Medicines for the Plague, Collection of sermons · Sermon 4
THE FOVRTH SERMON vponupon the firſt verſe.
The Lord heare thee in the day of trouble.
THus the people doe ſpeake vntounto God in the behalfe of their King, and ſo they pray for him,The people pray for king Dauid. that God would heare him, and defend him. This practiſe of theirs muſt be our imitation: for it is the dutie of all ſubiects likewiſe to pray for their Princes and gouernours: and as wee doe owe vntounto them tribute, cuſtome, feare, and honour, as the Apoſtle ſaith,Rom. 13.7. ſo this dutie of prayer alſo, and moſt of all: and therefore it is a great fault in any to neglect it: let vsus therefore doe it,So ſhould we all doe for our King. and that of conſcience publikely and priuately. Men for the moſt part are addicted to themſelues, or to their friends in prayer: the King they think is a great way off, and ſo the prouerbe with them is too true, Out of ſight, out of minde: or they thinke he is well enough and hath all things at will, therfore he needeth not ſo greatly to be prayed for, eſpecially of vsus. Surely we cannot denie, but that this dutie of prayer for him is greatly neglected of many: for how few doe vſe to pray for him at home in their houſes, And bind themſelues to it, as a matter of dutie? and at Church alſo they pray not for him, as for themſelues. But the Apoſtle Paul chargeth Timothy a Miniſter of the Goſpell to practiſe and to teach this: I exhort (ſaith he) that ſupplications, 1. Tim. 2.1.prayers, interceſſions, and giuing of thankes be made for all men: for Kings, and for all that are in authoritie, that we may leade a quiet, and peaceable life, in all godlineſſe and honestie: Firſt of all pray for all ſorts, rich and poore, bond and free: next for thoſe, of whom there might bee ſome queſtion then, as for Kings and gouernours, becauſe they were enemies to the Church and people of God. So then if we had the moſt wicked King and cruel tyrant ſet ouer vsus, as ſome hauehave in theſe daies, and our forefathers hauehave had in the daies of ſuperſtition and Poperie, yet wee ought all to pray for them: for though they were nought themſelues, yet the gouernment is good, and of the Lord: much more then ſhould we doe for thoſe that are good:What great reaſon there is of it. as for our King; he being a profeſſor of the Goſpel (which is rare among Princes in theſe daies) and after the pureſt manner: and truly called the Defender of the true ancient Catholike and Apoſtolike faith. A great learned man alſo, able to iudge of things himſelfe, and more learned than any Prince that we know of, being brought vp of a childe in learning vnderunder moſt excellent ſchoolemaſters and tutors: his learned bookes alſo doe ſufficiently teſtifie of his great learning, both in the tongues, the Artes, and in the word of God. He is one of great gouernment in himſelfe, both for apparell and for diet: lowly minded, and not ambitiouſly puft vp with the acceſſe of ſo great kingdomes: and for his wiſedome he hath been long exerciſed in gouernment, and in gouerning of a troubleſome kingdome. A man of great courage for the warres, and of policie for peace, and in a word the mirrour of the world: What cauſe then hauehave we to pray for him?
And that we might doe it,What great benefits we enioy vnderunder the gouernment of our King. let vsus remember how the Apoſtle telleth vsus of the benefits that wee receiue by our Kings, and to what end their gouernment is appointed: namely not for themſelues, but for their ſubiects, that they by their meanes might liue peaceably, honeſtly, and godlily: which are three great cōmodities and comforts of this life, and without which our life were not life. And firſt for peace, nothing is more to bee deſired than that: for if we had all that we hauehave and a great deale more, and yet were ſubiect to warres abroad, or forren inuaſions, or to robbers and theeues at home, it would doe vsus little good: And yet this peace without godlineſſe is nothing worth, as if wee had not the meanes of our ſaluation, and might not thus come to the Church to ſerue God according to his word, and to leade our liues thereafter. And if we had theſe, yet if there ſhould bee no honeſtie among men, nor any true dealing one with another, ſo that one man might not truſt another, but there were lying, deceiuing, oppreſſion, and ſuch like without controulment. Now all theſe benefits of peace, honeſtie, and godlineſſe we hauehave by the meanes of our King: eſpecially wee may looke for them vnderunder his gouernment.1. As to liue peaceably. For as for forren enemies and inuaſions, which in former times wee hauehave been in feare of, he is in league with all Chriſtian Princes round about him, ſo that we ſhall not need to feare them: and as for tumultuous and diſordred perſons at home, the lawes are ſtill in force to ſuppreſſe them, and it is like that new ſhal be made, if there be any cauſe: and though ſome doe breake out in hope of the Kings pardon, yet for the time preſent the lawes will take hold of them, and how farre his gracious pardon will extend they know not: we may be ſure, that all ſuch ſhall be exempted, who doe euill before hand in hope of it.2. Godlily. And we hope to liue godlily vnderunder him, for we doubt not but that the Goſpel ſhall be continued, and wee hope that the eſtate of it ſhall be bettered: and though the Papiſts ſeeke for a toleration of their ſuperſtition, and comfort themſelues with falſe promiſes that way, yet we hope that their eyes ſhall fall out with looking for it in vaine: for ſeeing that hee hath kept it out of Scotland all this while when he was of leſſer power; there is no likelihood that he ſhould now yeeld vntounto them, when he is of greater power, and more able to keepe vnderunder the whole route of them. But the more obſtinately that they ſeeke for it, the more earneſtly had we need to pray to God for the King to bee zealous againſt them.3. Honeſtly. Laſtly, we hope to liue honeſtly vnderunder him, for he ſeeketh alreadie the good of all his ſubiects, as appeareth by his proclamations, wherein he hath giuen all men that are any way oppreſſed, to complaine of their griefes, yea though it bee againſt them that are in authoritie, with good hope of finding reliefe: he hath alſo put downe the Monopolies, and ſuch like kinde of abuſes, becauſe they ſtood not with the common profit of his people: and this he hath done, though his Maieſtie was interreſſed in ſome of them, and ſome, vnderunder the colour and pretence of that, hoped ſtil to retaine them. Therefore when we hauehave and looke ſtill to enioy ſuch great benefits by his moſt gracious gouernment, what great cauſe hauehave wee to pray for him?
What cauſe we hauehave to pray for the life of our King.And the greater that theſe benefits be, the more cauſe hauehave we to pray for his life, by whom next vnderunder God we looke to hauehave them continued. For if he ſhould miſcarrie, (which God of his great merciemercy keepe from vsus) then all theſe great bleſſings might goe away with him at once. For though by the grace of God he hath iſſue of his owne bodie lawfully begotten in holy Matrimony, who ſhal ſit in the throne of the kingdome after him; yet they are all yong: and it is no great bleſſing, but rather a puniſhment, to hauehave children raigne ouer vsus,Jſai. 3.4. as the Prophet ſaith. For beſides many great wants that would be found in them, the Nobles and Peeres of the land, and ſuch great men could not ſo well bee kept in order, ſome of them, when there were none to complaine of them if they ſhould offend; a Lord Protector or Viceroy carieth not the maieſtie of a King in the hearts of men: The forraine enemies would be more bold againſt a childe, than againſt a man both of wiſedom and courage: yea there would be more rebellions attempted at home. Therefore wee hauehave great cauſe to pray for the life of our King: and the rather for that wee ſee how his life hath been deſperatly ſought by diuers: as appeareth by the confeſſion of ſome who are in priſon, at the leaſt for ſuſpition of treaſon. Now if they begin thus malitiouſly and impudently ſo ſoone; what will they not dare to doe hereafter, if God and good lawes doe not ſuppreſſe them? And truly by this experience that we hauehave, that euill things thus determined in ſecret, are wonderfully diſcloſed and brought to light before hand, and the malefactors apprehended and taken, we may ſee the fruit of our former prayers for his Maieſtie; and that ſhould incourage vsus with good hope to pray for him ſtill. Nay we hauehave longer experience of the fruite of our prayers for our Princes, in the time of good Queen Elizabeth, whoſe life was ſo often ſought, and ſo deſperatly, that ſhe might truly ſay with the Pſalmiſt, They hauehave often times afflicted mee from my youth, Pſal. 129.2.but they could not preuaile againſt me: for ſhe went to her graue with peace, full of daies, threeſcore and nine, which is a great age for a Prince, when ſhe had happily and peaceably raigned fiue and fortie yeeres. Let vsus labour then as much as in vsus lieth, to draw out by our prayers the life of our moſt gracious Soueraigne, as an euen thred to the full: for as the Lord God hath ordained the thing, ſo alſo the meanes, which we for our part muſt not neglect. And let vsus pray not onelyonly for his royall perſon, but alſo for his gouernment, that vnderunder him wee may leade a quiet and a peaceable life in al godlineſſe and honeſtie,1. Tim. 2.2. as the Apoſtle ſpeaketh vntounto Timothy: and namely that at the next Parliament good lawes may be made for the reformation of all things that are amiſſe in the Church & common-wealth.
This ſermon fell out vponupon that day, which cauſed this digreſsionAnd ſeeing that we are commanded to keepe the memory of this day with publike thankſgiuing for a famous and memorable deliuerance beſtowed vponupon his Maieſtie in his Realme of Scotland, from the treaſonable conſpiracie of the Earle of Gowry and his complices: (of whom in that reſpect we may ſay as it is in the Pſalme; If the Lord had not been on his ſide,Pſal. 124.2, 3, 4, &c. when men roſe vp againſt him, they had then ſwallowed him vp quick, when their wrath was kindled againſt him; then the water had drowned him, and the ſtreames had gone ouer his ſoule: But praiſed be the Lord, which hath not giuen him as a pray vntounto their teeth; his ſoule is eſcaped out of the ſnare of the fowlers: the ſnare is broken and he is deliuered) it falleth out not vnfitly with the argument, that out of this text we hauehave in hand. For as Dauid in this Pſalme teacheth the people to pray for him, and in the next to giuegive thankes: ſo it is our bound dutie not onelyonly to pray to God for him, but to giuegive thankes for him: as the Apoſtle alſo ſpeaking of the duties of the people to their kings, which he exhorteth Timothy to teach and to practiſe, ioyneth theſe two together, ſaying, I exhort that ſupplications, prayers, interceſſions, 1. Tim. 2.1.and giuing of thankes be made for Kings, and for all that are in authoritie. And there is great reaſon that wee ſhould thus doe:What cauſe we hauehave to giuegive thankes to God for our King. for if wee ought to bee thankfull vntounto God for other common benefits, as peace, libertie, the Goſpell, and ſuch like: then alſo for him, by whom wee hold them. Therefore among other benefits, let vsus continually remember this, and ſee how wee faile therein; and in our thankſgiuing remember other priuate benefits, and not this great one, or not ſo much as we ſhould. And though we muſt needes confeſſe, that we hauehave great cauſe to be ſorie for the death of our late Queene Elizabeth, by whoſe wiſe gouernment we inioyed ſo many great benefits, that we might much more truly ſay of her, than Dauid did of Saul in his lamentation,2. Sam. 1.24. that ſhe cloathed vsus in skarlet with pleaſures, and hanged ornaments of gold vponupon our apparel: yet we muſt ſee and confeſſe to the praiſe of God, as the truth is, that we hauehave great cauſe to reioice, that the Lord hath prouided one to ſucceed in her roome when her time was expired, that it might not bee ſaid of vsus, as it was of the Iewes in the daies of the Iudges,Iudg. 18.1. that there was then no King in Iſrael, and ſo we ſhould hauehave bin as ſheepe without a ſhepheard, ſcattered here and there: as it is ſaid of the Iſraelites, when King Ahab was ſlaine in the battell, Theſe hauehave no master, let them returne eueryevery man to his houſe in peace. 2. Chron. 18.16.Then hauehave we much more cauſe to be thankfull, that God hath raiſed vp him for vsus,In reſpect that he is right heire to the Crowne. euen the right heire to the Crowne both by father and mother, they two being the lawfull grand-children of the Ladie Margarite ſometimes Queene of Scots by mariage, and eldeſt daughter to King Henry the ſeuenth: where if the Nobilitie had ſet vp ſome other of the bloud royall further off, there muſt needes hauehave been great ciuill warres to the ſpilling of many thouſand Engliſh mens blood, and ſome of them ſhould hauehave died in an ill cauſe ignorantly or againſt their wils, as when the two houſes of Yorke and Lancaster were a long time diuided in this land. And then alſo ſome forrainer might eaſily by their owne power, and by the helpe of the Papiſts, and other mutinous and malecontented perſons hauehave ſoon ſet footing into this Iſle, which would not ſo eaſily hauehave been driuen out againe.
And beſides all this wee hauehave great cauſe to bee thankfull,And ſo rarely qualited for the kingdome. that he being the right heire is ſo wonderfully qualited for the kingdome; that as the Queene lately deceaſed was a rare woman fit for the Crowne by election, if not by inheritance: ſo he a very rare man for all parts of ſoule and bodie; and that the Lord did ſo fit him for this place, and then ſent him vntounto vsus, that he came not as Saul in Gods wrath, who was a cruell tyrant, but as Dauid in Gods merciemercy to feede his people in Iacob, Pſal. 78.71.and his inheritance in Iſrael.And for his royall poſteritie. Act. 13.36. And this is no ſmall benefit, that he hath a royall poſteritie to ſucceed in the throne of the kingdom, leaſt when he ſhould hauehave ſerued his time by the counſel of God, and ſo fall aſleepe, and be laid with his fathers, we ſhould be in a new feare. And what ſhould we ſay of this; that he came to the Crowne ſo vnlooked for? For though it was his inheritance, yet ſuch was the wiſedome of our gouernours, that for certaine cauſes beſt knowne vntounto themſelues, (which it is not meete for vsus to inquire into) it was not lawfull for any of the common ſort to hauehave diſcourſes of the heire apparant; and ſo few of them thought of him, that we hauehave now, or of any other. But this is moſt of all to be wondred at,And for his peaceable entrance. that he came to the kingdome ſo peaceably, and with ſo great approbation of all ſorts of men; and trauelled through the length of the whole land almoſt euen at the firſt: for meaner men hauehave not come to their inheritances and taken vp the poſſeſſion of them ſo quietly. For truly by the grace of God (to his praiſe bee it ſpoken) there is no more alteration in the land in any eſtate, or in priuate mens condition, for the moſt part, than if the Queene were ſtill aliue. And this benefit is the greater, becauſe we feared the contrarie, and none could hauehave looked for after her death ſuch times as we hauehave now. And if there be any change at all,And that in this ſhort time ſince his comming things are bettered. it is from worſe to better; ſo that ſince his comming many things are better in the Church & commonwealth: For by the gracious proclamations of his Maieſtie many abuſes of Playes and Interludes, with Bearebaitings and Bulbaitings vponupon the Sabbath day are put downe; with Monopolies and ingroſſings of wares into the hands of a few men: many worthy men are aduanced to greater honour and worſhip: the Papiſts in leſſe hope of any toleration for their Popiſh idolatrie than before. And vntounto all theſe benefits this is none of the leaſt,And all things very cheape. that God hath added this plentie of all things euen at this time, whereby victuals and other things are reſonable cheape, leaſt by ſcarcitie there might be occaſion of diſlike. Therefore in reſpect of them all let vsus be thankfull vntounto God: and yet againe let vsus conſider, that all theſe come not without ſome puniſhment, as this plague, which is ſo ſcattered in many parts of this land, eſpecially the chief cities: wherein wee muſt alſo acknowledge the great merciemercy of God,But we are fallen into Gods hand by reaſon of the plague. that wee hauehave eſcaped that, which wee had deſerued, and had moſt cauſe to feare, euen to fall into the hands of our enemies, that they might make a pray of vsus, and of al that wee hauehave: which Dauid accounted a great merciemercy, and choſe it, when both of them were offered vntounto him: ſaying, Let vsus fall now into the hands of the Lord (for his mercies are great) and let me not fall into the hands of men: 2. Sam. 24 14.therfore let vsus be thankfull vntounto God for this merciemercy alſo: and ſo ioyning thankſgiuing vntounto prayer for theſe cauſes that wee hauehave heard, let vsus pray vntounto God for the preſeruation and honour of our Lord and King, Iames, whom the Lord at this time with ſo many great benefits hath ſent vntounto vsus: and let vsus take theſe words of the Pſalme into our mouthes (from which I hauehave a little vponupon this occaſion, that you hauehave heard of, digreſſed) and ſay, The Lord heare thee in the day of trouble, &c.
The Lord heare thee] Theſe are the words of the prayer of the people for Dauid their King: but as Ioab taught the woman of Tekoah what ſhe ſhould ſay to the King,Chap. 14.19. and did put thoſe words into her mouth, which ſhe ſpake before him: ſo Dauid made this prayer for them, and taught them what they ſhould ſay vntounto God in his owne behalfe, and did as it were put theſe words into their mouthes, when they ſhould come before him. And ſo hee not onelyonly as a King taught his ſubiects what dutie they did owe vntounto him; but as a Prophet alſo ſpeaking by the inſpiration of the ſpirit of God,2. Pet. 1.21. as other holy men that wrote the Scriptures, informeth the Church of God what duties they owe to him, and to their ſuperiours.Dauid teacheth the people their dutie to himſelfe. So that he doth not in teaching them this duty of prayer for him, ambitiouſly ſeeke himſelfe, and ſtand vponupon his own prerogatiue, to ſay, Oh I am your King, you ought to pray for me, and to doe ſo and ſo: but he knew it to bee his owne dutie to informe them that were committed vntounto his charge in all duties to God and men, euen to himſelfe: and therefore doth thus diſcharge it; knowing alſo that in his owne ſafetie did conſiſt their welfare, and therefore in praying for him (which hee taught them to doe) they ſhould benefit themſelues.So may and ought all ſuperiours do to their inferiours. So that by his example it is lawfull for all publike perſons in the Church and commonwealth, to teach thoſe that are vnderunder them, what duties they ſhould doe to them, and to require them at their hands without all ſuſpition of ambition, vainglorie, or any waies ſeeking themſelues. Yea they ought to doe it, and no man to finde fault with them for it: not only becauſe all ſuperiours muſt teach their inferiours, but alſo and eſpecially becauſe the inferiours in doing ſuch duties vntounto them, ſhall greatly profit themſelues.
Thus may and ought all the Miniſters of Gods word in wiſedome teach the people and flocke that is committed vntounto them,As the Miniſter to their people and flocke. what duties they owe not onelyonly to God and other men, but euen to themſelues: and in ſo doing not to be thought of any, ambitious, proud, &c: or their doctrine any waies diſliked or ſuſpected: and to ſhew vntounto them, whether for reuerence of their perſons, to hauehave thē in ſingular eſtimation for their workes ſake; or for obedience of their doctrine,1. Theſſ. 5.13. Heb. 13.17. to obey it, that they may goe on with cheerefulnes; or for maintenance or recompence of their labours in worldly things,1. Tim. 5.17. to giuegive them double honour: or in any thing els, what they ſhould do vntounto them. Not only becauſe they be faithfull in Gods houſe as Moſes was,Heb. 3.2. and ſo deliuer vntounto them the whole counſell of God,Act. 20.27. as Paul did, and ſo teach them all-things, and therefore of neceſſitie there muſt bee a time for them: but alſo becauſe the people in doing theſe duties to them, they benefit themſelues. For in preſeruing the authoritie of the miniſtery of the word inuiolable in their conſciences, and in the conſciences of others, conſiſteth the peoples welfare. So that as this people was not to except againſt this prayer, when it came to them from Dauid; for it came not by the way of intreatie as an indifferent thing, but by a princely iniunction, or propheticall inſtruction, and ſo as a neceſſarie dutie of theirs, and therefore they were to thinke that they were bound vntounto it, and that hee did neceſſarily require it at their hands; and not to make exception againſt it, and to ſay; Behold how hee ſeeketh himſelfe, hee hath giuen vsus a forme of prayer, but it is all or moſt for himſelfe: So when the Miniſters of Gods word ſhall ſhew what duties the people owe to them, as they are Gods Miniſters, they muſt not ſcornfully reiect it, ſaying; he hath taught vsus indeede a good leſſon to day, but the greateſt part of it did concerne himſelfe; ſee how wel he can plead for himſelfe. For doe we not ſee how the Apoſtle Paul (who was ſo humble and lowly, that hee did figuratiuely applie the faults of others to himſelfe and to Apollos, 1. Cor. 4.6.that the Corinthians might learne by them not to ſwell one againſt another for any cauſe) teacheth the Churches and people of God to pray for him,Eph. 6.19. and to reuerence his perſon as the Miniſter of Chriſt, and the diſpoſer of the ſecrets of God, & alſo to beſtow their worldly goods vponupon him for his maintenance?1. Cor. 6.1. yea the maintenance of his wife and children, and whole familie, if hee had any? and doth hee not iuſtly finde fault with them, when they had failed in theſe things?Phil. 4.10. Therefore though many (that I ſay not my ſelfe) doe often wittingly and of purpoſe paſſe by ſuch doctrine ariſing neceſſarily from the words of their text: or doe teach it ſeldome and very ſparingly, leaſt any ſhould ſtumble at this without a cauſe: yet when any ſuch thing is deliuered, wee ſee how it muſt be receiued, and practiſed.
The like is to be ſaid of all gouernours in a family:And gouernours of families to thoſe that are committed to thē. the parents, father and mother, or the maſter and miſtris or dame, may and ought without any imputation from any, teach their ſonnes and daughters, their maide ſeruants and man ſeruants what is their dutie not onelyonly and principally to God, but to others, euen to themſelues: and theſe inferiors muſt paciently heare them, and not be offended at it, but willing to learne and doe them. For beſides that they ſhould thus thinke of themſelues, that they are in place to teach them, and ſo they muſt receiue inſtruction at their mouthes; the gouernours alſo do know that in the performance of ſuch duties to them conſiſteth their good, and for the neglect of ſuch, God will puniſh them. When as then they ſhall heare them ſay, you ought to behaue your ſelues thus and thus to me, you ought ſo to ſpeake, euen reuerently; your behauiour to mee, and your obedience ought to bee ſo and ſo; they muſt not proudly and diſdainfully caſt it behinde their backes, but willingly imbrace it, and conſcionably practiſe it.
Yea, one man, in godlineſſe, wiſdome, and chriſtian modeſty,And one neighbour may thus teach another. may tell others what duties they owe to them in reſpect of their callings, yeeres, and ſuch like, and ſay, you ought to behaue your ſelfe towards mee thus and thus; do you not knowe that I am your elder, your better, your neighbour, your kinſeman, &c? without any ſuſpition of fooliſh ambition. For as if wee had an euill debter, wee might without ſuſpition of couetouſneſſe tell him that hee is in our debt, and that hee oweth vsus ſo much, and require him to pay it: ſo other duties that any owe to vsus, we may without ſurmiſe of ſelfe-louelove require at their hands. Therefore in what calling ſoeuer we be (though indeede we ſhould alwaies and in all things be more forwards to doe duties, then to require them of others: yet we ſhould not impoſe vponupon our ſelues ſuch a maydenlineſſe, or Stoical modeſtie, that we ſhould neuer challenge our right of men, and ſhew what duties they owe vntounto vsus: eſpecially, ſeeing wee ſhould teach and admoniſh one another whileſt we hauehave time, and whileſt it is called to day: and we alſo doe know,Heb. 3.13. that for them to performe ſuch duties vntounto vsus, ſhall make for their good.
How hardly men will admit this kind of teaching.And this that we hauehave ſpoken, is the rather to be marked of vsus, becauſe we ſhall find naturally that we do more eaſily admit that kind of teaching, wherein we are ſhewed our dutie to others, rather than to thoſe that doe teach vsus. As if the Miniſter of the Goſpell ſhould publikely, or any other priuatly tell vsus, what we ſhould doe to God, or to our King, or to our gouernors, or to our parents, or to our neighbours, we may happely with quietnes heare it (yet it were to be wiſhed that all would do ſo:) but if he come to ſhew what God requireth to be done to himſelfe, and to his miniſtery, then they are ready to take exception againſt it, and they thinke that they may lawfully gaineſay it, at leaſt wiſe pauſe vponupon it, and ſay, ſee what a faire taile he hath told for himſelfe: and ſo though it be a dutie, and God requires it of them, and they heare it, and the conſcience doth ſufficiently conuict them of it, yet forſooth, becauſe it concerneth them that ſpeake, they little regard it: and though in ſome caſes they will giuegive a man leaue to ſpeake for his owne profit, yet not for duties to be performed vntounto them, though it be for the profit of others. Therefore ſeeing that wee ſhall finde this corruption ſo ſtrong in vsus, and ſo deepely as it were to be rooted in the bones, that it will not out of the fleſh; euen that our ſtomackes will ſooner riſe againſt a man when he ſpeaketh to vsus of himſelfe, and of our duty to him, then of another, and wee can more hardly brooke and digeſt ſuch kinde of teaching; we had need to be put in minde of it, and to be made acquainted with it ſo much the more.
And thus we conclude by the example of Dauid in giuing this forme of prayer in his behalfe,The concluſion. and of the people in vſing it for him (and ſo doe willingly performe this dutie of prayer for their King, though he taught it them) that it is lawfull for the Miniſters of God, to teach publikely in their Sermons ſuch duties as belong to themſelues: yea and for all ſorts of men priuatly to admoniſh their neighbours and brethren of the like, without any iuſt ſuſpition of ill meaning: and that all inferiours muſt with meekenes and reuerence receiue ſuch inſtructions willingly at their mouthes; and be ſwift to heare them, and ſlowe to replie or ſpeake againſt them; and be carefull to follow them in the feare of God: and not to thinke much of it, that they ſhould come thus neere them, as to preſſe vponupon them ſuch duties as they owe not any to other, but to themſelues: ſeeing God hath ordained one of vsus to helpe another, as the members of the body doe: and the ſuperiours therein ſeeke their good, and not themſelues ſo much: and the inferiors alſo ſhall finde by experience, that it is profitable for themſelues to doe ſuch things as are required at their hands.