For God and the King, Text (1 of 3)

For God and the King · Text (1 of 3)

p. 1FOR GOD, AND THE KING.

PROVERBES 24. 21. 22.

My sonne, feare thou the Lord, and the King, and meddle not with them that are given to change. For their calamity shall rise suddenly; and who knoweth the ruine of them both?

THis time is a time of sorrow and humiliation: but this day a day of joy and festivity, to bee celebrated in this our anniversary thankfull remembrance of a great and memorable deliverance, as on this day, 31. yeeres agoe. So as this day falling in so sad a season, is like a starie peeping and shining forth through the cloudes of a dolesome p. 2duskie night, and by and by ready to be overclouded againe. Such is our joy, such is our Invicem cedunt dolor & voluptas, brevior voluptas. Senec.sorrow, this long, that short, this, a summer and a winter plague, that a widowes joy, a blaze, and away. Yet sith God is pleased in the midst of judgement to remember Mercy, there is no reason that this calamitous time should so farre dampe us, as to deprive both us of our comfort, and God of his glory this day. Therefore wee may say with David, Why art thou cast downe, o my soule? I shall yet praise him, who is the health of my countenance, Psal. 42. 11Ps 42:11and my God. Or as Psal. 101. I will sing of Mercy and Iudgement. And surely that joy is soundest, which is seasoned with some sorrow. Psal. 2. 11.Ps 2:11As saith the Psalmist, Serve the Lord with feare, and rejoyce with trembling. It's good to be merry and wise, as saith the Proverbe. Sadnesse is as salt that seasoneth our mirth, and preserues it from corruption. Well, blessed be God, who in the midst of many sad dayes, hath sent us this joyfull day to sing praise unto him for that mercy, which hath made it a day of joy unto all good Christians, and all good Subjects in this land.

Sutable therefore to the occasion of this day, and season, I have made choice of this Text: It comprehends one of those wise Sentences, Counsells or Proverbs, which King Solomon, a Preacher also, inspired with the spirit of Wisedome from God, hath left recorded for instruction of the Church of God in all ages. If wee seeke to find the coherence, or dependance of these words, wee p. 3may quickly loose our selues, and our labour. For this Booke, of the Proverbs is fitly compared to a bagg full of sweete and fragrant spices, which shuff led and shaken together, or taken single, doe yeeld forth a most pleasant and comfortable odour. Or to the Starres in the firmament, each in itselfe glorious, and independent of another, yet all receive their light from the Sunne. Like as Eccles. 12. 11. The words of the wise are as goads, and as nayles fastened by the Masters of assemblies, which are given from one Shepheard. This one Shepheard is Christ, the Sunne of Righteousnesse, who inlightens all the Prophets. Or heere are studds of silver in borders of gold: Cant. 1. 11. Or apples of gold in pictures of silver. Prov. 25. 11. And these things belong to the wise. v. 23.

The words recited containe three things in generall. 1. an Exhortation. 2. an Admonition. 3. a reason of the admonition. The Exhortation in these words, My son, feare thou the Lord and the King. The admonition in these words, And meddle not with them that are giuen to change: the reason of the admonition in these words, For their calamity shall arise suddenly, and who knoweth the ruine of them both?

In the Exhortation, these particulars are considerable. 1. The Person Exhorting, and that is King Solomon instructing the people as from Gods owne mouth. 2. The persons exhorted, to wit, all Gods people, represented heere in the singular number, under the name of one sonne: and p. 4this by a neere bond of relation, by a strong cord of affection, distinguishing him from others, and appropriating him as Gods owne peculiar, My Sonne. The duty exhorted unto, is feare: the object of this feare is twofold. 1. The Lord. 2. The King. In all which we are to observe three things, 1. The order of this feare, first the Lord, and secondly the King. 2. the connexion of these two, as things inseparable in this duty of Feare, Feare the LORD, and the KING. 3. The speciall property of this duty, as peculiar to the child of God, above all other, Mysonne, feare THOV the Lord and the King, as if Solomon should have said, My sonne, how ever the sons of Belial, the men of the world cast off all feare, both of God and man, yet feare THOV the Lord and the King. This is the resolution of the Exhortation.

2. In the Admonition, wee are to note three things. 1. The admonition it selfe, meddle not. 2. Who they be of whom Gods children are admonished, namely such as are said here to be giuen to change. 3. The antithesis or opposition, betweene these changlings, and them that truely feare God and the King.

3. In the reason of the admonition annexed, which is taken from the dangerous condition, that these, who are given to change, are obnoxious unto: wee observe, 1. The matter of their danger, in these words, Calamity and ruine: then the manner of their calamity and ruine, set downe, 1. In it's suddennesse, and 2. in its certainty. It shall p. 5rise suddenly: and lastly the unexpected meanes of their ruine, contrary to all outward appearance, And who knoweth the ruine of them both: That is, though there be no outward appearance of ruine to these men, but that all things prosper with them, and seeme to be on their side, yet their ruine shall be from both these, as wee shall further open by and by.

Now having distributed the words into their severall parts, and that without curiosity, taking them as they lie naturally in the text: come wee briefely to give you the sence of the words. First, My sonne, a compellation frequent and familiar in this book of the Proverbs, as ye may see throughout. It is a voice beseeming a father to his child, or an ancient to a young man, or a Pastor and Preacher to his hearer, or God Himselfe to his people; by his Minister; as in this place. So Prov. 23. 26. My sonne giuegive mee thine heart, &c. which cannot be understood, but as spoken by Solomon both from and for God, as who may justly challenge our heart, and none but hee. So heere.

Secondly, for feare here: what kind of feare is here meant? There are in Scripture sundry kinds of feare: as 1. a naturall feare, which was in Christ himselfe, as man, and is in every man: 2. a filiall feare, as in genuine children to their Parents: 3. a Servill feare, as in all wicked men, and in the divels themselves, who tremble at God: 4. a civill feare, as of Subjects to their p. 6Prince. 5. a religious feare, as in true Christians towards God. Now this feare in this place is to be distinguished, though not in name, yet in nature and kinde, according to the difference of the severall objects of it. So as when it is ascribed to God, as the object of it, it is a religious feare: but as it is applyed to man, as its object, as here, it is a civill feare. The feare of the Lord then, Iehovah, that is, God the Father, and Christ, as the ordinary Glosse, is a religious feare: the feare of the King is a civill feare. And though these two feares differ in their kind, yet in resemblance and similitude they are not unlike. As, the feare of the Lord is a filiall feare: so is the feare of the King: the feare of God comprehends in it all duties required of his children: the feare of the King all duties required in Subjects towards their Prince: there is a feare of universall obedience due to God: and there is a feare of universall obedience next under and after God, due to the King: there is a feare of adherence to God: and a feare of adherence to the King. So much in briefe for the opening of this word feare: Feare thou the Lord and the King.

Now for the admonition: Meddle not. It is not meant here, that wee may not meddle at all, by way of reproofe, detection, conuiction, impeding or impeaching their wicked courses and practises: but not to meddle, that is, hauehave no fellowship, side not, countenance not, approoue not, applawd not such men in their euill wayes. As p. 7(Gen. 49. 5.) Iacob said of Simeon and Leui, instruments of cruelty, O my soule, come not thou into their secret; vntounto their assembly mine honour be thou not vnited. Or as Psal. 1. 1. not to walke, stand, sit with them in their Counsels, wayes, chaire. Or as Pro. 1. 10. 15. My sonne, if sinners intice thee, consent thou not, walke not thou, in the way with them, &c. But who are these men we are admonished of? Such as are giuen to change. The best interpreters expound it of innouations either of Religion, or of the Republick: So Mercer, and Lauater Pagnin renders gnim shonim—cum iterantibus iniquitatis. Vulg. cum detractoribus. Tremellius & Iunius, cum **Id est, cum variantibus ac perfringentibus Dei, suorum que Principum mandata denique deficientibus vita sua immorigera à reverentia Dei & Regis.varijs, Such as change and breake the Commandement of God, and of their Princes, and fall away from the feare of God, and the King in their rebellious life. But we need goe no further then our owne translation, which is very full, meaning it of all such as are factious, seditious, giuen to change the Lawes of God, and the King.

Lastly, for the reason annexed, one terme seemes somewhat difficult, as being subject to different interpretations: the ruine of them both: wat's meant by them both? Some (as the Ordinary Glosse, and Lyra) referre it to detractors, and those that intertaine and hearken vntounto them: to Arch-hereticks, and those that are seduced by them: to such as derogate from Christ, and others that ioyne with them. Others againe, as Mercerus and Lauater, vnderstand ruine of them p. 8both in an actiue sense, referring the ruine of those that are giuen to change, to God and the King, who shall bring ruine vponupon them: as if it were expressed thus, who knoweth the ruine, that God and the King, whose lawes they violated and innouated, shall cause suddenly to arise and fall vponupon them. So as though these bee different interpretations, yet they may well bee reconciled together, and may serve for the mutuall amplification and illustration of each other. For innouators are alwayes notorious detractors and sycophants, derogating from those things, which they goe about to innouate or abrogate, that so they may establish their owne nouelties, whither in Church, or State, or both. And euer such ringleaders have their disciples and followers, ready to be instruments of their wicked designes. These ringleaders with their adherents and complices shall both fall and perish together: and both God and the King, that is, the iustice of Gods Law, and mans Law shall conspire together to root them out.

Lastly, to shew the manner of their vnexpected ruine or calamity, it is sayd, It shall rise: that is, although they seeme to bee so high, as to surmount all feare of dangers, as trampling all vnderunder their feet: yet calamity shall rise aboue them, and bring them to ruine. As the Lord saith, Ier. 37. 10. Also, Their calamity, noteth that God hath layd up judgements in store, proper and peculiar to the wicked. This for the sense of the p. 9words; wherein if I have beene a little the longer, yet it is not fruitlesse, both because we may take a view of the sense of the whole text together and also lay the better grounds for those sundry instructions, which will naturally issue from the same.

Come wee then to points of instruction arising from this text.

The first is this, from this compellation, My sonne: Point. ….That every one ought so to addresse himselfe to the hearing of the Word of God, as a Son of God. Here we see God speakes unto us, as unto sons, My son, feare &c. My son, heare the instruction of a Father: as chap. 4. 1. & 2. 1. &c. So Heb. 12. 6. And yee have forgotten the Exhortation, which speaketh unto you, as unto children, My sonne, despise not thou the chastning of the Lord, &c. This is that exhortation, Prov. 3. 11.

But how can poore men, as we are, be said to be the Question.Sonnes of God?

In briefe: not by nature, for so Christ onelyonly is the Son Answer.of God: but by adoption and grace we are made the Sons of God through faith, as Gal. 4. 5. & Gal. 3. 26.

Now this addressement, as of sons, to heare Gods Word, is very effectuall and profitable in sundry respects: As 1. It is a strong motive, and sweet preparative to a reverend attention. I will hearken (saith David) Psal. 85. 8. 1. Thess. 2. 13.Ps 85:81 Thess 2:13what the Lord God will speake: for hee will speake peace unto his people, and to his Saints. And the Thessalonians are commended, and Taul thanketh God, that they received the Word, not as the word of man, but as it is indeed the Word of God. When a sonne heares the counsell of his Father, that is wise, loving, kind, true, and p. 10powerfull to make good what he saith, it drawes on, and commaunds attention. Such a Father is God, infinit inall his Attributes.

Secondly, to heare as a son, makes for fervent affection, in loving, imbracing, and highly esteeming the Word of God. The reason that many men doe not receive the Word of truth in the love of it, is because they are none of his sons. They are as **1. King. 221 Kgs 22Ahab, they heare the truth at the Prophets mouth, but they hate him and the truth. As Christ said to the Iewes, when they boasted that God was their Father, and they were Abrahams children: If God were your Father, you would love Iohn 8. 39. 41. v. 42. 39.John 8:39John 8:41me: And if Abraham were your father, you would doe his workes, for hee rejoyced to see my day. It is therefore a sonlike affection, that intertaines Gods Word with love, whither hee checke, or whither hee cherish, whither hee threaten, or comfort.

3. To heare as a sonne, is an inducement to frequent meditation of the Word heard. As Prov. 7. 1. 2. 3. My sonne, keepe my words, and lay up my Commaundements with thee. Keepe my Commaundements and live; and my Law, as the apple of thine eye. Bind them upon thy Nec quenquam senem audivi obl… tum quo lovo thes…urum abruisset. Omnia quae curant, menunerunt. Cre. de Senectute.singer, write them upon the table of thine heart. For the instructions of such a Father, are so many Iewels. As Prov. 1. 1. 9. an ornament of grace to thy head, and chaines about thy necke: yea a crowne of glory. Prov. 4. 9. Now a man will alwayes bee minding his treasure, where his Iewels bee. Where the treasure is, the heart will bee, saith Christ.

4. To heare Gods Word as his sonne, makes for diligent observation and obedience. This is the true try, all of Sons, if they observe their Fathers commaundements. p. 11If I be a Father, saith God, where is mine honor. Our Mal. 1. 6.Mal 1:6Fathers honor is our following of his counsells, and obeying his Commaundements.

Vse. 1. For tryall of our Son-ship, by these former signes and markes: by our reverend attention in hearing, as to gods owne Word, by our fervent love in intertaining his Word; by our frequent meditation of it; and by our diligent observation. As Zach. 6. 15.

2. For instruction: this is the maine duty of a Christian to bee most carefull of his behaviour and frame of spirit, about the hearing of Gods Word. And therefore Christ often admonisheth his disciples, Take heed how ye heare, and Take heed what ye heare. For according to our hearing is our soule indueth with faith, and seasoned with grace, and illuminated with sound and saving knowledge of Christ, and the whole course of our life regulated and framed.

3. And lastly, for reproofe and conviction those, as no Sons of God, but enemies, and rebels, that hate and despise Gods Word in the powerfull Ministry of it, and doe with might and maine labour to oppose and oppresse it. Such plainly shew themselves whence they come, namely as those mysts and foggs from the bottomlesse pit, which darken the cleare light of the Sun and Starres: so doe these overclowd the beames of the Gospel, that they cannot shine forth to the Church of God. Or they are those froggs, uncleane spirits out of the mouth of the Dragon, and Beast, and false Prophet, whose croking cryeth downe the voyce of Gods Ministers, and which doe corrupt the pure streames of the waters of life by their filthinesse. In a word, these p. 12are the limbs of the Beast, even of Antichrist, taking his very courses to beare and beat downe the hearing of the Word of God, whereby men might bee saved; like to the Iewes, of whom the Ap…stle sayth, who both killed the Lord Iesus and their owne Prophets, and have persecuted us, and they please not God, and are contrary to all men, Forbidding us to speake to the Gentiles, that they might be saved, to fill up their sinnes a… way; for the wrath is come upon them to the uttermost. And surely the wrath hangs over the heads of these men, which must needs sease upon them ere long, if they speedily repent not, whereof there is little hope. But leave wee them and come we to the matter of the exhortation.

Feare thou the Lord &c. Whence the point is: 1. Poi…. 2.That it is the duty of every true Christian to feare the Lord, and this, with a filiall feare, as is, implyed in this word, My sonne, feare thou the Lord. This filiall feare is, used in Scripture for the whole worship and service of God, and comprehends in it all vertues and graces of Gods spirit. As Eccles. 12. 13. Let us heare the end of all, Feare God and keepe his Commaundements: for this is the whole man: that is, the whole duty which God requireth of his children. So Deut. 6. 13. Thou shalt feare the Lord thy God, and serve him, and shalt sweare by his name. And Esa. 29. 13. Their feare towards mee is taught by the prec…pt of men; that is, the worship and service they performe unto me, is taught by mans precepts. Which is that …aine worship, whereof Christ convinceth Math. 15. 9Matt 15:9the Pharises, In vaine they worship me, teaching for doctrines, the Comman…ements of men. And Acts 10. 35. In every nation hee that feareth God, and worketh righteousnesse, is accepted of him. Thus by these places p. 13wee see, how the true feare of the Lord, is taken for the whole worship and service of God, both internall, and externall, and so for every grace of Gods Spirit in us, as faith, hope, love, and the like.

Reasons of this point. 1. Because the true feare of God is a fundamentall grace, and respecteth all the Commaundements of God, as the object of it. As Psal. 112. 1. Blessed is the man that feareth the Lord, he delighteth greatly in …is Commaundements.

2. Because where God is not truly worshipped, there is no feare of God. As in Esay 29. 13. This people draw neere me with their mouth, and with their lips doe honour me, but they have remooved their heart farre from me. And the reasonis added: Their feare towards me is taught by the precept of men.

3. Because where other vertues be not, the reason is, because true feare is not. Which argues, that true feare of God is inseparably combined with other graces. As Rom. 3. 10. 18. the Apostle reckoning up a bead-row of iniquities, concludes with this reason, There is no feare of God before their eyes. So Mal. 3. 5. I will come neere to you to judgement, and will bee a swift witnesse against the Sorcerers, and against the adulte…ers, and against false swearers, and against those that oppresse the hireling in his wages, the widow, and the fatherlesse, and that turne aside the stranger from his right. Well, what's the ground of all this wickednesse, It is there added, And feare not me, saith the Lord of Hoasts.

4. Because holy feare is the seasoning and salt of every vertue, and of the whole worship of God. As Psal. 5. 7. In thy f…are will I worship towards thy holy Temple. So Psal. 2. 11. Serve the Lord in feare. Which p. 14I say, is such a feare, as hath in it faith, love, affiance and other graces.

5. Lastly, wee are bound to performe all obedience to God in a holy feare, by vertue of the Word of God as the rule, and of the Covenant God hath made with us in his Word, and we with him. Gods Law is so the rule of our feare, and obedience to God, as it is death to feare or obey him otherwise, then hee hath commaunded us in his Law. Els it is rebellion, not obedience, will worship, not service to God. And this wee are bound to, by mutuall Couenant. 1. God binds himselfe to be our God and King by Covenant in his word: as Exod. 20. Secondly, wee bind our selves by a reciprocall Covenant, as in our Baptisme to bee his Servants, and to serve him as hee hath commaunded in his Law.

Vse of this point is first for reproofe and conviction of the whole Romane Synagogue, as being altogether devoyd of the true feare of God; and consequently, is no true Church of Christ, …one of the Kings Daughter, none of his spowse. Why? For all her feare towards God is taught by the precept of men; her service of God is a Masse of Idolatry and Superstition, Will-worship of mans invention; and therefore though they draw neere to God with their lipps, yet their hearts are farre from him. And so in vaine they worship him, nay they worship the Devill, and not God, as the Apostle sheweth, 1. Cor. 10. 20. For all Idolatry, as that of the breaden god in the Masse, is the worship of the Devill. They will say, they worship God in the Host: So did the Pagans plead for themselues, that they worshipped God in their Idols. Yet, saith the Apostle, I say, that p. 15the things, which the Gentiles sacrifice, they sacrifice to Devills, and not to God. And God disclaimes all worship of Him, that is not according to His Word, and He abhorres such presumptuous worshippers, as those that doe not feare him. So as secondly heere are justly reprooved those men, as wanting the true feare of God, who in these dayes shew themselves Antichrists Factors, both in teaching, practising, and pressing new Formes of worship, Secundum usum Sarum, and setting them up againe in Churches, as Altar-worship, Iesuworship, Image-worship, Crosse-worship, and the like. A plaine evidence, that these men (what ever they most hypocritically pretend, and would bee accounted as a new kind of Saints dropped downe out of the cloudes, as most holy and devoute persons) have no true feare of God in them. Yea their hearts are far from God. Their feare is more towards an Altar of their owne invention, towards an Image and Crucifix, towards the sound and sillables of Iesus, then towards the Lord Christ. For did they truely feare Christ, they would not (as they doe) so desperately and furiously persecute him in his faithfull Ministers and members, and make havocke, and turne upside-down the very glory of Christ's Kingdome in the Ministery of His Word, and power of Religion, and purity of his worship, which they altogether trample under, and defile with their Wolvish feete. Therefore, forasmuch as they set up and teach a false feare, and worship of God in the Churches, I (saith the Lord) will proceede to doe a marvellous worke among the people, even a marvellous worke, and a wonder: for the wisedome of their wise men shall perish, and the understanding of their prudent men shall be hid. And v. 16. Surely p. 16your turning of things upside-downe, shall bee esteemed at the Potters clay. But of these more in their proper place.

A 2. … …s for instruction, to teach us wherein the true filiall feare of God consisteth; namely in the true worship and service of God internall and externall, according to the exact forme and prescript of his Word. Not to swerve one haires bredth from it. Againe, that true feare of God stnads in an universall obedience to all and every of his Commandements, not onelyonly those of the first Table, but those of the second; nor onelyonly those of the second, but those of the first.

So as Thirdly, this may condemne two sorts of grosse Hypocrites. 1. Those that seeme exact and punctuall in observing the Commandements of the second Table: they are no Adulterers, no Drunkards, no inordinate livers; they are not notorious offenders; and what then? Hereupon they applaud themselves, and would be esteemed of the World good Christians, and with the Pharisee thanke God, that in these things they are not as other men, Extortioners, Vnjust, &c. They live peacably with their Neighbors, they pay every man his owne, and the like. But what's all this without the feare of God? Where is their Piety, and Love to God, expressed in the duties of the first Table? Are they willingly and grosly ignorant of the knowledge of God? Doe they hate, contemne, neglect his words? Doe they despise his faithfull Ministers? Doe they speake evill of the Way and Profession of Godlinesse? Doe they profane the Lords Sabbaths? Yea, doe they comply with Idolaters in their Altar-worship, and Iesu-worship, and the like? and yet would they bee accounted good p. 17honest men? Can they be honest and good men, that are enemies of God, and of the Profession, yea and name of holinesse, and of the power of Religion, and of the true Saints and servants of Iesus Christ? Can they be good Christians, which are enemies to the Crosse of Christ, whose Phil. 3. 18. 19.Phil 3:18Phil 3:19end is damnation, whose God is their belly, and which minde earthly things? On the other side, there is another sort of Hypocrites, who place all their Religion in the outward performances and duties of the first Table, professe a great deale of Religion, would seeme very devout, but yet are like the Pharisees, who under a colour of long prayers, devoure Widowes houses. Of these Hypocrites, there are two sorts. 1. Of them, that are all for outward formality, but their hypocrisie bewrayeth it selfe two wayes: First, in that though they seeme very devoute, in frequenting the Church, yet it is in a false way, mingling mens devices of will-worship with Gods Ordinance; & in dividing the Lords day betweene God and the Devill, allowing to God onelyonly two houres of the day for his publike worship, and the rest of the day to the lusts of men. Secondly, in that they place all the service of God in reading of long Prayers, and thereby exclude Preaching as unnecessary. And yet they make no bones of oppressing Gods people, and the Kings good Subjects with burthens intollerable to bee borne. The second sort is of them, that will seeme Religious, and to give God his due, but make no conscience of giving to all men their due: they will make no scruple of Lying, of over-reaching in bargaining, of living in some secret raigning lust, of oppressing, of defrawding, and the like. These are so much the more to be abhorred, because by their meanes, Religion, and p. 18the name of God is evill spoken of. And such have beene, and will bee in all ages. Yet woe be to them, that hereupon take occasion to cast an aspersion of reproach upon religion, and all the sincere Professors thereof, because of a few hypocriticall and false hearted Christians, so called, who have a forme of godlinesse, but deny the power thereof. There was among the twelve Apostles one Iudas, a traytor, a thiefe, a notorious hypocrite: were therefore all the rest so? God forbid. And yet is not this one of those subtile practises, which Iesuites and their complices, the Popes Factors here in England doe familiarly use, taking all occasions, by laying forth the examples of some faylings or perhaps some grosse sinne in one that is a Professor, to brand the whole profession of Religion? In so much as they take the paines, and spend their time and witts, in setting forth pamphlets, yea some larger volumes, as of that poore distracted man Ap-Evans, who (as they write) should kill his Mother and Brother, and all (forsooth) because they kneeled in receiving the holy Communion. Now it is most evident to every sober and rationall man, that this poore wretch was out of his witts, else he had never done such an outragious act. And yet what a hubbub is made hereof, how must the Presse sweat with printing this tale of a mad man? how must the Court, and City, and Countrey, ring of it? And to what end? Namely, to beware of these Puritans, & to hate all Puritans for Evans his sake. Alas poore Puritans, must they all fare the worse, for one mad man? Yet this is the charity of those, that are profest enemies to true sanctity and sincerity. And it matters not whither it be true or false: it must be believed for truth; though this of Evans p. 19was in another written copy (offered to be licensed, but rejected) shewed to be quite contrary to the first relation. And thus the accuser of the brethren wants not his agents, to make advantage of the falls, or faylings of some Professors, not only to the branding of their persons, but even of Religion it selfe, and the whole profession of it. As when some, possessed and overcome with that malevolent humour of blacke melancholy, through Satans prevailing over the weaker part, doe make themselves away: oh how is this exagitated, and occasion taken thereby to exclame against Religion, or some Puritan Preachers, that by the doctrine of Predestination drive men to dispaire? and therefore some strict order must bee taken for the suppressing of this Doctrine, as dangerous and desperate; which notwithstanding the 17. article of our Religion commends, Saying, The godly consideration of Predestination, and our Article 17.Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feele in themselves the **What m…r… jeared by a generation of upstarts in these dayes.working of the spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things, as well because it doth greatly establish and confirme their faith of eternall salvation, to be inioyed through Christ, as because it doth fervently kindle their love towards God. So the article, which I note by the way. But the conclusion is, the men of the world will have Gods children, or Professors of Religion, either as the pure and perfect Angels, without the least spot of sinfull infirmity: or if they be at any time overtaken with humane frailty, then they must be taken for blacke divels, and their religion to come from hell. But all good Christians, and wise men of upright judgement, p. 20will beware of this rocke, not to bee Scandalized, and fall fowle upon the Religion of Christ, either for the hypocrisie of some false Professors, or for the infirmity of those that bee sincere, and upright in their way, but are attended with faylings, and humane frailty. Concerning which the Apostle gives this good lesson: Brethren, if a man be overtaken in a fault, yee which are spirituall, restore such a one in the spirit of meeknesse, Galath. 6. 1.Considering thine owne selfe, least thou also be tempted. And againe, we that are strong, ought to beare the infirmities of the weak, and not to please our selves. So much of this point, That it is the duty of every true Rom. 15. 1.Rom 15:1Christian thus to feare the Lord, as hath beene sayd.

Againe, as there is in Scripture a feare of obedience, which feare comprehends the whole service of God, and is the whole of a Christian man. So there is also a feare of adherence, whereby the soule cleaveth inseparably to God. This feare is layd downe in Ier. 32. 40. v. I will make an everlasting covenant with them, that I will not turne away from them to doe them good: but I will put my feare in their hearts, that they shall not depart from me. This is the feare of adherency. And this further sheweth, how this feare is not without faith, hope, and charity, as without which it cannot adhere unto God. Now from this feare of adherency, we learne:

That the true feare of God in his children, preserves them from falling from God, and his worship. This is Point. 3.confirmed by the forenamed place in Ieremy. And this is notably set forth, Psal. 1…2. Blessed is the man, that feareth the Lord, &c. Surely he shall not be mooved for euer, v. 6. hee shall not be afraid of evill tidings, for his heart is fixed, trusting in the Lord, v. 7. This is a speciall property p. 21and character of the true child of God. So 1. Iohn 2, 19. speaking of Apostates, They went out from us, for they were not of us, for had they beene of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. Where wee note these particulars:

1. All they that are of us, to wit, true believers, doe no doubt continue in the Communion of Saints.

2. **Aug. De correptili & gratia, Cap. 9. quia non habuerunt perseuer antiam, sicut non vere discipuli Christi, ita nec vere filij De fuerimt, etiam quando esse videbantur at it… vocabantur.They that for a time seeme to be of the number of Gods children, and afterwards fall away, it is a certaine signe, that they were not indeed, what they once seemed to be. So 2. Iohn 9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: hee that abideth in the Doctrine of Christ, hath both the Father and the Sonne. And it is worth the nothing, by the way, what is added in the very next words, **V. 10.If there come any unto you, and bring you not this Doctrine, receive him not into your house, neither bid him God speed: for hee that biddeth him God speed, is partaker of his evill deeds. So that this is the doctrine of Christ, namely the doctrine of adherency and perseverance of the Saints in grace, as here in the grace of feare.

This doctrine might further be illustrated and confirmed by many reasons: as 1. from the covenant of Reasons.God, I will make an everlasting Covenant with you, that I will not turne away from you to doe you good: Ier. 32. 40. This is that foundation of God that stands sure, and hath this Seale, The Lord knoweth who are his. 2. Tim. 2. 19. And because this covenant is founded on God himselfe, and his free and gracious love depending on himselfe alone, and not on weake, and impotent man, therefore what should be able to undoe or revoke this everlasting p. 22Covenant? Not man, nor divell. For I am perswaded (saith the Apostle) that neither death, nor life, nor Angels, nor Principalities, nor powers, &c. shall be able Rom. 8. 38. …9.Rom 8:38Rom 8:9to separate us from the love of God, which is in Christ Iesus our Lord.

Secondly, from the nature of true feare, which is a gift of grace from God. 1. a grace of a saving nature, and 2. of free gift of grace. Therefore it is here added to Gods Covenant, that as Gods Covenant is, that Hee will never turne away from us to doe us good: So hee puts his feare into our hearts, that wee shall never depart from Him. Thus God is tyed to us, and wee to him by sure bonds. And where God gives this feare, he never takes it away. For the gifts and calling of God are without repentance. And God gives it to that end, that wee shall Rom. 11.Rom 11never depart from him.

Thirdly from regeneration: Hee that hath this feare hath the new birth, hee is borne of God; and being borne of God, sinneth not, that is, not to death, and the reason is there rendered, because the seed of God remaineth in him, and hee cannot sinne, because hee is borne of God. The reason is most forcible. And **Examen.Arminius is so puzled with it, as hee cannot tell what to say to it, confessing it is the strongest place that is brought for perseverance. Yet that hee may not say nothing, though to no purpose, hee saith, The seed of God remaineth so long as it doth remaine. A poore and pitifull shift. So hee may clude all Scripture. So hee may say, Gods Covenant not to turne away from his people to doe them good, is everlasting so long as it is everlasting. Were not this ridiculous? So Christ saith, **Ioh. 6. 39.John 6:39This is the Fathers will, that of all, which he hath given me, I should loose nothing. p. 23Now were it not absurd to say, It is the fathers will, so long as it is his will? Even so it is heere, the constant and perpetuall remaining of the Seede of God in us, whereby we are begotten and borne of God, is rendered by the holy Ghost, as a grond and reason, why such cannot sinne unto death, or fall away from grace, either totally or finally; and Arminius would make it non-sence, saying, So long as the Seed of God remaineth in him that is borne of God. For hee saith, This Seed may bee lost. If it may be lost, then God hath lost His credit: Who saith, Hee that is borne of God cannot commit sinne, for the Seed of God remaineth in him. But if the Seed of God remaine not, then hee that is borne of God, may commit sinne, and so perish for ever, which is contrary to Gods Trueth. And let God be true, and every man a lyar. Yea, this is backed also with another reason: Neither can he sinne, because hee is borne of God. Hee that is once borne of God, cannot sinne, that is unto death: For God cannot die, of whom hee is borne againe. All the Arminians in the world, with their father Arminius, are here either at a nonplus, or of necessitie they must speake non-sence.

Hereunto might be added many other reasons of the Saints perseverance in the grace of feare; as because it is the godly mans treasure, Esa. 33. 6. The feare of the Lord is his treasure. Now there is nothing, which a man keepes more carefully and safely, then his treasure. And to be sure, Gods child layes up his treasure in heaven, unaccessible to the rust, or moth, or thiefe: because this feare is combined inseparably with other graces, as faith, hope, charity, which never faile: for faith is the foundation of things hoped for, Heb. 11. 1. and Hope, as an p. 24anchor of the soule, both sure and stedfast, entereth within the vaile, Heb. 6. 9. and hope also maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is giuen unto us. So as the holy Ghost also is that power of God, whereby through faith we are kept unto Salvation. 1. Pet. 1. 5. And whereby wee are sealed, even with the holy Spirit of promise, which is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of his glory.

But this suffice for the proofe and Illustration of the point.

Vse 1. For terror of all the enemies of grace, Whither Papists, Pelagians, or Arminians, who hold and teach the Apostacy of the Saints, that they may fall away from grace totally and finally: Surely these men are none of Gods Children, they have none of this filiall feare of adherencie, they never had this feare put into their hearts, that they shall not depart away from God. And forasmuch as many in these dayes are fallen away from this doctrine of Christ, so cleerely laid downe in the Scriptures, so as they oppugne it with might and maine, and with an inveterate hatred: certaine it is, that they are gon out from us, because they were not of us; for had they beene of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. And by the way, wee must not meddle with, shew no countenance to, make no friendship, have no familiarity with such Apostates, such changers of the Doctrine of Christ. For if there come any unto you, and bring you not this Doctrine, receive him not into your house, neither bid him God speed: for hee that 2. Ioh. 10. 11.biddeth him God speed, is partaker of his evill deeds.

p. 25Secondly, Let this bee for admonition to us all in these dayes of Apostacy; by a godly and filiall feare to sticke close unto God, and his Doctrine, and worship in purity; that nothing may be able to separate us from Christ. You see, or heare at the least of old heaving and shooving to erect Altar-worship, and Iesu-worship, and other inventions of men, and all (as it is too plaine) to set up Popery againe: and for not yeelding to these things, Ministers are Excommunicated, suspended, yea threatned with **Dr. Corbet Chancellor to the Bp. of Norwi…h (Mr. Greenhill an eminent Minister coming to him with another Minister in humble manner to desire absolution from excommunication for the refusall of conformity to their new rites) said unto him in a great head of passion, that if hee had the power as hee desired, he would Pistoll him.Pistolling, and with blood-shedding, and hanging ‡‡As Master Buck in his Sermon at Norwich, inveighing against the Puritans, said, If a cup of cold water had a reward, much more a cup of blood.as Rebells. And so hot is the persecution against Gods faithfull Ministers and people in those Counties of Norfolke and Suffolke, as now to stick close to Christ, is an eminent character of a true Sonne and servant of God, as to whom it is said heere, My sonne, feare THOV the Lord: though thou seest many other give out, and flinch for feare of men, Yet Feare thou the Lord, my Son. Which leades us to another point, which is this.

Point 4. A man that truely feares the Lord, is a man of a thousand, is an eminent person, a goodly object, or Spectacle to be looked upon. Feare THOV the Lord, is a property peculiar to him. So Psal. 25. 12. What man is HEE that feareth the Lord? Find me such a man: give wee such a man. Why what of him? Hee is in speciall favour with God. Him shall he teach in the way which hee shall choose. Yea, God will acquaint him with his Secrets, as accounting him his most intimate friend. For v. 14. The Secret of the Lord is with them that feare him. And these are so rare (like to rich and rare jewells) that Solomon himselfe could find but one man of a thousand. But especially doth the eminency of p. 26that man, that truely feares God, appeare, when other feares stand in opposition against it, as feare of cruell As Dr. Corbet said to Mr. Powell a Minister, who refused to read the booke for sports, That were it not for a point in the common law, he deserved to bee hang'd, drawne and quartered.men, losse of liberty, livelyhood, and the like. As Moses his rod was not so famous, for being (though miraculously) turned into a Serpent (for even the Magitians of Egypt by their inchantments could (in show) turne their rods also into Serpents) but herein it was admirable in the eyes of all the Beholders, that thus being a Serpent, it devoured all the Magitians Serpents. And such is true feare, in Gods Child, when it stands in emulation, or opposition with other feares though they seeme never so terrible, as the Magitians Serpents, yet it overcomes and devoures them all. Such was Daniels feare, devouring the terror of the hungry Lyons, which could not devoure him: such the feare of those 3. † Iustum & tenacem Propositi virum, non civium ardor Prav… Iubentium, non vultus instantis Tyranni, mente qua…it solida. Horat.Children, who feared neither the Kings bigge and furious threats, nor his seven fold heated fiery fornace. Such was Nehemiahs, who being threatened, & mooved to fly, answered, **1. King. 18. 18.1 Kgs 18:18should such a man as I fly? So as indeed the true feare of God, is true fortitude and magnanimity. For this, who will not admire Elias, when hee retorted K. Ahabs words upon him, I have not troubled Israel, but thou and thy Fathers house &c? And Elisha, who being brought before the King of Israell, said to him, Were it not, that I regard the presence of Iehoshaphat the King of Iuda, I would not looke toward thee, nor see 2. King. 3. 14.2 Kgs 3:14thee? Such a spirit of holy feare was in the Martyrs, and Confessors. Maris ‡‡Zozo…. Hist. l. 5. Cap. 4.Bishop of Chalcedon being blind, and cōming before the Emperour Iulian the Apostata, called him Atheist, Apostata, and a desertor of the faith. And when Iulian objected to him his blindnesse, and asked him upbraidingly, If his God, the Galilean p. 27(meaning Christ) could not cure his blindnesse, he replied, But I thanke my God, that I am blind, that I may not behold such a wretched and Impious Apostata, as thou art. It were endlesse to recite, examples in this kind, except to convince the cowardise of our times.

But yet this Parrhesia, this liberty, and freedome of speech in such cases, is not without the feare of God, but is a branch and fruit, that springeth of it. And this feare showeth it selfe in sundry manners, according either to the present occasion, or the naturall disposition of a child of God, being seasoned and sanctified and guided by Gods Spirit. Sometimes it showes it selfe in meeknesse and mildnesse, sometimes in a greater measure of zeale, and roughnesse, and yet all from the selfesame spirit of godly feare. Of this latter kind are those former examples. Of the former, that of **It was in old time, when some Bishops, were content to bee poorevita S. Wilfredi. See Caml. Remaines. Wisespeeches. p. 183.a poore English Bishop: whom when Theodor the Grecian, Archbishop of Canterbury, without any just cause deprived of his Bishopricke, saying, Although wee can charge you with nothing, yet that wee will, we will. Sic volo, sic jubeo: the poore Bishop humbly replyed: Paul appealed from the Iewes to Caesar, and I from you, to Christ. And how many godly Ministers in these our dayes (being most unjustly and illegally, yea and in canonically also, and that in a most barbarous and furious insolent manner suspended, excommunicated, outed of their livings, and so deprived of all livelyhood and meanes to maintaine themselves, their wives and children, and withall rayled upon, and reviled, and most outragiously used, as if they were dogs, and not men) have cause and occasion so to answer those that thus use them, Paul appealed from the Iewes to Caesar, and we from you to Christ. p. 28But what care these miscreants for Christ, who thus persecute him in his members and Ministers? Yet this is a comfort to all such Ministers, as stand for Christ; that as they appeale, and commit their cause to him whose cause it is, so hee will certainly vindicate both his righteous cause, & his faithfull servants in due time. When Stephen was stoned, he saw Christ standing at the Act. 7.Acts 7right hand of God, as ready to revenge his cause, which not long after he did, upon all the obstinate and rebellious Iewes in Ierusalem.

Vse 1. Now for use of this point: it first gives occasion to Christians, in these dayes of lukewarmenesse and apostacy, to make proofe of their graces, and especially of the feare of the Lord in them, whither it be such, as devoures and swalloweth downe all worldly feares.

Secondly, sith this feare is so excellent and rare, wee should be the more earnest in getting it, as he in the Gospell was to buy the goodly pearle. He gave all he had for it. And surely it was richly worth it. For as Christ saith, What shall it profit a man, if he shall win the whole world, and loose his owne soule? Or what shall a man give in exchange for his soule? A man may by his discretion, or Christian Prudence (as they call it) so carry the matter, as to secure himselfe from feare of the world; for he can give way, and conforme himselfe quietly to all humaine impositions, and can commaund his conscience to beare with them, notwithstanding it doe secretly whisper in his eare, that this ought not to be done, as being an intollerable dishonor to Christ, a disgrace to his Ministry, a forfeiture of his Christian liberty, a Scandall to Religion, and a base betraying of the cause of Christ, and of the salvation of his owne soule. But p. 29yet he wants not reasons for it. Thereby he shall preserve his Ministry, and his credit too, in not being accounted refractory, hee shall thus purchase his peace, and retaine his meanes for him and his, without which he and they must begge, and the like. Alas poore soule! what's thy Ministry worth, when thou hast abased it, and inthralled it to be impious inventions and impositions of men? or when thou injoyest it, with the losse of its vigor, power, dignity, authority? or when thou retainest it together with thy outward liberty, livelyhood, peace, credit, with the misjudging world, and loosest thy Christ, thy peace of conscience, thy ††Bono probari malo, quam multis malis. Ausonius.credit with all good and wise men, yea heaven and all; what will all thy discretion and Christian prudence advantage thee? O let us rather learne to bee fooles for Christs cause, let us feare the Lord, and not men, not the world. It's Christs counsell to all his, that are his friends, saying, I say unto you my friends, Bee not affraid of them that kill the body, and after that can doe no Lu. 12. 4. 5.more: but I will forewarne you whom yee shall feare, feare him, which after he hath killed, hath power to cast into hell; yea, I say unto you; him feare. Where Christ exhorts us to this feare of God, by a threefold motive 1. that hee calls us friends. And surely such as truely feare God, are the friends of Christ, from whom no feare of men can divide them; as we sayd before. 2. hee forewarnes us, that we may not bee unarmed with this feare of God, least otherwise wee bee on a suddaine surprised, and overthrown, before wee be aware, when the great red Dragon with all his terror presents himselfe Revel. 12. 4Rev 12:4before the woman, ready to bring forth a masculine birth, which with the mother, he threatens to devoure. p. 30And so much the more, when the Dragon is … powerfull, as with his tayle to draw the third part of the Starres of heaven, and to cast them to the earth: that is, when the greatest part of those, who in their heavenly Orbes and Motions are as Starry lights, shining in their doctrine and life, are either by the Dragons threats, or the traines and wiles of his dog-like flattering tayle, cast from their heavenly station, to the earth, when the love or feare of earthly things swayes more with them to draw them downewards, then of heavenly, to fixe them on Christ. Thirdly, Christ in the forenamed place redoubles his premonition, Yea I say unto you feare HIM: by which hee would intimate unto us of what force the feare of man is to draw us away from our station with God, if wee bee not well rooted in the feare of God.

Thirdly here is an use of caution to those, that are apt to be censorious of those, to whom God hath given a greater and more extraordinary measure of Christian zeale and courage for Christ. For such a vertue, as it is more eminent, so it drawes upon it a great deale of envy, especially from those, which as they idolize their counterfeit discretion and Christian prudence (as they tearme it) and all because they love to sleep in a whole, skin, and are loth to hazard a haire of their head for Christ: so on the other side they clevate and slight the noble zeale and courage of those whom they see so farre to out strip them in this heroick grace, and invincible love to Christ: yea they are ready to tearme it rashnesse and indiscretion; especially if the successe proove an imprisonment, or other vexation from those, who with their might bearedowne the right; and then p. 31they applawde and hugge their owne prudence and discretion, when in the meane time they injoy their peace and cease at home. For as an **Prosper… ac f…lix scelus virtus vocatur. Senec si mal… res cessit. licet optima male tamen audit.evill attempt, if it hit well, is called a vertue: so the best actions, being attended with an issue not answerable, are deemed, by unjust judges, vicious and erronious.

Fourthly and lastly, is the true feare of God such a rare and excellent vertue, and so invincible, overcōming all other feares? Then this makes for exceeding consolation to the Church of God, especially in declining times of Apostacy, and when the truth is openly persecuted and oppressed, and Idolatry and Superstition obtruded insteed thereof: when notwithstanding wee see, many Ministers of Iesus Christ (though but few comparatively, in respect of the whole multitude) to stand stoutly to their tacklings, and rather then they will betray any part of Gods truth, and of a good conscience, they will part with their Ministry, liberty, livelyhood, and life too, if need were. This is that which keepes Christs cause in life. This gives Gods people cause of rejoycing, that they see their Captaines to keepe their ground, and not to fly the field, or forsake their colours, or basely yeeld themselves to the enemy. Here is hope, that the cause will prevaile at length. But if all should yeeld or fly, then the field were lost without recovery. Yet how many doe like Demosthenes, who seeing his party beginne to bee put to the worst, takes his heeles, and being asked why hee fled so fast: Oh, saith he, that I may preserve my selfe to fight another time? Then sure hee would doe great feats. But in the meane time the enemy is master of the field, and now there is no more place of fighting. So, prudent Souldiers, and p. 32captaines among us, seeing Christs side (in mans judgement) to be distressed by the enemies prevailing power, thinke it good discretion rather to yeeld to the present extremity; and so to reserve themselves for better times; when in the meane time the cause is by them betrayed, and themselves soled captive, that their captaine Christ will never trust to such captaines againe, as to commit the leading of his people under the false colours of their empty pretences. Yea and the people too are willing and perswade their Ministers to yeeld in those smaller matters, as they conceive, rather then to forgoe their Ministry; not waighing either the dangerous consequēces of such beginnings, or the worthlessenesse of such Ministers, as shall doe such certaine evill, that a supposed (and but supposed onelyonly) good may come thereof. Whose damnation is just, as the Apostle speaketh. For Rome was not build in one day. And Rome being about Rom.to bee rebuilt in this land, cannot bee done all at once, but it must bee by degrees; although the builders doe every day get ground, and their building goes on a maine, with an incredible celerity. But I trust they make more hast, then good speed. And me thinkes I see the issue of their building in that of the Tower of Babell: of which the Lord said, Behold the people is one, Gen. 11. 6.Gen 11:6and they have all one language, and this they begin to doe, and now nothing will bee restrained from them, which they have imagined to doe. Even so our new Babel-builders upon a strong combination and faction against Christ and his Kingdome, have begun to build a Tower reaching to heaven in their high imagination, as if they would (as the Giants of old) pull Christ out of his Throne: and all outward likelyhoods conspire unto p. 33their more than hoped for successe, which no externall meanes can prevent: but as then, so now, the Lord is able by an uncouth way, which they never dreamed of to confound them, and their worke, to their eternall infamy. Even so, ò Lord.

Yet (as wee said before) Gods children must take heed for their parts, that they bring not so much as a Turpiu…, … gr… …icitur, quam non admitt… tur …espes.sticke, or a stone, to this building, but that they hinder and stop the beginning and creeping in of Idolatry and Superstition, which else is as a breaking in of the Sea, that so overflowes the land, and so gaines more ground every tide, till it grow incurable. This we have seene in these Innovations. First Pewes at Chancel-ends must be remooved, that so none may sit above God Almighty. Though this at first dash, brings the Reall Presence, Well, what's next? It's fit to remoove the Table Altarwise. This was with much hard tugge effected in Saint Gregories by Pauls, at least for the neere Virgil. Eglog Sic cantb… carulos similes, sio matribus hoedos Noram sic parvu componere magna solebam.neighbourhood it hath to Pauls, and that the daughter may be somewhat like the mother (Ezech. 16. 44. As is the mother, so is the daughter) though the table doe not stand end-wayes an as Altat, but with the end to the wall. Well, yet a rayle must be made about it, to infinuate into the peoples mindes an opinion of some extraordinary sanctity in the Table, more then in other places of the Church, as the Pew, Pulpit, or Font. Yet all this may seeme tolerable, and without danger. Well, the like is done in other places. But this growes further on; in many places adorations practised to this new Altar-God: yea pleaded for in pulpits, and in **See Shelforts Sermons, and Dr. Pockl. Sunday no Sabbath. And others.printed books; yea & that in sundry Colledges in the Universities (the seminaries and seed plotts of learning and p. 34Religion) so farre pressed, as the exemplary practises of those that bee the Heads or Superiors there, may any way draw and induce the inferior Students to their imitation, either through feare of displeasure, or for hope of preferrement. Which how perillous it is, tending to corrupt the whole land with superstition and Idolatry every one may see. Well now, what's the next? Thus farre wee now see Popery, like a thiefe, stollen in upon us step by step, when wee, as men **Matt. 13. 25.Matt 13:25asleep in our beds, suspected no danger. And perhaps, the next degree will bee the placing of their God-Almighty in the Host or Pix visibly and conspicuously upon the Altar, and a Masse with the piping of the Organs, chanted unto it, as the Israelites did about their **See the Homily of the place & time of Prayer part. 2. Where these words are: Finally Gods vengeance hath beene, and is dayly provoked, because much wicked people passe nothing to resort to the Church, either for that they are so sore blinded that they understand nothing of God and godlinesse, and care not with divellish example to offend their neighbours, or …ls for that they see the church altogether scoured of such gay gazing sights, as their grosse fantasy was greatly▪delighted with, because they see the false religion abandoned, & the true restored, which seemeth an unsavory thing to their unsavorly tast: as may appeare by this, that a woman sayd to her neighbour: Alas Gossip, what shall we doe at Church, since all the Saints are taken away, since all the goodly sights we were wons to have, are gone, since we cannot heare the like piping, singing, chanting and playing upon the Organs, that wee could before. But (dearely beloved) wee ought greatly to rejoyce and give God thanks, that our Churches are delivered out of ALL those things, which displeased God so sore, and filthily defiled his holy house, and his place of prayer, for the which hee hath justly destroyed many nations according to the saying of Saint Paul. If any man defile the Temple of God, God will him destroy, And this ought wee greatly to prayse God for, that such Superstitious and Idolatrous manners, as were utterly nought, and defaced Gods glory, are utterly abolished as they most justly deserved. So the Homily.Calfe, Exodus 32. Therefore doth it not concerne Gods Ministers and people too, even from the highest to the lowest, as one man, to stand out against this creeping gangrene, that having begun but in the least member, never ceaseth creping, till at length it hath prevailed over the principall parts & so brought death to the whole body, and this such a death, as kills the soule, and bringe us all backe againe under the most intollerable yoake and bondage of p. 35Satan and Antichrist, from the which the Lord had so mightily and mercifully delivered us?

Thus much of the feare of the Lord. Come we now to the next point, which is the feare of the King. In which we are to observe. 1. The kind of this feare: 2. The order of it, next to the feare of the Lord: 3. The Connexion of it with the feare of the Lord: being so combined, that the one cannot stand without the other.

First then for the kind of this feare, I told you in the opening of the text, that it is a Civill feare, differing from the feare of the Lord, which is a religious feare, and so a part of his worship, and consequently incommunicable to any creature. Yet so (as I told you) there p. 36is a similitude betweene this Civill feare to the King, and that religious feare of the Lord. As, 1. as the true feare of the Lord comprehends in it all duties and services due from us to God: so the feare of the King contaynes all duties due from Subject, to their King. 2. as the feare of the Lord is a filiall feare: so the feare of the King. 3. As the feare of the Lord is a feare of adherency: so the feare of the King.

Of these in order: and of the points of instruction thence arising.

Every true Subject, and every true servant of God, Point. 1.ought to feare his King, that is, performe all duties and offices whatsoever due from a subject to his Prince. For the opening hereof, wee must know, that the feare of the King containes all duties of a Christian Subject to his King. For that which is sayd here, Feare the Lord, and feare the King, is expressed by Peter thus: Feare God, Honour the King. As in the fifth Commandement, Pet. 2. 17Honour thy Father and thy Mother. Here, as by Father and Mother all Superiors, that stand in a bond of relation to inferiours, as Parents, Masters, Magistrates, Ministers, and above all the chiefe Magistrate, the Prince, is meant: so under this word honor, all kindes of duty and service due from all inferiours to their Superiours respectively, are comprized. This is expressed also by 1. Pet. 1. 3.1 Pet 1:3Peter, Submit your selves to every ordinance of man for the Lords sake, whither it be to the King, as Supreme, or unto Governours, as unto them that are sent by him, for the punishment of evill do…rs, and for the prayse of them that doe well. This is yet more fully and amply set p. 37downe by the Apostle Paul, Rom. 13. Where this doctrine is not only prooved, but pressed and confirmed by many strong reasons. First, the doctrine is propounded, in the duty injoyned, vers. 1. Let every soule bee subject to the higher powers. The Precept is universall to every creature; not **Popes of old were subject to Emperours, when they withdrew their necks, and trampled on their Masters necks, and they held the stirrops, thē hee became Antichrist mounted on Horseback, fullfilling that of the Apostle. 2. Thess. 2▪ 3. 4.2 Thess 2:32 Thess 2:4Pope nor Cardinall, nor Prelate excepted. All living under the Kings Dominion, must bee subject to the King.

And the reasons are there rendred. 1. Because those higher Powers are of God. So as hee that resisteth the Power, resisteth the Ordinance of God. Secondly, the penalty upon rebells: They that resist, shall receive to themselves damnation. Rebells shall not escape eyther the just hand of man, or of God, whose ordinance is resisted, in resisting of the power. Thirdly, from the excellent office that the Powers doe beare, which is to execute justice and judgement betweene Subjects. For Rulers are not a terrour to good works, but to the evill. And as he rewards the evill with punishment: so the good with prayse. For, wilt thou not be affrayd of the power? Doe that which is good, and thou shalt have prayse of the same. For hee is the Minister of God to thee for good: but if thou doe that which is evill, bee affrayd: for hee beareth not the sword in vaine: for hee is the Minister of God, a revenger to execute wrath upon him that doth evill. Fourthly, there is a necessity of this subjection, vers. 3. Wherefore ye must bee subject, not only for wrath, but also for conscience sake. So as, if feare of wrath be not a bond strong enough: yet conscience is, which will dispense with no man. For Gods ordinance bindes the Conscience. Fifthly, from the end of paying tribute. vers. 6. For, for this cause pay yee tribute also. For what cause? That is, for they are p. 38Gods Ministers attending continually upon this very thing. That is, for the execution of justice, in punishing the evill, in praysing and countenancing the good. And hereupon the Apostle reinforceth his exhortation, as an use of the point; Render therefore to all their dues, tribute to whom tribute is due, custome to whom custome, feare to whom feare, honour to whom honour.

Againe, to the former reasons expressed by the Apostle, wee may adde one more, answerable and correspondent to that fore-alledged, of our obedience unto God: (for as I said, in all things the feare of the King holds a resemblance with the feare of the Lord, as being the most exact and perfect patterne of it, even as God is the best patterne for a King, and the rule whereby God doth governe, the best patterne of a Kings government) and the reason is this: Wee are to bee subject to our King, in the performance of all due services by that bond or tye, which not onelyonly Gods Law and Ordinance, but also the Kings Law doth put upon us. You may remember I showed you before, how Gods Law is the rule of our feare and service, which wee performe unto his Majesty, and to goe beside, or transgresse this rule, brings us under the guilt and penalty of rebellion. I showed you also, how wee are bound to serve God as our King, by vertue of mutuall stipulation which God makes with us, and we with him. Semblably, our subjection unto the King, is to be regulated, as by Gods Law, the rule of universall obedience to God and man: so by the good Lawes of the King. And note the completenesse of this correspondence. It stayes not here, but holds also in that mutuall stipulation or Covenant which the King and his Subjects make at his Coronation: p. 39Where the King taking an explicit solemne oath to maintaine the ancient Lawes and Liberties of the Kingdome, and so to rule and governe all his people according to those Lawes established: So consequently, and implicitly, all the people of the Land doe sweare fealty, allegiance, subjection and obedience to their King, and that according to his just Lawes. To this purpose it is, that his excellent Majesty in the Petition of Right, which he subscribed with his owne royall hand, hath these words, worthy to be written in golden characters. The King willeth, that right be done, according to the Lawes and Customes of the Realme: and that the Statutes be put in due execution, and His Subjects may have no cause to complaine of any wrong, or oppressions, contrary to their just Rights and Liberties: To the preservation whereof hee holds himselfe in Conscience as well obliged, as of his Prerogative. And after that, in full Parliament he concluded with these words, Soit droit fait come est desire: Let right be done King Iames … Speech at Whithall to the Lords and Commons of the Parliament there assembled. 1609. Which Speech is printed with his Royall Workes, in aeternam reimemoriam.as is desired. And then in his Majesties speech following; And I assure you my Maxime is, that the Peoples Libertie strengthens the Kings Prerogative, that the Kings Prerogative, is to defend the Peoples Liberties. O blessed King, ever may'st Thou live crowned with all blessings in Thy Royall selfe and Posterity, being knit unto Thy people in this indissoluble bond! And herein His Sacred Majestie shewed himselfe a Peereles Sonne to His Peerelesse Father, who in his speech to the Parliament, 1609. besides sundry other rare passages to the same purpose, hath these words: The King bindes himselfe, by a double oath to the observation of the fundamentall Lawes of the Kingdome: Tacitly, as p. 40being a King, and so bound as well to protect the People, as the Lawes of his Kingdome: and expresly, by his Oath at His Coronation: So as every Just King in a setled Kingdome is bound to observe that paction made to his people by his Lawes, in framing his government agreeable thereunto, according to that paction which God made with Noah after the deluge, &c. And therefore a King governing in a setled Kingdome, leaves to be a King, and degenerates into a Tyrant, as soone as hee leaves off to rule according to his lawes. And a little after: Therefore all Kings that are not Tyrants, or perjured, will be glad to bound themselves within the limits of their Lawes: and they that perswade them the contrary, are Vipers and Pests, both against them, and the Common Wealth. Which words beseeming a just King, I have heere set downe as an honourable testimony of such a Father, of such a Sonne: and all to be for the stronger reason to all subjects to performe all due obedience to their Soveraigne. For if your Gracious King doe so solemnly by Sacred oath, ratified againe in Parliament under His Royall hand, bind himselfe to maintaine the Lawes of his Kingdome, and therein the Rights and Liberties of His Subjects: then how much are the people bound to yeeld all subjection and obedience to the King according to his just Laws? So much of the proofe of the point.

Now to the Uses. Here, 1. Not onelyonly Papists, but the religion of Popery it selfe, come under the guilt and condemnation of Rebellion; forasmuch as the maine Principle of Popery, is to exalt and acknowledge the Pope as supreme over all Powers, as Emperors, Kings, Princes, States, &c. And therefore not unworthily is p. 41their ‡‡In the first Collect in the publike Prayerbooke of thankesgiving for our deliverance from the Powder-Treason, on the 5. of No. 1605. set forth by Act of Par. Though this be altered & turned another way in a new impression, 1635. Tertull. adversus Marcionem, lib. 1. Rex c…s… summus est in suo folio usque Deum tamen infra Deum.Religion branded for Rebellion, and their faith for Faction, and their practise murdering of soules and bodies. And though some Papists will take the Oath of Allegiance, as subjects to their King, yet they refuse the Oath of Supremacy, as acknowledging their subjection to the King upon no other termes, but as subordinate to the Pope, as Supreme. And so the Pope, and not the King, is the Papists King and Soveraigne. And yet how is their rebellious religion, nay which is rebellion it selfe, fostered and fomented in our Land; to the infinite dishonour, not onelyonly of God, but of the King, and His Supremacy, and danger of the Kingdom, if God in mercy doe not prevent it. The ancient Church, before Antichrist the great usurper mounted aloft, acknowledged no Supreme above the ††And Ad Scapulam. lib. Sic omnibus major est, dum solo vero Deo minor est.Emperour, or every absolute Prince in his Kingdome, but onelyonly God.

2. For Exhortation. Heere let all good Christians, and royall subjects learne to yeeld all feare, honour, obedience to their Soveraigne, following the direction and exhortation of the Apostle; Let every soule be subject to the higher powers. And render to all their dues, Tribute to whom Tribute is due, Custome to whom Custome, Feare to whom feare, Honour to whom honour. And for the better stirring up of all those duties, which subjects owe to their Soveraigne, Let us often meditate of these reasons, and motives fore-mentioned by the Apostle; and especially considering, That the King is Gods Minister, to doe Iustice, to punish the evill, and to countenance and reward the good: as also because hee attends continually upon this great office. And lastly considering in speciall, how our Gracious p. 42Soveraigne hath entered into Solemne and sacred Covenant with all his people, to bee their King and Protector, and to governe them according to his good and just lawes, and to maintaine all their just Rights and Liberties, and according to the Patterne of God himselfe, whose vicegerent hee is, to demaund of them no other obedience, but what the good lawes of the Kingdome prescribe, and require. With what alacrity then and readinesse, ought all Subjects to expresse their loyalty to their Prince, and with all adde their dayly and fervent prayers and supplications for the life of our gracious King, that under the shadow of his righteous and religious 1. Tim. 2. 2.1 Tim 2:2government, wee may lead a quiet and peaceable life in all godlinesse and honesty.

It followeth: Feare the King, that is, with a filiall feare, as the feare of the Lord is, only keeping the difference, that the one is a religious filiall feare, the other a Civill filiall feare. The point in briefe is: True Subjects beare to their King such a feare, as children to Point.their parents. Not a feare with terror; as the Apostle sayth to Parents, **Eph. 6. 4. Col. 3. 21.Eph 6:4Col 3:21Provoke not your children to wrath. The name of a Father, is a name of love, and hath in it the bowels of a naturall affection, which is above all other kinds of humaine affections. Now a King is the Father of his Countrey, and all his loving and loyall Pater Patr….Subjects are as so many Children into him. Hee is the Father of the great family of his Kingdome. Hee is the great Lord Steward, whom God hath set over his family to provide for them, and to protect them. He is the Shepherd of the people, to feed them, & rule them as Dauid, Psal. 78. 71. 72. Now the sheep are affrayd of the wolfe, not of the Shepherd. Therefore saith the Apostle, p. 43If thou doest evill, be affrayd. So as a good Subject so feareth, as hee is not affrayd, because he lives in obedience to God and his King.

Againe this filiall feare in a Subject towards his Prince, doth necessarily imply an excellent and eminent love towards the King: yea greater love, then naturall Children beare unto their Parents, namely as they are members of the great politicke body, united to the King as the Head. There being a neerer tye of affection betweene the Head and the members; then betweene a Father and his child. And therefore it is worthily sayd by that faithfull servant of God M. Perkins, A good Subject Mr. Perkin… in his Commentary on the Galat. chap. 5. v. 14. Thou shalt love thy neighbour as thy selfe.Gal 5:14is more to love the life of his Prince, then his owne life. And great reason; for the King is the breath of our nostrills, Lam. 4. 20. Hee is more worth, than ten thousand of us, 2. Sam. 18. 3.

Vse 1. Let this be for exhortation to all good Subjects to feare their King as Sonnes their Father; as their carefull Shepherd to provide for them under God, and to preserve them from wolves.

2. This may condemne those that would perswade Kings to rule in a terrible and formidable manner, as over a sort of slaves. Contrary to the Apostle, Rulers are not a terror to the good: Rom. 13. 3. Such are dangerous persons, that would turne filiall feare in Subjects to servile. For according to the old saying, Oderunt dum metuunt.

Againe, hereunto wee may fitly joyne the next Point; which is,

That the true feare of a King, as it is a filiall feare, so p. 44Poi…it is a feare of adherency, a feare full of loyalty and fidelity, which makes a true Subject to sticke so close to his Prince at all times, and in all conditions, as nothing can make a separation.

The King and his Subjects are united with strong ligaments, as the head and body. And this feare of adherency, is a speciall gift of God: as we reade, 1. Sam. 10. 26. There went with Saul a band of men, whose hearts God had touched. But such as cleave not unto the King are branded for children of Belial, who despis…d their King. vers. 27. So wee read also of David, when hee was in great distresse and straits, by reason of his unnaturall and traiterous Sonne Absalom, and those many tribes of Israel that had revolted to him from their King, yet some cleave unto him; as 2. Sam. 15. 15. The Kings servants said unto the King: Behold thy servants are ready to doe whatsoever my Lord the King shall appoint. And vers. 21. Ittai said to the King, (when hee went about to perswade him to goe back, and to take care for his safety, as verse 19. 2….) As the Lord liveth, and as my Lord the King liveth, Surely in what place my Lord the King shall bee, whether in death or life, even there also will thy servant bee. Here was a faithfull servant, and loyall subject indeede.

And great reason, every good subject should sticke close to his King in all difficulties. First we are bound hereunto by a strong bond of conscience, as before, Rom. 13. 5. And this Conscience is grounded upon the true Religion, and feare of God, which is the surest bond of all obedience. This was that bond, which tyed the Christians of old to performe such faithfull military service unto the heathen Emperours, and those p. 45also, who where otherwise cruell persecuters of the Church, and Apostates from Christ. As wee see in the Example of **Milites Christiani serv… fuerunt Imperatori infid…, A… Idolatrae. 1. Iuliano. Vbi venic…ant a… causam Christi non agnosc…bant nisi illum, qu… in caelo erat: quando volebat, ut idolacolerent, & thurific rent: pr…ponebant illi Deum: quando antem diccbat, Producite aciem, … contra ill… gentem: statim obtemperabant: & distinguebant Dominum aeternum à Domino temporali. Gratian. Causa. 11. Q. 3. Imperatores. Divide & impera. Foe…icester, & am… quos irrupta tenet copula, nec …, Div… quorimo…, supr… …ius solvet amor die. Horat.Iulian, who when hee commanded his band of Christians to march against his enemies, those of the heathen, they straight obeyed, and put their lives in hazard. But if he commanded them to fight against the Christians, their brethren, then they layd downe their Armes, and cast themselves downe at the Emperors feete, and offered their naked bodies rather to suffer whatsoever torments.

A second reason why a good subject ought to sticke close to his King in all difficulties, because this is the meanes to make a Kingdome invincible, and terrible to the enemies. Therefore it was an old saying; Divide and Rule. Divisions in a state, expose it to forraigne enemies. But unity of heart and affections betweene the subjects and their Soveraigne, makes a Common-Wealth happy and perpetuall. When my selfe was once at the High Commission falsly charged by a great Prelate of Sedition, in that (said hee) I had dedicated a **That, intitu…ed, Babel no Bethel.Booke to the Lower house of Parliament, thereby to incense the Commons against the King: I presently answered, No, my Lord, I dedicated my Booke to the whole Parliament, to wit, to the King, and both the Howses; I doe not divide the head from the body (my Lord) but I pray God unite them together. Hereat he was mute, and all his raylings, and false charges were p. 46at an non-plus. So it seem'd some there were not farre off, who went about **This was presently …fter the …issolution of the last Parliament.at that time to divide the King from his people. And yet another of them said Amen to my prayer, being convinced of this trueth, that divisions or heart-burnings betweene the King and his subjects, are most perillous.

Vse 1. Here then those are justly and severely censurable, even as traytors to the King and State, who play the make-baites betweene the Prince and people: And these are the Iesuites and Seminary Priests, or else those of their faction, who herein combine with them, as Samsons foxes tyed tayle to tayle, with a fire-brand, to set the whole State in a combustion, by stirring up and fomenting the fire of dissention betweene our gratious Soveraigne, and his loving and loyall Subjects. And this they labour to doe two wayes: either by incensing the King with a hard opinion of his best Subjects, those especially that are most religious and pious, humble and peaceable in his Kingdome: or else on the other side by incensing the people with a sinister opinion of their Soveraigne, thus playing lack of both sides, being Ambidexters, and know to make advantage every way.

The first of these wayes: it hath beene an old practise of Satan, the Accuser of the brethren, ‡‡Blandissi…ni adulatores, & mordacissims detractores. Bren. De consid. ad Eugenium, lib. 4. c. 2. Hester 3. 8.Esth 3:8to suggest and whisper into Kings eares evill and false reports, especially of Gods people, who, where ever they be, are the Kings best subjects. What a faire tale could Haman tell the King, concerning the Iewes, that they were a people scattered over his Provinces, & had their Lawes divers from other people, so as they might hereby trouble the peace of his Kingdome, and that they p. 47were factious, for they observed not the Kings Lawes, and therefore that it was not for the Kings profit to suffer them. Hereupon, seducing the King by his sycophants tōgue, he procures a Decree for their utter extirpation. It is observed by the Centurists in their Preface before the 5. and 6. Centurie, that this arte of satan̄ was much practised in those times against those that were most religious and pious, and that it prevayled much to the corrupting and overthrowing of Religion. And herein were the Arrians the chiefe sticklers in Princes Courts. I will set downe one passage for many. Et hoc quoque, &c. This also is remarkable in this present Century, Est hoc quoque in praesenti Centuria insigne, quod artes nobis ob oculos ponit, quibus falsi Doctores in altum surgant: & postea voti compotes facti, pro libitu dominantur, & faciunt omnia. Nam in Aulas irrepunt, ac Potentum ac Magistratuum animos occupant, hypocrysi, delationibus & obtrectationibus Sincerorum Doctorum, & collusione quadam cum Politicis. Nihil enim officij non pollicentur. Nam plerumque sunt in odio Aularum atque Potentum, graves, constantes, fidi Ministri, ac Professores verbi Dei: quia rigidius, quam Aulis ac Politicis commodum videatur, veritatem tutentur, & liberius peccata taxent, quibus Aulae ac Potentes sunt obnoxij. Parasiti & Gnathones Aulici interpretantur, ista redundare in contumeliam & diminutionem Authoritatis Magistratuum, Spectare ad turbas & Seditiones. Et sunt mollia & placentia loquentes, vigiles c…ci, canes muti, pestes animarum, Pseudoprophet…, lupi rapaces, fures ac latrones animarum, &c. Itaque levi momento Potentiores, recte, serio, graviter, & cum salute plurimorum in Ecclesia Dei docentes profligunt, & suae fartnae homines in Cathedras collocant, &c.that it presents before our eyes those artes, whereby false teachers doe mount on high: and afterwards obtaining their desire, they domineere as they list. For they creep into Courts, and by their hypocrisy, false tales, and detractions of sincere teachers, and by a kind of collusion with Courtiers, they doe surprise the p. 48mindes of the great ones, and Magistrates. For there is no office, or service that they promise not unto them. For commonly grave, constant, faithfull Ministers, Professors of the Word of God are hated in Courts and great mens houses: because they defend the truth more stisfely, and taxe sins more freely to which Courts and great ones are more obnoxious, than to them seemes fit, Parasites and Court Gnathoes interpret these things to redound to the reproach and diminution of the Magistrates authority, and to tend to tumults and seditions. And they speake pleasing and plausible things, being blind watchmen, dumbe dogs, plagues of soules, false Prophets, ravening wolves, the eves and robbers of soules, &c. Therefore with no great adoe, they make havocke of the most able Ministers, such as teach truly, seriously, gravely and savingly, in the Church of God, and such as are of their owne Sect they preferre and place them in the Chaires. So there, and much more to this purpose. But what need wee turne over antiquity? Have wee not examples enow neerer home. What then's more common in **Vides omnem Ecclesiasticum Zelum fervere sola pro dignitate tuenda. Hono… …um d…tur: Sanctuati ni…il, …t parum. Absit, in… tempor… non …. Bern. De ons…d lib. 4. …p. 2.Amasiahses mouthes, then declamations against the good Ministers of the Land, the Kings most loyall, loving, dutifull, faithfull, obedient peaceable subjects? p. 49How do they heare of such Declamers, Factious, Seditious, Turbulent, Disafected to the **Indeede, if to Prelats practises in this present age, no mar voile.present goverment, enemies of the Kings Prerogative, and what not? By this meanes, oftē inculcated, they seeke to ingratiate themselves, and to bring into disgrace the true servants of Iesus Christ. Nor are they content, to abuse our pious Princes eares in the Pulpit, but also on the Stage. O pyous, holy, reverend, grave, gracious Prelates, whose Academicall Entertainment of pious and religious Kings and Princes (in stead of learned and Scholasticall disputations, or exercises intable to the condition of a learned Academy) is a scurrilous Enterlude, and this in disgrace of that, which is the greatest beauty of our religion, to wit, true piety and vertue! O blush at this ye Prelates, and in your shrift confesse how unseemly this was for YOV, that pretend to succeede the Apoles! Eyther for shame mend your manners, or never more imprison any man, for denying that title of succession, which you so bely by your vnapostolicall practise. And may not that be applied to you, which Bernard, Bernard. De Considerat. ad Eugenium. lib. 4. cap. 2.taxed Pope Eugenius with: where telling him of his pompe, Oves quid capiunt? Si auderem dicere, Demonum magis, quam ovium passcua haec. What good do the sheep receive? If I durst speake, these are the pastures rather of Devils, then of the sheep. Scilicet sic factitabat Petrus? Sic Paulus ludebat? Did Peter thus, I pray you? Did Paul play, such play? Surely for my part, I am ashamed of you, that ever it should be sayd, I hauehave lived a Minister under such a Prelacy. Nay, as if this had not been sufficient, this is done in the very heat and height of Gods Tragedy, still in Acting in the Imperiall City, when we were all mourning, yea, and every moment as p. 50dying men. Was this a time then of Entertaining the Court, and poysoning their eares with Enterludes, and thereby provoking the Lord further to plague the Kings good people, when you should rather have mooved his Majesty (whō you & wee al know to be forward enough to hearken to such a motion) to have called a true Fast, with Prayer and Preaching over the Land? And was that a time of Enterludes? Why did you not feare some Plague to grow in such a mighty assembly? When notwithstanding Preaching is made dangerous by you, for feare of the plague; which should be a meanes (as it hath beene formerly) to drive away the plague, by bringing the people to true humiliation and reformation. Whereas your guelded Fast-book (contrary to the Proclamation) I am sure brought us for a hansell, a double increase of the Plague that weeke, to any weeke since the Plague began: and most terrible weather withall, to the Kings great losse, and the Mercheants, the angry countenāce of heaven ever since pouring Gods wrath upon this your hypocritical Mockfast. But by the way take this with you: As, when the Lord calls to Fasting, you fall a Feasting: So there is a hand writing over you on the wall, the Prophet Esay will tell you, from the Lord, Surely this iniquity shall never be Esay 22. 12 13. 14.Isa 22:12purged away from you, till ye dye sayth the Lord. But now do not exclame, as if I spake against such intertainment of our Gracious Soveraigne, & his noble Court, as is indeed honorable, grave, and sutable to such a Majesty & Traine, for whom I am ready to Sacrifice my deerest blood, if need were. Let not malice sucke poyson out of the sweet flower of candid sincerity. But this by the way.

p. 51Secondly, as Iesuites and their Faction, the Popes Factors doe, labour to divide the King from his good Subjects, by poysoning his gentle eares with their Serpentine breath, in their malicious detractions: So on the other side, they so carry the matter with the Subjects, as to cause disunion of affection betwene them and their Soveraigne. As first the Iesuites and Priests, by seducing the people to their Superstition and Idolatry, which of it selfe is a drawing of their hearts away, as from their God, so from their King. Secondly the Prelates, who do so interpret and presse the Kings Acts (which his Majesty intendend for good) as if hee prohibited the Ministers to preach of the saying Doctrines of grace & Salvation, without which the very Gospel is destroyed. For example: I my selfe was convented by a Pursivant to London house, and there by his Lordship charged, for preaching of the Goulden Chaine of Salvation, Rom. 8. 29. 30. as it lay in my course, preaching upon the whole Chapter. It was objected to me, that therein I did **A dang… rous and false charge laid upon the King.contrary to the Kings Declaration. To which I answered, that I never take the Kings Declaration to be intended by him for the suppressing of any part of Gods truth, neither durst I ever conceive a thought so dishonourable to the King, at to thinke him to be an instrument of suppressing Gods truth. And have I not good ground for it? For in his Majesties Declaration to All Pag. 11. 12.his loving Subjects, of the cause which mooved him to dissolue, the last Parliament, Published by his Majesties speciall Command, his Majesty mentioning Richard Mountagues Appeale, which did open the way to those Schismes and divisions, which have since insued in the Church, expresseth himselfe in these words: we did for p. 52remedy and redresse thereof, and for satisfaction of the consciences of our good people, not only by our publick Proclamation call in that Book, which ministred matter of offence, but, to prevent the like danger for hereafter, reprinted the Articles of Religion, established in the time of Queene Elizabeth of famous memory: and, by a Declaration before those Articles, we did tye & restraine all opinions to the sense of those Articles, that nothing might be left for private fancies, and innovation. For we call God to record, before whom we stand, that it is, and alwayes hath been, our hearts desire to be found worthy of that title, which we account the most glorious in all our Crowne, Defender of the faith: neither shal we ever give way, to the authorising of any thing, where by any innovation may steale, or creep into the Church, but preserve that vnity of Doctrine & Discipline established in the time of Queene Elizabeth, whereby the Church of England hath stood & florished ever since. These be his Majesties expresse words. Well for all this, I was suspended from my Mistery. Thus when they would insnare or oppresse us, they lay all the burden upon the King, which how * A most pernicious practise.injurious, and dishonorable it is to his Majesty, I referre to them, that are best able to judge of matters of such moment. Take another instance Another time, namely then, when I was brought to the High Commission board at London-house, about that Booke of mine formerly mentioned, though they had nothing at all against mee, but rayling and reviling, and charging me with sedition, which I retorted upon themselves, whereby I put them to silence for the time: yet they recovering breath, one of them sayd, I must to prison. If I must (sayd I) I desire to put in baile, in regard of my Ministeriall charge, being within three dayes of Easter. p. 53No, quoth my Lord of London, that then was, **A most impious & disgracefull speech, to bring the people into a hard conceit of his Majestie, who but a little before had signed the Petition of Right.the King hath given expresse charge for YOV, that no …ale shall bee taken for YOV. No, my Lord? Then I desire to know by what Law or Statute of the Land you doe imprison …: if it bee according to Law, I humbly submit my selfe: Otherwise I doe here claime the right and priviledge of a Subject, according to the Petition of Right. Well, for all this, to prison I must, and if I found my selfe agrieved, I might bring a writ of false imprisonment. To the Fleet I went, where I was a prisonner twelve dayes. And when they sent for me forth, to make me amends, they put me into the High Commission; out of the frying pan into the fire. But blessed be God, and my King, by the benefit of whose good Lawes I obtayned a Prohibition against their illegall proceedings, which fetcht mee off those shelves, where else with the threatned storme of their Censure I must have suffered shipwracke. But now I referre it to the sad consideration of the sagest, whither that which hee fathered upon the King, was not a most dangerous, and seditious speech, N. B.tending to possesse both me, and the many by-standers, and consequently all the people in the Land, with a sinister opinion of the Kings justice & constancy in keeping his solemne Covenant with his people, as in that Petition of Right. Though (I blesse God) I could never intertaine such a thought of my King, that he should utter such a word, as to deny his old Servant the hanfell-benefit of his gratious hand, wherewith but a little before he had signed the Petition of Right, for the maintenance, not onelyonly of myne, but of every good Subjects just and honest cause.

Take yet another instance, and that also at the high p. 54Commission Court, where I was attending as a poore Client, or rather an Innocent at the barre, waiting for my Censure. There a Rule for a Prohibition for Master Prinne being cendered in Court according to the course of the Kings Lawes in that behalfe, presently my Lord of London, then President of the Court, stands vp and flyes in the face of Master Prinne and his Prohibition with great heat of passion, even almost unto fury, and after many threatnings to him, hee uttered these words, that **A most audacious & presumtuous speech of a Prelate, setting his prowde foote upon the Kings Lawes, as the Pope did once on the Emperours neck an Emblem of perpetuall servitude. p.whosoever should dare to bring the next Prohibition, hee would set him fast by the heeles. This was spoken alowd in open Court. Now, as I conceive, this did not a little reflect and trench upon the Kings honor, the Lawes of the Land, and the Liberty of the subject. What? for any man to dare with open mouth, and that in open Court, to out-dare the Kings just goverment of his Subjects according to his good Lawes? Or upon what ground did hee thus boldly beare himselfe? VponUpon the King? His Majesty had not long before signed …he Petition of Right. Also his Majesties Declaration to all his loving Subjects of the causes which mooved him to dissolve the last Parliament, Published by his Majesties speciall commaund, 1628. Speaking in his name, that for the Parliaments full satisfaction and security; Hee did by an answer, framed in the forme by themselves desired, to their Parliamentary Petition, confirme their ancient and just Liberties and Rights, which (saith his Majesty) Wee resolve with all constancy and justice to maintaine. Whereupon then did this man dare to utter such an insolent speech? Not from the King, I am sure. Wee have his Royall Word, and Hand to the contrary. And yet some p. 55perhaps might surmise, that hee durst not speake thus in open Court, had hee not some better ground for it, than his owne desperate boldnesse. Or the best Apology hee can make, is, that his tongue did runne before his wit, and that in the flames of his passion he sacrificed his best reason, and loyalty.

To these Instances, wee will adde two or three more, very remarkable, and whereof wee all at this very time are eye-witnesses; for they are still in acting. The first is, That most outragious practise of the Prelates in making havocke of the Church, and of Religion, by suspending, excommunicating, outing of Ministers from their freehold, and the like, because they cannot, dare not read the booke for sports on the Lords day. Now the Prelates and their officers, herein most insolently, and with a high hand proceeding, neither according to Law, nor Canon, upon what authority doe they goe? Surely they lay all the load upon the King. Why upon the King? Doth the King commaund that Ministers shall read it in their Congregations? No such thing. The Booke Orders that it bee published in Churches: but expresseth not that it bee read by the Ministers. Indeed it saith, Wee further wi…l, that publication of this our Commaund bee made by order from the Bishops, &c. Now the publication of the Commaund differs from the reading of the Booke. The commaundement may be published, and yet not the Booke read. Well: but it pleaseth their Lordships so to extend their order. Ministers must read it. But they dare not doe it, as being against their Consciences. If not, what then? They must bee suspended, and are. By what Law, or Canon? That matters not, their will is so. But p. 56if they alledge the Kings authority, as they doe, where show they the King hath given them this authority to proceed so illegally and incanonically? The Booke orders no such severe and wicked Censures to be inflicted upon any in that behalfe. No, nor yet gives the Bishops any expresse order, or power at all to punish any Minister in this case. And will no lesse Censure then serve the turne, then suspension, excommunication, deprivation, and the like? but they are rebells against the King. If so, then there is a Law to punish them. But how are they rebells? They resist not, they doe no violence to authority. All disobedience is not rebellion. For then Daniel, and the three children had beene rebells, Dan. 3, 6.Dan 3:6for not obeying the Kings Commandement. But the Ministers (I say) that refuse to read the Booke, doe not therein directly disobey the King. For first, the Booke expresseth no such Commaundement, that Ministers shall read the Booke; as before. Secondly, no wife and honest man, can ever imagine, that the King should ever intend to commaund that, which mainly tends to the publicke dishonour of God, and his Word, to the violation and annihilation of the holy commandement touching the Sabbath, to the alteration of the Doctrine of the Church of England, which in the **Homily of the Place and time of Prayer. Part. 1.Homily clearly & fully grounds the sanctification of the Lords day (which it calls our Christian Sabbath-day upon the fourth commaundement; and conseqnently to the destruction of the peoples soules. For this were against all those solemne royall Protestations of the King, as where he sayth: **See before the Declaration for d…ssolution of the last Parliament.Neither shall we give way for the authorising of any thing, whereby any innovation may steale or creepe into the Church, but preserve that p. 57unity of Doctrine, &c. But the reading of this Booke by the Ministers is to bring in (and that not creepingly and by stealth, but by the head and shoulders, as it were by a flood gate set open) a mighty innovation of the unity or Doctrine concerning the Sabbath, which hath beene ever since the Reformation, and so from the Raigne of Queene Elizabeth of famous memory, constantly, universally and unanimously maintayned in the Church of England, untill this late faction of Anti-Sabbatarians started up, to cry downe all Sanctification, all power and purity of Religion. And indeed the innovation of the Doctrine of the Sabbath bring in with it an universall innovation of all Religion, as experience is an eye-witnesse. Therefore for certaine, the King never gave authority to the republishing of this Booke in case it should any way tend to any innovation, or violation of the unity of Doctrine professed and maintained in our Church. Againe, the profanation of the Sabbath, or Lords-day, which the Booke seemes to give allowance unto, as in sundry sports there specified, is directly against the very first Act of Parliament in the first of King Charles (an auspicious beginning, promising a religious and gracious Raigne) where it is expressely sayd, For as much as there is nothing more acceptable to God, then the true and sincere service and worship of Him, according to his holy will, and that the holy keeping of the Lords day is a principal part of the true service of God, and therefore all unlawfull exercises and pastimes are prohibited upon that day. Now what are unlawfull exercises and pastimes prohibited on that day? Namely, not only those there specified, but all other unlawfull pastimes, as there it is sayd. What are p. 58those? By name, all dancing, leaping, rebelling, and such like, in termes condemned, by Imperiall Edicts, Decrees of Councells, writings of ancient Fathers, of all learned Divines both Protestants and Papists, in all Basilicon Doron. Booke 2 in his Works: pag. 164. Printed, 1616.ages. And King Iames of famous memory in his Basilicon Doron to his Sonne, hath these words: Certaine dayes in the yeare would be appointed for delighting the people with publicke Spectacles of all honest games and exercises of armes: as also for conveening of neighbours, for intertaining friendship and heartlinesse, by honest feasting and merrinesse: as in making playes, and lawfull games in May, &c. So that alwayes the Sabbaths be kept holy, & no unlawful pastimes be used. By which words it is evident, that all Sports on the Sabbaths, or Lords dayes, are condemned as unlawfull, which yet are by King Iames allowed on other dayes: Now will any say, that our gracious Soveraigne, the Peerelesse Sonne of so Peerelesse a Father, doth herein disobey his Royall Fathers instruction, as to allow May-games, and the like, as lawfull on the Sabbath, which Hee expressely and by name forbids to bee used on that day?