PLACE="marg">E&s;ay 8.13.</NOTE> and let him be your dread.</HI> And the Prophet <HI>Jeremy</HI> &s;aith, <HI>Fear ye not me,</HI> &s;aith the Lord? <HI>and Will ye not tremble at my pre&s;ence,
<NOTE PLACE="marg"><HI>Pavor ve&s;ter &amp; terror ve&s;ter.</HI> Jer. 5.22.</NOTE> which have placed the &s;and for the bound of the Sea, by a perpetual decree, that it cannot pa&s;&s;e it, though the waves thereof to&s;&s;e them&s;elves, yet can they not prova<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l, though they roar, yet can they not pafs over it?</HI></P>
<P N="2">2. Our Saviour &s;aith, <HI>Fear not them which kill the body,
<NOTE PLACE="marg">Math. 10.28.</NOTE> but are not able to kill the &s;oul; but rather fear him which is able to de&s;troy both &s;oul and body in hell:</HI> Which very thing is further amplified,
<NOTE PLACE="marg">Luke. 2.5.</NOTE> and the Precept reiterated by S. <HI>Luke.</HI> And S. <HI>Paul,</HI> &s;aith,
<NOTE PLACE="marg">Heb.</NOTE> <HI>It is a fearful thing to fall into the hands of the li|ving God.</HI> And therefore the Prophet biddeth us, <HI>to ki&s;&s;e the Son le&s;t he be angry,</HI> and &s;o we &s;hould peri&s;h from the <HI>right way.</HI></P>
<PB N="144" REF="87">
<P>And yet, &s;uch is the <HI>nature,</HI> and &s;o great is the <HI>&s;otti&s;hne&s;s</HI> of fooli&s;h man, that he will be afraid where <HI>no fear is;</HI> he will &s;tartle at his <HI>own &s;hadow,</HI> he will &s;ugge&s;t <HI>fears,</HI> and rai&s;e <HI>jealou&s;ies</HI> unto him&s;elf; as we &s;ee the <HI>Engli&s;h Re|bels</HI> have done out of <HI>nothing;</HI>
<NOTE PLACE="marg">We fear every vain thing, more than we fear God.</NOTE> for they dreamed they were undone, when they were mo&s;t <HI>happy;</HI> and they made the World believe, the King rai&s;ed War again&s;t his Parliament, when we &s;aw, the Parliament cau&s;ed the <HI>King</HI> to flee away to &s;ave his life: Thus we fear <HI>flies,</HI> and tremble at the &s;ight of <HI>feathers;</HI> and the great <HI>God,</HI> that is a <HI>con&s;uming fire,</HI> who&s;e voice teareth the <HI>Mountains,</HI> dryeth up the <HI>Seas,</HI> and &s;haketh the <HI>Wilderne&s;&s;e,</HI> we are <HI>no whit afraid</HI> to provoke him every day; for though he chargeth us with a <HI>&s;ub-pae|na,</HI> as we &s;hall an&s;wer it at his <HI>dreadful</HI> Judgement, To honour <HI>all men,</HI> to wrong <HI>no man,</HI> to obey <HI>the King,</HI> and to do to all men, <HI>as we would they &s;hould do to us;</HI> yet <HI>Revenge</HI> again&s;t our neighbours, <HI>Rebellion</HI> again&s;t our King, <HI>Robbing</HI> the poor, <HI>Killing</HI> the innocent, and the like, are things of <HI>no more account,</HI> than <HI>killing flies;</HI> So much do we <HI>fear our God!</HI></P>
<P>But again&s;t this, every man will &s;ay, <HI>that he feareth God;</HI> and what he doth, he doth it <HI>for his &s;ervice.</HI> So the grand Rebels, <HI>Corah, Dathan,</HI> and <HI>Abiram</HI> tell <HI>Mo&s;es, All the Congregation is holy.</HI> So that Arch-hypocrite <HI>Saul</HI> &s;aith, <HI>I have performed the Command of the Lord;</HI> and when <HI>Samuel</HI> reproved him, that he had not <HI>obeyed</HI> the voice of the Lord, he &s;tiffely <HI>ju&s;tifieth</HI> him|&s;elf,
<NOTE PLACE="marg">1 Sam. 13.15, 20.</NOTE> and &s;aith; yea, <HI>I have obeyed the voice of the Lord,</HI> and have gone the way <HI>which the Lord &s;ent me;</HI> and if any thing be ami&s;&s;e, it is not I that am to be blamed for it, but the <HI>people</HI> which took of the <HI>&s;poil;</HI> and they took it to none <HI>other end,</HI> but for the <HI>&s;ervice</HI> of God, that they might <HI>&s;acrifice</HI> un|to him in <HI>Gilgal.</HI> Even &s;o, all <HI>Rebels,</HI> and all <HI>hypocrites,</HI> ju&s;tifie them&s;elves under the <HI>&s;p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cious</HI> pretexts of doing all for <HI>Gods honour,</HI> and the good of the <HI>Go&s;pel;</HI> and if any thing be <HI>ami&s;&s;e,</HI> it is that, which they cannot <HI>help;</HI> it is the fault of their <HI>unruly followers,</HI> which al&s;o cannot <HI>&s;o much</HI> be condemned, becau&s;e they intend all, for the <HI>glory of God,</HI> and, by the &s;poil of the <HI>Bi&s;hops,</HI> and <HI>Recu&s;ants,</HI> to &s;et up a <HI>Preaching-Presbytery,</HI> which will be a very <HI>accep|table &s;acrifice</HI> unto God, and a far <HI>better &s;ervice</HI> than now is u&s;ed. And therefore I do very ill to <HI>taxe</HI> them, that they <HI>fear not God.</HI> And &s;o the ca&s;e &s;tandeth; <HI>Marcus ait, Scaurus negat;</HI> I affirm it, and they deny it. But in truth, though it is the property of all <HI>hypocrites</HI> to cloak their wicked|ne&s;&s;e, under the pretence of <HI>bettering</HI> things; Yet God likes <HI>better</HI> of what <HI>Him&s;elf</HI> requireth, than of what <HI>the&s;e Will-wor&s;hippers</HI> think to be more ho|nourable for him: And as <HI>Samuel</HI> was faign to convince <HI>Saul</HI> by the <HI>blea|ting</HI> of the &s;heep, and the <HI>lowing</HI> of the oxen; &s;o to prove the&s;e Rebels to be <HI>void</HI> of the <HI>fear of God,</HI> I mu&s;t &s;ay, <HI>Si non creditis oraculis, credite oculis;</HI> If you will not believe <HI>my words,</HI> look into <HI>their deeds;</HI> for as the Tree is known <HI>by the fruits,</HI>
<NOTE PLACE="marg">The two things that the fear of God doth. 1. To &s;uppre&s;s &s;in. Prov. 3. Chap. 15. Chap. 16.</NOTE> &s;o we may know where <HI>the fear of God re&s;ideth,</HI> by the <HI>fruits</HI> that it bringeth. I will name but only two, that are the in&s;eparable effects of the fear of God.</P>
<P N="1">1. <HI>Per timorem Domini declinat omnis &agrave; malo;</HI> The fear of the Lord <HI>ex|pelleth &s;in,</HI> which can no more &s;tand with the <HI>fear</HI> of God, than <HI>light</HI> and <HI>darkne&s;&s;e</HI> can agree together, or the <HI>Ark</HI> and <HI>Dagon</HI> can &s;tand upon the <HI>&s;ame Table;</HI> for &s;in is like a <HI>deluge,</HI> and the fear of God is like the <HI>bank</HI> of a Ri|ver, which hindereth &s;in to <HI>overflow</HI> in any man; Or, &s;in is like dro&s;&s;e, or <HI>&s;tubble,</HI> and the fear of God is like <HI>the flames of fire;</HI> for &s;o the very Pagans depainted <HI>fear,</HI> like unto love, invironed about with <HI>fiery-flames;</HI> becau&s;e <HI>all fear,</HI> as well Divine as Humane, <HI>&s;corcheth</HI> and con&s;umeth us, as long as it remains within us: And therefore as the fire con&s;umeth all <HI>dro&s;&s;e,</HI> recti|fieth the <HI>crooked,</HI> and purifieth all <HI>Mettals;</HI> &s;o the <HI>fear</HI> of God, driveth a|way all <HI>unlawful lu&s;ts,</HI> clean&s;eth our <HI>hearts,</HI> and maketh &s;traight <HI>all our wayes:</HI> For &s;o <HI>Jo&s;eph</HI> &s;aith, he would not <HI>wrong</HI> his Brethren, becau&s;e <HI>he feared God.</HI>
<PB N="145" REF="87">And &s;o <HI>Job</HI> would not <HI>injure</HI> the <HI>fatherle&s;s</HI> and the widow, becau&s;e he <HI>feared God.</HI></P>
<P>Wherefore, if with their <HI>tongues</HI> the Rebels have u&s;ed <HI>deceit,</HI> if their <HI>feet</HI> are &s;wift to <HI>&s;hed blood,</HI> and if they have not, and will not <HI>know</HI> the way of <HI>pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ce,</HI> but <HI>refu&s;e</HI> all the fair offers of a mo&s;t <HI>gracious</HI> King, then I may truly conclude, with the P&s;almi&s;t (and I have S. <HI>Paul</HI> to <HI>ju&s;tifie</HI> it) that there is <HI>no fear of God before their eyes,</HI> let them <HI>pretend</HI> to do what &s;ervice <HI>they plea&s;e</HI> unto God.</P>
<P N="2">2. <HI>Qui timet Deum, facit bona, mandata Dei ob&s;ervat, &amp; nihil negligit;</HI>
<NOTE N="2" PLACE="marg">To do all good. Ecclus. chap. 15. Chap. 12. Chap. 7.</NOTE> The fear of God doth all good, &s;aith the &s;on of <HI>Sirach:</HI> Becau&s;e as S. <HI>Gre|gory</HI> &s;aith, <HI>Timere Deum e&s;t, nulla mala quae fugienda &s;unt facere, &amp; nulla quae facienda &s;unt bona praeterire;</HI> The <HI>fear of God</HI> doth none of tho&s;e <HI>evil things,</HI> that are to be &s;hunned; but doth <HI>all,</HI> and neglecteth <HI>none</HI> of tho&s;e good things, that <HI>are commanded.</HI></P>
<P>And what are tho&s;e <HI>good things,</HI> that are commanded, which the fear of God neglecteth not?</P>
<P>I an&s;wer, They are <HI>very many,</HI> and yet the <HI>fear of God</HI> will have a &s;pe|cial re&s;pect unto <HI>them all.</HI> As the Prophet <HI>David</HI> te&s;tifieth, I have re&s;pect <HI>unto all thy Commandments,</HI> P&s;al. 119.6. For he that <HI>feareth God,</HI> mu&s;t not do as <HI>Agrippa</HI> did, <HI>almo&s;t to become a Chri&s;tian;</HI> or, as <HI>Herod</HI> did, to hear <HI>John gladly,</HI> and in <HI>many things,</HI> to follow his coun&s;el: But as <HI>Mo&s;es,</HI> when <HI>Pharaoh</HI> yielded the children of I&s;rael &s;hould go to <HI>&s;acrifice unto God,</HI> &s;o they would <HI>leave their cattel</HI> behind them, an&s;wered, That <HI>one hoof &s;hould not be left behind:</HI> He would not condition to omit the <HI>lea&s;t jot</HI> of Gods Precept, or to leave the <HI>lea&s;t Command</HI> unobeyed. So, he that <HI>feareth God,</HI> will not purcha&s;e <HI>peace,</HI> nor compa&s;&s;e his own <HI>de&s;ire,</HI> though it were with the <HI>I&s;rae|lites</HI> to be freed out of bondage, or with <HI>David,</HI> to gain a Kingdom, with the <HI>lea&s;t tran&s;gre&s;&s;ion</HI> of Gods Will, or the connivence with the <HI>lea&s;t breach</HI> of Gods Precepts, or the lea&s;t <HI>alteration</HI> in Gods own Ordinances.</P>
<P>And therefore if the&s;e men <HI>fear God,</HI> they will prefer <HI>his wayes</HI> before their <HI>own,</HI> and they will have a &s;pecial care <HI>to all his Precepts.</HI> I will only name <HI>tho&s;e</HI> that are contained in my Text. <HI>Honour all men. Love the Bro|ther-hood;</HI> which I have already handled; And, <HI>Honour the King.</HI> Which I &s;hall, by Gods help, treat of by and by, and without which, we cannot be &s;aid <HI>to fear God;</HI> becau&s;e the&s;e are as <HI>in&s;eparably</HI> joyned together to make a Chri&s;tian-man, as the <HI>&s;oul</HI> and <HI>body</HI> are to make a <HI>natural</HI> man: as you may &s;ee in <HI>Ho&s;.</HI> 10.4. where the people &s;ay, <HI>We have no King, becau&s;e we fear not the Lord.</HI> Therefore, as S. <HI>John</HI> &s;aith, He cannot love God, <HI>which be hath not &s;een,</HI> that loveth not his neighbour <HI>which he &s;eeth.</HI> So he cannot be &s;aid to <HI>fear God,</HI> who is the King of kings, that doth not <HI>honour the King,</HI> who is the <HI>Vice Roy,</HI> and the Livetenant of God.</P>
<P>And now I demand, how they have performed the&s;e things? For if that to <HI>rob,</HI> pillage, impri&s;on, and <HI>kill,</HI> be to <HI>Honour men,</HI> and to love <HI>the Brother|hood,</HI> and if to <HI>rail,</HI> &s;lander, <HI>rebel,</HI> and fight again&s;t our <HI>Soveraign,</HI> be to <HI>Ho|nour the King,</HI> then do they truly <HI>fear God;</HI> if otherwi&s;e, I may truly con|clude with the P&s;almi&s;t, <HI>They are corrupt and become abominable, and there is no fear of God before their eyes.</HI></P>
<P>But it may be, they will <HI>object,</HI> <MILESTONE UNIT="Ob."> that they are commanded to <HI>love God with all their heart, and with all their &s;oul, and with all their mind:</HI> and S.
<NOTE PLACE="marg">Math. 22.37. 1. John 4.18.</NOTE> <HI>John</HI> &s;aith, There is <HI>no fear in love,</HI> but <HI>perfect love ca&s;teth out fear,</HI> and he that <HI>feareth</HI> is not made <HI>perfect in love;</HI> Therefore the&s;e <HI>perfect Saints,</HI> that <HI>r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b</HI> their neighbours, <HI>kill</HI> their brethren, and <HI>fight</HI> again&s;t their King, for the great <HI>love</HI> they bear to God, and becau&s;e the <HI>King</HI> will not <HI>&s;uffer</HI> them to have what they li&s;t, they need not <HI>fear God's wrath,</HI> nor be afraid of his judgement.</P>
<PB N="146" REF="88">
<P>I an&s;wer, <MILESTONE UNIT="Sol."> That <HI>&s;ome</HI> Divines &s;ay, the <HI>true love</HI> of God ca&s;teth out the <HI>&s;er|vil-fear,</HI> which is only <HI>the fear of puni&s;hment;</HI> but doth not ca&s;t out the <HI>filial</HI> reverence, and the awful fear of lo&s;ing Gods favour. But I think rather, the <HI>time</HI> is to be di&s;tingui&s;hed, and not the <HI>fear;</HI> becau&s;e the Apo&s;tle &s;aith, <HI>Herein is our love made perfect,</HI> that we may have <HI>boldne&s;s in the day of judge|ment;</HI> and then addeth, that <HI>perfect love ca&s;teth out fear.</HI> But our love <HI>is not,</HI> nor cannot be <HI>perfect,</HI> until the Day of Judgement: We may &s;trive and labour for perfection, but cannot po&s;&s;ibly <HI>attain</HI> unto it, while we are in this vale of mi&s;ery; otherwi&s;e then that which is termed <HI>Perfectio viae,</HI> and which is indeed but <HI>imperfecta perfectio:</HI> therefore our <HI>love</HI> cannot be without <HI>fear;</HI> as well the fear of his wrath and <HI>vengeance,</HI> as the fear of lo|&s;ing his <HI>love</HI> and favour. For, if I lo&s;e his <HI>favour,</HI> I may fear his <HI>wrath,</HI> and where there is a <HI>commi&s;&s;ion</HI> of any &s;in, there mu&s;t need be a <HI>diminution</HI> of love; and where there is an <HI>extenuation of love,</HI> there mu&s;t of nece&s;&s;ity follow an <HI>occa&s;ion of fear.</HI></P>
<P>But, as it was &s;aid of old, that <HI>Religio peperit divitias, &amp; filia devoravit matrem;</HI> So we may &s;ay, That <HI>&s;in bringeth forth the fear of Gods judge|ments,</HI> and the fear of <HI>Gods judgements</HI> doth, in all the godly, prevent and <HI>ca&s;t out &s;in.</HI></P>
<P>And therefore, not only to the <HI>wicked,</HI> but al&s;o to his <HI>deare&s;t &s;ervants,</HI> God doth u&s;ually expre&s;&s;e him&s;elf by <HI>tho&s;e titles</HI> and epithets, which might work in them, as well a <HI>fear of his Maje&s;ty,</HI> as a <HI>love to his goodne&s;s;</HI> as <HI>in lege operandi,</HI> in the Decalogue, he &s;aith, <HI>I am Jehova,</HI> thy God, that we might <HI>fear him;</HI> and he addeth, <HI>which brought thee out of the land of Egypt,</HI> that we might <HI>love him;</HI> And <HI>in lege precandi,</HI> he teacheth us to &s;ay, <HI>Our Fa|ther,</HI> that we might <HI>love him;</HI> and he addeth, <HI>which art in Heaven,</HI> that we might <HI>fear him;</HI> And <HI>in lege credendi,</HI> we are taught to &s;ay, <HI>I believe in God the Father,</HI> that we might <HI>love him,</HI> and to add, <HI>Almighty, maker of Heaven and Earth,</HI> that we might <HI>fear him.</HI></P>
<P>And be&s;ides all this, we find, that the&s;e two Graces, <HI>Fear</HI> and <HI>Love,</HI>
<LIST>
<ITEM>1. Are injoyned by the <HI>&s;ame Law.</HI></ITEM>
<ITEM>2. Do proceed from the <HI>&s;ame Cau&s;e.</HI></ITEM>
<ITEM>3. Do produce the <HI>&s;ame Effects;</HI> And</ITEM>
<ITEM>4. Shall obtain the <HI>&s;ame Reward.</HI></ITEM>
</LIST> For,</P>
<P N="1">1. <HI>Mo&s;es,</HI> that was faithful <HI>in all Gods hou&s;e,</HI> &s;aith, And now I&s;rael, <HI>What doth the Lord thy God require of thee,
<NOTE PLACE="marg">Deut. 10.12.</NOTE> but to fear the Lord thy God, to walk in his wayes, and to love him?</HI> Where you &s;ee, <HI>fear</HI> and <HI>love,</HI> &s;o equally required, that who&s;oever neglecteth the <HI>fearing</HI> of him, though he &s;hould <HI>love</HI> him, or omitteth the <HI>loving</HI> of him, though he &s;hould <HI>fear</HI> him, if he could do the one, and not the other; yet he is a <HI>tran&s;gre&s;&s;or,</HI> and liable to the breach of this Commandment.</P>
<P N="2">2. As none denieth, but <HI>mercy</HI> &s;hould procure <HI>love,</HI> (therefore <HI>Mo&s;es,</HI> after he had rehear&s;ed the great <HI>mercies</HI> of God towards the I&s;raelites,
<NOTE PLACE="marg">Deut. 10.11, 21, 22. Jo&s;h 23.9, 11. P&s;al. 130.4.</NOTE> ad|deth, <HI>Therefore thou &s;halt love the Lord thy God,</HI> And <HI>Jo&s;hua</HI> doth the like) &s;o <HI>David,</HI> after he had con&s;idered his <HI>own vilene&s;s,</HI> &s;aith, <HI>With thee there is mercy, therefore &s;halt thou be feared.</HI> Where you &s;ee the <HI>mercy</HI> of God, is the <HI>foundation</HI> of this <HI>fear</HI> of God, as well as of the <HI>love</HI> of God.</P>
<P>And as the <HI>mercy</HI> of God, &s;o the <HI>ju&s;tice</HI> of God produceth <HI>both <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ffects,</HI> the one as well as the other. For, <HI>my fle&s;h trembleth for fear of thee, and I am afraid of thy judgements,</HI> &s;aith the Prophet; And though <HI>ju&s;tice</HI> &s;eems as <HI>oil,</HI> to continue the burning of this lamp of <HI>fear,</HI> and as <HI>water</HI> to quench the <HI>fire of love;</HI> yet, as <HI>lime,</HI> which is <HI>naturally</HI> cold, doth notwith&s;tanding re|tain a <HI>fiery quality, &amp; ex aqua incenditur, ex qua omnis ignis extinguitur,</HI> and is inflamed by water, which doth extingui&s;h all fire; So the <HI>love</HI> of the Saints is kindled by the <HI>judgements</HI> of God; Therefore the Prophet &s;aith,
<PB N="147" REF="88"><HI>Seven times a day do I prai&s;e thee, becau&s;e of thy righteous judgements;</HI>
<NOTE PLACE="marg">P&s;al. 119.164. P&s;al. 119.52.</NOTE> And again, <HI>I remembred thy judgements of old, and have received comfort.</HI></P>
<P N="3">3. As <HI>love</HI> inflameth the <HI>de&s;ire</HI> to do what is <HI>acceptable</HI> unto God, &s;o <HI>fear</HI> hateth to do what is <HI>abominable</HI> unto him; and as love keepeth his <HI>Precepts,</HI> &s;o fear loatheth to break <HI>his Commandments;</HI> and as love <HI>mitigateth</HI> the &s;or|row which fear cau&s;eth, &s;o fear <HI>qualifieth</HI> the joy which love produceth. And as S. <HI>John</HI> &s;aith, <HI>God is love;</HI> &s;o <HI>Jacob</HI> calleth him, the <HI>fear of his fa|ther</HI> I&s;aac. And, as S. <HI>Paul</HI> &s;aith, <HI>Love is the fulfilling of the Law.</HI>
<NOTE PLACE="marg">Gal. 6.2. Eccle&s;. 12.</NOTE> So <HI>Solomon</HI> &s;aith, <HI>The end of all things, is the fear of God,</HI> and the keeping of his Com|mandments.</P>
<P N="4">4. As the <HI>mercy</HI> of God is &s;hewed upon <HI>thou&s;ands of them that love him,</HI>
<NOTE PLACE="marg">Exod. 20. Luke 1.50.</NOTE> and keep his Commandments; So it is <HI>no le&s;&s;e</HI> upon them that <HI>fear him;</HI> But, as the P&s;almi&s;t &s;aith, <HI>Ble&s;&s;ed is the man that feareth the Lord,</HI> he &s;hall be mighty upon earth, <HI>Gloria &amp; divitae in domo ejus.</HI> And as the &s;on of <HI>Sirach</HI> &s;aith, <HI>Timor Domini, gloria, &amp; gloriatio, &amp; laetitia, &amp; corona exultationis:</HI> Becau&s;e as the Prophet &s;aith, <HI>Dat haereditatem timentibus nomen &s;uum:</HI> Yea,
<NOTE PLACE="marg">P&s;al. 61.5: P&s;al. 145.19.</NOTE> <HI>he will fulfil the de&s;ire of them that fear him;</HI> and look what&s;oever they do, <HI>it &s;hall pro&s;per.</HI> And as <HI>eternal life</HI> is promi&s;ed to them <HI>that love God;</HI> So <HI>eternal death</HI> &s;hall never &s;eize on them that <HI>fear God.</HI> And, in brief, what|&s;oever <HI>attendeth</HI> the one, becometh a <HI>follower</HI> of the other; and no marvel, becau&s;e, that in <HI>love</HI> fear is included, and in <HI>fear</HI> love is implied. And while we are in this world, both <HI>grow together</HI> in the heart of <HI>every true Be|liever:</HI> And, as the Poet &s;aith of <HI>another kind</HI> of love, &s;o I may more truly &s;ay of this Divine love,
<Q>Res e&s;t &s;oliciti plena timoris Amor.</Q> This love of God is full, not of <HI>di&s;tru&s;tful,</HI> but of <HI>careful</HI> fear. <HI>Quia timentes Deum non erunt incredibles verbo Illius,</HI> &s;aith the &s;on of <HI>Sirach.</HI>
<NOTE PLACE="marg">Ecclus. 2.</NOTE></P>
<P>But the wicked have neither <HI>true fear,</HI> nor <HI>perfect love.</HI> For, though <HI>Cain, E&s;au,</HI> and <HI>Judas,</HI> had a kind of <HI>fear;</HI> yet was it <HI>fal&s;e,</HI> becau&s;e it wanted <HI>love.</HI> And though the Phari&s;ees and <HI>Simon Magus,</HI> had a kind of <HI>love,</HI> yet was it but <HI>counterfeit,</HI> becau&s;e it wanted <HI>fear:</HI> for if the former had had <HI>love,</HI> they would have de&s;ired <HI>favour,</HI> and &s;hould have obtained <HI>grace;</HI> and if the other had had <HI>fear,</HI> they would have aimed at Gods <HI>glory,</HI> and not have &s;ought their own <HI>prai&s;e,</HI> which did work their <HI>own confu&s;ion.</HI></P>
<P>And therefore, well might S. <HI>Peter</HI> enjoyn every Saint that <HI>loveth</HI> God, to <HI>fear God:</HI> And as the <HI>love of God,</HI> &s;o the <HI>fear of God,</HI> is &s;ometimes put for a <HI>part</HI> of Gods Service, and &s;ometimes for the <HI>whole Service of God:</HI> and &s;o it is in <HI>this place,</HI> as in the fir&s;t of <HI>Job;</HI> and in <HI>Luke</HI> 1.50. and in the <HI>P&s;alms</HI> in many places: As, where he &s;aith, <HI>Come ye children, hearken unto me, and I will teach you the fear of the Lord;</HI> where the <HI>fear of God</HI> &s;ignifieth the <HI>whole Wor&s;hip of God,</HI> to <HI>honour</HI> him, <HI>obey</HI> him, <HI>tru&s;t</HI> in him, <HI>pray</HI> unto him, and what duty &s;oever el&s;e <HI>we owe</HI> unto him. And thus the <HI>fear</HI> of God is the <HI>rare&s;t Jewel,</HI> and the mo&s;t excellent thing in the World: No <HI>riches,</HI> no <HI>honour,</HI> no <HI>preferment</HI> like unto it. No <HI>evil</HI> &s;hall happen to them that <HI>fear the Lord,</HI> but God &s;hall <HI>pre&s;erve</HI> them in temptation, <HI>&amp; liberabit eos &agrave; malis,</HI>
<NOTE PLACE="marg">Ecclus, 33.</NOTE> &s;aith <HI>Siracides.</HI> And his mercy is <HI>on them that fear him, from generation to generation:</HI> but mi&s;chief and unhappine&s;&s;e, and all <HI>evil,</HI> &s;hall continually attend and overtake them, that <HI>fear not God,</HI> to bring them to &s;hame, beg|gary, and confu&s;ion: as you may &s;ee it manife&s;ted in the Story of the &s;ons of <HI>I&s;rael,</HI> who, while they feared God, were repleni&s;hed with a thou&s;and <HI>ble&s;|&s;ings,</HI> pre&s;erved from a thou&s;and <HI>misfortunes,</HI> and delivered out of the <HI>E|gyptian</HI> &s;lavery by a thou&s;and <HI>prodigies;</HI> the Lord <HI>dividing</HI> the Sea, to make way for them, and <HI>clo&s;ing</HI> the &s;ame again, to <HI>de&s;troy</HI> their enemies. Drawing
<PB N="148" REF="89">waters out of the <HI>Rocks,</HI> to quench their <HI>thir&s;t,</HI> and feeding them with the food of <HI>Angels.</HI> But when they did ca&s;t off <HI>the fear of God,</HI> then God &s;ent <HI>flying Serpents,</HI> and &s;tirred up enemies, and powred down his <HI>vengeance</HI> upon their heads, &s;till plaguing them <HI>more and more,</HI> untill they &s;hould be either <HI>quite con&s;umed,</HI> or happily <HI>reduced,</HI> to embrace the <HI>fear of God</HI> again.</P>
<P>And not to &s;earch <HI>farre</HI> for any further <HI>pre&s;idents,</HI>
<NOTE PLACE="marg">How happy we<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e we while we feared, and &s;erved God.</NOTE> we may <HI>ea&s;ily</HI> per|ceive, if we be not <HI>wilfully</HI> blind, how we our &s;elves, that live in <HI>the&s;e King|domes,</HI> while we <HI>feared God,</HI> and ob&s;erved his <HI>&s;ervice,</HI> were more <HI>happy</HI> then any of all our <HI>Neighbour</HI>-Nations, both in regard of tho&s;e many-<HI>many deli|verances,</HI> that God hath wonderfully wrought for us, far beyond <HI>u&s;ual fa|v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urs,</HI> both in the dayes of Queen <HI>Elizabeth,</HI> and of King <HI>James,</HI> as that Reverend Bi&s;hop <HI>Carleton,</HI> hath collected and compiled them together, and al&s;o in powring down &s;o <HI>many ine&s;timable ble&s;&s;ings</HI> upon us, <HI>b<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">a &s;i &s;ua no|rint Agricolae,</HI> had we but the grace <HI>to acknowledge them,</HI> as I dare confident|ly affirm it of our &s;elves, as <HI>Mo&s;es</HI> doth of the I&s;raelites, <HI>no Kingdome under heaven had the like;</HI> as chiefly the <HI>pure&s;t preach<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ng</HI> of the <HI>G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;pel,</HI> the <HI>mo&s;t learn|ed</HI> Clergy, the <HI>grave&s;t,</HI> and, I believe, the mo&s;t <HI>uncorrupted</HI> Judges, the <HI>wi|&s;e&s;t</HI> and the meeke&s;t Governours; and, <HI>above all,</HI> the <HI>upholder</HI> of all, the <HI>be&s;t</HI> and <HI>mo&s;t pious Prote&s;tant King, that ever the&s;e Kingdomes enjoyed; O that we were wi&s;e, and would con&s;ider the&s;e things,</HI> and would under&s;tand <HI>the&s;e loving kindne&s;&s;es of the Lord.</HI></P>
<P>But when,
<NOTE PLACE="marg">How mi&s;erable did we be come, when we did ca&s;t off the fear of God.</NOTE> as <HI>Mo&s;es</HI> &s;aid of the I&s;raelites, <HI>dilectus meus impinguatus,</HI>&mdash; we began to &s;urfet of the&s;e great ble&s;&s;ings, to <HI>loath Manna,</HI> and to ca&s;t off the <HI>fear of God,</HI> to deem the <HI>highe&s;t</HI> of Gods me&s;&s;engers not <HI>worthy</HI> to eat with the <HI>dogs of our flocks;</HI> not fit for <HI>any thing,</HI> but to be <HI>trodden under feet,</HI> as mire and clay in the &s;treets, when we make our &s;trength to become the <HI>Law of Ju&s;tice,</HI> when we de&s;pi&s;e <HI>Governours,</HI> and &s;peak great &s;welling words again&s;t <HI>authority;</HI> yea, and rai&s;e <HI>a Rebellion</HI> as <HI>odious,</HI> as I &s;hewed our King is <HI>pious;</HI> then you &s;ee, and I pray God you do not &s;till <HI>feel</HI> what <HI>mi&s;chiefs</HI> and mi&s;eries do <HI>&s;ucceed,</HI> and are like to continue in the <HI>chiefe&s;t</HI> of the&s;e three Kingdomes; <HI>the hou&s;e of God is made a den of thieves;</HI> the Prie&s;ts are made out of the <HI>ba&s;e&s;t</HI> of the people, the <HI>Pulpits</HI> are <HI>filled</HI> with He|re&s;ies, Trea&s;ons, and Bla&s;phemies; the highe&s;t <HI>Courts</HI> of Ju&s;tice are turned to be the <HI>&s;hops</HI> of all oppre&s;&s;ions and wrongs, and Gods <HI>Annointed</HI> is per&s;ecuted more then <HI>any other;</HI> yea, and the <HI>whole Kingdome</HI> is made the <HI>butcherie</HI> and &s;laughter-hou&s;e of the Kings be&s;t &s;ubjects, and Gods mo&s;t faithful &s;ervants, and all this and much more, becau&s;e there is <HI>no fear of God before our eyes.</HI></P>
<P>And therefore let not the&s;e <HI>holy Rebels</HI> under the <HI>pretence</HI> of their <HI>great love</HI> to God, ca&s;t away the <HI>fear</HI> of God, and let them not think they do him <HI>&s;ervice</HI> by per&s;ecuting his <HI>&s;ervants,</HI> or that that is Chri&s;tian Religion, which breaks forth into <HI>Rebellion,</HI> becau&s;e they cannot obtain their <HI>Petition,</HI> but, as <HI>Solomon</HI> begins his <HI>Proverbs</HI> with the fear of the Lord, and the be|ginning of wi&s;dom, and ends his <HI>Eccle&s;ia&s;tes</HI> with, Fear God, and keep his Commandemets; &s;o I &s;ay, that we and they &s;hould begin and end all that we take in hand with the fear of God, and then all of us &s;hall be ble&s;&s;ed, and what&s;oever we take in hand, it &s;hall pro&s;per.</P>
<P>But as <HI>S Gregory</HI> &s;aith, <HI>Probatio dilectionis exhibitio e&s;t operis,</HI> and our love to God mu&s;t be manife&s;ted by our love to our neighbours; &s;o our fear of God mu&s;t be <HI>principally</HI> proved by <HI>that honour</HI> which we &s;hew <HI>unto the King;</HI> be|cau&s;e, as <HI>S. John</HI> &s;aith, it is impo&s;&s;ible for us to love God, and to hate his Image; &s;o it is impo&s;&s;ible that any man &s;hould <HI>fear God,</HI> which doth not <HI>honour the King;</HI> becau&s;e the <HI>&s;ame Spirit</HI> that &s;aith, <HI>fear God,</HI> &s;aith al&s;o, <HI>ho|nour the King:</HI> and therefore <HI>S. Peter</HI> knowing how <HI>in&s;eparably</HI> the&s;e du|ties go together, after he had bidden us <HI>to fear God,</HI> doth immediately adde, <HI>honour the King,</HI> which is the <HI>fourth branch</HI> of this Text.</P>
<PB N="149" REF="89">
<P N="4">4. <HI>Honour the King,</HI> where I de&s;ire you to <HI>ob&s;erve,</HI>
<NOTE N="4" PLACE="marg">Branch. 1. Point.</NOTE> and to ob&s;erve it <HI>care|fully,</HI> when you had never more need to ob&s;erve it then now.</P>
<LIST>
<ITEM>1. <HI>Who</HI> is to be <HI>honoured.</HI></ITEM>
<ITEM>2. <HI>What</HI> is the <HI>honour</HI> that is due unto him.</ITEM>
<ITEM>3. <HI>Who</HI> are <HI>injoyned</HI> to <HI>honour him.</HI></ITEM>
</LIST>
<P>And all the&s;e are included in the&s;e word, <HI>Honour the King.</HI></P>
<P N="1">1. It is the <HI>King</HI> in the <HI>&s;ingular</HI> number, and not <HI>Kings,</HI>
<NOTE PLACE="marg">Homer <HI>Iliad.</HI> 2.</NOTE> that <HI>every</HI> man is bound to <HI>honour,</HI> for <HI>one</HI> man cannot &s;erve <HI>two Ma&s;ters,</HI> much le&s;&s;e can he honour <HI>two Kings,</HI> but he mu&s;t <HI>de&s;pi&s;e</HI> the one, when he <HI>cleaves</HI> unto the other; And therefore as it was like <HI>fal&s;e Latine,</HI> when <HI>Lamec</HI> &s;aid, <HI>Hear|ken unto me ye wives of Lame<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> &s;o it had been very <HI>incongruous</HI> for the Apo|&s;tle to have &s;aid to any man, <HI>honour thy Kings,</HI> becau&s;e, as the Poet &s;aith,
<Q><L><GAP DESC="foreign">,
<NOTE PLACE="marg">I&s;ocrat. in Nicol.</NOTE></L>
<L><GAP DESC="foreign">.&mdash;</L>
<L>Nec multos regnare bonam, Rex unicus e&s;to.</L></Q></P>
<P>And &s;o, not only <HI>I&s;ocrates,</HI>
<NOTE PLACE="marg">Lucan. <HI>l.</HI> 1.</NOTE> after he had di&s;puted <HI>much</HI> of all &s;orts of go|vernments concludeth <HI>peremptorily</HI> <GAP DESC="foreign">; that no kind of government is better then the Monarchy; but al&s;o, <HI>Plato-Ari&s;totle, Plu|tarch, Herodotus, Philo&s;tratus, Ca&s;&s;ius, Patricius, Sigonius,</HI> and all the wi&s;e&s;t men, that have written of <HI>Government,</HI> have proved Monarchical <HI>Government</HI> to be the <HI>be&s;t form</HI> agreeable to nature, wherein God founded it, and is the <HI>fir&s;t Government</HI> that ever was, mo&s;t con&s;onant to <HI>Gods own Government,</HI> and the mo&s;t <HI>univer&s;ally</HI> received throughout the whole world, even from the <HI>beginning</HI> of the Creation, to this very day;
<NOTE PLACE="marg"><HI>C.</HI> 3. <HI>p.</HI> 20.</NOTE> as I have mo&s;t fully proved in my Treati&s;e of the <HI>Rights of Kings.</HI></P>
<P>Therefore <HI>Ser<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nus</HI> writeth, that when <HI>Crae&s;us</HI> raigned over the <HI>Lydians,</HI> he would have taken his brother to be his <HI>a&s;&s;ociate</HI> in the Government: but one of the <HI>wi&s;e&s;t Lydians</HI> ro&s;e up and &s;aid, Or all the <HI>good things,</HI> O King, that are in earth, there is none <HI>greater</HI> or better then the <HI>S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n,</HI> without which no|thing could be &s;een, nothing could <HI>remain</HI> on earth; yet if there were <HI>two Suns, periculum immineret ne omnia con&s;tagrantia p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;um irent,</HI> we &s;hould find the <HI>danger,</HI> to have all things <HI>con&s;umed</HI> with too much heat; even &s;o the <HI>Ly|dians</HI> do mo&s;t willingly embrace one <HI>King,</HI> and mo&s;t <HI>faithfully</HI> believe and acknowledge him to be their <HI>Saviour</HI> and deliverer, <HI>duos vero &s;imul tolerare non po&s;&s;unt,</HI> but they can no wayes endure <HI>two at once;</HI> and <HI>Plutarch</HI> &s;aith that <HI>Alexander</HI> gave the like an&s;wer unto <HI>Darius,</HI> when he &s;ent word, that he &s;hould <HI>raign with him;</HI> &s;aying, <HI>nec terram duos Soles, neque A am duos Re|ges ferre p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;e;</HI> that <HI>A&s;ia</HI> could no more abide <HI>two Kings,</HI> then the <HI>earth</HI> could endure <HI>two Suns:</HI> becau&s;e, as <HI>Caelius</HI> &s;aith,
<Q><L>Nulla &s;ancia &s;ocietas nec fides regni e&s;t,
<NOTE PLACE="marg">Caelius. <HI>l.</HI> 24. <HI>c.</HI> 11.</NOTE></L>
<L>Omni&s;que pote&s;tas impatiens con&s;ortis erit.</L></Q></P>
<P>And I believe this very Kingdome hath found the difference betwixt two <HI>Lords-Ju&s;tices,</HI> and one Lord Lievtenant, even as the Poet &s;aith,
<Q><L>&mdash;Tu cau&s;a malorum</L>
<L>Facta tribus Dominis communis Roma,
<NOTE PLACE="marg">Lucan. <HI>l.</HI> 1.</NOTE> nec unquam</L>
<L>In turbam mi&s;&s;i, flor ali<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> faedera regni.</L></Q></P>
<P>And yet, when God and nature, and Scripture, and all the <HI>wi&s;e</HI> men in the world, and our <HI>own rea&s;on</HI> and experience tells us, it is better for us to <HI>honour the King,</HI> then <HI>Kings;</HI> to obey one, then many; when as the <HI>wi&s;e&s;t</HI> of
<PB N="150" REF="90">men tells us plainly; that <HI>for the tran&s;gre&s;&s;ions of a Land, many are the Prin|ces thereof;
<NOTE PLACE="marg">Prov. 28.2.</NOTE> but by a man of under&s;tanding, the State &s;hall be prolonged.</HI> Shall we be &s;o <HI>mad,</HI> as to <HI>rebell</HI> again&s;t <HI>our King,</HI> whom God commandeth us to <HI>honour,</HI> and chu&s;e unto our &s;elves 400. <HI>Kings,</HI> which God never appointed over us, and never advi&s;ed us <HI>to obey them?</HI> which if you do, I &s;ay, it is not <HI>vanitas vanitatum,</HI> but it is the <HI>folly of follyes,</HI> but and iniquity of all <HI>iniqui|ties,</HI> and therefore de&s;erveth <HI>ju&s;tly</HI> to be puni&s;hed with the <HI>mi&s;ery</HI> of all mi&s;eries.</P>
<P>Wherefore, I be&s;eech you my brethren, to follow the <HI>coun&s;ell</HI> of the A|po&s;tle, and to obey the <HI>Precept</HI> of God, <HI>to honor the King;</HI> the King which he hath <HI>placed</HI> over you; and leave the <HI>other Kings,</HI> the u&s;urping and <HI>ima|ginary Kings</HI> to their own &s;hame; But</P>
<P N="2">2. As we are to honor <HI>the King,</HI> and not Kings, &s;o we are to con&s;ider a|mong other things,
<LIST>
<ITEM>1. <HI>Quem,</HI> and</ITEM>
<ITEM>2. <HI>Qualem,</HI></ITEM>
</LIST> <HI>Regem.</HI> Both <HI>what</HI> King, and what <HI>manner</HI> of King we are bound to <HI>honor;</HI> for we are to waigh in every King,
<LIST>
<ITEM>1. <HI>Modum a&s;&s;umendi.</HI></ITEM>
<ITEM>2. <HI>Normam gubernandi.</HI></ITEM>
</LIST></P>
<P N="1">1. The manner, or the waies, how any King cometh to his King|dom.</P>
<P N="2">2. The rules by which he governeth, and guideth the people that &s;hall be under his charge.</P>
<P N="1">1. <NOTE PLACE="marg">Ho&s;. 8.4.</NOTE> God &s;aith of <HI>many Kings, They have raigned, but not by me;</HI> As many men do <HI>Preach, whom he hath not &s;ent;</HI> the&s;e are <HI>&V;&s;urpers,</HI> and come to their government without <HI>right;</HI> And therefore we are not to <HI>honor them:</HI> be|cau&s;e, though they &s;hould govern <HI>ju&s;tly,</HI> yet, they have <HI>unju&s;tly</HI> attained unto their government, and I know not where we are commanded, to be voluntarily obedient to U&s;urpers.</P>
<P>Others there are, that do attain unto their <HI>Dominions,</HI> and yet not all the &s;ame way; for
<LIST>
<ITEM>1. Some come by the Sword.</ITEM>
<ITEM>2. Others by the <HI>peoples choice.</HI></ITEM>
<ITEM>3. Others by the <HI>right</HI> of their birth</ITEM>
</LIST></P>
<P>And though the <HI>la&s;t</HI> is <HI>be&s;t</HI> and mo&s;t <HI>authentick,</HI> yet we may not reject the other two, &s;o far forth as they are from God; for when <HI>rightfull Kings</HI> become with <HI>Nimrod,</HI> to be <HI>unju&s;t Tyrants,</HI> God many times, di&s;po&s;eth their <HI>Crowns</HI> as plea&s;eth him; as he did the Kingdom of <HI>Saul</HI> unto <HI>David,</HI> and <HI>Bel&s;hazzars</HI> unto <HI>Cyrus,</HI> and the like; and this Right is <HI>good,</HI> as it pro|ceedeth from God, <HI>Who giveth victory unto Kings,</HI> when as the Poet &s;aith,
<Q>&mdash;victrix cau&s;a Deo placuit.</Q> And, as <HI>Daniel</HI> &s;aith, he removeth Kings, and &s;etteth up Kings, <HI>Dan.</HI> 2.21. and <HI>Job</HI> 34.24.</P>
<P>And when Kings <HI>neglected</HI> their duty &s;o far, that the people <HI>knew</HI> not, that they had any <HI>King,</HI> or who had <HI>any right</HI> to be their King; or when the <HI>people</HI> were &s;o <HI>mi&s;erably</HI> handled by &s;uch <HI>foes,</HI> as invaded them, that they could not tell how to <HI>with&s;tand</HI> them; then, as <HI>Herodotus</HI> &s;aith of the <HI>Medes,</HI> that cho&s;e <HI>Deioces,</HI> (which is the fir&s;t <HI>elective</HI> King that I read of) to be their <HI>Protector,</HI> the people made <HI>choice</HI> of the <HI>chiefe&s;t</HI> man among&s;t them to be their <HI>King.</HI> Or, as we read of <HI>Abimeleck,</HI> when he, that had
<PB N="151" REF="90"><HI>no right</HI> unto the Crown, would cloak his <HI>&V;&s;urpation,</HI> by the election of the people; this popular <HI>choice</HI> was held for a <HI>good</HI> way, to maintain that <HI>&V;&s;urped</HI> Authority.</P>
<P>And though I deny not the <HI>right</HI> of &s;ome <HI>Elective Kings;</HI> becau&s;e God out of his infinite lenity to our <HI>Human frailty,</HI> rather then his people &s;hould be <HI>without Government,</HI> doth <HI>permit,</HI> and it may be <HI>approve,</HI> the &s;ame, when it is <HI>orderly</HI> done, as he did the <HI>Bill</HI> of <HI>Divorcement</HI> unto the <HI>Jews;</HI> yet, if we &s;hould <HI>ju&s;tly</HI> waigh the ca&s;e of <HI>Abimeleck,</HI> and (as &s;ome &s;ay) of <HI>Jero|boam,</HI> who of all the Kings of <HI>I&s;rael</HI> and <HI>Judah,</HI> were only made by the <HI>&s;uffrage</HI> of the people, how <HI>unju&s;tly</HI> they entred, how <HI>wickedly</HI> they raign|ed, and how <HI>lamentably</HI> the fir&s;t, that was without que&s;tion, the <HI>creature</HI> of the people ended both his <HI>life</HI> and his <HI>raign,</HI> it would &s;hew unto us, <HI>how un&s;ucce&s;&s;efull</HI> it is to admit <HI>any other makers</HI> of our <HI>King,</HI> then He that is the <HI>King of kings.</HI> And the time will not permit me to &s;et down, the great and <HI>many mi&s;chiefs</HI> that happened to the children of <HI>I&s;rael</HI> by the&s;e <HI>Elective Kings;</HI> no le&s;s then, at all times to ca&s;t off the &s;ervice of <HI>God,</HI> and in the end <HI>utterly to de&s;troy them&s;elves,</HI> when by <HI>Salmanazar</HI> they were carried Captives unto <HI>A&s;&s;yria,</HI> never to return again to this very day.</P>
<P>But again&s;t all this, the brood of <HI>Anabapti&s;ts</HI> will object, as they do now <HI>po&s;itively</HI> teach, that to be a <HI>King,</HI> is but an <HI>ambitious intru&s;ion</HI> into Au|thority; when as <HI>Nimrod</HI> rather by <HI>humane</HI> violence,
<NOTE PLACE="marg">Gen. 10.8.</NOTE> then by any <HI>Divine</HI> Ordinance became to be the fir&s;t <HI>King,</HI> that ever was in this World, and therefore S.
<NOTE PLACE="marg">1 Pet. 2.13.</NOTE> <HI>Peter</HI> calleth the e&s;tabli&s;hing of <HI>Kings</HI> to be the <HI>ordinance</HI> of man.</P>
<P>I an&s;wer, that the Scripture &s;hall <HI>determine</HI> this que&s;tion; for <HI>Solomon</HI> &s;aith, <HI>Hearken, O ye Kings, hear ye that Govern the Nations,
<NOTE PLACE="marg">Sap. 6.1, 2, 3.</NOTE> for power is given unto you by the Lord,</HI> and principality by the mo&s;t high: And <HI>S. Paul</HI> &s;aith, <HI>There is no power but from God,</HI> and who&s;oever <HI>re&s;i&s;teth the power,
<NOTE PLACE="marg">Rom. 13.5.</NOTE> re|&s;i&s;teth the Ordinance of God;</HI> And <HI>Daniel</HI> &s;aith to <HI>Nebuchadnezzar, O King, thou art the King of kings, for the God of Heaven hath given thee a Kingdom,
<NOTE PLACE="marg">Dan. 2.37.</NOTE> Power, Strength, and Glory;</HI> and the Wi&s;dom of God &s;aith,
<NOTE PLACE="marg">Prov. 18.15. E&s;ay 45.1.</NOTE> <HI>Per me reges regnant;</HI> And the Lord &s;aith as much unto <HI>Cyrus,</HI> and no le&s;s to <HI>Nebuchad|nezzar.</HI></P>
<P>And to make the point <HI>more plain</HI> by Examples: I would demand,
<NOTE PLACE="marg">Jer. 27.5, 6.</NOTE> whe|ther <HI>Mo&s;es</HI> his government over <HI>I&s;rael</HI> was by his own <HI>intru&s;ion,</HI> or by the <HI>Ordinance</HI> of God? And what &s;hall I &s;ay of <HI>Saul,</HI> when he &s;ought his fa|ther <HI>A&s;&s;es,</HI> and of <HI>David</HI> when he fed the <HI>flock of Je&s;&s;e,</HI> was it their de&s;ire, or <HI>Gods de&s;ign,</HI> that made them <HI>Kings?</HI> And you may &s;ee how little, <HI>Jehu</HI> dreamed of a <HI>Kingdom,</HI> when <HI>Eli&s;aeus</HI> &s;ent one of the children of the Pro|phets, <HI>To annoint him from the Lord to be King over I&s;rael;</HI>
<NOTE PLACE="marg">2 King. 9.</NOTE> Therefore S. <HI>Augu&s;tine</HI> &s;aith,
<NOTE PLACE="marg">Aug. de Civit. Dei.</NOTE> that the greatne&s;s of <HI>Empires</HI> cometh neither by <HI>chance</HI> nor by <HI>de&s;tiny;</HI> by <HI>chance,</HI> he under&s;tandeth (as he &s;aith) the things that hap|pen beyond <HI>our knowledg</HI> of <HI>their cau&s;es,</HI> or without any <HI>premeditated order</HI> of rea&s;on, a&s;&s;i&s;ting their conception and birth; and by <HI>de&s;tiny,</HI> he under|&s;tandeth (as the <HI>Pagans</HI> deemed) <HI>what happeneth</HI> without the <HI>will,</HI> either of God or men, by the <HI>inevitable</HI> nece&s;&s;ity of &s;ome particular order; (which opinion, is mo&s;t <HI>injurious</HI> to Gods providence) but we mu&s;t cer|tainly <HI>believe</HI> that Kingdoms are con&s;tituted and e&s;tabli&s;hed &s;imply and <HI>ab&s;olutely</HI> by the <HI>Divine Providence</HI> of God; and in another p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ace he &s;aith that the &s;ame <HI>true</HI> God, which giveth the <HI>Kingdom</HI> of <HI>Heaven;</HI> to his chil|dren only; giveth the <HI>Earthly Kingdoms,</HI> both to the <HI>good</HI> and to the <HI>bad</HI> as he plea&s;eth; yet alwaies <HI>ju&s;tly.</HI> And for <HI>Nimrod</HI> I &s;ay the words bear no more, then he became <HI>mightier</HI> then <HI>other Kings,</HI> or began to <HI>Tyrannize</HI> more then all the <HI>other Kings:</HI> And for S. <HI>Peters</HI> words, I &s;ay he means it only of <HI>Elective Kings;</HI> Which in another place, I &s;hewed more <HI>fully</HI> than the
<PB N="152" REF="91">time will now give me <HI>leave,</HI> in what &s;en&s;e he calleth them, <GAP DESC="foreign">.</P>
<P>Therefore I &s;ay, the <HI>calling</HI> of Kings, is the <HI>proper Ordinance</HI> of God, as it is fully and mo&s;t <HI>learnedly</HI> &s;hewed, by a mo&s;t Reverend <HI>Prelate</HI> of our Church, <HI>lately</HI> publi&s;hed and intituled, <HI>Sacro-Sancta Regum Maje&s;tas.</HI> How&s;oever (as I &s;aid) we condemn not as <HI>unlawfull,</HI> the right of all <HI>Ele|ctive</HI> Kings; yet, we ought to acknowledg how much <HI>more bound</HI> we are to God; that him&s;elf, in a <HI>rightfull line</HI> of &s;ucce&s;&s;ion, hath appointed <HI>our Kings</HI> to raign over us, &s;o that we need not fear the error of our Election, if there be no error in our <HI>&s;ubmi&s;&s;ion.</HI></P>
<P N="2">2. As we are to con&s;ider <HI>quem,</HI> whom, &s;o we ought to remember <HI>qualem,</HI> what manner of King we are commanded <HI>to honor;</HI> for as the unju&s;t <HI>&V;&s;ur|per</HI> may govern the people <HI>ju&s;tly,</HI> as they do &s;ometimes, and in &s;ome <HI>pla|ces;</HI> &s;o they that have <HI>ju&s;t</HI> Titles to their Crowns, may prove <HI>unju&s;t</HI> in their <HI>Governments,</HI> as too too many, both of the Kings in <HI>I&s;rael</HI> and <HI>Judah,</HI> and I fear <HI>many other</HI> Kings have been; And yet, if they be our <HI>lawfull</HI> Kings, be they what <HI>they will,</HI> Cruell, Tyrannous, or Idolatrous, or if you will, put all together, I &s;ay we are bound <HI>to honor them,</HI> and no waies to <HI>Re|bell</HI> again&s;t them; for if <HI>thy Brother, the &s;on of thy Mother, or thy &s;on, or thy daughter,
<NOTE PLACE="marg">Deut. 13.6.</NOTE> or the wife of thy bo&s;ome, or thy friend which is as thine own &s;oul, &s;hall intice thee to Idolatry, and to &s;erve &s;trange gods, thine eye &s;hall not &s;pare him, neither &s;halt thou have any pity upon him:</HI> but for the <HI>&s;on</HI> to ri&s;e up again&s;t the <HI>Father,</HI> the <HI>wife</HI> again&s;t her <HI>Husband,</HI> the <HI>&s;ervant</HI> again&s;t his <HI>Lord,</HI> or the <HI>&s;ubject</HI> again&s;t his <HI>King;</HI> here is not a <HI>word,</HI> and <HI>we are not to do</HI> what the Lord doth <HI>not command,</HI> as <HI>To&s;tat.</HI> well ob&s;erveth upon this place.</P>
<P>Therefore though <HI>Jeroboam</HI> made <HI>I&s;rael</HI> to &s;in, by &s;etting up <HI>his calves</HI> to be adored, <HI>N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">buchadnezzar</HI> commanded all his people, to wor&s;hip his <HI>Golden Image; Ahab, Mana&s;&s;es, Nero, Julian,</HI> and the re&s;t of the <HI>per&s;ecu|ting</HI> Emperors, did mo&s;t <HI>impiou&s;ly</HI> compell their <HI>Subjects</HI> to <HI>Idolatry,</HI> and exerci&s;ed all kinds of <HI>cruelty</HI> again&s;t Gods &s;ervants; yet, you &s;hall never <HI>find,</HI> that either the <HI>Jews</HI> under <HI>Jeroboam,</HI> or <HI>Daniel</HI> in <HI>Babylon,</HI> or <HI>Elias,</HI> in the time of <HI>Ahab,</HI> or any <HI>Chri&s;tian,</HI> under <HI>Julian</HI> or the re&s;t of tho&s;e bloody Tyrants, did <HI>ever rebell</HI> again&s;t <HI>any</HI> of tho&s;e wicked Kings; for they all con&s;idered the <HI>law</HI> of God, and I be&s;eech you all to con&s;ider it likewi&s;e,</P>
<P N="1">1. <NOTE PLACE="marg">Exod 22.28.</NOTE> <HI>Mo&s;es</HI> &s;aith, <HI>Thou &s;halt not &s;peak evil of the Ruler of thy people,</HI> yea, though he &s;hould be <HI>evil,</HI> yet mu&s;t thou not <HI>&s;peak evil</HI> of him; for as thou art to <HI>honor thy Father,</HI> not &s;o much becau&s;e he is <HI>good,</HI> as becau&s;e he is thy <HI>Father;</HI> and therefore the &s;on of <HI>Noah</HI> was accur&s;ed becau&s;e he de&s;pi|&s;ed his <HI>Father,</HI> when his father <HI>&s;inned;</HI> &s;o we are to honor <HI>our King</HI> and to &s;peak <HI>no ill</HI> of him, though he &s;hould be never &s;o ill; for, <HI>Is it fit to &s;ay to a King, Thou art wicked? And to Princes, Ye are ungodly?</HI> Job. 34.18.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">Not to do the lea&s;t in|dignity unto our King.</NOTE> As we are to bridle our <HI>tongues,</HI> &s;o much more ought we to refrain our <HI>hands</HI> from offering the <HI>lea&s;t violence</HI> unto our King, When the Lord &s;aith peremptorily, <HI>Touch not mine annointed;</HI> where he doth not &s;ay, <HI>Non occides</HI> or <HI>ne perdas,</HI> the wor&s;t that can be, but <HI>ne tangas,</HI> the lea&s;t that may be; neither doth he &s;ay <HI>Sanctos meos,</HI> my holy ones, but <HI>Chri&s;tos meos,</HI> my annointed ones, whether they be <HI>holy</HI> or <HI>unboly,</HI> good or bad; therefore though <HI>Saul</HI> was a wicked <HI>King,</HI> and a heavy per&s;ecutor of <HI>David</HI> without cau&s;e, hunting him like a <HI>Partridge</HI> upon the Mountains, and &s;eeking no le&s;s then to take away his <HI>life;</HI> yet, when the men of <HI>David</HI> &s;aid unto him, Behold <HI>the day,</HI> of which the Lord &s;aid unto thee, <HI>I will deliver thine ene|my into thine hand,</HI> that thou mai&s;t do to him, <HI>as it &s;hall &s;eem good unto thee;</HI> what &s;eemed <HI>good</HI> unto him? Truely, no waies to <HI>hurt</HI> him, nor to do the <HI>lea&s;t indignity</HI> unto him; for his heart <HI>&s;mote him,</HI> becau&s;e he had cut off the
<PB N="153" REF="91"><HI>skirt</HI> of his robe; and therefore he &s;aid unto his men,
<NOTE PLACE="marg">1 Sam. 24.4, 5, 6,</NOTE> <HI>The Lord forbid that I &s;hould do this thing unto my Ma&s;ter,</HI> the Lords annointed, to &s;tretch forth my hand again&s;t him: And why &s;o? becau&s;e he is the annointed <HI>of the Lord;</HI> that is, not becau&s;e he is a <HI>good man</HI> but becau&s;e he is my <HI>King.</HI></P>
<P>Nay, we are not only forbidden to offer <HI>violence,</HI>
<NOTE PLACE="marg">That we are to protect our King with the hazard of our lives.</NOTE> but we are al&s;o injoyn|ed to give our <HI>be&s;t a&s;&s;i&s;tance</HI> to protect the <HI>per&s;ons</HI> of our mo&s;t wicked Kings; for <HI>David,</HI> not only <HI>&s;taid his &s;ervants,</HI> with the former words, and &s;uffered them not <HI>to ri&s;e</HI> again&s;t <HI>Saul,</HI> but, when <HI>Saul</HI> lay &s;leeping within his trench, and <HI>David</HI> and <HI>Abi&s;hai</HI> took away his <HI>&s;peare,</HI> and had the power to <HI>de&s;troy him;</HI> What, &s;aith <HI>David</HI> unto <HI>Abner,</HI> Art not thou a <HI>Valiant man?</HI> And who is like thee in <HI>I&s;rael?</HI> Wherefore then ha&s;t thou not kept <HI>thy Lord,</HI> the King? This thing is not good that thou ha&s;t done: as <HI>the Lord liveth,
<NOTE PLACE="marg">1 Sam. 15.16.</NOTE> ye are worthy to dye,</HI> becau&s;e you have not kept your <HI>Ma&s;ter,</HI> the Lords an|nointed; And if this thing is not good, and <HI>David</HI> je&s;teth not, but <HI>&s;wear|eth,</HI> As the <HI>Lord liveth,</HI> they are <HI>worthy to dye,</HI> that pre&s;erve not <HI>the life</HI> of their King, be he never &s;o wicked; then certainly, this thing <HI>is not good,</HI> and they are more <HI>then worthy to die,</HI> that not only refu&s;e to <HI>a&s;&s;i&s;t,</HI> but al&s;o <HI>ri&s;e in Arms</HI> to per&s;ecute, and to take away <HI>the life</HI> of a mo&s;t <HI>Pious</HI> and a <HI>Gracious</HI> King. So you &s;ee the per&s;on whom we are to <HI>honor, the King,</HI> what|&s;oever he be, good or bad.</P>
<P N="2">2. The <HI>Honor,</HI> that we are to exhibite unto him is to be con&s;idered out of the word <GAP DESC="foreign">, a word &s;o <HI>&s;ignificant,</HI> that it not only comprehendeth <HI>all the duty,</HI> which we owe to our <HI>Father,</HI> and <HI>Mother,</HI> but it is al&s;o u&s;ed to expre&s;s <HI>mo&s;t,</HI> if not <HI>all, the &s;ervice of God,</HI> when he &s;aith, <HI>If I am a father,
<NOTE PLACE="marg">Malach. 1.5.</NOTE> where is my honor?</HI> And therefore, when <HI>Aha&s;&s;uerus</HI> asked <HI>Haman,</HI> What &s;hould be done unto the man, <HI>Whom the King would honor,</HI> he an&s;wered, let the <HI>Royall apparell be brought,</HI> which the King u&s;eth to weare, and <HI>the Hor&s;e,</HI> that the King rideth upon, and the <HI>Crown Royall,</HI> which is &s;et upon his head, and Let him be <HI>arraied therewith,</HI> and ride through the &s;treets of the City, and one of the Kings <HI>mo&s;t noble Princes</HI> &s;hall Proclaim before him, <HI>Thus &s;hall it be done to the man, whom the King delighteth to honor;</HI>
<NOTE PLACE="marg">He&s;ter 6.8, 9.</NOTE> Wherein you &s;ee, that by <HI>honor</HI> this <HI>great Favorite</HI> under&s;tandeth, to de|vi&s;e <HI>all the means</HI> that may be, to advance <HI>ones credit,</HI> and to increa&s;e his <HI>reputation</HI> throughout all the World; And though the &s;ame word is u&s;ed in the <HI>fir&s;t</HI> &s;entence, <GAP DESC="foreign">, yet as in human &s;ciences,
<NOTE PLACE="marg">The difference betwixt the honor, which we owe to all men, and the honor that we to our King.</NOTE> &s;o in the <HI>Di|vine Precepts,</HI> they are <HI>more</HI> or <HI>le&s;s</HI> e&s;teemed, according to the <HI>Excellency</HI> of their <HI>Object;</HI> For as that <HI>love,</HI> which we owe to our neighbour, mu&s;t, without compari&s;on give <HI>place</HI> to that far <HI>greater love</HI> which we owe to <HI>God;</HI> &s;o that <HI>honor,</HI> which we are to exhibite <HI>to all men,</HI> is far <HI>inferior</HI> to that which we owe unto <HI>our King;</HI> becau&s;e his <HI>Dignity</HI> is elevated above all other men, and therefore to be <HI>honored</HI> above all other men.</P>
<P>And if you look into the <HI>particulars</HI> of that <HI>honor,</HI> which we owe unto our <HI>Parents,</HI> and to our <HI>King,</HI> you &s;hall find many things included therein;
<NOTE PLACE="marg">Three things comprehended in the honor that we owe to the King.</NOTE> but <HI>e&s;pecially</HI> the&s;e three things.</P>
<LIST>
<ITEM>1. <HI>Reverence.</HI></ITEM>
<ITEM>2. <HI>Obedience.</HI></ITEM>
<ITEM>3. <HI>A&s;&s;i&s;tance.</HI></ITEM>
</LIST>
<P N="1">1. We owe a great deal of <HI>Reverence,</HI>
<NOTE N="1" PLACE="marg">A Reverent re&s;pect of our King.</NOTE> and re&s;pect unto the <HI>Per&s;on</HI> of a King; becau&s;e the King is a man <HI>&s;econd</HI> from God, <HI>&amp; Solo Deo minor,</HI> and inferior <HI>only</HI> unto God: Kings being, as the Scripture calleth them, <HI>The gods of the Earth;</HI> or earthly gods, becau&s;e they are Gods deputies, and his <HI>Vice-Royes</HI> here on earth; and, as they have <HI>Pote&s;tatem vitae &amp; neois,</HI> they are the mo&s;t <HI>lively Image,</HI> and repre&s;entation of God him&s;elf. Whereupon <HI>Tertullian</HI> &s;aith, <HI>Deus e&s;t &s;olus, in cujus &s;olius pote&s;tate &s;unt Reges,
<NOTE PLACE="marg">Tertull. in Apolog.</NOTE> &agrave; quo &s;unt &s;e|cundi; po&s;t quem primi, &s;uper omnes homines ante omnes Deos;</HI> And therefore
<PB N="154" REF="92">&s;eeing the reverence that is due to any one, <HI>is due</HI> according to the <HI>Dig|nity</HI> of that one, we ought <HI>highly</HI> to e&s;teem and <HI>Reverence</HI> our <HI>King,</HI> above all other men on earth, and they that have any <HI>ba&s;e thought</HI> of their King, mu&s;t needs be <HI>mo&s;t ba&s;e</HI> in Gods &s;ight; The time will not permit me, to &s;hew how <HI>Reverently</HI> the <HI>Per&s;ians,</HI> and the re&s;t of the <HI>Heathens</HI> e&s;teemed of their Kings, and as it were <HI>adored</HI> them, as if they had been <HI>gods,</HI> which I propo&s;e not, as a <HI>pattern</HI> for us to imitate, but alledge them as a witne&s;&s;e to <HI>condemn</HI> tho&s;e that Reverence their King, the cleane <HI>contrary way,</HI> by a mo&s;t <HI>abominable Rebellion</HI> again&s;t him.
<NOTE N="2" PLACE="marg">Obedience to our King.</NOTE></P>
<P N="2">2. The next <HI>branch</HI> of that <HI>Honor,</HI> which we owe unto our King, is <HI>Obe|dience;</HI> which is a virtue (as <HI>Samuel</HI> &s;aith) more acceptable unto God <HI>then &s;acrifice; Quia per victimas aliena caro, per obedientiam propria voluntas mactatur,</HI> when, as <HI>Dama&s;cen</HI> &s;aith, <HI>Obedientia e&s;t voluntatis propriae&s;u jectio,</HI> Obedience is the &s;ubmitting of our <HI>wils</HI> to the <HI>commands</HI> of another;
<NOTE PLACE="marg"><HI>Alexand. de Alexand.</HI> l. 1. c. 20.</NOTE> Therefore <HI>Cyrus</HI> King of <HI>Per&s;ia</HI> is &s;aid to have commended a Souldier, who having drawn forth his &s;word, to kill his enemy, and hearing the <HI>Trumpet</HI> calling him away,
<NOTE PLACE="marg">Prov. 15.28.</NOTE> <HI>refrained</HI> his <HI>blow,</HI> and let go his adver&s;ary; becau&s;e he made more account of <HI>obaying</HI> his military law,
<NOTE PLACE="marg">Plant. Trin.</NOTE> then he did to take away the <HI>life</HI> of his enemy.
<NOTE PLACE="marg"><HI>Idem in Sticho. Principib<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s pare</HI> In Deut 17.10. Math. 23.2. Rom. 23.1, 2. 2 The&s; 3.14. Heb. 13.3. Tit. 3.1. 1 Pet. 2.13. Phil. 2.</NOTE> And <HI>Solomon</HI> &s;aith, <HI>Mens ju&s;ti meditabitur obedientiam;</HI> as the vulgar hath it. And as the &s;on &s;aith in <HI>Plautus, Pater ad&s;um, impera quidvis, neque tibi ero in mor&acirc;, neque latebrose me abs tuo con&s;pectu occultabo;</HI> O Father here I am, bid me do, <HI>what you will,</HI> I will not refu&s;e it, nor hide my &s;elf out of your &s;ight; <HI>Quia faciendum e&s;t id nobis, quod parentes imperant;</HI> becau&s;e the children ought to do, what their parents <HI>command</HI> them. So <HI>Periander</HI> &s;aith, <GAP DESC="foreign">, and <GAP DESC="foreign">, Obey thy <HI>Prince;</HI> and not only the Heathens injoyn us to obey our <HI>Princes,</HI> but al&s;o God him&s;elf <HI>doth mo&s;t &s;trictly</HI> command us, to obey our King, and tho&s;e that have the rule over us; as you may &s;ee it mo&s;t plainly in the&s;e Scriptures &s;et down in the margent.</P>
<P>But the height of all the <HI>difficulty</HI> con&s;i&s;teth to know <HI>how far,</HI> and wherein we are <HI>to obey</HI> our King; for all &s;ides agree that we <HI>ought to obey,</HI> but <HI>how far</HI> we are to obey, it is not <HI>yet agreed</HI> upon by them, that <HI>di&s;obey</HI> the King. The que&s;tion would require more then an <HI>hour-gla&s;s</HI> to di&s;cu&s;s it, but the few &s;ands that are yet un&s;pent, do call upon me, to decide it <HI>briefly;</HI> There|fore I &s;ay, that if you look into the fir&s;t Chapter of <HI>Jo&s;hua,</HI> you may there find in <HI>plain terms, how far</HI> you are to obey your King; In <HI>all Civill things</HI> we are to obey the King, and in all <HI>Divine things</HI> that God <HI>prohibiteth not</HI> by his Divine Law; or brieffer, We are to obey our King, as we are <HI>to obey our Father,</HI> in all things, wherein God doth not <HI>flatly</HI> and expre&s;&s;ely <HI>for|bid</HI> us: for if the King <HI>forbids me</HI> to do what <HI>God commandeth;</HI> and I can|not omit it without the <HI>breach</HI> of Gods commandment;
<NOTE PLACE="marg">Act. 5.27.</NOTE> or <HI>commandeth me to do,</HI> what God <HI>forbiddeth;</HI> then the Apo&s;tle's rule mu&s;t alwaies hold, in &s;uch ca&s;es, that <HI>It is better to obey God then man.</HI></P>
<P>And yet in this ca&s;e <HI>two &s;peciall Cautions</HI> ought to be ob&s;erved.</P>
<P N="1">1. That every <HI>Private,</HI> Illiterate, and Unauthorized man make not him&s;elf a judge in <HI>Divine things,</HI> to determine <HI>all particulars</HI> what God <HI>forb<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ddeth,</HI> and what he <HI>commandeth;</HI> becau&s;e, as <HI>David</HI> &s;aith, the Law of God is <HI>exceeding broad,</HI>
<NOTE PLACE="marg">Malach. 2.7.</NOTE> and admits of more explanations and <HI>limitations,</HI> then every <HI>weak head</HI> is able to comprehend; and therefore God hath ap|pointed as well <HI>Interpreters,</HI> as keepers of his Laws; for the <HI>Prie&s;ts lips &s;hould, or</HI> mu&s;t, pre&s;erve knowledge; And S. <HI>Chry&s;o&s;tome</HI> &s;aith, that <HI>Sicut cor &s;api|entiae locus e&s;t, ita &s;acerdotes &s;unt receptacula &s;apientiae &s;piritualis, in</HI> Mathew 21. <HI>homil.</HI> 38.</P>
<P>And truly, this hath bred <HI>abundance</HI> of the children of di&s;obedience, that though <HI>Hoc erit artis opus,</HI> yet every one will be &s;uch a <HI>Doctor</HI> as to deter|mine
<PB N="155" REF="92">the <HI>heighth</HI> and <HI>depth,</HI> the limitations and <HI>conditions</HI> of every one of <HI>Gods precepts,</HI> they know when, where, and how God commandeth every thing, and this is to be the <HI>Judges</HI> of Gods <HI>Precepts.</HI> and not the <HI>keepers</HI> of Gods Commandements, to <HI>pre&s;cribe</HI> them, and not <HI>obey</HI> them? whereas S. <HI>Bern.</HI> &s;aith, <HI>Non attendit verus obediens, quale &s;it, quod praecipitur, &s;ed hoc &s;olo contentus, quia praecipitur;</HI> he that is truly <HI>obedient</HI> to him, whom God commanded us <HI>to obey,</HI> never regardeth <HI>what it is</HI> that is commanded, (&s;o it be not <HI>&s;imply</HI> and apertly <HI>evill</HI>) but he <HI>con&s;idereth,</HI> and is therewith &s;atisfied, <HI>that it is commanded,</HI> and therefore doth it, becau&s;e, as S <HI>Aug.</HI> &s;aith,
<NOTE PLACE="marg">The command of the Superi|our is a &s;uffi|cient excu&s;e for the inferi|our.</NOTE> <HI>Mandatum im|perantis tollit peccatum obedientis, (i.e.)</HI> in all things not <HI>apparantly</HI> forbidden.</P>
<P>And therefore, as <HI>Julians</HI> Chri&s;tian-Souldiers, would not <HI>&s;acrifice</HI> unto the Idols, which was an apparent evil, at his command; <HI>Sed timendo pote&s;ta|tem, contemnebant pote&s;tatem,</HI> but in fearing the <HI>power of God,</HI> regarded not the <HI>wrath of man;</HI> yet when he led them again&s;t his enemies, they never <HI>que&s;tioned,</HI> who they were that they went again&s;t, nor examined the <HI>cau&s;e</HI> of his war; but they went freely with him, <HI>Et &s;ubditi erant propter Dominum aeternum etiam Domino temporali;</HI> and in all &s;uch civill commands they obeyed this <HI>wicked King,</HI> for his &s;ake, that was the <HI>King of kings;</HI> and it may be, fought again&s;t their own <HI>brethren.</HI> So did the Jews, that followed <HI>Saul</HI> again&s;t <HI>David,</HI> and yet we never read that ever they were <HI>blamed</HI> for it. And &s;o &s;hould we do <HI>the like,</HI> if we would do what <HI>God commandeth us:</HI> For it is not in the &s;ubject's <HI>choice,</HI> again&s;t whom he will fight; but he mu&s;t be <HI>obedient</HI> to his King, if he will be obedient unto God; for &s;o the Lord &s;aith, <HI>I have made the earth, the man, and the bea&s;t,
<NOTE PLACE="marg">Jerem. 27.5, 6.</NOTE> that are upon the ground by my great power,</HI> (therefore certainly, none &s;hould deny his <HI>Right</HI> to di&s;po&s;e of it) and now I have given all the&s;e <HI>Lands</HI> into the hands of <HI>Nebuchadnezzar</HI> the King of <HI>Babylon</HI> my &s;ervant, (and yet he was both a <HI>Heathen,</HI> and <HI>Idolater,</HI> and a <HI>mighty Tyrant</HI>) <HI>and all nations &s;hall &s;erve him, and his &s;on, and his &s;ons &s;on;</HI> and it &s;hall come to pa&s;&s;e, that <HI>the na|tion</HI> and Kingdom which will not &s;erve <HI>the &s;ame N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">buchadnezzar</HI> the King of <HI>Babylon,</HI> and that will not put their necks <HI>under the oke of the King of Ba|bylon,</HI> that nation <HI>will I puni&s;h,</HI> &s;aith the Lord, with the <HI>&s;word,</HI> and with the <HI>famine,</HI> and with the <HI>pe&s;tilence,</HI> until <HI>I have con&s;umed them</HI> by his hands; Therefore hearken not ye unto <HI>your Prophets,</HI> nor to your <HI>Divines,</HI> which &s;peak unto you, &s;aying, <HI>Ye &s;hall not &s;erve the King of Babylon;</HI> for they pro|phe&s;ie a lye unto you, which he repeateth again, and again, <HI>they prophe&s;ie a lye unto you,</HI> that you &s;hould peri&s;h. Which very words I may take up a|gain&s;t the <HI>Rebels</HI> of <HI>England, Ireland,</HI> and <HI>Scotland,</HI> God gave the&s;e King|doms unto <HI>King Charles,</HI> and they cannot deny this, nor deny him to be a <HI>good man,</HI> and a <HI>mo&s;t religious King;</HI> and He hath commanded us, <HI>to obey him,</HI> and they that will not <HI>&s;erve him,</HI> he will de&s;troy them by his hand; There|fore believe not your <HI>fal&s;e Teachers,</HI> whether they be the <HI>Prie&s;ts</HI> and Je&s;uits of <HI>Ireland,</HI> or the <HI>Browni&s;ts</HI> and <HI>Anabapti&s;ts</HI> of <HI>England;</HI> for God hath <HI>not &s;ent them,</HI> though they multiply <HI>their lyes</HI> in his name; becau&s;e God hath &s;o &s;traightly commanded us <HI>to obey our King</HI> in all civil cau&s;es, and in all things wherein he giveth not a <HI>&s;pecial charge</HI> to do the <HI>contrary.</HI></P>
<P>And therefore (that which is mo&s;t <HI>worthy</HI> to be ob&s;erved) though God him&s;elf, for the &s;in of <HI>Solomon,</HI> declared by his Prophet, that he had <HI>de|creed,</HI> to cut off ten parts of the Kingdom from <HI>Rehoboam;</HI> yet, becau&s;e the people revolted, not to &s;atisfie Gods <HI>ju&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e,</HI> for the &s;ins of <HI>Solomon,</HI> but out of their own <HI>di&s;contents,</HI> that he would not ea&s;e them of their <HI>burdens:</HI> for this revolt from a <HI>fooli&s;h,</HI> and an <HI>oppre&s;&s;ing</HI> Prince, they are termed <HI>Rebels;</HI>
<NOTE PLACE="marg">1 Kings 12.19.</NOTE> and, as the <HI>Thief,</HI> to prevent his di&s;covery, will commit <HI>murder, &amp; &s;celus &s;celere regitur,</HI> and one great mi&s;chief will <HI>&s;helter</HI> it &s;elf under a <HI>greater;</HI> &s;o their <HI>Rebellion</HI> corrupted their <HI>Religion,</HI> and made them fall away from
<PB N="156" REF="93">God, to wor&s;hip Idols, as they had done from <HI>their King,</HI> to <HI>&s;erve a Tray|tor,</HI> which &s;oon brought them to <HI>confu&s;ion:</HI> Becau&s;e this <HI>revolt,</HI> as it pro|ceeded from them was mo&s;t <HI>abominable</HI> unto God; And therefore, though they were not reduced to <HI>Rehoboam,</HI> becau&s;e that may pretend &s;ome cau&s;e, as oppre&s;&s;ion; yet this, after a plenary di&s;qui&s;ition, can admit of none ex|cu&s;e; and therefore, being abominable above mea&s;ure, it cannot expect the lea&s;t favour from God, but they were mo&s;t <HI>&s;everely</HI> puni&s;hed by God; becau&s;e they tran&s;gre&s;&s;ed his will, by thus <HI>rebelling again&s;t their King,</HI> con|trary to his Commandment.</P>
<P N="2">2. The <HI>other Caution</HI> is, That if the King <HI>commandeth</HI> what the Lord <HI>forbiddeth,</HI> or the contrary, then I may <HI>di&s;obey,</HI> but I mu&s;t not <HI>re&s;i&s;t;</HI> for this is the will of God, that where my <HI>active obedience</HI> cannot take place, my <HI>pa&s;&s;ive obedience</HI> mu&s;t &s;upply it: And though our Kings were as <HI>Idolatrous</HI> as <HI>Mana&s;&s;es,</HI> as <HI>Tyrannical</HI> as <HI>Nero,</HI> as wicked as <HI>Ahab,</HI> and as prophane as <HI>Julian;</HI> yet we may not <HI>re&s;i&s;t,</HI> we mu&s;t not <HI>Rebel;</HI> which would overthrow the very <HI>order of nature,</HI>
<NOTE PLACE="marg"><HI>Arni&s;. de au|t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rit. princ</HI> c. 3. pag. 68.</NOTE> as <HI>Arni&s;aeus</HI> proveth by many examples, and takes away the glory of <HI>martyrdom,</HI> and makes all the <HI>Precepts</HI> of the Go&s;pel of <HI>none effect.</HI> And therefore, when the Chri&s;tians in <HI>Tertullians</HI> time, were more <HI>in number,</HI> and of <HI>greater</HI> &s;trength than their enemies; yet being com|pelled to <HI>Idolatry,</HI> they rather &s;uffered any <HI>per&s;ecution,</HI> than admitted of any <HI>Rebellion</HI> again&s;t the mo&s;t wicked of their per&s;ecutors. And <HI>Ju<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tinian</HI> faith, <HI>Q is e&s;t tantae authoritatis, ut nolentem principem po&s;&s;it coarctare?</HI> Who hath &s;o much <HI>power,</HI> as to re&s;train an unwilling Prince?</P>
<P>And yet it is very &s;trange to con&s;ider, what new <HI>Divinity</HI> hath been taught, <HI>ex cathedra pe&s;tilentiae,</HI> out of the <HI>chair</HI> of our <HI>new A&s;&s;embly,</HI> to rai&s;e Rebellion again&s;t our <HI>King;</HI> and that which is <HI>wor&s;e</HI> than Rebellion, to re|fu&s;e the grace of Remi&s;&s;ion. The Scribes and Phari&s;ees were <HI>mo&s;t wicked hypocrites,</HI> and they &s;ate in <HI>Mo&s;es chair;</HI> but they never dur&s;t teach &s;uch <HI>tenets,</HI> as now are publi&s;hed and practi&s;ed in the&s;e <HI>Kingdoms.</HI> And there|fore our Saviour &s;aith,
<NOTE PLACE="marg">Math. 23.3.</NOTE> <HI>All that they bid you ob&s;erve, that ob&s;erve and do.</HI> In|deed, there were &s;ome <HI>Hereticks</HI> among them, that in the dayes of <HI>Theudas</HI> and <HI>Judas Galilaeus,</HI> taught, That the Jews were not to <HI>pray</HI> for the life of the <HI>Emperour,</HI> becau&s;e he was but <HI>extraneous,</HI> an <HI>&V;&s;urper,</HI> and none of their lawful <HI>Kings;</HI> for which errour, <HI>Pilate</HI> mingled their <HI>blood</HI> with their <HI>&s;acri|fice;</HI> but the&s;e never dur&s;t avouch, they <HI>&s;hould not pray</HI> for their own <HI>law|ful</HI> King; much le&s;&s;e, that they might <HI>rebel,</HI> and take up arms again&s;t him,
<NOTE PLACE="marg">Jo&s;eph. Antiq.</NOTE> though he were never &s;o wicked. For they knew, that the <HI>holie&s;t men</HI> that ever were among the <HI>Hebrews,</HI> (called <HI>E&s;&s;aei,</HI> or <HI>E&s;&s;eni,</HI> that is, the <HI>true Practi&s;ers</HI> of the Law of God) maintained, that <HI>Soveraign Princes,</HI> what&s;o|ever they were, ought to be <HI>inviolable</HI> to their &s;ubjects as they were in mo&s;t places, among the mo&s;t <HI>barbarous</HI> Heathens. And therefore no doubt, but the&s;e <HI>Jews,</HI> and the&s;e <HI>Gentiles,</HI> &s;hall ri&s;e in judgement, and condemn our <HI>mo&s;t wicked,</HI> and rebellious generation.</P>
<P>But you will &s;ay, What if my King &s;eek to <HI>kill</HI> me, for &s;o now the <HI>Rebels</HI> have a&s;cended to that <HI>height</HI> of impiety, that they are not a&s;hamed, thus <HI>&s;landerov&s;ly</HI> to taxe him, and mo&s;t <HI>fal&s;ely</HI> to accu&s;e him? Doth not <HI>nature</HI> it &s;elf teach me that <HI>common principle, vim vi pellere,</HI> and rather kill <HI>him,</HI> than &s;uffer <HI>my &s;elf</HI> to be killed?</P>
<P>To re&s;olve this Que&s;tion, I demand of thee, What if thy father &s;eek to kill thee, Maye&s;t thou rather kill him, than be killed?</P>
<P>Fir&s;t thou mu&s;t know, That the <HI>father,</HI> next under God, is the cau&s;e of the <HI>very Being,</HI>
<NOTE N="2" PLACE="marg">The &s;ons ob|ligation to his father, is more than ever he can do to re|quite it.</NOTE> and the giver of <HI>the life</HI> of his &s;on; &s;o is not the &s;on of the father.</P>
<P N="2">2. The father, as I proved upon the 5th Commandment, had under the Law of <HI>Nature,</HI> and for many years after <HI>Mo&s;es, pote&s;tatem vitae &amp; necis;</HI>
<PB N="157" REF="93">the power of life and death over <HI>all his children;</HI> and the children, unle&s;&s;e they grew very <HI>ungracious,</HI> and more than <HI>unnatural,</HI> never dur&s;t <HI>re&s;i&s;t</HI> them; otherwi&s;e, when God commanded <HI>Abraham,</HI>
<NOTE PLACE="marg">Gen. 22.2.</NOTE> to offer up <HI>I&s;aac</HI> for a burnt|offering, he might have an&s;wered; Fir&s;t, that he had no <HI>right</HI> to do it. Secondly, that he was <HI>old</HI> and feeble, and the Lad was young and <HI>lu&s;ty,</HI> (as you &s;ee he was better able <HI>to carry the wood</HI> upon his &s;houlders, than his fa|ther) and therefore he might <HI>fear</HI> his &s;on would be his <HI>death,</HI> if he went a|bout to <HI>&s;acrifice</HI> him: But <HI>Abraham</HI> knew that his &s;on was <HI>better taught,</HI> and that <HI>nature</HI> &s;hewed him, The child &s;hould not, with <HI>cur&s;ed Cham,</HI> de&s;pi&s;e his father, no not in his &s;in, much le&s;&s;e to re&s;i&s;t him in his <HI>right,</HI></P>
<P>And yet the King, to whom the <HI>Paternal-right</HI> is transferred, is more than any private Father; for he is the <HI>publique</HI> Father of us all, under whom we we may lead a <HI>quiet,</HI> and a <HI>peaceable</HI> life in all godline&s;&s;e and hone&s;ty,
<NOTE PLACE="marg">1 Tim. 2.2.</NOTE> as the Apo&s;tle &s;peaketh; and <HI>without whom,</HI> we can have neither our <HI>E&s;tates</HI> enjoy|ed, nor our <HI>Per&s;ons</HI> &s;ecured from the violence of the &s;tronge&s;t; but that eve|ry one &s;hall be expo&s;ed <HI>to the will</HI> of him, that can ma&s;ter him, which was the ca&s;e of the Jewes, <HI>when there was no King in I&s;rael;</HI> and will be little bet|ter with us, if God doth not pre&s;erve our King?</P>
<P>And therefore men, though they may flee with <HI>David,</HI> to pre&s;erve their lives, yet <HI>ought not</HI> to offer violence unto their King, though he &s;hould prove as wicked as <HI>Saul</HI> was to <HI>David,</HI> without cau&s;e <HI>to &s;eek to take away their lives;</HI> then certainly, mo&s;t <HI>wicked</HI> are tho&s;e men that <HI>rebell,</HI> and fight again&s;t a <HI>good King;</HI> that expendeth his own <HI>fortunes,</HI> and expo&s;eth his own <HI>life</HI> to pre&s;erve the <HI>E&s;tates</HI> and <HI>Lives</HI> of all his loyall &s;ubjects; but to proceed.</P>
<P N="3">3. The <HI>la&s;t branch</HI> of that <HI>honour</HI> which I &s;aid was due unto our King,
<NOTE N="3" PLACE="marg">To a&s;&s;i&s;t our King.</NOTE> is aid and <HI>a&s;&s;i&s;tance</HI> in all his <HI>urgent</HI> nece&s;&s;ities: which <HI>aid</HI> we all confe&s;&s;e to be due, and yet few of us will <HI>believe,</HI> or can <HI>endure,</HI> &s;carce to hear the truth, <HI>how far</HI> this aid is to be <HI>extended;</HI>
<NOTE PLACE="marg">How far the aid that we owe unto our King extend|eth.</NOTE> I mu&s;t tell you what the <HI>Scripture</HI> &s;aith, that it comprehendeth,
<LIST>
<ITEM>1. <HI>Our E&s;tates.</HI> For</ITEM>
<ITEM>2. <HI>Our Per&s;ons.</HI> For</ITEM>
</LIST></P>
<P N="1">1. He that bids us render <HI>unto God</HI> what is Gods;
<NOTE N="1" PLACE="marg">To the ut|termo&s;t of our abilities.</NOTE> bids us al&s;o render <HI>unto Cae&s;ar</HI> what is <HI>Cae&s;ars;</HI> and <HI>S. Paul</HI> tells you, that this <HI>tribute</HI> is due unto him. Indeed when there is no <HI>urgent nece&s;&s;ity,</HI> it is a great deal &s;eemlier for the <HI>Maje&s;ty</HI> of a King, as <HI>Artax.</HI> &s;aid, to <HI>give,</HI> then to take by pulling from his &s;ubjects; and it is a <HI>golden Apothegm</HI> of King <HI>James</HI> unto his Son, where he &s;aith, <HI>Enrich not your &s;elf with exactions from your Subjects,</HI> but think the <HI>riches</HI> of your Subjects your be&s;t <HI>trea&s;ure.</HI> And &s;o it is generally conceived, that who&s;oever in the time of peace, <HI>overchargeth</HI> his &s;ubjects with <HI>taxations,</HI> either for his own <HI>Luxury,</HI> or to enrich his <HI>Favourites,</HI> is very unwi&s;e, becau&s;e <HI>he that ruleth over men, mu&s;t be ju&s;t,
<NOTE PLACE="marg">2 Sam. 23.3.</NOTE> ruling in the fear of God;</HI> and Ju&s;tice tells us, he mu&s;t take <HI>nothing</HI> from any man, but when <HI>ne|ce&s;&s;ity</HI> requireth. And then the <HI>ordinary glo&s;&s;e;</HI> and Mr. <HI>Calvin</HI> al&s;o &s;aith, <HI>Neque no&s;trum e&s;t vel principibus prae&s;cribere, quantum in res &s;ingulas impendant, vel eos ad calculum vocare;</HI> It is neither our part, to pre&s;cribe <HI>how much</HI> they &s;hall expend, nor to call them to an <HI>account</HI> for their expences: that ac|count, mu&s;t be given to a <HI>higher</HI> Judge. But we read, that when <HI>Saul</HI> was an|nointed, to be King over <HI>I&s;rael, Samuel</HI> told him he &s;hould come to the Plain of <HI>Tabor,</HI> and there &s;hould meet him three men, going up to God to <HI>Bethel,</HI> one carrying three kids, another carrying three loaves of bread, and another carrying a bottle of wine, and they &s;hould <HI>&s;alute</HI> him, and give him two loaves of bread, which he &s;hould <HI>receive</HI> of their hands; which thing wanted not a <HI>my&s;tery,</HI> but was an <HI>embleme,</HI> as Divines make it, of the
<PB N="158" REF="94"><HI>right of Kings</HI> in their nece&s;&s;ities:
<NOTE PLACE="marg">The my&s;tery of the gift of the men that met <HI>Saul</HI> un|folded.</NOTE> <HI>two parts of three,</HI> which was a <HI>very great</HI> proportion; and yet we find that divers of the <HI>heathens</HI> went <HI>much further,</HI> when after the coronation of their Kings, <HI>mo&s;t</HI> of his &s;ubjects, e&s;pecially the <HI>Nobility,</HI> and tho&s;e of any <HI>Fortunes,</HI> pre&s;ented unto him a <HI>Pur&s;e,</HI> with a <HI>key</HI> hanging thereat; by which <HI>Hierogly phick</HI> they &s;hewed, that all their <HI>trea&s;ure</HI> was &s;ubmitted to his <HI>nece&s;&s;ities,</HI> he might unlock their <HI>Store-hor&s;e,</HI> and put into his <HI>Pur&s;e,</HI>
<NOTE PLACE="marg">What the hea|thens did give unto their Kings.</NOTE> whatever <HI>plea&s;ed him;</HI> becau&s;e they conceived it right, that he which <HI>protected</HI> all, &s;hould have the <HI>u&s;e</HI> of any part of all, when his <HI>nece&s;&s;ity</HI> did require it; and &s;eeing they were bound to <HI>expo&s;e</HI> their <HI>per|&s;ons</HI> for him, they &s;aw no rea&s;on, they &s;hould <HI>detain</HI> their <HI>e&s;tates</HI> from him; becau&s;e my life &s;hould be <HI>dearer</HI> unto me, then all my wealth. And if our King had &s;uch &s;ubjects as <HI>the&s;e Heathens,</HI> I think he needed not to have wanted to &s;upply his <HI>nece&s;sities.</HI></P>
<P>But our Kings are not like <HI>Augu&s;tus,</HI> that taxed all the world as much as he plea&s;ed; nor like <HI>Charles</HI> the fifth, <HI>Qui immania tributa populis imperavit,</HI> as <HI>O&s;crius</HI> writeth; nor like the <HI>Ea&s;tern</HI> Kings, that impo&s;e upon their &s;ub|jects <HI>what they will:</HI> but of their <HI>&s;peciall grace</HI> and favour have granted <HI>&s;uch priviledges,</HI> and made &s;uch conce&s;&s;ions, limitations, and pactions with their &s;ubjects, as cannot be di&s;cu&s;&s;ed or <HI>expre&s;&s;ed</HI> within my <HI>limited</HI> time, to &s;et down <HI>how far,</HI> and to &s;hew <HI>how well</HI> or <HI>ill</HI> they were concluded; and there|fore all that I &s;hall &s;ay herein is this, that we ought to con&s;ider <HI>how far</HI> God requireth us to <HI>a&s;si&s;t</HI> our King, and take heed that we <HI>fail not,</HI> to ob|&s;erve his Commandment; <HI>ne rapiat fi&s;cus, quod non capit Chri&s;tus,</HI> le&s;t the <HI>Re|bell</HI> &s;hould take <HI>all,</HI> becau&s;e we will not part with <HI>what is fit,</HI> both to <HI>de|fend</HI> our &s;elves,
<NOTE N="2" PLACE="marg">To the ha|zard of our lives.</NOTE> and to <HI>a&s;si&s;t</HI> our King.</P>
<P N="2">2. If we ought to lay down our <HI>lives</HI> for the <HI>brethren,</HI> as Saint <HI>John</HI> &s;aith, much rather ought we to do it for our <HI>King,</HI> and I could &s;hew you many <HI>worthy examples</HI> of many Jewes and Gentiles, that are made <HI>famous</HI> throughout all generations; for what they <HI>&s;u&s;tained,</HI> in the defence of <HI>their Kings.</HI> You may read, that when <HI>David</HI> was a&s;&s;ailed by a mighty Gyant, named <HI>I&s;h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">benob,</HI> which was of the &s;onnes of <HI>Rapha,</HI> the head of who&s;e &s;pear weighed three hundred &s;hekels of bra&s;&s;e, <HI>Abi&s;hai</HI> the &s;on of <HI>Servia,</HI> with the danger of his <HI>own life,</HI> ran betwixt him and the King; and for this <HI>faithfulne&s;s</HI> to his Ma&s;ter,
<NOTE PLACE="marg">2 Sam. 21.17.</NOTE> God a&s;&s;i&s;ted him &s;o, that he <HI>killed</HI> the <HI>Phili&s;tine;</HI> and it is recorded in our Annals, to his eternall prai&s;e, that Sir <HI>Hugh Sincler,</HI> at the Siege of <HI>Bridg-north,</HI> &s;eeing an arrow that was &s;hot at his Ma&s;ter King <HI>Henry</HI> the &s;econd, &s;tepped betwixt the &s;haft and his <HI>Soveraign,</HI>
<NOTE PLACE="marg">How freedily &s;ubjects ought to a&s;&s;i&s;t their King, and not to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> till it be too late.</NOTE> and &s;o receiving the arrow into his <HI>own body,</HI> was therewith &s;hot to death, that he might thereby pre&s;erve the life of his King.</P>
<P>And as you &s;ee how <HI>far</HI> we are to aid and <HI>a&s;&s;i&s;t</HI> our King to the <HI>utter|mo&s;t</HI> of our abilities, with the hazard of our <HI>lives;</HI> &s;o we ought to con&s;ider the <HI>time</HI> when this a&s;&s;i&s;tance is to be yielded unto him; for the School-rule is mo&s;t &s;ure,
<Q>Gratia ab officio, quod mora tardat, abe&s;t.</Q></P>
<P>That aid is not good, when it doth <HI>no good;</HI> but doth a great deal of ill, becau&s;e we depended on it, and were <HI>di&s;appointed</HI> of it. And this hath been the <HI>lo&s;&s;e</HI> of many Armies, and the <HI>de&s;truction</HI> of many men, that have peri&s;hed in the <HI>expectation</HI> of their relief; as the debates and <HI>delayes</HI> of the <HI>Carthaginians,</HI> to &s;end aid unto <HI>Hannibal,</HI> lo&s;t him <HI>Italy;</HI> and thereby lo&s;t them&s;elves: and many the like examples I could produce to you.</P>
<P>Therefore when <HI>Metius Suffetius</HI> promi&s;ed aid unto the <HI>Romans,</HI> and yet <HI>deferred</HI> the performance, untill he could perceive which was mo&s;t likely to <HI>prevaile</HI> of both parties; the <HI>Romans</HI> more incen&s;t again&s;t him, that thus <HI>&s;ubtilly</HI> deceived their expectation then again&s;t their enemies, that were <HI>in
<PB N="159" REF="94">open rebellion,</HI> tore him in pieces betwixt wild hor&s;es; and the Poet &s;aith to him, that thought it a hard cen&s;ure;
<Q>At tu dictis Albane maneres.</Q></P>
<P>It was but <HI>very ju&s;t,</HI> becau&s;e he was &s;o <HI>fal&s;e;</HI> and the <HI>Merozites,</HI> for the like <HI>faults,</HI> were mo&s;t <HI>fearfully cur&s;ed</HI> by God him&s;elf;
<NOTE PLACE="marg">Judg. 5.23.</NOTE> And therefore
<Q>Tolle moras: &s;emper nocuit differre paratis.</Q></P>
<P>Let them that mean to aid their King, take off <HI>delayes;</HI> for as God lo|veth a <HI>cheerful doer,</HI> &s;o he loveth a <HI>&s;peedy</HI> doer of any good; and therefore he &s;aith, <HI>To day if you will hear his voice, hearden not your hearts;</HI> and put not off his &s;ervice <HI>till to morrow.</HI> But <HI>wi&s;e Coun&s;ellers</HI> will tell us, that great bo|dies do move &s;lowly, and many matters cannot <HI>&s;uddenly</HI> be concluded; it is true, yet the <HI>deferring</HI> of &s;uch duties, as may be a weakening to one part, and a <HI>&s;trengthening</HI> to the other; and the <HI>delayes,</HI> that may be <HI>purpo&s;ely</HI> pro|tracted, &s;hould be as <HI>wi&s;ely</HI> prevented, as they are <HI>craftily</HI> intended. I am no <HI>States-man,</HI> neither will I pre&s;ume to <HI>pre&s;cribe Rules for Coun&s;ell;</HI> but as we <HI>daily pray, O God make &s;peed to &s;ave us, O Lord make ha&s;te to help us,</HI> &s;o let us humbly be&s;eech Almighty God, that he would &s;peedily a&s;&s;i&s;t and &s;end aid unto our King, and &s;et an end to our vexations, and compo&s;e all the <HI>differences</HI> of the&s;e poor di&s;tracted Kingdomes; that &s;o we might joy|fully <HI>&s;erve him,</HI> and <HI>prai&s;e him without end;</HI> Per Je&s;um Chri&s;tum Domi|num no&s;trum, cui Laus, Honor, &amp; Gloria, in &s;ecula &s;eculorum, <HI>Amen.</HI></P>
<CLOSER>Jehovae Liberatori.</CLOSER>
</DIV1>
<DIV1 N="6" TYPE="treatise">
<PB REF="95">
<PB N="1" REF="95">
<HEAD>THE SIXTH TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>John 10.27.</HI></BIBL>
<P>My &s;heep hear my voice, and I know them, and they follow me.</P></Q>
</EPIGRAPH>
<P>_THe ble&s;&s;ed Apo&s;tle Saint <HI>Peter</HI> &s;aith, that <HI>Je&s;us Christ,</HI> while he lived here on earth, <HI>went about, doing good;</HI> that is,
<NOTE PLACE="marg"><HI>Acts</HI> 10.38.</NOTE> not good to <HI>him&s;elf;</HI> for &s;o all worldlings, and all ambitious men go about <HI>continually,</HI> to do them&s;elves, that which they conceive to be good; but he went about to do good <HI>to all others,</HI> as &s;trengthen|ing the <HI>feeble,</HI> comforting the <HI>broken hearted,</HI> and healing all that <HI>were oppre&s;&s;ed of the devil;</HI> and as Saint <HI>Matthew</HI> &s;aith, he gave &s;ight to the <HI>blinde,</HI> he clean&s;ed the <HI>leapers,</HI> and rai&s;ed the <HI>dead;</HI>
<NOTE PLACE="marg">Mat. 11.5.</NOTE> all good deeds in|deed:</P>
<P>And yet, the doing of <HI>all the&s;e</HI> good deeds to all men that had <HI>need</HI> of them, and were capable of good, could not move all men to &s;peak <HI>good</HI> of him,
<NOTE PLACE="marg">All &s;peak not well of Chri&s;t, that did good to all.</NOTE> nor to give him good <HI>words,</HI> for all the good <HI>works</HI> that he did unto them; but though &s;ome &s;aid, he hath <HI>done all things well,</HI> and he could neither make the lame to <HI>walk,</HI> nor the blinde to <HI>&s;ee,</HI> if <HI>God were not with him;</HI> yet others, and they were the <HI>major</HI> part, and the <HI>nobler</HI> part of the people, the <HI>Scribes</HI> and the <HI>Phari&s;ees</HI> &s;aid, he was a <HI>grand Impo&s;tor,</HI> a <HI>Seducer</HI> of the people, a <HI>Sabbath-breaker,</HI> a drunkard, a glutton, and a wine-bibber, a man po&s;&s;e&s;&s;ed of the devil, a friend of <HI>Publicans and &s;inners,</HI>
<NOTE PLACE="marg"><HI>Neque enim Jupiter, neque pluens omnibus placet, neque ab&s;tinens.</HI> Theog. 25.</NOTE> and what not? good God!</P>
<P><HI>Quid Domini facient, audent cum talia fures?</HI> What &s;hall <HI>good</HI> men doe, when &s;uch <HI>wicked</HI> men dare &s;ay &s;uch things of the <HI>Son of God?</HI></P>
<P>But you may &s;ee, and you ought to con&s;ider it, that as <HI>Theognis</HI> &s;aith, <GAP DESC="foreign">.</P>
<PB N="2" REF="96">
<P><GAP DESC="foreign">;
<NOTE PLACE="marg">Alius tibi male, alius melius di|cet; bonos alius valde vitupe|rat, alius lau|dat.</NOTE> God him&s;elf, that made all things <HI>exceeding</HI> good, and doth all things exceed|ing well, cannot plea&s;e the <HI>never</HI> &s;atisfied will of all men; but when one would have <HI>peace,</HI> another would have <HI>war,</HI> when &s;ome de&s;ire <HI>rain,</HI> &s;ome others de&s;ire to have <HI>faire weather;</HI> and &s;o one will &s;peak <HI>ill</HI> of thee, another <HI>well,</HI> and one will ex|ceedingly <HI>di&s;prai&s;e</HI> the good, another will as much <HI>prai&s;e</HI> them and commend them. So different are the mindes of men.</P>
<P>And therefore how is it <HI>po&s;sible</HI> that either I,
<NOTE PLACE="marg">Go how we will, or doe what we will, we &s;hall ne|ver plea&s;e all men.</NOTE> or any man el&s;e, either in our <HI>Ser|mons,</HI> or in our <HI>Prayers,</HI> though we preach nothing but truth, and pray as Chri&s;t <HI>commandeth</HI> us to pray, &s;hould notwith&s;tanding <HI>&s;atisfie</HI> all our hearers, but that the <HI>Sceptick</HI> blameth what the <HI>charitable</HI> man commendeth; and though our <HI>intentions</HI> be never &s;o <HI>&s;traight,</HI> yet their <HI>expo&s;itions</HI> will be found often <HI>crooked.</HI> And this can|not be helped; neither is he the <HI>wi&s;e&s;t</HI> that otherwi&s;e expecteth it, but will endea|vour to di&s;charge his duty, <HI>by good report and evil report.</HI></P>
<P N="2">2. You may ob&s;erve, that goodne&s;s it &s;elf is <HI>hated,</HI> and truth it &s;elf &s;landered and <HI>traduced;</HI> for <HI>in his mouth was found no guile;</HI> but as Saint <HI>John</HI> &s;aith, he is <HI>the way,</HI> the <HI>truth,</HI> and the <HI>life;</HI> and yet, all that <HI>malice</HI> can invent, is thought <HI>little</HI> e|nough to be laid on him; he mu&s;t bear in his bo&s;om <HI>the reproach of a mighty people,</HI> and he mu&s;t endure the <HI>contradictions</HI> of a wicked generation.</P>
<P>And therefore what wonder is it, if the be&s;t King and Governour in the world, were he as mild as <HI>Mo&s;es,</HI> as religious as King <HI>David,</HI> as upright as <HI>Samuel,</HI> and as bountiful to Gods &s;ervants as <HI>Nehemiah,</HI> or if as worthy Preachers, as ever trod pul|pit, were they as faithful as Saint <HI>Peter,</HI> as loving as Saint <HI>John,</HI> and as zealous as Saint <HI>Paul,</HI> &s;hould be <HI>maligned,</HI> traduced and &s;landered; for, you may a&s;&s;ure your &s;elves, it is no <HI>new</HI> thing, though a very true thing, for the <HI>wicked</HI> to deal thus with the <HI>good</HI> and godly at all times.</P>
<P>But among all the <HI>&s;ubtil</HI> arguments, <HI>doubtful</HI> que&s;tions and <HI>malicious</HI> di&s;putations that the <HI>Scribes,
<NOTE PLACE="marg">Chri&s;ts good deeds inraged the wicked.</NOTE> Phari&s;ees</HI> and <HI>Heredians</HI> had with our Saviour Chri&s;t, which were very <HI>many,</HI> and all only for to <HI>intrap</HI> him in his &s;peech, that they might bring him to his <HI>death,</HI> and not to beget <HI>faith</HI> in their own hearts, that they might attain-to-<HI>eter|nal life,</HI> this <HI>conflict</HI> in this chapter &s;eemeth to be none of the <HI>lea&s;t:</HI> for after he had &s;o <HI>miraculou&s;ly</HI> healed the poor man that was <HI>born blind,</HI> their malice was &s;o <HI>inraged,</HI> and their rage &s;o <HI>furious</HI> again&s;t him, that they <HI>excommunicated</HI> the poor fellow, and thru&s;t him out of their Synagogue, for <HI>&s;peaking</HI> well of him, that had <HI>done</HI> &s;o much good for him; or, becau&s;e he would not be <HI>&s;o wicked</HI> and &s;o malicious as them&s;elves; and then gathering them&s;elves together round about Chri&s;t, they began to que&s;tion him about his <HI>office,</HI> and very <HI>&s;trictly</HI> to examine him, whether he was the Chri&s;t, the <HI>Me&s;sias,</HI> or not? And</P>
<P>Our Saviour Chri&s;t,
<NOTE PLACE="marg">Chri&s;t an&s;wer|eth for the good of the godly.</NOTE> that knew their <HI>thoughts</HI> better then them&s;elves, intendeth not to &s;atisfie their <HI>de&s;ire:</HI> which was, to receive <HI>&s;uch</HI> an an&s;wer whereby they might <HI>accu&s;e</HI> him, yet for their <HI>in&s;truction,</HI> that would believe in him, he &s;etteth down an <HI>in&s;titution</HI> or an infallible induction, whereby both their <HI>&s;ubtil que&s;tion</HI> was fully an&s;wered, and his own <HI>true &s;ervants</HI> perfectly expre&s;&s;ed and di&s;tingui&s;hed from them that &s;erve him not, in the&s;e words: <HI>My &s;heep hear my voice, and I know them, and they follow me.</HI></P>
<P>Wherein,
<NOTE PLACE="marg">The means &amp; ways to &s;ave us.</NOTE> our Saviour &s;etteth down the <HI>means</HI> whereby the true Chri&s;tians are eternally <HI>&s;aved,</HI> in being <HI>called, justified</HI> and <HI>&s;anctified,</HI> which are the three main <HI>&s;teps</HI> or degrees, whereby we pa&s;s from our <HI>natural</HI> &s;tate of corruption unto the <HI>ble&s;&s;ed</HI> &s;tate of grace that brings us to eternal glory.</P>
<LIST>
<ITEM>1. <HI>Called,</HI> in the&s;e words, <HI>My &s;heep hear my voice.</HI></ITEM>
<ITEM>2. <HI>Ju&s;tified,</HI> in the&s;e words, <HI>I know them.</HI></ITEM>
<ITEM>3. <HI>Sanctified,</HI> in the&s;e words, <HI>They follow me.</HI></ITEM>
</LIST>
<P N="1">1. Then, the Chri&s;tians are <HI>called</HI> to come to Chri&s;t, in that he &s;aith, <HI>My &s;heep hear my voice;</HI> for, as <HI>Adam,</HI> after his tran&s;gre&s;&s;ion, never <HI>&s;ought</HI> for God, until God <HI>&s;ought</HI> for him, and &s;aid, <HI>Adam, Where art thou?</HI> So all the children of <HI>Adam</HI> would never come to Chri&s;t, if Chri&s;t did not <HI>call them</HI> to come unto him; but as
<PB N="3" REF="96"><HI>wi&s;dom</HI> crieth without, and uttereth her voice in the &s;treets:
<NOTE PLACE="marg">Prov. 1.20.</NOTE> &s;o doth this wi&s;dome of God, <HI>Je&s;us Chri&s;t,</HI> cry, <HI>Come unto me all ye that are weary and heavy laden, and I will ea&s;e you;</HI> and if he did not <HI>cry,</HI> and utter forth his <HI>voice,</HI> his &s;heep <HI>could not hear</HI> his voice; but God &s;endeth forth his voice, yea and that a <HI>mighty voice;</HI> and as the Prophet <HI>David</HI> &s;aith, <HI>The Lord thundered out of heaven,
<NOTE PLACE="marg">P&s;al. 68 33.</NOTE> and the mo&s;t high uttered his voice.</HI></P>
<P>And that, not onely as he did once unto the <HI>I&s;raelites,</HI>
<NOTE PLACE="marg">God uttereth his voice two wayes.</NOTE> when he delivered his <HI>laws</HI> on mount <HI>Sinai,</HI> but al&s;o to all others, whom he calleth, and uttereth his voice unto them two &s;pecial ways.</P>
<P N="1">1. To the <HI>ears</HI> of his people, by the mouths of his <HI>Prophets,</HI>
<NOTE N="1" PLACE="marg">To our ears.</NOTE> Apo&s;tles and Prea|chers of his holy Word, that do <HI>continually</HI> call and cry unto them to come to <HI>hear his voice,</HI> and to obey his Precepts.</P>
<P N="2">2. To the <HI>hearts</HI> of his &s;ervants by the in&s;piration of his <HI>ble&s;&s;ed Spirit,</HI>
<NOTE N="2" PLACE="marg">To our hearts.</NOTE> which teacheth them to cry <HI>abba</HI> Father, and per&s;wadeth them to yield <HI>obedience</HI> to all his heavenly motions.</P>
<P>And our Saviour &s;aith, that his <HI>&s;heep</HI> or &s;ervants will <HI>hear his voice,</HI> that is, both <HI>uttered</HI> by his &s;ervants, and <HI>in&s;pired</HI> by his Spirit; and they will neither <HI>neglect</HI> to hear the preaching of his <HI>written</HI> Word, nor <HI>&s;uffocate,</HI> or choak the <HI>in&s;pired</HI> Word, that is the internal motions of his holy Spirit; but they will mo&s;t readily and wil|lingly hear both the&s;e voices, <HI>My &s;heep hear my voice,</HI> how&s;oever uttered.
<NOTE PLACE="marg">Three things ob&s;ervable.</NOTE> For the further and the <HI>better</HI> under&s;tanding of which words, you may ob&s;erve the&s;e three things:
<LIST>
<ITEM>1. The denomination, <HI>Sheep.</HI></ITEM>
<ITEM>2. Their appropriation, <HI>my &s;heep.</HI></ITEM>
<ITEM>3. Their qualification, <HI>hear my voice.</HI></ITEM>
</LIST></P>
<P N="1">1. By <HI>Sheep,</HI> here is under&s;tood, not tho&s;e four-footed <HI>&s;illy</HI> creatures,
<NOTE PLACE="marg">The children of God called <HI>&s;heep</HI> in a dou|ble re&s;pect.</NOTE> that by their <HI>wooll,</HI> and <HI>lamb,</HI> and <HI>milk,</HI> and their own <HI>fle&s;h,</HI> are &s;o profitable unto us, and by their <HI>&s;implicity</HI> are &s;o ea&s;ie to be kept, and are the <HI>mo&s;t innocent</HI> among all the bea&s;ts of the field; but <HI>tho&s;e children</HI> of God, and true Chri&s;tians, that are called and com|pared unto &s;heep in a <HI>double</HI> re&s;pect.</P>
<LIST>
<ITEM>1. In re&s;pect of <HI>Chri&s;t,</HI> that is, their <HI>Pa&s;tour</HI> or Shepherd.</ITEM>
<ITEM>2. In re&s;pect of <HI>them&s;elves,</HI> that are his flock.</ITEM>
</LIST>
<P N="1">1. Chri&s;t is often called in the Scriptures our Shepherd,
<NOTE N="1" PLACE="marg">Grand Shep|herd of the &s;heep. <HI>Chri&s;t</HI> the good Shepherd in two re&s;pects. 1. A lawful en|trance into his Office. Heb. 5.4. 1. By the te&s;ti|mony of his own con&s;ci|ence. 2. By an out|ward approba|tion.</NOTE> and he is &s;et forth unto us in this 10. c. by a double manife&s;tation:
<LIST>
<ITEM>1. Of a lawful entrance into his Office.</ITEM>
<ITEM>2. Of an ab&s;olute performance of his Duties.</ITEM>
</LIST></P>
<P N="1">1. The Apo&s;tle &s;aith, <HI>No man taketh this honour unto him&s;elf,</HI> that is, to be the <HI>Shepherd</HI> over Gods flock, and a <HI>Prie&s;t</HI> to teach Gods people, but he <HI>that is called of God as was Aaron:</HI> And how was <HI>Aaron</HI> called?</P>
<P N="1">1. By God <HI>inwardly,</HI> by the te&s;timony of his own <HI>con&s;cience,</HI> that tells him, the Spirit of God calleth him to &s;uch an Office.</P>
<P N="2">2. Becau&s;e a man is not to believe his <HI>own private &s;pirit,</HI> that many times <HI>deceiveth</HI> us, therefore God would have <HI>Aaron</HI> to take his commi&s;&s;ion and his <HI>ordination</HI> from <HI>Mo&s;es,</HI> as you may &s;ee, <HI>Exod.</HI> 28.1. and as the Lord had formerly &s;aid unto <HI>Mo&s;es,</HI> that he &s;hould be in&s;tead of God unto <HI>Aaron,</HI> to <HI>call</HI> him unto the <HI>Prie&s;ts office:</HI> And, as <HI>no man taketh,</HI> or &s;hould take <HI>this office upon him, but he, that is as well outwardly</HI> ap|proved by &s;uch as are <HI>lawfully authorized</HI> to approve him,
<NOTE PLACE="marg">Exod. 4.16.</NOTE> as <HI>inwardly</HI> called by the re|&s;tifying <HI>&s;pirit</HI> of his own con&s;cience; &s;o al&s;o Chri&s;t &s;aith the Apo&s;tle, <HI>glorified not him&s;elf,</HI> to be made an <HI>high Prie&s;t,</HI> and to become the <HI>great Shepherd</HI> of Gods flock,
<NOTE PLACE="marg">Heb. 5.5. &amp;c. 17.21.</NOTE> but he that &s;aid unto him, <HI>Thou art my &s;on, this day have I begotten thee,</HI> and hath &s;worn, <HI>Thou art a prie&s;t for ever after the order of Melchi&s;edech.</HI> And therefore, if no man, no not <HI>Chri&s;t him&s;elf,</HI> taketh this <HI>holy office</HI> upon him, but he that is <HI>lawful|ly</HI> called, by &s;uch as have <HI>lawful authority</HI> to call him: I wonder how any man dares to <HI>intrude</HI> him&s;elf into the Mini&s;try, without any <HI>mi&s;sion</HI> from Chri&s;t, or <HI>commi&s;sion</HI> from &s;uch as are lawfully authorized by Chri&s;t to admit them.</P>
<P>You know what our Saviour &s;aith, <HI>As my father &s;ent me, &s;o &s;end I you;</HI> and they
<PB N="4" REF="97">that were his Apo&s;tles never <HI>went</HI> until he <HI>&s;ent</HI> them; for there mu&s;t be an <HI>Ite,</HI> go ye,
<NOTE PLACE="marg">Mat. 28.19. &amp; Mar. 16.15. John 10.1.</NOTE> before <HI>Praedicate,</HI> preach ye; and you &s;ee what our Saviour &s;aith here, <HI>Verily, ve|rily, I &s;ay unto you, he that entreth not by the door into the &s;heepfold, but climbeth up &s;ome other way, the &s;ame is a thief and a robber;</HI> that is, he that is not <HI>lawfully called,</HI> and comes not the <HI>right</HI> way into the Mini&s;try, to be the <HI>&s;hepherd</HI> of Gods flock, the &s;ame is <HI>none</HI> of Gods Mini&s;ters,
<NOTE PLACE="marg">Jer. 23.21. &amp; 14.14.</NOTE> but is a <HI>thief</HI> and a robber, <HI>&s;tealing</HI> to him&s;elf, what of <HI>right</HI> belongs to another. And yet I fear, we have now too many of whom the Lord may &s;ay, as he doth by the Prophet <HI>Jeremy, I have not &s;ent the&s;e Prophets, yet they ran; I have not &s;poken unto them,</HI> yet <HI>they prophe&s;ied;</HI> for we are not onely to con|&s;ider, whether they be <HI>called</HI> and <HI>approved</HI> to be the Mini&s;ters of Chri&s;t, but we mu&s;t likewi&s;e con&s;ider, by <HI>whom</HI> they are called and approved; for as <HI>idem e&s;t non e&s;&s;e, &amp; non apparere,</HI> &s;o, it is all one, to be <HI>not called,</HI> and not approved, as to be called and approved, by <HI>&s;uch</HI> as have <HI>no right</HI> nor <HI>authority</HI> to call and approve them; as when a company of <HI>thieves</HI> and robbers gives <HI>power and authority</HI> to a man to be Ju&s;tice of the Peace, or a <HI>Judge</HI> of A&s;&s;ize, we &s;ay his power and authority is <HI>null,</HI> and of no <HI>validity;</HI> &s;o they that give <HI>orders</HI> and approve of Prie&s;ts, and have no <HI>right,</HI> no pow|er nor <HI>authority</HI> to give orders, and to allow them, do <HI>ju&s;t nothing</HI> in the ju&s;t way, and their <HI>orders</HI> is worth nothing.</P>
<P>But you will &s;ay, this may be true of the <HI>Lay</HI>-preachers; but tho&s;e that are or|dained by the <HI>Presbyterians,</HI> and approved by an a&s;&s;embly of <HI>Presbyters,</HI> cannot be denied to be <HI>lawfully</HI> called, and to enter in by the <HI>door</HI> into the &s;heep|fold.</P>
<P>I an&s;wer, that I will not, at this time, di&s;cu&s;s who <HI>gave</HI> them this power and au|thority to <HI>ordain</HI> Prie&s;ts: but I &s;ay, that I dare not, I cannot approve and ju&s;tifie their authority: let them an&s;wer for it that pre&s;ume to do it. I have &s;hewed you their error in my <HI>di&s;covery of the great Antichri&s;t.</HI> So you &s;ee how this <HI>grand Shepherd</HI> did <HI>lawfully</HI> enter into his office, and how all his under-Shepherds &s;hould <HI>imitate</HI> him in their <HI>lawfull</HI> entrance, and not <HI>intrude</HI> them&s;elves, nor be unlawfully admit|ted into the Mini&s;try.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">A perfect performance of all the du|ties of a good Shepherd. <HI>Philo</HI> Jud. <HI>in l. de opificio mun|di.</HI></NOTE> The other point here &s;poken of this great Shepherd, is a perfect and mo&s;t ab|&s;olute performance of all the duties of a good Shepherd. Where fir&s;t of all, you mu&s;t ob&s;erve, that <HI>Theocritus, Virgil</HI> and others, writing of this office of Shepherds, do make three kindes of Pa&s;tors or Shepherds; and &s;o doth <HI>Philo Judaeus,</HI> where he &s;aith, <GAP DESC="foreign">, the Shepherd, Goate&s;man and Herd&s;man drive the flocks of &s;heep, goats and bullocks; and it is ob&s;erved, <GAP DESC="foreign"> <HI>dici, de pa&s;tore omnium animalium,</HI> <GAP DESC="foreign"> <HI>cum relatione tantum ad oves;</HI> that the Greeks do call him onely that keepeth &s;heep, <GAP DESC="foreign">, a &s;hepherd; and our Saviour &s;aith not, <GAP DESC="foreign">, I am the good goat&s;man, or the good herd&s;man,
<NOTE PLACE="marg">John 10.14.</NOTE> but he &s;aith, <GAP DESC="foreign">, I am the good Shepherd, that ta|keth care for his &s;heep, but not for goats; becau&s;e the Lord careth for the righte|ous, but, as the Prophet &s;aith, he &s;cattereth abroad all the ungodly.</P>
<P>And &s;eeing that he is a Shepherd, you know what the Poet &s;aith,
<Q><L>&mdash;Pastorem Tytere pingues</L>
<L>Pa&s;cere oportet oves;
<NOTE PLACE="marg"><HI>Vagil. Eglog.</HI> 6.</NOTE></L></Q> The Shepherd ought to feed his &s;heep; for as the old proverb goeth, <GAP DESC="foreign">, <HI>Spartam nactus es, hanc orna;</HI> every one &s;hould look to his own office, as, the learned Divine to preach the Word of God, the Cobler to mend his &s;hoes, the Countrey|man to plough his ground, <HI>&mdash;&amp; curabit prelia Conon;</HI> and the King, or who&s;oever is the chief Magi&s;trate, to provide for war and to conclude peace; which is the onely way to keep all things in the right way; becau&s;e that <HI>mittere falcem in alienam me&s;&s;em;</HI> for the Coachman with his whip to la&s;h the pulpit, the Taylor with his &s;hears to divide the Word of God, the &s;hepherd with his hook to rule the people, and the unruly people to reign as Kings, is that, which as the Poet &s;aith,
<Q>&mdash;Turbabit fadera mundi,
<NOTE PLACE="marg"><HI>Lucan. phar&s;. l.</HI> 1.</NOTE></Q>
<PB N="5" REF="97">and is the readie&s;t way to pull all things a&s;under, &amp; to tear in pieces the whole cour&s;e of nature, and to &s;ubvert all the order of Gods creatures, and indeed to reduce the total frame of the creation to a &s;peedy di&s;&s;olution; whereas, that man is worthy of all prai&s;e, as <HI>Aelian</HI> &s;aith, which meddleth with nothing, <GAP DESC="foreign">, that pertaineth nothing unto him, but looketh onely and carefully to his own duty; and he is worthy to be reproved, (as our Saviour checkt Saint <HI>Peter</HI> for his <HI>curio&s;ity,</HI> to know what <HI>John</HI> mu&s;t do) that is a &s;tranger in his own affairs, and bu&s;ieth him&s;elf onely with what onely belongs unto others.</P>
<P>And therefore, not to do my &s;elf, what I blame in others, or to extend my di&s;|cour&s;e beyond my line, to treat of the art of war with <HI>Phormio</HI> before <HI>Hannibal,</HI> or to tell you the office of a King or a Judge, when my text tels me I am to treat of a Shepherd, but to keep my &s;elf contrary to the common practi&s;e, <HI>ad idem,</HI> to my own proper task; I &s;hall de&s;ire you to remember, that the duty of a good Shepherd con&s;i&s;teth chiefly in the&s;e two points.</P>
<LIST>
<ITEM>1. <HI>Negatively,</HI> what he &s;hould not do to his &s;heep.</ITEM>
<ITEM>2. <HI>Affirmatively,</HI> what he &s;hould do for them.</ITEM>
</LIST>
<P N="1">1. The heathen man could tell us, that <HI>boni pa&s;toris e&s;t pecus tondere, non deglubere;</HI> it is the part of a good Shepherd to <HI>fleece</HI> his &s;heep, and not to <HI>flea</HI> them, that is,
<NOTE PLACE="marg">The duty of a good Shepherd two-fold. 1. Negative what he &s;hould not do to his &s;heep. 1. Not flea the &s;heep.</NOTE> to clip and &s;hear the <HI>wooll,</HI> and not to cut and teare the <HI>skin</HI> with the wooll; and therefore Chri&s;t bids S. <HI>Peter feed my &s;heep,</HI> and not feed thy <HI>&s;elf</HI> upon my &s;heep; which is the property of too <HI>too many</HI> Shepherds both <HI>&s;piritual</HI> and <HI>temporal,</HI> to &s;eek rather the <HI>wealth</HI> of their people unto them&s;elves, and not to provide for the <HI>health</HI> of their &s;ouls; but this <HI>covetou&s;ne&s;s</HI> is a vice &s;o palpable, which <HI>hypocri&s;ie</HI> is not, that the people may &s;oon di&s;cern it in their Pa&s;tor; and being truly <HI>di&s;cerned,</HI> they may fear the &s;ame to be rather an <HI>hireling,</HI> then the <HI>true</HI> Shepherd, but let them take heed how they judge.
<NOTE PLACE="marg">John 10.</NOTE></P>
<P>Then the good Shepherd is not to be <HI>har&s;h</HI> and rough, but <HI>gentle</HI> and meek unto his &s;heep; for the <HI>&s;heep</HI> are gentle creatures, and therefore they mu&s;t be <HI>gently u&s;ed,</HI>
<NOTE N="2" PLACE="marg">Not prove too har&s;h unto them.</NOTE> and gently <HI>led,</HI> and not <HI>forced;</HI> for &s;o the P&s;almi&s;t &s;aith, <HI>Duxi&s;ti populum &s;icut oves, non traxi&s;ti,</HI> God <HI>led</HI> his people like &s;heep, and <HI>drove</HI> them not, like hor&s;es; And therefore when <HI>E&s;an</HI> would have <HI>Jacob</HI> to drive his flock &s;o, as to keep him company in his <HI>hunting</HI> pace; <HI>Jacob,</HI> that was a skilful <HI>&s;heep-ma&s;ter,</HI> an&s;wereth him, not &s;o Sir, for it is a <HI>tender</HI> cattle, that is under my hands, and mu&s;t be <HI>&s;oftly</HI> driven,
<NOTE PLACE="marg">Gen. 33.</NOTE> &s;o as they may endure; or if one &s;hould <HI>over-drive</HI> them but one day, they would all die, or be laid up for <HI>many</HI> dayes after.</P>
<P>Indeed <HI>Rehoboam</HI> left ten parts of his flock behind him, only for his <HI>rough</HI> driving of them, and his <HI>har&s;h</HI> carriage towards them; for when in a barbarous manner he cha&s;ed his &s;heep before him, and told them what <HI>yokes</HI> he would make for them (a far <HI>unmeet</HI> occupation for a Prince to be a <HI>yoak-maker</HI>) they all <HI>&s;hrunk</HI> from him, and ran away <HI>pre&s;ently,</HI> and &s;o clean <HI>fal&s;ified</HI> his Prophe&s;ie; for whereas he told them <HI>&s;e|riou&s;ly,</HI> that his <HI>little</HI> finger &s;hould be as <HI>big</HI> as his Fathers body, it fell out clean contrary: for his <HI>whole</HI> body proved not &s;o <HI>big</HI> as his Fathers little fin|ger.</P>
<P>But the <HI>good</HI> Shepherd, whether you mean <HI>Prince</HI> or <HI>Prie&s;t,</HI> will come down a|mong&s;t his &s;heep, as the Prophet <HI>David</HI> &s;heweth, not like <HI>ha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l-&s;tones</HI> on the hou&s;e top, but like the <HI>dew</HI> into a fleece of wooll, that is, <HI>gently</HI> and mildly, without any <HI>noi&s;e</HI> or violence at all; for otherwi&s;e the <HI>wrangling</HI> Shepherd, the <HI>contentious</HI> Prie&s;t, that &s;till <HI>falls out</HI> with one or other of his pari&s;hioners, and turns them, onely to &s;a|tisfie his own humour, as <HI>unworthy,</HI> from his communion, can never do <HI>much good</HI> unto his people, but <HI>tires</HI> them, rather then <HI>feeds</HI> them.</P>
<P N="2">2. For the affirmative or po&s;itive duties of a good Shepherd,
<NOTE N="2" PLACE="marg">Affirmative what he &s;hould do to his &s;heep.</NOTE> they are e&s;pecially the&s;e four.</P>
<P N="1">1. To provide for his &s;heep <HI>&s;weet</HI> and fre&s;h pa&s;ture.</P>
<P N="2">2. To fore&s;ee and to take care <HI>how</HI> they &s;hould feed in that pa&s;ture; that is, when and how much they &s;hould eat thereof; for if the &s;heep be not <HI>warily</HI> looked un|to, in a <HI>fre&s;h pa&s;ture,</HI> in&s;tead of being <HI>fatted,</HI> they may very ea&s;ily be &s;poiled, when
<PB N="6" REF="98">the eating of too much <HI>&s;weet</HI> gra&s;s <HI>&s;tayeth</HI> not in them, but <HI>&s;coureth</HI> away all their fat|ne&s;s and &s;oundne&s;s from them.</P>
<P N="3">3. To protect and <HI>defend</HI> them from the fury of their Foes, Wolves, Dogs, Fo|xes, and the like ravenous Bea&s;ts, that do <HI>continually</HI> &s;eek to di&s;turb and de&s;troy them.</P>
<P N="4">4. To <HI>watch</HI> over them, le&s;t by their <HI>wandring</HI> they &s;hould mi&s;carry and be lo&s;t, or otherwi&s;e peri&s;h out of the way.</P>
<P>And in all the&s;e re&s;pects, be&s;ides many others, our Saviour Chri&s;t hath <HI>approved</HI> him&s;elf to be <GAP DESC="foreign">, that good Shepherd, which excelled all the be&s;t Shep|herds of the world: For,</P>
<P N="1">1. <NOTE N="1" PLACE="marg">How Chri&s;t performed the negative part of a good Shepherd.</NOTE> Touching the <HI>negative</HI> duties of a Shepherd, Chri&s;t came not to gather <HI>wealth</HI> with <HI>Crae&s;us,</HI> nor to enlarge his dominions with <HI>Alexander,</HI> but to &s;ave our <HI>&s;ouls;</HI> and &s;o Saint <HI>Paul</HI> &s;aith, <HI>I &s;eek not yours, but you;</HI> and &s;o every <HI>faithful Mini&s;ter</HI> of Chri&s;t &s;hould not &s;o much hunt after the <HI>wealth</HI> of their flocks, as the <HI>health</HI> of their &s;ouls; though this denieth not, but as the <HI>Sheep</HI> &s;hould yield her <HI>fleece</HI> unto her Shepherd, &s;o &s;hould the people pay all dues and <HI>duties</HI> unto their Mini&s;ter; for, as S.
<NOTE PLACE="marg">1 Cor. 9.7.</NOTE> <HI>Paul</HI> &s;aith, <HI>Who feedeth a flock and eateth not of the milk of the flock?</HI></P>
<P>And as he came not to <HI>enrich</HI> him&s;elf by his people, &s;o he was no wayes <HI>har&s;h</HI> and &s;evere unto his people;
<NOTE PLACE="marg">Num. 12.3.</NOTE> but, as <HI>Mo&s;es</HI> was the <HI>meeke&s;t</HI> man upon earth, and carried the children of <HI>I&s;rael</HI> in his <HI>bo&s;om,</HI> as a <HI>nur&s;ing</HI> Father beareth a <HI>&s;ucking</HI> Child, to u&s;e <HI>Mo&s;es</HI> his own words;
<NOTE PLACE="marg">Num. 11.12.</NOTE> &s;o was Chri&s;t meek and lowly in heart, and never denied a|ny that <HI>&s;ought</HI> unto him, nor failed any man that <HI>tru&s;ted</HI> in him. And &s;o he wil|leth all his Mini&s;ters to be <HI>gentle</HI> and courteous unto the people; for, as the very heathen &s;aith,
<Q><L>&mdash;Peragit tranquilla pote&s;tas</L>
<L>Quod violenta nequit.&mdash;</L></Q> We may &s;ooner win men by <HI>per&s;wa&s;ion</HI> then by <HI>compul&s;ion,</HI> rather by fair meanes and a &s;weet language, then by <HI>foul means</HI> and rough terms: as it appeareth by that parable which <HI>Dama&s;cen</HI> &s;etteth down, of the conte&s;tation betwixt the <HI>Sun</HI> and the <HI>Wind,</HI> which of them was mo&s;t <HI>powerfull</HI> to make the traveller ca&s;t off his <HI>cloak,</HI> who the <HI>fa&s;ter</HI> the wind blew, the <HI>fa&s;ter</HI> he held his cloak about him; but the Sun, with the <HI>influence</HI> of his fir&s;t &s;weet, and then <HI>piercing</HI> beams made him quickly to ca&s;t off both his cloak and his coat.</P>
<P>And therefore <HI>&s;uch a Shepherd</HI> of Chri&s;t his flock, as the Poet &s;peaks of, &mdash; <HI>Non pater e&s;t Aeacus,</HI> that is not the <HI>gentle</HI> Child of this <HI>meek</HI> Father, but <HI>Te &s;axum te genuere ferae,</HI> &s;uch as the <HI>churli&s;h</HI> and rough hewn <HI>Nabal</HI> was to <HI>David,</HI> is fitter to <HI>drive</HI> wild Hor&s;es then to <HI>lead</HI> the harmle&s;s &s;heep; and they do rather <HI>cha&s;e</HI> men, like <HI>Nimrod,</HI> from the Lord, then <HI>win</HI> them with S. <HI>Paul</HI> by all fair means to our Saviour Chri&s;t, as you may &s;ee, how he &s;eeks to lead the <HI>Romans</HI> unto Chri&s;t, &s;aying, <HI>I be&s;eech you brethren,
<NOTE PLACE="marg">Rom. 12.1.</NOTE> by the mercies of God, that you pre&s;ent your bodies a living &s;acrifice holy and acceptable unto God.</HI></P>
<P>Which makes me wonder at tho&s;e <HI>rough collectors</HI> of Churches out of the Church of Chri&s;t, by receiving <HI>&s;ome</HI> and rejecting <HI>others</HI> into their flock, as if the <HI>day of judge|ment</HI> were now come,
<NOTE PLACE="marg">Mat. 11.28.</NOTE> to &s;eparate the <HI>&s;heep</HI> from the <HI>goats,</HI> and to ca&s;t off the <HI>tares</HI> from the <HI>wheat,</HI> when as our <HI>chief</HI> Shepherd, and this <HI>good</HI> Shepherd &s;aith, <HI>Come unto me, all ye that are weary and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eavy laden, and I will ea&s;e you.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">How Chri&s;t performed the affirmat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ve part of a good Shepherd. 1. Chri&s;t pro|videth food for his flock.</NOTE> For the <HI>affirmative</HI> or po&s;itive duties of a <HI>good</HI> Shepherd, what he &s;hould do for his &s;heep, never any came <HI>neer</HI> the goodne&s;&s;e of this good Shepherd. For,</P>
<P N="1">1. He provideth for his flock, not onely the <HI>outward food</HI> of their bodies, which he doth for all other living creatures, when as the Prophet &s;aith, <HI>He openeth his hands, and filleth all things living with plenteou&s;ne&s;s;</HI> and, as the &s;ame Prophet &s;aith, He <HI>feedeth the young ravens that call upon him,</HI> and the <HI>be&s;t</HI> of us hath not a crum of bread but what he <HI>hath</HI> from him; but he hath provided al&s;o the <HI>&s;piritual</HI> food of their &s;ouls, which is the <HI>Word</HI> of God, and the <HI>ble&s;&s;ed Sacrament</HI> of the Lords Supper; for, as our Saviour alledged again&s;t Satan,
<NOTE PLACE="marg">Mat. 4.4.</NOTE> <HI>Man liveth not by bread alone,</HI> but by every
<PB N="7" REF="98"><HI>word that proceedeth out of the mouth of God;</HI> and the ble&s;&s;ed Sacraments are <HI>Verba vi&s;i|bilia Evangelii,</HI> the vi&s;ible and <HI>palpable</HI> words of the Go&s;pel, and are as the <HI>cele&s;tiall manna,</HI> the heavenly food that peri&s;heth not, but feedeth us to <HI>eternall life,</HI>
<NOTE PLACE="marg">The errour of the <HI>Me&s;&s;alian</HI> Hereticks.</NOTE> if we &s;trive to receive the &s;ame <HI>worthily,</HI> as we ought to do; though now we have too <HI>too many</HI> that are poy&s;oned with the conceit of the <HI>Me&s;&s;alian</HI> Hereticks, that &s;aid <HI>Ba|pti&s;m</HI> and the <HI>Lords Supper</HI> did neither profit us nor <HI>hurt</HI> us, but that they which were <HI>in&s;pired</HI> by Gods Spirit, were guided by the <HI>revelation</HI> of that Spirit, how to <HI>behave</HI> them&s;elves in all their wayes, which is the <HI>readie&s;t</HI> way to lead them to the <HI>infernal &s;pirits;</HI> becau&s;e we are not to be led by the in&s;piration of <HI>any</HI> &s;pirit, but by tho&s;e <HI>holy directions</HI> which the Spirit of God hath left us in the <HI>holy Scriptures:</HI>
<NOTE PLACE="marg">What is meant to be in&s;pired with Gods &s;pi|rit.</NOTE> and when we pray to be <HI>in&s;pired</HI> with Gods <HI>Spirit,</HI> we mean no otherwi&s;e, then that the <HI>Spirit of God</HI> would guide us to lead our lives, and to do all things, <HI>as we are com|manded by the &s;ame &s;pirit, to do in the word of God,</HI> that is left unto us by the Prophets and Apo&s;tles of <HI>Je&s;us Chri&s;t,</HI> to be the onely Rule of all our acti|ons.</P>
<P N="2">2. As he provideth <HI>thus</HI> both our <HI>temporal</HI> and our <HI>&s;piritual</HI> food,
<NOTE N="2" PLACE="marg">Chri&s;t orde|reth how the food of his &s;hould be di|&s;po&s;ed.</NOTE> &s;o he <HI>ordereth</HI> and di&s;po&s;eth this food unto his &s;heep, not according to their <HI>&s;en&s;ual</HI> appetite, but for the <HI>natural</HI> good of their bodies, and the <HI>&s;piritual</HI> health of their &s;ouls, that it may be unto them <HI>the &s;avour of life unto life, and not the &s;avour of death unto death.</HI> As</P>
<P N="1">1. For their <HI>natural</HI> food,
<NOTE N="1" PLACE="marg">Their natu|ral food.</NOTE> he would have us with the &s;on of <HI>Jakeh</HI> to de&s;ire neither <HI>po|verty</HI> nor <HI>riches,</HI> neither too much, nor too little, but to be fed with <HI>food convenient,</HI> le&s;t if we be <HI>too full,</HI> we forget the Lord, &amp; grow <HI>too proud,</HI> as the great <HI>rich men</HI> commonly be; or if we be <HI>too poor,</HI> we be driven to <HI>&s;teal</HI> and to lie,
<NOTE PLACE="marg">Prov. 30.8, 9.</NOTE> and to take the <HI>name of God in vain;</HI> And,
<NOTE PLACE="marg">What &s;hould be convenient for every man.</NOTE> becau&s;e mo&s;t men are loath to under&s;tand what is the <HI>mean</HI> betwixt <HI>too much</HI> and <HI>too little,</HI> and what mea&s;ure is that that is <HI>convenient,</HI> S. <HI>Paul</HI> tells us, <HI>That having food and rayment, we &s;hould therewith be contented;</HI> for the greate&s;t <HI>Mo|narch</HI> in the world can have <HI>no more;</HI> and our Saviour, that <HI>be&s;t</HI> knew what is <HI>conve|nient</HI> for every man, bids us prey to God, that <HI>he would give us this day our daily bread;</HI> that is &s;o much as will &s;erve us for our <HI>pre&s;ent</HI> nece&s;&s;ity,
<NOTE PLACE="marg">Luke 12.19.</NOTE> and not with that fool in the Go&s;pel, to lay <HI>up much goods for many years,</HI> when he knew not, that his <HI>&s;oul,</HI> in that night &s;hould be <HI>taken</HI> from him, and then he could not tell, who &s;hould enjoy <HI>tho&s;e things,</HI> or how tho&s;e things &s;hould be &s;pent, <HI>that he had provi|ded:</HI> And</P>
<P N="2">2. For our <HI>&s;piritual</HI> food,
<NOTE N="2" PLACE="marg">Their &s;piri|tual food.</NOTE> this <HI>good Shepherd</HI> hath commanded us that are his <HI>under-Shepherds,</HI> to give unto his &s;heep <HI>their owne portion in due &s;ea|&s;on.</HI></P>
<P N="1">1. Their <HI>own portion,</HI> and that both in <HI>quality</HI> and <HI>quantity:</HI>
<NOTE N="1" PLACE="marg">Their own portion. 1. In quality.</NOTE></P>
<P N="1">1. In <HI>Quality,</HI> what is mo&s;t <HI>proper</HI> for every one; as <HI>all meats</HI> &s;erve not for every &s;tomack, and <HI>every potion</HI> &s;erves not for all di&s;ea&s;es, &s;o it is with our <HI>&s;piritual</HI> food, and the <HI>divine</HI> phy&s;ick of our &s;oules, and therefore we are advi&s;ed to give <HI>milk</HI> unto the babes, and <HI>&s;tronger</HI> meat to them that are &s;tronger men in Chri&s;t, that is, <HI>plain</HI> and ea&s;ie doctrines, to the plain and more <HI>ignorant</HI> people, and deeper and more <HI>po|lite</HI> di&s;cour&s;es to the <HI>judicious,</HI> and tho&s;e of deeper knowledge; becau&s;e, as S. <HI>Paul</HI> &s;aith, we are debtors <HI>both to the Greeks and to the Barba<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ians,</HI> to the <HI>wi&s;e</HI> and to the <HI>un|wi&s;e,</HI> and therefore, as Chri&s;t biddeth his Apo&s;tles, &s;o mu&s;t we &s;ometimes, <HI>launch forth into the deep,</HI> both of Divinity and Humanity, and as well of Arts as of Lan|guages.</P>
<P>And &s;o we are to give <HI>prai&s;es</HI> to the good, <HI>reproofes</HI> to the bad, but <HI>flatteries</HI> unto none, when we ought no more to flatter the <HI>&s;weet</HI> and <HI>clement,</HI> then to fear the <HI>cruel tyrant:</HI> and in like manner, we are commanded to apply comfors and con&s;olations to the <HI>dejected &s;pirits,</HI> to pronounce pardon to the <HI>penitent</HI> &s;inners, and to thunder out the terrors of Gods <HI>judgements</HI> to none but &s;uch as are <HI>impenitent</HI> and ob&s;tinate tran&s;|gre&s;&s;ors.</P>
<P N="2">2. In <HI>Quantity,</HI> we are to give our &s;heep neither <HI>too much</HI> of this &s;piritual food,
<NOTE N="2" PLACE="marg">In quantity.</NOTE> nor yet <HI>too little,</HI> for where <HI>prophe&s;ie faileth the people peri&s;h,</HI> and the <HI>wor&s;t</HI> famine is the fa|mine,
<PB N="8" REF="99">not of <HI>corn, wine</HI> and <HI>oyl,</HI> but of the famine of <HI>Gods Word;</HI> and therofere the Apo&s;tle &s;aith, <HI>Wo is me, if I preach not the Go&s;pel,</HI> and wo is them that hinder us to preach it, as they have done the&s;e many years. And yet, as we are not to give our &s;heep <HI>too little</HI> of this &s;piritual pa&s;ture, le&s;t they &s;hould <HI>want,</HI> &s;o they &s;hould not have <HI>too much,</HI> le&s;t they &s;hould <HI>loath</HI> it; for a man may eat <HI>too much</HI> of the Honey-comb, &s;aith <HI>Solomon,</HI>
<NOTE PLACE="marg">Prov. 25.16. Num. 11.20.</NOTE> and the children of <HI>I&s;rael</HI> had &s;o much <HI>Manna,</HI> that they loathed it, and <HI>Quails</HI> &s;o plentifully, that the fle&s;h <HI>came out at their no&s;trils;</HI> and &s;o men may have the Word of God &s;o <HI>fully,</HI> that they will <HI>de&s;pi&s;e</HI> it, or at lea&s;t <HI>neglect</HI> it, becau&s;e, as <HI>Solomon</HI> &s;aith,
<NOTE PLACE="marg">Prov. 27.7.</NOTE> the <HI>full &s;oul loatheth,</HI> or treadeth under foot the <HI>honey-comb;</HI> but to the <HI>hungry &s;oul</HI> every bitter thing is &s;weet, &s;o is the Word of God precious, when it is not &s;o <HI>plentiful,</HI> and de&s;pi&s;ed when we are full of it.</P>
<P>And truly I do believe,
<NOTE PLACE="marg">Knowledge how more plentiful now then ever it was.</NOTE> the <HI>Go&s;pel</HI> of Chri&s;t and the re&s;t of the holy Scriptures were <HI>never</HI> &s;ince Chri&s;t his time &s;o <HI>fully,</HI> and &s;o <HI>generally</HI> and &s;o <HI>truly</HI> publi&s;hed as of late they were in the reigne of our late King <HI>CHARLES;</HI> for you know it is not long &s;ince the Word of God was had in our <HI>native</HI> language, but it was locked up in the <HI>Greek</HI> and <HI>Latine</HI> Tongues, which none but a few &s;cholars under&s;tood; and &s;ince it is <HI>vulgarly</HI> publi&s;hed, you may con&s;ider how many <HI>Bibles</HI> are now printed to furni&s;h every Pren|tice, maid and boy, in compari&s;on of the <HI>&s;mall</HI> number that the <HI>be&s;t</HI> men had in <HI>for|mer</HI> times; and for <HI>Sermons,</HI> how <HI>rare</HI> were they in our fathers times, and how <HI>generally</HI> you may hear them now at <HI>all times</HI> in <HI>mo&s;t places?</HI> and the Angel fore|tells the Prophet <HI>Daniel,</HI> it &s;hould be <HI>thus</HI> before the <HI>end</HI> of the world; for, &s;aith he, <HI>Many &s;hall run to and fro, and knowledge &s;hall be encrea&s;ed,</HI> as now it is, I think ten times <HI>more</HI> then <HI>ever</HI> it was: <HI>Dan.</HI> 12.4. And therefore the Prophet &s;aith, <HI>The earth &s;hall be filled with the knowledge of the glory of the Lord, as the waters cover the &s;ea,</HI> Hab. 2.14.</P>
<P>And yet, notwith&s;tanding all the <HI>multitude</HI> of our Bibles, all the <HI>volumes</HI> of di|vine Treati&s;es, all the <HI>frequent</HI> Sermons that are made, and all the <HI>knowledge</HI> that is profe&s;t, from the <HI>learned &s;cribe</HI> to the <HI>City-trade&s;man,</HI> &amp; the Country <HI>plough-man,</HI> our Saviour tells us, that when he cometh, <HI>Iniquity &s;hall be encrea&s;ed, the love of many &s;hall wax cold,</HI> and he &s;hall &s;carce <HI>finde faith upon the earth.</HI></P>
<P>And if any man demand with <HI>Nichodemus, How can the&s;e things be?</HI></P>
<P>I an&s;wer, That the more <HI>good wheat</HI> we &s;owe in the field of Gods Church, the <HI>more tares</HI> will Satan &s;ow among&s;t it, and the more we &s;trive to <HI>enlarge</HI> the true faith, the more <HI>errours</HI> and here&s;ies will his in&s;truments &s;pread among&s;t the people; and for <HI>knowledge,</HI> he knoweth enough, and too much him&s;elf, and is very well plea|&s;ed that all his &s;ervants &s;hould be <HI>knowing men,</HI>
<NOTE PLACE="marg">The Devil would have all to be knowing men.</NOTE> and be as skilful in the <HI>Scriptures</HI> as he is him&s;elf; for, as one <HI>crafty knave</HI> can do ten times more mi&s;chief then ten <HI>&s;il|ly fooles,</HI> &s;o one <HI>learned heretick</HI> will broach <HI>more errours,</HI> and defend and maintaine them <HI>far better</HI> then many <HI>meaner &s;cholars</HI> can do; and it is a true <HI>axiom,</HI> that <HI>Non ni&s;i ex magnis ingeniis magni errores,</HI> the great errours never &s;prung, and the &s;trange here&s;ies could never have been maintained, but by men of &s;ome good parts, and of <HI>great knowledge.</HI></P>
<P>And therefore I may ju&s;tly &s;ay with S. <HI>Augu&s;tine,</HI> that <HI>Melior e&s;t fidelis ignoran|tia, quam temeraria &s;cientia,</HI> it were far better for men to be <HI>humbly ignorant,</HI> then <HI>proudly filled,</HI> and ra&s;hly erring with <HI>knowledge;</HI> for, as the Apo&s;tle &s;aith, <HI>Knowledge puffeth up,</HI>
<NOTE PLACE="marg">1 Cor. 8.1. E&s;ay 47.10.</NOTE> and many times produceth <HI>many</HI> errours and <HI>much</HI> evil, even as the Lord &s;aith of <HI>Babylon, Thy wi&s;dome and thy knowledge have perverted thee, and cau&s;ed thee to turn away from the right way.</HI></P>
<P>And as the ra&s;h, proud and <HI>un&s;anctified</HI> knowledge of men doth breed <HI>many er|rours</HI> and much evil, &s;o it bringeth <HI>no good</HI> at all; for, as S. <HI>Paul</HI> &s;aith, that <HI>not the hearers of the law,
<NOTE PLACE="marg">Rom. 2.13.</NOTE> but the doers of the law &s;hall be ju&s;tified,</HI> &s;o not the <HI>knowers</HI> of the Scriptures, could they repeat it all at their fingers end, but they that <HI>under&s;tand</HI> it right, <HI>apply</HI> it as they ought, <HI>believe</HI> in Chri&s;t, and lead their lives according to the Scriptures, &s;hall receive the reward promi&s;ed in Scripture: otherwi&s;e, as he that <HI>knoweth his ma&s;ters will and doth it not;</HI> &s;o he that knoweth the Word of God, and is
<PB N="9" REF="99">mo&s;t skilful in the holy Scriptures, and yet neither <HI>applies</HI> them right, nor <HI>believes,</HI> nor <HI>lives</HI> according to the Word of God, is worthy to be beaten <HI>with many &s;tripes.</HI></P>
<P>And therefore Chri&s;t enjoyneth us to give unto his &s;heep their own <HI>due portion</HI> of knowledge and &s;piritual food, that may <HI>edifie</HI> them and not <HI>de&s;troy</HI> them; and that is &s;uch a proportion as every one is <HI>capable</HI> of, and is <HI>requi&s;ite</HI> for him to know. And</P>
<P N="2">2. As we are to give to every one his <HI>own due portion</HI> of this &s;piritual food,
<NOTE N="2" PLACE="marg">In due &s;ea|&s;on.</NOTE> both in <HI>quality</HI> and <HI>quantity,</HI> &s;o we are to give it them in <HI>due &s;ea&s;on,</HI> becau&s;e, as <HI>Solomon</HI> &s;aith, there is <HI>a time for all things,</HI> as a time to <HI>&s;peak,</HI> and a time to be <HI>&s;ilent,</HI> a time to <HI>fea&s;t,</HI> and a time to <HI>fa&s;t;</HI> a time to <HI>preach,</HI> and a time to <HI>pray,</HI> which I fear is now cut <HI>&s;horte&s;t</HI> of all times, if not <HI>per&s;ecuted,</HI> to hide it &s;elf in <HI>corners</HI> and private Chap|pels, when as many of our Churches are &s;carce acquainted with the <HI>Lords prayer,</HI> the prayer that our Saviour commanded us to u&s;e, <HI>Horrendum dictu.</HI></P>
<P>And as Chri&s;t our grand Shepherd hath commanded us to give to every one his <HI>own portion</HI> in <HI>due &s;ea&s;on,</HI> &s;o he hath warned and in&s;tructed his &s;heep, not to <HI>take</HI> what they <HI>li&s;t,</HI> but to be &s;atisfied with what is <HI>given them,</HI> and to expect it in the <HI>due time,</HI> and not to <HI>exact</HI> it <HI>when&s;oever they plea&s;e,</HI> becau&s;e God cannot endure that every man &s;hould be his <HI>own carver</HI> and &s;tretch forth his hand with <HI>Adam</HI> to any <HI>forbidden fruit,</HI>
<NOTE PLACE="marg">God would not have men to be their own carvers.</NOTE> when as every one &s;hould be <HI>contented</HI> with what is <HI>given</HI> him, and &s;hould <HI>pray</HI> to God as Chri&s;t hath taught us, &s;aying, <HI>Give us this day our daily bread;</HI> and there|fore when Chri&s;t ble&s;&s;ed the five Loaves and two Fi&s;hes, he did not as many of our <HI>new Divines,</HI> teach the people now to <HI>take</HI> what they <HI>li&s;t</HI> of the <HI>ble&s;&s;ed bread</HI> in the Euchari&s;t, but as S. <HI>John</HI> &s;aith, he di&s;tributed them to the <HI>Di&s;ciples,</HI>
<NOTE PLACE="marg">John 6.11.</NOTE> and the Di&s;ci|ples <HI>to them that were &s;et down.</HI></P>
<P>But alas, here is our <HI>mi&s;ery,</HI> and the <HI>iniquity</HI> of the&s;e times,
<NOTE PLACE="marg">The mi&s;ery &amp; the iniquity of the&s;e dayes.</NOTE> that our <HI>di&s;pen&s;ers</HI> &s;hall not <HI>di&s;po&s;e</HI> this &s;pirituall food, and God him&s;elf &s;hall not <HI>di&s;tribute</HI> his own gifts; but, as the Poet &s;aith, &mdash; <HI>Vivitur ex rapto,</HI> what God hath mo&s;t <HI>graciou&s;ly</HI> be&s;tow|ed upon one man, another will mo&s;t <HI>wickedly</HI> &s;natch it from him: and men mu&s;t and will have the <HI>Word of God</HI> expounded, extorted and <HI>multiplied,</HI> as Chri&s;t multi|plied his loaves, when, where, how and by whom they li&s;t, which is the <HI>cau&s;e</HI> of our calamities, and like, if not prevented, to bring <HI>de&s;truction</HI> unto the &s;heep of Chri&s;t. And therefore,</P>
<P N="3">3. Chri&s;t the <HI>good Shepherd</HI> doth not onely <HI>feed</HI> his &s;heep, and bid S. <HI>Peter,</HI> and in him all us three times <HI>to feed his &s;heep,</HI> that is, to feed them three manner of wayes.</P>
<P N="1">1. <HI>Pa&s;cere verbo.</HI> 2. <HI>Pa&s;cere cibo.</HI> 3. <HI>Pa&s;cere exemplo.</HI></P>
<P N="1">1. With the Word of God. 2. With <HI>Almes-deeds.</HI> 3. With <HI>good examples;</HI> but he doth al&s;o <HI>expo&s;e</HI> him&s;elf to all dangers, even to <HI>death</HI> it &s;elf, to &s;ave and to pro|tect his &s;heep from the fury of tho&s;e that any wayes labour to de&s;troy them, even as he &s;aith, <HI>I lay down my life for my &s;heep,</HI> therefore he mu&s;t needs be the <HI>good Shepherd,</HI> and none can deny him to be a good Shepherd, that layeth down <HI>his life for his &s;heep.</HI></P>
<P>And he requireth of us likewi&s;e, that are his <HI>under-&s;hepherds,</HI> that we &s;hould un|dergo all dangers to &s;ave and to protect our &s;heep; and as S. <HI>Bernard</HI> &s;aith, <HI>Cu&s;to|dia civitatis ut &s;it &s;ufficiens, trifaria e&s;t,</HI> the guard and <HI>&s;afe cu&s;tody</HI> of Gods City, and <HI>&s;heep-fold</HI> of Chri&s;t, if it be &s;ufficient, mu&s;t be three-fold.</P>
<LIST>
<ITEM>1. A <HI>Vi tyrannorum.</HI></ITEM>
<ITEM>2. A <HI>fraude haereticorum.</HI></ITEM>
<ITEM>3. <HI>&agrave; Temptationibus daemonum.</HI></ITEM>
<ITEM>Three mo&s;t excellent properties of a good Shepherd.</ITEM>
</LIST>
<P>And truly the &s;heep of Chri&s;t had never more need to be protected and defen|ded from this three-headed <HI>Gerion,</HI> then now they have: For,</P>
<P N="1">1. In the <HI>Primitive Church,</HI> though they had Tyrants to oppre&s;s them, and Per&s;e|cutors to de&s;troy them, yet then they were all at unity among them&s;elves, and the <HI>&s;eamle&s;s coat</HI> of Chri&s;t was &s;till unrent; and therefore <HI>Sanguis martyrum &s;emen ec|cle&s;iae,</HI>
<PB N="10" REF="100">the blood of the Martyrs did fatten the <HI>field</HI> of Gods Church, and made it to bring forth fruits more abundantly.</P>
<P>But now the <HI>coat</HI> of Chri&s;t is torn in pieces, far wor&s;e then <HI>Jeroboams</HI> garment that was cut in ten parts, and the Church of God is filled with Sects and Here&s;ies, &s;o that the poor &s;heep of Chri&s;t know neither <HI>where</HI> the fold is, nor <HI>who</HI> is the <HI>true Shepherd.</HI></P>
<P N="2">2. In the time of the <HI>Arians, Novatians, Eutichians, Ne&s;torians</HI> and others, the like <HI>Here&s;iarches,</HI> though they infe&s;ted the Church with <HI>damnable</HI> doctrines, and as that traiterous villain,
<NOTE PLACE="marg">Turki&s;h Hi&s;to.</NOTE> corrupted by <HI>Amurath</HI> the &s;ixth King of the Turks, poy&s;oned the well of <HI>Sfetigrade,</HI> that watered the whole City with the carka&s;s of a <HI>dead dog;</HI> &s;o did they &s;eek to poy&s;on the <HI>pure fountain</HI> of the holy Scriptures, with the &s;tinking carrion of their <HI>rotten glo&s;&s;es;</HI> yet the <HI>Chri&s;tian Emperours,</HI> and the other <HI>pious Kings</HI> and <HI>Princes</HI> &s;tretched forth their <HI>hands,</HI> to a&s;&s;i&s;t the care and wi&s;dome of the reverend Prelates, to <HI>&s;uppre&s;s</HI> the Hereticks, and to root out all the <HI>bitter weeds</HI> of fal&s;e doctrine from Gods Church.</P>
<P>But now,
<NOTE PLACE="marg">P&s;al. 86.14.</NOTE> as the Prophet <HI>David</HI> &s;aith, <HI>O God, Princes have per&s;ecuted me without cau&s;e,</HI> and the a&s;&s;emblies of violent men, <HI>naughty men,</HI> &s;aith the <HI>vulgar, that have not &s;et thee before their eyes, &s;eek after my &s;oul,</HI> and after the &s;oul of thine anoynted. So I fear the Bi&s;hops may now &s;ay, That <HI>Princes do hate them without a cau&s;e,</HI> and for &s;eeking to root out the <HI>damnable</HI> Doctrines of the <HI>Sectaries,</HI> the a&s;&s;emblies of <HI>terrible</HI> men, as the <HI>Original</HI> hath it, that &s;et not God <HI>before their eyes,</HI> do &s;eek after our &s;ouls.</P>
<P>And that we might be <HI>environed</HI> with enemies on all &s;ides, <HI>Hell is broken loo&s;e,</HI> as <HI>Edwards,</HI> one of their own Presbyterians &s;aith, and Satan is &s;et at liberty, to poure forth, out of the bottomle&s;s pit, tho&s;e <HI>locu&s;ts</HI> that you read of, <HI>Rev.</HI> 9.3. who&s;e <HI>&s;hapes</HI> were like <HI>hor&s;es</HI> prepared unto battel, becau&s;e their whole heart is for <HI>war,</HI> to im|brue their hands in <HI>blood,</HI> and to de&s;troy all the <HI>true Prelates;</HI> and yet their <HI>hair</HI> were as the hair of <HI>women,</HI> that is very <HI>&s;pecious,</HI> and <HI>lovely</HI> to behold, when they pretend nothing but a <HI>perfect Go&s;pel-di&s;cipline,</HI> and a pure <HI>Heavenly doctrine,</HI> beating downe the <HI>Antichri&s;tian Pope,</HI> and the wor&s;hipping of Saints, Images, Pictures and all Im|pieties; but their <HI>teeth</HI> were as the teeth of <HI>Lions,</HI> that is, <HI>devouring</HI> all that ever <HI>we have,</HI> and all that &s;hall come within their <HI>reach,</HI> as all the <HI>patrimony</HI> of the Church and all the <HI>fleeces</HI> of Chri&s;t his Flock, and their <HI>tails</HI> are like <HI>Scorpions,</HI> that have their <HI>&s;tings</HI> in their tailes, to make the <HI>cata&s;trophe</HI> and conclu&s;ion of their doings <HI>very grievous</HI> and mo&s;t lamentable, as I fear it will be found at la&s;t, unle&s;s God will be &s;o merciful unto us as to help us.</P>
<P>And if you would know, whom the&s;e <HI>locu&s;ts</HI> might &s;ignifie, I a&s;&s;ure my &s;elf they be now the <HI>rable rout</HI> of Prie&s;ts, Je&s;uits and Friars in the Church of <HI>Rome,</HI> and the <HI>multitude</HI> of Presbyterians, Anabapti&s;ts, Independents and <HI>other &s;ectaries</HI> here a|mong&s;t us, that like <HI>Ephraim</HI> and <HI>Mana&s;&s;es,</HI> do con&s;pire together on both &s;ides, to &s;hoot at, and to &s;hoot <HI>through</HI> the true <HI>Prote&s;tant Bi&s;hops,</HI> and to de&s;troy all their Pro|te&s;tant flocks, by making them either <HI>&s;uper&s;titious</HI> Papi&s;ts, or wild <HI>wandering</HI> Secta|ries, as <HI>bad</HI> if not <HI>wor&s;e</HI> then the other. I mu&s;t tell you my mind without fear. And therefore, <MILESTONE N="3"></P>
<P N="3">3. The Sheep of Chri&s;t and his Under-&s;hepherds being thus <HI>invironed,</HI> with Wolves, Foxes and the like ravenous Bea&s;ts, their temptations are <HI>greater,</HI> and the a&s;&s;aults of Satan are more <HI>violent</HI> then ever they were; which is the <HI>cau&s;e</HI> that &s;o many men <HI>do &s;tart a&s;ide</HI> like a broken bow, and Satans book is <HI>filled</HI> with the names of <HI>apo&s;tata's,</HI> that either for the de&s;ire and love of <HI>preferment,</HI> to get a living, or a good Sallary from the U&s;urpers, or el&s;e for fear of <HI>lo&s;ing</HI> their preferment, and to be <HI>deprived</HI> of their means, which are the <HI>two engines</HI> that the Tempter u&s;eth again&s;t the Shepherds,
<NOTE PLACE="marg">Ver. 12, &amp; 13.</NOTE> and do, as our Saviour &s;peaks of the <HI>hireling,</HI> that is, to leave their &s;heep to the <HI>mercy</HI> of the Wolves; yea, and to <HI>a&s;&s;i&s;t</HI> the Wolves and the Foxes, the Hereticks and Schi&s;maticks,
<NOTE PLACE="marg">4th. Duty is to watch that our &s;hepherd go not a&s;tray.</NOTE> to <HI>lead away</HI> and drive the poor Sheep into the wilder|ne&s;s and thicke&s;t of all errours, to de&s;troy them. And therefore,</P>
<P N="4">4. As Chri&s;t came down from Heaven to di&s;charge the <HI>fourth duty</HI> of a good
<PB N="11" REF="100">Shepherd, that is, to <HI>watch</HI> over his &s;heep, that they &s;hould not <HI>wander,</HI> or if they do &s;tray, <HI>to &s;eek them</HI> that are lo&s;t, as he te&s;tifieth him&s;elf, that he came <HI>To &s;eek the lo&s;t &s;heep of the hou&s;e of I&s;rael;</HI> &s;o he commandeth us, his <HI>under-&s;hepherds,</HI> to doe the like, and to u&s;e all diligence to <HI>reduce</HI> and regain the <HI>wandering</HI> &s;heep to Chri&s;t, when they are perverted by the <HI>in&s;truments</HI> of the Antichri&s;t: and truly, it is a &s;hame for us, as <HI>Ru&s;ticus Diaconus</HI> &s;aith, to &s;ee how <HI>&s;edulous</HI> they are to <HI>&s;educe</HI> the poor peo|ple, and to <HI>lead</HI> the &s;heep of Chri&s;t out of the <HI>right way,</HI> and with the Scribes and Phari&s;ees to gain <HI>Pro&s;elites</HI> unto them&s;elves, <HI>Nos autem pro veritate frigidiores in venire,</HI> and to finde us <HI>cold</HI> in the defence of truth, and to reduce the <HI>erroneous</HI> unto the <HI>right</HI> way: which notwith&s;tanding, is too <HI>too commonly</HI> &s;een in the world, be|cau&s;e, as our Saviour &s;aith, the children of this world are <HI>wi&s;er in their generation then the children of light;</HI> and we &s;ee <HI>Judas</HI> takes more paines to <HI>betray</HI> Chri&s;t, then his Di&s;ciples did to <HI>attend</HI> their Saviour; for he runs from the <HI>garden</HI> to the <HI>high Prie&s;t,</HI>
<NOTE PLACE="marg">How diligent the wicked are, and the godly negligent.</NOTE> and from the <HI>high Prie&s;t</HI> to the <HI>garden,</HI> and then from the <HI>garden</HI> in a &s;hort &s;pace to the <HI>gallows;</HI> and his Di&s;ciples were &s;o <HI>carele&s;s,</HI> that they <HI>&s;lumbered and &s;lept,</HI> and &s;o do we; and while we <HI>&s;leep,</HI> the <HI>envious enemy,</HI> by the&s;e his in&s;truments, &s;oweth the <HI>tares</HI> of errours and here&s;ies in the <HI>field</HI> of Gods Church.</P>
<P>But though we <HI>neglect</HI> our duties, yet you &s;ee that Chri&s;t in all the <HI>fore&s;aid re&s;pects,</HI>
<NOTE PLACE="marg">Chri&s;t the onely good Shepherd.</NOTE> and in all <HI>other</HI> re&s;pects what&s;oever is <GAP DESC="foreign">, the <HI>good Shepherd,</HI> and indeed the onely Shepherd that is <HI>&s;imply</HI> and ab&s;olutely <HI>good.</HI> For,</P>
<P>Though <HI>Abel</HI> was a good Shepherd, and <HI>Jacob</HI> was another good Shepherd,
<NOTE PLACE="marg">Gen. 31.40.</NOTE> &s;o <HI>carefully</HI> watching over his flock, that <HI>in the day the drought con&s;umed him, and the fro&s;t by night, and his &s;leep departed from his eyes;</HI> and <HI>Mo&s;es</HI> was &s;uch another,
<NOTE PLACE="marg">P&s;al. 77.20.</NOTE> of whom the Prophet &s;aith, that God <HI>led his people like &s;heep by the hands of Me&s;es and Aaron;</HI> and &s;o <HI>David</HI> was an <HI>excellent</HI> Shepherd, that ventured his <HI>life</HI> to &s;ave his &s;heep; and to pull it out of the <HI>Lions teeth:</HI> and when God took him away from the <HI>&s;heep-folds,</HI> that he might feed <HI>Jacob his people, and I&s;rael his inheritance,</HI> the Spi|rit of God tells us, that he <HI>fed them with a faithful and true heart,
<NOTE PLACE="marg">P&s;al. 78.73. E&s;ay 44.28.</NOTE> and ruled them pru|dently with all his power.</HI> And of <HI>Cyrus</HI> the Lord &s;aid <HI>He is my Shepherd;</HI> and <HI>Homer</HI> calleth <HI>Agamemnon</HI> <GAP DESC="foreign">, the <HI>Shepherd</HI> of the people; and &s;o not onely the <HI>Apo&s;tles</HI> and <HI>Bi&s;hops,</HI> but al&s;o <HI>Con&s;tantine, Theodo&s;ius,</HI> King <HI>James</HI> and King <HI>Charls,</HI> and all other <HI>religious</HI> Kings and <HI>pious</HI> Princes, as <HI>Nehemiah,</HI> the good Lieutenant of Jury under <HI>Artaxerxes</HI> King of <HI>Per&s;ia,</HI> to whom, if it were not for &s;u&s;picion of <HI>flattery,</HI> which is one of the <HI>ba&s;e&s;t</HI> of all vices, and the <HI>wor&s;t</HI> kind of Scotization (you may &s;ee what <HI>Min&s;haw</HI> meaneth by that word) I might truly parallel his <HI>Excellency</HI> our <HI>Lord Lieutenant:</HI>
<NOTE PLACE="marg">The now <HI>Duke</HI> of <HI>Ormond.</HI></NOTE> and many more have been <HI>very good Shepherds</HI> of Gods &s;heep.</P>
<P>Yet they were all, and put them all together, <HI>very very far &s;hort</HI> of this Shepherd in my Text, which is, <GAP DESC="foreign">, that good Shepherd <GAP DESC="foreign">, tran&s;cen|dently; and which in all the fore&s;aid re&s;pects, and in all other re&s;pects what&s;oever, excelleth all the mo&s;t excellent Shepherds in the world. And &s;o much &s;hall &s;erve to be &s;poken at this time, of the <HI>good properties</HI> of this good Shepherd.</P>
<P N="2">2. As the children of God are termed <HI>Sheep,</HI> in re&s;pect of <HI>Chri&s;t,</HI>
<NOTE N="2" PLACE="marg">Gods people are termed Sheep in re|&s;pect of them|&s;elves. <HI>Geminianus de exemplis,</HI> l. 5. c. 46. 1. In re&s;pect of their innocen|cy. 2 Sam. 24.17.</NOTE> which is their <HI>chief Shepherd,</HI> &s;o they are likewi&s;e &s;tiled Sheep in re&s;pect of the <HI>Analogie</HI> and re&s;em|blances betwixt them and Sheep, which as <HI>Geminianus</HI> &s;aith, are in the&s;e &s;ix &s;peciall points.</P>
<P N="1">1. <HI>Innocency</HI> of life; for as <HI>nature</HI> gave the &s;heep neither <HI>horns</HI> to hurt, nor <HI>claws</HI> to &s;cratch, nor <HI>teeth</HI> to bite, &s;o the children of God do <HI>nothing</HI> to the hurt of any o|ther; they neither <HI>hate</HI> their neighbour in their hearts, nor <HI>&s;trike</HI> him with their hands, nor <HI>traduce</HI> him with their tongues, nor think any <HI>evil</HI> or wi&s;h any <HI>hurt</HI> to him in their thoughts; and therefore when <HI>David</HI> &s;aw the Angel that &s;mote the <HI>people</HI> in <HI>Hieru&s;alem,</HI> he &s;aid, <HI>Lo, I have &s;inned, but the&s;e &s;heep, what have they done?</HI> as if he &s;hould have &s;aid, the&s;e <HI>poor men,</HI> that are like <HI>&s;heep,</HI> &s;o <HI>harmle&s;s</HI> and &s;o inno|cent, what <HI>hurt</HI> could they do, either in <HI>them&s;elves,</HI> or to any <HI>others? Et haec vera innocentia e&s;t quae nec &s;ibi, nec aliis nocet,</HI> and that is the true innocency, &s;aith S. <HI>Aug.</HI> which hurteth neither <HI>him&s;elf</HI> nor his <HI>neighbours.</HI></P>
<PB N="12" REF="101">
<P N="2">2. <NOTE N="2" PLACE="marg">In re&s;pect of their patience.</NOTE> They are re&s;embled unto Sheep for their <HI>patience,</HI> in &s;uffering all kinds of inju|ries and indignities; for as the Prophet &s;heweth, and Gods people findeth it, <HI>For thy &s;ake are we killed all the day long,
<NOTE PLACE="marg">P&s;al. 44.22.</NOTE> and are counted as &s;heep appointed to be &s;lain.</HI> Where you may &s;ee</P>
<P N="1">1. <NOTE PLACE="marg">Where ob&s;erve 1. The Cau&s;e.</NOTE> The <HI>cau&s;e</HI> of their &s;ufferings is expre&s;&s;ed, not for <HI>theft, murder, adultery,</HI> or the like <HI>wicked acts,</HI> but <HI>Propter te,</HI> for Gods cau&s;e; for obeying his <HI>will,</HI> and being <HI>loyal</HI> to our Superiours, and not <HI>treacherous</HI> unto our lawful Governours; and &s;o for being <HI>faith|ful</HI> in Gods &s;ervice, by publi&s;hing the <HI>truth,</HI> and not carried away with every <HI>new form</HI> of &s;ervice, and <HI>every wind</HI> of fal&s;e doctrine; this is <HI>cau&s;e enough</HI> to &s;uffer; and this is <HI>propter te,</HI> for thy &s;ake, O God, which is our <HI>onely comfort.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The Suffer|ings.</NOTE> Here is the <HI>&s;ufferings</HI> of Gods &s;heep and &s;ervants &s;pecified; we are mortified, or <HI>killed:</HI> And that is,</P>
<P N="1">1. By our <HI>&s;elves,</HI> in our <HI>repentance</HI> and contrition for our &s;ins, every day, or, all the day long, that is, throughout our <HI>whole life,</HI> according as the Apo&s;tle &s;aith, <HI>we die daily,</HI> that is, to &s;in and for our &s;in: And then</P>
<P N="2">2. We are killed by <HI>others,</HI> when, with the <HI>re&s;t</HI> of the Martyrs, we are, as we have been, not long &s;ince, throughout all this Kingdome, robbed of our <HI>good names,</HI> filled with <HI>reproach,</HI> plundered of our <HI>e&s;tates,</HI> bani&s;hed from our <HI>dwellings,</HI> clapt up in <HI>pri|&s;ons,</HI> and then <HI>led as &s;heep unto the &s;laughter.</HI> In all which, and in all other &s;ufferings, I know no better <HI>remedy</HI> then what our Saviour pre&s;cribeth to us, <HI>in our patience to po&s;&s;e&s;s our &s;ouls,</HI> which may be <HI>lo&s;t</HI> for want of patience, but will be <HI>&s;upported</HI> and ea&s;ed, if we will be like <HI>&s;heep,</HI> patient and <HI>&s;ilent</HI> in our &s;ufferings, <HI>Quia levius fit pati|entia,
<NOTE PLACE="marg">Horatius.</NOTE> quicquid corrigere e&s;t nefas,</HI> becau&s;e the more we <HI>&s;truggle,</HI> when we are in the briars, the more we &s;hall be &s;cratched and intangled, and the <HI>le&s;s able</HI> we &s;hall be to bear our indignities; and the <HI>le&s;s</HI> we murmure, the le&s;s will be our <HI>&s;ufferings,</HI> and the more <HI>favours</HI> we &s;hall finde at the hands of God: and therefore the Poet could &s;ay,
<Q>&mdash;<GAP DESC="foreign">,</Q> We ought to &s;uffer <HI>patiently</HI> what&s;oever God layeth upon us: and &s;o the Saints of God do &s;uffer what&s;oever is laid upon them, as you may &s;ee in the &s;aid 44, <HI>P&s;alm,</HI> from the 10. v. to the 22.</P>
<P N="3">3. <NOTE N="3" PLACE="marg">In re&s;pect of their obedi|ence. C. 10. v. 4. <HI>Dama&s;e. l.</HI> 3. <HI>c.</HI> 4</NOTE> They are re&s;embled to Sheep in re&s;pect of their <HI>obedience</HI> to do the commands of God; for as the Sheep do <HI>follow</HI> the Shepheards whi&s;tle, and do know <HI>his voice,</HI> &s;o do the &s;ervants of God <HI>obey</HI> the voice of Chri&s;t, li&s;tening to his <HI>words</HI> with their <HI>ears; Unde veteres dicebant obaudio pro obedio,</HI> imbracing it in their <HI>&s;ouls, Quia obedientia e&s;t voluntatis propriae &s;ubjectio preceptis Dei,</HI> which they are mo&s;t ready to peform, &amp; to &s;ay with him in <HI>Plautus,
<NOTE PLACE="marg">Plaut. trin.</NOTE> Ad&s;um, impera quidvis, neque tibi ero in mora, neque latebros&egrave; me abs tuo con&s;pectu occultabo.</HI></P>
<P>For,
<NOTE PLACE="marg"><HI>Aug. in Gen. l.</HI> 9. <HI>&amp; habetur</HI> 33. <HI>q.</HI> 5. <HI>c. est ordo.</HI></NOTE> as S. <HI>Aug.</HI> truly &s;aith, <HI>E&s;t ordo naturalis in hominibus, ut &s;erviat foeminae viris, &amp; filii parentibus; quia in illis haec e&s;t ju&s;titia, ut majori &s;erviat minor;</HI> it is the or|der of <HI>nature</HI> among men, that the women &s;hould &s;erve the <HI>men,</HI> children their <HI>pa|rents,</HI> &s;ervants their <HI>masters,</HI> and &s;ubjects their <HI>Prince,</HI> becau&s;e it is the rule of <HI>ju|stice</HI> among them, that the <HI>le&s;&s;er</HI> and inferiour &s;hould &s;erve the <HI>greater</HI> and &s;uperi|our;
<NOTE PLACE="marg">Idom. de operi|bus Monach.</NOTE> and as the &s;ame Father &s;aith, <HI>Quid iniquius, quam velle &s;ibi obtemperari &agrave; mi|noribus &amp; nolle obtemperare majoribus:</HI> What can be more <HI>unju&s;t</HI> and more unrea&s;o|nable, then to require obedience of our <HI>inferiours,</HI> and not to <HI>yield</HI> it to our <HI>&s;uperiours?</HI> how then can we expect our <HI>children</HI> and our <HI>&s;ervants</HI> to hear our voice and to obey us, if we obey not God, that is our Ma&s;ter and our Father, and obey not our King that God hath placed over us?</P>
<P>And therefore the <HI>&s;heep</HI> of Chri&s;t,
<NOTE PLACE="marg">How accepta|ble obedienae is to God.</NOTE> like tractable &s;heep, are alwayes ready to <HI>obey</HI> his commands, and to do his will, as well in the <HI>greate&s;t</HI> as in the <HI>lea&s;t</HI> things, and this their <HI>obedience</HI> is more acceptable and more <HI>plea&s;ing</HI> to God, then any <HI>&s;acrifice,</HI> becau&s;e,
<NOTE PLACE="marg"><HI>Greg. in</HI> 1. <HI>reg.</HI> 15. <HI>lib.</HI> 35.</NOTE> as S. <HI>Gregory</HI> &s;aith, <HI>Per victimas aliena caro, per obedientiam vere propria vo|luntas mactatur;</HI> by &s;acrifice they killed <HI>other bea&s;ts,</HI> but by our <HI>obedience</HI> we &s;lay our own <HI>proper wills,</HI> and &s;ubmit our &s;elves to do the will of Chri&s;t.</P>
<PB N="13" REF="101">
<P N="4">4. They are re&s;embled unto Sheep,
<NOTE N="4" PLACE="marg">In re&s;pect of plenty of fruits</NOTE> in re&s;pect of their <HI>&s;ecundity</HI> and plenty of all good <HI>fruits;</HI> for as &s;heep are the <HI>mo&s;t profitable</HI> of all cattel, and do, as the Prophet &s;aith, <HI>bring forth thou&s;ands and ten thou&s;ands in our &s;treets,</HI> and do abound in <HI>milk, wool</HI> and <HI>fleeces</HI> of divers colours: &s;o the <HI>Saints</HI> and <HI>&s;ervants</HI> of God are mo&s;t <HI>fruitful</HI> in begetting children unto God, and regenerating them to Chri&s;t, and they are mo&s;t <HI>plentiful</HI> of milk, even the <HI>&s;incere milk</HI> of Gods Word, as Saint <HI>Peter</HI> calleth it,
<NOTE PLACE="marg">1 Pet. 2.2.</NOTE> and they do abound with the <HI>variety</HI> of all vertuous acts, and the examples of all good deeds; when as <HI>Job</HI> &s;aith, <HI>Velleribus ovium mearum calefactus est pauper,</HI>
<NOTE PLACE="marg">Job 38.</NOTE> the poor is warmed with the fleeces of my &s;heep.</P>
<P>And as <HI>drink</HI> is a great <HI>cau&s;e</HI> of the fecundity and fittening of &s;heep,
<NOTE PLACE="marg">Ari&s;tot. de gen. animal.</NOTE> as <HI>Ari&s;totle</HI> &s;aith: for which purpo&s;e &s;ome give them <HI>&s;alt</HI> to eat, that they might <HI>thir&s;t</HI> the more and <HI>drink</HI> the better; &s;o the drinking of the <HI>Water of life,</HI> which is the <HI>Word of God,</HI> doth make the children of God <HI>to abound in all good works,</HI> even as the Apo&s;tle &s;hew|eth, that the <HI>Colo&s;&s;ians</HI> were fruitfull <HI>in every good work,</HI>
<NOTE PLACE="marg">Col. 1.10.</NOTE> when they <HI>increa&s;ed in the knowledge of God.</HI></P>
<P N="5">5. They are re&s;embled unto Sheep, in re&s;pect of their <HI>plain dealing,</HI>
<NOTE N="5" PLACE="marg">In re&s;pect of their plaine dealing and &s;implicity.</NOTE> and the &s;im|plicity of their carriage in all affairs; for as the Sheep is the <HI>&s;illie&s;t</HI> and &s;imple&s;t of all bea&s;ts, and knowes neither how to <HI>help</HI> her &s;elf in di&s;tre&s;s, nor to <HI>return</HI> to the right way, when &s;he wandereth; and therefore we &s;ay, that <HI>We have erred and &s;tray|ed like a lo&s;t &s;heep,</HI> that being <HI>once</HI> gone from her fellows, can <HI>never</HI> come home a|gain, unle&s;s &s;he be <HI>&s;ought for</HI> by the care and diligence of her Shepherd; even &s;o the &s;ervants of God are the <HI>&s;imple&s;t</HI> of all men in all <HI>worldly</HI> affairs; &s;o <HI>&s;imple,</HI> that the world <HI>laughs</HI> at the &s;implicity of their carriage, either in their <HI>&s;uits</HI> at law, or <HI>trades</HI> of life, or any other <HI>worldly</HI> bu&s;ine&s;s; and our Saviour tells us, that the <HI>children of this world</HI> are farre <HI>wi&s;er in their generation then the children of light.</HI></P>
<P>But here you mu&s;t ob&s;erve, that there is a two-fold &s;implicity.
<NOTE PLACE="marg">That there is a two-fold &s;im|plicity. 1. Simplicity. Mat. 10.16. Job 1.1. ch. 8.20. Wi&s;d. 1.1. Prov. 20.7.</NOTE></P>
<P N="1">1. The one contrary to <HI>deceit,</HI> and this is <HI>good,</HI> commanded to be imbraced by Chri&s;t him&s;elf, <HI>E&s;tote &s;inaplices &s;icut columbae,</HI> and commended in all tho&s;e that u&s;e it; for &s;o the Lord &s;aith <HI>Job</HI> was, <HI>Vir &s;implex &amp; rectus,</HI> a &s;imple and an upright man: and <HI>Bildad</HI> &s;aith, <HI>Deus non projiciet &s;implicem,</HI> God will not ca&s;t away the <HI>&s;imple;</HI> and the wi&s;e man bids us, <HI>Seek the Lord in &s;implicity of heart:</HI> And <HI>Solo|mon</HI> &s;aith, that <HI>the ju&s;t man which walketh in his integrity,</HI> in his <HI>&s;implicity,</HI> &s;aith the Text, <HI>&s;hall leave his childen ble&s;&s;ed.</HI></P>
<P N="2">2. The other &s;implicity is contrary to <HI>di&s;cretion,</HI>
<NOTE N="2" PLACE="marg">Simplicity.</NOTE> and this is <HI>reproved</HI> &amp; to be avoid|ed; and therefore our Saviour bids us not only to be <HI>&s;imple</HI> as Doves, but al&s;o to be as <HI>wi&s;e,</HI> as <HI>di&s;creet,</HI> and as <HI>&s;ubtil</HI> as the <HI>Serpent,</HI> that as our <HI>&s;implicity</HI> and uprightne&s;s hindereth us to <HI>wrong</HI> and deceive others, &s;o our <HI>di&s;cretion</HI> and wi&s;dome may pre|&s;erve us from <HI>being wronged</HI> and deceived by any other:
<NOTE PLACE="marg">Hiero. &s;up. Ho&s;.</NOTE> <HI>Quia non multum di&s;tat &agrave; vitio, aut decipere, aut decipi po&s;&s;e; nam &s;icut prudentia ab&s;que &s;implicitate malitia e&s;t, ita &s;implicitas ab&s;que ratione &s;tultitia e&s;t;</HI> for as <HI>wi&s;dome</HI> and under&s;tanding without <HI>&s;implicity</HI> and uprightne&s;s, is <HI>malice</HI> and wickedne&s;s; &s;o <HI>uprightne&s;s</HI> and &s;implicity without <HI>wi&s;dome</HI> and di&s;cretion is <HI>folly</HI> and weakne&s;s, &s;aith S. <HI>Hierom.</HI></P>
<P>And therefore we &s;hould follow our Saviours coun&s;el, to joyn the <HI>wi&s;dome of the Serpent</HI> to the <HI>&s;implicity of the Dove.</HI> But Satan is &s;o <HI>&s;pightful</HI> and &s;o prevalent, that he maketh the wicked <HI>worldlings</HI> to be onely carefull to get <HI>&s;ubtilty,</HI> and to ca&s;t away all <HI>uprightne&s;s</HI> and &s;implicity; and the children of God being onely careful to retain their <HI>uprightne&s;s</HI> and &s;implicity,
<NOTE PLACE="marg">The godly men are care|le&s;s to prevent the &s;nares and dangers of the world.</NOTE> are mo&s;t commonly <HI>carele&s;s</HI> and negligent of that <HI>prudence</HI> and di&s;cretion which is mo&s;t requi&s;ite for them, while they live among&s;t the wicked<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and in that re&s;pect they are, for their <HI>&s;implicity</HI> herein re&s;embled unto &s;heep, and well they may be &s;o re&s;embled; for, though our enemies are &s;o <HI>&s;ubtil</HI> and &s;o crafty to attain unto their ends, that neither <HI>Achitophel</HI> nor <HI>Machiavel</HI> could go beyond them: yet we &s;ee how <HI>dull</HI> the &s;ervants of Chri&s;t are, and the &s;ervants of our Kingwere, either to pre&s;erve <HI>them&s;elves</HI> or to prevent the <HI>&s;tratagems</HI> of their ad|ver&s;aries, or to devi&s;e <HI>any wayes</HI> to prevail again&s;t their enemies; otherwi&s;e our late good <HI>Shepherd</HI> had not been &s;o <HI>&s;mitten,</HI> and his &s;heep had not been &s;o <HI>&s;cattered,</HI> as they are at this pre&s;ent.</P>
<PB N="14" REF="102">
<P N="6">6. <NOTE PLACE="marg">6 In re&s;pect of the profit and good that is had from them</NOTE> And la&s;tly, they are re&s;embled unto Sheep, in re&s;pect of the <HI>utility</HI> and great benefit that is made of them, and &s;o received from them; for as there is no <HI>part</HI> nor parcel of the &s;heep, but it is good for &s;omething; as their <HI>fle&s;h</HI> to feedus, their <HI>wool</HI> to cloath us, their <HI>dung</HI> to fatten our ground to inrich us, their <HI>intrails</HI> to make mu&s;ical &s;trings to delight us, and their <HI>horns</HI> and <HI>hoofs,</HI> as &s;ome &s;ay, to make perfumes for many u&s;es; &s;o all the <HI>thoughts, words</HI> and <HI>works</HI> of Gods children are good for &s;omething, either the <HI>glory</HI> of God, or the <HI>edifying</HI> of their neighbours, or the <HI>di&s;charging</HI> of their own duties; and &s;o <HI>Omnia co-operantur in bonum,</HI> all that they do is <HI>&s;ome ways</HI> good, or el&s;e will <HI>turn</HI> to good, as their very <HI>&s;ins,</HI> when they are <HI>confe&s;t</HI> and <HI>repented</HI> of, do make for Gods <HI>glory,</HI> in pardoning them, and do make them the more <HI>humble</HI> and the more <HI>careful</HI> to prevent the like fins; whereas the Prophet tells us, that with the ungodly, it is clean <HI>contrary;</HI> when, not onely <HI>the words of their mouth are unrighteous and full of deceit,</HI>
<NOTE PLACE="marg">P&s;al. 37.3. Gen. 6.5.</NOTE> and the <HI>thoughts</HI> of their hearts are <HI>wicked,</HI> and onely evil <HI>continually,</HI> but al&s;o their very <HI>prayers,</HI> and the <HI>be&s;t</HI> of all their actions &s;hall be <HI>turned into &s;in.</HI>
<NOTE PLACE="marg">The wicked, to whom they are like.</NOTE></P>
<P>And therefore the wicked that <HI>fear</HI> not God, and <HI>love</HI> not men, are <HI>no wayes</HI> like unto &s;heep, but in re&s;pect of their &s;ubtilty, to circumvent and to <HI>deceive</HI> their poor neighbours, they are like <HI>Foxes;</HI> for <HI>malice</HI> and anger, they are like <HI>Dogs;</HI> for their implacable and <HI>bloody</HI> minds, they are as cruel as the <HI>Tygers;</HI> for their greedy and <HI>covetous</HI> affections, they are as ravenous as <HI>Wolves;</HI> for their <HI>high minds</HI> and haugh|ty hearts, they are as proud as <HI>Peacocks,</HI> and for their <HI>hypocri&s;ie</HI> and di&s;&s;imulation, they are as deceitful as the <HI>Syrens.</HI> And &s;o forth,
<Q><L>&mdash; Forma non omnibus una,</L>
<L>Nec diver&s;a tamen.&mdash;</L></Q> Though <HI>all of them</HI> are not like to <HI>each one</HI> of the&s;e, yet <HI>every one</HI> of them is like to <HI>&s;ome one</HI> of the&s;e, and none of them like unto <HI>&s;heep.</HI></P>
<P>But my time is too <HI>&s;hort,</HI> and my skill is too <HI>&s;cant</HI> to &s;hew unto you the &s;ubtilty, cruelty and other evil <HI>qualities</HI> of the&s;e <HI>bea&s;ts,</HI> and they are without the limits of my Text; and I pray God to keep <HI>me</HI> and every poor <HI>&s;imple &s;heep</HI> without the limits of their <HI>reach;</HI> and <HI>into their coun&s;el let not my &s;oul come:</HI> we have felt too much of their weight already: yet by this that I have &s;poken, you may perceive <HI>who</HI> belongs unto my Text, and who are the <HI>&s;heep</HI> of Chri&s;t; not tho&s;e <HI>Foxes</HI> that <HI>beguile</HI> their bre|thren, nor tho&s;e <HI>Wolves</HI> that <HI>devour</HI> their neighbours, nor yet tho&s;e that go under the <HI>&s;hew</HI> of Sheep, and de&s;troy their Shepherds, as you &s;ee who have now done it; for you perceive, our Saviour tells you, That <HI>his &s;heep will hear the voice of their &s;hep|herd, and will follow him.</HI></P>
<P>What then &s;hall I &s;ay of tho&s;e <HI>cruel</HI> bea&s;ts, with whom S. <HI>Paul</HI> fought at <HI>Ephe|&s;us,</HI> and who&s;e <HI>brood</HI> have ever &s;ince fought again&s;t, and robbed and <HI>killed</HI> their Shep|herds, &s;o that their <HI>&s;heep,</HI> which are the faithfull Chri&s;tians, were mi&s;erably <HI>&s;cattered</HI> and <HI>&s;hattered,</HI> and <HI>much troubled</HI> for the <HI>calamities</HI> that befell unto their <HI>Shepherds,</HI> that have been often times &s;o <HI>&s;orely &s;mitten,</HI> that &s;ome of them knew not where to find <HI>holes</HI> to hide their heads,
<NOTE PLACE="marg">And I &s;peak this by &s;ad ex|perience.</NOTE> nor <HI>bread</HI> to put into their mouths.</P>
<P>Truly I will &s;ay <HI>nothing</HI> of them; but, if any be &s;uch <HI>per&s;ecutors of their Shepherds,</HI> I &s;ay that, as yet, they are not the <HI>&s;heep</HI> of Chri&s;t, what they <HI>may</HI> be hereafter I can|not tell; and for the <HI>true &s;heep</HI> of Chri&s;t, and his under-&s;hepherds, the <HI>Prelates</HI> and <HI>Preachers</HI> of Gods Word, and the re&s;t of them, I can give you none other <HI>coun&s;el,</HI> then what S.
<NOTE PLACE="marg">Phil. 3.2. Mat. 7.15. The authors coun&s;el to his brethren, the Bi&s;hops and Preachers.</NOTE> <HI>Paul</HI> gives to his <HI>Philippians, beware of dogs,</HI> and what our Saviour &s;aith to his Di&s;ciples, <HI>Take heed of them that come unto you in &s;heeps cloathing, but inwardly are ravening wolves:</HI> and if you be per&s;ecuted in <HI>one city,</HI> then <HI>flie into another;</HI> and when the enemies have way-laid <HI>all cities,</HI> then flie to <HI>another Kingdome,</HI> and know that the &s;ame &s;un <HI>&s;hineth,</HI> and the &s;ame God reigneth in all the Kingdomes of the world</P>
<P>But let us, that are Gods Shepherds, e&s;pecially Bi&s;hops, take <HI>heed</HI> that we be not found like the Bi&s;hop of <HI>Spalato,</HI> wavering with <HI>every wind,</HI> or like <HI>Ecebolius,</HI> that
<PB N="15" REF="102">for&s;ook his <HI>faith</HI> to pre&s;erve his living, and le&s;t the <HI>&s;ervice</HI> of God to &s;erve the <HI>ru|ling hereticks,</HI> or like his imitator of <HI>Cambridge,</HI> Dr. <HI>Perne,</HI> that in King <HI>Henry</HI> the Eighth's time was a <HI>Catholick,</HI> and in <HI>Edward</HI> the Sixth's time a good <HI>Prote&s;tant,</HI> but in Queen <HI>Mary</HI>'s a rigid <HI>Papi&s;t,</HI> and in Queen <HI>Elizabeths</HI> time, if I be not mi|&s;taken, a kind of <HI>another</HI> Prote&s;tant; changing &s;till ju&s;t as the <HI>Camelion,</HI> and as the children of <HI>Ephraim,</HI> that <HI>being harne&s;&s;ed and carrying bows,</HI> and &s;o able to do God &s;ervice, yet <HI>turned them&s;elves back in the day of battel:</HI> for this our <HI>good</HI> and <HI>chief</HI> Shepherd doth profe&s;s, that who&s;oever dealeth &s;o, and <HI>denieth him before men,</HI> that is, &s;ticketh not unto him, to &s;erve him and to defend his Service; him <HI>will he deny before his father which is in heaven.</HI> And that is a greater lo&s;s then the lo&s;s of a Li|ving, and a wor&s;er doom then all the per&s;ecution that can be impo&s;ed up|on us.</P>
<Q>But &s;o much &s;hall &s;erve for the <HI>denomination</HI> of Gods <HI>&s;ervants,</HI> that they are &s;tiled <HI>Sheep,</HI> both in re&s;pect of <HI>Chri&s;t,</HI> that i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> their <HI>Shepherd,</HI> and in re|&s;pect of their <HI>re&s;emblances</HI> unto &s;heep.</Q>
<P N="2">2. The next point that is here to be ob&s;erved, is their appropriation,
<NOTE N="2" PLACE="marg">Their Ap|propriation.</NOTE> expre&s;&s;ed in the word <HI>My &s;heep;</HI> for though they be &s;heep, and but &s;heep, and like &s;heep, yet they are <HI>my &s;heep,</HI> and I do <HI>own</HI> them for <HI>my &s;heep;</HI> which is the onely comfort of all Chri&s;tians. For otherwi&s;e it were but a &s;mall joy, and a &s;ad ca&s;e for us, to be Sheep for the Dogs to tear us, and the Wolves to eat us, and every one to take our Fleeces from us, unle&s;s we had a <HI>good Shepherd</HI> that is both willing to help us, and able to defend us from all evil: but in the&s;e words, <HI>My &s;heep,</HI> both our Protection and our Con&s;olation is fully included, and if you ob&s;erve it well, you may herein find intimated the&s;e two &s;pecial things:
<LIST>
<ITEM>1. The <HI>honour</HI> and dignity of all good Chri&s;tians.
<NOTE PLACE="marg">Two things ob&s;ervable in the words, <HI>My &s;heep.</HI> 1. The honour and dignity of good Chri&s;ti|&s;tians.</NOTE></ITEM>
<ITEM>2. The <HI>&s;ecurity</HI> and &s;afety of all good Chri&s;tians.</ITEM>
</LIST></P>
<P N="1">1. The worldly men &s;tand much upon their <HI>Nobility,</HI> and indeed, <HI>Eprincipibus na&s;ci preclarum e&s;t,</HI> it is an excellent grace to be born of <HI>Nobles,</HI> to have <HI>Abraham</HI> for our Father, and <HI>Sarah</HI> to be our Mother; and therefore not only the <HI>Romans</HI> made great account of them that were &s;prung of the <HI>Julian</HI> Family, and the like Noble Ance&s;tors, but al&s;o the <HI>Grecians</HI> did the like,
<NOTE PLACE="marg">Pau&s;an. in Bae|oicis.</NOTE> as <HI>Pau&s;anias</HI> writes of <HI>Epa|minondas,</HI> the mo&s;t illu&s;trious Captain of the <HI>Thebans;</HI> and the <HI>Jews</HI> in like man|ner boa&s;ted much of their Ance&s;tors,
<NOTE PLACE="marg">Theatr. Zuing. in vita Jo&s;eph.</NOTE> as <HI>Jo&s;ephus</HI> is very carefull in de&s;cribing the Nobility of his Ance&s;tors, that of his Fathers &s;ide he was &s;prung from the Prie&s;ts, and his Mother from the <HI>A&s;monaean</HI> Princes; and <HI>Jehu</HI> gives this honour unto <HI>Je|zabel,</HI> that &s;he was <HI>a Kings daughter.</HI>
<NOTE N="2" PLACE="marg"><HI>Reg.</HI> 9.34.</NOTE></P>
<P>But if we do not imitate our Noble Ance&s;tors in Noblene&s;s, that is in Piety and Vertue; the very Heathens will tell us our <HI>&s;pringing</HI> from them is worth no|thing, but rather a &s;hame then a credit unto us, becau&s;e as <HI>Theognis</HI> &s;aith, <GAP DESC="foreign">, Vertue is the great Glory, which never peri&s;heth; and there|fore <HI>Juvenal</HI> &s;aith, as I have &s;hewed to you before, in my fir&s;t Treati&s;e:
<Q><L>Malo pater tibi &s;it Thyr&s;ites,
<NOTE PLACE="marg"><HI>Juven. Sat.</HI> 8.</NOTE> dum modo tu &s;is</L>
<L>Ae&agrave;cidae &s;imilis vulcania&abque; arma cape&s;&s;as,</L>
<L>Quam te Thyr&s;itae &s;imilem producat Achilles.</L></Q> I commend the &s;on of a <HI>Clown,</HI> that is vertuous, and carrieth him&s;elf nobly, more then the &s;on of a <HI>Prince,</HI> that is vitious and behave him&s;elf, like a Clown: And <HI>Codrus Urceolus</HI> &s;aith,
<Q><L>Sis licet ingenuis clari&s;&abque; parentibus ortus,
<NOTE PLACE="marg">Urceolus in E|pigrammatibus.</NOTE></L>
<L>Sint tibi divitiae, &s;it larga &amp; munda &s;upellex,</L>
<L>Deni&abque; quicquid eris, ni&s;i &s;it prudentia tecum,</L>
<L>Magna quidem dico be&s;tia &s;emper eris.</L></Q>
<PB N="16" REF="103">Though thou bee&s;t born of never &s;o noble Parents, and ha&s;t never &s;o much Wealth and Lands, and what thou wilt, and ha&s;t no Wi&s;dome nor under&s;tanding to be <HI>vertuous,</HI> thou art but a <HI>very bea&s;t;</HI> for &s;o the Prophet &s;aith, <HI>Man being in honour and without under&s;tanding, is campared to the bea&s;ts that peri&s;h:</HI> and the Poet &s;aith,
<NOTE PLACE="marg">Ovid de Ponto. Nam genus &amp; proavos &amp; quae non ferimus ip&s;i, vix ea no|&s;tra voco. Hieron. ad Ce|lan.</NOTE>
<Q><L>&mdash; Non Cen&s;us nec clarum nomen avorum,</L>
<L>Sed probitas magnos ingenium&abque; facit.</L></Q></P>
<P>And therefore S. <HI>Hierom</HI> tells <HI>Celantia,</HI> that <HI>Sola apud Deum libertas e&s;t non &s;er|vire peccatis, &amp; &s;umma apud deum nobilitas est clarum e&s;&s;e virtutibus;</HI> he is the onely Free-man, that &s;erves not &s;in, and followeth not his own lu&s;t; and he is the true Noble-man that is truly vertuous and godly: And <HI>Palingenus</HI> &s;aith, <HI>Nobilitas &s;ola e&s;t at&abque; unica virtus: hac nobilis Hector&mdash;Alcide&s;que fuit.</HI>&mdash;And the Prophet &s;aith, <HI>He had rather be a door-keeper in the hou&s;e of God,</HI> that is, to be a Porter, and to have the meane&s;t office that is in the Service of God, then to have the <HI>greate&s;t honour</HI> in the world, in the Courts and palaces of the <HI>ungodly;</HI> and the meane&s;t man that &s;erveth God, is more honourable then the greate&s;t Potentate that &s;erveth his own lu&s;t; for as <HI>Abraham</HI> is &s;aid to be <HI>Pater &s;anctorum,</HI> the Father of the faithfull, though he was <HI>Filius peccatorum,</HI> the off-&s;pring of &s;inners, and the &s;on of <HI>Terah,</HI> that was an Idolater, becau&s;e his Fathers Idolatry was not able to ob&s;cure his Glory; &s;o all the Indignities and Contempts that this world can ca&s;t upon the &s;ervants of God, can no wayes blemi&s;h their worth, or dimini&s;h their reputation in the &s;ight of God.
<NOTE PLACE="marg">To &s;erve God truly, is to be truly noble.</NOTE></P>
<P>And therefore I had rather be a <HI>&s;heeep</HI> of Chri&s;t, that is a <HI>&s;imple Chri&s;tian,</HI> that deceive<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h no man, and hurreth none, but <HI>&s;uffereth</HI> much, than to be a <HI>Fox</HI> of this world to <HI>beguile</HI> the &s;imple, or a <HI>Lion</HI> to <HI>cru&s;h</HI> my neighbours all to pieces; for &s;o I be with <HI>John Bapti&s;t, Magnus coram Domino,</HI> great in the &s;ight of the Lord, that is, of good e&s;teem with God, as he is &s;aid to be, I &s;hall never greatly care how <HI>meanly</HI> I &s;hall be accounted of in this world; but as <HI>Con&s;tantine</HI> rejoyced more in that he was <HI>Filius Eccle&s;iae,</HI> a Son of the <HI>Church</HI> and a Member of <HI>Chri&s;t,</HI> then in being <HI>Ca|put imperii,</HI> the Emperour of the <HI>whole world;</HI> &s;o I will be more glad, and take it for a greater Honour to be one of Chri&s;ts <HI>&s;imple &s;heep,</HI> of what condition &s;oever my Earthly Father be, then to be the Son of the Noble&s;t Father in the world, and to be as the <HI>Jews</HI> were, and all other our wicked, ungodly, and unrighteous men, though termed Saints, are the children of <HI>their Father the Devil.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The &s;ecurity and &s;afety of all good Chri|&s;tians.</NOTE> As the &s;ervants of God are <HI>truly noble</HI> in being Chri&s;t his <HI>Sheep,</HI> &s;o being <HI>his &s;heep,</HI> they are, and may be, &s;ecure, and free from all fear, either
<LIST>
<ITEM>1. Of <HI>Injuries,</HI> or</ITEM>
<ITEM>2. Of <HI>Wants:</HI> For,</ITEM>
</LIST></P>
<P N="1">1. <NOTE N="1" PLACE="marg">From <HI>wrongs</HI></NOTE> the Prophet <HI>David</HI> &s;aith, <HI>The Lord is on my &s;ide, therefore I will not fear what man can do unto me,</HI> for though the <HI>Idol &s;heperd,</HI> whereof <HI>Zechary</HI> &s;peaketh, and I told you before of his ill properties,
<NOTE PLACE="marg">Zech. 11.</NOTE> and the <HI>Hiveling &s;hepherd,</HI> that our Saviour &s;peaketh of, <HI>Qui lanas plus quam oves diligunt,</HI> which love the Wages better then the Work, and the Fleeces better then the Flock, will flie away, that is, from his Duty, and do any thing that is enjoyned him, when the Wolf cometh, that is, when the Devil, or the Tyrant, or the Heretick commandeth any other Service to be ob&s;erved, or a|ny other Faith to be profe&s;&s;ed; yet Chri&s;t, that is the <HI>good Shepherd,</HI> as he nei|ther left his &s;heep nor for&s;ook them, but <HI>gaue his life for them,</HI> to deliver them from eternal death;
<NOTE PLACE="marg">What the fal&s;e &s;hepherds and covetous of ti|morous Prea|chers do.</NOTE> &s;o he will &s;trengthen his Under-&s;hepherds, and their &s;heep, that are his &s;heep likewi&s;e, by his Grace, again&s;t all fear, either of want of Nece&s;&s;aries, or lo&s;s of Life; &s;o that none of the&s;e &s;hall make them flie away from the perform|ance of their Duties, becau&s;e they know that this their good Shepherd is both able and willing to protect them from all evil.</P>
<P>And therefore
<Q><L>Terra fremat, regna alta crepent ruat ortus &amp; orcus,</L>
<L>Si modo firma fides, nulla ruina nocet.</L></Q>
<PB N="17" REF="103">let Tyrants <HI>threaten</HI> us, and let the world <HI>rage</HI> again&s;t us as much as they will,
<NOTE N="1" PLACE="marg">Tyrants cannot prevail</NOTE> and let them do as much as they can, take away our <HI>Churches,</HI> rob us of our <HI>E&s;tates,</HI> ba|ni&s;h us from our <HI>dwellings,</HI> ca&s;t us into <HI>pri&s;on,</HI> and deprive us of our <HI>lives,</HI> yet if we &s;till continue Chri&s;t his &s;heep, and retain the <HI>innocency</HI> and &s;implicity of &s;heep, and obey the <HI>voice</HI> of this our good Shepherd, we need not fear the face of any man, nor the rage, &s;trength and malice of any Wolfe, but we may <HI>comfort</HI> our &s;elves &s;uffici|ently with what the <HI>Angel</HI> &s;aith unto the Church of <HI>Smyrna;
<NOTE PLACE="marg">Revel. 2.10.</NOTE> Fear none of tho&s;e things which thou &s;halt &s;uffer, but be thou faithful unto death, and I will give thee the Crown of life;</HI> and &s;o turn the <HI>evils</HI> that thine enemies &s;hall do thee, to thine <HI>eternal good.</HI></P>
<P>And the &s;triving of the <HI>Hereticks</HI> to corrupt the <HI>Faith,</HI>
<NOTE N="2" PLACE="marg">Hereticks cannot prevail</NOTE> and to &s;uppre&s;s Gods <HI>&s;er|vice,</HI> and the &s;trugling of the <HI>Wolves</HI> to devoure the <HI>Sheep,</HI> and to de&s;troy Gods &s;er|vants, is, but as Chri&s;t &s;aith to <HI>Saul,</HI> when he breathed <HI>&s;laughters</HI> again&s;t the Church, <HI>to kick again&s;t the pricks;</HI> or as the Poet &s;aith, <HI>Coelum ip&s;um petere &s;tul&s;titia,</HI> mo&s;t fooli&s;hly and madly to fight again&s;t <HI>Heaven it &s;olf,</HI> which is a <HI>harder task</HI> then the twelve Labours of <HI>Hercules,</HI> or to take the City of <HI>Troy,</HI> that endured ten years &s;iege, becau&s;e this our City is built <HI>upon a Rock,</HI> and the <HI>gate of hell &s;hall never be a|ble to prevail again&s;t it;</HI> not only, becau&s;e that being upon a <HI>Rock,</HI> it can never be <HI>undermined,</HI> but e&s;pecially, becau&s;e as S. <HI>Cyprian</HI> &s;aith,
<NOTE PLACE="marg">Cyprianus.</NOTE> <HI>Non plus valet ad dejicien|dum terrena paena, quam ad erigendum divina tutela:</HI> And this good <HI>Shepherd,</HI> which is the Lamb, that &s;tandeth upon <HI>Mount Sion</HI> to defend it, is more <HI>powerful</HI> to &s;ave it, then the <HI>Roaring Lyon,</HI> which is the Prince of darkne&s;s, to <HI>de&s;troy</HI> it.</P>
<P N="2">2. The &s;ame Prophet <HI>David</HI> &s;aith, <HI>The Lord is my Shepherd,
<NOTE N="2" PLACE="marg">From wants. P&s;al. 23.2.</NOTE> therefore I &s;hall want nothing; he &s;hall feed me in a green pa&s;ture, and lead mo forth be&s;ides the waters of com|fort:</HI> And in the Propher <HI>Ezekiel</HI> this good Shepherd &s;aith,
<NOTE PLACE="marg">Ezek. 34.14. The be&s;t food for Gods &s;heep what it is.</NOTE> <HI>I will feed my &s;heep in a good pa&s;ture, and upon the high Mountains of</HI> I&s;rael <HI>&s;hall their Fold be, there &s;hall they lye in a good Fold, and in a fat Pa&s;ture &s;hall they feed upon the Mountains of I&s;rael:</HI> where you mu&s;t ob&s;erve, that this <HI>Fold</HI> is the <HI>Church</HI> of Chri&s;t, and the <HI>fat Pa&s;tures</HI> are the Lilies, Violets, and the <HI>&s;weete&s;t</HI> of all plea&s;ant flowers, e&s;pecially the <HI>three leaved gra&s;s,</HI> that as <HI>Ari&s;totle</HI> &s;aith, is mo&s;t <HI>delight &s;ome</HI> unto the &s;heep; for this is the <HI>food</HI> of the Shepherd, even as he profe&s;&s;eth in the <HI>Canticles,</HI>
<NOTE PLACE="marg">Cantic. 2.</NOTE> that he <HI>feedeth among the Lilies;</HI> and that is, as <HI>P&s;ellus</HI> doth interpret it, where he &s;eeth the <HI>graces</HI> of Gods holy Spirit, and the virtuous examples of the Saints; the&s;e are as <HI>meat and drink</HI> un|to him, and &s;o they are unto his &s;heep: For as S. <HI>Ambro&s;e</HI> &s;aith, the <HI>Pa&s;tures</HI> of Gods &s;heep are the <HI>ble&s;&s;ed Sacraments,</HI> the holy Scriptures, heavenly Sermons, pious books, and holy meditations of heavenly things, and e&s;pecially the <HI>three leaved gra&s;s,</HI> which is the under&s;tanding of that <HI>great my&s;tery</HI> of godline&s;s, that our God, which is but <HI>one God</HI> in E&s;&s;ence, is di&s;tingui&s;hed into <HI>three Per&s;ons,</HI> the Father, the Son, and the Holy Gho&s;t.</P>
<P>And the <HI>waters of comfort,</HI>
<NOTE PLACE="marg">The waters of comfort, what they are.</NOTE> are tho&s;e plentiful &s;treams of <HI>milk and honey</HI> of Di|vine Con&s;olation, wherewith the Spirit of God doth, as it were, <HI>inebriate</HI> the &s;ouls of his &s;ervants; for the <HI>Church</HI> of Chri&s;t is the <HI>Land of Promi&s;e,</HI> which floweth with milk and honey, it is the <HI>Wilderne&s;s</HI> where the Lord raineth <HI>Manna,</HI> the bread of heaven, to fatisfie the fouls of his children; it is the <HI>Spou&s;e</HI> of Chri&s;t, who&s;e loves are better then <HI>Wine;</HI> and it is the <HI>Hou&s;e</HI> of God,
<NOTE PLACE="marg">Cantic. 2.</NOTE> whereof the P&s;almi&s;t &s;peak|eth, that the &s;heep of Chri&s;t &s;hall be &s;atisfied with <HI>the plenteou&s;ne&s;s of his hou&s;e,</HI> and he <HI>&s;hall give them drink of his plea&s;ure, as out of a River</HI> that is alwayes running,
<NOTE PLACE="marg">P&s;al. 36.8.</NOTE> and yet <HI>never</HI> dried up.</P>
<P>And Chri&s;t being our <HI>Shepherd,</HI> his &s;heep &s;hall not only have the <HI>&s;piritual food</HI> of their &s;ouls, and be &s;atisfied with the&s;e <HI>heavenly</HI> juncates, but they &s;hall have al&s;o <HI>what&s;oever</HI> is nece&s;&s;ary for the &s;u&s;tentation of their <HI>temporal</HI> life: For as S. <HI>Paul</HI> &s;aith, <HI>Godline&s;s is profitable unto all things, having the promi&s;e of the life that now is,
<NOTE PLACE="marg">1 Tim. 4.8.</NOTE> and of that which is to come:</HI> And our Saviour &s;aith, that if we <HI>fir&s;t &s;eek the Kingdome of God and his righteou&s;ne&s;s,</HI> and &s;o to become the <HI>&s;heep</HI> of this good Shepherd;
<NOTE PLACE="marg">Matth. 6.</NOTE> then <GAP DESC="foreign">, all the other things that you &s;eek, as <HI>food</HI> and <HI>rayment,</HI> &s;hall be given unto you, for your heavenly Father knoweth, that <HI>you have need of the&s;e things;</HI> therefore he that feedeth the young Ravens that <HI>call upon him,</HI> will <HI>much ra|ther</HI>
<PB N="18" REF="104">feed you that are the <HI>&s;heep</HI> of Chri&s;t, if you relye upon him: And they &s;hall not only have <HI>&s;ufficient</HI> for them&s;elves, but al&s;o to <HI>help</HI> and to relieve <HI>many</HI> others; as the poor, and their children, and their childrens children; for <HI>the ble&s;&s;ing of the Lord,</HI> &s;aith <HI>Solomon, maketh rich,</HI> and a good man leaveth an inheritance <HI>to his childrens children;</HI>
<NOTE PLACE="marg">Prov. 10.22. Prov. 13 22. P&s;al. 112. v. 2, &amp; 3. Iob 22.23.</NOTE> for <HI>riches and plenteou&s;ne&s;s are in his hou&s;e,</HI> and <HI>his Seed is ble&s;&s;ed:</HI> And <HI>E|liphas</HI> the Temanite &s;aith, <HI>If thou return to the Almighty, and put away iniquity far from thy Tabernacles, then &s;halt thou lay up gold as du&s;t, and the gold of</HI> Ophir <HI>as the &s;tones of the brooks:</HI> Yea, the Almighty &s;hall be thy <HI>Defence,</HI> and thou &s;halt have <HI>plenty</HI> of &s;ilver, even as the Lord ble&s;&s;ed <HI>Abraham,</HI> that he became <HI>very rich</HI> in cat|tel,
<NOTE PLACE="marg">Gen. 13.2. &amp;c. 12.16.</NOTE> in <HI>&s;ilver</HI> and in <HI>gold,</HI> and had <HI>&s;heep</HI> and <HI>oxen,</HI> and <HI>he-a&s;&s;es,</HI> and <HI>men-&s;ervants,</HI> and <HI>maid-&s;ervants,</HI> and <HI>&s;he-a&s;&s;es,</HI> and <HI>Camels.</HI></P>
<P>Or were it &s;o that God <HI>did not</HI> thus ble&s;s us with <HI>outward</HI> wealth, but &s;uffer the world to <HI>frown</HI> upon us, and to bring us to &s;ome <HI>want</HI> and poverty, as he did to <HI>Job, Lazarus,</HI> and others, either for the <HI>tryal</HI> of their faith, patience, and con&s;tancy in his &s;ervice, or for &s;ome <HI>other cau&s;es</HI> be&s;t known unto him&s;elf; yet if we be the &s;heep of Chri&s;t, what need we <HI>care</HI> or <HI>fear</HI> any &s;uch <HI>want,</HI> &s;o long as we want not the <HI>Wed|ding Garment,</HI> and the <HI>&s;piritual</HI> food of our &s;ouls, <HI>Quia major e&s;t &s;uavitas mentis quam ventris;</HI> becau&s;e the garment of <HI>righteou&s;ne&s;s</HI> is of more worth, then any <HI>Imperial Robe,</HI> and the &s;atisfying of our <HI>Souls,</HI> is a great deal better then the filling of our <HI>bodies,</HI> who&s;e <HI>food,</HI> be the &s;ame never &s;o dainty, is, compared with the <HI>other,</HI> no|thing but <HI>ackorns</HI> and husks, and other like vanities, that are as &s;oon <HI>done</HI> and gone, as they are <HI>begun;</HI> whereas a <HI>good con&s;cience is a continual fea&s;t,</HI> and the <HI>food</HI> of our &s;ouls,
<NOTE PLACE="marg">Iohn 6.50. &amp; 54.</NOTE> which our <HI>good Shepherd</HI> giveth us, never <HI>peri&s;heth,</HI> but feedeth us to <HI>everlast|ing life,</HI> as our Saviour &s;heweth.</P>
<P>O then beloved Brethren: What a <HI>ble&s;&s;ed</HI> and a happy thing it is, to be the <HI>&s;heep</HI> of Chri&s;t? to be thus <HI>innobled</HI> with &s;uch a Ma&s;ter, <HI>thus protected</HI> from all evil, and <HI>thus &s;atisfied</HI> with all good; though therefore the Proverb tells us, and it is <HI>very true,</HI> if thou make thy &s;elf a <HI>&s;heep,</HI> the Wolfe will <HI>eat thee;</HI> yet it is far more <HI>excellent,</HI> and to be <HI>cho&s;en</HI> rather, to be a <HI>&s;heep</HI> of Chri&s;t, then a <HI>wolfe</HI> of the world, and to be a <HI>Lamb</HI> of God, rather then a <HI>Lyon</HI> of the devil, when at the la&s;t we &s;hall find it <HI>far better,</HI> to be <HI>devoured,</HI> then to <HI>devoure,</HI> and to be <HI>&s;poiled,</HI> then to <HI>&s;poil</HI> our Neigh|bours.
<NOTE N="3" PLACE="marg">The duties and properties of Chri&s;t his &s;heep. Two &s;pecial points. Iohn 10. v. 5.</NOTE> But then</P>
<P N="3">3. If you would be the <HI>&s;heep</HI> of Chri&s;t, you mu&s;t be <HI>qualified</HI> with the&s;e two &s;pe|cial properties.</P>
<LIST>
<ITEM>1. <HI>To hear the Voice of Chri&s;t.</HI></ITEM>
<ITEM>2. To refu&s;e the hearing of a <HI>&s;trangers voice.</HI> For</ITEM>
</LIST>
<P>So our Saviour &s;aith, <HI>My &s;heep hear my voice, but a &s;tranger will they not follow,</HI> but will <HI>fly</HI> from him, becau&s;e <HI>they know not the voice of &s;trangers:</HI> So you have</P>
<P N="1">1. What the <HI>&s;heep</HI> of Chri&s;t <HI>mu&s;t do,</HI> to hear the voice of Chri&s;t.</P>
<P N="2">2. What they mu&s;t <HI>not do,</HI> that is, by no means to hearken and li&s;ten to any <HI>Sy|rens voice,</HI> that intice them with fair promi&s;es, or to be <HI>afraid</HI> of any <HI>thundring voice</HI> of <HI>Tyrants</HI> and Per&s;ecutors, that terrifie them with foul threatnings, to move them to change their <HI>Faith,</HI> and to leave the <HI>right &s;ervice</HI> of God, to follow after the <HI>new directions,</HI> and the idolatrous &s;uper&s;titions, that are &s;ounded in their ears by the voi|ces of the <HI>fal&s;e Prophets,</HI>
<NOTE N="1" PLACE="marg">What they mu&s;t do.</NOTE> of the <HI>Idol Shepherd.</HI></P>
<P N="1">1. In the <HI>affirmative</HI> part, that tells us, what we that are Chri&s;ts &s;heep are to do: You may ob&s;erve the&s;e two things.</P>
<LIST>
<ITEM>1.
<NOTE N="1" PLACE="marg">The act, to hear.</NOTE> The act, <HI>to hear. For my &s;heep will hear my voice.</HI></ITEM>
<ITEM>2. The object, <HI>my voice. For my &s;heep will hear my voice.</HI></ITEM>
</LIST>
<P N="1">1. S. <HI>Paul</HI> &s;aith, that <HI>faith cometh by hearing; for how can we believe in him of whom we have not heard?</HI>
<NOTE PLACE="marg">Rom. 10.14.</NOTE> and therefore <HI>Samuel</HI> &s;aith, that <HI>to hearken was better then the fat of rams;</HI> and this <HI>fat of rams,</HI> was in the old time, an holy <HI>Oblation</HI> in&s;tituted by God him&s;elf, and therefore a mo&s;t acceptable offering unto God; and yet the Prophet tells us,
<NOTE PLACE="marg">1 Sam. 15.22.</NOTE> that <HI>to hearken to his voice,</HI> was far more acceptable in the &s;ight of God, and it is far more profitable unto man, for &s;uch <HI>Oblations,</HI> when they were offered by wicked hypocrites,
<NOTE PLACE="marg">E&s;ay 55.3.</NOTE> were <HI>abominations</HI> unto God: But the Lord &s;aith, <HI>Incline your ear, and come unto me; hear, and your &s;oul &s;hall live.</HI></P>
<PB N="19" REF="104">
<P>And therefore, &s;eeing that to <HI>hear the voice of Chri&s;t,</HI> is &s;o beneficial to the &s;heep of Chri&s;t, it is no marvel that our Saviour doth &s;o often cry unto us,
<NOTE PLACE="marg">Luke 8.8.</NOTE> <HI>He that hath ears to hear, let him hear;</HI> becau&s;e this <HI>hearing</HI> of his voice, is not only a &s;pecial means to beget faith and obedience in us, but it is al&s;o the <HI>fir&s;t &s;taff</HI> in <HI>Jacobs</HI> Lad|der, and the <HI>fir&s;t &s;tep</HI> that we make towards the Kingdome of heaven: For S. <HI>Paul</HI> tells us, <HI>that whom God hath</HI> prede&s;tinated, <HI>them he hath</HI> called,
<NOTE PLACE="marg">Rom. 8.30.</NOTE> <HI>and whom he hath</HI> called, <HI>tho&s;e al&s;o he hath</HI> ju&s;tified, <HI>and whom he</HI> ju&s;tified, <HI>them he al&s;o</HI> glorified: So that there is no <HI>glorification</HI> without we be <HI>ju&s;tified,</HI> and no <HI>ju&s;tification</HI> without we be <HI>called,</HI> and in vain are we <HI>called,</HI> if we do not hearken to the Voice that calleth us; and therefore, <HI>ad &s;ummum ni&s;i a principio pervenire non potes;</HI> thou &s;halt never be glorified in heaven, except thou do&s;t hear the Voice of Chri&s;t on earth; and there|fore S. <HI>James</HI> advi&s;eth us, <HI>to be &s;wift to hear, and &s;low to &s;peak;</HI> for which cau&s;e,
<NOTE PLACE="marg">Ia. 1.19. Why God hath given us two ears, and but one tongue.</NOTE> that we may do &s;o, God hath given us two ears, and but one tongue, that we might hear much more then we &s;peak; and le&s;t we &s;hould &s;peak too much, he hath hedged in out tongues with the &s;trong <HI>walls</HI> of our teeth, to the end that we &s;hould rather bite it, then &s;uffer it to &s;peak too much, but our ears he hath left wide open, to the end we might hear very much, and our hearing many things, cannot &s;o much preju|dice us as our &s;peaking may.</P>
<P>And yet our Saviour knowing how we <HI>fail</HI> in the performance of our be&s;t actions,
<NOTE PLACE="marg">That there be four &s;orts of hearers of Chri&s;t his voice. 1. The Here|tick and Schi&s;|matick. <HI>Elephantia&s;is,</HI> what kind of di&s;ea&s;e.</NOTE> bids us <HI>take heed how we hear:</HI> And we have great rea&s;on to take heed how we hear, for our Saviour Chri&s;t, in the Parable of the Sower, &s;heweth, that there be four &s;orts of men that do hear his Voice, and but one of them do reap any good thereby; the other three <HI>much hurt,</HI> and <HI>no good.</HI> As</P>
<P N="1">1. The <HI>Hereticks</HI> and <HI>Schi&s;maticks</HI> that are infected with <HI>Elephantia&s;is,</HI> which as the Phy&s;itians &s;ay, is a very venomous di&s;ea&s;e, full of poy&s;on, becau&s;e it proceedeth from <HI>corrupt blood,</HI> that invadeth all the inward and outward parts of the body, and makes it &s;o foul and filthy, that the <HI>breath</HI> of this Leper is very infectious, and it cleaveth &s;o <HI>fast</HI> to his bones, and is &s;o fixed in his heart, infecting all his powers and <HI>&s;pirits,</HI> that his <HI>under&s;tanding</HI> cannot comprehend <HI>things aright,</HI> e&s;pecially tho&s;e things that appertain to the <HI>Spirit of God,</HI> to be converted thereby: But though this man will hear as well as the be&s;t, and pre&s;s to hear rather then the be&s;t, and &s;ay that <HI>he can never hear too much;</HI> yet as <HI>all</HI> were not <HI>I&s;raelites</HI> which were of the hou&s;e and &s;eed of <HI>I&s;rael,</HI> and as <HI>all</HI> are not <HI>Chri&s;tians</HI> that take upon them the Name of Chri&s;t, &s;o <HI>all</HI> are not the &s;heep of Chri&s;t, that with Chri&s;t his &s;heep, and like Chri&s;t his &s;heep, do <HI>hear the voice of Christ;</HI> for the&s;e <HI>Hereticks</HI> and <HI>Schi&s;maticks,</HI> in a &s;in|gularity of wit, will hold &s;ome fal&s;e and erronious points, and they are &s;o ob&s;tinate and perver&s;e in their own opinions, that although they have the truth preached un|to them, yet, &s;aith Chri&s;t, <HI>the devil cometh and taketh away the &s;ame</HI> out of their heart,
<NOTE PLACE="marg">Luke 8.12.</NOTE> and hinders them to believe it: And though we make the point never &s;o plain and &s;o clear unto them, yet as S. <HI>Hierome</HI> &s;aith of the <HI>Luciferians,
<NOTE PLACE="marg">Hierom. adver|&s;us Lucifer.</NOTE> Solent oculis clau&s;is de|negare, qui non credunt factum e&s;&s;e quod nolunt:</HI> They will &s;hut their eyes again&s;t the truth, and cannot endure to believe that which they would not have to be believed; but as S. <HI>Aug.</HI> &s;aith of the <HI>Donati&s;ts, Vident &s;e non habere quid re&s;pondeant, putant tamen &s;e habere quid faciant, quid loquantur non inveniunt, tacere tamen non permittuntur, quia malunt perver&s;is vocibus veritati reluctari, quam confe&s;&s;is erroribus paci re&s;titui:</HI> Though they &s;ee they have not what to an&s;wer, yet they know what to do; though they can|not find what they &s;hould &s;ay, yet they are not &s;uffered to be &s;ilent, becau&s;e they had rather mo&s;t peevi&s;hly and perver&s;ly to re&s;i&s;t the truth, then by confe&s;&s;ing their errour, to &s;ubmit in peace; and &s;o, as the &s;ame Father &s;peaketh, <HI>Cum eos obmute&s;ce|re compellat veritas; &s;ilere tamen non permittit iniquitas:</HI> When the <HI>truth</HI> would have them to be <HI>mute,</HI> their <HI>iniquity</HI> will not permit them to <HI>hold their peace.</HI></P>
<P>And are not our <HI>Sectaries,</HI> our new Divines, and our Anabapti&s;ts,
<NOTE PLACE="marg">Our Sectaries ju&s;t like the old Donati&s;ts.</NOTE> that have <HI>un|&s;ainted</HI> the ble&s;&s;ed &s;ouls that are in heaven, and have trodden the <HI>holy Fe&s;tivals</HI> of the Church under foot, and deny to the <HI>innocent Babes</HI> to be incorporated into Chri&s;t, and have turned the <HI>true faith</HI> and <HI>right &s;ervice of God</HI> top&s;ie turvy, &s;uch as the&s;e <HI>Donati&s;ts</HI> were; judge you that do &s;ee, what they do, and how they do <HI>hear
<PB N="20" REF="105">the voice of Chri&s;t;</HI> for I am &s;ure we have <HI>too too many</HI> that do <HI>hear his voice,</HI> and yet as <HI>Job</HI> &s;aith, <HI>Nolunt intelligere ut bene agerent,</HI> they will not under&s;tand the <HI>truth,</HI> that they might <HI>do well.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">The Hypo|crites.</NOTE> The next &s;ort of <HI>bad hearers</HI> are the <HI>hypocrites,</HI> which for a while will &s;eem to be <HI>Saints,</HI> and in the end will prove <HI>Apostata?</HI> and an <HI>hypocrite</HI> is a Greek word, that was u&s;ed to &s;ignifie a <HI>Stage-player,</HI> who for a time weareth the <HI>habit,</HI> and carri|eth the &s;tile and title of a <HI>King,</HI>
<NOTE PLACE="marg">An Hypocrite, what it &s;ignifi|eth.</NOTE> or acteth the part of &s;ome <HI>valorous Knight,</HI> when as indeed he is but a <HI>Pea&s;ant</HI> and a <HI>Coward,</HI> of no re&s;olution; and being applied to matters of <HI>Religion,</HI> it &s;ignifieth &s;uch <HI>a one,</HI> who&s;e <HI>mouth, ears,</HI> and <HI>face,</HI> and all o|ther his outward deportment, do make &s;hews of great piety and Religion, when as <HI>really</HI> he is <HI>nothing</HI> of what <HI>he &s;eems</HI> to be; but as the Watermen do look <HI>one way,</HI> and row <HI>another way,</HI> &s;o doth the <HI>hypocrite</HI> pretend one thing, and aim at another thing; as <HI>tho&s;e Spyes</HI> that were &s;ent by the chief Prie&s;ts and Scribes to watch our Saviour Chri&s;t, did feign them&s;elves <HI>ju&s;t men,</HI> but it was to this end, &s;aith the Evangeli&s;t, that <HI>they might take hold of his words,</HI>
<NOTE PLACE="marg">Luke 20.20.</NOTE> that &s;o they might deliver him to the power of the Governour. So here is a <HI>fair pretence</HI> to be ju&s;t and hone&s;t men, and yet a mo&s;t <HI>wicked purpo&s;e</HI> to intrap and betray our Saviour Chri&s;t: And have we no <HI>&s;uch Spyes</HI> in the&s;e daies, that come to <HI>hear us,</HI> that they might take hold of our words, and pervert our words too, that they might <HI>accu&s;e us? Res ip&s;aloquitur,</HI> and I have found them.</P>
<P>And therefore &s;eeing <HI>&s;uch hearers</HI> of Gods Words have but the &s;hews and &s;ha|dows of <HI>Religion,</HI> and no <HI>&s;ub&s;tances,</HI> they are fitly compared to tho&s;e <HI>falling &s;tars,</HI> which the Phylo&s;ophers do call <HI>a&s;&s;ub;</HI> for as the&s;e in the night time do &s;eem to be <HI>true&s;tars</HI> in the Firmament, and yet they are nothing el&s;e but certain <HI>fat exhalations</HI> of the earth, which being lifted up through the upper Region of the ayr, and <HI>kindled</HI> through the heat and force of the <HI>upper Element,</HI> which is the fire, do &s;uddenly fall again into nothing: So the&s;e <HI>hypocritical hearers</HI> of Gods Words, that are <HI>Catones foris,</HI> and <HI>Nerones intus,</HI> as upright as <HI>Cato,</HI> and as zealous as S. <HI>Paul</HI> without, and as deceitful as <HI>Tyberius,</HI> and as cruel as <HI>Nero</HI> within, do for a <HI>while</HI> &s;eem to be <HI>good Chri&s;tians</HI> in the Church of God; but becau&s;e the <HI>Words</HI> that they hear, take no <HI>root</HI> in their hearts that are <HI>canales non conchi,</HI> like Sluces and Channels to <HI>convey</HI> it through them, and not pools or ve&s;&s;els to retain it &s;till within them, when the fire of affliction and per&s;ecution, and the fear of lo&s;ing their honours and preferment cometh, they <HI>fall away,</HI> &s;aith our Saviour, even as the <HI>falling &s;tars,</HI> and they are ready to turn with every wind, as you may note in your books the many multitude of Pro|fe&s;&s;ors, both Clergy and Laity, that have done &s;o &s;ince 1641. I pray God it be not laid to their charge.</P>
<P N="3">3. <NOTE N="3" PLACE="marg">The world|ling.</NOTE> The la&s;t &s;ort of bad hearers, are tho&s;e <HI>worldly men</HI> that would gladly come to the Kingdome of heaven, but they cannot be per&s;waded to <HI>relinqui&s;h</HI> and for&s;ake the things of this world; but they are &s;o far <HI>addicted,</HI> and &s;o much in love with the <HI>plea&s;ures</HI> and <HI>vanities</HI> of this pre&s;ent life, that as Chri&s;t &s;aith, <HI>the cares and riches of this world do &s;o choak them,</HI>
<NOTE PLACE="marg">Luke 8.14. 4. The good Chri&s;tian.</NOTE> that they bring no <HI>fruit</HI> unto perfection.</P>
<P>But the <HI>&s;heep of Chri&s;t,</HI> with an <HI>hone&s;t heart,</HI> and a &s;imple de&s;ire to under&s;tand the will of God, and know the <HI>truth,</HI> that they may believe the <HI>one,</HI> and obey the <HI>other,</HI> do hear the <HI>voice of Chri&s;t.</HI></P>
<P>And therefore, as when <HI>Mo&s;es</HI> called the people of God to <HI>hear</HI> the words and Commandments of God, and told them how the Lord willed them to <HI>&s;anctifie them|&s;elves</HI> the day before, to make clean their apparel, and to keep them&s;elves from their wives,
<NOTE PLACE="marg">Exod 19.10. &amp; 4. &amp; 15. v. How men &s;hould prepare them&s;elves to hear Gods Word.</NOTE> that they might with the more purity and &s;incerity <HI>hear his words:</HI> So the <HI>&s;heep</HI> of Chri&s;t, con&s;idering that this <HI>outward &s;anctification</HI> and preparation of this people to hear <HI>Gods Word,</HI> was but the <HI>type</HI> and <HI>figure</HI> of that <HI>inward purity</HI> and due preparation that they &s;hould make, when they come to hear the voice of Chri&s;t, do earne&s;tly <HI>pray to God,</HI> that they may come to hear with a <HI>good intent,</HI> and not for <HI>fa&s;hion &s;ake,</HI> or with a <HI>prejudicate</HI> conceit of the Preacher, or an <HI>ob&s;tinate mind</HI> to per|fi&s;t in their own erronious Opinion, what&s;oever they hear to the contrary, or e&s;pe|cially to <HI>catch at &s;ome things</HI> from the Preacher to accu&s;e him, but to be truly <HI>edified</HI>
<PB N="21" REF="105">in the Faith of Chri&s;t, and rightly <HI>in&s;tructed</HI> for the true &s;ervice of God.</P>
<P>The&s;e be the <HI>true &s;heep,</HI> that do <HI>rightly hear</HI> the voice of the <HI>true Shepherd;</HI> and all <HI>other hearers</HI> that do <HI>call</HI> for preaching, and <HI>run</HI> after preaching, and <HI>&s;eek</HI> for <HI>&s;ingu|lar</HI> Preachers of their own Faction, are but wicked or <HI>formal</HI> hearers of the voice of Chri&s;t, and &s;uch as the Prophet <HI>E&s;ay</HI> &s;peaketh of, which <HI>follow after the Word,</HI> and gather <HI>precept upon precept,</HI> and <HI>word upon word,</HI> and <HI>line upon line,</HI> here a little,
<NOTE PLACE="marg">E&s;ay 28. &amp; 10.13.</NOTE> and there a little, and are <HI>never the better,</HI> but fall backward, and grow <HI>wor&s;e and wor&s;e,</HI> becau&s;e the&s;e <HI>hearers</HI> do re&s;emble the <HI>Inhabitants</HI> that are about the fall of the river <HI>Nilus,</HI> which is very great, and the fall thereof &s;o exceeding <HI>high,</HI>
<NOTE PLACE="marg">The cu&s;tomary hearers like the Inhabi|tants about the fall of <HI>Ni|lus. Macrobius.</HI></NOTE> and the noy&s;e of the fall &s;o <HI>violent,</HI> and &s;o loud, that at the fir&s;t it <HI>a&s;toni&s;heth</HI> the hearers &s;o much, and maketh them in a manner <HI>&s;en&s;le&s;s,</HI> and to hear nothing el&s;e, by rea&s;on of the <HI>vio|lence</HI> of the noy&s;e; yet at length, &s;aith <HI>Macrobius,</HI> when they are accu&s;tomed with the noy&s;e thereof, and that it becomes <HI>habitual</HI> to them, it &s;eems as <HI>nothing</HI> to move them to a&s;toni&s;hment, even &s;o is the <HI>Word of God</HI> to the&s;e hearers: At fir&s;t it &s;eems to <HI>quicken</HI> and make &s;ome <HI>impre&s;&s;ion</HI> in them, but the &s;ame being &s;o <HI>often &s;ounded,</HI> and the voice thereof &s;o <HI>familiar</HI> to them, and &s;o <HI>often heard</HI> of them, it moveth their hearts <HI>no whit at all,</HI> but it pa&s;&s;eth &s;o <HI>&s;moothly</HI> through them, that it maketh <HI>no operation</HI> within them, which makes the Apo&s;tle tell us,
<NOTE PLACE="marg">2 Tim. 3.7.</NOTE> that they are <HI>ever learning,</HI> and &s;o ever <HI>hearing,</HI> and yet <HI>never able to come to the knowledge of the truth.</HI></P>
<P N="2">2. Having heard the <HI>act</HI> which my &s;heep are to do, that is,
<NOTE N="2" PLACE="marg">The object, my voice.</NOTE> to <HI>hear</HI> as they ought to hear, <HI>attentively,</HI> reverently and religiou&s;ly, to be <HI>edified</HI> and bettered thereby; we are now to con&s;ider the <HI>object</HI> of this act, <HI>what</HI> they are to hear, and that is, not the Turks <HI>Alcoran,</HI> nor the Popes <HI>Traditions,</HI> nor the Jewi&s;h <HI>fables,</HI> but my <HI>voice,</HI> &s;aith Chri&s;t.</P>
<P>And this <HI>voice</HI> of Chri&s;t doth admini&s;ter <HI>much matter</HI> unto us,
<NOTE PLACE="marg">Chri&s;t utter|eth his voice three manner of wayes. 1. Way.</NOTE> for Chri&s;t &s;peaketh unto his &s;heep three manner of wayes.</P>
<P N="1">1. By the <HI>inward in&s;piration</HI> of his &s;pirit, which &s;ugge&s;teth <HI>good motions</HI> into the hearts and heads of his &s;heep.</P>
<P N="2">2. By his <HI>holy Word,</HI> that is written unto us by his Prophets and Apo&s;tles,
<NOTE N="2" PLACE="marg">Way.</NOTE> to de|clare his will, that is his <HI>Laws,</HI> Statutes, and Ordinances, his decrees, promi&s;es, and threatnings, that we might obey his <HI>precepts,</HI> believe his <HI>promi&s;es,</HI> and fear his <HI>threatnings.</HI></P>
<P N="3">3. By the <HI>lively voice</HI> of his under Shepherds,
<NOTE N="3" PLACE="marg">Way.</NOTE> <HI>tho&s;e Preachers</HI> that he continually &s;endeth to in&s;truct his &s;heep, and to inform them of the truth and <HI>true meaning</HI> of his will, that is &s;et down in his written Word.</P>
<P N="1">1. And becau&s;e there are <HI>many &s;pirits,</HI> we are not to believe <HI>every &s;pirit,</HI>
<NOTE PLACE="marg">1 Iohn 4.1.</NOTE> but we ought to be very careful, to <HI>try the &s;pirits,</HI> whether tho&s;e motions and <HI>in&s;pirations</HI> of the &s;pirit that we have, be agreeable to the <HI>written Word</HI> of God, which if they be not, they are the <HI>&s;uggestions</HI> of the lying &s;pirit, and not the <HI>in&s;piration</HI> of Gods Spirit.</P>
<P N="2">2. And becau&s;e the <HI>written Word</HI> is but the dead letter, a <HI>dumb</HI> Judge, and full of my&s;teries and ob&s;curities, Chri&s;t &s;ends his <HI>&s;ervants</HI> to explain that written Word, as Councellors do the written Law unto his &s;heep; or, if it were not &s;o, there was <HI>no need</HI> of Teachers, but every one that had a <HI>Bible,</HI> and could read ir, could under&s;tand the <HI>voice of Chri&s;t:</HI> But Chri&s;t knew how <HI>nece&s;&s;ary</HI> it was for his &s;heep to have <HI>In|&s;tructors,</HI> and explainers of his will; and therefore he &s;endeth his <HI>under-Shepherds</HI> continually to &s;ound forth his voice unto them, and he tells us plainly,
<NOTE PLACE="marg">Luke 10.16.</NOTE> <HI>He that hear|eth them, heareth him.</HI></P>
<P>But here, by the <HI>voice of Chri&s;t,</HI> which the preachers are to <HI>explain</HI> unto the &s;heep, the <HI>que&s;tion</HI> is, whether they ought to alledge or cite <HI>any other voice,</HI> or the voice of any other man, then what is &s;et down by the divine <HI>Pen-men</HI> of the <HI>holy Scriptures,</HI> in the Canonical books of the Old and New Te&s;tament, which are the only wri|tings that are of divine in&s;piration, and infallibly true, without any commixion of any errour: For &s;ome will believe <HI>nothing,</HI> and would have nothing &s;aid or alledg|ed, but what is &s;et down <HI>directis terminis</HI> in the holy Scriptures, that are the <HI>only un|doubted</HI>
<PB N="22" REF="106">voice of Chri&s;t; therefore they do blame them much, and tax them &s;ore, that cite any other Author, or produce any other proof of any truth, then what is found in the holy Bible.</P>
<P>To the&s;e men I an&s;wer, that as I love their Zeal to Gods Word, &s;o I pity their Ignorance of Gods Will; for they &s;hould know, that as <HI>every lie</HI> is the voice of the Devil, who is <HI>a lier from the beginning,</HI> and the Father of all lies, as our Saviour &s;aith, &s;o <HI>every one</HI> that is of the <HI>truth heareth my voice,</HI> &s;aith Chri&s;t: and as he is <HI>Pater lu|minum,</HI> the Father of Lights, &s;o he is <HI>Pater veritatum,</HI> the Father of Truths, and <HI>every truth qua truth,</HI>
<NOTE PLACE="marg">John 8.44. John 18.37. 1 Sam. 10.12.</NOTE> is the Voice of God, and comes from God, as when <HI>Saul</HI> prophe&s;ied, it became a Proverb in <HI>I&s;rael, Is Saul al&s;o among the Prophets?</HI> and when <HI>Caiphas</HI> the high Prie&s;t, that condemned Chri&s;t to death, prophe&s;ied, that it was expedient for the Jews, <HI>That one man &s;hould die for the people, that the whole nation peri&s;h not;</HI>
<NOTE PLACE="marg">John 11.10.</NOTE> his words were the Truth of God, and they are regi&s;tred in the holy Scriptures; nay more, when Satan &s;aid, <HI>I know who thou art, even the holy one of God:</HI> And again, <HI>Thou art Chri&s;t the Son of God:</HI> And when <HI>Peter</HI> &s;aid, <HI>Thou art Chri&s;t the &s;on of the living God.
<NOTE PLACE="marg">Luke 4.34. &amp; 4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> Utriu&s;que confe&s;&s;ionis non neganda &s;ed agno&s;cenda est veritas,</HI> the truth of either of their confe&s;&s;ion cannot be denied, but mu&s;t be acknowledged, &amp; ought to be believed for truth, not becau&s;e either of them hath &s;aid it, but becau&s;e what either of them hath &s;aid, is true; otherwi&s;e, if we refu&s;e to believe the truth, becau&s;e the Devil &s;peaks it, his malice is &s;o great, that, to hinder our Faith, he would perchance very often &s;ay the truth, that we might not believe i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, which is his aim and de&s;ire alwayes, when he doth &s;peak truth; and therefore, <HI>Quamvis hic laudatur, i&s;te tamen vituperatur,</HI> though S. <HI>Peter</HI> was commended, yet Satan was reproved for his confe&s;&s;ion, becau&s;e he had no command nor commi&s;&s;ion to &s;peak that truth, and he &s;pake it to none other end, but that it might not be believed, becau&s;e he hoped that none would believe the Devil:
<NOTE PLACE="marg">Galat. 1.8.</NOTE> but S. <HI>Paul</HI> tells us, That <HI>if an angel from hea|ven &s;hould preach to us any other go&s;pel then what was truth,</HI> he &s;hould be <HI>accur&s;ed,</HI> to teach us, that neither the worthine&s;s nor, the unworthine&s;s of the per&s;ons &s;peaking, but the lawful commi&s;&s;ion and authority of the &s;peaker, the truth of what is &s;poken, is mo&s;t chiefly to be regarded by the hearers; and therefore Chri&s;t &s;aith, The Scribes <HI>and Phari&s;ees,</HI> that were wicked men, and his enemies, <HI>do &s;it in Mo&s;es chair;</HI> that is, they are lawfully called to teach the people, and to expound the law of God; <HI>All therefore what&s;oever they bid you ob&s;erve,
<NOTE PLACE="marg">Mat. 23.2. &amp; 3.</NOTE> that ob&s;erve and do;</HI> but do not ye after their works, becau&s;e they &s;ay and do not.</P>
<P>And therefore, though the holy Scriptures primarily, infallibly and perfectly, without errour, be the voice of Chri&s;t, and the true Word of God, yet this denieth no, but that other Writings, either of holy Faith, witty Poets, and learned Philo|&s;ophets, or who&s;oever they be that write the Truth, either Hi&s;torically or Phy&s;ical|ly, or Morally, may &s;econdarily be &s;tiled the <HI>voice</HI> of Chri&s;t, &s;o far forth as they are <HI>the words of truth:</HI> otherwi&s;e S. <HI>Paul</HI> would never have cited three Te&s;timonies of the Heathens, to ju&s;tifie the truth of what he delivered, which was like the fact of <HI>David</HI> to cut off <HI>Goliah</HI>'s head with his own &s;word, or as the <HI>I&s;raelites</HI> robb'd the <HI>Egyptians</HI> of their Gold and of their Jewels, when we take <HI>what is good</HI> out of pro|phine Authors, as S. <HI>Aug.</HI> &s;heweth at large: <HI>De doct. Chr. l.</HI> 2. <HI>c.</HI> 40. and produceth many excellent points out of their Writings. <HI>De civ. dei l.</HI> 8. <HI>c.</HI> 6, 7, 8.</P>
<P>And if it were not lawfull and u&s;eful to quote other Authors, as the Voice of Chri&s;t unto the people, it had been but a vain thing, either for the Fathers of old, or for any other learned Divine now to write any thing at all, if their writings bare no credit, or was of no u&s;e, either with the Readers or the Hearers of their explica|tions; or &s;hall we think that all the learned Authors, that have written &s;ince the A|po&s;tles ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e, were <HI>&s;uch fools,</HI> as to take &s;uch pains as they have done to <HI>no purpo&s;e,</HI> which mu&s;t needs be to <HI>no purpo&s;e,</HI> if <HI>no u&s;e</HI> can be made of them.</P>
<P>You will perchance &s;ay, yes, they may be read by the Preacher, but not quoted and cited to the hearers; but as <HI>Virgil</HI> &s;aith,
<PB N="23" REF="106">
<Q>&mdash;Hot ego ver&s;iculos feei, tulit alter honores.</Q> So I &s;ay, this is to rob the Bees of their Honey, and to eat that our &s;elves which we our &s;elves never gathered; and &s;o, to take the Honour which is due to other men unto our &s;elves, which is a kind of The&s;t, and an Injury done unto our decea&s;ed brethren, and not &s;o beneficial to the hearers, who ought rather to re&s;pect them more then us.</P>
<P>But to prove both the lawfulne&s;s and the nece&s;&s;ity of u&s;ing the help of as <HI>ma|ny Authors</HI> as we can conveniently read, you know that the holy Scriptures are like a <HI>deep well,</HI> from whence we cannot draw out the water, without the help of &s;ome things to reach it, as the <HI>Samaritan</HI> woman &s;aid to Chri&s;t;
<NOTE PLACE="marg">John 4.11. 2 Pet. 3.16. The difficulty of the Scripture is more fully &s;hewed in my book of the <HI>Great Anti|chri&s;t.</HI></NOTE> it is full of Figures and My&s;teries, &s;o difficult, that in S. <HI>Pauls</HI> Epi&s;tles S. <HI>Peter</HI> &s;aith, there are <GAP DESC="foreign">, &s;ome things <HI>hard to be under&s;tood;</HI> and in other places much more, and perhaps more difficult, when as the Scriptures do comprehend a Literal or Hi&s;torical &s;en&s;e, and a Spiritual or a My&s;tical &s;en&s;e; and the Literal &s;en&s;e is either <HI>&s;imple,</HI> which con&s;i&s;teth in the propriety of the words, or <HI>figurative,</HI> whereby the words are tran&s;|ferred from their natuaral &s;ignification to another &s;ignification, as when Chri&s;t &s;aith, <HI>I have other &s;heep that are not of this fold;</HI> the meaning is, that be&s;ides the people of the <HI>Jews,</HI> he had <HI>other people</HI> that were to be brought to the <HI>Church</HI> of God; <HI>Et hu|jus &s;en&s;us tot &s;unt genera quot &s;unt genera figurarum,</HI> &s;aith <HI>Bellarm. l.</HI> 3. <HI>c.</HI> 3. very truly.</P>
<P>And the <HI>&s;piritual &s;en&s;e</HI> is di&s;tingui&s;hed to be three-fold <HI>allegoricall, tropological</HI> and <HI>anagogical;</HI> and the not under&s;tanding in what &s;en&s;e the Scripture is to be inter|preted, hath cau&s;ed many great &s;cholars to erre mo&s;t foully, as <HI>Origen</HI> doth &s;o allego|rize the <HI>terre&s;tial</HI> Paradi&s;e, that he taketh away the truth of the Hi&s;tory, when for the <HI>trees</HI> he under&s;tands the <HI>Angels,</HI> for the <HI>rivers</HI> the heavenly <HI>vertues,</HI> and the <HI>coats of skin</HI> their humane <HI>bodies:</HI> and others have as foully erred in taking that litterally which ought to be figuratively under&s;tood, as <HI>Papias,</HI> and tho&s;e that follow him, <HI>Ju&s;t. Martyr, Iren. Tertul. Lactant.</HI> and &s;ome others do expound the <HI>new Hieru&s;alem,</HI> and the <HI>thou&s;and years</HI> that the Saints are &s;aid they &s;hould <HI>reign with Chri&s;t,</HI> altoge|ther litterally, which are figuratively to be under&s;tood, as both S. <HI>Hierom</HI> and S. <HI>Ang.</HI> te&s;tifie.</P>
<P>And therefore S. <HI>Aug.</HI> demandeth, how he, that cannot under&s;tand <HI>Terence</HI> without a comment, dares pre&s;ume to under&s;tand the Scripture without a Teacher, when as <HI>Quicquid est in &s;cripturis illis, altum &amp; divinum e&s;t,</HI> all &amp; every thing that is in the&s;e holy Scriptures, is very deep and divine: And S. <HI>Paul</HI> &s;aith, that the <HI>letter killeth,</HI> that is, the words of the Scriptures litterally interpreted, when they ought to be fi|guratively under&s;tood, do bring men into many errours; and indeed, as S. <HI>Augu|&s;tine</HI> &s;aith, <HI>Hinc omnes haere&s;es, dum &s;cripturae bonae intelliguntur non bene,</HI> from hence all Here&s;ies and Errours do ari&s;e, when the good Scriptures are mi&s;con&s;trued, and not rightly under&s;tood.</P>
<P>For it is not enough for us to have the Bible in our hands, and the words of it in our mouths, unle&s;s we have al&s;o the &s;en&s;e and meaning of it in our heads;
<NOTE PLACE="marg">Acts 8.21.</NOTE> therefore our Saviour Chri&s;t knowing, that, as the <HI>Eunuch</HI> who had perfectly read the prophe|&s;ie of <HI>I&s;aiah,</HI> yet under&s;tood it not without a guide; and as the Jews,
<NOTE PLACE="marg">Mal. 2.7.</NOTE> that had the Laws of God written upon their doors and the po&s;ts of their hou&s;es; yet were they to &s;eek the meaning thereof from the mouth of the Prie&s;ts; &s;o, our having the words of the Scripture at our fingers end, would avail us nothing, unle&s;s we under|&s;tood it, and under&s;tand it we could not, unle&s;s with the Jews and the Eunuch we were in&s;tructed in the true &s;en&s;e and meaning thereof, he &s;ends his Emba&s;&s;adors, the <HI>Bi&s;hops</HI> and <HI>Mini&s;ters,</HI> as I &s;aid before, to in&s;truct his people to under&s;tand the &s;en&s;e and meaning of the holy Gho&s;t, and the voice of Chri&s;t in &s;uch and &s;uch words and places of the holy Scripture as are difficult and ob&s;cure, and &s;aith,
<NOTE PLACE="marg">Luke 10.16.</NOTE> <HI>He that heareth you heareth me.</HI></P>
<P>And of all tho&s;e that Chri&s;t &s;endeth to explain his Will, and to interpret his Voice, and to give the true &s;en&s;e of his words unto the people, who, I pray you, do
<PB N="22" REF="107">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="23" REF="107">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="24" REF="108">ye think can be&s;t do it, the preachers that are now living, or tho&s;e that are <HI>dead?</HI> Surely the <HI>wi&s;e men</HI> were wont to &s;ay,
<NOTE PLACE="marg">Who are the be&s;t Coun&s;el|lors. Dead Prea|chers rather to be believed, then the living Preachers, &s;o &s;aith Chri&s;t, they have <HI>Mo|&s;es</HI> and the Prophets that were all dead.</NOTE> that the <HI>be&s;t Coun&s;ellors</HI> are the <HI>dead;</HI> that is, the <HI>coun&s;els</HI> and in&s;tructions that the <HI>dead men</HI> have left in their books, becau&s;e they are no <HI>time-&s;ervers</HI> that fear the Tyrant, or <HI>flatter</HI> for reward: And truly I am of the <HI>&s;ame mind</HI> for our <HI>Preachers</HI> and in&s;tructors in the Word of God, when I &s;ee <HI>many men</HI> for the love of <HI>preferment,</HI> and many <HI>others</HI> for fear of loo&s;ing their livings, do|ing <HI>that &s;ervice</HI> to God, and teaching tho&s;e documents unto men, which otherwi&s;e, I know, they would not do.</P>
<P>And therefore if you believe <HI>me,</HI> or any other <HI>living</HI> man, that Chri&s;t &s;endeth to in&s;truct you, why &s;hould you not rather, or at lea&s;t as &s;oon believe S. <HI>Aug.</HI> S. <HI>Chry|&s;o&s;t.</HI> or any other of the holy Fathers that are dead, when we are <HI>a&s;&s;ured</HI> they were &s;ent from God to declare his will unto his people, and who we know were <HI>mo&s;t learned,</HI> zealous, and mo&s;t faithful Mini&s;ters of Chri&s;t: And &s;o you &s;ee what the <HI>&s;heep of Chri&s;t mu&s;t do,</HI> to hear <HI>his voice</HI> from tho&s;e <HI>me&s;&s;engers</HI> that Chri&s;t <HI>&s;endeth,</HI> and hath &s;ent to inform them of it.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The nega|tive part, what they mu&s;t not do.</NOTE> What the <HI>mu&s;t not do,</HI> is here likewi&s;e &s;et down by Chri&s;t; and that is, they mu&s;t not hear the voice of a <HI>&s;tranger,</HI> which Chri&s;t <HI>hath not &s;ent</HI> to declare his will, and to explain his meanings, for a <HI>&s;trangers voice,</HI> &s;aith Chri&s;t, <HI>my &s;heep will not hear,</HI> but will <HI>fly from him,</HI> for that they know not the voice of &s;trangers.</P>
<P>Where you mu&s;t ob&s;erve,
<NOTE PLACE="marg">Who is meant by a &s;tranger.</NOTE> that by <HI>&s;tranger</HI> is not meant, a <HI>stranger</HI> that cometh unto the people, but a &s;tranger unto Chri&s;t, and to the <HI>truth of Chri&s;t,</HI> and <HI>true &s;er|vice</HI> of God; and becau&s;e he &s;peaketh here fir&s;t in the <HI>&s;ingular</HI> number, of a <HI>&s;tran|ger,</HI> who&s;e <HI>voice</HI> Chri&s;ts &s;heep will not <HI>hear,</HI> but will fly from him; and then in the <HI>plural</HI> number of &s;trangers, who&s;e <HI>voice</HI> his &s;heep <HI>know</HI> not; for though <HI>Tremel.</HI> tran&s;lates it out of the <HI>Syriack, Non norunt vocem alieni,</HI> yet the Greek Copy hath it, <GAP DESC="foreign">, which <HI>Beza</HI> tran&s;lates, <HI>Non norunt vocem a|lienorum;</HI> they know not the voice of <HI>&s;trangers,</HI> as our Engli&s;h tran&s;lation hath it very right.</P>
<P>Therefore I conceive that by the <HI>&s;tranger,</HI>
<NOTE PLACE="marg">Whom doth Chri&s;t mean by the &s;tranger, and who by the &s;trangers.</NOTE> he meaneth that fooli&s;h <HI>Idol Shepherd,</HI> whereof the Prophet <HI>Zachary</HI> &s;peaketh, that &s;hould come in the time of Chri&s;t, to be the <HI>type</HI> of the <HI>great Anti-chri&s;t,</HI> that &s;hould be manife&s;ted <HI>in our time;</HI> and by the other <HI>&s;trangers</HI> he meaneth, tho&s;e <HI>many Anticks</HI> that S. <HI>John</HI> &s;peaks of, the <HI>He|reticks</HI> and <HI>fal&s;e Prophets,</HI> that from time to time, and <HI>now</HI> more then <HI>at any other time,</HI>
<NOTE PLACE="marg">Ier. 14.14. &amp;c. 23.21.</NOTE> do intrude them&s;elves into the <HI>Sacred Function</HI> of the Mini&s;try, and as the Pro|phet <HI>Jeremy</HI> &s;aith, <HI>do run,</HI> when Chri&s;t hath not <HI>&s;ent them,</HI> and do <HI>&s;peak</HI> what he hath not <HI>commanded</HI> them, but do preach the <HI>lying inventions</HI> of their own heads, to &s;e|duce the <HI>&s;heep</HI> of Chri&s;t to follow the <HI>Anti-christ,</HI> and to relinqui&s;h the <HI>true received wor&s;hip</HI> of the living God.</P>
<P>But the true and <HI>right &s;heep</HI> of Chri&s;t will hear none of the&s;e, nor follow after any of them, for they <HI>know,</HI> that as they which are not <HI>lawfully called,</HI> or allowed to be the <HI>lawful</HI> Mini&s;ters of Gods Word, &s;hould not <HI>preach,</HI> and cannot do it without <HI>great offence</HI> to God, that may ju&s;tly &s;ay to them, as he doth to the Jews by his Pro|phet, <HI>Quis avobis requi&s;ivit hac?</HI> Who hath required the&s;e things at your hands? So they cannot hear them without the <HI>like offence</HI> to God, yea, though they &s;hould preach the <HI>truth,</HI> and nothing but the <HI>truth</HI> unto them; for as Chri&s;t reproved Sa|tan, and bad him hold his <HI>peace,</HI> when he &s;pake the <HI>very truth,</HI> that he was <HI>the Son of God,</HI> becau&s;e he had no <HI>Commi&s;&s;ion</HI> to be the Emba&s;&s;ador of Chri&s;t, to <HI>publi&s;h that truth</HI> unto his people, &s;o &s;hall they be &s;harply <HI>cen&s;ured</HI> by God, though they preach the <HI>very truth,</HI> when they are not lawfully called, and have no <HI>Commi&s;&s;ion</HI> from God to do the &s;ame;
<NOTE PLACE="marg">2 Chro. 26.21.</NOTE> &amp; I think the <HI>fearful Judgement of God</HI> upon King <HI>Uzzia,</HI> for invading the <HI>Prie&s;ts</HI> office, and upon <HI>Uzza,</HI> for doing that which appertained to the <HI>Levites</HI> to do, 1 <HI>Chron.</HI> 13.10. and upon King <HI>Saul</HI> for offering <HI>Sacrifice</HI> to the Lord, &s;hould be a &s;ufficient warning for them to <HI>take heed</HI> how they <HI>thru&s;t them&s;elves</HI> into the Mi|ni&s;try; for King <HI>Uzzia,</HI> pre&s;uming to burn <HI>Incen&s;e</HI> unto the Lord, which appertain|ed to the <HI>Prie&s;ts,</HI> the &s;ons of <HI>Aaron</HI> to do, the Lord &s;uddenly &s;mote him with <HI>Le|pro&s;ie,</HI> and &s;o he continued a <HI>Leper</HI> to his dying day: And <HI>Uzza,</HI> putting forth his
<PB N="25" REF="108">hand to hold up the <HI>Ark,</HI> when the Oxen &s;hook it, which belonged only unto the <HI>Levites</HI> to carry it, the anger of the Lord was kindled again&s;t <HI>Uzza,</HI> that he &s;mote him <HI>dead</HI> in the very place; and <HI>Saul</HI> lo&s;t his Kingdome for his <HI>intru&s;ion</HI> into the <HI>Prie&s;ts Office;</HI> and how date the&s;e men to <HI>intrude</HI> them&s;elves into this <HI>Sacred Office,</HI> to be the <HI>Emba&s;&s;adors</HI> of Chri&s;t, to <HI>declare</HI> his will, and to <HI>expound</HI> his mean|ing, without <HI>Commi&s;&s;ion?</HI> And if they &s;hould dare to <HI>preach,</HI> how dare the <HI>&s;heep of Christ</HI> hear their voice, when as Chri&s;t tells us plainly, <HI>his &s;heep will not hear the voice of &s;trangers;</HI> and the Lord commands them by his Prophet, <HI>not to hearken</HI> to tho&s;e whom he hath <HI>not &s;ent?</HI> And <HI>Solomon</HI> &s;aith,
<NOTE PLACE="marg">Ier. 27.14. &amp;c. 29.8.</NOTE> <HI>Cea&s;e my &s;on to hear the in&s;truction that cau&s;eth to erre from the words of knowledge, Prov.</HI> 19.27. Surely <HI>none</HI> would do it, but that we love to &s;hew our &s;elves to be the children of <HI>Adam,</HI> and to &s;tretch forth our hands to the <HI>forbidden fruit,</HI> and as the Poet &s;aith,
<Q>Nitimur in vetitum &s;emper, cupimu&s;&abque; negata.</Q></P>
<P>We <HI>long</HI> to do what we are <HI>forbidden,</HI> and will the <HI>rather</HI> do it, becau&s;e it is <HI>for|bidden;</HI> like the man, that for &s;ome ju&s;t <HI>impediment,</HI> never went out of his hou&s;e, but being for &s;ome offence injoyned to <HI>keep his hou&s;e,</HI> he was &s;o <HI>moved</HI> for the debar|ring of his liberty, that to cro&s;s the <HI>command</HI> of his Superiours, and to become <HI>lia|ble</HI> to his <HI>cen&s;ure,</HI> he would needs pre&s;ently <HI>walk abroad,</HI> and &s;o with <HI>Shimei,</HI>
<NOTE PLACE="marg">1 Reg. 2.46. Our wilfulne&s;s to do what we are forbidden.</NOTE> bring him&s;elf to death: And &s;o it is with us, we will not <HI>hear</HI> when we are <HI>commanded to hear,</HI> and we long to <HI>hear</HI> tho&s;e that we are <HI>forbidden to hear,</HI> as if God envied our good when he <HI>forbad</HI> us, when as he forbids nothing but for our good, as when we forbid a man to drink <HI>poy&s;on,</HI> that it might not <HI>kill him.</HI></P>
<P N="2">2. Having heard how the &s;heep of Chri&s;t are <HI>called,</HI>
<NOTE PLACE="marg"><HI>Secunda pars,</HI> I know them.</NOTE> it followeth that I &s;hould &s;hew how they are <HI>ju&s;tified,</HI> in the&s;e words, <GAP DESC="foreign">, and <HI>I know them,</HI> that is, I do <HI>acknowledge</HI> them for my <HI>&s;heep,</HI> and do own them for <HI>my people,</HI> for my <HI>&s;ervants,</HI> and for <HI>my children;</HI> for there be <HI>very many</HI> that go under the &s;hape and &s;hew of Gods <HI>&s;heep,</HI> and are indeed the <HI>Foxes, Wolves,</HI> and <HI>Lyons of Satan,</HI> of whom Chri&s;t never &s;aith, <HI>I know them,</HI> but rather, <HI>Depart from me, I know you not, you workers of iniquity.</HI></P>
<P>Yet the&s;e &s;ubtil Foxes, and the&s;e Wolves in <HI>&s;heeps cloathing,</HI>
<NOTE PLACE="marg">The wicked and the hypo|crite not ac|knowledged by God to be his &s;heep. Gen. 34.23. The <HI>Sichemites</HI> how &s;erved for their deceitful hypocri&s;ie. V. 26.</NOTE> that profe&s;s them&s;elves to be the only <HI>Saints,</HI> and are indeed the <HI>de&s;troyers</HI> of Gods &s;ervants, may ea&s;ily <HI>blind</HI> the eyes of men, but they cannot <HI>beguile</HI> the all-&s;eeing God; for as the <HI>Siche|mites</HI> whereof <HI>Mo&s;es</HI> te&s;tifieth, that they came with <HI>di&s;&s;embling hearts</HI> to deceive <HI>Ja|cob</HI> and his children, were contented to be <HI>circumci&s;ed,</HI> and take upon them the habit of <HI>Gods children,</HI> in hope that <HI>all theirs</HI> &s;hould be their own, if they were circumci|&s;ed, as them&s;elves confe&s;s; yet the Lord that knew the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to be <HI>hypocrites,</HI> doth not <HI>acknowledge</HI> them for his children; and therefore their <HI>di&s;&s;embling</HI> of Religion brought on their <HI>de&s;truction,</HI> and their <HI>Circumci&s;ion,</HI> which they thought would be the means to <HI>inrich</HI> them, became the means to <HI>de&s;troy</HI> them, for while they were <HI>weak</HI> and <HI>&s;ore,</HI> by rea&s;on of their Circumci&s;ion, the &s;ons of <HI>Jacob</HI> fell upon them, and <HI>&s;lew</HI> all that were male, which was a <HI>ju&s;t judgment</HI> of God for the di&s;&s;embling of their Religion: And as the <HI>Gibeonites</HI> with fal&s;e hearts, and a <HI>di&s;&s;embling &s;hew</HI> of a religious de&s;ire of <HI>communion</HI> with Gods children, came to the children of <HI>I&s;rael,</HI> and through their lies and <HI>di&s;&s;imulation</HI> made a league with them, and &s;o freed them&s;elves from the <HI>Sword</HI> of <HI>Jo&s;hua,</HI> and deceived the <HI>I&s;raelites,</HI>
<NOTE PLACE="marg"><HI>Jo&s;h.</HI> 9.15.</NOTE> yet they could not <HI>deceive</HI> the Lord, who knew their <HI>hypocri&s;ie,</HI> and knew them not for any of his people, and therefore made them <HI>&s;laves</HI> and drudges to <HI>draw</HI> water, <HI>carry</HI> wood,
<NOTE PLACE="marg">V. 27. The <HI>Gibeonites</HI> how &s;erved for their di&s;&s;imu|lation.</NOTE> and do all manner of <HI>&s;ervile</HI> work for the &s;ons of <HI>I&s;rael:</HI> So among&s;t us <HI>in all places,</HI> and <HI>at all times,</HI> we have &s;uch <HI>Sichemites</HI> and <HI>Gibeonites,</HI> as deceive the <HI>world,</HI> and do blind the eyes of men, by making them to believe they are the <HI>only Saints</HI> of God, and do all for the <HI>honour</HI> of God, but the Lord <HI>knoweth them not</HI> for any &s;uch Saints, and Chri&s;t doth not <HI>acknowledge</HI> them for any of <HI>his &s;heep;</HI> but though they &s;hall &s;ay to Chri&s;t, <HI>Lord, Lord, have we not prophe&s;ied in thy Name, and in thy Name have ca&s;t out devils, and in thy Name done wonderful works,</HI> that is, <HI>preached,</HI> and <HI>fa&s;ted,</HI> and <HI>prayed,</HI> and
<PB N="26" REF="109"><HI>fought</HI> for thy &s;ervice, and the like evidences of our <HI>faithfulne&s;s</HI> unto thee; yet Chri&s;t, that knoweth very well they did all the&s;e things for their own ends,
<NOTE PLACE="marg">Mat. 7.22, 23.</NOTE> will profe&s;s un|to them, <HI>I never knew you, depart from me ye that work iniquity.</HI></P>
<P>And S. <HI>Luke</HI> is more ample in &s;etting out the di&s;cour&s;e and <HI>Dialogue</HI> betwixt Chri&s;t and the&s;e men at the la&s;t day, &s;aying, When once the <HI>Ma&s;ter of the hou&s;e</HI> is ri&s;en up,
<NOTE PLACE="marg">How S. <HI>Luke</HI> de&s;cribes the hypocrites.</NOTE> and hath <HI>&s;hut the door,</HI> and they &s;tanding <HI>without</HI> &s;hall <HI>knock at the door,</HI> &s;ay|ing, <HI>Lord, Lord, open to us;</HI> and he &s;hall an&s;wer and &s;ay unto them. <HI>I know you not, whence you are;</HI> then &s;hall they begin to &s;ay, <HI>we have eaten and drunk in thy pre&s;ence,</HI> that is, when they received the <HI>ble&s;&s;ed Sacrament</HI> of his Body and Blood at his own Table, <HI>and thou ha&s;t taught in our &s;treets,</HI> and we were <HI>daily hearers</HI> of tho&s;e Sermons that were preached, though but in <HI>Chambers,</HI> or in <HI>Barns,</HI> or in the <HI>streets;</HI> but he &s;hall &s;ay, <HI>I tell you,</HI> as being angry for their pre&s;umption and hypocri&s;ie, <HI>I know you not, whence you are, depart from me all ye workers of iniquity; there &s;hall be weeping and gna&s;hing of teeth,</HI> when they &s;hall &s;ee <HI>Abraham,</HI> and <HI>I&s;aac,</HI> and <HI>Jacob,</HI> and all the <HI>Prophets,</HI> and the re&s;t of Gods <HI>faithful</HI> &s;ervants, whom they <HI>per&s;ecuted,</HI> in the <HI>King|dome of God,</HI>
<NOTE PLACE="marg">Luke 13.25, 26, 27, 28.</NOTE> and them&s;elves <HI>thru&s;t out of doors.</HI></P>
<P>But can they per&s;wade them&s;elves, that our Saviour Chri&s;t <HI>will not know them,</HI> when as they &s;eem to be &s;o <HI>zealous</HI> of his wor&s;hip,
<NOTE PLACE="marg">How hardly it is to per&s;wade hypocrites, to acknowledge them&s;elves to be hypocrites.</NOTE> and profe&s;s them&s;elves &s;o <HI>ear|ne&s;tly</HI> and &s;o <HI>&s;trictly</HI> to ob&s;erve his <HI>will,</HI> and to do nothing without a <HI>warrant</HI> from his <HI>written Word.</HI></P>
<P>Surely no, they cannot be per&s;waded hereunto; but it is ea&s;ier to convert the <HI>drunkards, adulterers,</HI> and <HI>harlots,</HI> then to per&s;wade the&s;e <HI>hypocritical Saints,</HI> that they are &s;inners, &s;ave in that <HI>general notion,</HI> that we are all <HI>&s;inners;</HI> for as <HI>decipimur &s;pe|cie recti,</HI> we are deceived in them, and the world is blinded, through that <HI>&s;hew</HI> of piety and profe&s;&s;ion of Religion which they make, &s;o they <HI>deceive them&s;elves</HI> hereby.</P>
<Q>Fallit enim vitium &s;pecie virtutis &amp; umbra.</Q>
<P>For it is mo&s;t certain, that <HI>vice</HI> deceives the <HI>owner,</HI> under the &s;hew and &s;hadow of virtue, when as our Saviour &s;aith to his Apo&s;tles, they &s;hall <HI>per&s;ecute you,</HI> and <HI>impri|&s;on you,</HI>
<NOTE PLACE="marg">Lament. 4.5. Was there e|ver any time wherein this was more tru|ly fulfilled, then now in our daies?</NOTE> and &s;courge you, &s;ilence you, and <HI>rob</HI> you of your means and maintenance; and as the Prophet <HI>Jeremy</HI> &s;aith, cau&s;e tho&s;e that did <HI>feed delicately,</HI> to lie de&s;olate <HI>in the &s;treets,</HI> and tho&s;e that were brought up in <HI>Scarlet,</HI> to imbrace <HI>dunghills;</HI> and yet they that do the&s;e things &s;hall not be <HI>Infidels</HI> and <HI>Pagans,</HI> but &s;uch as &s;hall think them&s;elves <HI>very good Chri&s;tians,</HI> and to do God herein <HI>very good &s;ervice,</HI> to per&s;ecute his &s;ervan s.</P>
<P>And what a <HI>cruel deceit</HI> is this, to beguile their own hearts, and to deceive their <HI>own &s;ouls,</HI> to think they have <HI>God Almighty</HI> by the <HI>hand,</HI> when the <HI>devil</HI> holds them fa&s;t by the <HI>toes,</HI> and to per&s;wade them&s;elves they are the <HI>&s;heep of Chri&s;t,</HI> when Chri&s;t profe&s;&s;eth <HI>he knows them not</HI> to be <HI>his &s;heep,</HI> but knoweth them to be the <HI>Wolves</HI> of Satan.</P>
<P>But can any thing be <HI>unknown</HI> to God, or be <HI>hid</HI> from him which knoweth the <HI>&s;ecrets</HI> of our hearts, and under&s;tandeth our <HI>thoughts long before?</HI> he knoweth what is in the <HI>deep Sea,</HI> and how far the world <HI>extendeth;</HI> he knoweth the <HI>number of the &s;tars, and calleth them all by their names;</HI> and he knoweth the <HI>height</HI> of heaven, the <HI>depth</HI> of the Sea, and the <HI>length</HI> of all the Spheres; and doth he not know <HI>the&s;e men?</HI></P>
<P>Indeed <HI>we know them not,</HI> they are &s;uch <HI>Camelions</HI> that can change them&s;elves into <HI>all colours,</HI> &s;aving <HI>white;</HI> that is, put on all manner of &s;hews and &s;hapes, but that which is virtuous and hone&s;t, but God <HI>knoweth them</HI> very well, <HI>intus &amp; in cute,</HI> both within and without; for &s;o the Lord profe&s;&s;eth, <HI>I know their works and their thoughts, E&s;ay</HI> 66.18. And therefore you mu&s;t under&s;tand there is a <HI>twofold know|ledge</HI> in God.</P>
<LIST>
<ITEM>1. The one <HI>general,</HI> or univer&s;al.</ITEM>
<ITEM>2. The other <HI>&s;pecial,</HI> or particular.</ITEM>
</LIST>
<PB N="27" REF="109">
<P>The fir&s;t is over <HI>all the things</HI> in the world, as they are his <HI>creatures,</HI>
<NOTE PLACE="marg">The twofold knowledge of God.</NOTE> and the works of his hands; and &s;o he knoweth all men, <HI>good</HI> and <HI>bad,</HI> and all creatures both in <HI>heaven</HI> and in <HI>earth.</HI></P>
<P>The other is only over his <HI>Church,</HI> that is, his <HI>children,</HI> whom he hath cho&s;en and loveth, and which therefore do <HI>love, honour,</HI> and <HI>obey</HI> him, in doing his <HI>will,</HI> and keeping his <HI>Commandments:</HI> And thus he <HI>knoweth not</HI> the wicked hypocrites,
<NOTE PLACE="marg">How God knoweth both the godly and the wicked.</NOTE> oppre&s;&s;ors, extortioners, and the like <HI>&s;inful</HI> generation, and brood of Vipers, as <HI>John Bapti&s;t</HI> calls them, to be <HI>his children,</HI> but knoweth that they are none of his children, but rather the children of their <HI>Father</HI> the Devil; for as a <HI>Father</HI> know|eth his <HI>Son,</HI> and as he is his <HI>Son provideth</HI> for him an inheritance, and knoweth his <HI>&s;ervant,</HI> but knoweth him not for his <HI>Son,</HI> and therefore provideth <HI>no inheritance</HI> for him, but appointeth him to do &s;ome <HI>drudgery,</HI> and keepeth him for his &s;ervice: So Chri&s;t knoweth his <HI>&s;heep,</HI> and as they are his &s;heep, he provideth for them <HI>eternal life,</HI> and he knoweth the <HI>Goats,</HI> the <HI>Wolves,</HI> and the <HI>Foxes,</HI> and knoweth them not <HI>to be his &s;heep;</HI> and therefore provideth <HI>no inheritance</HI> for them, but wil <HI>&s;everely</HI> pu|ni&s;h them, becau&s;e they neither <HI>follow him,</HI> nor <HI>hear his voice,</HI> but as the Lord &s;aith, <HI>Refu&s;ed his coun&s;el, and de&s;pi&s;ed his reproof, Prov.</HI> 1.30. And this &s;hould be an exceeding grief and terrour unto the <HI>wicked,</HI> when God &s;hall &s;ay unto them, as a Father doth to his <HI>di&s;obedient</HI> Son, <HI>I will not know him;</HI> that is, I will not acknow|ledge him for my &s;on; &s;o God will not <HI>own</HI> nor <HI>acknowledge</HI> the&s;e men for his <HI>chil|dren,</HI> though he knoweth them, and knoweth their <HI>works</HI> well enough.</P>
<P>And on the other &s;ide, this is an exceeding <HI>comfort</HI> and joy unto the <HI>godly,</HI> when as a friend &s;hall &s;ay of his friend, I will <HI>know him where&s;oever I &s;ee him,</HI> before friend and foe, and I will acknowledge him my <HI>friend,</HI> and <HI>my &s;elf</HI> his friend, in what &s;tate or condition &s;oever he be, rich or poor, bond or free,
<NOTE PLACE="marg">Nahum. 1.7.</NOTE> &s;o God <HI>knoweth them that tru&s;t in him,</HI> &s;aith the Prophet, and he &s;hall &s;ay of them, <HI>I know them,</HI> and I will acknow|ledge them to be <HI>mine,</HI> my &s;heep, and my &s;ervants, where&s;oever they are; and in what &s;tate or condition &s;oever they be: And therefore <HI>they follow me,</HI> and &s;tudy to be <HI>holy, as I am holy;</HI> which is their <HI>&s;anctification,</HI> and the third part of the&s;e words.</P>
<P N="3">3. Chri&s;t told his Apo&s;tles at the fir&s;t, that <HI>if any man would be his Di&s;ciple,</HI>
<NOTE PLACE="marg"><HI>Tertia part,</HI> they follow me. Luke 9.23. The following of Chri&s;t two|fold. 1. In &s;uffering E&s;ay 53.3.</NOTE> and &s;o his &s;heep to hear his voice, and to learn of him, <HI>he mu&s;t take up his cro&s;s and follow him.</HI></P>
<P>And this <HI>following</HI> of him, as you &s;ee by the&s;e words, mu&s;t be twofold.</P>
<LIST>
<ITEM>1. <HI>In patiendo,</HI> in &s;uffering, as he &s;uffered.</ITEM>
<ITEM>2. <HI>In agendo,</HI> in doing, as he did. For</ITEM>
</LIST>
<P N="1">1. Our Shepherd Chri&s;t was <HI>vir dolorum,</HI> a man of &s;orrows, as the Prophet calls him, that had experience of <HI>infirmities;</HI> and his whole life, from his Cradle to his Cro&s;s, was but a life of <HI>&s;uffering,</HI> the <HI>&s;cornful reproofs of the wealthy,</HI> and the <HI>de|&s;pitefulne&s;s</HI> of the proud, who did all that either <HI>tongues</HI> or <HI>hands</HI> could do again&s;t him; and yet, <HI>as a Lamb before his &s;hearer is dumb, &s;o he opened not his mouth,</HI>
<NOTE PLACE="marg">V. 7.</NOTE> but forgave them all their indignities, and <HI>prayed</HI> for them that <HI>crucified</HI> him, which was an <HI>example</HI> of &s;uffering without example, and beyond all examples.</P>
<P>And our Saviour tells us, the <HI>Di&s;ciple</HI> mu&s;t not be above his <HI>Ma&s;ter,</HI> he mu&s;t not look to walk on <HI>flowers,</HI> when his Ma&s;ter walks through the bryars; but where the Ma&s;ter goeth <HI>before,</HI> the &s;ervant &s;hould <HI>follow</HI> after.</P>
<P>And yet we may ju&s;tly &s;ay with S. <HI>Bernard, Quam pauci, O Domius Je&s;u, post te ire volunt, cum tamen ad te pervenire, nemo &s;it quine&s;it, hoc &s;citutibus cunctis, qua dele|ctationes in dextratnau&s;&abque; ad finem?</HI> How few, O Lord <HI>Je&s;u,</HI> there are, which will come after thee, when as to come unto thee, there is no man but is willing, be|cau&s;e where <HI>thou art,</HI> and in thy <HI>right hand,</HI> there is <HI>fulne&s;s of joy,</HI> and abundance of plea&s;ures for evermore.</P>
<P><HI>Et propterea,</HI> &s;aith that Father, <HI>Vol<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">t omnes te frai, at non ita &amp; intitari, conregnare cupiunt, &s;ed non compati:</HI> And therefore all men would <HI>enjoy</HI> thee, but not &s;o as to <HI>follow</HI> thee; they would <HI>Reign</HI> with thee, but they will not <HI>&s;uffer</HI> with thee; they can be concented with the Apo&s;tle, to <HI>build Tabernacles,</HI> and to abide with him on
<PB N="28" REF="110"><HI>mount Tabor,</HI> where he was transfigured in Glory; but they can all for&s;ake him on <HI>mount Calvarie,</HI> when he was overwhelmed with &s;orrow, and confu&s;ion went <HI>o|ver his face.</HI></P>
<P>This is the common cour&s;e of the world, to follow him clo&s;e in <HI>pro&s;perity,</HI> and to &s;eem <HI>zealous</HI> of his honour and of his &s;ervice, <HI>Cum benefecerit illis,</HI> when as the Prophet <HI>David</HI> &s;aith, <HI>Their corn, and wine, and oyle encrea&s;eth,</HI> and they pro&s;per in their &s;ucce&s;&s;es; but if they &s;hould be <HI>ejected,</HI> &s;uppre&s;&s;ed and per&s;ecuted for &s;erving him, then will they &s;tart a&s;ide <HI>like a broken bow,</HI> and like the children of <HI>Ephraint,</HI> that, being harne&s;&s;ed, and <HI>carrying bowes,</HI> and &s;o being enabled by their learning wealth and friends, to <HI>do God good &s;ervice,</HI> do turn their backs to him in the <HI>day of battel,</HI> when there is <HI>mo&s;t need</HI> of their help, and they could mo&s;t chiefly follow him.</P>
<P>But the <HI>true &s;heep of Chri&s;t,</HI> and the faithfull &s;ervants of God will follow him, <HI>Per mare, per &s;axa, per ignes,</HI> and will &s;ay, <HI>Who &s;hall &s;eparate us from the love of Chri&s;t,</HI> or withdraw us from the &s;ervice of our God, and following after <HI>our Shepherd?</HI> or &s;hall <HI>tribulation,</HI> or <HI>di&s;tre&s;s,</HI> or <HI>per&s;ecution,</HI> or <HI>famine,</HI> or <HI>nakedne&s;s,</HI> or <HI>peril,</HI> or <HI>&s;word?</HI> No &s;ure, in all the&s;e things they are <HI>more then Conquerours,</HI> through him that loved them, &s;o that neither Death, nor life, nor Angels, nor Principalities, nor Powers, nor <HI>Things pre&s;ent,</HI>
<NOTE PLACE="marg">Rom. 8.35. &amp; v. 38.39.</NOTE> nor <HI>things to come,</HI> nor <HI>height,</HI> nor <HI>depth,</HI> nor any <HI>other creature,</HI> &s;hall be able to &s;eparate them from the <HI>love of God,</HI> and from following their Ma&s;ter <HI>Je&s;us Christ</HI> our Lord.</P>
<P>And they that cannot truly &s;ay thus, or they that love Father, or Mother, or Son, or Daughter, or any other thing in this world, even their own life, more then Chri&s;t, they are not worthy of Chri&s;t,
<NOTE PLACE="marg">Mat. 10.37.</NOTE> as Chri&s;t him&s;elf doth te&s;tifie.</P>
<P>And therefore, &s;eeing that to &s;uffer with Chri&s;t, and for Chri&s;t his Service, is an <HI>e&s;pecial gift</HI> and <HI>grace</HI> of God,
<NOTE PLACE="marg">Phil 1.29. 1 Pet. 3.14. Mat. 5.11.</NOTE> as the Apo&s;tle &s;heweth, and that they are happy and ble&s;&s;ed that <HI>&s;uffer per&s;ecution for righteou&s;ne&s;s &s;ake,</HI> and when men &s;hall <HI>revile them,</HI> and &s;ay <HI>all manner of evil again&s;t them,</HI> fal&s;ly for Chri&s;t his &s;ake, I &s;ay with the Poet,
<Q><L>&mdash;Componite mentes,
<NOTE PLACE="marg">Lucan Phar&s;.</NOTE></L>
<L>Ad magnae virtutis opus, magno&s;que labores.</L></Q> And as our Saviour &s;aith, when you &s;uffer all that can be &s;uffered, and all that your enemies can impo&s;e upon you,
<NOTE PLACE="marg">Mat. 11. v. 12.</NOTE> <HI>rejoice and be glad,</HI> yea, and be exceeding glad, be|cau&s;e <HI>your reward &s;hall be great in heaven;</HI> and let not your &s;ufferings trouble you.
<Q><L>&mdash;Nec enim fortuna querenda
<NOTE PLACE="marg"><HI>Ovid Met. l. ul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. &s;ab.</HI> 44.</NOTE></L>
<L>Sola tua e&s;t, &s;imiles aliorum re&s;pice ca&s;us,</L>
<L>Mitius i&s;taferes.</L></Q> For this is not your ca&s;e alone, but if you look what happened to other men, you &s;hall finde, that as our Saviour &s;aith, <HI>So per&s;ecuted they the Prophets,</HI> that were be|fore you, and &s;o are many of your brethren per&s;ecuted as well as you, and perhaps more then you, which &s;hould teach you, <HI>Mitius i&s;ta ferre,</HI> to follow Chri&s;t in his &s;ufferings, the more patiently and contentedly, without any manner of mut|tering.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">In Doings.</NOTE> As we are to follow our Shepherd Chri&s;t in his Sufferings, &s;o we are to follow him in his Doings, that is, to imitate him in our actions, and to make him the Exemplar and the Pattern of all our doings; for though we &s;hould live by Rules, and not by Examples, yet the Example of Chri&s;t is beyond all Rules; <HI>Et validior e&s;t vox operis, quam oris, Bern, in Cant. Ser.</HI> 59. and morall operations are more for|cible then all the logicall demon&s;trations in the world.</P>
<P>But you mu&s;t under&s;tand, that the Acts and Doings of Chri&s;t are of two &s;orts:
<LIST>
<ITEM>1. <HI>Unimitable.</HI></ITEM>
<ITEM>2. <HI>Imitable.</HI> And,</ITEM>
</LIST></P>
<PB N="29" REF="110">
<P>The fir&s;t he did as God, to approve his Office, and to confirm our Faith, that we might believe him to be the Son of God, and the <HI>Me&s;&s;ias</HI> that &s;hould come to be the Saviour of the world; for &s;o he &s;aith him&s;elf, <HI>The works that I doe, do te&s;tifie,</HI> and beare witne&s;&s;e of me. And herein we are not required to follow him; and we are not able to imitate him, neither &s;hould we attempt to doe it; for when he &s;aith, <HI>Learn of me,</HI> he meaneth not, &s;aith Saint <HI>Augu&s;tine,</HI> that thou &s;hould&s;t <HI>learn</HI> of him, <HI>Aut mundos fabricare, aut mortuos &s;u&s;citare, aut per maria ambulare,
<NOTE PLACE="marg"><HI>Aug. de bonis. C<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">njugal. c.</HI> 37. <HI>Non in quan|tum &s;il. dei &s;ed in quant. filius hominis, Id. de &s;anctitat. Virginit. c.</HI> 27.</NOTE> aut coe|cos illuminare</HI>&mdash;but learn of me, that <HI>I am meek and lowly in heart.</HI> There|fore,</P>
<P>The <HI>&s;econd &s;ort</HI> of the Acts and Doings of Chri&s;t are <HI>&s;uch</HI> as he did as man, and are <HI>imitable,</HI> to be imitated by us, that are men, and would be counted the Sheep and Servants of Chri&s;t: and herein we &s;hould follow him.</P>
<P>And therein al&s;o we are to <HI>follow him.</HI></P>
<LIST>
<ITEM>1. In re&s;pect of the <HI>Manner.</HI></ITEM>
<ITEM>2. In re&s;pect of the <HI>Matter.</HI> For,</ITEM>
</LIST>
<P N="1">1. What vertuous or pious act &s;oever we de&s;ire to do,
<NOTE N="1" PLACE="marg">Sincerely. 2. Totally. 3. Diligently. 4. Con&s;tantly. 5. Humbly. <HI>Diabolus dux nobis fuit ad &s;uperbiam. Aug. ho.</HI> 12. <HI>Phil.</HI> 2.7.</NOTE> and to imitate Chri&s;t therein, we mu&s;t &s;trive to do it to the uttermo&s;t of our power, <HI>Modo &amp; forma,</HI> in the <HI>&s;ame manner</HI> as Chri&s;t did it; and that is,
<LIST>
<ITEM>1. In <HI>&s;incerity,</HI> without <HI>hypocri&s;ie.</HI></ITEM>
<ITEM>2. For Gods <HI>glory,</HI> and not for our own <HI>commodity.</HI></ITEM>
<ITEM>3. In a <HI>di&s;creet knowledge,</HI> and not in a <HI>blinde zeale.</HI></ITEM>
</LIST></P>
<P>Without the <HI>ob&s;ervation</HI> of which rules, the Acts that we do may be good in them|&s;elves, and yet quite &s;poyled from yielding any great good to us, by our ill manner of doing them. As,</P>
<P N="1">1. To fa&s;t and pray, and to pay Tythes of Mynt and Anny&s;e,
<NOTE N="1" PLACE="marg"><HI>Boni videri volunt &s;ed non e&s;&s;e. Bern. in cant. Ser.</HI> 66. 1 Chr. 28.9. Prov. 21.1. P&s;al. 51. <HI>Ad novercae tumul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m flere. Hieron. in E&s;a. l.</HI> 6. How horrible it is to do villa|nies under the pretence of Pi|ety. <HI>Era&s;m. in &s;imil.</HI></NOTE> were very good deeds, commended and commanded to be done by God him&s;elf; yet becau&s;e the Scribes and Phari&s;ees did them in <HI>hypocri&s;ie,</HI> to be <HI>&s;een of men,</HI> and to make the world believe they were Saints, and the onely religious men, our Saviour denoun|ceth many a bitter woe again&s;t them, and tells us, that <HI>they have their reward,</HI> and that is, as Saint <HI>Hierom</HI> &s;aith, <HI>Gloriam mercenariam &amp; &s;upplicia peccatorum.</HI> So they that proclaim dayes of Humiliation, and practi&s;e nothing but Oppre&s;&s;ion, that pray to God, <HI>to ble&s;&s;e them,</HI> and prey upon the poor that <HI>cur&s;e them,</HI> do but as the Greek A|dage &s;aith, <GAP DESC="foreign">, to weep for the death of our Stepmo|ther, and double their &s;in in the &s;ight of God, <HI>Quia levius e&s;t in alium aperte peccare, quam &s;imulare &s;anctitatem,</HI> becau&s;e the <HI>profe&s;&s;ed thief,</HI> that robs by the high-way-&s;ide, is not &s;o bad as the <HI>holy Saint,</HI> that under the <HI>&s;hew</HI> of Religion takes away mine E|&s;tate, &s;aith Saint <HI>Hierome;</HI> for as Wine mingled with Water doth &s;ooner provoke vomite, then either Water alone, or pure Wine, <HI>Ita intolerabilior e&s;t nequitia pieta|tatis &s;imulatione condita, quam &s;implex &amp; aperta malitia,</HI> &s;o any wickedne&s;s that is cove|red with the Cloak of Religion, is a great deal more intolerable, then if the &s;ame were plainly committed without any pretence of Piety, &s;aith <HI>Era&s;mus,</HI> So horrible a &s;in it is to cloath Sin in the garment of Holine&s;s, as to put the Coat of Chri&s;t up|on <HI>Judas</HI> his back.</P>
<P N="2">2. As it was an acceptable &s;ervice unto God,
<NOTE N="2" PLACE="marg">Many doe Gods work for their own end, as to &s;ubdue the rebels to get their lands for them&s;elves. The continual cour&s;e of all worldlings in the &s;ervice of God.</NOTE> and a very good work to root out the hou&s;e of <HI>Ahab</HI> for his Idolatry and prophaning Gods Service; yet becau&s;e <HI>Je|his</HI> did it rather to get the Kingdom unto him&s;elf, and de&s;troyed all the Kings chil|dren, the better to &s;ecure him&s;elf in his Kingdome, then to &s;atisfie Gods ju&s;tice for <HI>Ahabs</HI> Impiety, the Lord &s;aith, that he <HI>will require the blood of Ahab on the hou&s;e of Jehu:</HI> even &s;o, they that de&s;troy any Offenders, root out the Tran&s;gre&s;&s;ors of Gods Lawes, and puni&s;h the Corrupters of Gods Wor&s;hip, be they whom you will, the Work may be good and ju&s;t; yet if the doers thereof do it, not &s;o much to execute Gods Will, as to &s;atisfie their own Malice, to &s;uppre&s;s whom they hate, or according to their ambition, to make them&s;elves great, and to get their E&s;tates and Po&s;&s;e&s;&s;ions to them&s;elves and their Po&s;terity, God will never accept of this work for any &s;er|vice done to him, but will mo&s;t &s;everely puni&s;h it at the la&s;t.</P>
<P>And I think, that the making of them&s;elves great, as <HI>Jehu</HI> did, by the &s;ervice
<PB N="30" REF="111">that men pretend to do to God, doth &s;ufficiently cau&s;e many others to doubt, whe|ther they have done tho&s;e things onely for Gods glory, or for a conjuncture like|wi&s;e of their own profit; and I conceive, you may be &s;ure, the jealous God will not regard that &s;ervice which is done to him with a &s;ini&s;ter a&s;pect and re&s;pect to our own profit, becau&s;e he will not give <HI>his glory unto another,</HI> he will not yield any part of his &s;ervice to any of them that do the &s;ervice; but, though he will certainly reward every man that doth him &s;ervice; yet, as our Saviour explaineth the words of <HI>Mo&s;es,</HI> it is written, <HI>The &s;halt wor&s;hip the Lord thy God,</HI> <GAP DESC="foreign">, <HI>and him onely &s;halt thou &s;erve,</HI> and not thy &s;elf with him in the &s;ervice that thou do&s;t to him, &s;o he will neither accept nor reward that &s;ervice which thou do&s;t to thy &s;elf as well as to God, or rather to thy &s;elf then to God.</P>
<P>And therefore I would advi&s;e all tho&s;e, that in doing &s;ervice unto God, by pul|ling down the Tran&s;gre&s;&s;ors of his Lawes, have rai&s;ed them&s;elves to &s;uch great Pol|&s;e&s;&s;ions,
<NOTE PLACE="marg">I would the Rebels would con&s;ider this.</NOTE> to look well to their intention, progre&s;&s;ion and execution of their work, le&s;t that for the &s;ervice they believe they do to God, they receive the reward of the Scribes and Phari&s;ees, or of <HI>Jehn,</HI> that pulled down King <HI>Ahab,</HI> to make him&s;elf King of <HI>I&s;rael.</HI></P>
<P N="3">3. <NOTE N="3" PLACE="marg">Many do <HI>good</HI> in a blind zeal Num. 11.28. 2 Sam. 16.9.</NOTE> The love of <HI>Jo&s;hna</HI> to <HI>Mo&s;es,</HI> when <HI>Eldad</HI> and <HI>Medad</HI> prophe&s;ied was good, and &s;o was the love of <HI>Abi&s;hai</HI> to <HI>David,</HI> when <HI>Shimei</HI> cur&s;ed him, and of <HI>James</HI> and <HI>John</HI> to Chri&s;t, when they would have called for <HI>fire out of heaven</HI> to de&s;troy the Sa|maritans for not receiving Chri&s;t; but the love of them was in a blind Zeal, with|out knowledge, and therefore in&s;tead of being commended, they were much repro|ved for their indi&s;cretion; even as Saint <HI>Paul</HI> per&s;ecuted the Saints, when his blind zeal per&s;waded him, that he de&s;troyed Gods enemies.</P>
<P>And as <HI>Aiax</HI> in his frenzy, is reported to have &s;lain his own children, by taking them for <HI>Uli&s;&s;es</HI> and <HI>Agamemnon;</HI> &s;o many men in their blind Zeal de&s;troy the true Amba&s;&s;adors of Chri&s;t, and the Pa&s;tors of Gods people, by taking them for Popi&s;h Prelates;
<NOTE PLACE="marg"><HI>Origen in ep. ad Rom. Zelus ad mor|tem. Amb. in P&s;.</HI> 119.</NOTE> and therein think, they do God good &s;ervice, as the Jews thought when they crucified Chri&s;t; for, as <HI>Origen</HI> &s;aith, <HI>Putant &s;e zelum Dei habere, &s;ed quia non &s;ecundum &s;cientiam zelati &s;unt, &s;acriligi extiterunt in filium Dei;</HI> they per|&s;waded them&s;elves that they had the love and zeal of the honour of God; but be|cau&s;e their zeal was not <HI>according to knowledge,</HI> they became &s;acrilegious again&s;t the Son of God; and their fiery zeal to Gods Wor&s;hip became as Saint <HI>Ambro&s;e</HI> &s;aith, A bloody Zeal unto Death; and like unto a Ship under faile, without a <HI>Pilate,</HI> that will da&s;h it &s;elf again&s;t the Rocks all to pieces; &s;o it is, when we rob and &s;poyl, and per&s;ecute the true Servants of Chri&s;t, for being, as we &s;uppo&s;e, the limbs of the Antichri&s;t.</P>
<P>But &s;uch and &s;o great is the malice and &s;ubtilty of Satan towards mankind, that he cares not which wayes he brings man to de&s;truction, &s;o he may bring him any way, either in being too zealous without knowledge, and &s;o per&s;ecute the good for bad, or too carele&s;s with all our knowledge, and &s;o ble&s;s the bad for the good, either by hating the &s;uper&s;titious Papi&s;t,
<NOTE PLACE="marg">The continual practice of the Devil.</NOTE> beyond all rea&s;on, or loving the malicious Secta|ry, contrary to all rea&s;on; either by falling into the fire on the right hand, or into the water on the left hand, either by making the whole Service of God to con&s;i&s;t onely of preaching and hearing Sermons, and neglect the Prayers and all other Chri&s;tian duties, or u&s;ing the Prayers onely with the Service of the Church, and o|mit the preaching of Gods Word; for this hath been alwayes the Devils practi&s;e, <HI>To &s;eparate tho&s;e whom God would have joyned together,</HI> and to joyn tho&s;e together whom God would have kept a&s;under.</P>
<P>And therefore we &s;hould be very careful to joyn Knowledge and Di&s;cretion with our Zeal, and de&s;ire to do God &s;ervice, if we de&s;ire to follow Chri&s;t.</P>
<P N="2">2. <NOTE N="2" PLACE="marg">The matter wherein we are to follow Chri&s;t.</NOTE> For the Matter, Points, or wayes, wherein the Sheep of Chri&s;t are to follow him, they are very many, but the chiefe&s;t of them are reducible into the&s;e three prin|cipal Heads.</P>
<PB N="31" REF="111">
<LIST>
<ITEM>1. The works of <HI>Piety. Joh.</HI> 2.17.</ITEM>
<ITEM>2. The works of <HI>Equity.</HI></ITEM>
<ITEM>3. The works of <HI>Charity. Jam.</HI> 2.16. <HI>Eph.</HI> 5.1, 2.</ITEM>
</LIST>
<P>In all which we are to do our be&s;t endeavour to imitate and to follow Chri&s;t,
<NOTE PLACE="marg"><HI>Actu &amp; ciffe|ctu. Bern. in Cant. S.</HI> 50.</NOTE> and therein we &s;hall do the things that are mo&s;t acceptable unto God, and mo&s;t profitable for our &s;elves. For the fir&s;t, none doubts of it, but that the&s;e things are mo&s;t acceptable in the &s;ight of God: And for the &s;econd, we may be &s;ure of it, that it is better for us to build Churches, to maintain Preachers, and to erect Ho&s;pitals, then to rai&s;e our Families; and we &s;hall receive more comfort to do Ju&s;tice, and to protect the Innocent, and to relieve the Poor, then by gaining <HI>Naboths</HI> Vineyard, or he<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ping <HI>Dives</HI> his Trea&s;ures unto our &s;elves.</P>
<P>The time will not give me leave to pro&s;ecute the&s;e particulars any further; but I pray God give us grace to pro&s;ecute the performance and doing of them through|out all our lives, to the <HI>glory of God,</HI> the di&s;charging of our <HI>Duties,</HI> and the <HI>eternall comfort of our own &s;ouls, through Je&s;us Chri&s;t our Lord and Saviour, To whom with the Father and the holy Spirit, be all Glory and Honour, for ever and ever.</HI> Amen, Amen.</P>
<P><HI>Jehovae Liberatori.</HI></P>
</DIV1>
<DIV1 N="7" TYPE="treatise">
<PB REF="112">
<PB N="33" REF="112">
<HEAD>THE SEVENTH TREATISE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>1 John 4.19.</HI></BIBL>
<P>We love him, becau&s;e he first loved us.</P></Q>
</EPIGRAPH>
<P>_THis text, you &s;ee, is a text of love, a Theam that filleth Sea and Land, Heaven and Earth, and as the Poets feign, Hell it &s;elf;
<NOTE PLACE="marg">Claudian de raptu Pro&s;er|pinae.</NOTE> when as the King thereof&mdash;<HI>Tumidas exar&s;it in iras,</HI> did &s;well with rage, becau&s;e he might not enjoy his love in hell, as <HI>Jupiter</HI> did in heaven.</P>
<P>And yet the &s;carcity and want of <HI>true love,</HI> cau&s;eth &s;uch plenty of great evils in every place; for we love not <HI>God,</HI> we love not our <HI>neighbours,</HI> we love not our <HI>own &s;elves,</HI> for if we loved God, we would keep his <HI>Commandments;</HI> if we loved our <HI>neighbours,</HI> we would neither wrong them, nor op|pre&s;s them; and if we loved our <HI>&s;elves,</HI> then we would love <HI>God,</HI> if not for his own &s;ake, which is the right love, yet for our own good, and our neighbours, for Gods &s;ake: But for Gods <HI>Commandements,</HI> I may truly &s;ay it with <HI>Nehemiah,
<NOTE PLACE="marg"><HI>Nehem.</HI> 9.34.</NOTE> Nei|ther have our Kings, our Princes, our Prie&s;ts, nor our Fathers kept his Laws, nor heark|ned unto his Commandments;</HI> but as <HI>Ezra</HI> &s;aith,
<NOTE PLACE="marg"><HI>Ezra</HI> 9.7.</NOTE> <HI>We have all been in a great tre&s;pa&s;s un|to this day,</HI> and for <HI>our iniquities have we, our King, our Prie&s;ts, our Bi&s;hops, our Judges,</HI> and all of us <HI>been delivered to the &s;word, to the &s;poil, to confu&s;ion of face,</HI> and to all the&s;e mi&s;eries, <HI>as it is this day.</HI></P>
<P>And for <HI>wronging</HI> one another, if we con&s;ider <HI>all the oppre&s;&s;ions that are done under the Sun,</HI> nay, that were done in the&s;e Kingdomes, and the <HI>tears of &s;uch as were op|pre&s;&s;ed, and had no Comforter,</HI> when the oppre&s;&s;ors had &s;uch power, that none dur&s;t &s;peak again&s;t them; then, as <HI>Solomon</HI> &s;aith, we may mo&s;t ju&s;tly <HI>prai&s;e the dead, which are already dead, more then the living which are yet alive,
<NOTE PLACE="marg"><HI>Eccle&s;.</HI> 4.1, 2, 3</NOTE> and him better then both which hath not yet been,</HI> to &s;ee the great evils that are done among&s;t us. And for our own
<PB N="38" REF="113"><HI>&s;elves,</HI> we do ju&s;t as the wi&s;e man &s;aith, <HI>&s;eek our own death in the errour of our life,</HI> and <HI>Samp&s;on-like,</HI> pull down the hou&s;e upon our own heads; as you may remember, that when we had plenty of peace and pro&s;perity, then as the children of <HI>I&s;rael</HI> mur|mured again&s;t <HI>Mo&s;es,</HI> that delivered them out of the <HI>Aegyptian</HI> bondage, and loathed <HI>Manna</HI> that came down from heaven, &s;o were we di&s;con|tented at every trifle, and &s;o weary of <HI>peace,</HI> and &s;uch murmurers again&s;t our happine&s;s. When the Articles of peace were publi&s;hed, we were &s;o di&s;contented and murmured &s;o much thereat, that the <HI>ear of jealou&s;ie, which heareth all things,</HI> heard the &s;ame, and was plea&s;ed to &s;atisfie our di&s;contents, and to &s;end us our own de|&s;ires, &s;uch plenty of wars, and fulne&s;s of all mi&s;eries, plagues, famines, and op|pre&s;&s;ions, as our Fathers never knew the like, and are like to continue among&s;t us, until God &s;eeth us more in love with his goodne&s;s towards us, and our <HI>repentings</HI> move him to repent him of the evils that he intendeth again&s;t us, that have &s;o <HI>ju&s;tly</HI> de|&s;erved them from him.</P>
<P>Therefore to ingender and beget love where it is not, to <HI>encrea&s;e</HI> it where it is but little, and to <HI>rectifie</HI> it where it is ami&s;s, either towards God, or our neighbours, or our &s;elves, I will by Gods help, and your patience, with as much brevity as I can,
<NOTE PLACE="marg">How the crea|ted Trinity fell, and may be reunited to the uncreated Trinity.</NOTE> expre&s;s the plenty of the&s;e few words, <GAP DESC="foreign">.</P>
<P>Mellifluous S. <HI>Bern.</HI> (who&s;e laborious work is like a plea&s;ant garden that is re|pleni&s;hed with all &s;orts of the mo&s;t <HI>odoriferous</HI> flowers) &s;aith, that in the <HI>Unity</HI> of Gods E&s;&s;ence, there is a Trinity of per&s;ons, the <HI>Father,</HI> the <HI>Son,</HI> and the <HI>Holy Gho&s;t;</HI> and in the <HI>unity</HI> of the &s;ouls &s;ub&s;tance, there is a <HI>trinity</HI> of faculties, the <HI>rea|&s;on,</HI> the <HI>will,</HI> and the <HI>memory,</HI> which being created in holine&s;s, fell away from the <HI>uncreated</HI> goodne&s;s of God: And in the <HI>unity</HI> of Chri&s;tian Religion, there is a <HI>trinity</HI> of invaluable grace, <HI>Faith, Hope,</HI> and <HI>Love,</HI> whereby the relap&s;ed trinity of mans &s;oul is <HI>reunited</HI> unto the ble&s;&s;ed favour of the <HI>Eternal Trinity</HI> of Gods E&s;&s;ence.</P>
<P>And the&s;e three graces I find mo&s;t excellently delivered and explained by three of the chiefe&s;t Apo&s;tles (the three worthie&s;t Pillars of Gods Church) S.
<NOTE PLACE="marg">The three chiefe&s;t graces expre&s;t by the three chiefe&s;t Apo&s;tles. 1. Faith ex|pre&s;&s;ed by S. <HI>Peter.</HI></NOTE> <HI>Peter,</HI> S. <HI>Paul,</HI> and S. <HI>John;</HI> for as <HI>Faith</HI> is <HI>radix omnium virtutum,</HI> the root of all virtues, as S. <HI>Ambro&s;e</HI> &s;aith; and <HI>prima quae &s;ubjugat animam Deo;</HI> and (as S. <HI>Hierome</HI> &s;aith) the fir&s;t grace that bends and brings our &s;ouls to God, and the foundation of all o|ther graces, from whence, as from the root of a tree, tho&s;e fair and fruitful <HI>branches</HI> of hope and love do &s;pring: So S. <HI>Peter</HI> was the fir&s;t of all the Apo&s;tles, and his confe&s;&s;ion, <GAP DESC="foreign">; <HI>Thou art Christ, the Son of the living God,</HI> was the <HI>Rock,</HI> whereupon the <HI>whole frame</HI> of Chri&s;tian Religion was e&s;tabli&s;hed, as both S. <HI>Ambr.</HI> and S. <HI>Aug.</HI> te&s;tifie: And as hope is, <HI>qua&s;i columna, quae totum &s;pirituale aedificium &s;u&s;tentat,</HI>
<NOTE N="2" PLACE="marg">Hope ex|plained by S. <HI>Paul.</HI></NOTE> as <HI>Laurentius Ju&s;tinianus</HI> &s;aith, like the Pillar that beareth and upholdeth faith and love, or the <HI>Anchor</HI> that pre&s;erveth the <HI>little &s;hip</HI> of Gods Church in all &s;torms, as the Apo&s;tle calleth it, and is indeed the only <HI>Nur&s;e</HI> that feedeth, inlargeth, and maintaineth the very life of the&s;e graces: So the ble&s;&s;ed Apo&s;tle S. <HI>Paul</HI> was the greate&s;t Inlarger and Cheri&s;her of the Doctrine of Chri&s;t, that we can read of, for he cau&s;ed the &s;ame, by his own <HI>indefatigable</HI> pains, to be planted and watered, preached and publi&s;hed in <HI>abundance</HI> of places, as you may &s;ee in the Table of his <HI>Peregrination,</HI> collected out of his own wri|tings, and the Acts of the ble&s;&s;ed Apo&s;tles; and as love is <GAP DESC="foreign">, the perfection and complement of all virtues; <HI>indeficiens the&s;aurus gratiarum,</HI> an un|exhau&s;tible trea&s;ure of graces, <HI>&amp; unguentum &s;uave, quo pe&s;tes animi &s;anantur, &amp; oculi cordis illuminantur;</HI> and that &s;weet precious oyntment which healeth all the &s;ores of our &s;ouls, enlighteneth the eyes of our under&s;tanding, and &s;weetneth all tho&s;e fruits that proceed from Faith and Hope,
<NOTE N="3" PLACE="marg">Love ampli|fied by S. <HI>John.</HI> Iohn 3.</NOTE> as S. <HI>Ba&s;il</HI> &s;aith: So that heavenly <HI>E|vangelist,</HI> and be&s;t beloved Apo&s;tle S. <HI>John,</HI> is the be&s;t and chiefe&s;t expre&s;&s;or of <HI>Gods love</HI> to man, and the mo&s;t careful exacter and requirer of mans love to God again; for what el&s;e doth he chiefly aim at in all his <HI>Go&s;pel,</HI> but to &s;hew <HI>how God loved the world, that he gave his only begotten, and his dearly beloved Son,</HI> coequal and coe&s;&s;en|tial unto him&s;elf: <GAP DESC="foreign">; for this Son was the
<PB N="35" REF="113"><HI>Word,</HI> and that <HI>Word</HI> was <HI>God</HI> (&s;aith S. <HI>Ba&s;il</HI>) that <HI>who&s;oever believed in him,
<NOTE PLACE="marg">John 3.</NOTE> &s;hould not peri&s;h, but &s;hould have everla&s;ting life:</HI> And what el&s;e doth he in all his Epi&s;tles, in every Chapter, and almo&s;t in every ver&s;e; but as the Prophet <HI>David</HI> (in the 119. <HI>P&s;alm</HI>) doth continually touch upon the &s;trings of Gods Law, &s;o doth he as &s;weet|ly play upon the &s;trings of Gods Love, his love to us, and that love which <HI>we owe,</HI> and are &s;o many wayes bound to render <HI>unto him:</HI> And to his dying day, when he could not go, he would be carried to the Church in a Chair, and when he was able to &s;ay <HI>no more,</HI> his whole Sermon was <HI>ut diligatis invicem,</HI> that they would love one another.</P>
<P>And no marvel, for he was indeed the Di&s;ciple which our Saviour <HI>loved</HI> above the re&s;t, and before all the re&s;t of the Apo&s;tles; he was the chiefe&s;t child of Love, as S. <HI>Aug.</HI> calleth S. <HI>Paul</HI> the be&s;t Child of Grace: And therefore, as S. <HI>Paul</HI> gave him&s;elf principally to magnifie the <HI>free grace</HI> of God, &s;o doth S. <HI>John</HI> wholly dedi|cate him&s;elf to amplifie the <HI>great love</HI> of God; and as he doth the &s;ame in all his works, &s;o he doth it e&s;pecially in this my <HI>Text,</HI> which I may well call the Epitome of all his writings, and it containeth the&s;e two things, which contain the &s;um of all Divinity.
<LIST>
<ITEM>1. <HI>Gods love to Man.</HI>
<NOTE PLACE="marg">The &s;um of all Divinity two-fold.</NOTE></ITEM>
<ITEM>2. <HI>Mans love to God.</HI></ITEM>
</LIST> For what</P>
<P>Is the end of the Law, and the <HI>&s;ub&s;tance</HI> of the Go&s;pel, but to &s;hew <HI>how God lo|ved us,</HI> and to teach us, why and <HI>how we &s;hould love God again,</HI> and manife&s;t this our love to God, by loving <HI>one another?</HI> For to <HI>love God with all our hearts,</HI> is the great command of the Law, and to love <HI>one another</HI> as Chri&s;t hath loved us, is the new Command of the Go&s;pel: In the&s;e two hang all the <HI>Law</HI> and the <HI>Prophets;</HI> and in the&s;e are comprehended all our duties, and all this is contained in the&s;e few words: <GAP DESC="foreign">.
<NOTE PLACE="marg">Quia cau&s;ae precedit effe|ctum.</NOTE> Wherein the Apo|&s;tle doth principally aim at the main ground, and chiefe&s;t cau&s;e, why we do, and &s;hould <HI>love our God.</HI> This is the &s;um of the whole, expre&s;&s;ed in the word <GAP DESC="foreign">; and therefore mu&s;t be fir&s;t treated of.</P>
<P>Indeed, if we do contemplate of tho&s;e <HI>infinitely</HI> amiable excellencies, and <HI>tran|&s;cendent</HI> beauties, that are &s;o <HI>accumulated</HI> and re&s;plendent in the E&s;&s;ence of God, which is that <HI>light</HI> in whom is no darkne&s;s at all, We &s;hall find that, as <HI>Nazian.</HI> &s;aith of Chri&s;t, he is <GAP DESC="foreign">, wholly de&s;iderable, and wholly delectable, &s;o fully inve&s;ted with &s;uch <HI>attractive excellencies,</HI> as are ea&s;ily able to <HI>confound the &s;en&s;es,</HI> and to <HI>ravi&s;h</HI> the de&s;ires of all that truly con&s;ider them;
<NOTE PLACE="marg">Worthy men worthily lo|ved.</NOTE> for when we hear <HI>Abraham</HI> &s;o highly commended for his Faith, <HI>David</HI> for his Valour, <HI>Solomon</HI> for his Wi&s;|dome, <HI>Hercules, Achilles, Alexander, Hannibal, Cae&s;ar,</HI> and the like, &s;uch glorious <HI>Heroes,</HI> celebrated and <HI>admired</HI> for their eminencies above other men, we cannot <HI>chu&s;e</HI> but deem them <HI>worthy of love,</HI> when &s;o many <HI>wi&s;e men</HI> as have written of them, thought them worthy of <HI>admiration,</HI> and reputed them the Worthies of the world. So when we con&s;ider the glory of nature, and the beauty of bodies (which is nothing el&s;e but an <HI>apt proportion,</HI> and a ju&s;t corre&s;pondence of the <HI>parts and colours</HI> of the&s;e vi&s;ible creatures) they do &s;o intice our <HI>&s;en&s;es,</HI> captivate our <HI>affections,</HI> and ravi&s;h our <HI>minds,</HI> that our hearts are more pre&s;ent, in their de&s;ires, with &s;uch bodies that they like and love, then with our own, wherein they &s;ojourn and live.</P>
<P>But what are all the Mights and <HI>Monarchs</HI> of the World, compared unto God,
<NOTE PLACE="marg">No excellency any wayes comparable to the excellen|cies of God.</NOTE> but as <HI>Lambs</HI> among <HI>Lyons,</HI> or as the leaves that are driven away with the wind, blown down from their <HI>Regal Thrones,</HI> con&s;umed to a&s;hes, and reduced to <HI>nothing,</HI> their power weakne&s;s, their prudence folly, and their excellency ba&s;e, in re&s;pect of that <HI>boundle&s;s</HI> Omnipotencie, infinite Wi&s;dome, and <HI>incomprehen&s;ible</HI> tran&s;cendent excellencies of God: For if he is not barren that imparteth <HI>fecundity</HI> unto others, nor he <HI>poor</HI> that can make many <HI>rich,</HI> then &s;urely he mu&s;t needs be <HI>mo&s;t beautiful,</HI> that can adorn the <HI>poor Lilies</HI> of the field with a far more <HI>glorious mantle,</HI> then any of tho&s;e <HI>choice&s;t robes</HI> that covered the body of the wi&s;e&s;t <HI>Solomon:</HI> For though <HI>fields</HI> and <HI>gardens,</HI> and <HI>Palaces,</HI> and the <HI>bodies</HI> of men and women (and &s;o the <HI>Heavens</HI>
<PB N="38" REF="114">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="35" REF="114">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="36" REF="115">and the <HI>Angels,</HI> and the whole frame of this Univer&s;e (which the Grecians called <GAP DESC="foreign">) becau&s;e it is &s;o admirably <HI>beautified</HI> and compo&s;ed in <HI>number, weight,</HI> and <HI>mea&s;ure</HI>) are all innamelled with abundance of beauty, yet <HI>all the&s;e beauties</HI> pro|ceeds from him, and re&s;ide in him, and are comprized in him, in a far <HI>more emi|nent degree of excellency,</HI>
<NOTE PLACE="marg">How eminent|ly all perfecti|ons are in God.</NOTE> then they are in the be&s;t of the&s;e creatures them&s;elves, be|cau&s;e that in the&s;e creatures they are all <HI>limited</HI> in E&s;&s;ence, and <HI>hedged</HI> within the narrow bounds of natural perfections: But in God, <HI>all the Attributes</HI> of his boun|ty, &s;implicity, verity, charity, ju&s;tice, mercy, benignity, and all other amiable co|lours, and mo&s;t glorious beauties of his perfections, which the Angels rejoyce to <HI>behold,</HI> the ble&s;&s;ed Saints <HI>contemplate,</HI> and we poor wandring Pilgrimes do all <HI>a&s;pire</HI> to &s;ee, are all <HI>illimited,</HI> infinite and boundle&s;s.</P>
<P>And befides all this, if we con&s;ider him <HI>truly,</HI> he is what&s;oever is <HI>de&s;irable,</HI> or can be de&s;ired by any one; as <HI>Omnipotency</HI> to him that affecteth power, <HI>Omni&s;cien|cy</HI> to him that de&s;ireth knowledge, and the <HI>Antient of daies</HI> to him that de&s;ighteth in antiquity: And as S. <HI>Ambro&s;e</HI> &s;aith, <HI>Sie&s;uris, ip&s;e e&s;t panis;</HI> if thou art <HI>hungry,</HI> he is the Bread of Life;
<NOTE PLACE="marg">What&s;oever we de&s;ire, we may have the &s;ame in God.</NOTE> if thou art <HI>thir&s;ty,</HI> he is the Fountain of Living Water; if thou art <HI>naked,</HI> he is the Garment of Righteou&s;ne&s;s; if thou art &s;ick, he is a heavenly Phy&s;itian; if thou art in <HI>pri&s;on,</HI> he is with thee, as he was with <HI>Jo&s;eph;</HI> if thou art in <HI>danger,</HI> he is a <HI>pre&s;ent help in trouble;</HI> if thou bee&s;t <HI>dead,</HI> he can re&s;tore thee to life, for he is <HI>life,</HI> which is of all things &s;o infinitely de&s;ired, and he is <HI>light,</HI> which is &s;o much admired; he is <HI>truth,</HI> which is &s;o much commended; he is the God of <HI>Peace,</HI> which is the Mother of all plenty; he is the God of <HI>Unity,</HI> which is the honour of all Brethren; he is the God of <HI>Con|&s;tancy,</HI> which is the Crown of all Friend&s;hip; and he is the God of <HI>Wi&s;dome,</HI> which is the glory of every man: And to be brief, all things that are good are in him, and derived from him, who is goodne&s;s it &s;elf.</P>
<P>And therefore, <HI>cau&s;a diligendi Deum Deut e&s;t;</HI> this only con&s;ideration that he is God, and &s;uch a God, is a &s;ufficient cau&s;e of loving God, as S. <HI>Bern.</HI> &s;aith, becau&s;e the&s;e are <HI>excellencies</HI> enough to attract love from the &s;tonie&s;t hearts, <HI>quae genuere ferae,</HI> which the mo&s;t &s;alvage men have produced, if they did but truly con&s;ider them.</P>
<P>And yet this is not that which the Apo&s;tle &s;etteth down here, to be the <HI>ground</HI> and <HI>cau&s;e</HI> of our loving God; but &s;eeing our <HI>weakne&s;s</HI> could not a&s;cend &s;o high, as to conceive the <HI>excellent brightne&s;s</HI> of this everla&s;ting glory; therefore his <HI>goodne&s;s</HI> was plea&s;ed to <HI>de&s;cend</HI> &s;o low, as to expre&s;s that which is neerer unto us, and doth more <HI>feelingly</HI> concern our &s;elves;
<NOTE PLACE="marg">Whom men do naturally love be&s;t.</NOTE> that is, the <HI>love of God towards us,</HI> and the <HI>great good</HI> that we receive from that love; for the Apo&s;tle knew, that all men were na|turally inclined to love their <HI>benefactors,</HI> and to love them be&s;t which do profit them mo&s;t: And albeit, very often this kind of love is but <HI>ba&s;e and vitious,</HI> yet being guided <HI>with rea&s;on,</HI>
<NOTE PLACE="marg">Iob 1.</NOTE> and ruled by <HI>charity,</HI> it may prove good and <HI>virtuous;</HI> there|fore, as the devil maliciou&s;ly &s;ugge&s;ted of holy <HI>Job,</HI> that <HI>he &s;erved not God for nought,</HI> &s;o the <HI>Apo&s;tle wi&s;ely</HI> doth here intimate, that <HI>we</HI> love not God <HI>without cau&s;e,</HI> e&s;pecially if <HI>we</HI> con&s;ider that great and real love of God, which hath and doth <HI>continually</HI> &s;o infinitely profit us, for <HI>we love him, becau&s;e he loved us fir&s;t.</HI> Touch|ing <HI>which words,</HI> though our <HI>love</HI> to God is fir&s;t &s;et <HI>down</HI> in the <HI>&s;eries of the&s;e words,</HI> yet &s;eeing by the order of nature, <HI>cau&s;a precedit effectum,</HI> the cau&s;e doth ever <HI>precede</HI> the effect, I will by Gods help &s;peak:</P>
<P N="1">1. Of that <HI>great love which God hath &s;hewed unto us.</HI></P>
<P N="2">2. Of that <HI>love, which</HI> in requital thereof, <HI>we owe unto God.</HI> And the fir&s;t &s;hall be the &s;ubject of my <HI>whole</HI> di&s;cour&s;e at this time, <HI>wherein</HI> you may ob&s;erve as many <HI>parts,</HI>
<NOTE N="1" PLACE="marg">In Gods love to us four things ob&s;er|vable.</NOTE> as there be <HI>words.</HI></P>
<LIST>
<ITEM>1. The Lover, <HI>he He loved us fir&s;t.</HI></ITEM>
<ITEM>2. The affection, <HI>loved He loved us fir&s;t.</HI></ITEM>
<ITEM>3.
<NOTE N="1" PLACE="marg">The Lover. Divers pretend to love us.</NOTE> The beloved, <HI>us He loved us fir&s;t.</HI></ITEM>
<ITEM>4. The time, <HI>fir&s;t. He loved us fir&s;t.</HI></ITEM>
</LIST>
<P N="1">1. Who is this <HI>He</HI> that loveth us? for there be very many that <HI>pretend</HI> to love us, and yet in <HI>very deed</HI> do love us not at all, e&s;pecially:
<PB N="37" REF="115">
<LIST>
<ITEM>1. The <HI>Devil.</HI>
<NOTE N="1" PLACE="marg">How the Devil profe&s;|&s;eth to love us.</NOTE></ITEM>
<ITEM>2. The <HI>World.</HI></ITEM>
<ITEM>3. Our <HI>own &s;elves.</HI></ITEM>
</LIST></P>
<P N="1">1. In the third of <HI>Ho&s;ea,</HI> v. 1. <HI>Diabolus Dicitur amicus;</HI> &s;aith a Father: Satan is &s;aid to be the <HI>lover</HI> of the <HI>&s;educed &s;oul,</HI> even as the <HI>la&s;civious</HI> loves the <HI>Harlot;</HI> for the Devil comes unto us as he came unto <HI>Adam,</HI> and &s;aith, <HI>You &s;hall be as gods,</HI> and I will make you happy, and you &s;hall be victorious, when he means to plunge us into all mi&s;eries, and to hurl us <HI>headlong into hell:</HI> And to that end, we can intend nothing, nor re&s;olve upon any good <HI>action,</HI>
<NOTE PLACE="marg">What manner of love the Devil beareth to us.</NOTE> wherein this di&s;&s;embling <HI>Lover</HI> is not alwayes ready to intrap us, as <HI>Progne</HI> did to <HI>Tereus, proponendo quod delectabile, &amp; &s;upponendo quod exitiale;</HI> by giving us, like the Whore of <HI>Babylon,</HI> a drink of <HI>deadly poy&s;on</HI> in a <HI>golden Cup,</HI> to teach us <HI>Here&s;ies</HI> out of the holy Scriptures, to &s;et up a meer <HI>Anarchy</HI> under the glorious title of a <HI>Go&s;pel-Government,</HI> and to rai&s;e a mo&s;t <HI>odious rebellion,</HI> under the name of <HI>King</HI> and <HI>Parliament,</HI> and under the pretence of <HI>Faith and Religion:</HI> But O good God, is it po&s;&s;ible, that <HI>tantum potuit Religio &s;uadere malorum?</HI> No, no, God will tell us, this is nothing el&s;e but Satans plot, who de&s;ires our ruine; and he de&s;ires, not only thus to fill us up with <HI>evil,</HI> but al&s;o to infect all <HI>our good;</HI> for if we pray, he ca&s;teth <HI>wandring thoughts</HI> into our minds, and when our hearts &s;hould think mo&s;t of God, he will guide our eyes, to <HI>withdraw them</HI> to &s;ome other object, as S. <HI>Hierom</HI> confe&s;&s;eth of him&s;elf, that <HI>while his tongue was talking with God</HI> in his private Clo&s;et, his mind <HI>was wandring</HI> among the <HI>Wantons</HI> in the Galleries of <HI>Rome:</HI> If <HI>we hear Sermons,</HI> he <HI>will</HI> poy&s;on our Opinions, and pre|judicate our minds with &s;ome <HI>ill conceit</HI> of the Preacher; if <HI>we do well,</HI> he <HI>will</HI> infect our <HI>be&s;t deeds</HI> with Phari&s;aical <HI>pride, &amp; tum &s;uperbia de&s;truit, quicquid ju&s;titia aedificat,</HI> pride de&s;troyeth what&s;oever righteou&s;ne&s;s buildeth; if <HI>we do ill,</HI> he <HI>will per&s;wade</HI> us to per&s;evere therein: And &s;o in all things el&s;e, though he profe&s;&s;eth love, yet is it but <GAP DESC="foreign">, like the gift of an enemy, as was <HI>Ajax</HI> Sword that he received from <HI>Hector,</HI> wherewith he kill'd him&s;elf; a mo&s;t <HI>deadly love,</HI> wor&s;e then any <HI>open hate.</HI></P>
<P N="2">2. Pa&s;&s;ing over all <HI>di&s;&s;embling flatterers,</HI> and all <HI>flattering friends,
<NOTE N="2" PLACE="marg">How the world profe&s;|&s;eth to love us.</NOTE> &amp; perditi&s;&s;imos homines,</HI> and tho&s;e villanous men, as <HI>Cicere</HI> terms them, which can give a <HI>&s;tab</HI> to the &s;mile of an innocent, and perfidiou&s;ly deceive them, <HI>qui lae&s;i non e&s;&s;ent, ni&s;i credidi&s;&s;ent,</HI> which had been &s;afe if they had not tru&s;ted them: The <HI>whole world</HI> is the Devils <HI>Ape,</HI> and imitates him to a hair, like the Courtlie <HI>Mountebank,</HI> that is compo&s;ed of nothing el&s;e but <HI>Complements,</HI> and can promi&s;e <HI>golden Mountains,</HI> but perform <HI>dirty Dales,</HI> and deal with us as <HI>Laban</HI> did with <HI>Jacob,</HI>
<NOTE PLACE="marg">Gen. 29.24.</NOTE> when he had &s;erved &s;even years for <HI>beautiful Rachel,</HI> to thru&s;t into his bed and to his bo&s;ome <HI>bleer-ey'd Leah:</HI> It is like <HI>Dalila,</HI> able to betray the &s;tronge&s;t <HI>Samp&s;on,</HI> and like <HI>Circe,</HI> pow|erful enough to bewitch the Wi&s;e&s;t <HI>Solomon.</HI></P>
<P>And if I had time to relate unto you the Tragedies of <HI>Mar. Attilius Regulus, Cheops</HI> King of <HI>Egypt,</HI> that erected the Pyramides, <HI>Croe&s;us</HI> King of <HI>Lydia, Dari|us</HI> King of <HI>Per&s;ia, Manius Acilius</HI> the <HI>Roman Con&s;ul, Beli&s;arius</HI> the brave General of <HI>Ju&s;tinian,</HI> who in his old age begged, <HI>Date obolum</HI> Beli&s;ario,
<NOTE PLACE="marg">Iob 30.4.</NOTE> <HI>quem virtus exal|tavit, fortuna depre&s;&s;it, &amp; malitia excaecavit:</HI> O give one half-peny to him, whom <HI>virtue rai&s;ed, fortune &s;poiled,</HI> and <HI>malice</HI> made him a poor blind begger: And tho&s;e thirty <HI>Emperours,</HI> or thereabouts, that died not <HI>&s;icca Morte,</HI> but were killed, from <HI>Julius Cae&s;ar</HI> to <HI>Charlemaigne,</HI> and e&s;pecially that notable example of <HI>Hebraim Ba&s;|&s;a,</HI> chief Councellor, and of greate&s;t power with <HI>Solyman</HI> the Great Turk, whom <HI>Paulus Jovius</HI> termeth the <HI>greate&s;t Minion</HI> of the worlds incon&s;tancy, becau&s;e he was &s;o intirely beloved of <HI>Solyman,</HI> that he entreated his Ma&s;ter not to make &s;o much of him, le&s;t being elevated with <HI>Haman</HI> too high, he might have like him, too great a fall, and the Emperour &s;wore he would never take away his life while he lived; yet afterwards, for &s;ome di&s;ta&s;te of his in&s;olent carriage, <HI>Solyman</HI> being in|formed by a <HI>Tali&s;man,</HI> or Turki&s;h Prie&s;t, that a man a&s;leep cannot be counted a|mong the <HI>living,</HI> &s;ent an Eunuch into his Chamber, who with a &s;harp Razor cut his throat, as he was quietly <HI>&s;leeping</HI> in his bed. And likewi&s;e Pope <HI>Baltazar Co&s;&s;a,</HI>
<PB N="38" REF="116">who called him&s;elf <HI>John the XXIV.</HI> that being thrown out of his <HI>Popedome,</HI> by the Council of <HI>Con&s;tance,</HI> 1417. made the&s;e ver&s;es of him&s;elf.</P>
<Q><L>Qui modo &s;ummus eram, gandens &amp; nomine Pra&s;ul,</L>
<L>Tristis &amp; Abjectus, nunc mea Fata gemo;</L>
<L>Excel&s;us &s;olio nuper ver&s;abar in alto,</L>
<L>Cuncta&abque; Gens pedibus o&s;cula prona dabant;</L>
<L>Nunc ego paenarum fundo devolvor in imo,</L>
<L>Vultum deformem quem&abque; videre piget:</L>
<L>Omnibus eterris Aurum mihi &s;ponte ferebant,</L>
<L>Sed nec Gaza juvat, nec quis amicus ade&s;t;</L>
<L>Sic varians Fortuna vices adver&s;a &s;ecundis,</L>
<L>Subdit, &amp; ambiguo nomine ludit atrox.</L></Q>
<P>And a thou&s;and like examples that might be produced of &s;ome men, that as <HI>Job</HI> &s;aith, <HI>cut up mallows by the bu&s;hes, and Juniper roots for their meat, children of fools,</HI> yea, <HI>children of ba&s;e men, that were viler then the earth, who&s;e Fathers we would have di&s;dained to have eaten with the dogs of our flocks,</HI> are now keepers of <HI>Ca&s;tles,</HI> and Commanders of <HI>whole Countryes:</HI>
<NOTE PLACE="marg"><HI>Camer.</HI> l. 4. c. 7.246.</NOTE> And others, that from the highe&s;t honor, were <HI>&s;uddenly</HI> thrown down to the <HI>lowe&s;t mi&s;ery,</HI> &amp; compell'd to <HI>change</HI> their <HI>&s;carlet robes</HI> for <HI>rugs,</HI> it would plainly appear unto us, that the lovers of this world, which relie upon the <HI>Worlds love,</HI>
<NOTE PLACE="marg"><HI>Camerarius,</HI> l. 3. c. 5.162.</NOTE> are greater fools then <HI>Heliodorus</HI> the <HI>Carthaginian,</HI> who cau&s;ed this Epitaph to be ingraven upon his Tomb, hard by the &s;traight of <HI>Gibralter: I</HI> He|liodorus,
<NOTE PLACE="marg"><HI>Reliodorus</HI> his Epitaph.</NOTE> <HI>a fool of Carthage, have ordained by my la&s;t will to be buried in this place, in the remote&s;t part of the world, to &s;ee if any man more fooli&s;h then my &s;elf would come thus far to &s;ee me.</HI></P>
<P>And therefore the be&s;t way to e&s;cape the deceits of the World, is to follow the coun&s;el of the <HI>Epicarmus,</HI>
<NOTE PLACE="marg">How we ought to deal with the world.</NOTE> that is, <HI>&s;emper diffidere,</HI> alwayes to di&s;tru&s;t it, and never to believe it, but with <HI>Uly&s;&s;es,</HI> to tye our &s;elves unto the main Ma&s;t of our &s;hip, <HI>i.e.</HI> to <HI>&s;ound rea&s;on,</HI> or rather to <HI>true Religion,</HI> that teacheth us to deal with this World, as the <HI>worldlings</HI> deal with God, to &s;top our ears, like the deaf <HI>Adder,</HI> that layeth one <HI>ear</HI> clo&s;e to the earth, and clappeth her <HI>tail</HI> in the other, and &s;o never li&s;tneth to the voice of the Charmer, <HI>charm he never &s;o wi&s;ely.</HI></P>
<P N="3">3. <NOTE N="3" PLACE="marg">How we love our &s;elves 2 Tim. 3.2.</NOTE> The Comique tells us, <HI>verum ide&s;&s;e, vulgo quod dici &s;olet,</HI> that every man loves him&s;elf better then another: And <HI>Euripides</HI> &s;aith, <GAP DESC="foreign">; every one loves him&s;elf better then his friend; and the Apo&s;tle &s;aith, that in the la&s;t times men <HI>&s;hould be lovers of them&s;elves:</HI> And yet there was not a &s;ounder truth uttered by the mouth of any Phylo&s;opher, then <HI>nemo laditur ni&s;i a &s;eip&s;o,</HI> no man is wounded but by him&s;elf; becau&s;e as <HI>Aquinas</HI> &s;aith, <HI>inordinatus amor &s;ui e&s;t cau&s;a omnis peccati:</HI> Sin is the cau&s;e of all our mi&s;eries, and the inordinate love of our &s;elves,
<NOTE PLACE="marg">That our &s;elf|love is the cau&s;e of all our &s;ins, and of all our mi&s;eries</NOTE> is the chiefe&s;t cau&s;e of all &s;ins: And <HI>Plato</HI> calleth this <GAP DESC="foreign">, <HI>&s;ons omnium malorum,</HI> the root and fountain of all mi&s;chief: And experience tells us, that <HI>intus e&s;t equus Trojanus,</HI> every mans greate&s;t enemy lodgeth within his own bo&s;ome; otherwi&s;e, if we had the true reins of our own pa&s;&s;ions, and could bridle our <HI>own affections,</HI> then <HI>outward occa&s;ions</HI> might well exerci&s;e our virtue, but not much injure our actions, becau&s;e others cannot draw us into any great inconveniences, if we do not &s;ome way <HI>help our &s;elves</HI> forward: As the <HI>Adulterers</HI> cannot bereave us of the <HI>cha&s;tity</HI> of our bodies, if there be not an <HI>Adulterer</HI> lodging within our &s;ouls; and the <HI>Fornicator</HI> cannot take away the <HI>cha&s;tity</HI> of a Virgin, if her corrupted <HI>heart</HI> doth not &s;ome way yield con&s;ent; and therefore the Law &s;aith of the ravi&s;hed wo|man, that &s;he &s;hall be <HI>freed, and no cau&s;e of death &s;hall be in her,</HI> becau&s;e the fact was committed again&s;t her will;
<NOTE PLACE="marg">No force can prevail again&s;t the will.</NOTE> and actual &s;ins have &s;o much dependency upon the hearts approbation, as that the &s;ame alone can either <HI>vitiate</HI> or <HI>excu&s;e</HI> the action, and no outward force hath any power over mine inward mind, unle&s;s my &s;elf do give it him; as all the power of the Kingdome cannot force my heart to hate my King, or to love his enemies, they may tear this poor body all to pieces, but they can never force the mind to do but what it will.</P>
<PB N="35" REF="116">
<P>And yet, &s;uch is the deceit of our own fle&s;h, that if the devil &s;hould be ab&s;ent from us, our own frailties would be his tempting deputies, and when we have none other foe, we will become the greate&s;t foes unto our &s;elves; as <HI>Apollodorus</HI> the Tyrant dreamd, that he was flead by the Scythians, and that his heart, thrown into a boyling caldron, &s;hould &s;ay unto him, That <HI>it was the cau&s;e of all his mi&s;eries,</HI> and &s;o every man that is undone, hath indeed <HI>undone him&s;elf:</HI> for <HI>Perditio tua exte, thy de&s;truction is from thy &s;elf,</HI> &s;aith the Prophet; yea the <HI>very be&s;t men,</HI>
<NOTE PLACE="marg">Ho&s;. 13.9.</NOTE> by whom&s;oever wronged, yet wrong them&s;elves, as now it is with our gracious King: for as <HI>Valen|tine</HI> the Emperour, when he cut off his be&s;t Commander, and demanding of his be&s;t Coun&s;elour what he thought of it, had this an&s;wer given him, That he had cut off his own right arm with his left hand; &s;o when the good King, &s;educed and over|per&s;waded, gave way (though again&s;t his will) to make an <HI>Everla&s;ting Parliament,</HI> he then <HI>gave away the Sword out his own hand;</HI>
<NOTE PLACE="marg">So, I could tell you of a very good man that is <HI>brought</HI> to very great exigency, by parting with his owne &s;trength, and giving his &s;word out of his own hand.</NOTE> and when he excluded the Bi&s;hops out of the <HI>Hou&s;e of Peers, he parted with &s;o much of his own &s;trength,</HI> and brought him&s;elf thereby to be <HI>weaker then he was before:</HI> and &s;o it will be with every one of us, and it may be in a higher mi&s;pri&s;ion then with our King, if we look not well unto our &s;elves, and take heed, le&s;t in &s;eeking to pre&s;erve our <HI>bodies</HI> we de&s;troy our own <HI>&s;ouls,</HI> or to &s;ave our <HI>e&s;tates</HI> we make &s;hipwrack of our <HI>faith,</HI> or e&s;pecially to uphold an earthly Rule or Kingdome, we expo&s;e to ruine the <HI>&s;piritual Kingdome of Chri&s;t,</HI> which is the Church of God, as you know how the Parliament do it at this day.</P>
<P>And therefore the <HI>Spaniards</HI> prayer is very good, <HI>Dios mi, guarda mi, de mi, O my God, defend me from my &s;elf, that I do not de&s;troy my &s;elf:</HI> and Saint <HI>Augu&s;tine</HI> upon the words of the P&s;almi&s;t, <HI>Deliver me from the wicked man;</HI> demanding, who was that wicked man: An&s;w. it was a <HI>&s;eip&s;o:</HI> and &s;o the wi&s;e&s;t Philo&s;ophers have given us many Precepts, to <HI>beware of our &s;elves:</HI> And he that can do &s;o,
<Q><L>&mdash;Latius regnat, avidum domando</L>
<L>Spiritum,
<NOTE PLACE="marg">Horatius.</NOTE> quam &s;i lybiam remotis</L>
<L>Gadibus jungat, &amp; uterque paenus,</L>
<L>Serviat uni.&mdash;</L></Q> doth more, and ruleth better then he, that reigneth from the <HI>Southern Lybia</HI> to the <HI>Northern Pole:</HI> &s;o hard it is for man, under all the <HI>cope of Heaven,</HI> to find any one that truly loves him.</P>
<P>But God is <HI>Verax &amp; veritas,</HI> true and the truth it &s;elf; and as <HI>Hugo</HI> &s;aith, <HI>Veri|tas e&s;t &s;ine fallacia, &amp; faelicitas &s;ine mi&s;eria,</HI> he is Truth without Deceit, that neither can deceive not be deceived; and as this our Apo&s;tle &s;aith, <HI>God is love,</HI> and the Fountain of all true love; and he is &s;weet, he is wi&s;e, and he is &s;trong;
<NOTE PLACE="marg">1 John 4.8. How God lo|veth us, and how &s;weet and gracious his love is.</NOTE> therefore S. <HI>Bern.</HI> &s;aith, that he loveth &s;weetly, wi&s;ely and &s;trongly, <HI>Dulciter, quia carnem in|duit; &s;apienter, quia culpam cavit; &amp; fortiter quia mortem &s;ustinuit;</HI> &s;weetly, be|cau&s;e he was made man to have a <HI>fellow-feeling</HI> of our mi&s;eries; wi&s;ely, becau&s;e he did avoid &s;in, that he might be able to help us; and &s;trongly, becau&s;e his love was as <HI>&s;trong as death,</HI> when rather then he would le&s;&s;en his love unto us, he would <HI>lo&s;e his life for us.</HI></P>
<P>And therefore of all that pretend to love us, God alone is the onely <HI>pure and truly perfect lover.</HI></P>
<P N="2">2. For the <HI>affection,</HI> it is <HI>love;</HI> for <HI>God loved us;</HI> and <HI>love,</HI>
<NOTE N="2" PLACE="marg">The affecti|on. Love compre|hendeth three things.</NOTE> as it is in the crea|tures, is a <HI>pa&s;&s;ion</HI> better <HI>perceived</HI> by the <HI>lover,</HI> then it can be <HI>expre&s;&s;ed</HI> by any other, and it comprehendeth three things:</P>
<P N="1">1. A <HI>liking</HI> to the thing beloved.</P>
<P N="2">2. A <HI>de&s;ire</HI> to enjoy it. And</P>
<P N="3">3. A <HI>contentment</HI> in it, as when the Father &s;aith, <GAP DESC="foreign">. <HI>This is my beloved Son, in whom I am well plea&s;ed;</HI> becau&s;e, <GAP DESC="foreign">, derived of <GAP DESC="foreign">, or as others think of <GAP DESC="foreign">, &s;ignifieth to be ful|ly and perfectly &s;atisfied in the thing loved, as <HI>Phavorinus</HI> te&s;tifieth.</P>
<P>And &s;o though the affection of love is not the &s;ame in God as it is in us, be|cau&s;e he is a Spirit mo&s;t &s;imple, <HI>without pa&s;&s;ion,</HI> and we are often-times tran&s;ported
<PB N="40" REF="117">and &s;wallowed up of this affection; yet in the <HI>love of God</HI> we finde the&s;e three things mo&s;t perfectly contained:
<NOTE N="3" PLACE="marg">Things con|tained in the love of God.</NOTE></P>
<P><LIST>
<ITEM>1. An <HI>Eternal benevolence,</HI> or purpo&s;e to do good unto his creatures.</ITEM>
<ITEM>2. An <HI>Actual beneficence</HI> and performance of that good unto them.</ITEM>
<ITEM>3. A <HI>Delightful complacency,</HI> or contented delight in the things beloved; as <HI>the Lord loveth him that followeth after righteou&s;ne&s;s,</HI> that is, he taketh delight and plea|&s;ure in all righteous livers; and as he <HI>hateth</HI> the ungodly, &s;o he <HI>loveth</HI> the righteous, and taketh <HI>delight</HI> in them, and in their ju&s;t and righteous dealing.</ITEM>
</LIST></P>
<P>But becau&s;e <HI>love is an inward affection</HI> that can hardly be di&s;cerned without &s;ome <HI>outward</HI> demon&s;tration of the &s;ame; and that as S. <HI>Gregory</HI> &s;aith, <HI>Probatio dilectio|nis exhibitio e&s;t operis,</HI> the trial of our love is &s;een by our actions, which te&s;tifie our love far better then our words,
<NOTE PLACE="marg">How God ima|nife&s;teth his love many wayes.</NOTE> when we &s;ee too too many that profe&s;s to love us, when they labour to de&s;troy us, as the rebels pray for the King, when they fight a|gain&s;t him; &s;o finely can the Devil deceive us: therefore God manife&s;ted his love by many manifold arguments. As</P>
<P N="1">1. <MILESTONE N="1" UNIT="Way."> By &s;creating things of nothing, and making them &s;o perfectly good, that when him&s;elf had con&s;idered them all, he &s;aw that <HI>they were all exceeding good.</HI></P>
<P N="2">2. <MILESTONE N="2" UNIT="Way."> By pre&s;erving all things, that they return not to nothing, <HI>Quia fundavit De|us mundum &s;upranihilum, ut mundus fundaret &s;e &s;upra Deum;</HI> becau&s;e God laid the foundations of the world upon nothing, that the world might wholly rely upon God, who is the <HI>ba&s;is</HI> that beareth up all things with his <HI>mighty word;</HI> and more particularly, in pre&s;erving not onely the righteous, but even the wicked al&s;o from many evils, both of Sin and Puni&s;hment; for did not God withhold and re&s;train the very reprobates, even from <HI>many &s;ins,</HI> they would fall into mo&s;t fearfull abomi|nations: and did not he &s;u&s;tain them with his hand, they would <HI>pull down</HI> many mi&s;chiefs, and kindle many plagues upon their <HI>own heads.</HI></P>
<P N="3">3. <MILESTONE N="3" UNIT="Way."> By be&s;towing many gifts and favours upon his creatures, as <HI>&s;ending them raine and fruitfull &s;ea&s;ons,</HI>
<NOTE PLACE="marg">Acts 14.17.</NOTE> making the Sun to &s;hine both upon the <HI>good</HI> and upon the <HI>bad,</HI> and filling our hearts <HI>with food and gladne&s;s,</HI> by giving us Health, Wealth and Pro|&s;perity.</P>
<P N="4">4. <MILESTONE N="4" UNIT="Way."> By that which is above all, and beyond all the re&s;t in giving his <HI>onely Son</HI> to re|deem us when we were captives, and to &s;ave us when we were <HI>utterly lo&s;t. Seneca</HI> &s;aith, we e&s;teem our &s;elves too highly, if we &s;uppo&s;e our &s;elves worthy that the re|volution of Winter and Summer &s;hould be done for us: But alas, good Philo&s;o|pher, if thou thinke&s;t it &s;trange, that the world &s;hould hold his cour&s;e for our &s;ake, what would&s;t thou think, if thou knewe&s;t as much as we, that God, for our &s;ake, &s;hould &s;end his <HI>only Son to &s;uffer the mo&s;t ignominious death of the cro&s;s</HI> to deliver us from ever|la&s;ting death?
<NOTE PLACE="marg">The inexpre&s;|&s;able greatne&s;s of Gods love in &s;ending his Son to redeem us.</NOTE> for this love is &s;o full of all bottomle&s;&s;e My&s;teries &amp; &s;o tran&s;cendently infinite, that all the other multitudes of his ble&s;&s;ings heaped upon us in our creation and pre&s;ervation, are not worth the talking of, or &s;o much as to be once named in compari&s;on of this ble&s;&s;ing; but as the light of the Sun ob&s;cureth all the light of the Starres, &s;o the con&s;ideration of this benefit &s;walloweth up all the memory of all o|ther benefits what&s;oever.</P>
<P>And therefore this is ever and anon &s;hewed and urged as the chiefe&s;t argument of Gods love, and as the mo&s;t royal Pre&s;ent whereby the King of Heaven did &s;o exem|plarily commend his love towards the &s;ons of men;
<NOTE PLACE="marg">1 Johon 4.9.</NOTE> for as the Apo&s;tle &s;aith in this <GAP DESC="foreign">, <HI>was manife&s;ted the love of God towards us, that he &s;ent his onely begotten Son into the world,</HI>
<NOTE PLACE="marg">Why this be|nefit exceedeth all other be|nefits.</NOTE> that we might live through him.</P>
<P>And the rea&s;on why this benefit tran&s;cendeth and excelleth all other benefits, &s;eemeth to be two-fold:</P>
<P N="1">1. <MILESTONE N="1" UNIT="Rea&s;on."> Becau&s;e, That <HI>before our creation</HI> we had done nothing that had di&s;plea&s;ed God, or oppo&s;ed his purpo&s;e to produce us; but <HI>before our redemption</HI> we had <HI>every way of|fended his Maje&s;ty,</HI> rejected his <HI>grace,</HI> and refu&s;ed his <HI>favours</HI> towards us; nay, we had not onely &s;lighted his love, but we had al&s;o in all <HI>ho&s;tile manner</HI> done, as we &s;ee o|thers do now unto us, rendered to him <HI>evil for good,</HI> and for all his grace and loving
<PB N="43" REF="117">favours, we offered Wars and all de&s;pightful Indignities unto him.</P>
<P N="2"><MILESTONE N="2" UNIT="Rea&s;on."> 2. Becau&s;e in our Creation, <HI>Dixit &amp; facta &s;unt,</HI> he &s;pake the world and they were made, commanded, and they &s;tood fa&s;t, but in working our redemption, <HI>Multa dixit, magna fecit, &amp; dira tulit,</HI> he &s;pake many excellent Sermons, he did ma|ny admirable Works, and he &s;uffered many intolerable Things; and yet <HI>Solus ho|mo non compatitur pro quo &s;olo Deus patitur,</HI> of all Gods creatures,
<NOTE PLACE="marg">The exceeding greatne&s;s of the My&s;tery of our Redemp|tion, by the Incarnation &amp; Pa&s;&s;ion of Chri&s;t. Col 1.26. 1 Pet. 1.10, 12.</NOTE> man alone regards not all this, for whom alone God did all this.</P>
<P>And therefore this work alone was that a&s;toni&s;hing project, wherewith the <HI>invi|&s;ible God, ble&s;&s;ed for ever,</HI> intended, in the fulle&s;t mea&s;ure to glorifie all his Attri|butes, even at once; and to make him&s;elf far more admirably known by this, then he was either by the Creation or the pre&s;ervation of all the things of this world.</P>
<P>And this was that un&s;earchable My&s;tery that was hidden from the Ages and the Generations before, in which <HI>God would make known the riches of his glory,</HI> and which the <HI>holy men of God</HI> for many ages together longed to &s;ee, and the Angels them|&s;elves de&s;ired <GAP DESC="foreign">, mo&s;t heedfully to pry into it.</P>
<P>So you &s;ee that God, by innumerable wayes, and &s;pecially by this &s;uperlative ar|gument of his love to mankind, doth &s;ufficiently te&s;tifie that <HI>he loveth.</HI></P>
<P N="3">3. For the extent and object of Gods love, the Apo&s;tle &s;aith, that <HI>he loveth us;</HI>
<NOTE N="3" PLACE="marg">The Parties loved, <HI>us.</HI> Love what it is. The extent of is. The extent of Gods Love. 1. Him&s;elf. 2. All that he made.</NOTE> and S. <HI>Au&s;tin</HI> defineth love to be a <HI>motion of the heart delighting it &s;elf in any thing:</HI> And the better we conceive the thing to be, the more is our heart inflamed to love it; and therefore God being the <HI>chiefest good,</HI> he mu&s;t needs, in the fir&s;t place, love him&s;elf be&s;t, as the Father loveth the Son, the Son in like manner loveth the Father, and both of them equally love the holy Spirit, and the Spirit them.</P>
<P>And be&s;ides <HI>him&s;elf,</HI> God <HI>loveth all things that he made,</HI> becau&s;e all that he made were <HI>good;</HI> Sin he <HI>made not,</HI> therefore he <HI>loves it not,</HI> but <HI>hateth the &s;ame with a per|fect hatred.</HI></P>
<P>But, though God loveth <HI>every thing which he hath made,</HI>
<NOTE PLACE="marg">That of all Creatures God loved Mankind be&s;t.</NOTE> yet he loveth not all things equally alike; for we finde that he &s;hewed more evident te&s;timonies of far greater love to mankind, then he did to any other creature what&s;oever: for though he lo|veth his Angels with a very great and &s;ingular love, when he maketh them his Mi|ni&s;ters, and the&s;e Mini&s;ters flames of fire, that do continually burn with the love of his Sacred Maje&s;ty; yet we do not read that he &s;tileth him&s;elf <GAP DESC="foreign">, a lo|ver of Angels, as he termeth him&s;elf, <GAP DESC="foreign">, a lover of men, as <HI>Zanchy</HI> well ob&s;erveth out of <HI>Tit.</HI> 3.4.</P>
<P>And this <GAP DESC="foreign">, his love to man more then to any other creature, appea|reth more manife&s;tly by the <HI>manifold effects of his love:</HI> As</P>
<P N="1">1. In <HI>creating man alone after his own Image.</HI></P>
<P N="2">2. In giving to <HI>him alone</HI> dominion over the <HI>re&s;t</HI> of his creatures, over all the works of his hands.</P>
<P N="3">3. In prede&s;tinating his <HI>onely begotten Son</HI> to take upon him our <HI>fle&s;h,</HI> thereby to exalt the <HI>humane nature alone</HI> above all other creatures what&s;oever; for though the Angels were of a pure, &s;imple and un&s;potted being, and we of a terrene corrupted &s;ub&s;tance: yet, as the Apo&s;tle well ob&s;erveth, <GAP DESC="foreign">,
<NOTE PLACE="marg">Heb. 2.16.</NOTE> he took not upon him the Angels, but he took the &s;eed of <HI>A|braham.</HI></P>
<P>And therefore the Prophet <HI>David</HI> con&s;idering the&s;e <HI>many many</HI> te&s;timonies of the divine love to man, crieth out with admiration, <HI>O God, what is man that thou art &s;o mindfull of him, or the &s;on of man, that thou &s;o regarde&s;t him? thou made&s;t him a little lower then the Angels,</HI> but it was <HI>to crown him with glory and wor&s;hip,</HI>
<NOTE PLACE="marg">P&s;al. 8 5. Gods love to men not e|qually alike to all men. Prov. 8. Exod. 20. P&s;al. 11.6.</NOTE> And therefore <GAP DESC="foreign"> here hath an <HI>empha&s;is</HI> that God loved us men, or mankind, <GAP DESC="foreign"> more and above all other his creatures what&s;oever.</P>
<P>And here you mu&s;t ob&s;erve al&s;o, that among&s;t men, as the glory of all Starres, or the beauty of all Flowers, is not the &s;ame, when as every Star is not a <HI>Phoebus,</HI> and every Flower is not a <HI>Lilly,</HI> &s;o the love of God doth not appear alike to all men; for I <HI>love them that love me,</HI> and I will &s;hew <HI>mercy on them that love me and keep my commandements,</HI> &s;aith the Lord; but the <HI>ungodly and him that delighteth in wicked|ne&s;s
<PB N="40" REF="118">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="43" REF="118">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="44" REF="119">doth his &s;oul abhor.</HI> And thus not onely the Elect are beloved better then the Reprobates, and the Saints better then Sinners; but among the very <HI>cho&s;en Saints,</HI> God loveth &s;ome better then others; for every like loveth his like; and therefore God embraceth them with a greater love whom he vouch&s;afeth to make, and find|eth them willing and mo&s;t yielding to be the more like unto him&s;elf, and &s;o he lo|veth tho&s;e that are the better, more then tho&s;e that are le&s;s good: as the more we excell in Vertue and Goodne&s;&s;e, the more dearly doth God love us, &s;o he loved <HI>Abraham</HI> among the Patriarchs, <HI>Mo&s;es</HI> among the Prophets, <HI>David</HI> among the Kings, and this <HI>beloved Di&s;ciple</HI> among the Apo&s;tles, more (as it &s;eemeth) then any other: and &s;o the <HI>ble&s;&s;ed Virgin,</HI> whom all generations &s;hall call ble&s;&s;ed, was highly belo|ved, and loved more then any of all the daughters of men. And of this <HI>gradation</HI> of Gods love S. <HI>Aug.</HI> &s;aith, <HI>Omnia diligit Deus quae fecit,</HI> God loveth all that he made, and among them he loveth rather the rea&s;onable creatures, and of the&s;e he loveth them more which are the members of his Son, and mo&s;t of all his onely begotten Son.</P>
<P>And this greater love of God to &s;ome men more then to others (be&s;ides tho&s;e internal graces of Faith, Hope, Love, Patience, and the like, which he giveth to the Elect,
<NOTE PLACE="marg">Mark 4.11.</NOTE> and not to the Reprobates, <HI>Quia vobis datum est,</HI> becau&s;e it is given to you to know the my&s;teries of the Kingdome of heaven, but to others not, becau&s;e they will not accept of them when they are offered) God manife&s;teth the &s;ame to all men by two outward infallible demon&s;trations:
<LIST>
<ITEM>1. The <HI>donation</HI> of his <HI>graces.</HI></ITEM>
<ITEM>2. The <HI>pre&s;ervation</HI> of their <HI>per&s;ons.</HI> For,</ITEM>
</LIST></P>
<P N="1">1. There is no man but might con&s;ider how God hath be&s;towed more excellent gifts and graces on him&s;elf,
<NOTE N="1" PLACE="marg">God giveth his Gifts and Graces &s;eve|rally and dif|ferently.</NOTE> then he hath done to many others, as either Health, or Wealth, or Honour, or &s;ome other gift that the meane&s;t man hath, which many o|thers have not: or if not, yet &s;eeing God out of his greater love to &s;ome men more then to others, be&s;toweth on &s;ome five Talents, when he be&s;toweth on others but two, or but one, and maketh &s;ome men Princes and others Pea&s;ants, or indueth &s;ome men with Learning and Knowledge, when he leaveth others ignorant and fooli&s;h; and &s;o maketh &s;ome men rich, when as many others are very poor: <HI>Why &s;hould our eyes be evil becau&s;e he is good:</HI> For, <HI>Cum huic fit mi&s;ericordia, tibi non fit injuria.</HI> when as herein he doth but &s;hew mercy unto one, and injury unto none. Why &s;hould we not rather con&s;ider that he may love whom he will, and <HI>&s;hew mercy on whom he will have mercy,</HI> and &s;o do what he will with his own, e&s;pecially &s;eeing we know not, why he doth, what he doth.</P>
<P N="2">2. God doth guide &s;ome men with his coun&s;el, that they run not with the wic|ked,
<NOTE PLACE="marg">P&s;. 37.24. Rom. 1.</NOTE> into the &s;ame exce&s;s of riot as they do, for &s;eeing by nature we are all equally indifferent, and equally inclined to all &s;ins, <HI>Repleti omni inju&s;titia,</HI> &s;aith the Apo&s;tle, How comes it to pa&s;s that &s;ome men ab&s;tain from odious Rebellions, and other im|pious abominations and abominable impieties, that many wicked men do perpe|trate? Is it from out &s;elves, and from the goodne&s;s of our Natures, or the &s;weet|ne&s;s of our di&s;po&s;itions? No, no, it is from God that giveth his grace and holy Spirit unto &s;ome, that are willing and ready to receive it when God offereth it unto them, rather then to others, that refu&s;e to an&s;wer when he calleth, and to accept his gifts and graces when he offereth the &s;ame unto them; &s;o God pre&s;erved <HI>Noah</HI> from partaking with the wickedne&s;s of the old world, <HI>Lot</HI> from following after the abominations of the Sodomites, <HI>Jo&s;eph</HI> from con&s;enting to the lewd inticements of his Mi&s;tre&s;s, and the like: and &s;o he doth pre&s;erve them that he loves from imi|tating the wicked in their odious &s;ins, becau&s;e the&s;e men love God again, &amp; are ready and willing to be pre&s;erved by God; for, did not the ble&s;&s;ed God work this happy change in our &s;ouls, and the Father of Lights illuminate our minds with a more di&s;tinct knowledge of his grace, we might have groped and flumbled in a thicker mi&s;t of &s;tupidity then now befools our unnurtured brethren, and what&s;oever is either odious or ridiculons in them might have beene farre more prodigious in us.</P>
<PB N="45" REF="119">
<P>And &s;o S. <HI>Aug.</HI> doth mo&s;t excellently confe&s;s it, &s;aying, <HI>tentator defuit,</HI> Satan was away, and time and place was wanting to do the <HI>deed,</HI> but this was <HI>thy doing,</HI> to pre|&s;erve me, the <HI>Tempter</HI> came in time and place convenient,
<NOTE PLACE="marg"><HI>Aug. Soliloqu.</HI> L. 16.</NOTE> but then thou <HI>withheld|e&s;t</HI> me from con&s;enting: So when I had a <HI>will,</HI> I <HI>wanted ability,</HI> and when I had <HI>a|bility,</HI> I wanted <HI>opportunity,</HI> and all this was from thy ble&s;&s;ed Spirit that pre&s;erved me: And this pre&s;ervation of us from evil,
<NOTE PLACE="marg">Prov. 1.</NOTE> is offered by the goodne&s;s of God unto the wicked, but that they refu&s;e it, as the wi&s;e man &s;heweth, and the Scripture te&s;ti|fieth in many places.</P>
<P>And as God pre&s;erveth tho&s;e that he loveth from the &s;ins, &s;o he delivereth them, al&s;o from the puni&s;hments of &s;in; for though <HI>misfortune &s;hall &s;lay the ungodly,</HI> yet as the Prophet &s;aith, <HI>God pre&s;erveth the righteous:</HI> And though the <HI>plagues</HI> of God &s;hall range and rage &s;o far again&s;t the wicked, that thou&s;ands of them &s;hall fall be&s;ides the godly, and <HI>ten thou&s;ands on his right hand,</HI> yet <HI>it &s;hall not come nigh him,</HI> becau&s;e God giveth his Angels charge over tho&s;e that he loveth, and they do pre|&s;erve them in all their wayes, that <HI>they da&s;h not their foot again&s;t a &s;tone.</HI></P>
<P>And here in <GAP DESC="foreign">, the per&s;ons on whom God &s;hewed &s;o many te&s;timonies of his abundant love, to &s;ome more then to others, I may, and mu&s;t put our &s;elves before many thou&s;ands of others, that perhaps de&s;erved the &s;ame far better then we do: For whereas all other places, that had the truth of the Prote&s;tant Religion among&s;t them, have now their Candle&s;ticks removed, and the true publick &s;ervice of God metamorpho&s;ed, and corrupted with <HI>lyes, here&s;ies, and bla&s;phemies,</HI> we alone, of all our Kings Dominion, have the <HI>true light,</HI> and the <HI>publick &s;ervice</HI> of God &s;hining in the right Candle&s;tick, and with Authority maintained: And I humbly be&s;eech Almighty God, that our &s;ins, unthankfulne&s;s, and unworthine&s;s, do not ere long deprive us of it: And whereas this day five years pa&s;t, all the Prote&s;tants in this <HI>Kingdome,</HI> and we e&s;pecially of this <HI>City,</HI> were de&s;tined to be &s;acrificed, and &s;laugh|tered, and &s;ent as an <HI>Hol<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">&s;t,</HI> or whole burnt-offering, from the holy Father, to the infernal God, as many thou&s;ands of our Brethren were then and &s;ince, yet by the love of God towards us, we are &s;till pre&s;erved alive, that we might &s;erve him, and <HI>love him again.</HI></P>
<P>And what more &s;hall I &s;ay, but cry out with the P&s;almi&s;t, <HI>O how plentiful is thy goodne&s;s which thou ha&s;t laid up for them that fear thee&punc;</HI>
<NOTE PLACE="marg">P&s;al 31.21.</NOTE> and that thou ha&s;t prepared for them that put their tru&s;t in thee, even before the Sons of men! for thou ha&s;t &s;hew|ed us Marvellous great kindne&s;s, I cannot &s;ay in a &s;trong City, but I &s;ay, in a <HI>weak</HI> City, and delivering us from &s;trong Enemies, who&s;e <HI>Subtilty</HI> and Cruelty, Treachery and Perfidiou&s;ne&s;s, would require the head of the be&s;t experienced con|verted <HI>Je&s;uite,</HI> to expre&s;s it: I had rather preach of Gods <HI>Love,</HI> than treat of their <HI>Malic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> and to talk of his <HI>Goodne&s;s,</HI> rather than their <HI>wickedne&s;s,</HI> and that <HI>great good|ne&s;s,</HI>
<NOTE PLACE="marg">The Lord Marque&s;s of <HI>Ormond.</HI></NOTE> which he hath &s;o <HI>lately</HI> &s;hewed in delivering our mo&s;t <HI>Excellent Governour</HI> &s;o often from that malicious wickedne&s;s of the Sons of <HI>Belial,</HI> &s;o perfidiou&s;ly intended again&s;t him, is not the <HI>least Te&s;timony</HI> of Gods Love to us all; e&s;pecially if we con|&s;ider, that what was intended this day 5 years, had now que&s;tionle&s;s been <HI>executed,</HI> if God had not broken the Snare of the <HI>Fowler,</HI> and by delivering him, redeemed us all from the <HI>Sword</HI> of Malice, and from the <HI>Jawes</HI> of death; and therefore this ought to be <HI>rightly</HI> weighed, and duly remembred in our <HI>Thanksgiving,</HI> among the many great unde&s;erved and <HI>unexpected Pre&s;ervations,</HI> that our good God hath wrought for us. And becau&s;e his <HI>Excellency</HI> tru&s;teth not in <HI>Lying Vanities,</HI> but put|teth his Tru&s;t in the <HI>Lord,</HI> and in the Mercy of the Mo&s;t High, therefore he <HI>&s;hall not mi&s;carry.</HI></P>
<P>But indeed this <HI>Love</HI> of God to us, hath been &s;o <HI>great,</HI> and his Ble&s;&s;ings in our <HI>Deliverances</HI> have been &s;o <HI>many,</HI> that if I &s;hould go about to <HI>enumerate</HI> them, I might as well tell the Stars; for as the Prophet &s;aith, <HI>they are more in number than I am able to expre&s;&s;e;</HI> and therefore I will now <HI>conclude</HI> with our <HI>hearty thanks</HI> and Prai&s;e unto our <HI>good God</HI> for all his <HI>Love</HI> and Favours and Deliverances, that he hath &s;hewed unto us through <HI>Je&s;us Chri&s;t</HI> our Lord, who is ble&s;&s;ed for evermore,</P>
<PB N="46" REF="120">
<P><HI>Labilis memoria hominis,</HI>
<NOTE PLACE="marg">How ea&s;ily and how &s;oon men forget good things.</NOTE> the memory of man is very frail and &s;lippery, e&s;peci|ally in the retention of all good things, for though, as the Poet &s;aith, <HI>Scribit in marmore lae&s;us,</HI> we write injuries in marble, and never forget nor forgive the lea&s;t ill turn that is done again&s;t us; yet we write all benefits and all good in&s;tructions in the &s;ands, where the <HI>waves of forgetfulne&s;s</HI> do &s;oon wa&s;h all away; as the children of <HI>I&s;rael</HI> regarded not the wonders that God <HI>wrought in Aegypt,</HI> neither kept they his great goodne&s;s in remembrance,
<NOTE PLACE="marg">P&s;al. 106.7, 13, 21.</NOTE> but &s;oon forgot his <HI>works,</HI> yea, and forgat God their Saviour, which had done &s;o great things in <HI>Aegypt, wondrous works</HI> in the Land of <HI>Ham,</HI> and fearful things by the <HI>Red Sea;</HI> therefore, le&s;t you &s;hould for|get the fir&s;t part of this text, before you heard the &s;econd, I thougt it high time to proceed to tho&s;e points, which the time prevented me to inlarge, not the la&s;t time I was in this place, but the la&s;t time I treated of this ver&s;e; and I hope you do re|member that I told you, this text was a <HI>text of love,</HI> and of a twofold love.</P>
<LIST>
<ITEM>1. The <HI>love of God to man.</HI> And</ITEM>
<ITEM>2. The <HI>love of man to God.</HI> And</ITEM>
</LIST>
<P>In the fir&s;t I noted the&s;e four things,
<LIST>
<ITEM>1. The <HI>lover, God.</HI></ITEM>
<ITEM>2. The <HI>affection, Love. He loved us fir&s;t.</HI></ITEM>
<ITEM>3. The <HI>beloved, Us.</HI></ITEM>
<ITEM>4. The <HI>time, First.</HI></ITEM>
</LIST></P>
<P>And I have done with the fir&s;t three; and therefore, not to &s;tand upon any fur|ther repetition, I am now to proceed to &s;hew you the fourth point, that is, the time when he loved us,
<NOTE N="4" PLACE="marg">The time when God lo|ved us fir&s;t.</NOTE> <GAP DESC="foreign">; he loved us fir&s;t, <HI>i.e.</HI> before we would, or could love him; for love is one of the affections, and the affections are &s;eated in the heart, and the heart is placed in the mid&s;t of the body, and the body could not contain the heart, nor the heart ca&s;t forth the affections, nor the affections produce love, before our loves,
<NOTE PLACE="marg">Jer. 31.3. God loved us from everla&s;t|ing before our Creation.</NOTE> and affections, and hearts, and bodies, had their being.</P>
<P>But God <HI>loved us,</HI> before we were created, and before we could have the <HI>lea&s;t thought</HI> of our very being, for <HI>I have loved thee with an everla&s;ting love;</HI> therefore with loving kindne&s;s have I drawn thee, &s;aith the Lord; and this love was <HI>everla&s;t|ing,</HI> as well a <HI>parte ante,</HI> from the time pa&s;t, as a <HI>parte po&s;t,</HI> for the time to come; and this love will appear the greater, if we con&s;ider how <HI>freely,</HI> and how <HI>unde&s;erved|ly</HI> he hath loved us, for the object of love is good, either that which is really &s;o in|deed, or &s;eeming &s;o to be: And S. <HI>Aug.</HI> rea&s;oneth mo&s;t truly, that <HI>antequam cre|ati eramus nihil boni merebamur;</HI> before <HI>we were made,</HI> we could do no good, we could merit no <HI>reward,</HI> we could <HI>de&s;erve</HI> no love.</P>
<P>And yet, before we had received any <HI>being,</HI> the love of God towards us had re|ceived a beginning; and when our &s;ouls were unbreathed, our bodies unframed, and all this glorious &s;tructure laid in the du&s;t, before ever we beheld the light, or the light was brought out of darkne&s;s, or the darkne&s;s was upon the <HI>face of the deep,</HI> our bodies and our &s;ouls were <HI>affected</HI> by God, and we had a <HI>deep intere&s;t</HI> in the love of God, when as then the earth was created for our <HI>habitation,</HI> the creatures were produced for our &s;ervice, and the heavens were appointed for our comfort: So God loved us before our Generation, before <HI>we were,</HI> before we had our being, and after our tran&s;gre&s;&s;ion,
<NOTE PLACE="marg">God loved us after our tran&s;|gre&s;&s;ion. John 8.</NOTE> when as God had made us his &s;ons, like him&s;elf, and we had made our &s;elves like our <HI>Father the devil,</HI> there was cau&s;e enough of hate, but none of love, for then <HI>we</HI> found a way to <HI>run away from God,</HI> we invented garments to hide our &s;hame, and to cover our nakedne&s;s from the eyes of men, but to make us mo&s;t <HI>loath&s;ome</HI> in the eyes of God, and we became <GAP DESC="foreign">, haters of God, that la|boured with the old Gyants, <GAP DESC="foreign">, to fight and <HI>war with God,</HI> to <HI>unthrone</HI> him, and to ungod him, when <HI>we</HI> de&s;ired to make our &s;elves like Gods, nay the <HI>only Gods,</HI> and he &s;hould be no God at all, unle&s;s we might have <HI>our wills,</HI> and not <HI>his will</HI> to be done in <HI>heaven,</HI> as we do <HI>in earth.</HI></P>
<P>Yet then, when <HI>we were</HI> thus filled <HI>with malice,</HI> &s;welled <HI>with enmity,</HI> and oppo&s;ite to <HI>all amity,</HI> to <HI>all verity,</HI> to <HI>all goodne&s;s,</HI> when we lay <HI>polluted</HI> in our <HI>own blood,</HI> as the Prop.
<PB N="47" REF="120"><HI>Ezek.</HI> &s;aith, <HI>Ez.</HI> 6.6. &amp; were <HI>enemies</HI> unto God, and were, as the Ap. &s;peaketh, <HI>dead in tre&s;pa&s;&s;es &amp; &s;ins,</HI> having hearts, but no hearts to love him, having &s;ouls,
<NOTE PLACE="marg">Eph. 2.1.</NOTE> but no &s;ouls to <HI>long for him,</HI> and having bodies, but no bodies to &s;erve him, but &s;uch as were breathing out <HI>&s;laughters again&s;t him,</HI> as <HI>Saul</HI> was breathing the like again&s;t the Church;
<NOTE PLACE="marg">Acts 9.1.</NOTE> and <HI>when we were</HI> no more <HI>willing</HI> to yield him any, the lea&s;t jot of true love, or holy affection, then <HI>dead bodies</HI> are able to perform the <HI>mo&s;t honourable action;</HI> God then pittied our mi&s;eries, and had compa&s;&s;ion of our <HI>unworthine&s;s,</HI> and as S. <HI>Aug.</HI> &s;aith, <HI>etiam non di|lectus dilexit,</HI> out of his abundant goodne&s;s, without any other <HI>motive,</HI> he loved us, when we thus <HI>hated, wronged,</HI> and abu&s;ed him, continually provoking him to anger with our continual abominations; and yet he doth not &s;ay with the Poet, <HI>Odero &s;i potero, &s;i non invitus amabo;</HI> I love them again&s;t my will, but <HI>indignos amavi,</HI> I have freely loved them that are &s;o worthy of my hate, and &s;o <HI>unworthy</HI> of my love.</P>
<P>And therefore here is <HI>love,</HI> and the <HI>love of loves,</HI> and the <HI>wonder of all wonders,</HI> to pro&s;ecute them <HI>with love,</HI> that per&s;ecuted him <HI>with hate,</HI> and &s;o <HI>mercifully</HI> to give his <HI>only Son</HI> to &s;ave their lives, that &s;o <HI>cau&s;le&s;ly</HI> and <HI>maliciou&s;ly</HI> put his Son, whom he &s;o <HI>dearly loved,</HI> to a mo&s;t direful and a mo&s;t <HI>&s;hameful death:</HI> And therefore, as <HI>Da|vid</HI> directeth his 45. <HI>P&s;alm,</HI> which is <HI>Epithalamium Chri&s;ti &amp; &s;pon&s;ae,</HI> or <HI>Canticum a|micanum,</HI> a Song of Loves to the chief Mu&s;itian upon <HI>Sho&s;hannim,</HI> or to him that <HI>excelleth in Mu&s;ick:</HI> So mu&s;t I leave this great <HI>love of God</HI> to be amplified by him that is <HI>vates amorum,</HI> the Di&s;ciple of Love, not he that termed him&s;elf &s;o, but he that <HI>was &s;o indeed,</HI> the Di&s;ciple <HI>which our Saviour loved.</HI></P>
<P>And &s;o I will de&s;cend unto the &s;econd part of this text, which is,
<NOTE PLACE="marg"><HI>Pars</HI> 2.</NOTE> <GAP DESC="foreign">, <HI>nos diligimus eum;</HI> as <HI>Catharinus, Calv. Beza, Tremel.</HI> and abundance more do read it; or <HI>diligamus eum,</HI> as the Vulg. Lat. <HI>Aquinas, Ju&s;tinianus, Corn. a Lapide,</HI> and all tho&s;e that follow the <HI>vulgar tran&s;lation,</HI> do expound it, which in effect is all one, the Holy Gho&s;t purpo&s;ely u&s;ing that word, which in the original, is both the <HI>Indicative</HI> and the <HI>Subjunctive Mood,</HI> to reach us, that what the holy men of God do, all men &s;hould do the &s;ame, that is, to <HI>love him,</HI> which is the &s;econd part of my Text, far different from the former, that being high and excellent, this <HI>low,</HI> and but indifferent, that very great, and more then can be expre&s;&s;ed, this <HI>very very little,</HI> and le&s;s then &s;hould be imagined; and therefore I can &s;peak but a little of it, and for that little. I be&s;eech you to con&s;ider the&s;e two points.</P>
<P>The
<LIST>
<ITEM>1. From the con&s;ideration of Gods love, that he <HI>loved us.</HI></ITEM>
<ITEM>2. From the con&s;ideration of the time, that he <HI>loved us fir&s;t.</HI></ITEM>
</LIST></P>
<P>The fir&s;t point teacheth us to <HI>love God again, Quia amor amoris magnes,
<NOTE N="1" PLACE="marg">VVhat the fir&s;t Point teacheth us, <HI>i.e.</HI> to love God a|again. <HI>De Lege Talio|nis. Res dare pro rebus, pro ver|bis verba &s;ole|mus. Pro bufis bu|fas, pro trufis reddere trufas.</HI> Buffets with blowes and mocks with mowes, <HI>Dalton</HI> p. 180. Mat. 7.12. 1. In retalia|tion of evil for evil. Exod. 21.22.</NOTE> &amp; durus e&s;t qui amorem non rependit,</HI> and <HI>Lextalionis:</HI> The Law of like, doth require no le&s;s, then that we &s;hould love him that loveth us, for even rea&s;on &s;heweth, that <HI>Lex non ju&s;tior ullae&s;t,</HI> there cannot be a ju&s;ter Law in the world, then the <HI>Law of Retaliati|on;</HI> and &s;o our Saviour te&s;tifieth, <HI>With the &s;ame mea&s;ure ye meat, it &s;hall be mea&s;u|red to you again,</HI> and Nature it &s;elf teacheth us the &s;ame Le&s;&s;on.</P>
<Q><L>Quod tibi fieri velis, aliis hoc fieri videto,</L>
<L>Quod tibi fieri nolis, aliis hoc fieri caveto.</L></Q>
<P>And the Eternal Verity &s;aith, <HI>What&s;oever ye would that men &s;hould do unto you, do ye even &s;o to them, for this is the Law and the Prophets.</HI> And this Law holdeth good not only in <HI>general,</HI> but al&s;o in the <HI>particular</HI> retribution,
<LIST>
<ITEM>1. <HI>Of evil for evil.</HI></ITEM>
<ITEM>2. <HI>Of good for good.</HI></ITEM>
</LIST> As,</P>
<P N="1">1. <HI>Mo&s;es</HI> that was <HI>Faithful in all Gods Hou&s;e,</HI> &s;aith, <HI>If men &s;trive,</HI> and any mi&s;|chief follow, then thou &s;halt give <HI>Life for Life, Eye for Eye,</HI> &amp;c. which is to be under&s;tood not of <HI>private revenge,</HI> but to be executed by <HI>him</HI> that is <HI>ju&s;tly</HI> deputed to execute <HI>vengeance</HI> upon the <HI>evil doers:</HI> And &s;o we find it executed, both by God and men; for the Old world that filled the Earth with a <HI>Deluge</HI> of all <HI>wicked|ne&s;s,</HI> God brought a <HI>Deluge</HI> of <HI>Water,</HI> to wa&s;h the &s;ame clean away, and the <HI>Sodo|mites</HI>
<PB N="48" REF="121">that burned with the <HI>fire</HI> of unlawful Lu&s;ts, were con&s;umed with <HI>Fire</HI> and <HI>Brim&s;tone</HI> for the &s;ame; and the <HI>Egyptians</HI> that <HI>drowned</HI> all the Male Children of the <HI>I&s;raelites,</HI> were them&s;elves drowned <HI>in the Red Sea;</HI> and the Children of <HI>I&s;ra|el</HI> when they took <HI>Adonibezek,</HI> cut off his <HI>Thumbes</HI> and his <HI>Great Toes,</HI> and he &s;aid,
<NOTE PLACE="marg">Judges 1.6, 7.</NOTE> <HI>Three&s;core and ten Kings having their Thumbes and their Great Toes out off, g<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|thered their meat under my Table, and now as I have done, &s;o God hath required me.</HI> So when <HI>Perillus</HI> made his Brazen Bull to torment others, <HI>Phalaris</HI> thought it <HI>ju&s;t,</HI> that him&s;elf, which made it, &s;hould <HI>fir&s;t</HI> ta&s;t of his own Invention. And when <HI>Egypt</HI> wanted the wonted Inundation of <HI>Nilus,</HI> and <HI>Thracius</HI> told <HI>Bu&s;iris</HI> that the <HI>Wrath</HI> of the gods would be appea&s;ed by the Sacrificing of a <HI>Strangers</HI> Blood, and the King under&s;tanding, by his own <HI>Confe&s;&s;ion,</HI> that he was an Alien,
<Q><L>Illi Bu&s;iris, fies Jovis Ho&s;tia primus</L>
<L>Inquit, &amp; Aegypto tu dabis ho&s;pes aquam.</L></Q> He thought it the <HI>ju&s;te&s;t</HI> act to offer him <HI>fir&s;t</HI> unto the gods. So we read that tho&s;e Lords which fir&s;t called the <HI>Moores</HI> into <HI>Spain,</HI> to &s;uppre&s;&s;e their King <HI>Rode|ricke</HI> whom they hated, were <HI>them&s;elves</HI> and their Families <HI>de&s;troyed</HI> by the means of tho&s;e Moores; and the <HI>Britains</HI> that rejected their Ju&s;t and Lawful King, <HI>Aurel. Ambro&s;ius,</HI>
<NOTE PLACE="marg"><HI>Speed,</HI> l. 7. c. 12.</NOTE> and &s;ent for the <HI>Saxons Hengi&s;t</HI> and <HI>Hor&s;us,</HI> to aid <HI>Vortigerne</HI> and his A&s;&s;ociates, that were Intruders. were driven by the <HI>Saxons</HI> into the Rocky Mountains, where they remain <HI>exiled</HI> from their own <HI>Right,</HI> to this very day: and becau&s;e the God of <HI>Long Patience</HI> is a God of <HI>Great Ju&s;tice,</HI> that will render to every man <HI>according to his deeds,</HI> and holds it <HI>very ju&s;t,</HI> that tho&s;e <HI>rebelli|ous people,</HI> which call any other <HI>Nation</HI> to &s;uppre&s;&s;e their own Lawful King, &s;hould at one time or other, either by that very Nation, or &s;ome other, be &s;ubdued and <HI>de&s;troyed them&s;elves;</HI> therefore Subjects ought to think of Gods <HI>Ju&s;tice,</HI> before they ca&s;t off the <HI>Yoke</HI> of their <HI>Allegiance.</HI></P>
<P>And 2. As the Poet &s;aith,
<Q><L>Lex non ju&s;tior ulla e&s;t,</L>
<L>Quam necis Artifices arte perire &s;ua.</L></Q> There cannot be a <HI>juster Law,</HI>
<NOTE N="2" PLACE="marg">In retaliati|on of good for good.</NOTE> then for him that <HI>diggeth a Pit,</HI> to fall into it him|&s;elf, or that he that loveth <HI>War,</HI> &s;hould <HI>peri&s;h</HI> in the War, and he that &s;heddeth <HI>mans Blood,</HI> &s;hould have <HI>his Blood</HI> &s;hed by man; &s;o in the retaliation of <HI>good for good,</HI> the <HI>&s;ame Law</HI> holdeth mo&s;t <HI>ju&s;t,</HI> and more e&s;pecially,
<LIST>
<ITEM>1. In <HI>Giving.</HI></ITEM>
<ITEM>2. In <HI>Suffering.</HI></ITEM>
<ITEM>3. In <HI>Loving.</HI> For,</ITEM>
</LIST> For,</P>
<P N="1">1. <NOTE N="1" PLACE="marg">In giving.</NOTE> Is it not <HI>ju&s;t,</HI> that we &s;hould <HI>give</HI> to him that hath given <HI>all</HI> to us? And <HI>what have we that we have not received from God?</HI> Why then &s;hould we think much either to give the <HI>Tenth</HI> to God, or our <HI>Almes</HI> unto the Poor? when the Lord him&s;elf profe&s;&s;eth, <HI>he that giveth unto the poor, lendeth unto the Lord:</HI> and what&s;o|ever you do to <HI>the&s;e,</HI> you do to <HI>Him.</HI></P>
<P N="2">2. <NOTE N="2" PLACE="marg">In &s;uffering.</NOTE> Is it not as <HI>ju&s;t,</HI> that we &s;hould be ready to <HI>&s;uffer</HI> for him that hath &s;uffered &s;o much for us? The Apo&s;tle &s;aith, that Chri&s;t <HI>exinanivit &s;eip&s;um,</HI> though he thought it no Robbery <HI>to be equal with God,</HI>
<NOTE PLACE="marg">Phil. 2.6.</NOTE> yet he <HI>emptied</HI> him&s;elf of all his Royal Dignities, and <HI>&s;uffered</HI> all the <HI>Indignities</HI> that could be laid upon him <HI>for our &s;ake;</HI> and &s;hall we grudge to <HI>&s;uffer</HI> the Lo&s;&s;e of a little <HI>Worldly Tra&s;h?</HI> or the bearing of &s;ome <HI>Light Affliction</HI> for him, and for the Defence of his Truth and True Service, that hath &s;uffered <HI>all Sufferings</HI> for us? No, no, when we &s;uffer any thing for the <HI>Faith</HI> of Chri&s;t, or our <HI>Loyalty</HI> to our King, let us but con&s;ider, what Chri&s;t hath <HI>&s;uffered</HI> for us, and what our <HI>good King</HI> hath &s;uffered for the Defence of our <HI>Faith,</HI> becau&s;e he will not yield to deface the <HI>Church</HI> of Chri&s;t, and to de&s;troy the True Service of God, and this will <HI>&s;upport</HI> us in all our <HI>Sufferings,</HI> we &s;uffer a <HI>little</HI> for him that &s;uffered <HI>much</HI> for us.</P>
<PB N="49" REF="121">
<P N="3">3. Becau&s;e all men have not <HI>wealth</HI> to give,
<NOTE N="3" PLACE="marg">In loving.</NOTE> and all men have not the <HI>patience</HI> to &s;uffer, yet all men have <HI>hearts to love God,</HI> and they can have no <HI>excu&s;e</HI> if they <HI>love him not;</HI> becau&s;e he hath &s;o <HI>dearly</HI> loved them; for if you con&s;ider all the <HI>Motives</HI> and procurements of Love, which are very <HI>many,</HI> as Beauty, Benignity, Bounty, Wi&s;dom, Valour, and the like; yet there is <HI>none</HI> of the&s;e, nor <HI>all</HI> the&s;e, nor any <HI>other</HI> thing in the world, &s;o powerful to <HI>beget</HI> Love, as <HI>Love</HI> it &s;elf; neither is there any thing &s;o available to <HI>encrea&s;e</HI> or to <HI>continue</HI> Love, as <HI>Love it &s;elf:</HI> There|fore the Poets feign, that when <HI>Venus</HI> the <HI>Godde&s;s of Love,</HI> brought forth her <HI>fir&s;t</HI> begotten Son, &s;he called him <GAP DESC="foreign">, Love; and when &s;he &s;aw, he <HI>thrived not,</HI> but was &s;till lean, meager, and bloodle&s;s,
<NOTE PLACE="marg">How <HI>Venus</HI> con&s;ulted with <HI>Themis</HI> about her &s;on <HI>Eros.</HI></NOTE> &s;he con&s;ulted with <HI>Themis</HI> the Godde&s;s of <HI>Justice,</HI> which was Mother to <HI>Minerva</HI> the Godde&s;s of <HI>Wi&s;dom,</HI> to know the <HI>rea|&s;on</HI> of the &s;ad condition of her Son, and &s;he told her, that &s;he mu&s;t bring forth <HI>ano|ther</HI> Son, which &s;he did, and called him <GAP DESC="foreign">, <HI>i.e. Love for Love,</HI> and then both her Children pro&s;pered, and became exceeding <HI>beautiful</HI> and <HI>lovely:</HI> So among men, when we pro&s;ecute any one with <HI>Love,</HI> it is impo&s;&s;ible that <HI>Love</HI> &s;hould be la&s;t|ing, if at <HI>no time,</HI> in no <HI>mea&s;ure,</HI> it &s;hould be requited with Love again; for as the Coales <HI>Conjoyned,</HI> will pre&s;erve the heat, but when they are <HI>&s;cattered,</HI> will be &s;oon extingui&s;hed; &s;o <HI>debet amor lae&s;us ira&s;ci,</HI> love when it is de&s;erted and for&s;aken or left alone, will be <HI>&s;oon lo&s;t.</HI> And therefore if we de&s;ire the <HI>Love</HI> of God to <HI>conti|nue</HI> towards us, we mu&s;t re&s;olve to &s;hew our <HI>Love</HI> to God again; for <HI>I will love them that love me, and &s;hew mercy unto Thou&s;ands of them that loue me,</HI> &s;aith the Lord:
<NOTE PLACE="marg">Prov. 8.17.</NOTE> And &s;o the Apo&s;tle &s;aith, <HI>we love him becau&s;e he loved us fir&s;t,</HI> that is, &s;eeing he hath loved us, therefore we are bound to love him; where you may ob&s;erve,
<LIST>
<ITEM>1. The <HI>Per&s;ons,</HI> We. <HI>We love him.</HI></ITEM>
<ITEM>2. The <HI>Act,</HI> Love. <HI>We love him.</HI>
<NOTE N="3" PLACE="marg">Parts.</NOTE></ITEM>
<ITEM>3. The <HI>Object,</HI> Him. <HI>We love him.</HI></ITEM>
</LIST></P>
<P N="1">1. The per&s;ons here &s;aid to love God are not the Angels,
<NOTE N="1" PLACE="marg">The per&s;ons that love God, <HI>We.</HI></NOTE> though they do excee|dingly love him, when as the Script. &s;aith, <HI>He maketh his angels &s;pirits, and his mini|&s;ters a flame of fire,</HI> where you may &s;ee three mo&s;t admirable and tran&s;cendent excel|lencies of the Angels: as</P>
<P N="1">1. <HI>Purity of &s;ub&s;tance,</HI> becau&s;e they are <HI>Spirits.</HI></P>
<P N="2">2. <HI>Readine&s;s of obedience,</HI> becau&s;e they are his Angels and his Mini&s;ters,
<NOTE PLACE="marg">Three excel|lent properties of the Angels.</NOTE> and &s;uch as for their &s;wift execution of Gods commands, are compared to the wings of the wind.</P>
<P N="3">3. <HI>Ferventne&s;s of charity,</HI> or <HI>burning love,</HI> not only of one towards another, but e|&s;pecially towards God, becau&s;e they are flames of fire: but the per&s;ons here meant are men, we love him, <HI>i.e.</HI> we that are the &s;ons of <HI>Adam</HI> do love him; &amp; &s;eeing mans love to God is but <HI>Radius divini amoris erga homines, in deum reflexus,</HI> a beam of Gods love towards man, reflected from man to God again, as <HI>Zanchius</HI> &s;aith, and &s;eeing that where &s;o powerfull a cau&s;e doth exi&s;t, the &s;ub&s;equent effect mu&s;t needs fol|low.</P>
<P>Therefore, &s;eeing God loveth all men, it mu&s;t needs be, that all men,
<NOTE PLACE="marg">How all men do love God. Acts 17.</NOTE> in &s;ome mea&s;ure do love God again, that is, as God is their Creator, Pre&s;erver, and Cau&s;e, in whom <HI>they live, and move, and have their being,</HI> and from whom they have, and do receive all the good that they have: &s;o the Jews, Turks and Heathens, World|lings, Rebels and Traytors, and all the wicked men in the world, doe love God.</P>
<P>But &s;eeing this love is too general and too ba&s;e for all Chri&s;tians, &s;carce wor|thy of the name of love, it will not &s;erve the turn to make us happy, but will deceive and de&s;troy tho&s;e lovers, that have none other love to God but this poor confu&s;ed general love. Therefore,</P>
<P N="2">2. To proceed unto the &s;tricter di&s;cu&s;&s;ion of the act, or the affection of love,
<NOTE N="2" PLACE="marg">The act, <HI>love.</HI> The Original cau&s;e of love twofold. 1. General.</NOTE> <HI>We love him,</HI> you mu&s;t note the &s;ame to be according to the original cau&s;e and ground thereof: And that is two-fold.</P>
<P N="1">1. <HI>General,</HI> as the <HI>many</HI> manifold benefits that we continually receive from God, as he is the faithful Creator, a wi&s;e Pre&s;erver, and a bountiful Be&s;tower of abundance
<PB N="50" REF="122">of all <HI>good gifts</HI> upon his Creatures;
<NOTE PLACE="marg">So the Repro|bates love God. 2. Special.</NOTE> and in <HI>this re&s;pect,</HI> the very <HI>Reprobates</HI> (as I told you) cannot chu&s;e but <HI>love the Lord,</HI> that is their <HI>Creator</HI> and <HI>Pre&s;erver.</HI></P>
<P N="2">2. <HI>Special,</HI> as the &s;erious <HI>apprehen&s;ion</HI> of our own infinite <HI>wants</HI> and mi&s;eries, and of tho&s;e <HI>Miracles of Love</HI> and Mercies, which God hath performed to <HI>cure our &s;ouls</HI> from tho&s;e Mi&s;eries,
<NOTE PLACE="marg">Thus the Saints only love God.</NOTE> by &s;ending his <HI>only Son,</HI> to &s;ave us from all our &s;ins.</P>
<P>And thus the true Saints that do hate their <HI>&s;ins,</HI> and lay hold on <HI>Chri&s;t,</HI> do only love the Lord, and the wicked that <HI>delight</HI> in &s;in, and perceive not the <HI>&s;weetne&s;s</HI> of their Saviour, cannot be &s;aid to <HI>love God;</HI> for as the <HI>whole have no need of the Phy&s;i|tian,</HI> and give no <HI>thanks</HI> for his Phy&s;ick; &s;o they that feel not the <HI>&s;en&s;e</HI> of their own mi&s;eries, and perceive not their <HI>Obligation</HI> to their Deliverer, can have no love to God their <HI>Saviour.</HI></P>
<P>Therefore &s;eeing as the Poet &s;aith,
<Q>Quod latet, ignotum e&s;t, ignoti nulla cupido.</Q> And as S. <HI>Bern.</HI> &s;aith, <HI>non potes aut amare quem non noveris, aut habere quem non ama|veris;</HI> we cannot <HI>love</HI> whom we <HI>know</HI> not, nor <HI>enjoy</HI> whom we <HI>love</HI> not; it beho|veth us to &s;earch into our <HI>&s;pirits,</HI> to look into our own <HI>states,</HI> to con&s;ider the <HI>mul|titude</HI> of our own <HI>&s;ins,</HI> and to bethink our &s;elves, in what need we &s;tand of a <HI>Deli|verer,</HI> to &s;ee if this will not bring us <HI>in love</HI> with God our <HI>Saviour:</HI></P>
<P>And then I be&s;eech you,
<NOTE PLACE="marg">Two &s;pecial Points to be con&s;idered.</NOTE> let us con&s;ider,
<LIST>
<ITEM>1. What <HI>manner</HI> of Love we ought to have</ITEM>
<ITEM>2. How <HI>great</HI> a love it <HI>ought</HI> to be</ITEM>
</LIST> towards him.</P>
<P>And 1. I pre&s;ume, the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e is no man in this A&s;&s;embly, but he would think him|&s;elf much <HI>injured,</HI>
<NOTE N="1" PLACE="marg">What man|ner of Love|we ought to have.</NOTE> if it were but imagined, that he did not <HI>love God</HI> his Saviour; and i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is not my de&s;ire to <HI>di&s;hearten</HI> any, when I wi&s;h from <HI>my heart,</HI> that every the <HI>lea&s;t &s;parke</HI> of your <HI>love</HI> to God, might prove a <HI>Glorious Flame.</HI> Yet I fear there be very many men that come into the world, they know not why, and live therein they care not <HI>how,</HI> and go out of it again, they cannot tell where, but do <HI>live</HI> in it without a <HI>God,</HI> and then <HI>die</HI> without any <HI>hope.</HI> And others there be, that <HI>dream</HI> of happine&s;s, and their <HI>hopes</HI> being but <HI>dreams,</HI> they do therein but <HI>deceive</HI> them&s;elves, like tho&s;e that <HI>dream</HI> they are at a plea&s;ant <HI>Ban|quet,</HI> yet when they <HI>awake,</HI> their &s;oul is <HI>hungry:</HI> For as the <HI>Jews,</HI> in our Saviours time, did indeed per&s;ecute him, becau&s;e they were &s;o blinded, that they could not <HI>apprehend</HI> him to be the <HI>Son</HI> of God; but for <HI>God him&s;elf,</HI> they made <HI>full account,</HI> that they <HI>alone,</HI> and none but they did <HI>love</HI> him, and for <HI>Mo&s;es,</HI> vvho&s;e very Name vvas the <HI>Glory</HI> of their Nation, they profe&s;&s;ed to <HI>love him</HI> beyond mea&s;ure, &s;o that vvho&s;oever &s;pake any <HI>bla&s;phemous</HI> vvords again&s;t <HI>Mo&s;es,</HI> vvas thought vvorthy to be <HI>&s;toned to death:</HI>
<NOTE PLACE="marg">Acts 6.11. John 5.42. V. 45.</NOTE> And yet our Saviour tels them, <HI>I know you, that you have not the love of God in you,</HI> and that <HI>Mo&s;es</HI> in vvhom they tru&s;ted, &s;hould <HI>accu&s;e them before God:</HI> So many <HI>Chri&s;tians</HI> at the <HI>la&s;t day</HI> &s;hall profe&s;s, that they have <HI>prophe&s;ied in Chri&s;t</HI>'s <HI>Name, &amp; ca&s;t out Devils, &amp; done many wonderful works in his Name,</HI> &amp; rebelled again&s;t their ovvn King, and killed their <HI>own</HI> Brethren, and &s;tarved their <HI>own</HI> Shepherds, and hazarded their <HI>own</HI> Lives <HI>for his &s;ake;</HI> and yet he &s;hall prote&s;t unto them, <HI>I ne|ver knew you, i. e.</HI> to <HI>love</HI> me, or to do the&s;e things for my &s;ake, but for your <HI>own ends,</HI> and to &s;atisfie your <HI>own de&s;ires;</HI> and therefore <HI>depart from me ye Workers of Ini|quity.</HI></P>
<P>And the <HI>rea&s;on</HI> is,
<NOTE PLACE="marg">Two &s;orts of the Lovers of Chri&s;t. 1. Formal. 2. Real.</NOTE> that there are two &s;orts of the <HI>lovers</HI> of Chri&s;t, and two kinds of profe&s;&s;ors of Chri&s;tianity: 1. <HI>General.</HI> 2. <HI>Special.</HI> That <HI>formal,</HI> this <HI>real;</HI> that in <HI>&s;hew,</HI> this in <HI>deed;</HI> that <HI>ingendred</HI> by Education, by Country, by Cu&s;tome, by confor|mity to the Laws and Fa&s;hions of them with whom they live, and by a <HI>common &s;ence</HI> of Gods <HI>outward favours</HI> for Chri&s;t his &s;ake unto them; and this <HI>infu&s;ed</HI> by an inward operation of <HI>Gods Spirit</HI> in the heart, in all &s;incerity and truth, and is conti|nually pre&s;erved and encrea&s;ed by a <HI>lively &s;ence</HI> of Gods <HI>&s;pecial favour</HI> unto them through Je&s;us Chri&s;t. And you know that S. <HI>Paul</HI> tells us, he is not a <HI>Jew</HI> which is
<PB N="51" REF="122">one, <GAP DESC="foreign">, <HI>in that which appeareth outwardly in the fle&s;h; i.e.</HI> which is but only born and bred a Jew, of the &s;eed of <HI>Abraham,</HI> of the <HI>vi&s;ible</HI> Synagogue, and partaker of all the <HI>external</HI> Covenants of grace; but he only is the <HI>right Jew,</HI> which is one <GAP DESC="foreign">, <HI>inwardly</HI> in the &s;ecrets of the heart; &s;o he is not a <HI>Chri&s;tian</HI> that is but only born a Chri&s;tian, and doth but <HI>outwardly</HI> profe&s;s Chri&s;tianity, to come to the <HI>Church</HI> to hear <HI>Sermons,</HI> to receive the <HI>Sacraments,</HI>
<NOTE PLACE="marg">Who is the true Chri&s;tian.</NOTE> and to accu&s;tome him&s;elf to all the <HI>outward</HI> formalities of Chri&s;tianity; but he is the <HI>true Chri&s;tian,</HI> that is &s;o made by his <HI>&s;econd birth,</HI> and by that <HI>internal grace,</HI> which is indeed <HI>invi&s;ible</HI> unto o|thers, but mo&s;t <HI>&s;en&s;ible</HI> unto him&s;elf, and who, as the Evangeli&s;t &s;aith,
<NOTE PLACE="marg">John 1.13.</NOTE> <HI>is born not of bloud, nor of the will of the fle&s;h, nor of the will of man, but of God.</HI></P>
<P>And therefore, &s;eeing God is not <HI>mocked,</HI> and that he <HI>requireth truth in the inward parts,</HI> and the <HI>exacte&s;t kind</HI> of love that can be imagined, let us not mock our <HI>&s;elves</HI> by any <HI>pre&s;umptuous</HI> conceits of our love to God, and &s;o <HI>deceive</HI> our own hearts, and <HI>betray</HI> our own &s;ouls; which is the <HI>u&s;ual practice</HI> of too too many men; for if we <HI>love</HI> God, as we <HI>ought,</HI> then our love mu&s;t be, as the Apo&s;tle &s;peaketh, <GAP DESC="foreign">, in purity, in &s;implicity, or, as the word &s;ignifieth, in <HI>incorruption; i.e.</HI> &s;uch as neither the mo&s;t <HI>honourable,</HI> nor the mo&s;t <HI>profitable,</HI> nor the mo&s;t <HI>delectable</HI> things in this world can ever be able to <HI>le&s;&s;en,</HI> or <HI>dimini&s;h</HI> the lea&s;t jot of our <HI>love</HI> to God; when, with the Apo&s;tle, we di&s;e&s;teem our <HI>preferments,</HI> and our <HI>honours,</HI> and <HI>what&s;oever</HI> el&s;e the world could <HI>confer</HI> upon us, and account them all but as <HI>dung</HI> in compari&s;on of our <HI>love</HI> to God, and the di&s;charging of that duty which we owe unto him; for &s;o <HI>Abra|ham</HI> for&s;ook his <HI>Country,</HI> neglected his <HI>honour,</HI> and was ready to facrifice his <HI>only Son</HI> in obedience to the commands of God, and &s;o will all they do, that do <HI>truly love</HI> the Lord as they out to love him.</P>
<P N="2">2. For the <HI>extent</HI> and quantity of our love to God, S. <HI>Augu&s;tine</HI> &s;aith,
<NOTE PLACE="marg">Aug. <HI>de mori|bus Eccle&s;iae.</HI></NOTE> that <HI>Modus di|ligendi Deum est, ut diligatur quantum pote&s;t diligi, &amp; quanto plus diligitur, tanto e&s;t di|lectio melior.</HI> And St. <HI>Bernard</HI> &s;aith, that <HI>Modus diligendi Deum e&s;t &s;ine modo;</HI> The <HI>mea&s;ure</HI> of our love to God &s;hould be <HI>beyond mea&s;ure,</HI> &s;o much, that we &s;hould prefer his <HI>Love,</HI> his Honour, and his Service, before our <HI>Father,</HI> or Mother, or Wife, or Husband, or Children, or Plea&s;ure, or Profit, or <HI>any other thing</HI> in this World; yea, before our <HI>own life,</HI> which we &s;hould be <HI>ready</HI> and willing to <HI>lay down</HI> for the <HI>love</HI> of him, and the <HI>defence</HI> of his truth and &s;ervice, <HI>Qui amori no&s;tri placide ac benigne pro no|bis mori dignatus e&s;t;</HI> which for the purcha&s;ing of our <HI>Salvation,</HI> did mo&s;t <HI>chearfully</HI> and readily vouch&s;afe to &s;uffer a mo&s;t <HI>&s;hameful death</HI> for us; for &s;o <HI>much only</HI> we do <HI>love</HI> God, as we love him <HI>more</HI> than we love <HI>any thing el&s;e,</HI> though the &s;ame &s;hould be never &s;o lovely.</P>
<P>And in very deed, our <HI>love</HI> to his honour, and our <HI>care</HI> of his &s;ervice, and the <HI>maintaining</HI> of his truth, can never be near &s;o <HI>much</HI> performed as we <HI>ought</HI> to do.</P>
<P>Therefore, let others <HI>laugh</HI> at our <HI>too-much love</HI> to God, and our <HI>too hot zeal</HI> to promote his <HI>truth,</HI> and to maintain his <HI>&s;ervice;</HI> yet I &s;hall never condemn the <HI>nature</HI> of tho&s;e men, that with the zeal <HI>Phinees,</HI> and the boldne&s;s of St. <HI>Peter,</HI> are &s;ometimes <HI>violent</HI> and <HI>vehement</HI> in the&s;e proceedings; but I &s;hall blame them that know not <HI>when,</HI> and <HI>wherein</HI> it is fitting to be &s;o; for in this our <HI>love</HI> to God, if it be directed to the <HI>right end,</HI> though we &s;hould fail in the <HI>manner,</HI>
<NOTE PLACE="marg">We cannot love God too much, nor near &s;o much as we ought to~ love him.</NOTE> yet we can never fail in the <HI>mea&s;ure</HI> of loving God; becau&s;e, as when the <HI>&s;ubject</HI> of our hatred is <HI>&s;in,</HI> it cannot be too <HI>deep:</HI> So when the <HI>Object</HI> of our love is <HI>God,</HI> it cannot be too <HI>high;</HI> and they that with the <HI>Laodiceans</HI> are but warm, when God requireth them to be <HI>hot,</HI> can never be <HI>freed</HI> from &s;in; when their <HI>moderation</HI> is become a <HI>tran&s;gre&s;&s;ion,</HI> and their <HI>Sobriety</HI> is belied into a <HI>Vertue;</HI> which had it been done by <HI>Elias, John Bap|ti&s;t,</HI> and the re&s;t of the Prophets and Apo&s;tles, and the Fathers of the <HI>Primitive Church,</HI> we had been deprived of <HI>much truth,</HI> and they had failed of the Crown of <HI>Martyrdom.</HI></P>
<P>Yet I deny not, but a man may eat <HI>too much honey,</HI> and in <HI>Solomons</HI> &s;ence,
<NOTE PLACE="marg">Men may be too preci&s;e.</NOTE> a man may be <HI>righteous overmuch,</HI> and make him&s;elf <HI>over-wi&s;e;</HI> that is, if I might expound it, make <HI>tho&s;e things</HI> to be &s;ins, to be <HI>&s;uper&s;titious,</HI> to be <HI>Idolatrous,</HI> to be <HI>Popi&s;h,</HI> which
<PB N="52" REF="123">are not &s;o, (as the Engli&s;h Rebels throughout all <HI>Ingland</HI> now do) and to make that for <HI>Gods &s;ervice,</HI> and teach tho&s;e things for <HI>truths,</HI> which are not &s;o: As the <HI>Romi&s;h Prie&s;ts</HI> throughout all this Kingdom do; but to love God <HI>too much,</HI> to be <HI>too careful</HI> to obey Gods Precepts, or <HI>too vehement</HI> to publi&s;h what we know to be a truth, mo&s;t <HI>nece&s;&s;ary</HI> to be known, it is the Sophi&s;try of Satan to &s;ay, this is too much.</P>
<P>And yet I &s;ay not that <HI>every</HI> Chri&s;tian doth, or can love God in &s;o <HI>great</HI> a mea|&s;ure as is required of him, or as <HI>many</HI> others have and do love him; for as there are <HI>degrees</HI> of faith,
<NOTE PLACE="marg">That there are divers de|grees, as of Faith, &s;o of Love.</NOTE> &s;o there are degrees of love; and <HI>every</HI> degree of &s;piritual love pro|ceeds from a <HI>proportionable</HI> act of &s;aving faith. And therefore, as our <HI>faith,</HI> &s;o our <HI>love</HI> is &s;ubject to all variations and changes, ebbings and flowings, according to the <HI>&s;trength</HI> of our per&s;wa&s;ions, or the <HI>violence</HI> of our de&s;ertions. And, as &s;ome men are indued with a <HI>greater</HI> mea&s;ure of <HI>faith</HI> than others be, (when as &s;ome have no more than a <HI>grain of mu&s;tard &s;eed,</HI> and that mixed with much anxiety, and others are <HI>&s;trong</HI> in faith, like <HI>Abraham,</HI> that doubted <HI>nothing</HI> of Gods Promi&s;e, notwith&s;tanding all the <HI>impediments</HI> that might cro&s;s it;) &s;o &s;ome men have but an ordinary love to God, and others are indued with a <HI>more</HI> eminent and heroical love.</P>
<P>And &s;uch was the love of the <HI>Primitive</HI> Chri&s;tians when the rage of the Pagans was &s;o <HI>great</HI> again&s;t them,
<NOTE PLACE="marg"><HI>Eu&s;.</HI> l. 4. c. 15. &amp; l. 5. c. 1.</NOTE> that to be a <HI>Chri&s;tian</HI> was a &s;ufficient <HI>accu&s;ation</HI> to draw them to their <HI>execution,</HI> as it appeareth by tho&s;e two <HI>memorable</HI> examples of <HI>Attalus</HI> and <HI>Polycarpus;</HI> for as they made <HI>Attalus</HI> to walk about the <HI>Amphitheater</HI> of the Li|ons, there was a little <HI>Tablet</HI> born before him, wherein tho&s;e four words were only written,
<NOTE PLACE="marg"><HI>Eu&s;.</HI> l. 4. c. 15. &amp; l. 5. c. 1.</NOTE> <GAP DESC="foreign">, This is <HI>Attalus</HI> the Chri&s;tian; and when <HI>Poly|carpus</HI> was led to his <HI>Execution,</HI> the Governour commanded the <HI>Cryer</HI> to make Pro|clamation, that <HI>Polycarpus</HI> had confe&s;&s;ed him&s;elf to be a <HI>Chri&s;tian.</HI></P>
<P>And yet &s;uch was their <HI>Con&s;tancy,</HI> and &s;o great was their <HI>love</HI> to Chri&s;t, that they did not only &s;ay with <HI>Ignatius, Ure, tunde, divelle,</HI> Burn me, kill me, tear me to pie|ces, yet thou &s;halt <HI>never</HI> draw me from my <HI>Saviour Chri&s;t,</HI> but they did al&s;o &s;uffer the mo&s;t <HI>exqui&s;ite torments</HI> that could be <HI>invented</HI> with &s;uch <HI>incredible</HI> patience, that the &s;ight thereof was &s;o far from <HI>terrifying</HI> the beholding Chri&s;tians, that it rather <HI>enfla|med</HI> them to undergo the <HI>like tortures;</HI>
<NOTE PLACE="marg">The great love of the Primi|tive Chri&s;tians unto God.</NOTE> for as they were leading <HI>Ptolomaeus,</HI> an ho|nourable per&s;on, to a mo&s;t di&s;honourable death, only becau&s;e he had <HI>confe&s;&s;ed</HI> him|&s;elf to be a Chri&s;tian; <HI>Lucius,</HI> another Chri&s;tian, &s;eeing this inju&s;tice of <HI>Urbicius</HI> the Governour, goeth unto him, and demands, What <HI>rea&s;on</HI> is it that thou &s;hould&s;t put <HI>Ptolomaeus</HI> to death for confe&s;&s;ing him&s;elf to be a <HI>Chri&s;tian,</HI> &s;eeing he hath not committed <HI>Adultery</HI> nor <HI>Murder;</HI> and thou can&s;t not prove him a <HI>Thief</HI> or a <HI>Ravi|&s;her,</HI> or guilty of any <HI>crime</HI> or iniquity, therefore thy Sentence doth no <HI>credit</HI> unto the Emperour <HI>Antoninus</HI> the meek, nor to his <HI>Son,</HI> nor to the Senate of <HI>Rome.</HI> To whom <HI>Urbicius</HI> an&s;wered nothing, but only asked <HI>Lucius,</HI> if he was a <HI>Chri&s;tian?</HI> Who replyed <HI>Yes, that I am;</HI> and was therefore pre&s;ently led to his <HI>execution;</HI> For which <HI>inju&s;tice</HI> he joyfully thanked <HI>Urbicius,</HI> that by this means he &s;hould be <HI>delivered</HI> out of the hands of &s;uch <HI>cruel</HI> Ma&s;ters, and &s;hould go to God his mo&s;t <HI>loving</HI> Father.</P>
<P>And albeit, in the time of the Apo&s;tles and the Primitive Fathers, the <HI>Per&s;ecuti|ons</HI> rai&s;ed again&s;t the Chri&s;tians were <HI>thus</HI> cruel,
<NOTE PLACE="marg"><HI>I&s;idor. de &s;um|mo bono,</HI> l. 1. c. 28.</NOTE> and &s;o tyrannical, that many good minds cannot <HI>read</HI> or remember the &s;ame without <HI>weeping;</HI> Yet <HI>I&s;idorus</HI> tells us, That in the time of <HI>Antichrist,</HI> and towards the <HI>end</HI> of the world, the Synagogue of Satan, and the <HI>wordly Senate</HI> &s;hall more <HI>furiou&s;ly</HI> rage again&s;t the Church of Chri&s;t and the City of God, than ever he did in the <HI>Primitive</HI> times; for Satan was to be <HI>bound</HI> for a thou&s;and years;
<NOTE PLACE="marg">Rev. 20.2.</NOTE> whereby his malice was <HI>chained,</HI> and his power <HI>abridged,</HI> that the Church might have <HI>&s;ome refre&s;hment,</HI> and therefore if the devil (&s;aith he) when he was <HI>fast bound</HI> handled the Martyrs &s;o <HI>cruelly,</HI> then &s;urely he will do <HI>much more</HI> when he &s;hall be <HI>unchained,</HI> which &s;hall be, and now is in the time of <HI>Anti|chri&s;t.</HI>
<NOTE PLACE="marg"><HI>Thumus Hi&s;t.</HI> l. 6. <HI>Cham de cru|del. Antich.</HI> l. 16. c. 15. Mr. <HI>Fox.</HI></NOTE></P>
<P>And truly I think that who&s;oever readeth <HI>Thuanus</HI> and <HI>Chamier,</HI> and the book of the <HI>Martyrs</HI> of our Church, and con&s;ider the Ma&s;&s;acres of tho&s;e Chri&s;tians, that within this <HI>la&s;t</HI> Century of years have &s;uffered in <HI>France, Germany, Spain, Italy,</HI> and other places round about, and that only for <HI>Religion,</HI> and not for worldly <HI>Dominion,</HI>
<PB N="53" REF="123">which is the &s;uffering of the <HI>Christians</HI> under the <HI>Turk,</HI> that permitteth any <HI>profe&s;|&s;ion</HI> &s;o they yield them&s;elves to his <HI>&s;ubjection.</HI>) He mu&s;t ingenuou&s;ly confe&s;s this truth of <HI>I&s;idorus;</HI> that the greate&s;t of all Per&s;ecutions is that which is <HI>pro&s;ecuted</HI> by the Mini&s;try of <HI>Antichri&s;t</HI> that now raigneth in the world.</P>
<P>But if you would de&s;ire to know <HI>who is this Antichri&s;t</HI> that <HI>now reigneth</HI> and thus rageth in the world?</P>
<P>I an&s;wer,
<NOTE PLACE="marg">VVho is the Great Anti+chri&s;t divers opinions.</NOTE> That although <HI>many good Arguments</HI> are produced to prove the <HI>Great Turk</HI> to be that Great Antichri&s;t, and <HI>Con&s;tantinople</HI> to be that <HI>Babylon</HI> which is the Throne of that bloudy bea&s;t; and <HI>as many</HI> good Arguments are alleadged by <HI>Powel, Whitaker, Downham, Thomp&s;on,</HI> and others of our Prote&s;tant Writers to prove that <HI>&s;eries paparum</HI> from <HI>Boniface</HI> in <HI>Phocas</HI> time, to this pre&s;ent Pope, is that <GAP DESC="foreign">, &s;poken of by St. <HI>Paul,</HI> 2 <HI>The&s;.</HI> 3. and that <HI>Rome</HI> is his proper &s;eat, and &s;o called <HI>Baby|lm</HI> by St. <HI>Peter.</HI> Yet divers others, of no &s;mall Learning, do avouch, That as <HI>Eccle&s;ia credentium, corpus cum capite,</HI> the whole Catholick Church of Chri&s;t, head and mem|bers, is &s;aid to be, and is &s;o termed, <HI>unus Chri&s;tus,</HI> one Chri&s;t, as in <HI>Joh.</HI> 3.13. And Chri&s;t &s;aith unto <HI>Saul, Why per&s;ecute&s;t thou me,</HI> when he per&s;ecuted his <HI>Church;</HI> So <HI>Eccle&s;ia malignantium,</HI> the Congregation of the wicked, or e&s;pecially <HI>Senatus con&s;ul|tus,</HI> the great Sanedrim of the people, the <HI>&s;upream Coun&s;el,</HI>
<NOTE PLACE="marg">A pack of wic|ked men is ter|med the Anti|chri&s;t.</NOTE> and the <HI>highe&s;t Court</HI> of any Nation, which is the <HI>repre&s;entative</HI> my&s;tical body of that di&s;per&s;ed and <HI>nefari|ous</HI> Synagogue, is oftentimes, for their <HI>unanimous</HI> con&s;ent in all wickedne&s;s, &s;poken of, <HI>qua&s;i unus homo,</HI> as if they were but <HI>one man;</HI> becau&s;e they all have but <HI>one head,</HI> one will, and one end, to de&s;troy the <HI>truth,</HI> and the true <HI>Church</HI> of Chri&s;t. And this <HI>&s;u|pream &s;tool</HI> of wickedne&s;s, that e&s;tabli&s;heth mi&s;chief <HI>by a Law,</HI>
<NOTE PLACE="marg">2 The&s;. 3.8.</NOTE> doth now appear to many men to be <GAP DESC="foreign">, <HI>That man of &s;in, and the child of perdition,</HI> whom <HI>the Lord &s;hall con&s;ume with the &s;pirit of his mouth, and &s;hall de&s;troy with the brightne&s;s of his coming;</HI> becau&s;e they &s;ay,</P>
<P>Fir&s;t, There is neither <HI>Note,</HI> Argument, Saying, nor Te&s;timony of holy Scripture that doth, <HI>competere antichristo,</HI> and is &s;utable unto Antichri&s;t, but it is mo&s;t proper|ly found to agree with that <HI>Cumulus Senatorum,</HI> the repre&s;entative Council of all wic|kedne&s;s. As,</P>
<P N="1">1. They have &s;eated them&s;elves in a <HI>mystical Babylon,</HI> the <HI>Am&s;terdam</HI> of all con|fu&s;ion, where you may ea&s;ily find almo&s;t <HI>all Here&s;ies</HI> maintained that have been in|vented, and <HI>any Religion</HI> u&s;ed but the <HI>true Religion,</HI> that dares not be profe&s;&s;ed.</P>
<P N="2">2. They do &s;it in the <HI>Temple of God</HI> as God, that is, they do po&s;&s;e&s;s the <HI>true&s;t Church</HI> of God that we know to be on earth, and as God they e&s;tabli&s;h <HI>Wor&s;hip</HI> and Religion, and ordain <HI>Laws</HI> for the <HI>Government</HI> of that Church, and root out that <HI>Wor&s;hip</HI> and Government which God him&s;elf hath ordained.</P>
<P N="3">3. They <HI>exalt them&s;elves</HI> above all that <HI>is called God, i.e.</HI> Above <HI>Kings,</HI>
<NOTE PLACE="marg">This point of the Great An|tichri&s;t is fully and at large handled in my Book of <HI>The Great Anti|chri&s;t revealed.</HI></NOTE> of whom the Scripture mo&s;t properly &s;aith, <HI>Dixi Dii e&s;tis;</HI> I &s;aid you are Gods, becau&s;e they are in <HI>Gods &s;tead,</HI> and do exerci&s;e Gods <HI>Power</HI> here on Earth; and yet this <HI>grand Council</HI> of the Great Synagogue would not only be <HI>wor&s;hipped</HI> them&s;elves as <HI>Kings,</HI> but will &s;uppre&s;s <HI>Kings,</HI> deny any <HI>&s;ervice</HI> to be done to them, and &s;uffer none to do them <HI>Wor&s;hip,</HI> which is properly to <HI>exalt</HI> them&s;elves above <HI>Kings</HI> when they keep Kings <HI>&s;o low.</HI></P>
<P N="4">4. When, by their fal&s;e <HI>a&s;&s;embled</HI> Prophets, they deny the <HI>Notions,</HI> whereby we under&s;tand the <HI>Father</HI> and the <HI>Son</HI> to be the <HI>true God,</HI> (as they plainly do by the ca&s;hiering of the words, <HI>E&s;&s;ence, Per&s;on, Trinity,</HI> and the like words, which the Church of God, <HI>penes quam norma loquendi,</HI> hath ever u&s;ed to bring her <HI>Children</HI> thereby to &s;ome &s;ure knowledge of that <HI>great my&s;tery</HI> of godline&s;s, and to inable them to <HI>confute</HI> tho&s;e wicked Hereticks that <HI>denied</HI> the &s;ame) they do manife&s;t them&s;elves to be <HI>that Antichri&s;t,</HI> who, as St. <HI>John</HI> &s;aith, <HI>denieth the Father and the Son,</HI>
<NOTE PLACE="marg">1 Joh. 2.22.</NOTE> which nei|ther <HI>Turk</HI> nor <HI>Pope</HI> as yet ever did.</P>
<P N="5">5. The unfolding of that <HI>great my&s;tery</HI> of the <HI>Bea&s;t,</HI>
<NOTE PLACE="marg"><HI>Aug de Civitat. Dei.</HI> l. 20. c. 9. &amp; 14.</NOTE> which Bea&s;t St. <HI>Augu&s;tine</HI> un|der&s;tandeth of the <HI>Society of wicked Chri&s;tians,</HI> and the City of Satan, that is &s;ignified by that <HI>Bea&s;t;</HI> and the my&s;tery which the Holy Gho&s;t &s;etteth down to be ob&s;erved as the mo&s;t <HI>proper</HI> Note of the Bea&s;t, is, that it containeth 666. touching which, if you
<PB N="54" REF="124">omit <HI>one thou&s;and,</HI> which is a full and perfect number, and which is not an <HI>unu&s;ual</HI> thing in the Scripture to do, to make the other the <HI>more my&s;tery,</HI> and con&s;ider that in 646. this <HI>great Sanedrim</HI> or &s;uperlative Council demanded the <HI>Militia</HI> or &s;overaign rule over the <HI>King,</HI> for twenty years, which being added to 646 do make up the ju&s;t number of 666. This they &s;ay is a &s;trong Argument to prove the <HI>grand Council</HI> to be that <HI>Great Bea&s;t.</HI></P>
<P N="6">6. And la&s;tly, The un&s;peakable <HI>unparalelled per&s;ecution</HI> of this Antichri&s;t, above <HI>all the per&s;ecutions</HI> that preceded it, either of <HI>Pope, Turke,</HI> or <HI>heathen Tyrants,</HI> do plainly prove them, to the judgment of &s;ome men, to be the <HI>greate&s;t Antichri&s;t</HI> that as yet is <HI>revealed</HI> unto the world; though &s;ome think that a greater may yet come before Chri&s;t does come to judgment; which I do not believe.</P>
<P>But though I &s;ay, as St. <HI>Augu&s;tine</HI> doth in the like ca&s;e, <HI>Alii atque alii aliud atque aliud opinati &s;unt;</HI> Divers men have divers opinions about the <HI>time, place,</HI> and <HI>per&s;on</HI> of Antichri&s;t which neither my <HI>Text</HI> nor my <HI>time</HI> will give me leave, either to <HI>di&s;cu&s;s,</HI> or to <HI>disprove</HI> any of the &s;ame now.</P>
<P>Yet thus much I dare <HI>boldly</HI> &s;ay, that letting pa&s;s the per&s;ecutions of the Preachers, not to be paralelled in any Hi&s;tory, if you con&s;ider fir&s;t the <HI>number</HI> of them, all the Reverend Bi&s;hops, all the Deans, all Prebends, and all the be&s;t Divines in the whole Kingdom And 2. the <HI>mi&s;ery</HI> that is impo&s;ed upon them, <HI>wor&s;e</HI> than death, <HI>Quia dulce mori mi&s;eris?</HI> To be &s;poyled of <HI>all their means,</HI> bani&s;hed from all <HI>their friends,</HI> wife, children, and Parents, and expo&s;ed to <HI>all wants</HI> and contempts, &s;o that neither <HI>Nero, Domitian, Diocle&s;ian,</HI> nor <HI>Julian,</HI> brought &s;uch a <HI>&s;torm</HI> upon the Church of Chri&s;t, as is now brought upon the <HI>body</HI> of the whole <HI>Clergy</HI> within the&s;e five years; and omitting the <HI>many thou&s;ands</HI> of good Chri&s;tians,
<NOTE PLACE="marg">No Hi&s;torian can &s;hew me a|ny king that hath &s;uffered more indigni|ties at any <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n|chri&s;tian hand, than King <HI>Charls</HI> hath &s;uf|fered from the Long Parlia|ment.</NOTE> that for their <HI>Religion</HI> and <HI>good con|&s;cience</HI> have lo&s;t their <HI>lives, livings,</HI> and <HI>liberties.</HI> I &s;ay, letting all the&s;e things pa&s;s, I dare appeal to any <HI>impartial</HI> Reader, that neither <HI>Eu&s;ebius,</HI> nor <HI>Socrates,</HI> nor <HI>Thua|nus,</HI> nor <HI>Chammier,</HI> nor any <HI>other</HI> Hy&s;torian, <HI>Eccle&s;ia&s;tical</HI> or <HI>Prophane,</HI> that have written of <HI>Per&s;ecutions,</HI> or of the <HI>cruelty</HI> of Antichri&s;t can &s;hew me <HI>any King</HI> (&s;ince the King of the Jews) that by his <HI>own Subjects,</HI> and for no <HI>vice</HI> of his own that ma|lice it &s;elf can tax him, but only in reality (what&s;oever is otherwi&s;e pretended) for the <HI>defence</HI> of Chri&s;t his <HI>faith,</HI> and the <HI>true &s;ervice</HI> of God, the protection of all <HI>faith|full Preachers,</HI> and the upholding of the <HI>Fundamental Laws</HI> of his Kingdom, <HI>hath</HI> or <HI>could</HI> &s;uffer more <HI>unkingly indignities</HI> by any Antichri&s;t, than our <HI>gracious King</HI> hath done by his own <HI>ungraciaus Subjects</HI> of the&s;e three Kingdoms.</P>
<P>But &s;tay, and let us con&s;ider, that, although the&s;e <HI>Per&s;ecutions</HI> be exceeding <HI>great,</HI> yet our <HI>&s;ins</HI> and tran&s;gre&s;&s;ions are far <HI>greater,</HI> and God in all this is <HI>most ju&s;t;</HI> and as <HI>Ezra</HI> &s;aith,
<NOTE PLACE="marg">Ezra 9 13.</NOTE> <HI>Puni&s;heth us le&s;s than our iniquities de&s;erve;</HI> for certainly we mu&s;t <HI>confe&s;s,</HI> what the world &s;eeth, that we have &s;inned <HI>with our Fathers,</HI> we have done ami&s;s and <HI>dealt wickedly;</HI> and therefore as <HI>Eu&s;ebius</HI> confe&s;&s;eth the iniquities of the <HI>Primitive</HI> Chri&s;tians to have pulled upon them tho&s;e <HI>Heathen Per&s;ecutions,</HI> &s;o mu&s;t we ac|knowledge this <HI>Antichri&s;tian</HI> Tyranny, to have <HI>mo&s;t ju&s;tly</HI> fallen upon us.</P>
<P>And not only &s;o, but &s;eeing we have &s;o <HI>ju&s;tly</HI> de&s;erved it, let us <HI>&s;ubmit our &s;elves</HI> under the mighty hand of God, <HI>repent</HI> and be <HI>&s;orry</HI> for <HI>what&s;oever</HI> we have done <HI>ami&s;s,</HI> and pray to God for <HI>grace</HI> and &s;trength, to &s;uffer what &s;hall be laid upon us, either for the <HI>puni&s;hment</HI> of our &s;ins, or the <HI>trial</HI> of our Faith to God, and our <HI>Loyalty</HI> to our King, not only the <HI>lo&s;s</HI> of all <HI>worldly</HI> things, but even of our <HI>life it &s;elf,</HI> becau&s;e that in <HI>&s;o &s;uffering</HI> unto <HI>death,</HI> we &s;hall be &s;ure to have the <HI>Crown of life;</HI> which the Lord grant unto us for Je&s;us Chri&s;t his &s;ake, to whom be all glory and honour for ever and ever, <HI>Amen.</HI></P>
<P>I have &s;pent two hours in treating of this one ver&s;e already; and becau&s;e here is <HI>magnum in parvo,</HI> abundance of trea&s;ure in this <HI>little mine,</HI> I mu&s;t crave leave to &s;pend one hour more, and with that I hope I &s;hall <HI>fini&s;h</HI> all that I have to &s;ay on the&s;e words.</P>
<P>You may remember I told you the words contain,
<LIST>
<ITEM>1. <HI>Gods love to Man.</HI></ITEM>
<ITEM>2. <HI>Mans love to God.</HI></ITEM>
</LIST></P>
<PB N="55" REF="124">
<LIST>
<ITEM>The fir&s;t I handled in my fir&s;t Sermon. And,</ITEM>
<ITEM>In the &s;econd, I &s;hewed you three parts; that is to &s;ay,
<LIST>
<ITEM>1. The <HI>Per&s;ons,</HI> We,</ITEM>
<ITEM>2. The <HI>Act,</HI> Love,</ITEM>
<ITEM>3. The <HI>Object,</HI> him,</ITEM>
</LIST> <HI>We love him.</HI>
<NOTE N="3" PLACE="marg">The Object of our love, <HI>God.</HI></NOTE></ITEM>
</LIST>
<P>The two fir&s;t in my la&s;t Sermon. And now becau&s;e I love neither <HI>Tautologies,</HI> nor to &s;tand long upon repetitions, I will proceed unto the <HI>object</HI> of our love, where the Apo&s;tle &s;aith, <HI>We love him,</HI> that is, <HI>God.</HI> And I would to God that we did <HI>all</HI> love him, <HI>quia actus di&s;tinguitur per objectum;</HI> becau&s;e it is not our <HI>love</HI> that doth hurt us, but the <HI>object</HI> of our love maketh or marreth all; for as St. <HI>Augu&s;tine</HI> &s;aith, <HI>Duas civi|tates duo faciunt amores;</HI> our love to <HI>God</HI> buildeth up <HI>Jeru&s;alem,</HI>
<NOTE PLACE="marg"><HI>Aug. &s;uper</HI> P&s;al. 64.</NOTE> the Church and Ci|ty of God, and our love to the <HI>world,</HI> and the&s;e worldly things, buildeth up <HI>Babylon,</HI> the Synagogue of Satan.</P>
<P>And therefore this is the <HI>errour</HI> of the &s;ons of men,
<NOTE PLACE="marg">The errour of men.</NOTE> not that we are &s;ubject unto <HI>Pa&s;&s;ions,</HI> and endued with the <HI>affections</HI> of Fear, Hate, Love, and the like; but that we <HI>misguide</HI> our Pa&s;&s;ions, and mi&s;order our affections, by <HI>mi&s;placing</HI> them where they <HI>ought not</HI> to be &s;etled; for we may <HI>fear,</HI> &s;o it be him that can ca&s;t <HI>both body and &s;oul into hell fire;</HI> we may <HI>hate,</HI> &s;o it be the thing that <HI>is evill,</HI> and we may <HI>love,</HI> &s;o it be <HI>what we ought,</HI> and as we ought to love.</P>
<P>But this is that which God cannot endure, that we &s;hould fear <HI>men</HI> more than God, or fear <HI>temporal</HI> lo&s;&s;es, goods, or lands, more than the lo&s;s of our <HI>&s;ouls,</HI> and the wounding of a <HI>good con&s;cience;</HI> or that we &s;hould hate our <HI>brethren,</HI> and not their <HI>&s;ins,</HI> which we cheri&s;h in our <HI>&s;elves,</HI> though we dete&s;t them in all <HI>others;</HI> or that we &s;hould love the <HI>world</HI> and not God, or any thing in the world <HI>more</HI> than God, or &s;o <HI>much,</HI> that it &s;hould any waies <HI>le&s;&s;en</HI> our love to God.</P>
<P>And therefore here I may <HI>&s;top</HI> my cour&s;e, and &s;tay a while, to reprove tho&s;e <HI>many millions</HI> of men that are, as the Philo&s;ophers &s;aid, <HI>The Citizens of the world,</HI> and do freely <HI>be&s;tow</HI> their loves, not on <HI>God,</HI> but either upon the <HI>vain plea&s;ures,</HI>
<NOTE PLACE="marg">The love of vain things choaketh our love to God.</NOTE> or the <HI>vile profits</HI> of this wicked world. And it is a &s;trange thing to &s;ee, how one affecteth <HI>Ho|nour,</HI> another <HI>Beauty,</HI> a third <HI>Authority,</HI> and mo&s;t of us &s;ome <HI>one</HI> kind of <HI>vanity</HI> or other, that either <HI>drowneth</HI> or <HI>driveth</HI> away, and &s;o <HI>le&s;&s;eneth</HI> much our love to <HI>God:</HI> And above all things, the love of <HI>Riches</HI> choaketh this <HI>divine love</HI> in all worldly men.</P>
<P>For, as <HI>Apolonius Tyanaeus</HI> &s;aith, That he hath &s;een a &s;tone, called <HI>Pantaura,</HI> which is the <HI>Queen</HI> of all other &s;tones, and hath in it <HI>all the vertues</HI> that are to be found in all the other pretious &s;tones; So, to <HI>this &s;tone</HI> do &s;ome men compare <HI>riches;</HI>
<NOTE PLACE="marg">Kiches what they are like.</NOTE> becau&s;e they &s;uppo&s;e <HI>riches</HI> to contain in them the <HI>force</HI> and vertue of <HI>all other things,</HI> and are able to bring <HI>mighty things to pa&s;s;</HI> as the fierce&s;t <HI>beasts</HI> are made tame by them, the faire&s;t <HI>Ladies</HI> are won by them, as <HI>Jupiter</HI> prevailed with <HI>Danae,</HI>
<NOTE PLACE="marg">What great things wealth and riches have done.</NOTE> when as the Poets feign, he came unto her in a <HI>golden &s;howre;</HI> The greate&s;t <HI>Kings</HI> are &s;ubdued by them, when as no weapons can overcome the &s;hields of Gold; and <HI>Rome</HI> it &s;elf might have been bought, if <HI>Jugurth</HI> had had <HI>wealth</HI> enough to purcha&s;e it, as he &s;aid when he pa&s;&s;ed out of <HI>Rome.</HI> And you &s;ee the <HI>Fi&s;hes</HI> of the Sea, that are overwhelmed with water, and drowned in the Deep, cannot e&s;cape the <HI>force of Riches;</HI> and the <HI>Fowls</HI> of the air, though of the &s;wifte&s;t Wings, yet can they not <HI>fly</HI> from <HI>their Em|pire;</HI> yea, what <HI>Altitudes</HI> have not Riches abated? What <HI>difficulties</HI> have they not vanqui&s;hed? What <HI>improbabilities,</HI> I will not &s;ay impo&s;&s;ibilities, have they not faci|litated? And <HI>what things</HI> have they de&s;ired, that they have not obtained?</P>
<P>Therefore St. <HI>Augu&s;tine,</HI> &s;hewing the <HI>folly</HI> of the Pagans about their <HI>&s;elected</HI> gods,
<NOTE PLACE="marg"><HI>Aug. de Civit. Dei.</HI> l. 7. c. 3.</NOTE> wondreth, that if <HI>wi&s;e</HI> men were their Selectors, why <HI>Venus</HI> was preferred before the Lady <HI>Vertue;</HI> or if <HI>Venus</HI> de&s;erveth her enhan&s;ement, becau&s;e <HI>more</HI> do affect her, than tho&s;e that love <HI>vertue,</HI> then why was not Lady <HI>Money</HI> more famous than <HI>Mi|nerva,</HI> &s;eeing that in all &s;orts of men there are <HI>more</HI> that love <HI>coyn</HI> better than <HI>know|ledge,</HI> and all Trades aime at <HI>Money,</HI> and &s;ay with the Poet,
<Q><L>Quaerenda pecunia primum e&s;t, virtus po&s;t nummos,</L>
<PB N="56" REF="125">
<L>Haec Janus &s;ummus ab imo perdocet</L>
<L>Haec recinunt juvenes dictata &s;ene&s;&abque;;</L></Q> Which made <HI>Euripides</HI> to pre&s;ent one in an <HI>humor,</HI> that neglected <HI>all things</HI> and all reproaches; for <HI>wealth;</HI> becau&s;e (&s;aid he) men &s;eld om or never ask, how <HI>good</HI> or how <HI>hone&s;t</HI> is &s;uch a one, but how <HI>rich is he?</HI> and each man is that, which he po&s;|&s;e&s;&s;eth, and is &s;o <HI>e&s;teemed,</HI> according as he is <HI>worth</HI> and no more;</P>
<P>And therefore mo&s;t men (I mean <HI>worldly</HI> men) love their gold as their God, and <HI>this God</HI> hath their love; And yet <HI>riches</HI> in their <HI>own</HI> nature, have neither <HI>ho|nour,</HI> nor <HI>knowledge,</HI> nor <HI>power,</HI> nor <HI>valour,</HI> nor any other <HI>good</HI> nor <HI>evil</HI> in them|&s;elves more than <HI>that,</HI> whereunto they that do <HI>po&s;&s;e&s;&s;e</HI> them do <HI>direct</HI> them, but they are like the <HI>water,</HI>
<NOTE PLACE="marg">Riches like the waters of <HI>Feneo.</HI></NOTE> of the lake <HI>Feneo,</HI> whereof the <HI>Arcadians</HI> do report, that who|&s;oever drinketh of it in the <HI>night,</HI> he falleth &s;ick, but who&s;oever taketh it in the <HI>day time,</HI> he becometh <HI>well;</HI> &s;o <HI>riches,</HI> u&s;ed for the works of <HI>darkne&s;&s;e,</HI> to oppre&s;&s;e the <HI>poor,</HI> to &s;ubdue our <HI>Prince,</HI> to uphold <HI>pride,</HI> to maintain <HI>Idolatry,</HI> rebellion, and the like, are very <HI>poy&s;on</HI> unto our Souls; but if we imploy them for the deeds of <HI>light,</HI>
<NOTE PLACE="marg">How riches do evil, and how they may do good.</NOTE> to uphold the <HI>right,</HI> to relieve the <HI>poor,</HI> to defend the <HI>innocent,</HI> they are as <HI>antidotes</HI> again&s;t all evil; for neither is the rich man <HI>condemned,</HI> nor the poor man <HI>&s;aved,</HI> becau&s;e the one is <HI>rich,</HI> and the other <HI>poor,</HI> but as both may be <HI>&s;aved,</HI> &s;o beth may be <HI>condemned,</HI> becau&s;e the <HI>rich</HI> man abu&s;eth his <HI>wealth,</HI> and the <HI>poor</HI> man his <HI>poverty.</HI></P>
<P>And, as mo&s;t men hunt after <HI>riches,</HI> &s;o I might &s;hew you how others affect <HI>au|thority,</HI> and others are drunk with the de&s;ire of <HI>honours,</HI> but the time would be too &s;hort for me to go about to cut off the head of this <HI>monstrous Hydra</HI> of <HI>mi&s;or|dered</HI> love; and mo&s;t men do profe&s;&s;e to know, that as S. <HI>John</HI> &s;aith, 1 <HI>Joh.</HI> 2.15. <HI>Who&s;oever loveth the World, the love of the Father is not in him;</HI> and that this world is full of <HI>&s;nares</HI> and thorns, and <HI>vanities and vexation of &s;pirit;</HI> and that the <HI>lovers</HI> of this world are none other than the <HI>Servants</HI> of the Devil; and they do likewi&s;e <HI>confe&s;&s;e,</HI> that God hath done and doth all tho&s;e <HI>great things</HI> for them, which we have &s;et down, and therefore that they are no <HI>worldlings,</HI> but do love God with all their hearts, and do think them&s;elves much <HI>wronged,</HI> if they &s;hould be otherwi&s;e <HI>&s;u&s;pected.</HI></P>
<P>Yet becau&s;e,
<NOTE PLACE="marg">2 The&s;. 3.2.</NOTE> as the Apo&s;tle &s;aith, <HI>all men have not faith,</HI> &s;o all men <HI>have not love,</HI>
<NOTE PLACE="marg">What we mu&s;t do if we love God.</NOTE> e&s;pecially <HI>&s;uch love</HI> as they ought to have; therefore le&s;t we &s;hould <HI>deceive</HI> our &s;elves herein, and &s;o <HI>de&s;troy</HI> our Souls, we mu&s;t know, that God is <HI>truth;</HI> and therefore he that loves God, loves <HI>truth,</HI> and who&s;oever loves <HI>lies</HI> and <HI>fal&s;ehoods,</HI> loves not God; and God is <HI>Ju&s;tice;</HI> therefore he that loves God, loves that which is <HI>right</HI> and ju&s;t, and he that loves to do <HI>wrong</HI> loves not God; and &s;o God is <HI>Wi&s;|dom,</HI> and God is <HI>Mercy,</HI> and therefore he that loves God, loves <HI>Wi&s;dom</HI> and <HI>&s;hew|eth mercy;</HI> and they that are <HI>fooli&s;h,</HI> as all the <HI>wicked</HI> are, and do &s;hew <HI>cruelty</HI> unto their brethren, as do the <HI>blood thir&s;ty</HI> men that do now &s;eaze and kill and &s;lay the in|nocent that never offended them, cannot be &s;aid to love God.</P>
<P>But for the <HI>fuller manife&s;tation</HI> of our love to God,</P>
<P N="1">1. <NOTE PLACE="marg">Two things to be done.</NOTE> I will &s;et down <HI>&s;ome</HI> of the mo&s;t <HI>infallible</HI> &s;igns of this <HI>true love</HI> of God, the be&s;t of them that are collected;</P>
<P N="2">2. Le&s;t, upon the <HI>di&s;cu&s;&s;ion</HI> of the&s;e truths, we find our &s;elves <HI>de&s;titute</HI> of this love I will <HI>briefly</HI> and as the time will give me leave, &s;hew the <HI>impediments</HI> and &s;et down the <HI>furtherances</HI> of our love to God.
<NOTE N="1" PLACE="marg">The infalli|ble &s;igns of our true love of God. The Image of of Love how anciently painted: And why.</NOTE> And</P>
<P N="1">1. I find among&s;t the <HI>Antient</HI> Hieroglyphicks, that the Image of <HI>Love</HI> was painted in the &s;hape of a <HI>beautiful woman,</HI> cloathed in a green ve&s;ture, wherein was writ|ten the&s;e two words, <HI>prope &amp; procul,</HI> far and nigh, in the brea&s;t were ingraven <HI>life</HI> and <HI>death,</HI> in the borders of her garment were &s;et <HI>Winter</HI> and <HI>Summer,</HI> and in her &s;ide a <HI>wound,</HI> &s;o wide, and &s;o largely opened, that all her inward parts were tran&s;parent.</P>
<P>And tho&s;e Sages that pourtrayed <HI>Love</HI> thus, did it for the&s;e rea&s;ons;</P>
<PB N="57" REF="125">
<P N="1">1. In the &s;hape of a <HI>woman,</HI> to &s;hew the <HI>vehemencie</HI> of this affection,
<NOTE PLACE="marg">The explana|tion of the hi|erogliphick. 2 Sam. 1.26.</NOTE> becau&s;e <HI>women,</HI> by rea&s;on of their <HI>weakne&s;&s;e</HI> to bridle their pa&s;&s;ions, as they are more <HI>vio|lent</HI> in their hate, &s;o are they more <HI>fervent</HI> in their love, and more <HI>vehement</HI> in all their de&s;ires than men; therefore <HI>David,</HI> expre&s;&s;ing the <HI>great</HI> love of <HI>Jonathan</HI> towards him, &s;aith, that <HI>his love pa&s;&s;ed the love of women.</HI></P>
<P N="2">2. Of a <HI>beautiful</HI> woman, to &s;hew that Love is an <HI>alluring</HI> &s;ubject, and is <HI>&s;weet</HI> and delectable, even to them that are <HI>troubled with Love.</HI></P>
<P N="3">3. In a <HI>green</HI> ve&s;ture, to &s;hew that <HI>true love</HI> ought alwayes to be <HI>fre&s;h</HI> and fair, and never <HI>withered,</HI> nor waxen old, becau&s;e <HI>it never faileth,</HI>
<NOTE PLACE="marg">1 Cor. 13.8.</NOTE> as the Apo&s;tle te&s;ti|fieth.</P>
<P N="4">4. In the words, <HI>far and nigh,</HI> that were &s;et in the <HI>forehead</HI> of that Image, was &s;ignified that, contrary to the <HI>common</HI> practice of the world to follow that old Pro|verb,
<Q>Qui procul ab oculis procul e&s;t a limine cordis,</Q> Out of &s;ight out of mind, <HI>true love</HI> remaineth <HI>firm,</HI> as well in the <HI>ab&s;ence</HI> as in the <HI>pre&s;ence</HI> of them that we love; when as neither <HI>length of time</HI> nor <HI>di&s;tance of place</HI> can any wayes <HI>alter</HI> the con&s;tancie or <HI>le&s;&s;en</HI> the affection of a true Lover.</P>
<P N="5">5. In <HI>life and death</HI> that were ingraven on the <HI>brea&s;t,</HI> was &s;hewed, that,
<NOTE PLACE="marg">Cant. 8.6.</NOTE> as <HI>So|lomon</HI> &s;aith, <HI>love is as &s;trong as death,</HI>
<NOTE PLACE="marg">Ecl. 49.1.</NOTE> and cannot be extingui&s;hed even by <HI>death</HI> it &s;elf; but we will love the very <HI>names</HI> and memories of them, whom we loved, as the Son of <HI>Syrach</HI> &s;aith of <HI>Jo&s;ias.</HI></P>
<P N="6">6. By the <HI>Winter</HI> and <HI>Summer,</HI> that were &s;et in the <HI>borders</HI> of her garment was &s;ignified, that true love is <HI>permanent</HI> and durable as well in <HI>adver&s;ity</HI> as in pro&s;peri|ty; for though as the Poet &s;aith of worldly lovers,
<Q>Donec eris felix &mdash;</Q> While <HI>pro&s;perity</HI> la&s;teth, and thy table is well <HI>furni&s;hed,</HI> thou &s;halt want <HI>no friends</HI> nor mi&s;&s;e of any <HI>gue&s;ts;</HI> but if <HI>adver&s;ity</HI> cometh, thy friends will <HI>fail,</HI> and thy gue&s;ts will be <HI>gone;</HI> &s;o the Prophet tells us, there be many men, that will <HI>love</HI> God, and <HI>prai&s;e</HI> him too, <HI>cum lucrum accidit illis,</HI> when they receive any benefit from him, and when (as <HI>David</HI> &s;aith) <HI>their corn and wine and oyl</HI> increa&s;eth;
<NOTE PLACE="marg">P&s;al. 4.8. Job 1.11.</NOTE> but if any <HI>great</HI> lo&s;&s;e, or <HI>&s;ud</HI> calamity &s;hould happen unto them, then what the Devil &s;aid <HI>fal&s;ely of holy Job,</HI> may be <HI>truely</HI> &s;aid of the&s;e <HI>worldly</HI> men, <HI>they will cur&s;e God to his face,</HI> and therefore God may <HI>ju&s;tly</HI> &s;ay to them, as S. <HI>Augu&s;tine</HI> &s;aith of the like, you have &s;hewed me <HI>love indeed,</HI> and in &s;ome things, kept my <HI>command|ments,</HI> but it was for your <HI>own profits</HI> &s;ake, <HI>non quia me pure diligebatis,
<NOTE PLACE="marg">Aug. de&s;pecu|lo humanae mi|&s;eriae.</NOTE> &s;ed quia a me lucrari volebatis;</HI> not becau&s;e you did <HI>Sincerely</HI> love me, but becau&s;e you de&s;ired to be <HI>inriched</HI> and exalted by me, like tho&s;e Jews that followed Chri&s;t, not becau&s;e <HI>they &s;aw his miracles,</HI> and were edified <HI>by his heavenly doctrine,</HI> but becau&s;e <HI>they did eat of the loaves and were filled,</HI> i. e. for his <HI>temporal</HI> ble&s;&s;ings,
<NOTE PLACE="marg">John 6.26.</NOTE> and not for the <HI>love</HI> of his <HI>&s;piritual</HI> graces; or like S. <HI>Peter,</HI> that would build <HI>tabernacles</HI> unto Chri&s;t upon Mount <HI>Tabor,</HI> where he was transfigured in <HI>glory,</HI> but did for&s;ake him on Mount <HI>Calvary,</HI> when he was <HI>oppre&s;&s;ed</HI> with calamities and <HI>overladed</HI> with injuries, ju&s;t like too many of the &s;ervants of our now <HI>gracious King,</HI> that could &s;erve and <HI>extoll</HI> him in <HI>White-hall,</HI> while he &s;ate on his <HI>throne</HI> of Maje&s;tie, and yet now &s;erve and <HI>magnifie</HI> his <HI>oppre&s;&s;ors</HI> and opponents, when he is compa&s;&s;ed with afflictions, which is to love in <HI>Summer,</HI> and not in the cold of <HI>Winter;</HI> yet I &s;ay, the <HI>true</HI> lovers of God will as <HI>truely</HI> love him in the <HI>Winter</HI> of adver&s;ity and per&s;ecution,
<NOTE PLACE="marg">Job 2.10.</NOTE> as in the <HI>Summer</HI> of pro&s;perity and exaltation; and will &s;ay with holy <HI>Job, &s;hall we receive good at the hands of God, and &s;hall we not receive evill?</HI> or &s;hall we rejoyce at our <HI>advancement,</HI> and &s;hall we not be contented at our <HI>aba&s;ement?</HI></P>
<P N="7">7. And la&s;tly by the <HI>wound,</HI> that &s;he had opened in her &s;ide, is &s;hewed, that <HI>true love</HI> revealeth the very <HI>&s;ecrets</HI> of the heart to his beloved; &s;o will they that <HI>love God,</HI>
<PB N="58" REF="126">confe&s;&s;e all their &s;ins with <HI>Daniel,</HI> and lay open all their <HI>wants</HI> with <HI>David,</HI> unto God; and they need not be a&s;hamed to confe&s;&s;e them, when as <HI>before</HI> their con|fe&s;&s;ion, they are all <HI>patent</HI> to his eyes, as the Apo&s;tle &s;heweth; But becau&s;e all the&s;e are &s;ignes of <HI>any true love</HI> to any object, therefore I will &s;hew you &s;ome more <HI>proper &s;igns</HI> of our <HI>love to God;</HI> and</P>
<P>The 1.
<NOTE PLACE="marg">Acts 7.48.</NOTE> is to <HI>love Gods hou&s;e;</HI> for though as S. <HI>Steven</HI> &s;aith, <HI>God dwelleth not in hou&s;es made wiah hands,</HI> but as the Poet &s;aith,
<Q>Enter prae&s;enter,
<NOTE PLACE="marg">The chiefe&s;t Signs of our Love to God. 1. To love Gods Hou&s;e.</NOTE> Deus e&s;t ubi&abque; potenter,</Q> That is, in the Prophets phra&s;e, <HI>he filleth all places:</HI> yet as he choo&s;eth a <HI>Seventh</HI> day for his &s;ervice, when as <HI>all dayes</HI> are his, and challengeth a <HI>tenth part</HI> of our goods for his <HI>&s;ervants,</HI> when as <HI>all we have</HI> is at his di&s;po&s;ing; &s;o he requireth a <HI>Church,</HI> and a material hou&s;e to be &s;erved in, when as all the hou&s;es, and all the places in the World,
<NOTE PLACE="marg">P&s;al. 27.4. P&s;al. 84.2.</NOTE> cannot comprehend his Maje&s;ty; therefore the Prophet <HI>Da|vid</HI> &s;aith, <HI>one thing have I required of God, which I will de&s;ire, that I may dwell in the hou&s;e of the Lord all the dayes of my life;</HI> and again, <HI>my Soul longeth, yea, even fainteth for the Courts of the Lord,</HI>
<NOTE PLACE="marg">Hag. 1.4.</NOTE> and the Prophet doth <HI>extreamly</HI> tax them that dwell them&s;elves in <HI>&s;eiled hou&s;es,</HI> and &s;uffer the <HI>hou&s;e of God to be wa&s;t,</HI> fit for no|thing, but, as I &s;ee it now in many places, to lodge bea&s;ts and birds; and they may be as much and more blamed, that, neglecting his <HI>con&s;ecrated</HI> hou&s;e, do think their <HI>polluted barns</HI> to be good enough to &s;erve our God.</P>
<P>Secondly,
<NOTE N="2" PLACE="marg">To love Gods Word. P&s;al. 119.79 &amp; 47. &amp; 72. VVhat we un|der&s;tand by Gods word.</NOTE> <HI>To love Gods Word,</HI> is another &s;ign of our love <HI>to God;</HI> therefore the Prophet <HI>David</HI> &s;aith, <HI>O how do I love thy Law, my delight is in thy Commandements;</HI> and again, <HI>thy te&s;timonies are better unto me, than thou&s;ands of gold and &s;ilver.</HI></P>
<P>But here you mu&s;t ob&s;erve, that, becau&s;e <HI>every</HI> one pretendeth to love <HI>Gods Word,</HI> as they do profe&s;&s;e to <HI>love God,</HI> by Gods <HI>Word</HI> we under&s;tand not the bare <HI>Written letter,</HI> but the <HI>truth</HI> of the holy Scripture, for, as the Hereticks in <HI>Tertull.</HI> time, <HI>credebant Scripturis, ut crederent adver&s;us Scripturas;</HI> believed not the Scripture, but what them&s;elves <HI>plea&s;ed</HI> out of the Scriptures; &s;o now and often|times <HI>alwayes,</HI> the Word of God is perverted and mis-interpreted, (e&s;pecially by two &s;orts of men, as S. <HI>Peter</HI> noteth,</P>
<P N="1">1. <NOTE PLACE="marg">2 Pet. 3.16. Two &s;orts of men pervert Gods word.</NOTE> Tho&s;e that are <HI>unlearned,</HI> and have not <HI>knowledge</HI> enough to unde&s;tand the truth of the&s;e high My&s;teries.</P>
<P N="2">2. Tho&s;e that are <HI>unstable</HI> and uncon&s;tant, and therefore change the &s;en&s;e of Scriptures as they &s;ee <HI>the times</HI> and occa&s;ions change) As for example.</P>
<P N="1">1. <NOTE PLACE="marg">Mat. 20.26, 27</NOTE> The words of Chri&s;t, <HI>who&s;oever will be great among you let him be your Mini|&s;ter, and who&s;oever will be chief among you let him be your Servant;</HI> the <HI>Pre&s;byterians</HI> allegde them to prove a <HI>parity</HI> of orders and an <HI>equality</HI> among&s;t all the Mini&s;ters of Gods Church, and yet the very &s;ame words are produced by all the <HI>Fathers</HI> and all the mo&s;t <HI>learned</HI> Divines, to &s;hew the <HI>diver&s;ity</HI> of our callings, and the <HI>&s;uperiority</HI> of &s;ome of them above the others; which is indeed the <HI>very truth;</HI> becau&s;e other|wi&s;e, he would never have &s;aid, <HI>who&s;oever will be chief,</HI> but he would have told them <HI>plainly</HI> and briefly, they were all <HI>equal,</HI> and none was <HI>chief,</HI> or none was <HI>greater</HI> than the re&s;t; but, in &s;aying, <HI>who&s;oever will be chief, let him be your Ser|vant;</HI> he &s;heweth the <HI>duty</HI> and humility that &s;hould be in him which was to have the <HI>priority,</HI> and doth &s;ufficiently confirm the <HI>&s;uperiority</HI> of &s;ome above the re&s;t.</P>
<P N="2">2. <NOTE PLACE="marg">Mat. 26.26.</NOTE> The words of the con&s;ecration of the Euchari&s;t, <HI>take eate this is my body;</HI> are interpretd by <HI>Bellarm.</HI> and all the Church of <HI>Rome,</HI> that quote the Authors of all ages, to prove the <HI>Tran&s;ub&s;tantiation</HI> of that holy bread into the <HI>very body</HI> of Chri&s;t; and yet the very &s;ame words are expounded by the <HI>Lutherans</HI> to prove their <HI>con&s;ub&s;tantiation,</HI> and by the <HI>Fathers</HI> rightly under&s;tood, as they are <HI>amply</HI> quo|ted by <HI>Pet. Martyr,</HI> and by the mo&s;t <HI>learned</HI> of our Church, do prove, not the <HI>oral,</HI> or corporal eating, but the <HI>&s;piritual</HI> and &s;acramental eating of the body of Chri&s;t, by Faith; which is indeed there, <HI>really,</HI> but <HI>ineffably</HI> eaten, and &s;hould be &s;o be|lieved to be without any further &s;earching into the&s;e Divine My&s;teries, le&s;t with
<PB N="59" REF="126">the men of <HI>Beth&s;heme&s;h,</HI> we be <HI>ju&s;tly</HI> &s;mitten for peeping too <HI>narrowly</HI> into the Ark of the Lord.</P>
<P N="3">3. The very &s;ame Scriptures to the number of forty places, were alleged by the <HI>Arians</HI> to prove their <HI>Damnable</HI> Here&s;ie, that Chri&s;t was <GAP DESC="foreign">, of the <HI>like</HI> na|ture with his Father, as were produced by the Orthodox to prove him to be <GAP DESC="foreign">, of the <HI>&s;ame</HI> e&s;&s;ence with God.</P>
<P N="4">4. That Scripture which commandeth us,
<NOTE PLACE="marg">Matth. 22.21.</NOTE> <HI>to render unto Cae&s;ar what is Cae&s;ars and to God what is Gods,</HI> is <HI>truly alleged</HI> by mo&s;t Divines to exact our full obedience to tho&s;e our <HI>ju&s;t Soveraigns</HI> that do <HI>lawfully &s;it</HI> on their royal thrones; and this is &s;o <HI>pre&s;&s;ed</HI> by the true Expo&s;itors, that it may be ob&s;erved, God requireth this <HI>duty</HI> to be performed, before his own <HI>dues</HI> &s;hold be rendred.</P>
<P>And yet when the <HI>right</HI> Kings are thru&s;t out by any <HI>U&s;urpers,</HI> (as the <HI>Roman Emperours</HI> were oftentime expu&s;&s;ed, and &s;ince many <HI>lawful Kings</HI> have been unlaw|fully dethroned) the very &s;ame Scripture is &s;till alleaged by &s;ome other fal&s;e Inter|preters, to require <HI>obedience</HI> to tho&s;e <HI>powerful intruders</HI> that &s;eem to have the lawful authority.</P>
<P>So when the <HI>Lawful Governours</HI> of Gods People are undecently reviled, the an&s;wer of St. <HI>Paul,</HI> to them that &s;aid unto him, <HI>revile&s;t thou Gods High-prie&s;t?</HI> When he replied, <HI>I wi&s;t not, brethren that he was the High-prie&s;t, for it is written, thou &s;halt not &s;peak evil of the Ruler of the people,</HI> is <HI>ju&s;tly</HI> urged by mo&s;t of the be&s;t Interpreters, to condemn the upbraiders of <HI>ju&s;t authority;</HI> And yet the &s;ame exam|ple is produced by &s;ome other &s;purious divines, to require the <HI>like obedience</HI> to in|truding and <HI>u&s;urping Governours,</HI> when they have got the power, and have <HI>attained</HI> unto the authority, though by very <HI>unlawful</HI> wayes.</P>
<P>And in all the&s;e, and many <HI>more places</HI> of like nature, I may &s;ay with S. <HI>Aug.</HI> in the like ca&s;e, <HI>alit at&abque; alii, aliud atque aliud opinati &s;unt,</HI> But the truth is, that the mi&s;taking of the <HI>true &s;en&s;e</HI> of the Scripture, or the <HI>mi&s;applying</HI> of tho&s;e holy examples, is nothing el&s;e, but to make the <HI>&s;ame</HI> Word of God (as <HI>Card. Ho&s;ius</HI> call|eth it) a <HI>no&s;e of wax,</HI> that may be wrought to &s;erve <HI>every turn;</HI> becau&s;e the &s;ame <HI>univocal truth</HI> cannot be <HI>rightly</HI> produced, to prove <HI>contraries,</HI>
<NOTE PLACE="marg">John 6.52.</NOTE> or a direct contra|riety of things. And therefore I &s;ay that, as <HI>hoc, e&s;t corpus meum,</HI> do no wayes confirm the <HI>carnivorant,</HI> or inhumane eating of the <HI>true natural fle&s;h</HI> of Chri&s;t that was <HI>born</HI> of the Virgin, and <HI>crucified</HI> for us under <HI>Pontius Pilate</HI> (which the very <HI>Jews</HI> loathed to hear of, otherwi&s;e then <HI>&s;acramentally,</HI> my&s;tically, and &s;piritually,
<NOTE PLACE="marg">Dr. <HI>Hanmer</HI> in his chron. af|ter <HI>Eu&s;eb.</HI> his Hi&s;tory makes this plain.</NOTE> though <HI>really, by Faith,</HI> as I &s;hewed unto you before; and the <HI>rhap&s;ody</HI> of the mi&s;|alleaged Scripture by the <HI>Arians,</HI> do no wayes prove the wicked Here&s;ie of the <GAP DESC="foreign">; &s;o the words of Chri&s;t <HI>to render tribute unto Cae&s;ar,</HI> do <HI>no wayes</HI> require, the yielding of our obedience to any <HI>u&s;urped power,</HI> or intruding Soveraigns.</P>
<P>Becau&s;e now, as you may &s;ee out of <HI>Jo&s;ephus, Appian,</HI> and other Hi&s;tories both of the Greeks and Romans, and out of the Books of the <HI>Machabees,</HI> the <HI>Jews</HI> ever &s;ince <HI>Pompey</HI>'s time were become <HI>Tributaries,</HI> and were tied by many <HI>other Obliga|tions,</HI> for their defence again&s;t <HI>Antiochus</HI> and other enemies, unto the <HI>Romans,</HI> to become Tributaries unto them; and the <HI>Scepter</HI> was now quite departed from <HI>Ju|dah,</HI> when <HI>Herod</HI> that was an <HI>Idumaean,</HI> had quite extirpated all the <HI>Royal</HI> Line, and they had not then any <HI>other</HI> more <HI>Lawful</HI> vi&s;ible Soveraign, then <HI>Cae&s;ar,</HI>
<NOTE PLACE="marg">John 19.15.</NOTE> as them|&s;elves confe&s;s, <HI>We have no King but Cae&s;ar,</HI> who&s;e <HI>Image</HI> was upon their Coyn, which thing is one of the chiefe&s;t things <HI>inter jura regalia;</HI> and therefore they did acknowledge <HI>Judas Galilaeus</HI> for a <HI>Rebel,</HI> and to have his Blood <HI>mo&s;t ju&s;tly</HI> mingled with his Sacrifice by <HI>Pilate,</HI> becau&s;e he denied <HI>Tribute</HI> to be given, and <HI>Prayers</HI> to be made, for the life of the <HI>Emperor.</HI></P>
<P>And the example of S. <HI>Paul</HI> is more clear, that as he gave no <HI>Reverence,</HI> &s;o he deemed <HI>no obedience</HI> to be due to the <HI>u&s;urped</HI> power of <HI>Ananias,</HI> when he &s;aid <HI>God &s;hall &s;mite thee, thou whited Wall,</HI> that is, thou <HI>Hypocrite,</HI> for <HI>&s;ittest thou to judge me after the Law, and commande&s;t me to be &s;mitten contrary to the Law?</HI> And if you &s;ay, that he <HI>recalled</HI> him&s;elf, and recanted his Errour, by acknowledging his <HI>Fault</HI> (as &s;ome Expo&s;itors, that is, <HI>Era&s;mus</HI> and <HI>Cyprian, qui videntur hanc Interpretationem
<PB N="60" REF="127">approbare,</HI> would have it &s;o) when he &s;aith, <HI>I wi&s;t not, Brethren, that he was the High Prie&s;t;</HI> I an&s;wer, <HI>Aug. Epi&s;t.</HI> 5. <HI>ad Marcel.</HI> quits him from all fault; and &s;aith, <HI>Irridenter Circum&s;tantes admonet. Hieron. ad Nepot.</HI> excu&s;eth him al&s;o, and al|ledgeth <HI>Cra&s;&s;us in Cicer. de Orat.</HI> l. 3. for the like An&s;w. <HI>A Lapide &amp; Lorinus in Loc.</HI> do clear him likewi&s;e. <HI>Baron. to</HI> 1. <HI>Anno</HI> 58. <HI>&amp;c.</HI> 150, <HI>di&s;tinguit inter Sum|mum Sacerdotem &amp; Principem Sacerdotum;</HI> and thereby makes good the Apo&s;tles An&s;wer, becau&s;e in that Confu&s;ion he could not well di&s;cern the one from the other. And <HI>Beza</HI> in his <HI>Larg. annotat. in Loc.</HI> quits the Apo&s;tle from all fault be|cau&s;e this <HI>Anan.</HI> was an <HI>U&s;urper,</HI> as <HI>Jo&s;ephus</HI> te&s;tifieth. And therefore we &s;ay, that this An&s;wer of S. <HI>Paul</HI> acknowledgeth <HI>no Fault,</HI> but rather confirmeth my Say|ing, that he deemed <HI>no Obedience</HI> to be due to <HI>his u&s;urped</HI> and unju&s;t Authority; becau&s;e you mu&s;t not think S. <HI>Paul</HI> to be &s;o <HI>ignorant,</HI> as not to know him to be the <HI>reputed</HI> High Prie&s;t, el&s;e he had not &s;aid, <HI>Sitte&s;t thou to judge me after the Law?</HI> and he had been 9 or 10 Dayes in <HI>Jeru&s;alem,</HI> before he was brought to the Coun&s;el; and think you, that in all that time, he under&s;tood not who was <HI>High Prie&s;t,</HI> the greate&s;t Governour in Town? but S. <HI>Paul</HI> did not know, that is, did not <HI>acknow|ledge;</HI> which <GAP DESC="foreign">, <HI>u&s;ually</HI> &s;ignifieth, or he did not take him to be the <HI>True</HI> and <HI>Lawful</HI> High Prie&s;t; for if he had taken him to be &s;uch an one, he would never have <HI>reviled</HI> him; becau&s;e the Law forbiddeth us to &s;peak evil of the <HI>Ruler of the People;</HI> but becau&s;e he knew him to be an <HI>Intruder</HI> and U&s;urper, as <HI>Jo&s;ephus</HI> te&s;tifieth, and &s;uch an one as had <HI>no ju&s;t Power</HI> nor authority over him, therefore he &s;aith, <HI>God &s;hall &s;mite thee, thou whited wall:</HI> and yet being reproved for this Reproof, he makes u&s;e of the wi&s;dom of the <HI>Serpent,</HI> to which our Saviour advi&s;eth us, and as he e&s;caped the violence of his Enemies, when he perceived the one half of them to be Phari&s;ees, and other Sadduces, by making &s;uch a Speech as divided them, &s;o here he <HI>evadeth</HI> the like Fury, by this fair An&s;wer, <HI>I wi&s;t not Brethren that he was the High Prie&s;t.</HI></P>
<P>Therefore though his <HI>Reply</HI> might be &s;ome excu&s;e for his <HI>Maleloquy,</HI> which <HI>Mi|chael</HI> would not u&s;e again&s;t Satan, yet this <HI>Example</HI> gives no <HI>countenance</HI> to the yielding of <HI>Obedience</HI> to <HI>U&s;urped</HI> Authority, unle&s;s you will conclude S. <HI>Paul</HI> to be either <HI>very ignorant,</HI> or a <HI>very great Di&s;&s;embler,</HI> which is very <HI>injurious</HI> to think of &s;o <HI>holy</HI> an Apo&s;tle.</P>
<P>But the Ca&s;e of <HI>Athaliah</HI> puts this out of all doubt, becau&s;e the had the <HI>Power</HI> and the Government, and the <HI>Authority</HI> &s;etled upon her, about the &s;pace of &s;even years, yet becau&s;e &s;he had no <HI>Right,</HI>
<NOTE PLACE="marg">2 Reg. 11.4.</NOTE> but did <HI>u&s;urp</HI> the Crown, the good High Prie&s;t <HI>Jeho|jada</HI> was &s;o far from <HI>obeying</HI> her, that a&s;&s;oon as ever he found <HI>ability,</HI> and a fit op|portunity, he devi&s;ed the way to <HI>depo&s;e</HI> her, and to &s;et the Crown upon the <HI>right</HI> Heirs Head, who&s;e <HI>example</HI> we ought all to follow, when <HI>opportunity</HI> &s;erveth.</P>
<P>Or were I not &s;o; that we mu&s;t renounce <HI>u&s;urped</HI> power, how &s;hall we protect and maintain the <HI>ju&s;t</HI> and lawful authority?
<NOTE PLACE="marg">2 Sam. 15, 16.</NOTE> &s;urely the people that followed <HI>Ab&s;o lon,</HI> when he had the <HI>power</HI> to trample Ju&s;tice under foot, to <HI>po&s;&s;e&s;&s;e</HI> the royal City, and to <HI>drive</HI> the lawful King to <HI>flie</HI> from place to place; and the followers of tho&s;e perfideous Rebels of <HI>Killkenney,</HI> that &s;o <HI>barbarou&s;ly</HI> ma&s;&s;acred the poor Prote&s;tants, and &s;o foully, &s;o fal&s;ely deluded both the good King and all the Kings friends, and have now, as them&s;elves pretend, the <HI>great power</HI> in this Kingdom, may well be <HI>ju&s;tified</HI> not to have offended, if this <HI>doctrine</HI> may be defended, that <HI>u&s;ur|ped</HI> authority is not to be <HI>re&s;i&s;ted,</HI> but to be <HI>obeyed,</HI> when its power is mo&s;t <HI>pre|valent.</HI></P>
<P>But the Apo&s;tle tells us <HI>plainly,
<NOTE PLACE="marg">Rom. 14.2.</NOTE> that what&s;oever is not of faith is &s;in;</HI> and with what faith, I pray you, can I obey <HI>that power</HI> and &s;ubmit my &s;elf to that <HI>authority,</HI> which my con&s;cience tells me to be again&s;t <HI>truth</HI> and without <HI>Ju&s;tice.</HI></P>
<P>But <HI>Tertull. ad Scapulam</HI> makes this mo&s;t clear; where he &s;heweth how tender the <HI>Chri&s;tians</HI> were to pre&s;erve the right to the lawful Emperours, and therefore though <HI>Albinus</HI> was mo&s;t powerful in the We&s;t, and <HI>Pi&s;en Niger</HI> in the Ea&s;t, yet the <HI>Chri&s;tians</HI> would be <HI>nec Albiniani, nec Ca&s;&s;iani, nec Nigriani.</HI></P>
<P>Yet this much I mu&s;t tell you, that where the <HI>right heir</HI> is not <HI>apparent,</HI> as it was
<PB N="61" REF="127">not among&s;t many of the Primitive Emperours, who were often lifted up to that royal dignity by none other right than the <HI>Sword</HI> of the tumultuous Souldiers, and uncon&s;tant cohorts, and were therefore obeyed by the good Chri&s;tians, becau&s;e they knew not of any <HI>other</HI> that had any <HI>better</HI> right unto the Empire, the &s;ame as yet being <HI>un&s;etled</HI> to continue in any hereditary line.; or when the <HI>just</HI> Title to the Crown is not <HI>cleered,</HI> as perhaps it was not to all the Subjects in the time of <HI>Hen.</HI> 4. <HI>Edw.</HI> 4. and <HI>Rich.</HI> 3. and the like <HI>doubtful</HI> claimes, then it is not for every <HI>private me|chanick</HI> or ignorant Ru&s;tick to determine the <HI>right</HI> to the Crown, and decide the <HI>equity</HI> or the <HI>iniquity</HI> of &s;uch powers; but as the Apo&s;tle &s;aith, and as it was mo&s;t <HI>learnedly</HI> handled by a mo&s;t Reverend and a mo&s;t <HI>learned Prelate</HI> of our Church, not long &s;ince in this place, <HI>they ought to &s;tudy to be quiet,</HI> to follow their own Trades,
<NOTE PLACE="marg">1 The&s;. 4 11.</NOTE> and <HI>to do their own bu&s;ine&s;s,</HI> and not to <HI>polupragmatize</HI> in matters &s;o tran&s;cendent and &s;o metaphy&s;ical to their Mechanick and Ru&s;tick capacities.</P>
<P>And in this <HI>qualified</HI> &s;ence you mu&s;t under&s;tand and not <HI>mi&s;take</HI> the meaning of the &s;ame mo&s;t <HI>Reverend Prelate</HI> in this place upon our la&s;t Kings day, that when it is <HI>doubtful</HI> to <HI>whom</HI> the right of the <HI>Soveraign Power</HI> &s;hould belong, or <HI>who</HI> hath right unto the <HI>Soveraignty,</HI> then all <HI>ignorant</HI> and private men are excu&s;ed though they <HI>re&s;i&s;t not</HI> the Government that hath the <HI>pre&s;ent power</HI> over them, but do obey the &s;ame, e&s;pecially by their <HI>pa&s;&s;ive obedience,</HI> and likewi&s;e by their <HI>active obedience</HI> in all hone&s;t and <HI>lawful</HI> demands.</P>
<P>All which, with all that I &s;aid before, I &s;ay to clear the <HI>integrity</HI> of the &s;aid Reve|rend Prelates <HI>intention,</HI> from any <HI>&s;ini&s;ter</HI> apprehen&s;ion of <HI>mi&s;under&s;tanding hea|rers.</HI></P>
<P>But where the right is <HI>indubitable,</HI> and the &s;overaignty not to be <HI>que&s;tioned</HI> who&s;e it is, as it is with our mo&s;t <HI>gracious King,</HI> whom all the <HI>Iri&s;h</HI> Rebels of <HI>Kilkenny,</HI> and all the <HI>other</HI> Rebels of the&s;e three Kingdoms, deny not to be their <HI>lawful Soveraign:</HI> I &s;ay, that what Power &s;oever exalteth it &s;elf <HI>above</HI> him, or <HI>again&s;t</HI> him, (which the Parliament of <HI>England</HI> doth not, when it challengeth only a kind of <HI>co-ordination</HI> with him) we are not to yield any obedience unto the &s;ame, e&s;pecially if the &s;ame <HI>command,</HI> or require any thing <HI>contrary</HI> to his commands; becau&s;e, as the Son of <HI>Sy|rach</HI> &s;aith, <HI>We are to &s;tand with the right,</HI> and in the <HI>truth,</HI> and as our Saviour &s;aith, <HI>To continue faithful therein unto death,</HI> if we de&s;ire to enjoy <HI>the Crown of life.</HI></P>
<P>And therefore, though the <HI>dumb devil</HI> may hold my tongue,
<NOTE PLACE="marg">Rev. 2.10.</NOTE> &s;o that I &s;hall be able to &s;ay nothing of what truth &s;hould be delivered, yet all <HI>the power of hell</HI> &s;hall never open my mouth, and cau&s;e me to &s;ay that <HI>untruth</HI> which my <HI>con&s;cience</HI> telleth me cannot be <HI>ju&s;tified;</HI> becau&s;e this love to the truth of Scripture is a &s;ingular Te&s;timo|ny of our love to God.</P>
<P N="3">3. The next <HI>&s;ign</HI> of the love of God is to love the <HI>honour</HI> of God, without which we cannot be &s;aid to <HI>love God.</HI>
<NOTE N="2" PLACE="marg">To love Gods honour.</NOTE></P>
<P N="4">4. The next &s;ign is to love Gods <HI>Image,</HI> that is <HI>Man.</HI></P>
<P N="5">5. To ob&s;erve Gods <HI>Precepts.</HI></P>
<P N="6">6. To hate <HI>Sin.</HI></P>
<P N="7">7. A longing de&s;ire to <HI>be with God;</HI> to have an Union and Communion with him; for it is an impregnable property of a per&s;on <HI>loving,</HI> to de&s;ire to be united to the per&s;on <HI>loved;</HI> and therefore <HI>Pyramus</HI> loving <HI>Thisbe,</HI> cries out to the wall, that hin|dered them to meet together,
<Q>Invide, dicebat, paries quid amantibus ob&s;tas?</Q> Many other &s;igns of Gods love I &s;hould <HI>&s;hew</HI> unto you, and the <HI>impediments</HI> that hinders us to love God; &s;uch as are,</P>
<P N="1">1. The <HI>ignorance</HI> of the incomprehen&s;ible <HI>&s;weetne&s;s,</HI> and un&s;peakable <HI>goodne&s;s</HI> of God.</P>
<P N="2">2. The <HI>too much</HI> love of our &s;elves, and of our carnal de&s;ires.</P>
<P N="3">3. The <HI>bewitching allurements</HI> of the plea&s;ures, profits, and other vanities of
<PB N="62" REF="128">this pre&s;ent world, and the like, that do <HI>hinder,</HI> blind, and &s;uffocate our love to God.</P>
<P>And then <HI>last</HI> of all, I &s;hould &s;hew unto you the <HI>helps</HI> and furtherances <HI>to beget</HI> and to <HI>nouri&s;h</HI> the love of God in us, &s;uch as are,</P>
<P N="1">1. The continual <HI>meditation</HI> of Gods goodne&s;s towards us, and his <HI>excellencies</HI> in him&s;elf.</P>
<P N="2">2. The daily <HI>reading</HI> and hearing of <HI>Gods Word,</HI> and the reading of other <HI>godly Books,</HI> that do incite and invite us <HI>to love the Lord</HI> above all the things of this World.</P>
<P N="3">3. Continual <HI>Prayers</HI> to God for Grace, and the a&s;&s;i&s;tance of his <HI>Holy Spirit</HI> to <HI>encline</HI> our hearts to love him.</P>
<P N="4">4. Often di&s;cour&s;e and <HI>conference</HI> with good and <HI>holy men</HI> about the <HI>goodne&s;s</HI> of God and <HI>heavenly things,</HI> and the like.</P>
<P>All which I &s;hould more <HI>fully</HI> and amply inlarge unto you, but that the time binds me to defer the &s;ame to a <HI>fitter opportunity,</HI> and in the interim to pray to God for grace to <HI>abandon</HI> the love of this World, and to <HI>love God,</HI> and to encrea&s;e in our love to him more and more, through <HI>Je&s;us Chri&s;t our Lord; To whom be Glory, and Honour, and Thanks now and for evermore.</HI> Amen.</P>
<CLOSER>Jehovae Liberatori.</CLOSER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="appendix">
<PB N="1" REF="128">
<HEAD>THE DECLARATION OF THE Ju&s;t Judgments of GOD.</HEAD>
<P>_THE Man, that was <HI>according to God</HI>'s <HI>own heart,</HI> the be&s;t Subject, that ever we read of, and the greate&s;t <HI>Ring</HI> that ever <HI>I&s;rael</HI> &s;aw, <HI>David,</HI> the Son of <HI>Je&s;&s;e</HI> &s;aith, that <HI>the</HI> LORD <HI>is righteous in all his ways,
<NOTE PLACE="marg">P&s;al. 145.17.</NOTE> and holy in all his works:</HI> and the Prophet <HI>Daniel</HI> te&s;tifieth as much; and &s;o do all the Saints and Servants of God; yea, and the very wicked Reprobates do confe&s;s the &s;ame: for <HI>Adoni-bezek,</HI> the Tyrant, that had Seventy Kings, ha|ving their Thumbs, and great Toes cut off, to gather their meat under his Table, doth <HI>acknowledge,</HI> that God did mo&s;t ju&s;tly deal with him, as he had dealt with others; and &s;o we finde, that the <HI>Law</HI> of God is mo&s;t <HI>ju&s;t,</HI> and requireth <HI>Ju&s;tice</HI> to be done at <HI>all times,</HI> in <HI>all places,</HI> and to all per&s;ons; as <HI>an eye for an eye,</HI> tooth for tooth, and he <HI>that &s;heddeth man's blood,</HI> by <HI>man &s;hould his blood be &s;hed:</HI> yet &s;uch is the <HI>corruption</HI> of man's Nature, that we do often judge ami&s;s of the ju&s;t Judgments of God; and therefore Chri&s;t advi&s;eth us <HI>not to judge,</HI> that is, ami&s;s; or, if we judge, not to do it according to the Superfi|cies, and outward appearance of things, but to <HI>judge righteous Judgments,</HI> and e&s;pe|cially of all the <HI>Judgments of God,</HI> that he &s;heweth either in <HI>this world,</HI> or in the world <HI>to come.</HI> And becau&s;e God of late hath poured out <HI>much</HI> of his <HI>wrath,</HI> and indignation, and &s;hewed <HI>many Judgments</HI> upon the&s;e Kingdoms, I will endeavour,
<NOTE PLACE="marg">Rom. 2.3.</NOTE> by the help, and a&s;&s;i&s;tance of the &s;ame God, to make, as the Apo&s;tle &s;aith, <HI>a Decla|ration of the ju&s;t Judgments of God,</HI> to &s;top the mouths of all di&s;contented <HI>Mur|murers,</HI> and to &s;hew the ju&s;t de&s;erts of us all, that either have been, or &s;till are mo&s;t ju&s;tly puni&s;hed; and I &s;hall further &s;hew, how that in the <HI>midst</HI> of God's anger again&s;t the&s;e Nations, he was plea&s;ed to <HI>continue</HI> his mercies, and loving kind|ne&s;&s;es to his <HI>dear,</HI> and faithful Servant, and our late mo&s;t <HI>gracious</HI> King, of ever <HI>ble&s;&s;ed</HI> Memory, <HI>Charles</HI> the Fir&s;t.</P>
<P>And fir&s;t, as the Poet &s;aith, <HI>A</HI> Jove <HI>principium Mu&s;ae;</HI> &s;o I &s;hall begin with him, that was <HI>Jehovah</HI>'s Vice-gerent, the <HI>Anointed of the Lord,</HI> and our <HI>mo&s;t gra|cions</HI> King.</P>
<DIV2 N="1" TYPE="chapter">
<PB N="2" REF="129">
<HEAD><HI>CHAP.</HI> I.</HEAD>
<P>FIr&s;t then for King <HI>Charles, I</HI> knew him before he was <HI>crowned</HI> King, a mo&s;t <HI>vir|tuous,</HI>
<NOTE PLACE="marg">Vera quidem res e&s;t. patrem &s;equitur &s;ua proles; Et &s;equitur le|viter filia ma|tris iter.</NOTE> and <HI>Religious</HI> Prince, religiou&s;ly following the <HI>pious</HI> &s;teps of his good and <HI>godly</HI> Father, and well-beloved, and well &s;poken of by <HI>all</HI> his Fathers Court; <HI>&amp; pietas &s;pectata per ignes,</HI> and his Travels through <HI>France,</HI> and Return from <HI>Spain,</HI> have &s;ufficiently te&s;tified his &s;incerity, and con&s;tancy in the true Religion: &s;o that I may truly &s;ay of him; <HI>Firma valent per<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e, null&uacute;mque</HI> Machaona <HI>quaerunt</HI> And after he was crowned King, all in <HI>white,</HI> in token of that purity, and innocen|cy, which he de&s;ired always to retain, according to the coun&s;el of <HI>Solomon,</HI> that &s;aith, <HI>Let thy Garments be always white:</HI> I living in His Court, in no <HI>mean</HI> place, had a very great de&s;ire to note, and ob&s;erve the lives, actions, and contrivements, both of the <HI>King,</HI> and of mo&s;t other men, that were of any note in the <HI>King</HI>'s hou&s;e; and throughout all the &s;pace of &s;eventeen, or eighteen years, that I was re|&s;ident in His Court, whereof I waited in my turn &s;ix or &s;even years, upon His <HI>Maje&s;ty,</HI> my <HI>Witne&s;s</HI> is in Heaven, that I could ob&s;erve <HI>none,</HI> nor find out <HI>any</HI> man, either of the Lords, Knights, or other Gentlemen of his Hou&s;e, that was of &s;o mild a Di&s;po&s;ition, &s;o courteous in his Conver&s;ation, and &s;o pious in all the actions, and circum&s;tances of Religion as King <HI>Charles</HI> was: a man, that I never heard to take the Name of God in <HI>vain</HI> at any time; nor ever &s;aw him <HI>pa&s;&s;ionately</HI> angry with any man: neither do I believe, that the mouth of the Father of Lies could ju&s;tly tax him of any open crime, or inexcu&s;able defect, either of Charity, Equity, or Piety, before the Birth of the Long Parliament, or after throughout all his life; for he knew that, <HI>Qui &s;ceptra duro &s;aevus imperio reget, Timet timentes, metus in au|torem cedit:</HI>
<NOTE PLACE="marg">Seneca <HI>in</HI> Oe|dipo, <HI>Act.</HI> 3.</NOTE> and I am &s;ure, <HI>I</HI> am able to ari&s;e in the la&s;t day to te&s;tifie again&s;t many of his enemies, and accu&s;ers, that <HI>I</HI> have often heard them ju&s;tifying him in tho&s;e things, for which afterwards they accu&s;ed him, and condemned him; yea, they were his <HI>Coun&s;ellours</HI> to have them done, and then his Pro&s;ecutours, and Per&s;ecu|tours of him unto the death for doing them.</P>
<P>Much more could <HI>I</HI> &s;peak, and &s;peak it mo&s;t truly, in the ju&s;t prai&s;e and com|mendation of this good and godly King; and when all that <HI>I</HI> could &s;peak were &s;et down, <HI>I</HI> mu&s;t confe&s;s mine <HI>offence,</HI> that plenty it &s;elf, and the abundance of his virtues,
<NOTE PLACE="marg">&mdash; <HI>Talem vix reperit u|num Millibus <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> multis bomi|num con&s;ultus</HI> Apollo. <HI>Au&s;onius.</HI></NOTE> and merits, hath made me <HI>poor</HI> in mine expre&s;sions thereof.</P>
<Q><L>Prob dolor, infoelix &s;ors no&s;tra amittere talem,</L>
<L>Ter foelix talem, quae tenet or aviorum.</L></Q>
<P>And is it not therefore &s;trange, that the ju&s;t and good God &s;hould &s;uffer the wicked Sons of men &s;o &s;trictly to pro&s;ecute, and &s;o unexemplarily to handle, and to deal with &s;o ju&s;t, &s;o good, and &s;o Religious a Prince, as the Long Parliament hath done with King <HI>Charles,</HI> and &s;o to confute that Poet, which &s;aith, <HI>Nullum caruit exemplo nefas:</HI> when as no Hi&s;torie of any Times, of any Kingdom, can parallel the proceedings again&s;t King <HI>Charles.</HI></P>
<P>I an&s;wer no, not at all; but in the death of this good and godly King may be &s;een, the great <HI>merey</HI> of God, and I dare not &s;ay the <HI>Revelation of the ju&s;t Judgment of God;</HI> but the <HI>gentle cha&s;ti&s;ement of a mo&s;t loving Father,</HI> to a mo&s;t dear and duti|ful Son, that all men, that &s;ee the &s;ame, might prai&s;e God for the <HI>one,</HI> and fear him for the <HI>other;</HI> for, as the death of the Son of God, <HI>Je&s;us Chri&s;t,</HI> was mo&s;t <HI>unju&s;tly</HI> done by the wicked <HI>Jews,</HI> that condemned him for <HI>Bla&s;phemy</HI> again&s;t God, and <HI>Trea&s;on</HI> again&s;t <HI>Cae&s;ar,</HI> whereof he was mo&s;t innocent, and guilty of neither; yet was it mo&s;t ju&s;tly &s;uffered to be done by the determinate Coun&s;el of God, as Saint <HI>Peter</HI> &s;heweth, becau&s;e that out of his great love, and mercy to &s;ave &s;inful man, he became his <HI>Surety,</HI> to pay his Debts, and to &s;atisfie God's Wrath, by &s;uffering that death for our &s;ins, that, as the Prophet &s;aith, <HI>We by his &s;tripes might be healed;</HI> therefore did God mo&s;t <HI>ju&s;tly</HI> execute upon him, what he had mo&s;t <HI>mercifully</HI> un|dertaken
<PB N="3" REF="129">for us all: &s;o, though King <HI>Charles</HI> was a very <HI>good</HI> man, and a mo&s;t religious Prince, and as his friends knew, mo&s;t innocent, and free from all tho&s;e crimes, that were layd to his charge by the long Parliament; yet could be not be ju&s;tified from all <HI>offences</HI> again&s;t his God; but, as <HI>Mo&s;es</HI> that was faithful in <HI>all Gods Hou&s;e,</HI> yet failed he a little at the waters of <HI>Meriba;</HI> and as <HI>David</HI> that was a man <HI>according to Gods own heart;</HI> yet offended he al&s;o in <HI>numbering the people;</HI> and as <HI>Ezechias</HI> and <HI>Jo&s;ias</HI> that were two of the three be&s;t Princes of all the Kings of <HI>I&s;rael</HI> and <HI>Judah;</HI> yet both of them tran&s;gre&s;&s;ed: the one in &s;hew|ing his Trea&s;ures to the Emba&s;&s;adors of the King of <HI>Babylon,</HI> and the other in his confederacy with a wicked <HI>King;</HI> and God ju&s;tly puni&s;hed every one of them; <HI>Mo&s;es,</HI> that he &s;hould not &s;o much as enter into the Land of <HI>Canaan; David,</HI> with the lo&s;s of three&s;core and ten thou&s;and of his people; <HI>Ezechias</HI> to have all that he &s;hewed tran&s;ported into <HI>Babylon,</HI> and <HI>Jo&s;ias</HI> even with death in the Valley of <HI>Megiado:</HI> &s;o King <HI>Charles,</HI> though a very good man, and a mo&s;t ju&s;t and pious Prince, and a faithful Servant of <HI>Je&s;us Chri&s;t,</HI> and a &s;trenuous defender of the true Faith; yet, becau&s;e that, when God for his tryal tempted him, as he tempted <HI>Abraham, Job,</HI> and many others, <HI>temptatione probationis, non deceptionis,</HI> to &s;ee how far he would &s;tand unmoveable in the right way, he either through fear and frailty, or rather as I conceive, by the deceitful per&s;wa&s;ions of &s;ome, whom he &s;uppo&s;ed to be his faithful Coun&s;ellors, but were indeed &s;educing friends, yielded, and perhaps with &s;ome reluctancy again&s;t his own minde, con&s;ented to the de|&s;ires of &s;ome evill men, to do tho&s;e things that offended God; therefore as he did, though deceived, what he &s;hould not do, (like the man of God in 1 <HI>King.</HI>) &s;o his good God that did mo&s;t truly love him, did notwith&s;tanding mo&s;t ju&s;tly &s;uf|fer his Coun&s;ellors to become his enemies to warr again&s;t him, and to puni&s;h him, for what him&s;elf and his friends knew, and mo&s;t others conceived, and do believe he never did; for it is ju&s;t with God to puni&s;h our &s;ins and offences, when and where, and how, and by whom he plea&s;eth, as I &s;hall declare unto you by this plain Story, which may illu&s;trate this point unto you.</P>
<P>A certain poor man had a <HI>Pick-axe</HI> wherewith he got his living; and there was a certain <HI>rich man,</HI> his Neighbour, that coveted the &s;ame, and finding it, on a time, left where the poor man wrought, &s;tole it from him, &s;o that the poor Labou|rer was fain to provide another, and after many years, and the memory of the <HI>Pick-axe</HI> quite forgotten, the rich man driving &s;ome of his Cattel to the Market, a lu&s;ty fellow, that had &s;tollen a couple of <HI>Oxen,</HI> drove them among the rich mans Bea&s;ts, and after a while, fearing to be apprehended, by the &s;earch and cry, that he perceived to come after him, he prayed the rich man to drive his <HI>Oxen</HI> a little way, while he went a Furlong or two, to deliver a Letter to &s;uch a Gentleman, and the rich man, &s;u&s;pecting no evil, did &s;o; but not long after, the &s;earchers for the <HI>Oxen</HI> found them with the rich man, driven towards the Fair among&s;t his own Bea&s;ts, and apprehending him, pro&s;ecuted him &s;o eagerly, and the rather, becau&s;e he was a rich man, that he was condemned to die for &s;tealing of tho&s;e <HI>Oxen;</HI> and being upon the Ladder, complaining of this inju&s;tice, and profe&s;&s;ing his innocen|cy herein, he &s;pieth a <HI>Kite</HI> flying up and down over his head, and crying, as he conceived, for the <HI>Pick-axe,</HI> for the <HI>Pick-axe;</HI> whereupon, his Con&s;cience accu|&s;ing him, he cryed out, that God was ju&s;t, and his judgement right; for though he was innocent from the <HI>Oxen;</HI> yet he long agone, had &s;tolen a poor mans <HI>Pick-axe,</HI> for which God now brought him to this end; &s;o no doubt, many a <HI>Thief</HI> and <HI>murtherer,</HI> may e&s;cape for the <HI>robbery</HI> and <HI>murders</HI> committed by them; and yet may &s;uffer for that which they never knew, which is mo&s;t ju&s;t with God, though unju&s;tly done by men.</P>
<P>And &s;o God might ju&s;tly, though mo&s;t mercifully too, &s;uffer the enemies of this good King to condemn him for what he never did, becau&s;e he might offend God in &s;ome other things, for which he was never blamed by his enemies, nor accu&s;ed by the Parliament.</P>
<PB N="4" REF="130">
<P>And let no man wonder, nor blame me for &s;aying, that the King, though ne|ver &s;o good a King, and &s;o pious a man, &s;hould notwith&s;tanding fail, and offend God in &s;ome things, when the Apo&s;tle tells us plainly, that in <HI>many things we of|fend all.</HI> For as there is no condition of life, be it never &s;o happy, but it hath his cro&s;s, to &s;hew unto us, that perfect felicity is to be expected el&s;ewhere: &s;o there is no Prince, nor any man living, be he never &s;o wi&s;e, but he &s;ometimes erreth, and be he never &s;o virtuous, but he will &s;ometimes offend, el&s;e &s;hould he prove him&s;elf to be more then man, becau&s;e, as <HI>Plutarch</HI> &s;aith, <GAP DESC="foreign">, It is more then is in the power of man to offend nothing in great matters, &s;uch as are the Affairs of <HI>Kings,</HI> and <HI>Princes.</HI></P>
<P>But what were tho&s;e things, wherein this good King hath failed, and offended God, and for which he might ju&s;tly &s;uffer his enemies to warr, and to prevail again&s;t him? can any man tell what they be?</P>
<P>I an&s;wer, that the wi&s;e&s;t of the Kings friends conceive them to be not tho&s;e things, for which his enemies warred again&s;t him, and condemned him mo&s;t un|ju&s;tly; but might be tho&s;e things, wherein, contrary to his own free de&s;ires, he yielded to the de&s;ires of his enemies: and tho&s;e you may finde in the Bi&s;hop of <HI>O&s;&s;ory</HI> his <HI>Di&s;covery of My&s;teries,</HI> to be tho&s;e three principal mi&s;takes, and not denied to be &s;o by the King him&s;elf, when Secretary <HI>Falkland</HI> would for tho&s;e things, have &s;uppre&s;&s;ed that Book; but the good King told him, they were true, and &s;o &s;uffered the Book to be publi&s;hed.</P>
<LIST>
<ITEM>1.
<NOTE PLACE="marg">The threefold errours of the King.</NOTE> To yield his <HI>a&s;sent</HI> to put the Earl of <HI>Strafford</HI> to death.</ITEM>
<ITEM>2. To pa&s;s the Act, that excluded the Bi&s;hops from the Hou&s;e of Peers, and the other Clergy from Civil Affairs.</ITEM>
<ITEM>3. To make the Parliament perpetual, and &s;o by him&s;elf, indi&s;&s;oluble, till they con&s;ented to di&s;&s;olve it.</ITEM>
</LIST>
<P>The&s;e things plea&s;ed the Parliament, but might di&s;plea&s;e God, and might without doubt mo&s;t ju&s;tly move God to be offended with his Maje&s;ty, and to &s;uffer his enemies mo&s;t unju&s;tly, and cau&s;ele&s;ly to rage again&s;t him; for that Fir&s;t, Touching the Earl of <HI>Strafford,</HI> the King, we all know, loved his per&s;on, and admired his worth, and took indefatigable pains at his Trial, to be fully certified, and informed of tho&s;e things, whereof the Earl was accu&s;ed, and as the Poet &s;aith, <HI>Regia,</HI>
<NOTE PLACE="marg">And this the <HI>King</HI> confe&s;&s;ed at his death, &s;aying, <HI>God for bid that I &s;hould be &s;o ill a</HI> Chri|&s;tian, <HI>as not to &s;ay, that God's Judgements are</HI> ju&s;t <HI>upon me, when many times he doth inflict</HI> Ju&s;tice <HI>by an</HI> unju&s;t <HI>Sentence: this is ordinary: I will onely &s;ay, that an</HI> unju&s;t <HI>Sentence, that I</HI> &s;uffered <HI>to take effect, is puni&s;hed now by an</HI> unju&s;t <HI>Sen|tence upon my &s;elf</HI></NOTE> crede mihi, res e&s;t
<LIST>
<ITEM><HI>&s;uccurrere lap&s;is,</HI></ITEM>
<ITEM><HI>inquirere verum.</HI></ITEM>
</LIST> This was a mo&s;t royal part in him, and which <HI>Mo&s;es</HI> commanded to be ob&s;erved, before any Idolater &s;hould be condemned; but after he had &s;o religiou&s;ly, and di|ligently &s;earched into the depth of their malice, that accu&s;ed the Earl, and found out the truth of his cau&s;e, and his Con&s;cience informing him, that he was no ways worthy of death, for the King then to be per&s;waded, for what preten&s;e of good &s;oever, and by whom&s;oever, were it an Angel out of Heaven, to con&s;ent unto his death, is to become guilty of a great fault, and to &s;ay, that he was per&s;waded thereunto by the Bi&s;hops, (who&s;e fault: was therefore greater then his Maje&s;tie's) can no more excu&s;e him, then for the man of God to &s;ay, that he was &s;educed by the <HI>old Prophet.</HI></P>
<P>And therefore this might be a ju&s;t cau&s;e with God, to &s;uffer him, that, to &s;atis|fie &s;inful men, would offend his good God, by giving way to them, to take away the life of an innocent man, to have his own life taken from him, even by tho&s;e men, to whom he had yielded to take away the life of another man; which is, <GAP DESC="foreign">, a conformity of our puni&s;hment to our offence; and is nothing el&s;e but <HI>lex talionis,</HI> an eye for an eye, a tooth for tooth, and death for death, which was the fir&s;t Law, that God publi&s;hed after the Deluge, &s;aying, <HI>Who&s;oever &s;heddeth man</HI>'s <HI>blood,</HI> that is, either <HI>per &s;e,</HI> as <HI>Cain</HI> did <HI>Abel,</HI> or <HI>per alium,</HI> as <HI>Da|vid</HI> did <HI>&V;riah</HI>'s, and <HI>Ahab Naboth,</HI> by <HI>Act,</HI> or, it may be, by <HI>con&s;ent,</HI> by <HI>man &s;hall his blood be &s;hed.</HI></P>
<PB N="5" REF="130">
<P>Secondly, touching the <HI>Bi&s;hops,</HI> my &s;elf knoweth, that he <HI>loved</HI> them all, and <HI>ho|noured</HI> their <HI>Calling</HI> very much, being fully &s;atisfied of the truth of their Divine, and Apo&s;tolical In&s;titution, as appeareth by that learned, and exqui&s;ite defence, that <HI>him&s;elf</HI> mo&s;t graciou&s;ly made again&s;t the <HI>Presbyterians,</HI> of the <HI>Epi&s;copal</HI> Or|der; and he was indeed a right <HI>Con&s;tantine</HI> to all the Bi&s;hops, rather hiding their infirmities, if he &s;pyed any fault in them, with the Lap of his Garment, then any ways multiplying, or publi&s;hing the &s;ame unto the People. And this was a mo&s;t Chri&s;tian cour&s;e in him; for I may ju&s;tly &s;ay,
<Q>Victima &s;acra Deo res e&s;t &s;uccurrere Cleris:</Q></P>
<P>And as our Saviour &s;aith of them, <HI>He that receiveth you, receiveth me:</HI></P>
<P>And the <HI>Bi&s;hops,</HI> of all other his Subjects, were his mo&s;t loyal Servants, and mo&s;t faithful Oratours, never thwarting their King, nor cro&s;&s;ing any of his ju&s;t De|&s;igns, but ever cleaving unto his Cau&s;e, and <HI>voting</HI> on his &s;ide, &s;o far as <HI>truth,</HI> and <HI>right,</HI> and a <HI>good Con&s;cience,</HI> would give them leave: contrary to which, his Maje|&s;ty never de&s;ired any thing. And therefore, when the King &s;aw the malice of mo&s;t wicked men, <HI>qui oderunt eos gratis,</HI> and did bear an inte&s;tine hatred again&s;t the&s;e true Servants of God, and did &s;trive <HI>manibus, pedib&uacute;sque,</HI> with all their might, again&s;t all <HI>ju&s;tice,</HI> to thru&s;t them out of their <HI>undoubted</HI> Right (by the fa|vour, we confe&s;s, of our mo&s;t pious Princes) for him, as we conceive, again&s;t his <HI>own mind,</HI> and to his own <HI>prejudice,</HI> to plea&s;e, and &s;atisfie the <HI>implacable</HI> hatred of his, and their enemies, to pa&s;s an <HI>Act</HI> to exclude the <HI>Bi&s;hops</HI> out of his <HI>Great Council,</HI> the Parliament, when above thirty Acts of Parliament had confirmed their right <HI>Intere&s;t</HI> therein, &s;ince the confirmation of <HI>Magna Charta,</HI> was an errour, as I conceive, not &s;alvable, and a fault, that cannot be ju&s;tly excu&s;ed by his be&s;t Friends; and therefore God might ju&s;tly &s;uffer all his Coun&s;els to fail, and his Coun&s;ellours to become <HI>perfidi familiares,</HI> his familiar Traytours, &s;uch as the Poet &s;peaks of,
<Q><L>Saepe &s;ub agnina latet hirtus pelle Lycaon,</L>
<L>Subque <HI>Catone</HI> pio perfidus ille <HI>Nero.</HI></L></Q> And though I do not, nor dare not, &s;ay it was &s;o, yet I may &s;ay, that for this, God might &s;o give way to his Enemies, to prevail again&s;t him, and to thru&s;t him out of his <HI>Kingdom,</HI> when he gave way to thru&s;t his Emba&s;&s;adours out of his hou&s;e; which is but <GAP DESC="foreign">, and even as <HI>Solomon</HI> divided God's Service, betwixt God, and the Idols of <HI>Zidon, Moab,</HI> and <HI>Ammon,</HI>
<NOTE PLACE="marg">1 <HI>Reg.</HI> 11. &amp;c. 12.</NOTE> &s;o God divided his <HI>Kingdom</HI> be|twixt his Son <HI>Rehoboam,</HI> and his Servant <HI>Jeroboam;</HI> &s;o might he deal with King <HI>Charles,</HI> when he yielded to expel the Bi&s;hops, that were his true Friends, and God's Servants, out of his Council, to &s;uffer his Enemies to exclude him out of his Kingdom: and not unju&s;tly, or without cau&s;e neither, as the &s;ame proceeds from God, who&s;e ways are always ju&s;t; for who could better declare the <HI>right,</HI> and <HI>truth</HI> of things unto the King, then the Expounders of the Book of Truth? Who could advi&s;e, and direct him, to make <HI>better,</HI> and ju&s;ter Laws, then the Teachers of the Law of God? and who <HI>fitter</HI> to judge of right, and to require Ju&s;tice to be enjoyned, and practi&s;ed by all People, then they, who&s;e <HI>Calling</HI> is continually to call upon all men, to live <HI>godly,</HI> and <HI>&s;oberly,</HI> and <HI>ju&s;tly,</HI> in this pre&s;ent World? Why then &s;hould they be excluded from the Seat of Ju&s;tice, either in the making of Laws, or to &s;ee tho&s;e Laws executed, unle&s;s it were, that the Lay-Ju&s;tices might do what they would without &s;hame, and what they plea&s;ed without con|troul, when as heretofore the reverend Pre&s;ence of the Bi&s;hops, and grave Di|vines, and their &s;age Coun&s;el, did oftentimes &s;top the Current of <HI>Inju&s;tice,</HI> and made &s;ome a&s;hamed of &s;ome gro&s;s dealings, that, in their ab&s;ence, they were not a&s;hamed to have effected: and therefore, I &s;uppo&s;e I may ju&s;tly &s;ay, that, as it
<PB N="6" REF="131">was &s;aid of the Emperour <HI>Justinian,</HI> when he cau&s;ed <HI>Aetius,</HI> his brave General, to be cut off, he had cut off his right Arm with his left Hand; &s;o did King <HI>Charles,</HI> when he p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ed that Act, that prejudiced <HI>him&s;elf</HI> more then the <HI>Bi&s;hops.</HI></P>
<P>Thirdly, touching the <HI>Parliament,</HI> we mu&s;t under&s;tand, that <HI>Parliaments</HI> were fir&s;t in&s;ti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uted by the Kings of this Nation, to inform them of the Abu&s;es, Dan|gers, and Defects, which the Lords and Peers, and the wi&s;er &s;ort of their Subjects, which each Countrey had elected, and the chief Cities had cho&s;en for that pur|po&s;e, had ob&s;erved; and to advi&s;e, and con&s;ult with their King <HI>de arduis rebus Regni,</HI> of the&s;e, and all other difficult, and great Affairs of the Kingdom; as the Writs, that call them together, do declare; and then, to con&s;ider, by what <HI>good</HI> means the Dangers of the Kingdom might be prevented; by what Laws' the abu|&s;es might be redre&s;&s;ed, and which ways the peace of the People might be pre&s;erv|ed, and the happine&s;s of all his Subjects continued, and enlarged; and if they un|der&s;tood of any &s;orreign dangers, inva&s;ions, or injuries, to con&s;ult how the &s;ame might be prevented, and rectified. And when the <HI>King</HI> under&s;tood, what his Lords and Commons conceived <HI>fitting</HI> to be done, He, with the Advice of His Council, ratified what he approved, and rejected what he di&s;liked, with the u&s;ual phra&s;e in that kind.</P>
<P>But in proce&s;s of time, the Parliament-men (as I heard wi&s;e men &s;ay) began to incroach more and more upon the Rights of Maje&s;ty, upon the Power, and Au|thority of the King, e&s;pecially of tho&s;e Kings that either had no Right, or, at the be&s;t, but doubtful Titles unto the Crown, or tho&s;e that were of le&s;s Abilities, or of an ea&s;ie, and facile di&s;po&s;ition, and would &s;oon be per&s;waded, by the importunity of their People, to yield to many things that they de&s;ired. And what Favours, and Priviledges they thus obtained from the&s;e Kings, they challenged as their Right and Due from the &s;ucceeding Princes; and the more Favours, and Privi|ledges they obtained, the more &s;till they de&s;ired, and at la&s;t in &s;ome Parliaments, from <HI>Advi&s;ers,</HI> the Members thereof would fain become <HI>Directours,</HI> and in&s;tead of being <HI>Coun&s;ellours,</HI> they aymed to be <HI>Commanders</HI> of their <HI>Kings,</HI> and to per|&s;wade them, that they ought and mu&s;t enact what Laws, and do what things, as they concluded &s;hould be done: But, &s;eeing as the Poet &s;aith, <HI>Flumina magna vides parvis de fontibus orta,</HI> &s;mall Springs do often make great Rivers; therefore, to prevent the increa&s;e of this growing Mi&s;chief, to allay the Di&s;ea&s;e, before the Sore grew to be incurable, and to quench the Flame, before the Fire burnt the Hou&s;e, the wi&s;e and prudent Kings retained always, in their own hands, the power to di&s;&s;olve the Parliament when&s;oever they plea&s;ed; that, as they cal|led them together, when they thought <HI>good,</HI> &s;o they might di&s;mi&s;s them, when they li&s;ted, either when all things were rea&s;onably concluded, or when they conceived the Parliament men to become unrea&s;onable in their Demands; which was the fir&s;t Signal Evidence of the Ambitious De&s;ire of <HI>Kingly Maje&s;ty</HI> in the Lord <HI>Pro|tectour,</HI> when he di&s;&s;olved the Long Parliament; which made me to believe, he aymed to be a <HI>King.</HI></P>
<P>Therefore when the <HI>King</HI> perceived,
<NOTE PLACE="marg"><HI>Qui &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mel ve|recundiae fines transgre&s;s us fuerit, eum oportet gnavi|ter e&s;&s;e impu|dentem.</HI> Cice|ro.</NOTE> not the importunity, but as &s;ome of the <HI>King</HI>'s Friends &s;aid, the impudency of this Long Parliament, beyond all the Parlia|ments that preceded it, and &s;aw them &s;o in&s;olent, and their proceedings &s;o violent, in all their cour&s;es, for him then to pa&s;s away that Supreame&s;t Power, or at lea&s;t one Branch of the Highe&s;t Power which was in him, and which never any other <HI>King</HI> pa&s;&s;ed before; and &s;o to give that <HI>Sword,</HI> which God had put into his hands, into the hands of any <HI>mad</HI> men, or to the u&s;age of his <HI>Enemies,</HI> was &s;uch a fault, in my apprehen&s;ion, as pa&s;&s;ed all the errours that this good King ever com|mitted; or, as I believe, any other; for this was none other, then to give the <HI>Sword</HI> to his enemies, to enable them to de&s;troy him. So that this good King might well cry out with the Poet,
<Q>Heu patior telis vulnera facta meis:</Q></P>
<PB N="7" REF="131">
<P>Indeed, <HI>Golias</HI>'s Head was cut off with his <HI>own</HI> Sword; but <HI>David</HI> took it from him <HI>perforce,</HI> and <HI>Golias</HI> gave it not, neither could he hold it, when he lay at <HI>Da|vid</HI>'s feet: when as the King was not &s;o, when he pa&s;&s;ed this Act, but he might have ea&s;ily denied to pa&s;s this Bill of an <HI>indi&s;&s;oluble</HI> Parliament; which had never been an Act, had he not given his <HI>con&s;ent</HI> unto the &s;ame, which in a &s;hort time after made his Enemies <HI>Kings,</HI> and unkinged him; and the Lord Protectour was hereby put in mind of his Grammar Le&s;&s;on, <HI>Foelix, quem faciunt aliena pericula cautum:</HI> and therefore he never gave to his Parliaments &s;uch advantage again&s;t him.</P>
<P>But you will &s;ay, that the Parliament deceived the good King, who was there|fore the &s;ooner deceived, becau&s;e he was good; for as the Oratour &s;aith,
<NOTE PLACE="marg">Cicero, <HI>Epi&s;t. l.</HI> 10.</NOTE> <HI>&V;t quis|que e&s;t vir optimus, it &agrave; difficilim&egrave; e&s;&s;e alios improbos &s;u&s;picatur;</HI> and <HI>Cicero</HI> &s;aith mo&s;t truly, that <HI>Credulitas error mag&igrave;s e&s;t, qu&agrave;m culpa, &amp; quidem in optimi eujusque mentem irrepit facillim&eacute;.</HI> So the credulous, and well-minded King believed the deceitful Prote&s;tations of the &s;ubtle Parliament, who pretended onely, they de&s;i|red him to pa&s;s this Act, that they might the &s;ooner be tru&s;ted to rai&s;e up Mo|neys, to &s;atisfie their Brethren the <HI>Scots,</HI> that were their Brethren indeed, but intended hereby to change the Government, to root out the King, and to ex&s;tir|pate the Royal Race, and &s;o to &s;ettle them&s;elves, and their Succe&s;&s;ours in the Throne of Supremacy for ever, as it is more amply expre&s;&s;ed in the <HI>Di&s;covery of My&s;teries,</HI> and as afterwards they &s;hewed their intentions unto all.</P>
<P>I an&s;wer, that it is mo&s;t true; they deceived the good King: &s;o did the Ser|pent deceive our Progenitours, and the old Prophet deceived the Man of God; yet this excu&s;ed neither of them. And the Lord <HI>Coke</HI> &s;aith, <HI>Tantum abe&s;t,
<NOTE PLACE="marg">Cokus <HI>D&egrave; Ju|re R<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gis Eccle|&s;ia&s;tico.</HI></NOTE> ut ignorantia excu&s;et, aut extennet ejus errorem, qui veritatem invenire poterat, quam nece&s;&s;ari&ograve; agno&s;cere debeat, &amp; tant&ugrave;m inve&s;tigare noluit, ut in cau&s;a &s;it, cur gra|vi&ugrave;s plectatur,</HI> And it cannot be denyed, but that the King &s;hould have &s;earch|ed and &s;ifted into their <HI>Plots,</HI> and not to have been ignorant of their <HI>Wiles,</HI> as we are not to be ignorant of the Wiles of Satan, as the Apo&s;tle te&s;tifieth. And I mu&s;t confe&s;s, that as it was wickedne&s;s in them to deceive the King, &s;o it was want of good Coun&s;el in him to be deceived, and &s;uffer him&s;elf to be circum|vented by them: for had he con&s;ulted with God, and by God's Mini&s;ters, that were now to be all tumbled down, I believe the&s;e <HI>Foxes</HI> of Satan &s;hould not have en&s;nared his Maje&s;ty; becau&s;e they could have &s;ufficiently informed him, how the <HI>Old Serpent</HI> hath Emi&s;&s;aries enough to deceive, if it were po&s;&s;ible, the <HI>very Elect.</HI> And therefore, as he was as innocent as the Dove, &s;o he &s;hould have been as wi&s;e as the Serpent, to avoid the Stings, and to finde out the Windings of the Infernal Serpent; and one man's head, though the wi&s;e&s;t among many, is &s;carce &s;ufficient to pierce into the Plots and Subtilties of many heads. And if you &s;ay, he had his Coun&s;ellours; true, and I could name them; and they were great ones too, and wi&s;e men too: but, as I &s;aid before, they were not the Amba&s;&s;adours of Chri&s;t, the Coun&s;ellours that are &s;ent for God; for their Advice was not &s;uffered at this time to be de&s;ired, their pre&s;ence was to be excluded, and them&s;elves &s;hortly to be impri&s;oned. And therefore, as <HI>Lucan</HI> &s;aith,
<Q><L>Hoc placet, &ocirc; Superi, c&ugrave;m vobis vertere cuncta</L>
<L>Propo&s;itum, no&s;tris erroribus addere crimen.</L></Q> Therefore, as the King, though unwillingly gave way to the&s;e Foxes to &s;up|pre&s;s, and to exclude God's Mini&s;ters from his Coun&s;els; &s;o God might ju&s;tly give way for his Coun&s;ellours, to betray him to his enemies, by yielding to their De&s;ires, to have an <HI>everla&s;ting Parliament,</HI> thereby to end him, and to remain as Kings them&s;elves without end.</P>
<P>Some other Mi&s;pri&s;ons, it may be, the good King might commit, of le&s;s mo|ment,
<PB N="8" REF="132">and not &s;o ea&s;ily to be ob&s;erved, though ea&s;ily pa&s;s, as <HI>Plutarch</HI> &s;aith, in great affairs.</P>
<P>But how&s;oever, for all that this good King did, and in all the things, that he &s;uffered or have happened unto him, you may &s;ee that God is ju&s;t in all his ways and holy in all his Works, and how the Judgments of the great God, as they proceed from him, may ea&s;ily be ju&s;tified by the weake&s;t of men.</P>
<P>And yet, as in the &s;ufferings, and Death of the King we do &s;ee, and mu&s;t ac|knowledg the ju&s;t Judgment of God, and that he &s;pareth not his deare&s;t Chil|dren, if they do offend, but, though <HI>Coniah</HI> were as the Signet upon his right|hand, when he tran&s;gre&s;&s;eth, God will cut him off; &s;o, in this very Judgment of God,
<NOTE PLACE="marg">The great goodne&s;s of God towards King <HI>Charles</HI> &s;een.</NOTE> we may plainly &s;ee, <HI>Mercie ana Truth met together, Righteou&s;ne&s;s and Peace ki&s;&s;ing each other;</HI> yea we may clearly &s;ee the great love, and mercie of God towards this good and godly King, both in his Death, and in the con&s;equents of his Death, as &s;pecially
<LIST>
<ITEM>1. In his Friends</ITEM>
<ITEM>2. In his Honour</ITEM>
<ITEM>3. In his Po&s;terity</ITEM>
<ITEM>4. In his Felicity:</ITEM>
</LIST> for</P>
<P>Fir&s;t,
<NOTE N="1" PLACE="marg">In his death.</NOTE> touching his Death, it is a true &s;aying, <HI>Qui non vult in vita praevidere mortem, non pote&s;t in morte videre vitam;</HI> and as another &s;aith <HI>Turpe e&s;t eo &s;tatu vi|vere, in quo non &s;tatuas mori:</HI> therefore did King <HI>Charles</HI> live &s;o Ju&s;tly, &s;o innocent|ly, &s;o Religiou&s;ly, and &s;o Chri&s;tianlike, that he might well &s;ay, <HI>nec pudet vivere, nec timeo mori,</HI> I am neither a&s;hamed to live, nor afraid to die: for he lived like a Saint, and died a Martyr, like a good Chri&s;tian; yea, &s;o Chri&s;tianlike, that, although I would not wi&s;h it for a World, to be, where I fear many of his Ene|mies are, yet, next to my being with Chri&s;t, I would wi&s;h nothing of God &s;ooner or rather then to be where I a&s;&s;ure my &s;elf King <HI>Charles</HI> is.</P>
<Q><L>Nec dubito, qui &s;ic vixit, &s;ic mortuus idem e&s;t</L>
<L>Qui n &s;it apud Superos nobilis umbra Deos.</L></Q>
<P>Secondly,
<NOTE PLACE="marg">2 In the Con|&s;equents of his death. 1. In his Friends. Claud. 2. <HI>Stili|con.</HI></NOTE> For the Con&s;equents of his death, and</P>
<P>Fir&s;t, For his Friends, as <HI>Claudian</HI> &s;aith,
<Q><L>Haec &amp; amicitias lengo po&s;t tempore firmat,</L>
<L>Man&s;ur&oacute;que adamante ligat, nec mobile mutat</L>
<L>Ingenium, parvae &s;trepitu nec vincula noxae</L>
<L>Di&s;&s;olvi patitur, nec fa&s;tidire priorem</L></Q></P>
<P><HI>Allicitur veniente novo.</HI>&mdash;Or, as <HI>Solomon,</HI> &s;aith, <HI>fortis e&s;t ut mors dilectio,</HI> Love is as &s;trong as death. So they verified all this, in te&s;tifying to the World, that although his Enemies took him out of the World, and his Picture, (which, with all reverent re&s;pect to Chri&s;t, be it &s;poken, was in my judgment, the like&s;t that ever I &s;aw, to that Picture, and De&s;cription of our Saviour, that <HI>Publius Lentulus</HI> &s;ent to the Senate of <HI>Rome</HI>) out of our hou&s;es; yet they never were, nor ever &s;hall be able to take him, or our loves to him out of our Hearts, the hearts of all us that truly knew him, <HI>quia igneti nulla cupido;</HI> and therefore loved him, and &s;o loved him, that neither Life nor Death, nor all the malice of his Foes could, or can le&s;&s;en our love, and honour that we bare to him, or blot out the goodne&s;s of this King, and the Sweetne&s;s of his di&s;po&s;ition from our thoughts, and memo|ries: but as the Son of <HI>Sirach</HI> &s;aith of good <HI>Jo&s;ias,</HI> &s;o we &s;ay of good King <HI>Charles;</HI>
<NOTE N="2" PLACE="marg">In Honour, and good name. Ovid <HI>in</HI> Ib|in: <HI>Antut</HI> Anaxa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">chus <HI>pila minuaris in alta.</HI></NOTE>
<Q>The remembrance of King <HI>Charles</HI> is like the compo&s;ition of perfume that is made by the art of the Apothecarie, the more you &s;tir it, the Sweeter it &s;melleth; and therefore</Q></P>
<P>Secondly, He is happie in his honour, and good name; that &s;hall continue Famous and Ble&s;&s;ed among all Po&s;terities for evermore: for though <HI>Anax|archus</HI>-like, that for his Detracting tongue was Pe&s;tled to death in a Bra&s;en Mor|ter, his Enemies &s;ay, with malicious <HI>Juno, Non &s;ic abibunt odia, vivaces aget violent|us iras animus, &s;aev&uacute;sque dolor aeterna bella, pace &s;ublat&acirc;, geret.</HI> Their hatred
<PB N="9" REF="132">to him &s;hall never die, yet, as <HI>Solomon</HI> &s;aith, <HI>Memoria ju&s;ti erit in benedictionibus,</HI> the remembrance of this ju&s;t man, and good King, &s;hall be ble&s;&s;ed for ever. In|deed the malice of his enemies hath been, and &s;till is &s;uch, and &s;o great, as that to fal&s;ifie the Saying of the Poet,
<Q>Pa&s;citur in vivis livor, po&s;t fata quie&s;cit,</Q> that tells us, we hate the living onely, and our hatred dieth with death: they ne|ver cea&s;e to &s;tain his good name, and ob&s;cure his honour with apparent lies, and &s;candalous a&s;per&s;ions: for their hate to him is immortal, and unexplicable, &s;eek|ing to burie his honour with him&s;elf; yea, and before him&s;elf was buried, even while he was alive, they dealt with him, as the <HI>Jews</HI> did with his Ma&s;ter <HI>Chri&s;t,</HI> &s;aying, that he was a <HI>Bla&s;phemer,</HI> a <HI>Glutton,</HI> a <HI>Drunkard,</HI> a <HI>Sabbath-breaker,</HI> a <HI>Traytor</HI> unto <HI>Cae&s;ar,</HI> and a <HI>Seducer of the people,</HI> that had a Devil, and did ca&s;t out Devils through <HI>Beelzebub</HI> the chief of the Devils; and what not? &s;o do the&s;e, like tho&s;e <HI>Jews,</HI> &s;ay, that King <HI>Charles</HI> was an Hypocrite, making onely an outward profe&s;&s;ion of hone&s;ty and piety; that he was a Tyrant, and a Traytor, which both are <GAP DESC="foreign">, mo&s;t incon&s;i&s;tible, when as a Tyrant, as <HI>Claudian</HI> de&s;cribes him,
<Q><L>Jn&s;tat terribilis vivis, morientibus baeres,
<NOTE PLACE="marg">Claudian. De bello Gildico.</NOTE></L>
<L>Virginibus raptor, thalamis ob&s;coenus adulter:</L>
<L>Quisquis vel locuples, pulchra vel conjuge notus,</L>
<L>Crimine pul&s;atur fal&s;o, &s;i crimina de&s;unt.</L></Q> For which I think the Devil could not have the face to tax King <HI>Charles</HI> with any of all the&s;e things: for we all know, that he was &s;o mercifull a Prince, as &s;eldom, if ever, he took the advantage of the rigor of any Law, but le&s;&s;ened, and &s;weet|ened that &s;ame many times, and in many things: neither do I believe, that <HI>Juno</HI> her &s;elf, had &s;he been his Queen, could have &s;u&s;pected him for any fal&s;e Play; &s;o Cha&s;t a Prince was King <HI>Charles,</HI> beyond the fair carriage of <HI>Alexander</HI> to|wards the Wife, and Daughters of <HI>Darius.</HI> And that he &s;hould be a Traytor is a thing, that the like was never heard of; becau&s;e Trea&s;on is, as you know, <HI>crimen lae&s;ae Maje&s;tatis,</HI> an offence again&s;t the Supreme Maje&s;tie, which was &s;olely, and fully re&s;ident in him&s;elf; and would he, think you, be a Traytor to him&s;elf? In|deed he was; when too confidently he tru&s;ted him&s;elf into the hands of tho&s;e perfidious Gentlemen, the <HI>Scots,</HI> that, wor&s;e then <HI>Judas,</HI> &s;old him, and deliver|ed him to be <HI>crucified</HI> by his grand enemies of the Parliament; and other trea&s;on, I am confident, can no ways be fixed on him. But, <HI>quid miror? quid opus e&s;t ver|bis?</HI> what need we &s;ay any more? When men laid to <HI>Chri&s;t</HI> his charge the <HI>things, that he never knew,</HI> and taxed him with what he never did, nor &s;aid; what won|der is it, if they &s;lander the <HI>Foot-&s;teps of his Anointed?</HI> Yet all they do is to no purpo&s;e; for, as <HI>Plutarch</HI> &s;aith,
<NOTE PLACE="marg">Plutarch. in Numa.</NOTE> <HI>Omnes bonos ju&s;tosque viros major po&s;t mortem &s;e|quitur laus; invidia non multum po&s;t illos temporis &s;upervivente non nunquam etiam ante exitum eorum moriente;</HI> the greate&s;t prai&s;e, and honour, will follow good, and ju&s;t men after they are dead, envy and malice not living long after them, but &s;ometimes dying before them: even as <HI>Ju&s;tin</HI> &s;aith, it did in <HI>Semiramis;</HI>
<NOTE PLACE="marg">Cicero pro Cor.</NOTE> or if not, yet as <HI>Cicero</HI> &s;aith, <HI>C&ugrave;m mors extinxit invidiamres ge&s;tae &s;empiterna nominis gloria nituntur:</HI> when death &s;layeth <HI>envy,</HI> the <HI>virtuous</HI> Acts of good men will &s;hine to the eternal prai&s;e, and glory of their good name; for as the <HI>Rain,</HI> or <HI>Dew</HI> will not &s;tick upon a <HI>Sea-gulls</HI> back, &s;o the reproaches, and imputations of the ma|licious, cannot prejudice the honour, and good name of the godly; <HI>quia ut ma|lam con&s;cientiam laudantis praeconium non &s;anat, ita bonam non vulnerat convi|tium,</HI> becau&s;e that as no prai&s;e, nor flattery can heal a bad Con&s;cience, nor make a wicked man good, &s;o no &s;lander, nor di&s;prai&s;e, can wound a good Con&s;ci|ence,
<PB N="10" REF="133">or make a good man wicked, nor dimini&s;h any of his de&s;erved honour; but, as Chri&s;t <HI>Laudatur ab his, ut culpatur ab illis,</HI> though he be bla&s;phemed of the <HI>Jews,</HI> yet is he truly honoured of all <HI>Chri&s;tians,</HI> and all <HI>Saints</HI> in all Nations, that do him &s;ervice, and &s;ing with St. <HI>Ambro&s;e, Thou art the King of glory, O Chri&s;t, thou art the everla&s;ting Son of the Father,</HI> that &s;itteth on the right hand of God in the glory of the Father; &s;o our late good King <HI>Charles,</HI> notwith|&s;tanding that fal&s;e,
<NOTE PLACE="marg">In the Royal Exchange.</NOTE> and infamous In&s;cription &s;et up, where his <HI>Picture,</HI> and Statue &s;tood, and notwith&s;tanding all that the venomous mouths of malice can vomit out again&s;t him, which &s;hall vani&s;h like the Summer's Snow, or the gra&s;s upon the Hou&s;e-top, that withereth before it be plucked up, &s;hall have his virtues, his goodne&s;s, and his godline&s;s Chronicled, <HI>&amp; fama perennis erit,</HI> and &s;o long, as we &s;hall be able to &s;peak, or write, we &s;hall leave it recorded, as in Marble, to the eternal honour of this good King, and the everla&s;ting &s;hame of his malici|ous enemies: both which
<Q><L>Nec ira, nec ignis</L>
<L>Nec poterit abolere vetu&s;tas.</L></Q></P>
<P>Thirdly,
<NOTE N="3" PLACE="marg">In his Po|&s;terity.</NOTE> For his Po&s;terity, God &s;aid not of him, as he did of <HI>Coniah; Write this man childle&s;s:</HI> but he gave him a numerous, and a glorious off-&s;pring, and as <HI>Mo&s;es</HI> &s;aith of the fir&s;t Fathers, and repleni&s;hers of the World, <HI>He begat Sons, and Daughters;</HI> and he needed not to &s;ay of them, as <HI>Clytemne&s;tra</HI> &s;aid of her Children,
<NOTE PLACE="marg"><HI>I&s;ta</HI> Clytemne|&s;tra <HI>digna que|vela foret.</HI> For when my Nuts are ripe, and brown, My leaves, &amp; boughs are beaten down.</NOTE>
<Q><L>Cert&egrave; ego, &s;i nunquam peperi&s;sem, tutior e&s;sem; <HI>Nor with the Nut-tree;</HI></L>
<L>In felix fructus in mea damna fero;</L></Q></P>
<P>But the world &s;eeth he was mo&s;t happy in them all, in whom he &s;till liveth, and &s;hall live, though his enemies &s;tudied their death, <HI>manibus pedibusq&uacute;e labor&acirc;|runt,</HI> and have u&s;ed all machinations, and all plots, and devices, that either &s;ubtlety, or cruelty could invent, to cut them off; but God pre&s;erved them, and his Providence watched over them, and e&s;pecially his elde&s;t Son, after a &s;trange and almo&s;t miraculous manner, from the la&s;t Fight at <HI>Worce&s;ter,</HI> where, through the cowardize of &s;ome, the over-&s;ight of others, and (as they &s;ay) the treachery of &s;ome chief Commanders in his own Army, and by the prudent Car|riage of a brave and valiant General, to give the Devil his right, as the Proverb goeth, &s;uch as this Age will &s;carce equal, he had been taken, or &s;wallowed, had not he, that dwelleth in the <HI>Heavens,</HI> mo&s;t graciou&s;ly pre&s;erved him, in a manner, as he pre&s;erved <HI>Daniel</HI> from the Lions mouths, and &s;ent his <HI>Angel,</HI> as he did to <HI>Tobias,</HI> to direct him in his Journey, and to carry him &s;afe through Sea, and Land, which is wonderful in our eyes, and doth &s;ufficiently pre&s;age, that God hath kept him for &s;ome great work, that in his divine wi&s;dom he intend|eth to effect by him, as now we &s;ee the &s;ame begun to his great honour, and our un&s;peakable comfort.</P>
<P>And as God hath thus mercifully pre&s;erved his Elde&s;t Son, &s;o he hath made his &s;econd, and his third Son, the Duke of <HI>York,</HI> and the Duke of <HI>Glouce&s;ter,</HI> fa|mous for their excellent parts, and Heroical Exploits, like their Brother, and <HI>A&s;canius</HI>-like, followers of their Father's Vertues, <HI>pa&s;&s;ibus aequis.</HI> Neither may I here omit that Virtuous, and Heroick Lady, the Prince&s;s of <HI>Orange,</HI> that, with her Brothers, and as her Brothers, will perpetuate the ble&s;&s;ed memory of that ble&s;&s;ed King for ever, who is herein, not like King <HI>Henry</HI> the 8th, that notwith&s;tanding his &s;ix Wives, be&s;ides all his Concubines, hath not a branch of his Body, that we know of, remaining under the Cope of Heaven: nor like <HI>Ahab,</HI> and other Ty|rants, and wicked men, who&s;e &s;eed, for their &s;ins, God rooteth out: but as God hath promi&s;ed, and &s;ince performed unto <HI>Abraham,</HI> that his Seed &s;hould be as the Stars of Heaven for number, that is, innumerable, and hath likewi&s;e promi&s;ed to all the faithful Children of <HI>Abraham,</HI> that their Generation &s;hould be ble&s;&s;ed;
<PB N="11" REF="133">&s;o he hath done it, and no doubt but he will perform it to this good King, to mul|iply his &s;eed, and to ble&s;s them for ever, even as the Prophet <HI>E&s;ay</HI> &s;aith of all God's people, <HI>Their &s;eed &s;hall be known among the</HI> Gentiles, <HI>and their off&s;pring a|mong the People, all that &s;ee them &s;hall acknowledg them, that they are the &s;eed,
<NOTE PLACE="marg"><HI>E&s;ay</HI> lxi 9. So &s;hall the &s;eed of King <HI>Charles</HI> be.</NOTE> which the Lord hath ble&s;&s;ed.</HI></P>
<P>Fourthly, The Prophet &s;aith, the age of man is but &s;eventy years, and <HI>Pin|darus</HI> &s;aith <GAP DESC="foreign">, <HI>umbrae &s;omnium homo, man is but the &s;hadow of a man, a thing of nothing;</HI>
<Q>Sicque in non hominem vertitur omnis homo:
<NOTE N="4" PLACE="marg">In his eter|nal &s;elicity.</NOTE></Q> Man's life is but a &s;hadow, that &s;oon vani&s;heth; and <HI>Job</HI> &s;aith, he hath but a &s;hort time to live, and that &s;hort time is full of mi&s;ery, <HI>interminabilis labor,</HI> even an endle&s;s toyl, like the tumbling of a <HI>Sy&s;iphus</HI> &s;tone, or the filling of the fatal Tunn by King <HI>Danaus</HI> daughters; where the water run out, as fa&s;t as they poured it in: or, as the Poet &s;aith mo&s;t truly,
<Q><L>Pa&s;&s;ibus ambiguis fortuna volubilis errat,</L>
<L>Et manet in nullo certa ten&aacute;xque loco.</L>
<L>Sed mod&ograve; laeta manet, vultus mod&ograve; &s;umit acerbos:</L>
<L>Et tantum constans in levitate &s;ua e&s;t.</L></Q> And when the affairs of this world are be&s;t, and our happine&s;s at the highe&s;t, then, as the very Heathens have ob&s;erved, they pre&s;ently decline, and begin to turn like the Cart wheel,
<NOTE PLACE="marg">Res humanae in &s;ummo decli|nant.</NOTE>
<Q><L>Which warneth all, on Fortune's wheel that clime,</L>
<L>To bear in minde, that they have but a time.</L></Q></P>
<P>And <HI>&s;uch</HI> was the time of King <HI>Charles,</HI> of whom I cannot &s;ay with him, that wrote A <HI>&s;hort</HI> view of the <HI>long</HI> life, and reign of <HI>Henry</HI> the third;
<NOTE PLACE="marg">A dainty piece of &s;tory pre|&s;ented to King <HI>James. E&s;.</HI> liii. 8.</NOTE> but I mu&s;t &s;ay the <HI>&s;hort life,</HI> and <HI>reign,</HI> and <HI>long troubles</HI> of <HI>Charles</HI> the Fir&s;t; for as the Pro|phet &s;aith of Chri&s;t, <HI>non dimidiavit dies &s;uos,</HI> he hath not lived out half his daies, being cut off <HI>&egrave; terra viventium,</HI> from the land of the living at a few moneths more then thirty three years olde; by his <HI>malitious</HI> enemies; &s;o the like enimies have <HI>&s;hortened</HI> the life of this good King, and cut him off at the eight and fourtieth year of his age; yet, as <HI>E&s;ay</HI> &s;aith of Chri&s;t, <HI>Generationem ejus quis enarrabit?</HI> who &s;hall be able to declare his <HI>Generation?</HI> for he &s;hall &s;ee his <HI>&s;eed</HI> and &s;hall prolong his days, and as the <HI>new heavens</HI> and the <HI>new earth,</HI> which I will make, &s;hall remain before me &s;aith the Lord, &s;o &s;hall his <HI>&s;eed</HI> and his <HI>name</HI> remain; that is, for ever and ever: &s;o I doubt not to &s;ay of King <HI>Charles,</HI> that <HI>how&s;oever,</HI> and for what <HI>cau&s;e</HI> &s;oever, the wi&s;dom of God hath been plea&s;ed to permit his enemies to <HI>&s;horten</HI> that life, which at the <HI>be&s;t,</HI> and to the <HI>be&s;t</HI> is accompanied with <HI>abundance</HI> of infelicities, yet, in&s;tead of that <HI>Crown</HI> which was repleni&s;hed with <HI>cares,</HI> and circumvironed with <HI>thorns,</HI> and which his per&s;ecutors have <HI>&s;natched</HI> from him, God hath now crowned him with <HI>eternal felicity,</HI> and hath &s;et a <HI>crown of pure gold upon his head,</HI> that is, as him&s;elf &s;aid, the <HI>crown of Martyrdom,</HI> which is the crown of the <HI>greate&s;t glory,</HI> becau&s;e none can go <HI>higher,</HI> or do <HI>more</HI> for Chri&s;t, then to <HI>dy</HI> for Chri&s;t, for the defence of the <HI>&s;ervice,</HI> and <HI>&s;ervants</HI> of God, and the <HI>laws</HI> of this Kingdom, as he te&s;tified upon the Scaffold.</P>
<P>And &s;o the Lord hath dealt with him, <HI>ju&s;t</HI> as he &s;aith of his cho&s;en people, <HI>for a &s;mall moment have I for&s;aken thee,</HI> that is, while I &s;uffered thine enemies &s;o <HI>furi|ou&s;ly</HI> to rage again&s;t thee, and &s;o <HI>maliciou&s;ly</HI> to behead thee; but <HI>with great mer|cies will I gather thee; In a little wrath I hid my face from thee, for a moment,</HI> when in ju&s;tice I puni&s;hed thee for thine errors, tho&s;e &s;mall things, wherein thou
<PB N="12" REF="134">ha&s;t failed; but <HI>with everla&s;ting kindne&s;s will I have mercy on thee,</HI> when as now I make thee <HI>to be numbred with my Saints, in glory everla&s;ting.</HI></P>
<P>Therefore, as <HI>Balaam</HI> wi&s;hed that <HI>he might dy the death of the righteous, and that his la&s;t end might be like his,</HI>
<NOTE PLACE="marg"><HI>Numb.</HI> 23 10.</NOTE> &s;o from my <HI>&s;oul</HI> I wi&s;h that my &s;oul may <HI>re&s;t,</HI> as I hope it &s;hall, when it leaves my <HI>body,</HI> with this <HI>righteous</HI> King that doth now re&s;t in <HI>Abraham</HI>'s bo&s;ome.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD><HI>CHAP.</HI> II.</HEAD>
<P>SEcondly,
<NOTE PLACE="marg">For of his o|ther &s;ubjects that were a|gain&s;t him, I &s;hall &s;peak in an other place</NOTE> touching the King's <HI>&s;ubjects,</HI> that honoured, loved, and &s;erved him, and were of his party, and have been, and &s;till were per&s;ecuted, bani&s;hed, killed, and afflicted, &s;o long as the Tyrants ruled, they are either,
<LIST>
<ITEM>1. <HI>Clergy,</HI> or And</ITEM>
<ITEM>2. <HI>Laity.</HI> or And</ITEM>
</LIST></P>
<P>Fir&s;t, as for the <HI>Clergy,</HI> that are the other <HI>&s;econd witne&s;s</HI> of <HI>Je&s;us Chri&s;t,</HI> they are either,
<LIST>
<ITEM>1. the <HI>Bi&s;hops</HI></ITEM>
<ITEM>2. the <HI>Prie&s;ts</HI></ITEM>
</LIST> And what&s;oever hath befallen to the&s;e, or to either of the&s;e, I may truly, and ju&s;tly &s;ay with <HI>Ezra,</HI>
<NOTE PLACE="marg"><HI>Ezra</HI> ix. 13.</NOTE> and God hath puni&s;hed us le&s;s, then our iniquities de&s;erved.</P>
<P>Fir&s;t, Touching the <HI>Bi&s;hops,</HI> that are the prime part of the &s;piritual Witne&s;s of Chri&s;t, I do cordially love all their per&s;ons, and honour their calling, being all of them very learned, and mo&s;t reverend men, and therefore not to di&s;cover the nakedne&s;s of &s;uch worthy Fathers, who&s;e imperfections, and imbecillities, like neves in a fair face, I had rather, with the good <HI>King,</HI> like the mo&s;t Chri&s;tian <HI>Con&s;tantine,</HI> cover with the lap of my garment, then expo&s;e them to the view of the Vulgar; but yet, to ju&s;tify the doings of our ju&s;t God, who&s;e Judgments alwaies are according to truth, I mu&s;t &s;ay, as Chri&s;t &s;aith to the <HI>Angel,</HI> that is, the <HI>Bi&s;hop</HI> of the Church of <HI>Ephe&s;us,</HI> and to the <HI>Angel</HI> of the Church of <HI>Per|gamus,</HI> that God had &s;omewhat again&s;t them, and I fear more then he had again&s;t tho&s;e Angels, for which he might mo&s;t ju&s;tly remove their <HI>candle&s;ticks,</HI> and re|move them,
<NOTE PLACE="marg">Two things con&s;iderable in all Clergy|men.</NOTE> as he did, out of their places. For there be two things con&s;iderable in the calling of all God's Mini&s;ters, as well tho&s;e of the <HI>highe&s;t,</HI> as the other of the <HI>lowe&s;t</HI> order.</P>
<LIST>
<ITEM>1. Their <HI>introduction,</HI> or <HI>coming</HI> into their places;</ITEM>
<ITEM>2. The <HI>Execution</HI> of their office, after they are entred into it.</ITEM>
</LIST>
<P>For fir&s;t,
<NOTE N="1" PLACE="marg">Their en|trance into that holy cal|ling. So the Arti|cles of our Church, and of our religi|on te&s;tify.</NOTE> Who&s;oever &s;hall not be called by the &s;pirit of God to the great office, as <HI>Aaron</HI> was, or &s;hall not enter through the gate, that is Chri&s;t, or the Ordi|nance of Chri&s;t &s;et down by his holy <HI>Apo&s;tles,</HI> is a <HI>thief, and a robber;</HI> and not the <HI>Vicar</HI> of Chri&s;t, but of <HI>Judas I&s;cariot,</HI> and of <HI>Simon</HI> the <HI>Samaritan;</HI> but whether all our <HI>Bi&s;hops</HI> came rightly in I cannot judg, we cannot &s;earch into the te&s;timony of any man's con&s;cience; yet, for the inve&s;tigation of the truth, and the outward election and approbation of them, which <HI>Diony&s;ius</HI> calleth the <HI>Sacrament of Order,</HI> I am &s;ure, the King was &s;o careful, that none &s;hould be ad|mitted to that <HI>high,</HI> and <HI>holy office,</HI> but &s;uch as &s;hould be thought worthy, (both for uprightne&s;s of life, and &s;oundne&s;s of learning,) of tho&s;e places, whereof mo&s;t of them,
<NOTE N="2" PLACE="marg">The execu|tion of their office.</NOTE> if not all of them, he knew to be &s;uch him&s;elf.</P>
<P N="2">2. For the <HI>execution</HI> of their office, they were to do it
<LIST>
<ITEM>1. by the <HI>example</HI> of a good life</ITEM>
<ITEM>2. by the <HI>di&s;charging</HI> of their <HI>Epi&s;copal</HI> duties.</ITEM>
</LIST></P>
<PB N="13" REF="134">
<P>Fir&s;t, By a good example of a ju&s;t, and holy conver&s;ation; becau&s;e,
<NOTE N="1" PLACE="marg">By a good example.</NOTE> as the Po&euml;t &s;aith,
<Q>Exemplar vitae populis e&s;t vita regentis.</Q> The common people look rather after our example, then after our Precept;
<NOTE PLACE="marg">Chri&s;ts &s;lock to be &s;ed three ways.</NOTE> there|fore the Expo&s;itours do apply the thrice repetition of the &s;ame thing to Saint <HI>Peter, Feed my Sheep,</HI> to a <HI>threefold manner</HI> of feeding, that is, 1. <HI>Pa&s;ce verbo.</HI> 2. <HI>Pa&s;ce cibo.</HI> 3. <HI>Pa&s;ce exemplo.</HI></P>
<P>Fir&s;t, Feed them with the <HI>word</HI> of God, and with good in&s;truction,
<NOTE N="1" PLACE="marg">With the word of God.</NOTE> <HI>how</HI> they ought to <HI>behave</HI> them&s;elves, as becometh <HI>Saints,</HI> and <HI>what</HI> to believe, like good Chri&s;tians.
<NOTE PLACE="marg">2 With Alms|deeds.</NOTE></P>
<P>Secondly, Feed the <HI>poorer</HI> &s;ort with <HI>food,</HI> and <HI>alms</HI>-deeds, &s;o far as thy means, and ability will give thee leave.</P>
<P>Thirdly, Feed <HI>all</HI> of them with the <HI>good examples,</HI> of humility, meekne&s;s,
<NOTE N="3" PLACE="marg">With good examples.</NOTE> gentlene&s;s, patience, piety, contentedne&s;s, and <HI>contempt</HI> of the&s;e worldly vanities.</P>
<P>And here I mu&s;t confe&s;s, that, in&s;tead of giving <HI>good Example</HI> unto the Peo|ple, many of the <HI>Bi&s;hops,</HI> that were our Predece&s;&s;ours, gave the <HI>wor&s;t</HI> example that could be, both to their <HI>&s;ucceeding Bi&s;hops,</HI> and to all <HI>other</HI> people what&s;oever,
<NOTE PLACE="marg">The evil Ex|ample of our Predece&s;&s;ors.</NOTE> if the example of <HI>covetou&s;ne&s;s,</HI> inju&s;tice, and neglect of God's Service be <HI>evil</HI> ex|amples; for what <HI>pious</HI> men, and good Chri&s;tians had formerly be&s;towed upon the <HI>Church,</HI> and Church-men for the honour of God, and the promoting of the <HI>Chri&s;tian</HI> Faith, they, either through <HI>covetou&s;ne&s;s,</HI> for &s;ome Fine, or affecti|on to their Children, Friends, or Servants, have alienated the &s;ame from their Suc|ce&s;&s;ours in <HI>Fee-Farmes,</HI> or long Lea&s;es, &s;ome for a 1000. &s;ome for an 100. years,
<NOTE PLACE="marg">Whereby we are not able to &s;eed the poor' nor &s;carce our &s;elves.</NOTE> and &s;ome for other longer time, re&s;erving onely &s;ome &s;mall rent for the <HI>&s;ucceed|ing</HI> Bi&s;hops, as in my Dioce&s;s, theat Lord&s;hip was &s;et for 10. <HI>l.</HI> yearly, that is well-nigh worth a 200. <HI>l.</HI> and that was &s;et for 4. <HI>l.</HI> that is worth a 100. <HI>l.</HI> and the like.</P>
<P>And therefore &s;eeing the <HI>Bi&s;hops</HI> them&s;elves did &s;o unju&s;tly de&s;troy their <HI>&s;uc|ceeding</HI> Bi&s;hops; what wonder is it, that the <HI>ju&s;t</HI> God &s;hould &s;uffer the <HI>haters</HI> of the Bi&s;hops, and the <HI>Enemies</HI> of all goodne&s;s, to de&s;troy them?</P>
<P>And therefore, not to do my &s;elf, what I blame in others, le&s;t God &s;hould <HI>ju&s;tly</HI> condem me out of mine own mouth, I have re&s;olved, and do pray to God continually, to give me the grace to perform it, and do hope, that God will grant it me; That I will take <HI>no Fine</HI> for any Lands, or Lord&s;hips belonging to my <HI>Bi|&s;hoprick</HI> while I live, that I may not wrong any of my <HI>&s;ucceeding</HI> Bi&s;hops, nor le&s;&s;en the Revenue of the Church of <HI>Chri&s;t,</HI> but to take heed, and <HI>beware of covetou&s;ne&s;s,</HI> which is the cau&s;e of much, and many evils, e&s;pecially in all <HI>Church|men,</HI> as you &s;ee it was the <HI>root,</HI> that &s;prang to the <HI>de&s;truction</HI> of <HI>Judas,</HI> and to cau&s;e <HI>Demas</HI> to <HI>apo&s;tatize</HI> from the Mini&s;tery of Chri&s;t.</P>
<P>Secondly, For the di&s;charging of the <HI>Epi&s;c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">pal</HI> duties, which is a very great charge, <HI>&amp; onus Angelicis humeris formidandum,</HI> as a Father calls it, if,
<NOTE PLACE="marg"><HI>Revelat.</HI> ii. 14.</NOTE> with the Church of <HI>Ephe&s;us,</HI> we have not <HI>for&s;aken our fir&s;t love,</HI> and grown cold in our care to promote the go&s;pel of <HI>Chri&s;t;</HI> yet I fear the <HI>Bi&s;hops</HI> had among&s;t them, tho&s;e that held the Doctrine of <HI>Balaam,</HI> who taught <HI>Balac</HI> to &s;et a <HI>&s;tumbling|block</HI> before the Children of <HI>I&s;rael,</HI> that is, as the Apo&s;tle expoundeth it, to love <HI>the wages of unrighteousne&s;s:</HI> and for the love of <HI>worldly</HI> honour, <HI>wealth,</HI> and other <HI>&s;inister</HI> re&s;pects, to grow <HI>cold</HI> in the love of truth, which made a <HI>Preacher</HI> at <HI>Paul</HI>'s cro&s;s to pray, that God would be plea&s;ed to make the Lords <HI>Temporal</HI> more &s;piritual, and the Lords <HI>Spiritual</HI> le&s;s temporal; and it grieves me much to &s;et down, how the Bi&s;hops Courts were generally complained of (how <HI>ju&s;tly,</HI> or how <HI>unju&s;tly,</HI> I cannot tell) as the greate&s;t Oprre&s;&s;ours of the People, and the <HI>publique</HI> grievance of the Kingdom, their delays <HI>un&s;ufferable,</HI> their excommu|nications
<PB N="14" REF="135"><HI>unrea&s;onable,</HI>
<NOTE PLACE="marg">Corn. Ag<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ip|pa <HI>De vanit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ue Scient<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">arum,</HI> cap. 61.</NOTE> their Fees <HI>intolerable,</HI> and often times their <HI>inju&s;tice</HI> no ways to be excu&s;ed; which made the <HI>Lay</HI> people to exclaim again&s;t the <HI>Bi|&s;hops,</HI> and their Courts, as much, and in like manner as <HI>Cornelius Agrippa,</HI> and our <HI>Presbyterians</HI> do again&s;t the <HI>Romi&s;h Bi&s;hops.</HI> And if they &s;ay, as they do, the <HI>Courts</HI> belonged to their <HI>Chancellours,</HI> that were learned men, Doctours of the <HI>Civil,</HI> and <HI>Canon</HI> Laws, and of honourable repute among all Nations; and what they did, &s;hould not be imputed to the <HI>Bi&s;hop</HI>'s fault:</P>
<P>It may be an&s;wered, <HI>Qui facit per alium, idem e&s;t, qua&s;i faceret per &s;eip&s;um;</HI> he that offends by his <HI>Proctor,</HI> &s;hall &s;uffer by <HI>him&s;elf.</HI> And we mu&s;t confe&s;s the <HI>Courts</HI> were the <HI>Bi&s;hops</HI> Courts, and the <HI>Chancellours</HI> were but their <HI>Deputies,</HI> and they &s;hould have rectified the Abu&s;es of their own Courts,
<NOTE PLACE="marg">Yet I mu&s;t ingenuously confe&s;s, that I can accu&s;e none of the Bi&s;hops for this fault, but that this is the complaint of the People, how truly I know not.</NOTE> unle&s;s the <HI>Chan|cellour</HI> might &s;ay to the <HI>Bi&s;hop,</HI> as it was &s;aid to the <HI>Pope</HI> of the like Officer,
<Q>Vendere jure pote&s;t, emerat ille prius.</Q></P>
<P>He had paid him dear for his place, therefore he mu&s;t take great Fees, and &s;ell ju&s;tice, or he &s;hall lo&s;e much by the Bargain; for indeed, he cannot &s;ell cheap, that buyeth dear, and be a &s;aves thereby; nor can he prove, but very &s;eldom, an upright Judge, that hath bought his office, and by corrupti|on obtained his place: and therefore this &s;elling of the <HI>Chancellour</HI>'s office, and other places in the Bi&s;hops Courts was the root of all the corruption that were of tho&s;e Courts; and &s;o the <HI>Bi&s;hops</HI> that did this, even for the&s;e faults, be&s;ides the neglect to redre&s;s their other abu&s;es, can not, in my judgement, be any ways excu&s;ed.</P>
<P>But I will &s;hew you yet,
<NOTE PLACE="marg">To ordain un|worthy per|&s;ons to be Prie&s;ts, a great fault.</NOTE> to the &s;hame of &s;ome, greater Abomination, which I have often bemoaned, when I con&s;idered how &s;ome of the Bi&s;hops, not follow|ing Saint <HI>Paul</HI>'s coun&s;el in the ordination of Prie&s;ts, and Deacons, <HI>to lay hands on no man ra&s;hly;</HI> but to &s;ee the Per&s;ons to be admitted to Holy Orders, &s;hould be no Novices, and no ways unworthy of that high Calling, but every way qua|lified, both for life, and doctrine, &s;o, as the word of God doth require, have notwith&s;tanding,
<NOTE PLACE="marg"><HI>Vide</HI> Englands Reprover, <HI>pag.</HI> 67.</NOTE> either by the &s;olicitation of friends, or for &s;ome other re&s;pects, and perhaps wor&s;er corruption, many times made young Novices, illiterate men, and, which is wor&s;e, men of corrupt minds, and bad life, the <HI>Prie&s;ts</HI> of the mo&s;t <HI>high Gods</HI> to wait at his <HI>Altar,</HI> that were not worthy to wait on our <HI>Tables;</HI> and therefore, as the Bi&s;hops, that did this, did herein fal&s;ifie their faith to God, and betrayed his Service to the&s;e unworthy men; &s;o the ju&s;t God hath mo&s;t rightly &s;uffered the&s;e perfidious men to betray their Makers, to &s;pit in their Fa|ther's faces, and to combine with the Enemies of God, to de&s;troy the <HI>Bi&s;hops</HI> of <HI>Chri&s;t;</HI> and &s;o, as the Po&euml;t &s;aith in another kind,
<Q>Ignavum fucos pecus &agrave; prae&s;epibus arcent.</Q> Neither was this all the Bi&s;hops fault, to ordain the&s;e, to drive away them&s;elves: but, as it was &s;aid of old,
<Q>Rector eris prae&s;t&ograve;,
<NOTE PLACE="marg">Men obtained their livings four manner of ways.</NOTE> de &s;anguine Prae&s;ulis e&s;to:</Q> or, as another &s;aith,
<Q><L>Quattuor Eccle&s;ias portis intratur in omnes:</L>
<L>Prima patet magnis, nummatis altera, tertia charis;</L>
<L>Quarta &s;ed paucis &s;olet patere Dei.</L></Q> So, to put weapons into their hands, to enable them to war with their Bi&s;hops: it was the practice of &s;ome of the Bi&s;hops (if we may believe the common report of the Country <HI>Mercury</HI>) to be&s;tow Livings, Rectories, Prebends, and other pre|ferments,
<PB N="15" REF="135">not on &s;uch worthy Scholars, and Academicks, as be&s;t de&s;erved them, but either upon their own Friends, Children, Kinsmen, or Servants, or on &s;uch, as, according to the old <HI>riddle,</HI> could tell them, who was <HI>Melchi&s;edec</HI>'s Father, and his Mother too; and could &s;ay Saint <HI>Peter</HI>'s Le&s;&s;on, <HI>Aurum, &amp; argentum non e&s;t mihi,</HI> the clean contrary way.</P>
<P>And this very practice of tho&s;e Bi&s;hops, that did &s;o, bred ill blood, and many cor|rupt humours again&s;t the <HI>Epi&s;copal</HI> function; as e&s;pecially,</P>
<P>Fir&s;t, A di&s;dain of them among&s;t tho&s;e worthy men, that were &s;o carele&s;sly neglected.</P>
<P>Secondly, A neglect of God's People, and leaving them untaught, and unguided by tho&s;e unworthy men, that were thus promoted.</P>
<P>Thirdly, A general di&s;ta&s;t of the people again&s;t all the <HI>Bi&s;hops,</HI> when they re&s;en|ted the&s;e di&s;tempers, that were onely cau&s;ed by very few.</P>
<P>And all the&s;e things cryed to God for redre&s;s, and for judgement again&s;t the <HI>Bi&s;hops,</HI> that were the Authours of the&s;e evils; and &s;o, as all the Mariners were to&s;&s;ed for <HI>Jonas</HI> his &s;in, &s;o all the <HI>Bi&s;hops</HI> mu&s;t &s;uffer for the offence of few.</P>
<P>And though, as <HI>Eu&s;ebius</HI> &s;aith, all the malice of the world, and all the per&s;e|cution of Tyrants, and all the Stratagems of that old Serpent could not darken the glory of <HI>Chri&s;t</HI> his Church, while the <HI>Bi&s;hops,</HI> and the re&s;t of the <HI>Prie&s;ts,</HI> and <HI>Preachers</HI> of God's word held together, and kept the Unity of Faith, <HI>in the Bond of Peace:</HI> yet when the <HI>Bi&s;hops</HI> fell together by the ears, and di&s;&s;ented in their opinions, the one from the other, the <GAP DESC="foreign"> from the <GAP DESC="foreign">, they that held the faith of <HI>one Sub&s;tance</HI> (which is the right <HI>Catholick faith</HI>) from them, that maintained the faith of the <HI>like Sub&s;tance,</HI> which was, and is the <HI>Arrian</HI> Here&s;y; and when the <HI>Prie&s;ts</HI> banded again&s;t the <HI>Bi&s;hops,</HI> and the <HI>Bi&s;hops</HI> did therefore &s;eek to &s;uppre&s;s tho&s;e <HI>Prie&s;ts,</HI> then the Lord darkened the glory of the <HI>daughter</HI> of <HI>Sion,</HI> and the Church that formerly <HI>triumphed,</HI> &s;ate then as a <HI>Sparrow,</HI> that is alone, mourning upon the Hou&s;e-top; even &s;o now in our days, when they that ought, and had promi&s;ed, and vowed mo&s;t &s;olemnly, when they were admitted to Holy Orders, to reverence their <HI>Bi&s;hops,</HI> and to be advi&s;ed by them, and obe|dient to them, began to &s;purn with their heels, to &s;pit in their faces, and to bark again&s;t them in their Pulpits: our Saviour's words mu&s;t hold true, that <HI>A Kingdom divided again&s;t it &s;elf cannot &s;tand:</HI> and much le&s;s the <HI>Hierarchy,</HI> when the <HI>Prie&s;ts,</HI> and <HI>Bi&s;hops</HI> are at &s;uch ods, and &s;o contrary to them&s;elves.</P>
<P>And this divi&s;ion of <HI>Reuben,</HI> with the afore&s;aid di&s;tempers, was a great pre&s;age of their pre&s;ent fall; yet I believe not all the cau&s;e, that moved God to permit the Devil to &s;tir up Enemies to throw them down, but the true cau&s;e was greater &s;ins, if I judge right, then either of the&s;e: for the former might be the a&s;per&s;i|ons of Enemies, and but onely the allegation of ill-willers without any &s;ound ground for their Ju&s;tification; or, if true, but the Acts of &s;ome few of the infe|riour <HI>Bi&s;hops;</HI> and the Divi&s;ions of the Clergy might le&s;&s;en our repute, and wea|ken our Authority, but not utterly to overthrow our <HI>Hierarchy,</HI> as all the con|tentions of the Primitive Church never did.</P>
<P>And therefore the true cau&s;es of our ruine mu&s;t needs be of an higher nature, and they might be, be&s;ides the forenamed, and &s;ome others, that we know not of, the&s;e three main faults, that can neither be denied, nor excu&s;ed.</P>
<LIST>
<ITEM>1. The <HI>misguiding</HI> of the <HI>good King</HI> before the Long Parliament.
<NOTE PLACE="marg">The three great &s;aults of the <HI>Bi&s;hops.</HI></NOTE></ITEM>
<ITEM>2. The <HI>neglecting</HI> of him in the Parliament.</ITEM>
<ITEM>3. The <HI>evil Coun&s;el</HI> they gave him with the Parliament.</ITEM>
</LIST>
<P>Fir&s;t, The King, having a reverend opinion of the <HI>Bi&s;hops,</HI>
<NOTE N="1" PLACE="marg">Fault.</NOTE> was per&s;waded to &s;econd, and to &s;et forward the De&s;igns of the <HI>Bi&s;hop</HI> of <HI>Canterbury</HI> in many things, that brought him the ill opinion, and &s;o dimini&s;hed the love of the peo|ple; as in the matter of Saint <HI>Gregory</HI>'s by Saint <HI>Paul</HI>'s, and e&s;pecially in &s;ending the newly amended Liturgy unto the <HI>Scoti&s;h</HI> Church, and the <HI>Pro&s;ecution</HI> of that
<PB N="16" REF="136">bu&s;ine&s;s &s;o eagerly, to the great prejudice of the King; which was, to &s;peak what I conceive to be truth without flattery, &s;uch an Epi&s;copal offence, as cannot be expiated with words, nor could be defended with the power of the King, as the <HI>Scots</HI> alleadged,
<NOTE PLACE="marg">Non omnibus unum e&s;t, Quod placet; hic &s;pi|nas colligit, ille ro&s;as.</NOTE> and which I conceive to be the Original, and the Seed of all the King's troubles, and misfortunes, and the Bi&s;hop's overthrow, <HI>mittere falcem in alienam me&s;&s;em,</HI> to bu&s;ie them&s;elves out of their own Dioce&s;s, e&s;pecially among the <HI>Scots,</HI> that were bewitched with the love of the Presbytery, and hated all forms of Liturgies, but &s;uch as was without form, or beauty: like Chri&s;t at his Pa&s;sion, that was then, as the Prophet &s;aith, <HI>without form, or beauty;</HI> for had they re&s;ted quiet, without rai&s;ing up tho&s;e Northern bla&s;ts, and tho&s;e Spirits, that they could not lay down, they might, no doubt, in my Judgement, have remained quiet to this very day; but they, throwing the&s;e &s;tones into the Air, they fell into their own fore-heads, and they verified the old Proverb, <HI>Qui &s;triut in&s;idias aliis, &s;ibi damna dat ip&s;e,</HI> he that diggeth a pit for another, &s;hall fall into it him&s;elf; for, by troubling the <HI>Scots</HI> with the new &s;ervice, they pull'd an old hou&s;e upon their own heads, and an un&s;peakable trouble upon the King, and this Kingdom, as they &s;oon felt it afterwards, and all the people &s;marted for it.</P>
<P>Secondly,
<NOTE N="2" PLACE="marg">Great fault of the Bi&s;hops.</NOTE> When they had troubled the&s;e un&s;avory waters, and rai&s;ed up the&s;e foul Spirits, that they could not binde, and had engaged the good King in this bad cau&s;e, they neither ju&s;tified the King with their pens, nor a&s;si&s;ted him with their pur&s;es, near &s;o much, as &s;o good a Patron, both of them, and of their Churches had de&s;erved; but, as men &s;tupified with that &s;torm, that the Parliament had rai&s;ed, they were tongue-tied in his Cau&s;e, and hand-bound for any great help, or a&s;si&s;tance they afforded him, again&s;t his, and their own enemies. And what a neglect was this of &s;o good a King by wi&s;e men? to &s;ave their Wealth, and to lo&s;e both their King, and them&s;elves. I would they had remembred <HI>Au&s;onius</HI> his <HI>Epigram</HI> 55.
<Q><LG>
<L>Effigiem,
<NOTE PLACE="marg"><HI>Au&s;onius</HI> Epigt. 55.</NOTE> Rex <HI>Croe&s;e,</HI> tuam, diti&s;sime regum,</L>
<L>Vidit apud manes <HI>Diogenes Cynicus;</HI></L>
<L>Con&s;titit, utque procul &s;tetit, majore cachinno</L>
<L>Concu&s;&s;us, dixit; Quid tibi divitiae</L>
<L>Nunc pro&s;unt, regum Rex O diti&s;sime, cum&s;is</L>
<L>Sicut ego &s;olus, me quoque pauperior?</L>
<L>Nam quaecunque habui mecum fero, cum nihil ip&s;e</L>
<L>Ex tantis tecum, <HI>Croe&s;e,</HI> feras opibus.</L>
</LG></Q> But they skulked to e&s;cape the &s;torm,
<NOTE PLACE="marg">I could name the men that had, and let abundance of Wealth, and ready Coin behind them; and yet did nothing to re|lieve the King.</NOTE> and &s;uffered their King to &s;uffer Ship-wrack, a fault, not unworthy to be puni&s;hed by the Judges; and an unthankfulne&s;s, yea, and &s;uch unthankfulne&s;s, as exceeded all their former defects, and faults: to do &s;o little for him, that did &s;o much for them; and was contented to lo&s;e his life, as he did, rather then he would con&s;ent, that they &s;hould lo&s;e their honour, and be degraded of that Calling, to which Chri&s;t had called them; I am &s;ure it is our duty, and we ow it unto our King, as I have fully &s;hewed in my Book, Of the Right of Kings, to hazard our lives for our King, and to &s;pend all, that we have, in the defence of our King; and I think this King well de&s;erved, if ever any King de&s;erved at the Bi&s;hops hands, that they &s;hould hazard their lives, and expo&s;e all that they had in the ju&s;t defence of &s;o ju&s;t a King; and therefore God dealt mo&s;t ju&s;tly with us, to &s;uffer all our Bi&s;hops to fall, that would not help him to &s;tand, which agonized, &s;trived, and &s;weated to keep them up. And yet I will &s;hew you greater abomination: for</P>
<P>Thirdly,
<NOTE N="3" PLACE="marg">The greate&s;t fault of the Bi&s;hops.</NOTE> When the Parliament thir&s;ted after the blood, and &s;o eagerly &s;ought to take away the life of that good, and wi&s;e Earl of <HI>Strafford,</HI> and the King, like a ju&s;t,
<PB N="17" REF="136">and a Chri&s;tian King, would not, again&s;t his Con&s;cience, con&s;ent unto his death, to &s;hed the blood of him, whom he conceived, if not innocent, yet not worthy of death, nor guilty of the crimes, laid to his charge, they cho&s;e &s;ome Bi&s;hops to per&s;wade, the King, and to rectific his Con&s;cience, as they pretended, wherein he erred; and they were the heads of the people, the heads of the Clergy, and the chiefe&s;t among&s;t the Bi&s;hops, two Arch-Bi&s;hops, and two of the prime Bi&s;hops, that I can name; and the&s;e, all but one,
<NOTE PLACE="marg">* The Bi&s;hop of <HI>London.</HI></NOTE> which I am &s;ure herein was the hone&s;ter, the wi&s;er, and the more Chri&s;tian, advi&s;ed the King;&mdash;and, I pray God the Earl's blood be not laid to their charge: how&s;oever, after they had been with the King, the King was induced to &s;ub&s;cribe unto his death, though &s;till with &s;ome reluctancy of his own Con&s;cience, as him&s;elf confe&s;&s;ed, which makes me to con|ceive, it was for none other cau&s;e, then as <HI>Pilate</HI> delivered Chri&s;t to be crucified, for fear of &s;ome evil, if he denied it; or as <HI>Herod</HI> committed St. <HI>Peter</HI> unto the Goal, to plea&s;e the people, that would needs have it &s;o: &s;o did the Bi&s;hops, &s;o did the King, though unwillingly, commit this great evil, to &s;atisfie the de|&s;ire of the long Parliament; but, O Lord, I hope, and am &s;ure, thy mercy is &s;uch, that thou ha&s;t not laid this to the charge of him, that was deceived by tho&s;e guides, that, with <HI>Balaam,</HI> had their eyes open,
<NOTE PLACE="marg">Numbers 24.15.</NOTE> and yet did &s;et a &s;tumbling-block before the blinde; and therefore are the more inexcu&s;able, who knowing the judgement of God, that they, which commit &s;uch things, are worthy of death, not onely joyn with the Parliament them&s;elves, though not in that &s;entence, yet in approving, by not di&s;proving, the &s;entence of his death, but al&s;o be the means, at lea&s;twi&s;e, <HI>ut cau&s;a &s;ine qua non,</HI> to draw the King, to deliver him, into the hands of his Executioners.</P>
<P>Who then, but &s;uch as with the <HI>Sodomites</HI> do grope for the wall in the clear day, can not &s;ee the judgment of God to be mo&s;t ju&s;t again&s;t us, and far le&s;s then we de&s;erve, to &s;uffer the Parliament, to thru&s;t us out of their Society, when we would be companions with them in this Iniquity? and to put all the Bi&s;hops out of their Honourable calling, when the chiefe&s;t of them would have any Finger with the Parliament, to put &s;uch an honourable per&s;on out of his life? a per&s;on,
<NOTE PLACE="marg">The ju&s;t com|mendation of the Earl of <HI>Strafford</HI> for a true Friend of the Church.</NOTE> that I dare &s;ay it, upon my knowledg, did more favour, and more good to the Church, and Church-men then any man, except the King, in the&s;e three Kingdomes: for as men, that &s;aile in a Ship, when a Storme cometh, mu&s;t all both good, and bad, endure the &s;ame lo&s;s: &s;o the Bi&s;hops, &s;ayling with the &s;ame winde, mu&s;t all peri&s;h, with their heads in the &s;ame Boat.</P>
<P>And, as their &s;ufferings, and the judgment of God was mo&s;t ju&s;tly inflicted up|on them all in general, as we may conceive, for the&s;e ma&s;ter-faults, and the general corruption that was among&s;t them, not much inferior, if true, to tho&s;e wherewith <HI>Corn. Agrippa</HI> taxeth the <HI>Roman</HI> Prelates: &s;o I could de&s;cend to everie particular man, and &s;hew you how the violent death of the Arch-Bi&s;hop of <HI>Canterbury,</HI> and the &s;udden death of the Arch-Bi&s;hop of <HI>York,</HI> and the Childi&s;hne&s;s of the Arch-Bi&s;hop of <HI>Armath;</HI> and what&s;oever di&s;a&s;ter befell to any other of them, they have for &s;ome offence or other more then mo&s;t ju&s;tly de|&s;erved the &s;ame. But I love not to rake in the dunghil of their &s;hame, and di&s;honour, wherein I have no other plea&s;ure, but to amplifie the Declaration of the ju&s;t Judgments of God, even upon the&s;e otherwi&s;e mo&s;t worthy men, and the faithfull witne&s;&s;es of Je&s;us Chri&s;t, and upon the &s;ight hereof, to teach every one of them, and every like of them, to &s;ay with <HI>Job, I do abhor my &s;elf, and repent in du&s;t and a&s;hes,</HI> and to proclaim it with Saint <HI>Paule</HI> to all the World, <HI>Let God be true, and ju&s;t, and every man a lyar;</HI> and every one of them to have more cau&s;e to rejoyce, and to prai&s;e God, that he hath &s;o favourably &s;pared them, then ei|ther to complain, and murmur, or to grieve, that he hath too &s;everely dealt with them; and to warn all men to con&s;ider,
<NOTE PLACE="marg">1 <HI>Pettr</HI> 4.17.</NOTE> that if the&s;e things be done in the green trees what &s;hall be done in the drie? and if judgment thus begins in the hou&s;e of God, and upon his own faithfull Witne&s;&s;es, for their delinquences, what &s;hall be end of them, that obey not the Go&s;pel of Chri&s;t?</P>
<PB N="18" REF="137">
<P>Secondly,
<NOTE PLACE="marg">2 The In&s;eti|or Clergy.</NOTE> For the other Clergy the Prie&s;ts, that have &s;uffered and felt the rod of Gods anger within the&s;e few years, wherein the Wars raged among&s;t us, I may di&s;tribute them into the&s;e two Ranks, that is either
<LIST>
<ITEM>1. Presbyterians or</ITEM>
<ITEM>2. Epi&s;copalls or</ITEM>
</LIST></P>
<P>Fir&s;t,
<NOTE PLACE="marg">Revel. xiii. 11.</NOTE> The Presbyterians, are the fal&s;e Prophets and the Bea&s;t that ro&s;e out of the Earth: and they were <HI>duces omnium malorum,</HI> the Fountaine from whence &s;prang all the mi&s;chief, they hated both the King, and the Bi&s;hops; and therefore contrary to their oathes taken many times, both of their Faith and allegiance to the King, and of their &s;ubmi&s;&s;ion, and canonical obedience, to their Dioce&s;&s;ans, have rebelled again&s;t their King, and railed again&s;t their Bi&s;hops, and became the incendiaries, and the bellows to blow and to inflame that fierie zeal, of &s;ome of our blinde zelots, and the infernal malice of &s;ome others, both of the Par|liament, Citties and Countries, to dethrone the King, and to degrade the Bi&s;hops.</P>
<P>And truly,
<NOTE PLACE="marg">The cau&s;es of the differences and di&s;ta&s;t be|twixt the Bi|&s;hops, and pre&s;|byterians. 1 On the Bi|&s;hops part.</NOTE> though I have deligently &s;earched into the cau&s;e of this mi&s;chief, yet I could never fide it to be any other, then.</P>
<P>Fir&s;t, too much au&s;terity, &s;uperciliou&s;ne&s;s, and neglect, if not contempt, of the&s;e men, in &s;ome of the Bi&s;hops, for which they cannot be excu&s;ed, when of all others, they &s;hould be curteous and affable, like <HI>Pompey,</HI> of whom it is Recorded, that no Petitioner departed from him di&s;contented; becau&s;e he either granted his reque&s;t, or he gave &s;uch rea&s;ons with that curte&s;ie and affability, that the Pe|titioner could not be offended; and as <HI>Titus,</HI> the Son of <HI>Ve&s;patian</HI> was wont to &s;ay, <HI>non oportet quemquam a</HI> Cae&s;aris <HI>colloquio tri&s;tem di&s;cedere,</HI> &s;o &s;hould a Bi|&s;hop e&s;pecially endeavour, to let none of his coat and calling, to depart from him in di&s;content,
<NOTE PLACE="marg">Sueton. in vita Titi.</NOTE> if rea&s;ons and faire &s;peeches could do the &s;ame; <HI>Multum quippe placent &aacute;dmixtis dulcia acerbis,</HI> and a <HI>&s;oft an&s;wer appea&s;eth wrath,</HI> &s;aith <HI>Solomon;</HI> and a faire &s;peech gaineth love; and Secondly
<LIST>
<ITEM>1.
<NOTE PLACE="marg">Secondly on the Presbyte|rian part. 1. Pride.</NOTE> <HI>Pride</HI></ITEM>
<ITEM>2. <HI>Ignorance</HI></ITEM>
<ITEM>3. <HI>Envy</HI></ITEM>
<ITEM>4. <HI>Ambition</HI></ITEM>
<ITEM>5. <HI>Coveteou&s;ne&s;s</HI></ITEM>
<ITEM>6. <HI>Hatred.</HI></ITEM>
</LIST> in the <HI>Presbyters,</HI> are the cau&s;es of all the di&s;content betwixt them and the Bi&s;hops.</P>
<P>Fir&s;t, Their Pride and Arrogancy was &s;uch, that they thought too well of them&s;elves,
<NOTE PLACE="marg">Superbos Jequi|ter ultor a tergo deus.</NOTE> and preferring them&s;elves before others, they thought them&s;elves worthy to be &s;et above others; but <GAP DESC="foreign">, &s;aith <HI>Me|nander,</HI> none &s;hall e&s;cape the puni&s;hment of Pride; becau&s;e as <HI>Cicero</HI> &s;aith, <HI>Nullum e&s;t officium tam &s;anctum tamque &s;olenne, quod non &s;uperbia &amp; abitio comminuere, ac violare &s;olet;</HI> and as St. <HI>Augu&s;tine</HI> &s;aith, <HI>De&s;truit &s;uperbia quicquid ju&s;titia aedificat,</HI> Pride de&s;troyeth what&s;oever Virtue or Righteou&s;ne&s;s buildeth; and the Poet &s;aith as much; <HI>Inquinat egregios adjuncta &s;uperbia mores:</HI> our Pride &s;oileth, and &s;poileth the be&s;t and faire&s;t things; and &s;o the Pride of the&s;e men de&s;troyed what|&s;oever their good parts de&s;erved; and de&s;erve much they could not: For,</P>
<P>Secondly,
<NOTE PLACE="marg">2 Ignorance.</NOTE> <HI>Ignorance</HI> is many times the Mother of <HI>Pride,</HI> when as none is &s;o bold as blinde Bayard; for though &s;ometimes, <HI>multum facit ad ingenium &s;uperbia,</HI> Pride &s;purreth on &s;ome to get Learning, and their Learning makes them the prouder: yet true knowledge, and e&s;pecially the Divine Learning, teacheth Hu|mility, and not Pride, for when they have attained to all Arts, and do know as much as <HI>Berengarius,</HI> that was &s;aid to know as much as was knowable; or as <HI>Solo|mon,</HI> that wrote of all Natures, from the <HI>I&s;op</HI> that groweth upon the Wall, to the <HI>Cedar</HI> of <HI>Lebanon:</HI> Yet may they cry out with the Poet, <HI>O quantum mortalia pectora cecae noctis habet:</HI>
<NOTE PLACE="marg"><HI>Ovid, M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t.</HI> l. 6,</NOTE> Alas! alas! how much Blindne&s;s lodgeth in all mortal men? and they may mo&s;t truly &s;ay with <HI>Job,</HI> that they are <HI>but of ye&s;terday, and know nothing:</HI> But their ignorance of the truth of the Holy Scriptures, the Wri|tings of the ancient Fathers, and the Eccle&s;ia&s;tical Stories of all Times, made them to neglect their Duties, and to &s;purn again&s;t both their King, and their Bi&s;hops;
<PB N="19" REF="137">for, had they been well vers'd in the&s;e things, and had under&s;tood them well, I &s;hould have thought it not po&s;&s;ible for the Devil to have filled them with &s;o much poy&s;on, as they have &s;hewed, both again&s;t their King, and again&s;t their Bi&s;hops; and that, ju&s;t like the Coy-Duck,
<Q>Officio&s;a aliis, exitio&s;a &s;uis,</Q> to de&s;troy their Brethren, to plea&s;ure their Enemies, and the Enemies of God's Church. For,</P>
<P>Thirdly, Seeing the Bi&s;hops, whom they deemed no more, then their Equals, to be preferred before them; and conceiving them&s;elves thereby to be neglected, they both hated the King for his choice, and envied the Bi&s;hops for their places; and becau&s;e they were not capable to work any other revenge, their <HI>Tongues were their own,</HI> and they let fly their Arrows, even <HI>bitter words,</HI> both again&s;t our obedience to the King, though cunningly, and obliquely; and mo&s;t di|rectly again&s;t the Calling of the Bi&s;hops, making that nothing, wherein them|&s;elves had nothing to do. But, till their <HI>envie</HI> had gotten power to work their ends, it onely wrought the greate&s;t mi&s;chief unto them&s;elves: for, as it is &s;aid of Mount <HI>Aetna,</HI>
<Q>Nil a liud ni&s;i &s;e valet ardens <HI>Aetna</HI> cremare,</Q> that it burns nothing but it &s;elf,
<Q>Sic &s;e non alios invidus ip&s;e cremat;</Q> &s;o the envious man <HI>comburitur intus &amp; extra,</HI> doth burn, and pine away him|&s;elf through envie; and this envie de&s;troyed the whole Nation of the <HI>Jews:</HI> be|cau&s;e, as Saint <HI>Ambro&s;e</HI> &s;aith, <HI>Maluerunt invidere, qu&agrave;m credere,</HI> they rather cho&s;e to envie Chri&s;t for his honour, that he had for his Miracles, and good Deeds, then believe in him for their own Salvation; and the Bi&s;hops thought with <HI>Pin|darus,</HI> <GAP DESC="foreign">, <HI>Melior e&s;t invidentia commi&s;eratione,</HI> that a Ca&s;e hateful was better then woful, and that it was better for them to be envi|ed by the&s;e, then to be pitied by all. But,</P>
<P>Fourthly, The next thing, that made them to &s;tart a&s;ide, like a broken Bow,
<NOTE N="4" PLACE="marg">Ambition:</NOTE> was not &s;o much their envy again&s;t the Bi&s;hops, as their ambition to obtain their places; and their ambition, which, as the Scholeman &s;aith, is one of the Daughters of Pride, failing to lay hold of what it went about, or that preferment, which they &s;ought, made them to flie out again&s;t the Bi&s;hops; and, as <HI>Arius,</HI> mi&s;sing the Bi&s;hoprick of <HI>Alexandria,</HI> became the Father of the <HI>Arian</HI> Here&s;ie, and <HI>Aerius,</HI> as <HI>Epiphanius</HI> writeth, being denied the Bi&s;hoprick, that he required, did fir&s;t broach that Here&s;ie, that there was no difference betwixt a <HI>Presbyter</HI> and a <HI>Bi&s;hop:</HI> &s;o the <HI>Presbyterians</HI> haughty &s;pirit breaketh forth to di&s;content, to mur|mure, to traduce, to maligne, and to abundance of other evils, not ea&s;ily to be di&s;covered; for, as <HI>Cicero</HI> &s;aith, <HI>Facillim&egrave; ad res inju&s;t as impellitur, quisquis e&s;t alti&s;&s;imo animo, &amp; gloriae cupido;</HI> He is mo&s;t ea&s;ily induced, to do very unju&s;t things, that is of an high minde, and ambitious of glory, and great places;
<Q><L>Nam dulce venenum</L>
<L>E&s;t mundi lethalis honos:</L></Q> becau&s;e this deadly de&s;ire of honour is like &s;weet poy&s;on, that enticeth us to &s;uck it up. And</P>
<P>Fifthly, As covetou&s;ne&s;s, and the love of this pre&s;ent World,
<NOTE N="5" PLACE="marg">Covetou&s;|ne&s;s.</NOTE> made <HI>Demas</HI> to for&s;ake St. <HI>Paul,</HI> &s;o the like worldly love, and the love of the things of this World,
<PB N="20" REF="138">hath made the&s;e fal&s;e Brethren, to for&s;ake their leaders; for this is that root of bitterne&s;s,
<NOTE PLACE="marg"><HI>Javenal. Satyr.</HI> 14.</NOTE> which choaketh every plea&s;ant flower, and de&s;troyeth every virtue; for, as <HI>Juvenal</HI> &s;aith, <HI>quae reverentia legum? Quis metus, aut pudor e&s;t unquam pro|perantis avari?</HI> what re&s;pect of Laws, what fear of puni&s;hment, or what &s;hame of the World is at any time in a covetous man, that maketh ha&s;t to be rich?
<Q><L>Nam &s;aevior ignibus <HI>Aetnae</HI></L>
<L>Fervens amor ardet habendi.</L></Q> Yet we may, and ought to covet that, which is good; for he, that coveteth the Office of a Bi&s;hop, to feed the Flock of Chri&s;t, to preach the Go&s;pel, and to pro|mote the Glory of God, de&s;ires a good work, &s;aith the Apo&s;tle; but he, that de|&s;ires a Bi&s;hoprick, to Lord it over God's Inheritance, and to enrich him&s;elf, and his Po&s;terity, to purcha&s;e Lands, and to leave Lord&s;hips for his Children, this is an evil &s;ickne&s;s, that produceth death. And this covetou&s;ne&s;s is &s;aid to be the <HI>Epi|demical</HI> Di&s;ea&s;e of the <HI>Presbyterians,</HI> that are generally &s;een to be more cove|tous, then any other kinde of men, as it is expre&s;&s;ed in particular by the Au|thour of the la&s;t Will and Te&s;tament of Sir <HI>John Presbyter.</HI></P>
<P>Sixthly,
<NOTE N="6" PLACE="marg">Covetou&s;|ne&s;s.</NOTE> Their covetous de&s;ire and ambition, to get Wealth, and Preferment, and their unworthine&s;s to obtain it, cau&s;ing them to mi&s;s of it, have bred in them, not onely envy again&s;t the Bi&s;hops, but al&s;o di&s;content, and hatred again&s;t the King, for preferring the other, and neglecting them; though the King did to them herein,
<NOTE PLACE="marg"><HI>Homer</HI> &s;aith <HI>Iliad.</HI> &pgr;.</NOTE> but as God u&s;eth to do in the like ca&s;e.</P>
<P><GAP DESC="foreign">, <HI>Annuit hoc illi Divum pa|ter, abnuit illud,</HI> that is, to give them, what he thought fit for them, and to deny them, what he conceived them unworthy of. Yet, becau&s;e that was not &s;a|tisfactory to their expectation, when they beheld, as <HI>Ovid</HI> &s;aith,
<Q>Fertilior &s;eges alienis &s;emper in agris,</Q> better Corn, and a more plentiful Harve&s;t in the Bi&s;hops Fields, then in their own, they taught their Pro&s;elytes to invent new Oaths, and Covenants, to call new Synods, and they made Seditious, and Schi&s;matical Sermons, and defended Perjuries, Forgeries, Treacheries, Equivocations, Rebellions, and the like; and they altered the whole frame of the Government of the Church, and of the Ser|vice of our God. And &s;o, as <HI>Solomon</HI> a&s;cended to the Throne of Maje&s;ty, <HI>per &s;ex gradus,</HI> by &s;ix &s;teps, &s;o the&s;e men de&s;cended to the depth of their Iniquity, by the&s;e &s;ix ugly &s;ins.</P>
<P>And though, as <HI>Reu&s;ner</HI> &s;aith,
<Q><L>Formicae grata e&s;t formica, cicada cicadae,</L>
<L>Et doctus doctis gaudet <HI>Apollo</HI> choris;</L></Q> one Ant,
<NOTE PLACE="marg">Di&s;scidia inter aequales, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut fra|tres, p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;sima.</NOTE> and one Gra&s;hopper loves another; and as <HI>Plinie</HI> &s;aith, <HI>Serpens Ser|pentem non laedit,</HI> one Serpent will not bite, nor hurt another; and as our Saviour &s;aith, <HI>If Satan ca&s;t out Satan, his kingdom cannot &s;tand:</HI> yet the&s;e men, wor&s;e then Serpents, and fooli&s;her then Flies, do that, which Satan will not do, de&s;troy them of their own Profe&s;&s;ion, their fellow-Servants, and tho&s;e worrhy men, that made them the Mini&s;ters of Chri&s;t.</P>
<Q><L>Proud envy &s;o their virtues doth deface,</L>
<L>And makes the&s;e foes to them, they &s;hould embrace.</L></Q>
<P>And therefore, as their Pride, Covetou&s;ne&s;s, and Ambition, either through ignorance, or el&s;e, which is wor&s;e, again&s;t their Con&s;ciences, if they were not ig|norant,
<PB N="21" REF="138">have made them to envy the Bi&s;hops, and to hate the King, and thereup|on <HI>omnem movere lapidem,</HI> to u&s;e all their be&s;t wit, and to imploy their whole &s;trength, like the brood of Vipers, to gnaw out the bowels of their Mother-Church, and like cur&s;ed <HI>Cham,</HI> to di&s;cover, and to deride their Fathers &s;uppo|&s;ed nakedne&s;s, and to &s;pur on the Parliament, never to give over to pro&s;ecute their de&s;ign, to degrade the Bi&s;hops, to put down the Hierarchy, Root and Branch: &s;o the ju&s;t God, who&s;e Judgements are true, and righteous altogether,
<NOTE PLACE="marg"><HI>P&s;al.</HI> 19.5.</NOTE> to recompen&s;e this their wickedne&s;s to their bo&s;om, &s;uffered the Devil, to &s;tir up as &s;piteful, and as malicious a generation of Vipers, as them&s;elves, a brood of <HI>Independents,</HI> that &s;prang from among them&s;elves, and that became as outragious again&s;t them, as they had been injurious again&s;t the Bi&s;hops; and the&s;e were not afraid to jear <HI>Jack Presbyter,</HI> as they termed him, to his face, to &s;et out his la&s;t Will, and Te&s;tament, and to proclaim it to the World, that the&s;e <HI>Presbyterians</HI> were far more in&s;olent, more intolerable, more incon&s;i&s;tent with Monarchy, and their Government every way, more unju&s;tifiable, and further from the Apo|&s;tolical Rule, then the Government of the <HI>Prelates;</HI> and if the <HI>Presbytery</HI> &s;hould be e&s;tabli&s;hed, whereas before we had but twenty &s;ix Bi&s;hops in all <HI>England,</HI>
<NOTE PLACE="marg">So many Popes in <HI>England,</HI> as there be Pari&s;hes.</NOTE> we &s;hould then have not a Bi&s;hop, but a Pope in every Pari&s;h throughout this King|dom; and a Pope more arrogant and pre&s;umptuous, and more tyrannical, and injurious to the people of God, then ever any Bi&s;hop, or Pope attempted to be: for whereas neither Pope, nor Bi&s;hop excommunicated any Chri&s;tian, but either for contempt of his Court, or upon &s;ufficient proof upon the Oath of good Witne&s;&s;es, to make good the Allegation alledged again&s;t him, every <HI>Presbyter,</HI> upon his own di&s;like, and his own &s;uppo&s;al, that &s;uch an one is unworthy, and a &s;candalous liver, will pre&s;ently excommunicate the &s;ame per&s;on, and cut him off from the Body of Chri&s;t: <HI>heu &s;celus nefandum!</HI> an offence beyond ex|pre&s;&s;ion.</P>
<P>And &s;o by the&s;e, and the like bold attempts,
<NOTE PLACE="marg">And another &s;aith, <HI>Hic jacet in cineres, quem deflent hae muli|eres,</HI> Presbyter Andreas, <HI>qui vitiavit eas: Cujus luxuriae meretrix non &s;ufficit omnis, Cujus <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">varitiae totus non &s;ufficit orbis.</HI></NOTE> and con&s;tant Allegations of the Independents, the di&s;&s;embling and Hypocritical A&s;&s;embly of Presbyterians were di&s;liked, divers of them impri&s;onned, &s;ome of them executed, others fled, and all of them di&s;carded, and di&s;charged from their new devi&s;ed Presbyterial Ty|ranny: and one that be&s;t knew them, makes this <HI>Epitaph</HI> of them.</P>
<Q><L>Presbyter hic jacet, jam dedecus urbis, &amp; orbis,</L>
<L>Qui no&s;trae aetatis magna ruina fuit;</L>
<L>Hic e&s;t, &s;i ne&s;cis, qui nobis certe paravit</L>
<L>Excidium, pe&s;tem, funera, bella famem,</L>
<L>Contemptor &s;acrum, bla&s;phemus, publicus ho&s;tis,</L>
<L>Perfidus, ingratus, raptor iniquus, atrox;</L>
<L>Ex i&s;ta tandem migravit urbe Tyrannus,</L>
<L>Quo pejor pe&s;tis nullus in orbe fuit.</L></Q>
<P>And, as there were, under the Law, four great Prophets, <HI>E&s;ay, Jeremiah, E|zechiel,</HI> and <HI>Daniel;</HI> and in the time of the Go&s;pel, four Evangeli&s;ts, St. <HI>Matthew,</HI> St. <HI>Mark,</HI> St. <HI>Luke,</HI> and St. <HI>John;</HI> and in the Primitive Church, four famous Greek Fathers, St. <HI>Athana&s;ius,</HI> St. <HI>Ba&s;il,</HI> St. <HI>Gregory Nazianzene,</HI> &amp; St. <HI>Chry&s;o&s;tome;</HI> and the like four in the <HI>Latine</HI> Church, St. <HI>Hierome,</HI> St. <HI>Ambro&s;e,</HI> St. <HI>Augu&s;tine,</HI> and St. <HI>Gregory;</HI> and in the Popi&s;h Church, four great Schole-Doctors, <HI>Aquinas, Scotus, Antoninus,</HI> and <HI>Bonaventur:</HI> So the&s;e Independents have nominated four Arch-Presbyters, <HI>Mar&s;hall, Ca&s;e, Calamy,</HI> and <HI>Edwards,</HI> to be the four Bearers of the Presbyterial A&s;&s;embly to his Grave, and appointed <HI>Sibbalds</HI> to teach their Funeral-Sermon upon that Text in <HI>P&s;al.</HI> 89.44. <HI>The days of my youth ha&s;t thou &s;hortned, and covered me with di&s;honour:</HI> and <HI>Burges,</HI> and <HI>Sedgewick,</HI> were to be
<PB N="22" REF="139">the clo&s;e Mourners: then <HI>Gouge</HI> to throw it, like an A&s;s, into the pit, with the&s;e few words,
<Q><L>A&s;hes to a&s;hes, du&s;t to du&s;t,</L>
<L>And ri&s;e thou, when others mu&s;t.</L></Q></P>
<P>And thus their own Pro&s;elytes have jeared the Presbytery out of his life.
<NOTE PLACE="marg">The whole Tryal of Mr. <HI>Love,</HI> pag. 68.</NOTE> And, that, which is more worthy your ob&s;ervation, Mr. <HI>Chri&s;topher Love,</HI> who confe&s;|&s;eth, that he was the fir&s;t Scholar, that he knew of, or ever heard of, in <HI>Oxford,</HI> that did publickly refu&s;e, in the Congregation-Hou&s;e, to &s;ub&s;cribe unto tho&s;e Im|po&s;itions, or Canons, impo&s;ed by the Arch-Bi&s;hop, touching the Prelates, and Common-Prayer, for which, he was expelled the Congregation-Hou&s;e, never to &s;it among&s;t his Brethren; &s;o he was the fir&s;t of the Presbyters, that &s;uffered death for the defence of the Covenant, and the Presbyterian Cau&s;e.</P>
<P>And this was, as I conceive, &s;ome part of the inchoative Judgement of God upon them, in this life; what more &s;hall be impo&s;ed on them, either here, or hereafter, it is not for me to imagine, but leave it to him, that is the Judge of all the World.</P>
<P>But hereby we may all &s;ee,
<NOTE PLACE="marg">How ju&s;tly God hath dealt, and dealeth with the <HI>Presbyte|rians.</HI></NOTE> how ju&s;t is God in all this, to throw them down, that &s;ought to rai&s;e them&s;elves by throwing their Fathers down. And who then, con&s;idering the&s;e ju&s;t Judgements of Almighty God, and his un&s;earchable ways, to pull down the pride of men, and to cro&s;s the ambition of a&s;piring &s;pirits, &s;hould not rather fear to deal unju&s;tly, and be contented with his own unblameable &s;ta|tion, then &s;eek to rai&s;e him&s;elf, by unwarrantable cour&s;es, and e&s;pecially &s;uch, as are by the downfall of others? When, as <HI>Pliny</HI> writeth of the Hart-wolf, <HI>Quamvis in fame mandens, &s;i re&s;pexerit aliud, oblivionem cibi &s;ubrepere aiunt, di|gre&s;&s;um&abque; quaerere illud,</HI> &amp;c. that, be he never &s;o hungry, and eating; yet, if he &s;eeth another prey,
<NOTE PLACE="marg"><HI>Venator &s;equi|tur fugientiae, capta relinquit. Semper &amp; in|ventis ulteriora petit.</HI> Ovid. Amor. <HI>lib.</HI> 2.</NOTE> he for&s;akes his meat, and followeth after the &s;ame, and thereby doth oftentimes, like <HI>Ae&s;ops</HI> Dog, lo&s;e the mor&s;el in his mouth, by &s;natching at the &s;hadow in the water: &s;o the ambitious covetous wretches, making no account of what they have, but greedily, and unju&s;tly hunting after more, do, by the ju&s;t judgement of God, <HI>amittere certa, dum incerta petunt,</HI> as <HI>Plautus</HI> &s;aith, lo&s;e what they ju&s;tly had, by their unju&s;t &s;eeking of what they &s;hould not look after.</P>
<P>Secondly,
<NOTE N="2" PLACE="marg">The <HI>Epi&s;co|pal</HI> Clergy.</NOTE> For tho&s;e Clergy-men, that were not the Members of the fal&s;e Prophet, but were Royali&s;ts, and the approvers of the Epi&s;copal Function, and yet have not e&s;caped the fierie tryal, but have been driven through fire, and water, and have &s;uffered many heavy things, to be plundered of their Goods, deprived of their Livings, and often times detained in Bonds, or driven to flie from their hou&s;e, and home; I &s;ay, that, be&s;ides other cau&s;es, be&s;t known to God, into who&s;e &s;ecrets we dare not dive, we know good rea&s;ons, that they were not thus hand|led without good cau&s;e, nor any ways unju&s;tly dealt withall by the ju&s;t God: as &s;pecially, if there were nothing el&s;e, but becau&s;e they were not
<LIST>
<ITEM>1. Either right Royali&s;ts, or</ITEM>
<ITEM>2. Right Epi&s;copals;</ITEM>
</LIST> but, as the Poet &s;aith of the Maremaid, <HI>De&s;init in pi&s;cem mulier formo&s;a &s;upern&eacute;,</HI> or, like tho&s;e half-Chri&s;tians, that begin in the &s;pirit, but end in the fle&s;h; or tho&s;e Apo&s;tles, that would build Taberna|cles, to remain with Chri&s;t on Mount <HI>Tabor,</HI> where he was transfigured in glory, but will flinch away, and for&s;ake him, on Mount <HI>Calvary,</HI> when his face was filled with ignominy: &s;o they like the <HI>Jews</HI> in <HI>Elias</HI> his time, halted betwixt God, and <HI>Baal;</HI> were &s;taggering betwixt the King, and the Parliament; and tottered be|twixt the Bi&s;hops, and the Presbyters: as doubtful what would be the event, and i&s;&s;ue of this debate. For</P>
<P N="1">1. Divers indeed loved the King, and approved his Cau&s;e, as mo&s;t ju&s;t, and right, and their Con&s;ciences told them how far they were obliged, even by God's
<PB N="23" REF="139">word, to honour and obey him in all his ju&s;t Commands, and to a&s;&s;i&s;t him a|gain&s;t his unju&s;t enemies; but they like <HI>Ephraim,</HI> that was as a Cake baked on the one &s;ide, or like the Church of <HI>Laodicea,</HI> that, of <GAP DESC="foreign"> &amp; <GAP DESC="foreign">, were term|ed a righteous people, and yet were neither hot nor could, but luke-warm in their Profe&s;sion; &s;o were the&s;e men, as they pretended, for the King, but did nothing again&s;t the Parliament, nor any thing to any purpo&s;e, for the King; for had they all, with their tongues, and with their pens, <HI>hi &s;criptis illi verbis,</HI> publi&s;hed, and thundered it out, like Trumpets, unto their &s;everal Congregations, and to all the World, how unju&s;tly, and how unchri&s;tian-like it is for any Subjects to rebel, and to warr again&s;t their King, and how far they, and all other true Subjects, and good Chri&s;tians, are bound in Con&s;cience, and obliged by God's Word, to de|fend him, whom they know without que&s;tion, is their undoubted King; and had they them&s;elves (to give good examples unto their people) opened their pur&s;es, and extended their bounty to the uttermo&s;t of their power, and &s;ent their Ser|vants and their Children to a&s;si&s;t his Maje&s;ty, I doubt not, but am &s;ure of it, that they had herein plea&s;ed God, and in all probability defended the King, and freed them&s;elves from that yoak of Tyranny, and all tho&s;e burthens and afflictions, that &s;ince the Parliament prevailed, were impo&s;ed upon them, and they were ne|ce&s;&s;itated to undergo them: but they were &s;uch, as <HI>Pliny</HI> &s;peaks of, <GAP DESC="foreign"> mouth|le&s;s men, that could not, or would not &s;peak a word in the King's cau&s;e, and they were <GAP DESC="foreign"> men without hands, able to do nothing, or at lea&s;t willing to do no|thing for him, that underwent all his trouble for the Church, and Church-men.</P>
<P>And therefore, when they neglected their duty, to do what in their Con&s;ciences they were per&s;waded they &s;hould do, it was mo&s;t ju&s;t that they &s;hould &s;uffer what they would not &s;uffer, becau&s;e the &s;ins of omi&s;&s;ion are as puni&s;hable, as the &s;ins of commi&s;&s;ion, and he that is not with me, &s;aith our Saviour, is again&s;t me, and he that gathereth not, &s;cattereth abroad, and &s;o (the Angel cur&s;ed <HI>Meroz,</HI> and cur|&s;ed bitterly the inhabitants thereof, becau&s;e they came not forth to help <HI>I&s;rael</HI> again&s;t <HI>Jahin</HI> King of <HI>Canaan;</HI>) and &s;o they are ju&s;tly puni&s;hed, that, being in their hearts for the King, they did not with their tongues, hands and pur&s;es, do the uttermr&s;t of their endeavours to aid, and a&s;si&s;t the King; for as the Poet &s;aith,
<Q><L>Foederis haec &s;pecies, id habet concordia &s;ignum,</L>
<L>&V;t quos jungit amor, jungat &amp; ip&s;a manus.</L></Q> Our hands &s;hould ever go with our hearts: and I am confident, had all we, that in our hearts were for the King, given to his Maje&s;ty in time, the fifth part of that which the Parliament hath &s;ince plundered, and wre&s;ted from us, we might by the a&s;si&s;tance of God, have pre&s;erved both our King, and our &s;elves, from all the mi&s;eries, and lo&s;&s;es that the Parliament hath &s;ince brought upon us; and what fools were we, to &s;ave our wealth, and &s;hut our pur&s;es to enrich our enemies, and to impower them to de&s;troy our &s;elves! O let ns never do &s;o again.</P>
<P>Secondly, For tho&s;e that approved of <HI>Epi&s;copacy,</HI> and had &s;ub&s;cribed to the <HI>Articles,</HI> and allowed the <HI>Liturgy</HI> of our Church, and were in their Con&s;cien|ces per&s;waded of the purity, and excellency thereof, the &s;ame being compo&s;ed by tho&s;e godly Martyrs, that weeded all &s;uper&s;tition, and &s;uperfluities from it, and then &s;ealed the re&s;t, that was inoffen&s;ive, and pious with their blood; and the &s;ame al&s;o, being ju&s;tified by all the convocations of all the Bi&s;hops, and Cler|gy ever &s;ince and accordingly confirmed by acts of <HI>Parliament</HI> throughout the reign of four mo&s;t pious Princes; for the &s;pace of well near one hundred years; for them, I &s;ay, through hope to &s;ave, and to retain their livings, and &s;o for the love of the World, to comply with the <HI>Parliament,</HI> and to embrace their directo|ry, &s;o indirectly to &s;erve God, every <HI>Pre&s;biter</HI> after his own fancy, and to omit the whole &s;et form of God's Wor&s;hip, injoyned to be ob&s;erved in all Churches,
<PB N="24" REF="140">&s;ave onely the reading of a P&s;alm, and two Chapters (which notwith&s;tanding they did not according to the Rubrick) and to prophane all Holy-daies, even tho&s;e, that are &s;et apart for the Commemoration of the ble&s;&s;ed Birth, Circumci|&s;ion, and A&s;cen&s;ion of our only Lord and Saviour Je&s;us Chri&s;t: and all other days, that the former Saints and the whole Church of Chri&s;t had appointed for the children of God, to meet, to give thanks to God, for the great ble&s;&s;ings, that all we had received from him; I demand of any man, even them&s;elves being Judges, if it be not very ju&s;t, that they &s;hould be plundred, and pre&s;&s;ed, and even lo&s;e their livings, which have &s;o unju&s;tly, and &s;o perfidiou&s;ly done tho&s;e things in hope to retain their livings; for
<Q><GAP DESC="foreign">,</Q> <HI>Non te latuerit, O &s;upreme</HI> Jupiter, <HI>horum malorum quisquis autor extitit.</HI> The Heathen man can tell us God will not be mocked, neither can we blinde the all-&s;eeing eyes of God, nor hide our &s;elves out of his &s;ight, when we do commit &s;uch evils; and Chri&s;t tells us plainly, <HI>he that &s;aveth his life &s;hall lo&s;e it:</HI> and he that <HI>lo&s;eth his life for</HI> his &s;ake <HI>&s;hall finde it.</HI> And were the Martyrs &s;o ready to lo&s;e their lives for his &s;ake, and &s;hall we be &s;o unwilling to forgo a little worldly pelf, and &s;ome &s;mall living for his &s;ake, that tells us plainly, what&s;oever we give, or lo&s;e for his &s;ake, we &s;hall be required an hundred-fold, and &s;hall receive eter|nal life.</P>
<P>Let them therefore that will, if not out of faction, or ignorance, but for the love of their livings, reject our inoffen&s;ive, and divine <HI>Liturgy,</HI> that is &s;o con|ducing to peace, and good order, &s;o little obnoxious to any ju&s;t exception, and &s;o exceeding profitable for the in&s;truction of the people: for mine own part, I know it to be the true &s;ervice, of the true God, and the be&s;t way that I know to &s;erve God; and therefore, by God's help, I will never omit it, nor be guided by their directory for all the livings, that they could, or can heap upon me; and, I pray God, it be not layd to their charge, that to comply with the factious oppo|&s;ers of it, or to retain their livings have done it, to betray the &s;ervice of God, and to lay a&s;ide tho&s;e heavenly prayers, that were made by holy Saints, and approved by all the be&s;t Doctours of the Church, and appointed by authority, to be u&s;ed to help the devotion of God's people, and in the &s;tead thereof to authori&s;e, or at lea&s;t by their example to encourage every Ignoramus to prate non&s;ence, and &s;ometimes to belch out bla&s;phemies in his prayers to God, and in the face of the Church, without &s;hame; God forgive them.</P>
<P>Secondly, For the lay-&s;ubjects of the King, that have had their part, in the mi&s;eries of the&s;e latter days,
<NOTE N="2" PLACE="marg">The lay-&s;ubjects.</NOTE> I &s;peak onely of tho&s;e, that in their Con&s;ciences ap|proved of their King's cau&s;e: for his enemies, their portion, perhaps, is yet unpaid I may divide them into two ranks, ju&s;t as were the followers of <HI>Gideon.</HI></P>
<P N="1">1.
<NOTE PLACE="marg"><HI>Judges</HI> vii. 7.</NOTE> Some were <HI>faint hearted,</HI> and they were the greate&s;t part and that by much.</P>
<P N="2">2. Others were very <HI>faithful,</HI> and couragious, but they were by far, the &s;male&s;t number, not above 300. of 32000. &s;o were the following &s;ubjects of King <HI>Charles.</HI></P>
<P>Fir&s;t,
<NOTE N="1" PLACE="marg">The faint-hearted Roy|ali&s;t.</NOTE> the <HI>fainthearted</HI> &s;ubjects, that loved the King, and wi&s;hed that he might pro&s;per, and prevail again&s;t his Adver&s;aries, but feared the powerful, numerous multitude of the Parliament abettors, that were very many, and were ju&s;t like the Inhabitants of <HI>Meroz,</HI> that hated the <HI>Cananites,</HI> but did nothing for the <HI>I&s;raelites:</HI> &s;o did the&s;e nothing, or &s;o little as nothing, for the King, and for their fellow-&s;ubjects, that were with him.</P>
<P>And yet the Scholes tell us, and &s;o do the Heathens al&s;o, that <HI>Qui pote&s;t libe|rare alium, &amp; non liberat, occidit;</HI> he that can deliver another, that is, from anunde|&s;erved death, as in his Con&s;cience he believeth is innocent, and delivereth him not,
<PB N="25" REF="140">killeth him, and is thereby guilty of his blood; and the <HI>Canoni&s;ts</HI> do &s;ay,
<NOTE PLACE="marg"><P><HI>Scotus in &s;ent. di&s;t.</HI> 15. <HI>decret. &s;ecunda parte c. u&s;a</HI> 23. q. 3. <HI>Et</HI> Seneca <HI>pa&s;|&s;im<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> qui &s;uccur|rere perituro pote&s;t, cum non &s;uccurr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">t occi|dit.</HI></P>
<P>And <HI>Cicero</HI> &s;aith, <HI>N<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l ha|bet fortuna ma|jus quam ut po&s;sit. nec n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|turametius qua~ ut velit &s;ervare</HI> Pro. xxiv. 11, 12.</P></NOTE> <HI>qui non repellit injuriam &agrave; Socio, c&ugrave;m pote&s;t, tam e&s;t in vitio, quam qui facit;</HI> he that hin|dereth not an injury, or a wrong that is done his fellow, when it lyeth in his pow|er to do it, is as much in fault, as he that doth the injury: and <HI>Solomon</HI> &s;aith, <HI>If thou faint in the day of Adver&s;ity, thy &s;trength is &s;mal, and if thou forbear to de|liver them, that are drawn unto death, and tho&s;e that are ready to be &s;lain, and &s;ay|e&s;t, behold, we knew it not; doth not he that pondereth the heart con&s;ider it?</HI> and he <HI>that keepeth thy Soul, doth not he know it?</HI> and <HI>&s;hall not he render to every man according to his works;</HI> and the Prophet <HI>David</HI> biddeth us to <HI>defend the Father|le&s;s, and the Widdows,</HI> and to &s;ee, <HI>that &s;uch as be oppre&s;&s;ed, have right,</HI> which was the practice of <HI>Job,</HI> as him&s;elf confe&s;&s;eth; and of <HI>Mo&s;es</HI> al&s;o, when he killed the <HI>Aegyptian,</HI> to deliver the oppre&s;&s;ed <HI>I&s;raelite</HI> out of his hands: and the Poet that knew no more, then what the dim <HI>Light</HI> of Nature &s;hewed him; &s;aith,
<Q><L>Turpe erit in mi&s;eris veteri tibi rebus amico</L>
<L>Auxilium nulla parte tuli&s;&s;e tuum:
<NOTE PLACE="marg"><HI>Ovid.</HI> lib. 2. <HI>De Ponto.</HI></NOTE></L></Q> It is a foul &s;hame for any man to leave an old friend in di&s;tre&s;s, and not to fur|ther him with his aid, and a&s;&s;i&s;tance.</P>
<P>And if men are thus obliged to a&s;&s;i&s;t their Neighbours, and their Friends,
<NOTE PLACE="marg">A &s;hameful thing to ne|glect our Friends in Adver&s;ity.</NOTE> when they are wronged, how much more are they bound to aid, and to defend their <HI>King,</HI> when they &s;ee him wronged, and &s;ought to be murdered, or dethron|ed? for the&s;e men had &s;worn Allegiance, and fidelity to their King at divers times, and many of them, if not mo&s;t of them, had their places and offices, at lea&s;t their Protection formerly from him; and, pa&s;&s;ing over tho&s;e that were fur|the&s;t from my knowledge, and, to &s;peak of them, <HI>quorum pars magna fui,</HI> mine own Country men and Kinsmen, with &s;ome great, (<HI>I</HI> know not how good) men, had like <HI>Aeneas</HI> and <HI>&V;calegon,</HI> invited the wily <HI>Greeks</HI> to enter <HI>Troy,</HI> and to come into our Coa&s;ts; the chiefe&s;t Gentry were all moved, and per&s;waded to &s;wear, and to take an Oath, &s;o well deviced and penned, as the be&s;t, and mo&s;t learned Divines in all tho&s;e parts could do it; to be <HI>true and faithful unto their King,</HI> and to the uttermo&s;t of their power, with the hazard of their lives, and the expence of their goods, and fortunes, to oppo&s;e all tho&s;e Adver&s;aries,
<NOTE PLACE="marg">The incon|&s;tancy of ma|ny men.</NOTE> that then oppo&s;ed him, and the chiefe&s;t of them by name.</P>
<P>And yet behold the Con&s;tancy, and the Faithfulne&s;s of the&s;e good Subjects, how good Chri&s;tians I know not, before one drop of their blood was &s;pilt, or any part of their goods &s;pent, they &s;ubmitted them&s;elves to the Parliament, and left the Kings friends to &s;ink or &s;wim, and the King him&s;elf to do as he could; and I believe they were neither the fir&s;t, nor the la&s;t that did the like in many parts of this King|dom; neither do <HI>I</HI> conceive the&s;e men to be the wor&s;t of the <HI>King</HI>'s Subjects, be|cau&s;e, that indeed, there was &s;omething now, that might induce faint-hearted men, and &s;emi-Subjects to yield unto the Parliament (though not to break their Oath, which is indi&s;pen&s;able, and &s;hould be inviolably kept in any Ca&s;e) for that the <HI>King</HI> was wor&s;ted, and the Parliament had very much prevailed again&s;t him; though this al&s;o is no &s;uch great Inducement, either with wi&s;e men, or faithful Subjects, to make them, &s;o &s;uddenly to lay down their Bucklers; becau&s;e, as the Poet &s;aith,
<Q>Victores, victique cadunt, victique re&s;urgunt.
<NOTE PLACE="marg">The doubtful events of war.</NOTE></Q> And as another &s;aith,
<Q>Communis Mars e&s;t, &amp; interfectorem interficit.
<NOTE N="2" PLACE="marg"><HI>Sam.</HI> xi. 25.</NOTE></Q> That is, in <HI>King David</HI>'s Phra&s;e, <HI>The Sword devoureth one as well as another, as</HI>
<PB N="26" REF="141">well the <HI>Conquerour</HI> as the <HI>conquered;</HI> and therefore <HI>Meneven&s;is</HI> &s;aith of King <HI>Alfred,</HI>
<Q><L>Si modo victor erat ad cra&s;tina bella pavebat,</L>
<L>Si modo victus erat ad cra&s;tina bella parabat.</L></Q> He feared his Enemies when he overcame them, and he prepared again&s;t them, when they overcame him; and, as <HI>Demo&s;thenes</HI> an&s;wered, when he was charged for running away from his Enemies, <HI>Vir fugiens, denu&ograve; pugnabit,</HI> he that runs away to day, may cau&s;e his enemies to fly away to morrow: and &s;o we finde it verefied many times, as the Hi&s;tories of the greate&s;t Warriours te&s;tifie unto us.</P>
<P>But, if fear of the Prevalency of the Parliament was now &s;o powerful with them, as to binde their hands, and to &s;hut their Pur&s;es from the King, what was the rea&s;on they were &s;o &s;low, and did &s;o little aid him, either with men or mo|ny, when, in all probability, the King had the better, or at le&s;t &s;tood at even terms with his enemies, and then might with a little help, and a &s;mall weight added, turn the Scales, and &s;o &s;ubdue his Adver&s;aries, and prevent all the mi&s;e|ries, and di&s;a&s;ters that have happened ever &s;ince? Surely, here can be made none other an&s;wer, nor any excu&s;e alledged, but the &s;ame rea&s;on that the <HI>Merozites</HI> had to &s;hut their mouths, &s;top their feet, and hold their hands, till they did &s;ee who &s;hould prevail, and under who&s;e wings they thought to &s;helter them&s;elves, when all the brunt was pa&s;t,
<NOTE PLACE="marg">The true cau&s;e of the neutra|lity of mo&s;t men in this Kingdom.</NOTE> without danger; or, at lea&s;t to come off upon very rea&s;onable termes. And this was the cau&s;e of the neutrality of the mo&s;t men, e|&s;pecially the greate&s;t men of this Kingdom.</P>
<P>And is it not therefore mo&s;t ju&s;t, that this pannick fear, and punick faith &s;hould &s;uffer the puni&s;hment that &s;uch perfidiousne&s;s de&s;erved? that he which re|fu&s;eth the &s;weet,
<NOTE PLACE="marg">How ju&s;tly the&s;e men were puni&s;hed by &s;uffering all that fell upon them.</NOTE> ju&s;t, and <HI>ea&s;ie Yoke of Christ,</HI> &s;hould undergo the bitter, hard, and <HI>cruel Yoke</HI> of <HI>Satan?</HI> or that they, which undutifully neglected, and refu|&s;ed to do a little help, which their Con&s;cience told them, they &s;hould do for their King, that expo&s;ed him&s;elf to the hazard of his life, and lo&s;s of his Kingdom, for to maintain the Service of God, and to defend their Laws, and Liberties; &s;hould bear the full Mea&s;ure, and Weight of that puni&s;hment, which they de&s;er|ved? Yes certainly, <HI>me judice,</HI> the&s;e, of all others merited to be &s;courged with Scorpions and not la&s;hed with twigs, and I pray God, their de&s;erts do not light upon their heads, when as, neither plundering, nor compo&s;ition, nor taxes can Paralel that greatne&s;s of their offence, that de&s;troyed both the King and his par|tie by their de&s;erting of them.</P>
<P>Therefore, what&s;oever mi&s;eries, taxes or &s;ervice, or any, other Trouble, of the like nature hath fallen on any per&s;on of this cla&s;&s;es,
<NOTE PLACE="marg">The greatne&s;s of their of|fence.</NOTE> let him &s;ay, and he &s;hall &s;ay but the truth, that God hath, not onely mo&s;t ju&s;tly dealt with him, that had &s;o unju&s;tly neglected his King, but hath been more mercifull unto him, then either his offence de&s;erved, or with any rea&s;on could be expected.</P>
<P>Secondly,
<NOTE PLACE="marg">2 The faith.</NOTE> For tho&s;e Subjects of the King, that were like <HI>Gedeons</HI> faithfull Soul|diers, and &s;pent their Wealth, and Strength to the uttermo&s;t of their power, to a&s;|&s;i&s;t his Maje&s;tie, and did, according to their Con&s;ciences, and as they conceived the Word of God, Expounded by the true Prophets and &s;ervants of Chri&s;t, directed them, and yet felt the rod of God, and the mi&s;eries of tho&s;e times in full mea&s;ure and far heavier then mo&s;t others, as though they had been the wor&s;t of men, and the greate&s;t of all Sinners, &s;uch as divers of the <HI>Jews</HI> conceited tho&s;e eihtteen <HI>Ga|lilaeans,</HI> upon whom the Tower of <HI>Siloah</HI> fell, and tho&s;e who&s;e Blood <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ilate</HI> mingled with their Sacrifice, were; I &s;ay that if God &s;hould be extreme to marke, what they had don ami&s;s, or &s;hould with the Eye of ju&s;tice look upon the be&s;t of all his Saints, were he as faithfull as <HI>Mo&s;es,</HI> that was faithfull in all Gods hou&s;e, as religious as <HI>David,</HI> that was a man according to Gods own heart, as con&s;tant as Saint <HI>Peter,</HI> that was contented to be Crucified for the Faith of Chri&s;t,
<PB N="27" REF="141">and as indu&s;trious as Saint <HI>Paul,</HI> that laboured more then any of all the Apo&s;tles, yet were he not able to an&s;wer God one of a thou&s;and, but he mu&s;t lay his Hand upon his Mouth, and opening the &s;ame, he mu&s;t &s;ay with Holy <HI>Job, If I wa&s;h my &s;elf in Snow water, and make my hands never &s;o clean;
<NOTE PLACE="marg"><HI>Job.</HI> ix. 30.</NOTE> yet &s;halt thou plunge me in the ditch, and mine owne Cloaths &s;hall abhorr me,</HI>
<NOTE PLACE="marg"><HI>Dan.</HI> ix. 7.</NOTE> and with the Pro|phet <HI>Daniel, O Lord, righteou&s;ne&s;s belongeth unto the,
<NOTE PLACE="marg">When we do never &s;o well God may ju&s;t|ly puni&s;h us, though not for that our well-doing, but for &s;ome other evil-doings, that we had done at &s;ome other time be|fore, or for &s;ome defect in our well-do|ing. Why God puni&s;heth the loyal Subject, and his owne mo&s;t faithfull &s;ervants.</NOTE> but unto us &s;hame and con|fu&s;ion of Faces.</HI> And therefore how faithfull, and how con&s;tant &s;oever the&s;e &s;eemed to be, both in the &s;ervice of God, and di&s;charging their duties unto the King, yet mu&s;t they confe&s;s, they failed in many things of that degree of per|fection, which God requireth at their hands in both re&s;pects, they neither &s;erve|ing God as they ought, nor being &s;uch Subjects unto thir King, as the &s;trictne&s;s of God's Law requireth. And therefore I &s;ay, Fir&s;t, that in all our &s;ufferings, what&s;o|ever calamities we have endured, and what pre&s;&s;ure &s;oever lyeth upon us, we mu&s;t all confe&s;s, that, either for our delinquences, and mi&s;cariages in the&s;e times, or &s;ome other offences, committed by us, at &s;ome other times, we are mo&s;t ju&s;t|ly, and farr le&s;s then we de&s;erve, afflicted, and puni&s;hed by God, who&s;e judg|ments on us, as upon all others, are always mo&s;t righteous, and ju&s;t.</P>
<P>Secondly, I &s;ay, that there is <HI>crudelitas parcens, &amp; mi&s;ericordia puniens,</HI> a &s;pa|ring, which is cruelty, and a puni&s;hment; that is a great mercie; and &s;uch are the troubles, pre&s;&s;ures and puni&s;hments of God's Children, mercies rather then judgments; becau&s;e they proceed not from God's Wrath, but as the cha&s;ti&s;e|ments of a Father to his Children, &s;o do the&s;e come from the love of God to|wards his &s;ervants, for their good, whom he afflicteth here for a moment, that they &s;hould be bettered, and not be condemned with the Wicked hereafter for ever.</P>
<P>Thirdly, I &s;ay, that the Mi&s;eries, Cro&s;&s;es, and Calamities, <MILESTONE N="1" UNIT="Rea&s;on."> that the Faithfull &s;uffer in this World, are not always &s;o much a puni&s;hment for their Sins, <MILESTONE N="2" UNIT="Rea&s;on."> though their Sins de&s;erve much more, <MILESTONE N="3" UNIT="Rea&s;on."> and Sin is the root from whence all mi&s;e|ries do &s;pring, as trials, and probations of their Faith, and Con&s;tancie in God's love, and &s;ervice; for &s;o the Scripture &s;aith, that God tempted <HI>Abraham,</HI> not <HI>temptatione deceptionis,</HI> to deceive him, as Satan tempteth us, but <HI>temptatione pro|bationis,</HI> to try him, whether he would obey the Commandment of God, or not, when he commanded him, to offer his Son, his onely Son <HI>I&s;aac</HI> for a Sacrifice, unto God: and &s;o he tried the <HI>I&s;raelites,</HI> at the waters of Strife; and, as <HI>Mo|&s;es</HI> &s;aith, in their Fourty years wandring through the Wilderne&s;s, to &s;ee, whe|ther they would love the Lord their God, and cleave unto him, and continue faithfull in his &s;ervice; and &s;o he doth plainly tell the Church of <HI>Smyrna,</HI> that the Devil &s;hould ca&s;t &s;ome of them into Pri&s;on, that they might be tryed, and they &s;hould have Tribulation ten dayes: and that is, either ten years, as <HI>Junius</HI> expounds it, or el&s;e, &s;everal times, as others think; yet all to this end, that they might be tryed, whether they would continue faithfull unto death, or not; and &s;uch were the afflictions of <HI>Job,</HI> and of many other of the Saints of God: they were ju&s;tly de&s;erved by their Sins, and God in mercie &s;ent them for their trial.
<NOTE PLACE="marg">What the for|mer Doctrine teaching the us.</NOTE></P>
<P>And therefore what&s;oever, and how great &s;oever a mea&s;ure of Mi&s;eries, Cro&s;&s;|es, and Troubles, we have or &s;hall &s;uffer; yet let us not faint, nor be affraid of them: and let not the Children of God be like the Children of <HI>Ephraim,</HI> that being Harne&s;&s;ed and carrying Bows, and &s;o well prepared for the fight, yet turned them&s;elves back in the day of Battaile, when there was mo&s;t need of their a&s;&s;i&s;tance; but as we have loved our King, and have &s;uffered all the calamities and burthens, that are layd upon us, for our faithfulne&s;s to him, and the pre&s;er|vance of a good con&s;cience, &s;o let us continue unto the end, and never comply with any of the King's Enemies, in the abatement of the lea&s;t jot of our love, and good opinion of the decea&s;ed King, or with the Factious <HI>Non-conformi&s;ts,</HI> in the dis-&s;ervice of God, and the new invented Religion of our up&s;tart Schi&s;maticks; let neither weight of trouble, nor length of time change our minds: becau&s;e per|&s;everance in Faith, and Virtue is that, which crowneth all the other Virtues;
<PB N="28" REF="142">and if at any time, even at the la&s;t, we for&s;ake our fir&s;t love, and change our Faith we lo&s;e all the reward of all the former good, that we have done, and do, by our revolt, te&s;tifie, that we were not good, for the love of goodne&s;s, nor adhe|red to the truth, for righteou&s;ne&s;s &s;ake; but for &s;ome other by-re&s;pects, for our own ends, that never brings any to a good end: and therefore the primitive Chri&s;tians could never, by any means, be drawn, to alter the lea&s;t point of their Faith,
<NOTE PLACE="marg">Prudent De Vinc&eacute;ntio.</NOTE> and the right &s;ervice of God; but, as <HI>Prudentius</HI> &s;aith,
<Q><L>Tormenta, carcer, ungulae,</L>
<L>Strid&eacute;nsque flammis lamina,</L>
<L>Atque ip&s;a, paenarum ultima,</L>
<L>Mors, <HI>Chri&s;tianis</HI> ludus e&s;t.</L></Q></P>
<P>All the Torments, and Terrours of the World could never move them, to change their mindes.</P>
<P>But &s;ome man may &s;ay,
<MILESTONE UNIT="Objection."> Providence hath decided the Controver&s;y, the <HI>King</HI> is dead,
<NOTE PLACE="marg">Victrix cau&s;a Dits placuit.</NOTE> and the Parliament hath prevailed again&s;t him, and all his Friends; and therefore what &s;hould I do now, but comply with the &s;tronger &s;ide, and u&s;e that religion, which they profe&s;s, and that form of wor&s;hip, which they pre&s;cribe, and &s;o redeem the time, that I have lo&s;t, and repair &s;ome lo&s;&s;es, that I have &s;u|&s;tained.</P>
<P>I an&s;wer,
<MILESTONE UNIT="Solution."> that our Saviour Chri&s;t, to prevent this very Objection, that the <HI>Jews</HI> might make to terrifie the Chri&s;tians, and to with-hold them from the faith of <HI>Chri&s;t,</HI> becau&s;e they had killed him, and he was dead, and therefore to what purpo&s;e &s;hould they adhere to a dead Saviour, and hazard their lives, and their fortunes, to maintain the honour of a dead man, that could not pre&s;erve his own life, becau&s;e a <HI>Living Dog is better then a dead Lion,</HI> &s;aith unto his Ser|vant <HI>John, I am he, that liveth, and was dead, and behold,</HI> (or, mark it well,) <HI>I am alive for evermore, Amen;</HI> and therefore let not my death deterr any man from following me, or believing in me: &s;o <HI>I</HI> &s;ay, that faith, and truth are &s;till alive, and though oftentimes &s;uppre&s;&s;ed, and afflicted, yet not killed; and there|fore the Poet &s;aith,
<Q><L>Di&s;paire not yet, though truth be hidden oft;</L>
<L>Becau&s;e at la&s;t &s;he &s;hall be &s;et aloft.</L></Q> And as another &s;aith,
<Q><L>Terra fremat, regna alta crepent, ruet ortus &amp; orcus;</L>
<L>Si modo firma fides, nulla ruina nocet.</L></Q> And for <HI>King Charles,</HI> I &s;ay, though he is dead, yet he is &s;till alive many ways; and that his blood, like <HI>Abel</HI>'s blood, being dead, yet &s;peaketh, and &s;peaks aloud, not onely to God,
<NOTE PLACE="marg">The&s;e things were written, and preached, by the Author in the time of <HI>Oliver.</HI></NOTE> but al&s;o to every one of them, that loved him, that they &s;hould not &s;o &s;oon forget their faith, and love to him, that lo&s;t his life for their defence, and the defence of the true <HI>Catholick</HI> Faith; and though he be dead, he is &s;till a|live, alive with Chri&s;t in Heaven for evermore, and alive with us on earth, in the good, that he did bring to us, in the love, that he &s;hewed towards us, and in the good, that he left among&s;t us; and &s;hall we leave him, and leave our love to him, and our remembrance of him, and for&s;ake our faith, and prove perfidious both to God, and to the honour, and to the memory of our decea&s;ed <HI>King;</HI> and cleave to them, to &s;ay and do, as they &s;ay and do, that have bereft us of him, and would have de&s;troyed us with him? No, no; let us abhor them, and their evil doings, dete&s;t their fal&s;e Faith, and hate their Wickedne&s;s with a
<PB N="29" REF="142">perfect hatred. And though we have &s;uffered much, and may &s;uffer much more, at the hands of the&s;e Tyrants, that are our new Ma&s;ters, yet let us &s;ubmit our &s;elves unto them, but as <HI>Daniel,</HI> and the re&s;t of God's people did unto the <HI>Chal|deans</HI> full &s;ore again&s;t their wills;
<NOTE PLACE="marg"><HI>Iames</HI> v 11. <HI>Job</HI> lxii. 12.</NOTE> and let us yield none otherwi&s;e to this pre&s;ent Government, then the Children of <HI>I&s;rael</HI> did unto <HI>Pharaoh,</HI> that is, till they &s;aw all Opportunity to be delivered from it. And, as the Apo&s;tle &s;aith, <HI>You have heard of the patience of</HI> Job, <HI>and have &s;een the end of the Lord, how the Lord ble&s;|&s;ed the latter end of</HI> Job <HI>more then his beginning:</HI> &s;o may the Lord do with us; for as the Lord &s;aith unto <HI>Cain, Sin lyeth at the door,</HI> and is ready like a <HI>Serjeant</HI> to attach every cruel, blood-thir&s;ty, and wicked Sinner, and &s;o the Lord know|eth be&s;t both how and when, to deliver his Servants out of all their troubles, and his will be done: let us &s;till wait on him; and &s;tay his time, and we &s;hall not mi&s;|carry. Amen.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD><HI>CHAP.</HI> III.</HEAD>
<P>THirdly touching the <HI>Iri&s;h</HI> Rebels, that are now either killed, bani&s;hed, or en&s;laved; I &s;ay the world may &s;ee in them, as in the cleare&s;t Cri&s;tal gla&s;s, the ju&s;t Judgement of God, and &s;hould learn by their example,
<NOTE PLACE="marg"><HI>Obadiah</HI> ver&s;. 15. <HI>Jer.</HI> l. 15.</NOTE> to fear to offend his great Maje&s;ty; for, as the Prophet <HI>Obadiah</HI> &s;aith concerning the <HI>Edomites,</HI> who came of <HI>E&s;au, Jacob</HI>'s brother, and &s;o were brethren unto the <HI>I&s;raelites, As thou ha&s;t done, it &s;hall be done unto thee; the reward &s;hall return upon thine own head:</HI> and as <HI>Jeremiah</HI> &s;aith the like of <HI>Babylon, Take Vengeance upon her, and, as &s;he hath done, do unto her:</HI> &s;o we finde the Lord dealeth with the <HI>Iri&s;h,</HI> mea&s;uring unto them the &s;ame mea&s;ure, that they mea&s;ured unto their brethren the <HI>Engli&s;h,</HI> and tho&s;e brethren, whom they pretended to be dearer unto them, the <HI>Britains.</HI> And how, I pray you, have they dealt with the&s;e their dear bre|thren? &s;urely, the heynousne&s;s of their cruel, and mo&s;t wicked doings, can hardly be expre&s;t, though by a far better Oratour then I am, that never had any other &s;tile, but plain; yet, &s;o near as I can, according to my plain manner, <HI>I</HI> will &s;et it forth in the&s;e four re&s;pects; that is,
<NOTE N="1" PLACE="marg">The Sud|denne&s;s, and unexpected|ne&s;s of the <HI>I|ri&s;h</HI> Rebellion.</NOTE>
<LIST>
<ITEM>1. The <HI>Suddenne&s;s</HI> of it, for</ITEM>
<ITEM>2. The <HI>Subtlety</HI> of it, for</ITEM>
<ITEM>3. The <HI>Cruelty</HI> of it, for</ITEM>
<ITEM>4. The <HI>Generality</HI> of it, for</ITEM>
</LIST></P>
<P>Fir&s;t, When a dark Cloud appears, and when the Windes do blow, and the Waves of the Sea do roar, before a mighty tempe&s;t of Lightning, and Thunder, and a &s;torm of Hail-&s;tones doth fall upon us; men, fore&s;eeing thereby, what is like to en&s;ue, may either wi&s;ely prevent the danger, or re&s;olvedly prepare them|&s;elves with Patience to &s;u&s;tain all their en&s;uing mi&s;eries, which will not be &s;o terrible unto them, when they are expected, before they fall upon them; <HI>quia tela praevi&s;a min&ugrave;s nocent,</HI> becau&s;e fore&s;een evils do lea&s;t hurt us: and, as <HI>Horace</HI> &s;aith,
<Q>Levius fit patienti&acirc;, quicquid corrigere e&s;t nefas;</Q> becau&s;e <HI>Patience</HI> lightens the <HI>maladies,</HI> that we cannot mend:
<NOTE PLACE="marg"><HI>Gen.</HI> xix. 24.</NOTE> but when the <HI>Sun doth &s;hine upon the ground,</HI> and the Lord &s;uddenly raineth <HI>Fire,</HI> and <HI>Brim|&s;tone</HI> from the Lord out of Heaven, as he did upon <HI>Sodom,</HI> and <HI>Gomorrah,</HI> there is no eva&s;ion of &s;uch a &s;udden De&s;truction; and yet, the <HI>Iri&s;h</HI> In&s;urrection was not much unlike the <HI>Sicilian</HI> Ve&s;pers, or the <HI>French</HI> Ma&s;&s;acre, that came like a <HI>Thief in the night,</HI> and ru&s;hed upon the poor <HI>Prote&s;tants,</HI> like an armed man, a|gain&s;t whom there is no re&s;i&s;tance: and as <HI>Joab</HI> &s;hed the blood of War in Peace,
<NOTE N="1" PLACE="marg"><HI>Reg.</HI> ii. 18.</NOTE> &s;o did the <HI>Iri&s;h</HI> Rebels &s;hed the blood of their harmle&s;s Neighbours, that be|haved
<PB N="30" REF="143">them&s;elves mo&s;t peaceably among&s;t them; and as the <HI>I&s;raelites</HI> by the command of God borrowed Jewels of Silver, and Jewels of Gold of the <HI>Ae|gyptians</HI> to depart from them, &s;o did the <HI>Iri&s;h,</HI> contrary to the commandment of God, borrow Gold, and Silver, and all the Arms, and Weapons, not of tho&s;e that oppre&s;&s;ed them, as the <HI>Aegyptians</HI> did the <HI>I&s;raclites,</HI> but of many that had often times relieved, and protected them; and this they did not, with <HI>I&s;|rael</HI> to go out of <HI>Aegypt,</HI> but, as <HI>Mithridates</HI> &s;lew all the <HI>Romanes</HI> that were in <HI>Pontus,</HI> &s;o did they intend mo&s;t &s;uddenly to de&s;troy all the <HI>Engli&s;h,</HI> and <HI>Bri|tains</HI> that were in <HI>Ireland,</HI> and that, while they &s;eemed to be mo&s;t friendly with them.</P>
<P>And this very Circum&s;tance, the <HI>Suddenne&s;s</HI> of their iniquity is &s;o far from the Po&s;&s;ibility to be excu&s;ed, or extenuated, that it mu&s;t needs be acknowledged to be a mo&s;t horrible Impiety.</P>
<P>Secondly,
<NOTE N="2" PLACE="marg">The &s;ubtle Carriage of their Rebelli|on.</NOTE> The palpable Forgery, and inexcu&s;able Perjury of the fir&s;t Rebels, and Murderers of our men, &s;heweth their Subtlety, and the height of their Ini|quity; for they mo&s;t fal&s;ely pretended, that what&s;oever they did to unarm the Prote&s;tants, and to expel the <HI>Engli&s;h,</HI> they did it for the <HI>King,</HI> and by the <HI>King</HI>'s &s;pecial Command, and Commi&s;&s;ion under his Great Seal; and therefore they termed them&s;elves the <HI>King</HI>'s Souldiers, and the <HI>Queen</HI>'s Army, that were thus authorized by his <HI>Maje&s;ty,</HI> to rob, expell, and de&s;troy all the <HI>Engli&s;h</HI> and <HI>Briti&s;h</HI> Prote&s;tants out of <HI>Ireland;</HI> and hereby they &s;educed many thou&s;ands of the &s;impler <HI>Iri&s;h,</HI> that otherwi&s;e meant no evil unto their Neigbours, to joyn with them in their Rebellion, and they &s;topped the mouths, and weakened the hands of tho&s;e loyal Prote&s;tants, that, otherwi&s;e, would have laboured more &s;trongly to have re&s;i&s;ted their un-Chri&s;tian Violence; and &s;o, in thus carrying on their de&s;ign, they mo&s;t impudently &s;landered God's Anointed, and with faces no le&s;s &s;hame|le&s;s then the Devils,
<NOTE PLACE="marg">How impu|dently the fir&s;t <HI>Iri&s;h</HI> Rebels belyed our mo&s;t gracious <HI>King.</HI></NOTE> they belyed the good <HI>King,</HI> that was further from tho&s;e thoughts, then the wor&s;t of them were from all goodne&s;s; yet they did hereby give colour to the ill-affected, and the Enemies to the King in Parliament, to lay tho&s;e things often in the King's di&s;h, and to tax him openly with the&s;e forged lyes of tho&s;e fal&s;e Rebels; as you may obviou&s;ly finde it (as I believe) in their Remon&s;trances, and Declarations.</P>
<P>And, as that is mo&s;t abominable with God, when a Thief, Murderer, or A|dulterer,
<NOTE PLACE="marg"><HI>P&s;al.</HI> l. 21.</NOTE> thinketh wickedly, <HI>that God is &s;uch an one as him&s;elf,</HI> or regardeth not tho&s;e things; &s;o was this gro&s;s traducing of his <HI>Maje&s;ty,</HI> a mo&s;t horrible impiety, to per&s;wade the world, that &s;o ju&s;t, and &s;o gracious a King, was &s;o unju&s;t, &s;o cruel, and &s;o bloody as the&s;e butcherly Rebels were.</P>
<P>But <HI>Menander</HI> can tell them, <GAP DESC="foreign"> they &s;hould not think, that a lying Perjurer can hide him&s;elf from the All-&s;eeing God; and the very Heathens knew, that God would be ju&s;t, though for a while his Ju&s;tice were oftentimes deferred; for upon the <HI>Trojans</HI> Lies, and perfidious Perjuries, <HI>Agamemnon</HI> could &s;ay, as <HI>Homer</HI> te&s;tifieth,
<Q><L><GAP DESC="foreign">,</L>
<L><NOTE PLACE="marg"><HI>Homer. Iliad.</HI> 4.</NOTE> <GAP DESC="foreign">&mdash;</L></Q> Though the God of Heaven avengeth not the &s;ame pre&s;ently, yet &s;urely he will puni&s;h it at la&s;t,
<Q><GAP DESC="foreign">, &mdash;</Q> For I am &s;ure of this,
<NOTE PLACE="marg">To pay for all the&s;e lies, and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">juries.</NOTE> and do know it very well,
<Q><GAP DESC="foreign">;</Q> There will be a day, when &s;tately <HI>Troy</HI> &s;hall be overthrown.
<PB N="31" REF="143">
<Q><L>Nam licet haud &s;ontes prae&s;enti puniat ira,</L>
<L>Sera tamen punit Deus, &amp; graviora malorum</L>
<L>Supplicia,&mdash;</L></Q> For though God cometh, to puni&s;h lies and perjuries, and &s;uch like horrid crimes, &s;lowly, and as it were, on leaden feet; yet when he cometh, he layeth on &s;oundly, and &s;mites them home, as it were with Iron hands; and as the Poet <HI>Claudian</HI> &s;aith,
<Q><L>In prolem dilatarunt perjuria patris,
<NOTE PLACE="marg"><HI>Claud. in cure|tium.</HI> O that all Pa|rents would always remem|ber this, even this &s;aying of <HI>Claudian.</HI></NOTE></L>
<L>Et quas fallaceis collegit lingua parentis</L>
<L>Has eadem nati lingua refudit opes.</L></Q> The puni&s;hment of the Fathers perjuries, will reach unto his Children, even as <HI>Mo&s;es</HI> told us long agoe, from the mouth of God him&s;elf, that God is jealous of his honour, and will vi&s;it the &s;ins of the Fathers, e&s;pecially &s;uch horrid &s;ins, as per|juries, and high &s;landers, <HI>upon the Children, unto the third, and fourth Generation,</HI> and as the Wives, and Children of the&s;e <HI>Iri&s;h</HI> Rebels, can now te&s;tifie, the truth of the&s;e things, and I &s;hall more fully declare the &s;ame anon unto you.</P>
<P>Thirdly, The bloody, barbarous, and inhumane murders of the wilde <HI>Northern,
<NOTE N="3" PLACE="marg">Their bloo|dy and inhu|mane dealings.</NOTE> Iri&s;h,</HI> and the re&s;t of the uncivillized Rebels, do add a great deal of more weight unto their impiety; for though the murthers, and &s;laughters don here in <HI>England,</HI> be mo&s;t bloody, and cruel, yea, mo&s;t unnatural, and unchri&s;tian, when, as the Poet &s;aith,
<Q>Nec ho&s;pes, ab ho&s;pite tutus.</Q> but the Brother fought again&s;t his Brother, and &s;ometimes killed one another, as we read they did in the Warrs of <HI>Sertorius,</HI> and the Fathers often fought again&s;t their Children, and the Children again&s;t their Parents, ju&s;t as our Saviour &s;aith, it &s;hould be in the time of the great Antichri&s;t; yet if we compare them with the Savage Butchering of the Women with Child, young Infants, aged Matrons, old Fathers, and all others, of what age, Sex or Condition &s;oever they were, that were done, e&s;pecially by the <HI>Northern Iri&s;h,</HI> and the other Rebels, that are ex|pre&s;&s;ed in the <HI>Remonstrance,</HI> publi&s;hed by a learned and Reverend man, Dr. <HI>Jones,</HI> the now Bi&s;hop of <HI>Cloghar,</HI> and the other Commi&s;sioners, authorized for the Examination of tho&s;e out-rages, then we &s;hall finde, that as the Poet &s;aith,
<Q><L>Saevior e&s;t tri&s;ti bu&s;iride, Saevior illo</L>
<L>Qui fal&s;um lento torruit igne bovem,</L>
<L>Quique bovem &s;iculo fertur dona&s;&s;e tyranno</L>
<L>Et dictis artes concilia&s;&s;e &s;uas:</L></Q> the barbarous inhumanity of the&s;e Rebels to have exceeded all the cruelties, of <HI>Phalaris, Bu&s;iris, Dyoni&s;ius,</HI> and the re&s;t of the Savage Tyrants of the Heathens, or the bloody per&s;ecutors of the Primitive Chri&s;tians, and the Engli&s;h cruelties, to be very merciful, and their bloody &s;laughters to be but gentle puni&s;hments, in re&s;pect of the&s;e Tragick Acts, that <GAP DESC="foreign">, in the <HI>lemnian</HI> hands, they laid upon the poor Prote&s;tants, &s;o far, that they, which felt them not, can hardly be|lieve &s;uch infernal de&s;truction &s;hould be invented, and executed by any humane Creature here on Earth; for as the Poet &s;aith,
<Q><L>Vix ulla fides tam &s;aevi criminis unum</L>
<L>Tot poenas cepi&s;se caput; quis prodere tanta</L>
<L>Funera, quis caedes po&s;&s;it deflere nefandas?</L>
<L>Quid tale immanes unquam ge&s;&s;i&s;&s;e feruntur?</L></Q>
<PB N="32" REF="144">It was &s;o great, and &s;o horrible an impiety, that &s;carce faith can be given to it, &s;carce tears can be found &s;ufficient to bewail it, and &s;carce torments enough devi|&s;ed, to puni&s;h it, being &s;o inhumane, that if I were an Infidel or Pagan, I would re|fu&s;e all the happine&s;s, that their Prie&s;ts could per&s;wade me to accept of, for im|bracing of their faith, rather then I would be of their Religion, that would in|cite their people to the unju&s;t effu&s;ion of &s;o much innocent blood, and the &s;avage butchering of &s;o many guiltle&s;s per&s;ons; when as &s;uch cruelties would be a &s;uffici|ent Argument unto me, to prove, that they could not be the Prie&s;ts of any good God, but rather the Children of <HI>Apollyon,</HI> and the fir&s;t-born of that de&s;troyer, which laboureth with all his might, to bring all men unto perdition; for that we may ju&s;tly &s;ay, that, as the Sun darkneth all the light of the Stars, &s;o the <HI>Iri&s;h</HI> cru|elty, if the Relation of their inhumanity be true, blotteth out all the &s;trangene&s;s of mo&s;t other former cruelties; e&s;pecially if we add,</P>
<P>Fourthly,
<NOTE N="4" PLACE="marg">The gene|rality of their intended wick|edne&s;s. <HI>P&s;al.</HI> 137.7.</NOTE> the generality of their intended re&s;olution, which was, as the Chil|dren of <HI>Edom</HI> cried in the day of <HI>Hieru&s;alem,</HI> &s;aying, <HI>Down with it, d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">wn with it, even to the ground,</HI> that the <HI>name of I&s;rael might be no more in remembrance:</HI> &s;o they thought to root out all the <HI>Engli&s;h</HI> and <HI>Britti&s;h</HI> blood out of <HI>Ireland;</HI> but the Prophet <HI>Jeremiah,</HI> and <HI>Obediah,</HI> demand the &s;ame que&s;tion of the <HI>Edomites,</HI> &s;aying,
<NOTE PLACE="marg"><HI>Obadiah.</HI> v. 5.</NOTE> <HI>If theeves come to thee, if Robbers by night, would they not have &s;collen till they had enough?</HI> that is, no more, then what they thought enough; or as <HI>Jere|miah</HI> &s;aith,
<NOTE PLACE="marg"><HI>Jerem.</HI> 49.9.</NOTE> <HI>They will de&s;troy till they have enough,</HI> as if he &s;aid, they will onely de|&s;troy &s;o much, but no more; and if <HI>Grape-gatherers</HI> come to thee, would they not leave &s;ome <HI>gleaning-Grapes?</HI> And yet the&s;e Rebels, wor&s;e then Theeves, or then robbers by night, were not &s;atisfied with enough, nor could they tell, when they had enough; but they would cut off <HI>head and tayl, root and branch,</HI> and leave not any <HI>gleanings,</HI> nor any remnant, for their Children to de&s;troy af|terwards.</P>
<P>And &s;o you &s;ee the wickedne&s;s of the <HI>Iri&s;h;</HI> and yet, not all, for after they had done all this, and after that, with the Inhabitants of <HI>The&s;&s;alonica,</HI> and of <HI>An|tioch,</HI> when they threw down the <HI>Statues</HI> of their Emperous, they had provoked their King by their our-rages, and they con&s;idered, that they had done fooli&s;hly, by imagining &s;uch a device, as they were not able to bring to pa&s;s, and found their King more merciful, then the <HI>The&s;&s;alonians</HI> found <HI>Theodo&s;ius,</HI> or the <HI>Anti|ochians</HI> found <HI>Julian,</HI> when, upon their &s;ubmi&s;sion, and reducement to their former obedience, he would have been contented with &s;ome rea&s;onable &s;atisfacti|on, to be made to him&s;elf, and his abu&s;ed Subjects, far le&s;s then their iniquity de&s;erved, and the yielding up of the prime Rebels, and the bloody murderers to an&s;wer the Laws for their offences, and it may be, the decimating of them, to &s;uf|fer death for their doings; and to that end, had appointed a mo&s;t honourable, wi&s;e, and &s;weet natur'd Noble-man, that might more rightly be termed <HI>deliciae generis humani,</HI> then the Son of <HI>Ve&s;pa&s;ian,</HI> to be a Commi&s;sioner, on the King, and the Prote&s;tants behalf, to treat with &s;ome, that were cho&s;en to do the like, on the <HI>Iri&s;h</HI> &s;ide, how things might be well pacified, and a firm peace &s;etled on all &s;ides, betwixt the <HI>Prote&s;tants</HI> and the <HI>Papi&s;ts,</HI> the <HI>Engli&s;h</HI> and the <HI>Natives;</HI> and the&s;e Commi&s;sioners, after much time &s;pent, and a great deal of pains taken, had brought things, as they conceived, to a rea&s;onable good pa&s;s, and a far fairer conclu&s;ion on the <HI>Iri&s;h</HI> &s;ide, then either their wickedne&s;s de&s;erved, or any rea&s;on could give them any hope to expect; and the Noble Marque&s;s of <HI>Ormond,</HI> had re&s;olved to travel in his own per&s;on (as he did to <HI>Kilkenny</HI> and <HI>Clonmel</HI>) to cau&s;e the concluded Articles of peace, to be proclaimed, in the chiefe&s;t Cities of that Kingdom; the&s;e wretched men, bewitched with the poy&s;on of Rebellion, in the pride of their heart, which as the <HI>Prophet</HI> &s;aith of the <HI>Edomites,</HI> hath deceived them, in&s;tead of a thankful acceptance of &s;o merciful a favour, and abundance of graces concluded for them, did mo&s;t de&s;perately reject their own happine&s;s; and as not forgetting their u&s;ual Treacheries, they laid &s;nares, and plotted how they
<PB N="33" REF="144">might take the noble Marque&s;s, and render evil, what or how much I know not, to him, that had, with much co&s;t, and more paines, procured &s;o much good for them.</P>
<P>To &s;hew unto us, that, as the Inhabitants of the I&s;le of <HI>Malta,</HI> unju&s;tly &s;aid of Saint <HI>Paul,</HI> &s;o we might ju&s;tly &s;ay of them, though the mercifull King de&s;ired not their Blood, to their ruine; yet vengeance would not &s;uffer them to e&s;cape;
<NOTE PLACE="marg"><HI>Act.</HI> 28.4.</NOTE> but, as the Lord &s;aid of <HI>Edom,</HI> behind, <HI>they who&s;e judgment was not to drink of the Cup, have a&s;&s;uredly drunken; and art thou he, that &s;hall altogether go unpuni&s;hed? thou &s;halt not go unpuni&s;hed; but thou &s;halt &s;urely drink of it,</HI> for I <HI>have &s;worne by my &s;elf, &s;aith the Lord, that</HI> Bozra <HI>&s;hall become a de&s;olation, a reproach, a wa&s;te,
<NOTE PLACE="marg"><HI>Jerem.</HI> xlix. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>Jerem.</HI> xlix. v. 37.</NOTE> and a cur&s;e, and all the cities thereof &s;hall be perpetual wa&s;tes;</HI> and as the Lord &s;aid of <HI>Elam, I will cau&s;e it to be di&s;maid before their enimies, and before them that &s;eek their-life, and I will bring evill upon them, even my fierce anger,</HI> &s;aith the Lord, and <HI>I will &s;end the Sword after them, till I have con&s;umed them;</HI> &s;o the very like judgment doth now fall upon the <HI>Iri&s;h,</HI> for the Sword is &s;ent after them,
<NOTE PLACE="marg">And yet the la&s;t <HI>v.</HI> of this <HI>C.</HI> may be a great comfort unto the <HI>Iri&s;h,</HI> for it &s;hall come to pa&s;s in the latter dayes, that I will bring a|gaine the cap|tivity of <HI>Elam,</HI> &s;aith the Lord, and &s;o the <HI>I|ri&s;h</HI> repenting and reduced to their obedi|ence may be received again into a &s;ociable communion and become a great and a good nation.</NOTE> and they are di&s;maide before their Enemies, and they are become a De&s;olation, a reproach, a wa&s;te, and a cur&s;e, and their cities, as they were theirs, perpetual wa&s;tes; and that, even in the judgment of man, mo&s;t ju&s;tly too; becau&s;e as I &s;hewed to you before, they have rebelled again&s;t the Lord, and again&s;t a good King, and were &s;o cruel again&s;t their brethren, and have committed &s;uch horrible wicked|ne&s;s again&s;t innocent per&s;ons; and yet, as blinded in their own malice, they have refu&s;ed their own happine&s;s; for now the Lord God, that mini&s;treth true judg|ment unto the people, maketh inqui&s;ition, by his Magi&s;trates, for all the Blood, that they have &s;pilt; and if the Blood of <HI>Abell,</HI> that was but one man, cried &s;o loud to God from off the Earth, for vengeance again&s;t <HI>Caine,</HI> that was likewi&s;e but one &s;ingle murtherer; then how much more loud, do the Bloods of &s;o ma|ny hundreds of men, &s;o many women, and &s;o many infants, as &s;o many thou&s;ands of the&s;e <HI>Iri&s;h</HI> Rebells, have mo&s;t cruelly &s;pilt, crie to God, for Vengeance again&s;t tho&s;e wicked murtherers.</P>
<P>And therefore, what&s;oever hath befallen them, or &s;hall happen unto them; God mu&s;t needs be ju&s;tified in all the judgments of the&s;e rebells; and them&s;elves cannot deny, but that he, which &s;its in the Throne that judgeth right, hath done them right, in all that is done unto them. And I fear that before God makes an end of their puni&s;hment, as the Prophet &s;aith, <HI>I will houle for</HI> Moab <HI>and I will crie out for all</HI> Moab, <HI>mine heart &s;hall mourne for the men of</HI> Kir-heres, <HI>O vine of</HI> Sibmah,
<NOTE PLACE="marg"><HI>Jerem</HI> xlviii. 31.</NOTE> <HI>I will weep for thee with the weeping of Jazer;</HI> &s;o we may weep and lament for the de&s;olation of <HI>Ireland,</HI> and the &s;ad condition of the poor <HI>Iri&s;h</HI> people, when they &s;hall find and feel, the mighty di&s;tance and difference, betwixt a mercifull King that they had, and mercile&s;s enemies and a cruel Tyrant, who&s;e little fingers, &s;hall be found heavier then the King's loynes, and who,
<NOTE PLACE="marg">For the&s;e things we<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e written in the time of the U|&s;urper.</NOTE> in &s;tead of tho&s;e twigs wherewith the King would have mo&s;t gently whipped them, will mo&s;t &s;everely Scourge them with <HI>Scorpions.</HI></P>
<P>Fourthly, touching the <HI>Scots,</HI> I &s;hall, as brief as I can &s;peak.</P>
<LIST>
<ITEM>1. Of <HI>Charles Stuart,</HI> whom they Crowned to be their King, and is both their and our lawfull King.</ITEM>
<ITEM>2. Of tho&s;e perfideous, and di&s;tre&s;&s;ed Subjects, that have Crowned him.</ITEM>
</LIST>
<P>Fir&s;t, their Crowned King <HI>Charles Stuart,</HI> as the Son of a good Father, and no le&s;s Virtuous a mother, is in the judgment of all, that now know him, a verie wi&s;e, di&s;creet, and Prudent Prince; and, they &s;ay, as Valiant and Couragi|ous, as any Gentleman what&s;oever; I need not &s;ay much of his worth, it is &s;o well known to all that know him, and his Enemies cannot deny it, neither doth the Relation of his worth any ways le&s;&s;en theirs, that have any worth in them; but were he as wi&s;e as <HI>Solomon,</HI> the my&s;teries of States, and the requi&s;ites to govern many people, will require many heads, and tho&s;e likewi&s;e not of the meane&s;t &s;ort, but of the wi&s;e&s;t, and greate&s;t capacities to a&s;&s;i&s;t him; for, as <HI>Xenophon</HI> &s;aith, <HI>Pauca aliqua unus videat, unus audiat,</HI> one man can neither &s;ee much, nor hear much,
<PB N="34" REF="145">and therefore <HI>Tacitus</HI> none of the meane&s;t States-men &s;aith,
<NOTE PLACE="marg"><HI>Xenophon. Cyr.</HI> lib. 8.</NOTE> <HI>Non e&s;t unius mens tantae molis capax;</HI> but great affairs, &s;uch as fall out within the Spheres of Kings and Princes, do require many Heads to advi&s;e, and many hands to effect, and manage them;
<NOTE PLACE="marg">How requi&s;ite it is for all Kings and Princes to have wi&s;e Coun&s;ellours to advi&s;e them and to be con|&s;uited with.</NOTE> when as one arm is altogether un&s;ufficient to bear up &s;o un&s;up|portable a Burthen, as is the Government of many people, and one brain is not capable of &s;uch a charge, as to be alone &s;ufficient to advi&s;e how to di&s;charge &s;o great a bu&s;ine&s;s; but as <HI>Velleius</HI> &s;aith, <HI>Magna negotia magnis adjutoribus egent,</HI> great bu&s;ine&s;&s;es do require great a&s;&s;i&s;tants; and therefore, a Princes, or King's affairs being great, e&s;pecially to regain &s;uch a lo&s;s, as this Prince received, he mu&s;t not follow his own opinion, though grounded upon very probable &s;uppo|&s;itions, but he mu&s;t yield to his faithful Coun&s;ellours, when they produce more forcible rea&s;ons: becau&s;e, he that needeth no Coun&s;el, e&s;pecially in great mat|ters, mu&s;t be more then a man, and he that refu&s;eth all Coun&s;el, is not much better then a Bea&s;t. And it was mo&s;t wi&s;ely &s;aid of <HI>Mar. Antoninus,</HI> the Phi|lo&s;opher,
<NOTE PLACE="marg"><HI>Aequius e&s;t ut ego tot talium|que amicorum Con&s;ilia &s;equar, quam tot tales|que amici mei unius volunta|tem. Tit. Liv.</HI> lib. 44.</NOTE> It was fitter, that he &s;hould follow the Coun&s;el of &s;uch, and &s;o many Friends, then that &s;uch, and &s;o many men &s;hould follow the mind and will of him|&s;elf alone; for he like a wi&s;e man judged that man which doth all things out of his own head, <HI>&s;uperbum mag&iacute;s qu&agrave;m &s;apientem e&s;&s;e;</HI> rather a proud man then a wi&s;e man, as <HI>Titus Livius</HI> &s;aith.</P>
<P><HI>Charles Stuart</HI> our now mo&s;t gracious <HI>King,</HI> therefore, I make no que&s;tion had his Coun&s;ellours then; and, as we finde it by the Transactions of bu&s;ine&s;s in <HI>Jer&s;y,</HI> and <HI>Breda,</HI> he was in his greate&s;t affairs guided by them; the more fault theirs, if they misguided him, though the more dammage his; neither yet can he be excu&s;ed from all fault, if he was misguided by them; the great God that governs all things, and crowns events according to their de&s;erts, hath made it manife&s;t to the world,
<NOTE PLACE="marg">Laertius in So|lon.</NOTE> that his Coun&s;ellours have not fully followed the old rule in <HI>Laertius,</HI> <GAP DESC="foreign">; <HI>Con&s;ule non quae &s;uavi&s;&s;i|ma, &s;ed quae optima,</HI> Coun&s;el not tho&s;e things, that &s;eem mo&s;t &s;weet, and plea|&s;ant, but tho&s;e things which are be&s;t, and mo&s;t hone&s;t; for the&s;e <HI>Ductores Prin|cipis,</HI> Coun&s;ellours of this young <HI>Prince,</HI> con&s;ulting with fle&s;h and blood, and con&s;idering what was like&s;t to advance his de&s;ign, and not con&s;idering what was mo&s;t agreeable to God's Will, have in the Judgment of &s;ome, not &s;o well advi&s;ed their good Ma&s;ter; and had he not been, as it &s;eemeth, another <HI>Jedidia,</HI> beloved of God, by following their Coun&s;el in the Cour&s;e, that he took, he might have been taken in a &s;nare to his utter ruine.
<NOTE PLACE="marg">That is in <HI>Wor|ce&s;ter</HI> Fight.</NOTE></P>
<P>But, what was the Coun&s;el that they gave him? it appeareth by the tryal of Ma&s;ter <HI>Love,</HI> and by the event of tho&s;e treati&s;es, betwixt the <HI>Scots</HI> Commi&s;&s;i|oners, and the <HI>Presbyterian</HI> Agents out of <HI>England,</HI> Captain <HI>Titus, Drake,</HI> and the re&s;t, and the Prince; that they per&s;waded him to comply with the <HI>Scots;</HI> for that by this means, he &s;hould peaceably gain the Crown of <HI>Scotland,</HI> and with the Strength of <HI>Scotland,</HI> joined with the <HI>Presbyterian</HI> Party of <HI>England,</HI> which were very con&s;iderable, he might ea&s;ily gain the <HI>Kingdom</HI> of <HI>England,</HI> and then <HI>Ireland</HI> mu&s;t needs yield. An unque&s;tionable uncontroulable way in the judge|ment of man; but it &s;eemed not &s;o with God, as the event did make it clear; and therefore, as when the Coun&s;ellours of <HI>Rheoboam</HI> differed in their advice, the one &s;ort, &s;aying, <HI>Si loquaris verba lenia</HI> &mdash; &s;peak to this people fair, and they will be thy Servants; and the other &s;ort bidding him to tell them, that <HI>His Father whipped them with rods,</HI> but <HI>he would &s;courge them with Scorpions; Rhe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|boam</HI> &s;hould have had the Di&s;cretion to know, which was the be&s;t to follow; for herein con&s;i&s;teth the greate&s;t wi&s;dom of any Prince, in the Election of his Coun|&s;el; becau&s;e it is mo&s;t likely, that among many wi&s;e men, both the be&s;t, and the wor&s;t Coun&s;el will be propounded.</P>
<P>And it is a point of great wi&s;dom to be able to follow the be&s;t, to choo&s;e the good, and to refu&s;e the evil; and the wi&s;e&s;t man in the world may ea&s;ily fail herein; e&s;pecially in great matters, who&s;e future, and contingent events are &s;o doubtful.</P>
<PB N="35" REF="145">
<P>And therefore it is no wonder, nor any fault-unexcu&s;eable, for the be&s;t tra|veller to mi&s;take his way in the dark, or in a wilderne&s;s among the thickets:</P>
<P>But could any wi&s;e man, that remembered the former pa&s;&s;ages betwixt the <HI>Scots,</HI> and the late pious <HI>King,</HI> think, or any good Chri&s;tian believe, that God (who&s;e ways are always right, as the Prophet &s;peaketh, <HI>and the ju&s;t &s;hall walk in them;</HI> but <HI>the transgre&s;sors &s;hall fall therein</HI>) would pro&s;per the coun&s;el that lea|deth to any erroneous cour&s;e? no, no; this cannot be. And therefore, as I conceive; the Coun&s;ellors of this good Prince failed, though, not in their love and faithfulne&s;s to their Ma&s;ter, but in their advice in directing him the be&s;t way; and he, not knowing which way was be&s;t,
<Q>Incidit in <HI>Scyllam</HI> cupiens vitare <HI>Charibdim:</HI></Q> By &s;eeking to e&s;cape the Lions (it may be the <HI>Iri&s;h</HI> Catholicks) he fell among Bears, if I may &s;o call the <HI>Scotti&s;h</HI> Presbytery, who&s;e feet,
<NOTE PLACE="marg"><HI>Rev.</HI> xiii. 2.</NOTE> the holy Scripture tells us, <HI>are as the feet of a Bear.</HI></P>
<P>But his Coun&s;ellors may an&s;wer, as a very learned <HI>Scotchman,</HI> di&s;cour&s;ing hereof an&s;wered me; that their purpo&s;e was right, and their intention exceed|ing good, aiming at the &s;ame end, as is now, ble&s;&s;ed be God for it, come to pa&s;s.</P>
<P>But I &s;ay, the ju&s;t God will not approve of our intentions to do good, if we go about to effect that good by an evil way: for, as the Scholes tell us, <HI>&s;i bonum feceris mal&acirc; intentione, non imputabitur tibi pro bono,</HI> if thou doe&s;t good, with an ill intent, it &s;hall not be imputed to thee for good; &s;o in like manner, <HI>&s;i malum feceris bon&aacute; intentione, non imputabitur tibi pro bono,</HI> if thou doe&s;t evil, though thou meane&s;t never &s;o well, and thine intention be never &s;o good; yet &s;hall it not be imputed to thee for good; becau&s;e the God that is mo&s;t perfect in all his ways, and in every thing, doth require that the good which we do, &s;hould be perfect|ly good, <HI>ex omni parte,</HI> on all &s;ides, and in every re&s;pect: for as the Prophet &s;peaketh, <HI>He requireth truth in the inward parts,</HI> and will have heart, and hand, minde, and tongue to go together; and therefore we may not do evil, that good may come thereof, or to enable us to do good,
<NOTE PLACE="marg"><HI>Job</HI> xiii. 7.</NOTE> <HI>neither may we &s;peak wickedly for God,</HI> nor talk deceitfully for him, as <HI>Job &s;peaketh:</HI> much le&s;s may we do the &s;ame, for the greate&s;t preferment in the World.</P>
<P>And therefore if this good Prince had been well informed, and throughly given to under&s;tand all the former pa&s;&s;ages, and proceedings of tho&s;e <HI>Scots,</HI> that &s;o undutifully, &s;o unkindly, and &s;o treacherou&s;ly dealt with his good Father, and for what ends they did it, I believe he would have never wandred tho&s;e ways that he travelled unto them; but he having thus mi&s;taken his way, he mi&s;&s;ed of his end, and the <HI>Presbyterians,</HI> that had made a Covenant with death, as the Prophet &s;peaks of the <HI>Jews,</HI> and an agreement with Hell it &s;elf, did not &s;tand any ways to further his de&s;ign: but, when the overflowing Scourge did pa&s;s through, then were they troden down by it; and he had been likewi&s;e troden down him&s;elf, or taken, which had been wor&s;t, had not the eye of Heaven, which &s;aw the innocen|cy of his heart, not wittingly offending in any way, watched over him, and as he did, when he led <HI>Jacob</HI> to <HI>Padan-Aram,</HI> that he might e&s;cape his Brother's wrath, &s;o it guided him, mo&s;t miraculou&s;ly, in man's judgment, to the haven where he would be, that &s;o, he might e&s;cape the treachery of &s;ome profe&s;&s;ed friends, and be delivered from the malice of his cruel enemies: for I fear we may &s;ay, with <HI>Obadiah, All the men of thy confedracy have brought thee even to the border,
<NOTE PLACE="marg"><HI>Obadiah v.</HI> 7.</NOTE> the men that were at peace with thee, have deceived thee, and they that eat thy bread, have layd a wound under thee;</HI> that is, his own coun&s;ellours, by per&s;wading him to take the Presbyterian way: I am confident, and &s;ure, that God never approveth of their cour&s;es, nor for a man to accept of his own right, by an indirect way: and therefore I finde not, that he ble&s;&s;ed any of the <HI>Scots</HI> de&s;igns, but as <HI>Nahum</HI> &s;aith of
<PB N="36" REF="146"><HI>Niniveh,</HI>
<NOTE PLACE="marg"><HI>Nahum</HI> 3.13.</NOTE> &s;o we may &s;ay of them, <HI>thy people in the mide&s;t of thee are Women, the gates of thy land &s;hall be &s;et wide open unto thine enemies, and the fire &s;hall devour thy barrs;</HI> and I think, they have found it true them&s;elves, through their Kingdom when the Lion, and his Bears, the Tyrant, and his Whelps came among&s;t them.</P>
<P>And therefore, this deliverance of the Prince, being of the like nature as tho&s;e wonderful deliverances, that God wrought for other good Princes, which are &s;et down by <HI>Camerar: libro &s;ecundo capite decimo:</HI> being &s;uch a &s;pecial act of God's favour, and &s;o wonderful in our eyes, and as I believe with the&s;e for|mer <HI>praecedentia,</HI> fore-pa&s;&s;ed things, will be a warning to him, and to all others, to amend future things, and to dete&s;t, and abandon this Presbyterian way, which I am confident the Lord hateth, and do a&s;&s;ure my &s;elf, will never ble&s;s it, nor them that cordially follow it, if they do rightly under&s;tand it: how&s;oever he may in his &s;ecret Coun&s;el, &s;uffer them, as he doth many other Sinners, and great offen|dours, for a time to tyranni&s;e over his children, and to pro&s;per in this World, which is, but as the Prophet &s;aith, a <HI>&s;lippery</HI> &s;tation; when as <HI>Claudian</HI> &s;peaking of <HI>Ruffinus,</HI> and his confederates, &s;aith,
<Q><L>&mdash;tolluntur in altum</L>
<L>&V;t lap&s;u graviori ruant,</L></Q> God lifteth them up, to throw them down, which makes their overthrow the greater, by how much their exaltation is the higher; for,
<Q>Qui jacet in terra, non habet unde cadat,</Q> He that walketh upon the ground, can have no great fall, but as <HI>Horace</HI> &s;aith,
<Q><L>Saepius ventis agitatur ingens</L>
<L>pinus, &amp; cel&s;ae graviori ca&s;u</L>
<L>decidunt turres, feriuntque &s;ummos</L>
<L>ful<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ura montes.</L></Q> And &s;o I believe their fall will be ere long, which now ride on other men's pal|freys, and jet it up and down in pride, in their Brethren's garments; becau&s;e, as <HI>Job</HI> &s;aith,
<NOTE PLACE="marg"><HI>Job.</HI> 20.5, &amp; 27.</NOTE> <HI>The triumphing of the Wicked is but &s;hort, and the joy of the Hypocrite is but for a moment,</HI> when as the heavens &s;hall reveile his iniquity, and the earth &s;hall ri&s;e up again&s;t him.</P>
<P>Secondly, for the re&s;t of the <HI>Scotti&s;h</HI> nation Mr. <HI>Hall</HI> a Coun&s;ellour for the Common-Wealth of <HI>England,</HI>
<NOTE PLACE="marg">The trial of Mr. <HI>Love,</HI> pag 76. How the <HI>Scots</HI> have been al|ways avers and great enemies to the <HI>Engli&s;h</HI>-Nation.</NOTE> in the triall of Mr. <HI>Love,</HI> &s;aieth, that Ma&s;ter <HI>Love</HI> held <HI>Intelligence</HI> with the <HI>Scotti&s;h</HI>-Nation, which truely, &s;aith he, I do con|ceive hardly an <HI>Engli&s;h</HI> man, that had the blood of an <HI>Engli&s;h</HI> man running in his Veins, would joyn in confederacy with that Nation, of all the Nations in the World, again&s;t the Common-Wealth: a Nation, that hath been known, to have been a con&s;tant enemy to this nation in all ages through the memory of all Hi&s;tories; whereby
<NOTE PLACE="marg">* If this be true.</NOTE> you may gue&s;s, how worthy they are to have an union with this Nation, and how wi&s;ely we do, to &s;ubmit our &s;elves, by an indi&s;&s;oluble Covenant to their <HI>Scotti&s;h</HI>-di&s;cipline; and therefore touching the now di&s;tre&s;&s;ed, and &s;ubdued &s;ubjects of <HI>Scotland,</HI> e&s;pecially tho&s;e that Covenanted with the Par|liament of <HI>England,</HI> to overthrow the e&s;tabli&s;hed Government of our Church, and to &s;et up the beggerly Presbytery, I may mo&s;t truely &s;ay,
<Q><L>lex non ju&s;tior ulla;</L>
<L>Quam Artifices tales arte perire &s;u&acirc;</L></Q>
<PB N="37" REF="146">Never Nation was more ju&s;tly dealt withall, then they be by what <HI>Crumwell</HI> brought upon them: for though according to the <HI>Apo&s;tles</HI> warrant, &s;aying, <GAP DESC="foreign">, the <HI>Cretians are always lyars,</HI> I might ju&s;tly &s;ay, there are natio|nal &s;ins, as well as per&s;onal; and you know that <HI>punica fides,</HI>
<NOTE PLACE="marg"><HI>Titus</HI> 1.12,</NOTE> grew to be a Pro|verb among the <HI>Romans,</HI> to note out a perfidions per&s;on! &s;o I might truely tell you, that from <HI>Fergu&s;ius</HI> the renowned King of the <HI>Scots,</HI> that fir&s;t entred <HI>Ire|land,</HI> and afterwards was drowned at <HI>Carreg-fergus,</HI> now corruptly called <HI>Knoc|fargus,</HI> in that Kingdom, their own Chronicles do te&s;tify, how this Nation have been always, &s;uch as Saint <HI>Stephen</HI> &s;aith, the <HI>Jews</HI> were, <HI>a &s;tiff-necked, and uncir|cumci&s;ed in heart, and ears;</HI> that have allways re&s;i&s;ted the Holy Gho&s;t, even as their Fathers did, &s;o did they; &s;o were the <HI>Scots,</HI> a &s;tiff-necked, &s;tubborn, and rebellious people, that have always re&s;i&s;ted their own lawful Princes, by depo&s;ing &s;ome, and killing others, whom they di&s;liked, and whom I could ea&s;ily name (if it were not for fear to be too tedious, unto you) out of their own Chronicles: And though they had many brave Commanders, and gallant Soldiers among&s;t them, and &s;ome great Schollars, as furious <HI>Knox,</HI> Antimonarchical <HI>Buchanan,</HI>
<NOTE PLACE="marg">That the <HI>Scots,</HI> have been ever a mo&s;t rebelli|ous Nation.</NOTE> in his <HI>Junius Brutus,</HI> and <HI>De Jure regni apud</HI> Scotos; and the like not a few, yet as a little <HI>colloquintida</HI> &s;poileth all the whole pot of pottage; &s;o their treachery, and Rebellion again&s;t their Kings, ob&s;cureth all the good parts that can be in them; It is a rare commendation, that <HI>Quintus Curtius</HI> gives unto the <HI>Per&s;ians</HI> for their love, and faithfullne&s;s unto <HI>Darius</HI> their King, in his dejected Fortunes, when they would rather lo&s;e their own lives, then betray their King; and <HI>Dami|anus a Goes</HI> tells us that many <HI>Infidels</HI> among the <HI>Indians,</HI> were not inferiours to the be&s;t nations in their Obedience, and Loyalty to their Kings; and yet the <HI>Scots,</HI> of all other Nations, are as (they &s;ay) clean contrary; for, to go no fur|ther then our times, it is not unknown to both Kingdoms, how many &s;ignal fa|vours were conferred upon men of all &s;orts, both the nobles, Gentles, and Plebeyans of <HI>Scotland,</HI> by King <HI>James,</HI> that made him&s;elf poor,
<NOTE PLACE="marg">How liberal, and bountiful King <HI>James</HI> hath been un|to the <HI>Scots.</HI></NOTE> to make them rich, and many times, emptied his own Exchequer to fill their pur&s;es, and how King <HI>Charles,</HI> never impo&s;ed any heavy burthen upon them, but was no &s;mall be|nefactour to them, preferring them in his own hou&s;e to places of the greate&s;t honour, and be&s;t profit, and tho&s;e that came with their &s;taff like <HI>Jacob,</HI> over the <HI>Tweed,</HI> and in their blew Bonnets into <HI>England,</HI> they were in a &s;hort &s;pace, en|riched, Knighted, and ennobled in the King's Court.</P>
<P>But lea&s;t that this Commemoration of benefits &s;hould be taken for an expro|bration, as the Comick &s;peaketh, I will not name tho&s;e great per&s;ons, that have been made great by this good King, and that I could have &s;et down, for unthankful retributours of &s;uch great favours; yet in general, I would that all men knew, how they have all rewarded their de&s;erving Prince; for that <HI>ble&s;&s;ed man</HI> in his <GAP DESC="foreign"> &s;aith, <HI>The Scots are a Nation,
<NOTE PLACE="marg">The King in his <GAP DESC="foreign">. How lovingly King <HI>Charles</HI> u|&s;ed the <HI>Scots.</HI></NOTE> upon whom I have not onely tyes of nature, &s;overeignty, and bounty with my Father of ble&s;&s;ed memory,</HI> but al&s;o <HI>&s;peci|al; and late obligations of Favours, having gratified the active &s;pirits among them &s;o far, that I &s;eemed to many, to prefer the de&s;ires of that party, before mine own intere&s;t, and honour:</HI> And <HI>Cicero</HI> tells us, that, <HI>ingratitudine nihil mali non ine&s;t,</HI> there is no evill that is not re&s;iding in an unthankful Wretch, and <HI>Au&s;onius</HI> &s;aith, that <HI>ingrato homine terra pejus nil procreat,</HI> The earth never brought forth a vi|ler thing, or wor&s;er wood then an unthankful man: and could there be found be&s;ides the <HI>Jews,</HI> a more unthankful people on earth, then the <HI>Scots</HI> have been to this, their own lawful, loving King, and bountiful Benefactour?
<NOTE PLACE="marg">How unthank|ful the <HI>Scots</HI> are.</NOTE> Witne&s;s that mon&s;ter of men, whom the King made Lieutenant of the <HI>Tower,</HI> the chiefe&s;t Fort of all <HI>England,</HI> and he made him&s;elf the King's mortal enemy; and be&s;ides him, witne&s;s a thou&s;and more, whom the King rai&s;ed from the dunghil, to make them companions of Princes, and they to requite him, combined with the Parlia|ment, fought again&s;t their King, to &s;ubdue him, and to bring him to nothing: <HI>hoc magnum e&s;t, hoc mirum;</HI> and may not this be wondered at? that the earth
<PB N="38" REF="147">&s;hould bring forth &s;uch creatures, as are unworthy to live upon the earth? for, have they not like mortal Enemies, in a mo&s;t ho&s;tile manner, invaded the King's Territories, and warred again&s;t him with as perfect fury, as ever <HI>Han|nibal</HI> did again&s;t the <HI>Romanes?</HI> and we all know, or &s;hould know, that no cau|&s;es are warrantable for the undertaking of a war, if ju&s;tice be not the ground thereof;
<NOTE PLACE="marg"><HI>Lip&s;ius polit.</HI> lib. 5.</NOTE> <HI>Ju&s;tum autem non e&s;t, quod tria haec non habet ju&s;ta; autorem, cau&s;am, &amp; finem;</HI> and ju&s;t it cannot be, &s;aith <HI>Ju&s;tus Lip&s;ius,</HI> if it hath not the&s;e three ju&s;t things: A ju&s;t <HI>Author,</HI> a ju&s;t <HI>Cau&s;e,</HI> and a ju&s;t <HI>End.</HI> And <HI>Titus Livius</HI> &s;aith,
<NOTE PLACE="marg"><HI>Tit. Livius.</HI> lib. 9.</NOTE> <HI>Ju&s;tum bellum, quibus nece&s;&s;arium, &amp; pia arma, quibus nulla, ni&s;i in armis, relinquitur &s;pes;</HI> that war is ju&s;t, to whom it is nece&s;&s;ary, and they do rightly fall to take Arms,
<NOTE PLACE="marg">And no War in no time for no cau&s;e can be ju&s;t, that is made by Sub|jects again&s;t their King.</NOTE> which have no help nor hope but in their Arms. <HI>In eum autem, qui ju&s;te agere, &amp; &s;atisfacere paratus e&s;t, nefas e&s;t bellum &s;umere;</HI> &s;aith <HI>Thucidides,</HI> but it is an heinous offence to make war again&s;t him, that if you be wronged, is ready to do you right, and to make you &s;atisfaction: and wherein I pray you could the <HI>Scots</HI> &s;hew them&s;elves ju&s;tly grieved, and <HI>King Charles</HI> did not mo&s;t willingly, and beyond expectation give them, and offer them, full &s;a|tisfaction?</P>
<P>And what cau&s;e then could they pretend for this Inva&s;ion? &s;urely none at all but onely covetou&s;ne&s;s, and a de&s;ire to be enriched, either with Spoils and Plun|derings, or with very fair Compo&s;itions, as they were by the means of their Confederates in <HI>England,</HI> with the Sum, as was &s;aid, of three hundred thou&s;and pounds, a fair Sum for &s;uch a foul Fact: and therefore, the&s;e doings mu&s;t needs be odious, both to God, and to all good men.</P>
<P>And yet I will &s;hew you greater Abomination of the&s;e abominable rebellious Creatures, for they had, as the Parliament of <HI>England</HI> had done likewi&s;e, ta|ken their Oaths of Allegiance, and Fidelity to his Maje&s;ty: and how have they kept their Faith, and ob&s;erved their Oathes? did they not, being Scholars, re|member what the Poet &s;aith,
<Q><L>Non bove mactato caele&s;tia Numina gaudent,
<NOTE PLACE="marg"><HI>Ovid Epi&s;t.</HI> 18.</NOTE></L>
<L>Sed quae pre&s;tanda e&s;t, &amp; &s;ine te&s;te, fides: <HI>[id e&s;t]</HI></L></Q> That God delighteth more in ob&s;erving Faith, and performing Promi&s;es, then in &s;acrificing whole Oxen to him. <HI>Nam fidem qui perdidit, nihil ultra pote&s;t;</HI> for he that hath lo&s;t his faith,
<NOTE PLACE="marg">How heinous a thing it is to break our faith, and to fal<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ifie our Oaths.</NOTE> hath lo&s;t all that he hath worth any thing, and is un|worthy to live among men: And would the&s;e men violate their &s;olemn Oaths, think you? &s;urely men will hardly believe it, if they did not &s;ee it; for a perfi|dious Violation of an Oath, and Covenant, is as damnable as <HI>Athie&s;m,</HI> if not wor&s;e, becau&s;e this wittingly and willingly abu&s;eth and &s;corneth that Deity, which it nece&s;&s;arily, though unwillingly acknowledgeth; and therefore the Hea|then man could advi&s;e us; <GAP DESC="foreign">, by no means to for&s;wear our &s;elves, for fear of puni&s;hment from God, and &s;hame among men; becau&s;e, as I &s;aid before out of <HI>Menander,</HI> <GAP DESC="foreign">, though we may deceive men, as Perjurers do many times, yet we mu&s;t not think that our Perjuries, and Fal&s;ities can be hid from God, who&s;e peircing eyes do behold every &s;ecret thought, and will not &s;uffer the Perjurers and Deceivers to go unpuni&s;hed, as it may appear by this one example,
<NOTE PLACE="marg">The Story of Perfidiousne&s;s of <HI>Hat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o</HI> Bi|&s;hop of <HI>Mentz.</HI></NOTE> which I have picked out of many, that might be produced to the &s;ame purpo&s;e, of <HI>Hatto,</HI> Bi&s;hop of <HI>Meutz;</HI> for <HI>Abbas &V;rsber|gen&s;is</HI> writeth, that <HI>Adelbert,</HI> Count Palatine of <HI>Franconia,</HI> being charged to have &s;lain the Emperours Son, and upon that &s;u&s;pition, being &s;traitly be&s;ieged by the Emperor; but the Ca&s;tle of <HI>Adelbert</HI> being very &s;trong, both by nature, and by art, the Siege did no whit promi&s;e, either the taking of it, or the yield|ing up thereof; therefore <HI>Hatto</HI> being a near Kin&s;man to <HI>Adelbert,</HI> and de&s;ire|ous to curry favour with the Emperor, employed him&s;elf, by cheating means, to
<PB N="39" REF="147">draw his Co&s;en into the Emperour's hands, per&s;wading <HI>Adelbert</HI> to go with him unto the Emperour, and that he might boldly go without any fear of danger, he made a &s;olemn Oath unto him, that, as he came &s;afe out of his Ca&s;tle, &s;o, if they could not well agree, by a good Treaty, he would bring him &s;afe again unto his Ca&s;tle; whereupon <HI>Adelbert</HI> con&s;ented to go with him, and went a prety way from his Ca&s;tle; but <HI>Hatto,</HI> looking upon the Sun, &s;aid, the Morning was well &s;pent, and there was a long way to the Emperours Camp, and therefore he thought it was their be&s;t Cour&s;e, to return to the Ca&s;tle and to break their Fa&s;t, and then they might go the better, and with more ea&s;e; and <HI>Adelbert</HI> &s;u&s;pecting no ill, in &s;o fair a Motion, yeilded to return to break their Fa&s;t, and he courte|ou&s;ly entertained his Co&s;en, and after Break-fa&s;t, they rid both to the Empe|rours Camp; where pre&s;ently the Emperour adjudged <HI>Adelbert</HI> to dy; where|upon he calleth for <HI>Hatto,</HI> and accu&s;ed him of Trea&s;on, and Perjury, except he performed his Promi&s;e to bring him back &s;afe again into his Ca&s;tle; whereto the Bi&s;hop an&s;wered, that he was acquitted of his Oath, in that he carryed him to his Ca&s;tle, when they returned to break their Fa&s;t; and upon this perfideous trick the credulous Earl lo&s;t his life, and the Emperour &s;ei&s;ed upon all his Seigni|ories; but for this wicked part <HI>Hatto</HI> could never blot out his reproach, but was ever afterwards called by the <HI>Germans, Hatto the Traytor;</HI> and as you may finde it in the <HI>Chronological</HI> Collections, taken out of <HI>Petreius</HI> his Library, God &s;uffer|ed this <HI>Hatto</HI> to be carried away by Devils, and to be thrown headlong into a burning pit in Mount <HI>Gibel,</HI> and a voice was heard in the Air, at his throwing in, crying out,
<NOTE PLACE="marg"><HI>Debito &s;uppli|cio &s;celus luere</HI> Budaeus.</NOTE>
<Q>Sic peccando lues, &s;icque luendo rues.</Q> Thus art thou worthily puni&s;hed for thy wicked deeds, &s;o the <HI>P&s;almi&s;t</HI> demand|eth, <HI>Shall they e&s;cape for their wickedne&s;s?</HI></P>
<P>So heinous a &s;in is a perfideous perjury, and &s;o ju&s;t is God in the Severity of his puni&s;hment for the &s;ame; and the rea&s;on is,
<NOTE PLACE="marg">Why God doth &s;o &s;evere|ly puni&s;h Per|jury.</NOTE> becau&s;e every perjured per&s;on makes a mock of God more then mo&s;t of other Sinners do: either denyeth his wi&s;dom, as not thinking him to know all things; or el&s;e argueth him of inju&s;tice, as not regarding the innocent, and conniving with the faults, and malice of the mo&s;t fal&s;e and wicked men, which the Lord will never endure.</P>
<P>And yet with the&s;e &s;weet <HI>Scots,</HI> the&s;e over zealous Saints,
<Q>Tam facile &amp; pronum e&s;t &s;uperos contemnere te&s;tes;</Q> It is but a &s;mall matter to break their faith, they make &s;o &s;mall account to for|&s;wear them&s;elves, when they deem Oathes, but as <HI>Ly&s;ander,</HI>
<NOTE PLACE="marg">How the <HI>Scott</HI> account of Oaths.</NOTE> and <HI>Diony&s;ius</HI> &s;aid of them, and <HI>Alexander</HI> the &s;ixth u&s;ed them; that they were as Toys and Rat|tles, whereby we deceive fools, and delude Children: for as &s;oon as the Parlia|ment had contrived their <HI>wicked Covenant,</HI> and &s;ent to the <HI>Scots</HI> for their con|junction, and a&s;&s;ociation in this impiety, which they knew was the onely Bait to take them; they pre&s;ently &s;wear, contrary to all former Oaths, and &s;ub&s;cribe unto the &s;ame; and accordingly to di&s;annul their Allegiance to the King, and to evacuate their Oaths of Fidelity to him; they join in Arms with the Parliament again&s;t him, to compell him, becau&s;e they could not per&s;wade him to take that <HI>Covenant,</HI> and thereby to for&s;wear him&s;elf, and to become as wicked as them|&s;elves.</P>
<P>And therefore, <HI>&V;t</HI> Carbone <HI>pollicenti quidpiam, &amp; addente jus jurandum,
<NOTE PLACE="marg">What kind of fellow <HI>Carb<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> was.</NOTE> po|pulus</HI> Romanus <HI>vici&s;&s;im juravit, &s;e illi non credere;</HI> as when <HI>Carbo</HI> promi&s;ed any thing, and added his Oath, &s;wearing that he would perform it; the people of <HI>Rome</HI> in like manner, would pre&s;ently &s;wear they did not believe him; even &s;o when the&s;e men, that do thus &s;light their Oaths, do &s;wear any thing, I might &s;wear,
<PB N="40" REF="148">that I will not believe them; and as the Prophet <HI>Jeremy</HI> &s;aith of the <HI>Jews, Shall not the Lord vi&s;it them for the&s;e things,
<NOTE PLACE="marg">Jer. v. 9. &amp; 29.</NOTE> and &s;hall not his Soul be avenged on &s;uch a Nation as this?</HI></P>
<P>And yet this is not all the Wickedne&s;s, and impiety of the&s;e men, but they do &s;till proceed from bad to wor&s;e, from wor&s;e to wor&s;t of all; for as one &s;aith mo&s;t truely, to betray a Kin&s;man, Friend, or Confederate is contrary to all law, odious to all men, injurious to the party betrayed, and a mo&s;t abominable im|piety in the &s;ight of God; and <HI>Petrarch</HI> &s;aith, <HI>Proditore turpius nihil unquam &s;ol vidit, cujus ob&s;coenitas tanta e&s;t, ut &amp; qui artificio ejus egent, execrentur arti|ficem, &amp; caeterorum &s;celerum famam quaerunt hujus infamiam reformident;</HI> the Sun never beheld any thing filthier then a fal&s;e Traytor, who&s;e Villany, and Treache|ry is &s;o great, and &s;o hateful, that they which need, and love his helpe, and trea|cherous art, do notwith&s;tanding abhor, and dete&s;t the Traytor, and they which hunt after the &s;ame of other vices, do exceedingly &s;hun, and fear the infamy of this vice;
<NOTE PLACE="marg">Cicero pro Ro&s;.</NOTE> and the rea&s;on is rendred by <HI>Cicero, Quia nemo fer&egrave; credit ni&s;i ei quem fidelem putat;</HI> becau&s;e no man willingly tru&s;teth any man, but whom he thinketh, and believeth to be an hone&s;t, and a faithful man; and therefore, &s;aith he, <HI>Perditi&s;&s;imi hominis e&s;t, fallere eum, qui lae&s;us non e&s;&s;et, ni&s;i credidi&s;&s;et;</HI> it is the part, and practi&s;e of the wor&s;t, and vile&s;t Wretch in the World, to de|ceive, and betray that man, who had never been hurt, nor betrayed, if he had not tru&s;ted and believed the Traytor, to be an hone&s;t man.</P>
<P>And yet when the good King, by intimation from &s;ome friends, under&s;tood he might be &s;afe with the&s;e, his own native Subjects: who, as the King &s;aith, have oft profe&s;&s;ed, they fought not again&s;t him, but for him, as you may &s;ee in the 22. page of his <GAP DESC="foreign">;
<NOTE PLACE="marg">In his Letter, the 3. of <HI>April</HI> 1646.</NOTE> and as his Maje&s;ty writes, to the honourable Lord Mar|que&s;s of <HI>Ormond,</HI> &s;aying, that having received very good &s;ecurity, that he, and all that &s;hould adhere to him, &s;hould be &s;afe, in their per&s;ons, honours, and con|&s;ciences,
<NOTE PLACE="marg">I would all perfidious trai|tors would read the &s;e|venth Chapter of the 1. Book of <HI>Camerar hi&s;t. Medit.</HI> that &s;heweth the ju&s;t reward that perfidious Traytors de|&s;erve, and have received for betraying their King, Coun|trey, or frien <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> in the <HI>Scotti&s;h</HI> Army, that would really, and effectually joyn with them, and imploy their armes, and forces to a&s;&s;i&s;t them, for the procuring of a happy peace, he re&s;olved on that cour&s;e, that is, to go unto them, and thereupon, with a very great hazard of his own per&s;on, he adventured to pa&s;s throughout all difficulties, and through the very Pikes of his Adver&s;aries, and to commit him&s;elf into the hands of the&s;e men; they very fairly, but mo&s;t fal&s;ly, made a good Merchandi&s;e of his Maje&s;ty, and &s;old him to the Parliament, at a far deerer rate, then the Traytor <HI>Judas</HI> &s;old the Saviour of the World, and the King of Kings, unto the <HI>Jews:</HI> and no &s;uch wonder neither, becau&s;e <HI>Judas</HI> was but an A&s;s to <HI>Le&s;ley,</HI> who had been a Pedlar, or Merchant, as they term Pedlars in the Country, before he became Commander of an Army, and therefore he knew how to &s;ell his ware better then the other; though his &s;in, in one re&s;pect was far wor&s;e; for <HI>Judas</HI> repented of his treachery, and he brought <HI>the thirty pieces of &s;ilver,</HI> all that he had received, every penny, and he threw them down, <HI>contemptu quodam,</HI> with a kinde of disdain, and contempt, and confe&s;&s;ing his fault, &s;aid, <HI>I have &s;inned in betraying the Innocent Blood:</HI> But we do not finde that either <HI>Le&s;ley,</HI> or any other of the&s;e <HI>Scotti&s;h</HI>-Merchants, either repented them of their fal&s;hood, and Treachery, or confe&s;&s;ed their fault, or brought any part, or penny of the price, they received for their King, back again.</P>
<P>But we finde here is in them, <HI>morbus complicatus,</HI> a multiplicity of all kinde of wickedne&s;s;
<NOTE PLACE="marg">The manifold &s;ins of the <HI>Scots</HI></NOTE> Fir&s;t, <HI>Impiety,</HI> Secondly, <HI>Inju&s;tice,</HI> Thirdly, <HI>Coveteou&s;ne&s;s,</HI> Fourthly, <HI>Perfidiou&s;ne&s;s,</HI> Fifthly, <HI>Perjury,</HI> Sixthly, <HI>Treachery,</HI> and what not? <HI>And &s;hall I not vi&s;it for the&s;e things, &s;aith the Lord? and &s;hall not my &s;oule be a|venged on &s;uch a Nation as this?</HI></P>
<P>Yes certainly,
<NOTE PLACE="marg">How ju&s;tly God hath re|quited the treacherous <HI>Scots.</HI></NOTE> God will vi&s;it them, and in &s;ome mea&s;ure he hath held his vi&s;ita|tion among&s;t them already, and he hath &s;ent his Deputies to redre&s;s, and correct their abu&s;es, and them al&s;o for their abu&s;es; Yet you mu&s;t know, there were, and I do know very many of them, very excellent, worthy, and brave men, mo&s;t
<PB N="41" REF="148">faithful, and loyal to their King, and mo&s;t religious, and zealous in the &s;ervice of God, among the <HI>Scots,</HI> both here, and in <HI>Scotland.</HI> And therefore what&s;oever I &s;ay here of the <HI>Scots,</HI> I mean it of tho&s;e, that warred again&s;t their King, Co|venanted with the Parliament, and &s;old him to the Parliament, and upon the&s;e perfidious <HI>Scots</HI> he hath mo&s;t ju&s;tly brought his judgments, to make the Parlia|ment, that invited them to the&s;e impieties, to become the in&s;truments of their puni&s;hments, and a rod to &s;courge them, that formerly were a banquet, to fea&s;t them; &s;o that now we may rightly &s;ay with <HI>Job, A dreadful &s;ound is in their ears; and in their pro&s;perity the de&s;troyer came upon them; and though Wickedne&s;s was &s;weet in their mouths,</HI> when the Parliament filled their Coffers, <HI>though they hid it under their tongues,</HI> that is, by their Hypocri&s;ie, fair glo&s;&s;ing &s;peeches, and pre|tence of piety; yet, <HI>now the meat in their bellies is turned into the gall of a&s;pes within them, and the riches, which they &s;wallowed down,</HI> and which they had, for be|traying their King, <HI>they vomit them up again; God doth cast them out of their bellies,</HI>
<NOTE PLACE="marg"><HI>Job</HI> xx.</NOTE> yea now, they &s;uck the poi&s;on of A&s;pes, and the Viper's tongue doth &s;lay them; they fly from the iron weapon, and the bow of &s;teel doth &s;trike them through; and when they are about to fill their bellies, God &s;hall ca&s;t the fury of his wrath upon them, and &s;hall rain it upon them while they are eating. And how long the&s;e their mi&s;eries &s;hall continue, he onely knoweth, that knoweth the greatne&s;s of their Impieties. O con&s;ider this, all ye <HI>that forget God,</HI> and become not &s;uch tran&s;|gre&s;&s;ors, as they were, <HI>le&s;t he tears you in pieces while&s;t there is none to helpe you,</HI> and remember what <HI>Adonibezek</HI> &s;aid, <HI>Three&s;core, and ten Kings having their thumbs,
<NOTE PLACE="marg"><HI>Judg.</HI> i. 7.</NOTE> and their great Toes cut off, gathered their meat under my table,</HI> and now, <HI>as I have done, &s;o God hath requited me,</HI> that is, when the Children of <HI>I&s;rael</HI> took him, and cut off his thumbs, and his great Toes, ju&s;t as he had done to others.</P>
<P>And therefore, as <HI>Martial</HI> &s;aith of the <HI>Lyon,</HI> which is the Arms of <HI>Scot|land,</HI>
<Q><L>Lae&s;erat ingrato Leo perfidus ore Magi&s;trum,</L>
<L>Au&s;us tam notas contaminare manus;</L>
<L>Sed dignas tanto per&s;olvit crimine poenas,</L>
<L>Et qui non tulerat verbera, tela tulit.</L></Q> Which Mr. <HI>Thomas May</HI> thus excellently tran&s;lates;
<Q><L>A treacherous Lyon hurt his keeper late,</L>
<L>Daring tho&s;e well-known hands to violate,</L>
<L>But for his foul offence he payd full dear,</L>
<L>In&s;teed of &s;tripes, he felt a killing Spear.</L></Q></P>
<P>So may I &s;ay of the Treacherous <HI>Scots,</HI>
<NOTE PLACE="marg">And as he &s;uddenly turned their mirth into heavine&s;s, &s;o he can as &s;ud|denly turn our heavine&s;s into joy.</NOTE> that they &s;oon &s;marted for their Trea|cherie. And when I con&s;ider how they are now punni&s;hed, and plagued by their dear Brethren of our Parliament, that, not long ago, made Speeches in their com|mendation, and gratulory Orations, for the ble&s;&s;ed union betwixt the&s;e two Na|tions, and were the fir&s;t that ran into the &s;ame tran&s;gre&s;&s;ion, and yet are now the chiefe&s;t in&s;truments, that the Lord u&s;eth, for the execution of his Furie upon this perfidious and perjured people, I cannot choo&s;e, but cry out to God, and &s;ay <HI>O Lord God, thou art wonderfull in all thy works,</HI> and mo&s;t wonderfull in all thy judgments, to whom Vengeance belongeth, and thy Vengeance always is mo&s;t ju&s;t, how un&s;earchable are thy ways, and thy Paths pa&s;t finding out, how &s;uddainly can&s;t thou turn the Wheel, and overwhelm the cour&s;es of things, and bring to nought the devices of men, and aba&s;e all tho&s;e that walk in Pride? why then &s;hould not the &s;inner, that is but a Worm, and no man, a Vanity, and altogether lighter then Vanity it &s;elf, tremble, for fear of thee, and be afraid of thy judg|ments, that are &s;o often and &s;o openly &s;hewed in the &s;ight of the World? O my
<PB N="42" REF="149">God, I mo&s;t humbly pray thee, give me thy grace, that I may continually fear thee, and be ever afraid to offend thee. Amen.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD><HI>CHAP.</HI> IV.</HEAD>
<P>FIfthly,
<NOTE PLACE="marg">Who are meant by the long Parlia|ment.</NOTE> Touching the Long Parliament, I mean hereby not onely the Mem|bers, that are elected, and cho&s;en by the Cities, and Counties of this King|dome of <HI>England,</HI> together with the Barons, and Lords of the Upper Hou&s;e, to &s;it in con&s;ultation, for to determine, and &s;ettle matters for the well Government of the People of this Land, and to do all other Acts, that appertain to War, and Peace, but al&s;o all other men, that have complyed with them, and been partakers in their proceedings, and a&s;&s;i&s;ted them any ways, either with Men, Money, or Ammunition,
<NOTE PLACE="marg">The Judg|ments of God upon the long Parliament, two fold.</NOTE> as their A&s;&s;ociates, Confederates, and Approvers of their Actions, Opinions, and Conclu&s;ions, where&s;oever di&s;per&s;ed through out this whole King|dom, or in any other part of the World.</P>
<P>And by the Judgments of God upon the&s;e, or any of the&s;e men, I under &s;tand &s;ome impo&s;ed Punni&s;hment, as a Signal Demon&s;tration of his heavy Wrath, and Di&s;plea&s;ure conceived again&s;t them, for &s;ome great, and extraordinary offences, and tran&s;gre&s;&s;ions of his will: and the&s;e Judgments to be powred forth upon them are either
<LIST>
<ITEM>1. Inchoated,</ITEM>
<ITEM>or</ITEM>
<ITEM>2. Su&s;pended</ITEM>
</LIST></P>
<P>Fir&s;t, The inchoated judgments of God, that are already executed, and manife&s;ted to the World, are to be con&s;idered 2. ways
<LIST>
<ITEM>1. On the whole number, and Ma&s;s of them in general, and &s;pecially the prime, and principal part of them, that &s;at, and con&s;ulted in Par|liament at <HI>We&s;tmin&s;ter.</HI></ITEM>
<ITEM>2. On many particular Members, and the mo&s;t active per&s;ons of that Parliament, and their adherents.</ITEM>
</LIST></P>
<P>Fir&s;t, For the Parliament in gro&s;s, if I &s;hould go about to expre&s;s, and &s;et down what they have done to de&s;erve God's Wrath, and to pull down the Judgments of God upon their own heads, it would be a work more difficult, and a taske far hea|vier, then the twelve labours of <HI>Hercules;</HI> for if this Parliament be, as it is con|ceived by many, and I have, as I do mo&s;t confidently believe, unan&s;werably pro|ved it to be, the great <HI>Anti-Chri&s;t;</HI> and the <HI>Anti-Chri&s;t</HI> is the <HI>Bea&s;t,</HI> that a&s;cended out of the <HI>bottomle&s;s-Pit:</HI> then certainly the Wickedne&s;s, and impieties of this Bea&s;t are &s;o bottomle&s;s, that we cannot dive into the depth thereof.</P>
<P>And truly, their Plots, and Devices, their Actions, and Proceedings, during the time, were &s;o Unnatural, &s;o Unju&s;t, &s;o Ungodly, and &s;o Unparallel'd in any Hi&s;tory; and withall &s;o &s;ubtilley, and &s;o inexplicably contrived, that I mu&s;t needs confe&s;s my learning wants words to expre&s;s them, and my under&s;tanding is not &s;ufficient to comprehend, how many, and how vile they were, how odious unto God, and how injurious unto men; and therefore I onely de&s;ire my reader, to take that &s;atisfaction from me herein, which I have &s;et down concerning their doings in the foregoing Treati&s;es, that I &s;et forth, of the Di&s;covery of My&s;teries, and the Revelation of the great <HI>Anti-Chri&s;t.</HI></P>
<P>And for which doings, the Lord God hath, if not &s;ufficiently, yet apparently &s;hewed his ju&s;t Wrath, and Indignation again&s;t them, many ways.</P>
<P>Fir&s;t, In the di&s;covery of their &s;ecret, Hypocritical, and hidden under-ground My&s;teries of their Iniquitie, which could not otherwi&s;e be &s;ifted out, and mani|fe&s;ted, but by the omni&s;cient Spirit of the all-&s;eeing-God.</P>
<PB N="43" REF="149">
<P>Secondly, In ray&s;ing &s;o many godly men, though to many with the hazard, and to &s;ome with the lo&s;s of their lives and fortunes, to oppo&s;e them, and with a courage, ray&s;ed by the divine Spirit, to with&s;tand their wicked ways, and to uphold the true &s;ervice of the living God.</P>
<P>Thirdly, In the reducing of their chiefe&s;t Plots and Devices to nothing, though, out of his patience and long-&s;ufferings he &s;uffered them for a while to pro&s;per, and to walk on &s;till, and to proceed in their wickedne&s;s: for they intended, like tho&s;e Gyants that built the Tower of <HI>Babel</HI> to erect &s;uch a frame of Govern|ment, in the&s;e Kingdomes, that they only and their Po&s;terity and Succe&s;&s;ours &s;hould &s;it at the Stern, to turn and guide the &s;ame, as the thirty Tyrants did for a while in <HI>Athens,</HI> &s;o long as the <HI>Sun</HI> and <HI>Moon</HI> endureth; and to that end they de&s;troyed their King, they &s;uppre&s;&s;ed the Bi&s;hops, they excluded the Lords, and then framed &s;uch an Engagement, as might infringebly oblige and tie all the inhabitants of the&s;e dominions, to adore them, for their good Ma&s;ters and Go|vernours for ever.</P>
<P>But, lo, <HI>he, that dwelleth in Heaven laughed them to &s;corne,
<NOTE PLACE="marg"><HI>P&s;al.</HI> ii. 4.</NOTE> and the Lord had them in deri&s;ion;</HI> for, as the Spirit of the Lord came upon <HI>Othniel</HI> and upon <HI>Barak</HI> and <HI>Gedeon</HI> to de&s;troy the <HI>Aramites, Canaanites</HI> and <HI>Midianites;</HI> and as the Lord &s;tired up <HI>Samp&s;on,</HI> and <HI>David</HI> to de&s;troy the <HI>Phili&s;tines:</HI> &s;o the &s;ame Spirit &s;tirred up one even the Lord General <HI>Cromwel</HI> a <HI>Phili&s;tine,</HI> from among the&s;e <HI>Phili&s;tines</HI> and a grand Rebel out of the&s;e Rebel's, that did fir&s;t &s;o wi&s;ely di&s;annul their <HI>bra|zen</HI> Engin, the Engagement, and then, &s;eeing his opportunity, and finding how ac|ceptable it would be to God, and beneficial to all good men, he did with an Heroical courage, di&s;&s;olve that knot, and &s;catter tho&s;e Parliament-men, as the Lord &s;cat|tered the <HI>Jews,</HI> that were the murderers of his Son and their own King, over all the parts of this Kingdom: And thus by the ju&s;t Judgment of God, the whol Ma&s;s of that long Parliament, that thought to remaine as Kings for ever, became like the chaff, which the winde &s;cattereth away from the face of the earth. And therefore.</P>
<P>Secondly,
<NOTE PLACE="marg">The ju&s;t Judg|ment of God upon the di&s;|membred members of the long Pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lia|ment.</NOTE> I mu&s;t now proceed to &s;hew you the ju&s;t Judgments of God upon the di&s;membred parts of this great body, as I finde them driven by the winde of God's wrath, here, and there throughout all the parts of the&s;e Dominions. But I mu&s;t confe&s;s, that for the particular per&s;ons of that Parliament and their adher|rents, that have in a great mea&s;ure already felt the heavy hand of God's wrath for their Tran&s;gre&s;&s;ions, in that confederacie, it is a work beyond mans reach, either to &s;et them down, or to &s;hew their puni&s;hments; and therefore I will confine my &s;elf, and as the Lord &s;hewed unto <HI>Mo&s;es</HI> the land of <HI>Canaan</HI> from the top of Mount <HI>Nebo</HI> afar of, which &s;ight mu&s;t needs be therefore, but very partial and imperfect, &s;o will I give you a ta&s;t, and a glimmering light of &s;ome judgments of God, and the ju&s;tne&s;s thereof upon &s;ome particular men, and the more noted Members of that Parliament; and I will begin with him, that was the beginning of our trouble, the fir&s;t di&s;turber of our peace, and the General of the late unhappy War, the Earl of <HI>E&s;&s;ex.</HI></P>
<P>Fir&s;t, It was &s;aid, as I remember, of <HI>Diony&s;ius,</HI> King of <HI>Sicily,</HI>
<NOTE N="1" PLACE="marg">Of the <HI>Earl</HI> of <HI>E&s;&s;ex.</HI></NOTE> that he was a Ty|rant, begot of Tyrants, then which a wor&s;er Character could not be given, and a ba&s;er de&s;cription could not be made of him; &s;aith <HI>Plutarch.</HI> But I will not &s;ay of this noble Lord, who in deed had a great deal of Honour in him, and carried him&s;elf for ought that ever I heard, like a man of Honour, and <HI>pius inimicus,</HI> a noble Adver&s;ary unto the King, that he was a Traytor, begot a of Traytor; yet I mu&s;t &s;ay that his Father was a favourite of Queen <HI>Elizabeth,</HI> and was arraigned and beheaded for Trea&s;on &agrave;ain&s;t the Queen, whether ju&s;tly for his de&s;erts, or unju&s;tly by the malice of his enemies, I will not determine, and though, her Royal Maje&s;ty did Royally, and mo&s;t Graciou&s;ly re&s;tore this man, both to his Fathers Lands, and Honours, and King <HI>James</HI> confirmed the &s;ame, and King <HI>Charles</HI> more then that, made him one of his Privy Council, and Lord
<PB N="44" REF="150">Chamberlain of his Hou&s;e-hold, which was, for Honour, one of the be&s;t Offices, as I take it in the Court, and for profit, a place worth, <HI>viis, &amp; modis,</HI> near about 2000. pounds <HI>per annum,</HI> as I heard: and conferred many other favours upon him, and for all this, this Lord, as is conceived, out of no other cau&s;e, then am|bition of popular prai&s;e, (which greedy de&s;ire of popularity hath undone many a noble minde) or, as others think, out of a &s;ecret grudg, which he bare to this good King, and to King <HI>James</HI> his linage, for giving way to his Lady, and Wife to be divorced from him, onely <HI>propter frigiditatem naturae,</HI> which all Divines, and Canoni&s;ts do not con&s;ent to be a &s;ufficient cau&s;e of divorce, pre&s;ently, and willing|ly accepted the motion of the Hou&s;e of Commons,
<NOTE PLACE="marg"><HI>Plinius</HI> l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b. 8. cap. 23.</NOTE> and commi&s;sion of the Parliament to become the General of all their Forces again&s;t the King: where|in, as <HI>Pliny</HI> writeth of the A&s;pick, &s;aying, <HI>Conjunga fer&egrave; vagantur, nec ni&s;i cum compare vita e&s;t, itaque alterutra, intercepta incredibilis alteri ultionis cur&aacute;, per&s;e|quitur interfectorem, un&uacute;mque eum in quantolibet populi agmine notitia quadam infe&s;tat, perrupit omnes difficultates, ut perdat eum, qui comparem perdiderat;</HI> that he pur&s;ueth him, which hath hurt, or killed his Mate, and knows him among a multitude of men, and therefore hunteth him &s;till, and layeth for him, breaking throughout all difficulties to come at him: &s;o, it may be, this Lord was &s;uch as <HI>Seneca</HI> &s;peaks of, <HI>qui tant&ugrave;m ut noceat, cupit e&s;&s;e potens:</HI> that accepted of his office, that he might be revenged for his di&s;grace; when, notwith&s;tanding, King <HI>Charles</HI> was not the Author of his di&s;honour, nor did any wayes further that divorce, and therefore &s;hould not have been maligned for anothers fault.</P>
<P>Or if it was not for this cau&s;e, as I heard &s;ome confidently &s;ay it was, yet for what cau&s;e &s;oever, this, or any other, and with what minde &s;oever, this Lord accepted that office, as being loth to &s;tain his Honour, and Ambitious to retain the Fame of an honourable Soldier, I never heard the King, nor any other of the Nobility, accu&s;ing him, for any ba&s;e, ignoble, and perfidious act, that he did again&s;t his Maje&s;ty, other then a fair enemy, and a pious Adver&s;ary u&s;eth to do; this I mu&s;t need &s;ay of him, that I never heard any man &s;peak otherwi&s;e of him.</P>
<P>But how did the ju&s;t God like of the&s;e his doings, how fairly &s;oever carried, you may conceive by the &s;ucce&s;s, &s;o far as man can judg of things; for he was wor&s;ted at <HI>Edg-Hill,</HI> the fir&s;t Field that he fought, where he was fain to hide his head in the day of Battel, and the next day to retire, not without &s;ome Di&s;honour, to <HI>Warwick</HI>-Ca&s;tle; and afterwards in <HI>Cornwal,</HI> he was forced to abandon, and leave his whole army, and glad to take the Sea, to carry him back to the rebellious City: for which, and for &s;uch other the like di&s;a&s;ters, that the Parliament conceived, they that &s;o &s;olemny &s;wore a little before, that they would live, and dy with him, do now Vote a di&s;pen&s;ation of that Oath, and di&s;card this unfortunate, though not unhonourable head, and choo&s;e another in his room; and his Lord&s;hip, not without &s;ome di&s;grace, is di&s;robed of his Ex|cellency; and, lea&s;t this potion might, in time, through di&s;content, work &s;ome bitter effect, again&s;t them, that gave it him, as the like hath done to many other rejected, and degraded Officers, that are mo&s;t &s;en&s;ible of di&s;graces, their jea|lou&s;y produced a double pa&s;&s;ion, of Fear, and Hate, and the&s;e cau&s;e the Pa|tient to think, that all remedies are too weak for the Danger; and do force them to apply more violent Phyfick, then either the quallity of the Di&s;ea&s;e, or the Con&s;titution of the di&s;ea&s;ed can &s;u&s;tain; and therefore it is generally reported, and of mo&s;t of the King's Friends, believed, they gave him a <HI>Spa|ni&s;h</HI>-fig,
<NOTE PLACE="marg">The Earl of <HI>E&s;sex</HI> &s;u&s;pected to have been poy&s;oned.</NOTE> &s;ome <HI>Aconites</HI> that wrought too &s;trongly upon his Body, that it &s;oon brought his head into the Grave; And thus was he rewarded for his good &s;ervice unto the Parliament, and the ill offices he did again&s;t his King, God in ju&s;tice &s;uffering the People,
<NOTE N="2" PLACE="marg">Sir <HI>John Ho|tham</HI> and his Son.</NOTE> that magnified him, to de&s;troy him, which is the Common fruit of Popularity,</P>
<P>Secondly, The next per&s;ons that I &s;hall in&s;tance are Sir <HI>John Hotham,</HI> and
<PB N="45" REF="150">his Son with him; whom I &s;hall put both together, becau&s;e both were in the &s;ame fault of di&s;loyalty, to the King, and both ta&s;ted of the &s;ame &s;auce, and &s;uffe|red the like puni&s;hment. This man was the fir&s;t that &s;o unju&s;tly, and &s;o in&s;olent|ly dur&s;t pre&s;ume to enter into <HI>Hull,</HI> the King's own proper Town, and there to &s;eize upon the King's Magazine, and his own peculiar goods, and when the King came in his own per&s;on to require admi&s;&s;ion into the &s;ame, he very undutifully, and uncivilly, to &s;ay no wor&s;e, refu&s;ed to receive him in, but kept him out, with un&s;eemly terms of denial, and, as they &s;ay, with a great deal of Scorn, and Contempt.</P>
<P>And how did the ju&s;t God approve of the&s;e unju&s;t doings? You may gue&s;s by the &s;ub&s;equent puni&s;hment, which both the Father, and his Son have undergone And truly I cannot think of their puni&s;hment, but I mu&s;t remember the Story, that you may finde in <HI>Herodotus</HI> touching <HI>Hermotimus,</HI> and <HI>Pamicetius:</HI>
<NOTE PLACE="marg"><HI>Herodot.</HI> lib. 8.</NOTE> for <HI>Hermotimus</HI> taken Pri&s;oner in War, was &s;old unto <HI>Pamonus,</HI> that was a ba&s;e Merchant, and which made a Trade of very di&s;hone&s;t gain; for,
<NOTE PLACE="marg">The Story of <HI>Hemotimus,</HI> and <HI>Pamonius.</HI></NOTE> &s;eeing that gelded Youths, were much more &s;et by for all manner of &s;ervices among the <HI>Bar|barians,</HI> then tho&s;e that were ungelded, as <HI>Xenophon</HI> alledgeth <HI>Cyrus</HI> to have therefore committed the keeping of his body rather to <HI>Eunuchs,</HI> then to others, this ba&s;e Merchant bought all the fair Boys, that he could get for money, in all Ports, and Faires, where he went to buy them, and then gelding them,
<NOTE PLACE="marg">The great price of <HI>Eunuchs.</HI></NOTE> he went to <HI>Sardis,</HI> or <HI>Ephe&s;us,</HI> and &s;old them again, almo&s;t for their weight in gold; therefore he u&s;ed <HI>Hermotimus</HI> after the &s;ame manner, and they &s;old him to one, that among other gifts pre&s;ented him to King <HI>Xerxes,</HI> with whom, in &s;ucce&s;s of time, he grew into greater credit then all the other <HI>Eunuchs;</HI> and <HI>Xerxes,</HI> ma|king War upon the <HI>Graecians,</HI> took <HI>Hermotimus</HI> with him, who was &s;ent upon &s;ome bu&s;ine&s;s to the <HI>I&s;le</HI> of <HI>Chios,</HI> where finding his old friend <HI>Pamonius,</HI> he took acquaintance with him, and recounted unto him the great happine&s;s, and the great benefits he enjoyed, by his adventure, and the good that <HI>Pamonius</HI> had done him; and therefore promi&s;ed, that, if he, and all his Family would remove to <HI>Sardis,</HI> he would enrich him with much wealth, and advance him to great honour; which offer, the Covetous, and Ambitious Merchant willingly accepted, and &s;oon tran&s;ported him&s;elf, with his Wife, and Children, and all his whole family thither; to whom <HI>Hermotimus,</HI> when he had him within his power, &s;aid, O thou the mo&s;t Wicked of all men, that u&s;e&s;t the vile&s;t, and mo&s;t dete&s;table Traffick, that can po&s;&s;ibly be devi&s;ed: what hurt, or di&s;plea&s;ure did&s;t thou ever receive at my hands, or through my means, that of a man, am now made of thee, to be neither Man, nor Woman? Did&s;t thou think that the Gods were Ignorant of thy Practi&s;e, and doe&s;t thou not now &s;ee, how that they, doing right,
<NOTE PLACE="marg">The ju&s;t Judg|ment of God upon <HI>Pamoni|us.</HI></NOTE> and ju&s;tice unto all, have mo&s;t ju&s;tly delivered thee, as a mo&s;t wicked Wretch, into mine hacds, that thou maye&s;t finde the ju&s;t puni&s;hment, which thy wickedne&s;s hath de&s;erved: &s;o he cau&s;ed his four Sons to be pre&s;ently brought into his pre|&s;ence, and compelled the mi&s;erable Father to geld them all with his own hands, and then he forced the di&s;tre&s;&s;ed Children to geld their own Father.</P>
<P>So when Sir <HI>Hotham,</HI> and his Son, had mo&s;t di&s;loyally played their part, in the Hou&s;e of Commons, again&s;t the King, and then more egregiou&s;ly, by &s;eizing upon <HI>Hull,</HI> and with very undecent u&s;age, and reviling terms, denying the King entrance into his own Town, as I &s;aid before, had &s;hewed them&s;elves to be, as they were, arrant rebels, and &s;tiff Traytors, the Parliament, within awhile after, finding, that the&s;e fal&s;e fellowes had played foul with them likewi&s;e, and re|penting them of their former Wickedne&s;s, or rather, as I conceive corrupted with the greedy de&s;ire of &s;ome great reward, promi&s;ed by &s;ome of the King's Friends, that knew how to catch ambitious Worldings, had re&s;olved to comply with his Maje&s;ty, and to deliver his Town, and Magazine unto him, they, like <HI>Hermo|timus,</HI> having mo&s;t cunningly gotten them into their hands, wrought the Son, in hope to get pardon for him&s;elf, to accu&s;e, and to betray his Father; and then,
<PB N="46" REF="151">with the like Subtlety, and for the like hope, they brought the Father to accu&s;e his Son: and &s;o being both found guilty, and condemned, they chopped of both their Heads, as the ju&s;t reward of their former Wickedne&s;s; God now rendring unto them what they had before &s;o well de&s;erved, and &s;uffering them willingly, and wickedly to do that to each other, which <HI>Pamonius,</HI> and his Sons did mo&s;t unwillingly, to be the Authors, and in&s;truments of each others Puni&s;hment: which &s;hould be a warning to all Transgre&s;&s;ors, to fear the <HI>Vengeance</HI> of <HI>All|mighty God.</HI></P>
<P>Thirdly,
<NOTE N="3" PLACE="marg">The Lord <HI>Brooks.</HI></NOTE> The next Member of the Long Parliament, that I &s;hall &s;et down in my Catalogue of di&s;loyal Subjects, is the Lord <HI>Brooks;</HI> a man, who&s;e former life, and Conver&s;ation (which I knew by his own penitent Epi&s;tles and Letters, that, from beyond the Seas, he wrote to his Unckle Sir <HI>Fulk Grevil,</HI> afterwards Lord <HI>Brooks,</HI> who &s;hewed them unto me) was very loo&s;e, and di&s;&s;olute; and how, in a &s;hort time, by &s;ome &s;trange Conver&s;ion, far unlike Saint <HI>Paul</HI>'s, he pa&s;&s;ed from one extream to another,
<NOTE PLACE="marg">Four remark|able things concerning the Lord <HI>Brooks.</HI></NOTE> from a very di&s;&s;olute Youth, to a mo&s;t re&s;olute Saint, I know not: but out of many remarkable things, written of him imme|diately after his death, I &s;hall onely &s;et down here the&s;e few particulars.</P>
<P>Fir&s;t, <MILESTONE N="1"> That, as in his former loo&s;ene&s;s, he wholly neglected the Commands and grave Coun&s;els of his Unckle Sir <HI>Fulke Grevil,</HI> that was his Governour, <HI>&amp; loco Parentis,</HI> his Maintainer, and upon my Knowledge a very bountiful Main|tainer of him too; &s;o afterwards in his too much preci&s;ene&s;s, he did in like manner wholly reject his Duty, and Obedience to his King, that was <HI>Pater Pa|triae,</HI> and a very gracious King to him too; yea, he became a very ob&s;tinate, vi|olent, and a mo&s;t virulent Oppo&s;er of his King; as if he could not be a Saint in the Service of God, except the became as a rebel to oppo&s;e his King: but &s;o it is mo&s;t commonly &s;een, that they, which are undutyful to their Parents and Go|vernors, will &s;eldom prove faithful to their Kings or Princes.</P>
<P>Secondly, <MILESTONE N="2"> I ob&s;erved that our of his &s;uperabundant zeal, which he pretended to God's Honour, he extremely hated, and per&s;ecuted the Governours of God's Church, and the chief Upholders of God's Service, the reverend <HI>Bi&s;hops,</HI> and and all the grave and learned <HI>Doctours</HI> of God's word; and he was no le&s;s a Pro|faner of God's Hou&s;e, which is the material Temple, and the place, <HI>where God's Honour dwelleth,</HI> while the Saints are Pilgrims in the Wilderne&s;s of this World.</P>
<P>Thirdly, <MILESTONE N="3"> It is not unknown to mo&s;t that knew him, that he could not endure to have this Epithete, and Title of <HI>Saint,</HI> to be given either to <HI>Evangeli&s;t,</HI> or <HI>Apo|&s;tle;</HI> and e&s;pecially to any other departed Saint or Servant of God, as Saint <HI>Au|gu&s;tine,</HI> Saint <HI>Ambro&s;e,</HI> and the like, though he could not deny them to be with God in Heaven; as if the Saints in Heaven, for fear of <HI>Idolatry</HI> or <HI>Super&s;tition,</HI> were not to be acknowledged for Saints now on earth, but that this Sanctity mu&s;t be appropriated onely to them&s;elves, that are &s;uch furious <HI>Zelots</HI> again&s;t the reverend e&s;teem we bear to the Saints in Heaven, though we neither invo|cate them for help, nor adore the be&s;t of them with the Church of <HI>Rome,</HI> no more then they: but knowing, that not one is in Heaven, but he is a Saint, we give this Title of Saint to them, of whom we doubt not of their being ble&s;&s;ed with God.</P>
<P>Fourthly, <MILESTONE N="4"> He had another property, no le&s;s injurious to him&s;elf, and the Servants of God on earth, then the former was to the Saints in Heaven; for that excellent Prayer in our <HI>Letany,</HI> and the holy de&s;ire of God's Servants, that it would plea&s;e God to <HI>deliver</HI> them <HI>from &s;udden Death,</HI> which all good Divines, and faithfull Servants of <HI>God</HI> did ever acknowledge for a temporary Judgement of God, and therefore prayed, that, when&s;oever it plea&s;ed him to call for their Souls out of this earthly Tabernacle, he would be plea&s;ed to grant them &s;ome time and &s;pace to call upon him, for the <HI>forgivene&s;s</HI> of their Sins, and to com|mend their Souls into his Hands, and &s;o forth. Yet this Lord could not away with the Prayer, nor abide to hear of this Petition; but would have every man,
<PB N="47" REF="151">at all times to be &s;o prepared for death, that he needed not at any time to pray again&s;t &s;udden death, and we &s;ay likewi&s;e, that every man ought to expect death in every place, and to do his be&s;t endeavour to be prepared for death at all times; yet, that neither this Lord, nor the be&s;t Saint on earth can be &s;o well prepared at any time, but that he ought, as he hath need, to pray for pardon of the Defects, and Imperfection of his Preparation; and therefore to pray for time to make that Prayer, and then, as for time to di&s;po&s;e, and fit him&s;elf for God, and to make his peace with him through <HI>Chri&s;t,</HI> &s;o to &s;et his Hou&s;e in order, as the <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rophet</HI> &s;aith to <HI>Ezechias,</HI> and to &s;ettle his E&s;tate among tho&s;e, that depend upon him: which hath been ever held to be, as it is indeed, a Ble&s;&s;ing, and a great favour granted from God, to pre&s;erve love, and to continue peace, and amity among&s;t a man's Children, and the re&s;t of his Friends and Po&s;terity.</P>
<P>But here in this Lord we may behold, and adore the Judgment of the ju&s;t God, how that as <HI>Goliah</HI>'s Head was cut off with his own Sword, &s;o, <HI>Judicium &s;uum &s;uper caput &s;uum,</HI> this man's Judgment and his practice fell upon his own head, and the Stone, that he threw at another, lighted upon his own Pate: for in the Pro&s;ecution of his hate again&s;t his <HI>King,</HI> as a ju&s;t reward of that Service, his Lord&s;hip being in <HI>Litchfield</HI> on Saint <HI>Chad</HI>'s day, the Founder of that Church, while he viewed the College, or Clo&s;e, as they tearm it, and Church of Saint <HI>Chad,</HI> to batter them down with his Canons, for the Fideliy and Allegiance of that Fraternity unto their King, being all harne&s;&s;ed, <HI>Cap-a-p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> from top to toe, as he lifted up his Helmet to &s;ee the &s;ame more clearly, behold you, and &s;ee the ju&s;t hand of God directing the hand of a youth, that was a <HI>Prebend</HI>'s Son, with a Fowling-Piece, to hit him ju&s;t in the eye; that, as formerly he could not &s;ee the truth, &s;o now he could &s;ee nothing, but fell &s;uddenly dead, and never &s;pake word, no, not &s;o much as, <HI>Lord have mercy upon me:</HI> &s;o the Lord God &s;hew|ed him&s;elf ju&s;t, and righteous in his Judgments, and holy in all his ways; and let all the Sons of men acknowledge the &s;ame, and all wicked men fear his Ju&s;tice.</P>
<P>Fourthly The next man,
<NOTE PLACE="marg">Fourth Man.</NOTE> that I &s;hall bring upon the Stage to an&s;wer at the Bar of Ju&s;tice, is Ma&s;ter <HI>John Pym;</HI> a man, that was in an Office of great tru&s;t, and of much profit, and gain under the King: and becau&s;e, as the Proverb goeth, <HI>Much would have more,</HI> his Covetousne&s;s egged forward by his Ambition to be great, &s;natching at more then was ju&s;t, laid him open to lo&s;e what was due, and to be deprived of his place, that was &s;o good. Then he, like the unju&s;t Steward &s;po|ken of in the Go&s;pel, took unju&s;ter Cour&s;es again&s;t his Ma&s;ter; for he not one|ly advi&s;ed with him&s;elf to detain more of his Ma&s;ter's goods in his hands, and to deceive him of &s;o much, as might well enable him to live well, and in good &s;ort, as his fal&s;e fellow-Steward, that <HI>Chri&s;t</HI> &s;peakes of, had &s;hewed him the way before, but as after Ages grew more &s;ubtle, &s;o they became more wicked, then the former times, even &s;o this unju&s;t, and unthankful Servant became more wicked then before: for now he layeth up &s;uch hatred, and malice again&s;t his King, and &s;ealeth it in the depth of his Heart, wherein the &s;ame boyled like new Wine, that wanted vent, &s;o that, it was like meat, and drink to an hungry Sto|mach, for him to finde any Opportunity to broach the &s;ame again&s;t the King. And the Long Parliament, that con&s;i&s;ted of very many di&s;contented Per&s;ons, and men both disaffected to his Maje&s;ty, and di&s;ta&s;ting his pre&s;ent Government, made him a fair way to lay open all his Malice, and what he formerly vented in his private Di&s;cour&s;e by retail, he doth it publickly now in gro&s;s, and he doth it to the full: and having a tongue apt to &s;peak, and not unskilful in the art of Rhetorick, he begins fir&s;t to make his Oration again&s;t the Earl of <HI>Strafford,</HI> as knowing, that what&s;oever evil was proved or conceived again&s;t him, the &s;ame reflected mo&s;t upon the King; then, after the taking of this great Earl, and pru|dent Coun&s;ellour of the King, out of the way, making more bitter Invectives a|gain&s;t his Maje&s;ty, then ever <HI>Cicero's Philippicks</HI> were again&s;t <HI>Marcus Antoni|nius,</HI>
<PB N="48" REF="152">or his Actions again&s;t <HI>Verres,</HI> he &s;o &s;till pa&s;&s;ed on, till he had poy&s;oned the greater part of that Hou&s;e, and the &s;editious vulgar, that under&s;tood his Pro|ceedings, with an evil conceit again&s;t the good King.</P>
<P>And now &s;eeing him&s;elf back'd with the wilde part of the Hou&s;e, and the &s;trength of the rude multitude, no mean revenge will &s;erve his turn, but with his Rhetorical Orations, and Speeches, filled with Gall again&s;t the King, though as yet &s;omewhat obliquely, he labours to disrobe, and rob the King of all his chief Friends under the Notion of evil Coun&s;ellours; and withall &s;ecretly complies with the <HI>Scots</HI> to a&s;&s;i&s;t him, and the re&s;t of his &s;editious Compeers again&s;t his Maje&s;ty.</P>
<P>But, the King having full intelligence both of his, and his partners vile pra|ctice again&s;t his Maje&s;ty, laboured to bring them to their Tryal in the u&s;ual legal way, for their underhand Treachery, and Confederacy with the <HI>Scots</HI> to bring a foreign Army to invade his Dominion; and then to &s;ave him&s;elf, and the re&s;t, they fly to the City of <HI>London,</HI> and in a &s;hort &s;pace drew the Citizens, and, with them, the whole Kingdom to engage them&s;elves, in a de&s;perate civil War again&s;t their lawful Sovereign.</P>
<P>Then the King found him&s;elf too weak, to bring this &s;trong Rebel, to any trial; yet the hand of God was not to &s;hort to fetch him out of his guarded Pa|lace; for he is the <HI>Lord of Ho&s;ts,</HI> and hath as well his great Army of little ones, as the Rats, and Mice, that devoured <HI>Popiel</HI> the &s;econd King of <HI>Polonia, in anno</HI> 830. for his treacherous poy&s;oning of his Unckles; the Moales, that undermined a City in <HI>The&s;&s;aly;</HI> and the Worms, that de&s;troyed <HI>Herod</HI> the King; as al&s;o his &s;trong Army of great ones, as the earth to &s;wallow up <HI>Corah, Dathan,</HI> and <HI>A|biram,</HI> the Sea to overwhelm <HI>Pharaoh,</HI> and all his Hoa&s;t, the Stars in their Or|der too fight again&s;t <HI>Si&s;era,</HI> and his Angels to be at his Command, to over|throw his enemies.</P>
<P>And therefore he &s;ent his Serjeant to arre&s;t him, and to fetch him out of his &s;trong hold, that he &s;hould do no further Mi&s;chief again&s;t his Anointed. And how he died, I leave to the Report of them, that knew the manner of his death better then I can &s;et it down.</P>
<P>I did intend further to &s;hew unto you the ju&s;t Judgment of God upon Co|lonel <HI>Hamden,</HI> that for his di&s;loyalty to his King was &s;hot, whereof he dyed, on the &s;ame Plot of ground, where he fir&s;t mu&s;tered his Souldiers again&s;t his King; even as the Lord threatened the like Judgment again&s;t <HI>Ahab.</HI> And upon the Mayor of <HI>York,</HI> that, on that day twelve-Moneth, that our King lo&s;t his life, made a Bone-fire for joy, that the King had &s;o lo&s;t his life, but on the &s;ame day twelve-Moneth after hanged him&s;elf. And e&s;pecially upon Colonel <HI>Axtel,</HI> that hath been the ruine of &s;o many Churches, and the Suppre&s;&s;our of &s;o many hone&s;t conformable Mini&s;ters, and other good Prote&s;tants, and plaid &s;o many Tyran|nical parts about <HI>Kilkenny,</HI> and in my Dioce&s;s of <HI>O&s;&s;ory,</HI> as I am not able in a &s;hort time, and with few words to expre&s;s it: and upon divers others, but my Occa&s;ions at this time will not give me leave to perfect what I have begun.</P>
<P>And therefore I mu&s;t now here make an End, and commend us all to God, through <HI>Je&s;us Chri&s;t</HI> our <HI>Lord,</HI> to whom <HI>be all glory, and honour for evermore.</HI> Amen.</P>
<CLOSER>Jehovae Liberatori.</CLOSER>
</DIV2>
<DIV2 TYPE="prayer">
<PB REF="152">
<HEAD><HI>The Authour's Prayer, after he had fini&s;hed the Reparation of the Chancel, and Quire of the Cathedral Church of</HI> Kilkenny.</HEAD>
<P>OEternal, Almighty, and mo&s;t merciful Lord God, that ha&s;t created all things by thy Power, governe&s;t them by thy Wi&s;dom, and pre&s;erve&s;t them by thy Goodne&s;s, and ha&s;t di&s;po&s;ed all thy Creatures to be for the Service of man, the Sun to give him light by day, and the Moon by night, the Earth to feed him, and the Angels of Heaven to attend him, that he da&s;h not his foot again&s;t a Stone; for all which great love, and bounty of thine towards man, thou requi|re&s;t no more, but that he &s;hould be thankful unto thee, and prai&s;e thee for thy goodne&s;s, and declare the wonders, that thou doe&s;t for the Children of men; and, as <HI>Mo&s;es</HI> &s;aith, what doth the Lord our God require of us, but to fear the Lord our God, to walk in all his ways, and to love him, and to &s;erve the Lord our God with all our hearts, and with all our &s;ouls, and to keep his Command|ments, and Statutes, which he commanded us for our good: for the di&s;charging of which duties, and the performance of our Service unto the Lord our God, though, as Saint <HI>Stephen</HI> &s;aith, the mo&s;t High dwelleth not in Temples made with hands, when as the heaven, and the heaven of heavens cannot contain him, which is above the heavens, and below the earth, and filleth all places, and beyond all places with his Pre&s;ence; yet our fore-Fathers mo&s;t religiou&s;ly, according to the Pre&s;ident, that King <HI>Solomon</HI> left us, and the good Examples, that the Primitive Chri&s;tians gave us, have erected Oratories, and built Temples, and Churches, where the Saints, and Servants of God might meet, to prai&s;e the Lord for his manifold mercies; to beg his favour, and graces, to help, and to &s;upply their wants, and nece&s;&s;ities; to under&s;tand his Will, and to know his Commands, and to do all other the be&s;t Service, that they could do, to the Lord their God; and to that onely end they have &s;et them apart, and alienated them from all &s;ecu|lar, and prophane u&s;es, dedicated them wholly for God's Service, and con&s;e|crated them by Prayers to be Sanctuaries for them, and their Po&s;terities to &s;erve, and to honour God in.</P>
<P>But, O Lord our God, we confe&s;s, and with grief, and &s;orrow of heart we do confe&s;s, that we have &s;inned with our Fathers, and with our Teachers, that have mis-taught us, to do ami&s;s, and to deal wickedly, to prophane tho&s;e thy Sanctu|aries, to de&s;troy thy Temples, and to make tho&s;e hou&s;es of thee, our God, to be|come Dens of Thieves, Cages of unclean Birds, Stables for our Hor&s;es, and the Receptacles of other bruit, and fouler Bea&s;ts; and as the Prophet &s;aith of the Heathen, &s;o we may truly &s;ay of our &s;elves, Thy holy Temples have we defiled, and made thy Churches heaps of Stones, the Monuments of thy Martyrs we have thrown down, and the dead Bodies of thy Servants we have given to be meat unto the Fowls of the Air, and the fle&s;h of thy Saints unto the Bea&s;ts of the Field.</P>
<P>And, for this our great Wickedne&s;s, we are become an open &s;hame to our E|nemies, and a very &s;corn, and deri&s;ion unto them, that are round about us; and we do confe&s;s, that we have ju&s;tly, and mo&s;t ju&s;tly de&s;erved all the evils, that are come upon us, and we &s;ay with <HI>Ezra,</HI> that thou our God hath puni&s;hed us le&s;s, then our Iniquities de&s;erve.</P>
<PB REF="153">
<P>Yet thou, O Lord God, like a mo&s;t gracious Father, did&s;t not &s;uffer thy wrath to burn like fire, to encrea&s;e more and more, and to continue, as our Iniquities continued, but in the mid&s;t of thy Judgments thou ha&s;t remembred thy mer|cies, and commanded thy de&s;troying Angel to put up his Sword, and to puni&s;h us no more, but to turn our heavine&s;s into joy, by rooting out our Oppre&s;&s;ors, and the Depravers of thy Service, and re&s;toring to us our mo&s;t gracious King: for which great Ble&s;&s;ings, and ine&s;timable favours of thine, O gracious God, we laud, and prai&s;e thy glorious Name, and we will thank thee, and magnifie thee for ever.</P>
<P>And now, O Lord, &s;eeing we are taught by thy holy Prophet, that Holyne&s;s becometh thy Hou&s;e for ever; and thou ha&s;t commanded thy people of <HI>I&s;rael,</HI> that they &s;hould keep their Tents, and Habitations holy, and clean, le&s;t thou, that can'&s;t abide no impurity in thy &s;ight, &s;hould&s;t depart from them; which was a Type to &s;ignifie unto us, how much more holy, and clean, thou would'&s;t have us to pre&s;erve thy Hou&s;e, where thy Service is celebrated, thy Name magnified, and thy Pre&s;ence promi&s;ed to be a&s;&s;i&s;tant unto thy Saints: we do therefore in all humility beg of thee, and from the bottom of our hearts be&s;eech thee, to blot out, and pardon all the Abu&s;es, Prophanene&s;s, and Wickedne&s;s, that hath been done in, and again&s;t this Hou&s;e: and we pray thee to accept of the&s;e our Prayers, and Supplications unto thee, to &s;anctifie the &s;ame, and to make it a fit place for thy Service; and &s;o to pre&s;erve it an holy Tabernacle for thy Maje&s;ty, to be pre|&s;ent with thy Saints, to have thy Name magnified, thy people in&s;tructed, and their Petitions pre&s;ented unto thee; and, when they do pray unto thee in this place, do thou hear them out of thy holy Heaven, and let thine Eyes be open towards this Hou&s;e, night and day, even towards this place, of which thou ha&s;t &s;aid, My Name &s;hall be there; and thy dear Son, and our ble&s;&s;ed Saviour, <HI>Je&s;us Chri&s;t,</HI> hath &s;aid, Where two or three are gathered together in my Name, I will be there in the mid&s;t of them; and this Hou&s;e, being erected for the gathering together of thy Saints, dedicated for thy Service, and by our Prayers con&s;ecra|ted for thy Wor&s;hip; we do mo&s;t humbly be&s;eech thee to be pre&s;ent among&s;t us, to hear our Prayers, to grant our Reque&s;ts, and to give us &s;trength, and en|able us through thy Grace to fini&s;h the Reparation of this Hou&s;e with Joy, and to thy Glory, which with &s;uch Alacrity we have begun, and we pray thee like|wi&s;e to guide us by thy ble&s;&s;ed Spirit to walk according to thy Will, that our &s;ins may not provoke thee, to &s;uffer the Sectaries, and the Enemies of thy truth, and the Depravers of thy divine Service to prophane the &s;ame any more; grant this O ble&s;&s;ed Lord for <HI>Je&s;us Chri&s;t</HI> his &s;ake, to whom be all Glory, and Dominion for ever and ever. <HI>Amen.</HI></P>
<PB REF="153">
</DIV2>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
