The death of Charles the First lamented, with the restauration of Charles the Second congratulated delivered in a speech at the ploclaming [sic] of our gratious King, at his town of Wellington, May 17, 1660 : to which are added short reflections of government, governours, and persons governed, the duty of kings and subjects, the unlawfulness of resistance, with other things of moment, and worthy consideration / by William Langley ...

CHAP. I. That civil Government is necessary, it is better not to be, then to be with∣out it.

I Need not to spend time to shew you that government is necessary, God hath appointed or∣der in all things, and set a Captain over them: Among the Fowls, the Eagle; among the Beasts, the Lion; among the Serpents, the Basilisk; among the Fishes, the Whale; among the Bees, one Master; among the Sheep, one Leader; Rex unus est Apibus,* 1.1 & Dux unus in Gregi∣bus; among the Cranes, one Chief, Quem ordine literato sequuntur,* 1.2 that goes before the rest: the Pismires have their Covernour, and the Gras∣hoppers go forth by bands;* 1.3 among the Planets, a Sun; among the An∣gels,

Cherubims, and Seraphims; and in Hell, the kingdom of confusion; there is distinction of persons,* 1.4 and orders, otherwise Beelzebub could not be the chief of Devils; and hath God left man ungovern'd, appointed no Ruler amongst men? far be such thoughts from any man endued with Reason; take away government, destroy order; and where there is no or∣der, ibi ruinae ostium patet, the door is open to ruine, and destru∣ction; malum quidem est, ubi est nul∣lus principatus, &c. it is an exceed∣ing evil, where there is no govern∣ment, for order is the good of every creature; and it is better not to be, then be without it;* 1.5 all civil life consists in society, and so∣ciety in traffique and government. The first is an argument of ano∣ther discourse, the other is de∣fin'd to be a certain order, as well in commanding as obeying, which

is so necessary, that it is the onely stay of humane affairs, without which,* 1.6 no house, no City, no Na∣tion, neither the whole state of mankind, nor the universall nature of things, nor the world it self can stand,* 1.7 and continue; it is that chain by which Societies are linkt, and vitall spirit by which men breath. The rod of Circes, which tames man and beasts that are touched there∣with; yea,* 1.8 there is no greater mis∣chief in the world,* 1.9 then the want of government; and therefore they are led by a strange spirit, and voyd of all reason, that are ene∣mies to government; the Apostle calls them,* 1.10 Filthy dreamers, that de∣spise government, and speak evil of dignities, i.e. of those in authority. In Germany they would have fram'd a politique body, but found it impossible,* 1.11 like the body of Po∣liphemus, without his eye, or like the confused Chaos, when height,

and depth, light and darkness were mingled together; popular equa∣lity is the greatest inequality, voyd of all name, nurture, and nature of a Commonwealth; for some must be subject, other soveraign, some low, some high, some rule, some obey; let us be of the num∣ber that desire to move orderly in our own sphere, & keep our right ubi, rather wishing our harmlesness should suffer then not to give pas∣sive, and patient obedience to law∣ful Authority; for take away order and degrees of persons, & what wil follow, but a licentious Ataxie, or confusion? God hath ordained some Masters, other servants;* 1.12 to repine at others greatness, and our meanness, is to cavil with God; as if he wanted wisdom, and equity in disposing these inferiour crea∣tures, it is a savage and popular humour to malign and enveigh against men in eminent places;* 1.13

that rhyme, when Adam delv'd, and Eve span; who was then the Gentleman, seemd to be made a∣mongst Jack Straw's followers, and to savour of rebellious discontent. Anarchy and disorder have ever been the bane of Kingdomes: confusion, misery, all the villanies, and iniquityes of Israell are impu∣ted to this, non erat rex their was no King in Israell.* 1.14

CHAP. II. That King is a name not onely of dig∣nity but of office, and that trouble∣some.

THe word King in its severall Languages makes this good.* 1.15 Rex a regendo from governing; and its usuall among the Prophets, and Poets, for regere and pascere to signify the same, Homer, Virgill, and David put no difference be∣twixt

reges, and Pastores,* 1.16 styling Kings shepheards; and shep∣heards Kings. And where the vul∣gar Latine reads Dominus regit me; Hieroms translation hath it Dominus pascit me, the Lord is my shepheard. Pastores Populi, an usuall name for Kings, shewing, that they must ca∣ry a gentle hand over their sub∣jects, feeding, not fleeceing of them, that they must be watchfull, and defend them from wolves and thieves. A King is not for himselfe but for his People; his subjects houses are garded, and secured by his vigilancy, their ease procured by his labour; their delights en∣joyed by his industry, and their merry vacations, by his painefull employments After Saul was an∣nointed,* 1.17 Samuel declares unto him the obligations of his office; a King is not to sleepe, and take his ease, to sway the Scepter Royall at his will and pleasure, but to go∣verne

and maintaine the People in peace, and justice, to Protect and defend them from their Ene∣mies, being not for himselfe but for them a King; Adverte (saith Seneca to the Emperour Nero) Rem∣publicam non esse tuam sed te reipublicae,* 1.18 the Commonwealth is not thine, but thou, the Commonwealths, that thou mightest apply they selfe wholy to the common good. Rex eligitur, non ut sui ipsius curam habeat, & sese moliter curet, sed ut per ipsum, ii qui eligerunt, bene, beate∣que vivant; they are made choyse of, that People may live well, and happily under them. In the Greeke tongue, a King is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi basis populi, as the basis & foundation of the people,* 1.19 who sustains the weight, and bears the load upon his shoulders, the burthen and cares of his kingdom; but more of this in the third Chap∣ter, which treats of the duty and

office of Kings. It is a name of office, not dignity onely, and re∣quires much wisdom, prudence,* 1.20 discretion, and sagacity, Nullum animal majori est arte tractandum quam homo; it is the art of Arts, most difficult to learn; and a Fa∣ther gives the reason, Quia inter omnes animantes, homo maxime,* 1.21 & mo∣ribus varius, & voluntate diversus; amongst all living creatures, man is most various in his manners, and most diverse in his will, most mu∣table in his opinions, most deceit∣full in his words, of more colours, doublings, and fouldings then any other, worst to be known, hardest to be rul'd, and above all, most un∣thankfull to him that is set over him, and therefore, Inter artes omnes vivendi, regendi ars amplior, & superior est; of all offices, the highest and greatest, is regall,* 1.22 a burden, as well as a dignity; a noble servitude, an honourable

slavery, whose fetters are of fine gold,* 1.23 as the Emperour Commodus said, but though of gold, they are still chains; though honourable, still servitudes; and the rather chains, because they tye men un∣der colour of honour; and the ra∣ther servitudes, because they ob∣lige us to serve all, under the title of commanding all; as they pos∣sess a rank of more height and eminency then others,* 1.24 so they are obliged to a greater care then o∣thers, w^ch ought to be an attendant on Power. This was wel understood by Antigonus King of Macedonia, who checkt his Sons immoderate government; An ignoras (fili mi) regnum nostrum nobilem esse servitudi∣nem? art thou ignorant, my Son, that our kingdom is a noble servi∣tude? I speak this without any un∣mannerliness, or thought of the least disesteem to that high and su∣preme office, but to draw from us

all due respect, and obedience,* 1.25 and how far we stand obliged to those that undertake the charge and burthen of so weighty an employ∣ment; as the protection, conserva∣tion, peace and safety of his sub∣jects, trouble, vexation,* 1.26 inquietude both of soul and body; and there∣fore the Crown and Scepter have the face of dignity, but the body of much care, and perplexity, this is evident by Moses, when God made him his Viceroy, (instead of giving him thanks for so ho∣nourable a charge) makes his moan, and complaint, for laying so heavie a load upon his shoul∣ders;* 1.27 Wherefore hast thou afflicted thy servant, and wherefore have I not found favour in thy sight, that thou layest the burthen of all the people up∣on me? proceeding further, saith, Have I conceived all this people?* 1.28 have I begotten them, that thou shouldst say unto me, Carry them in thy

bosome,* 1.29 as the nursing father beareth the sucking child; all God said to Moses, was, that he should be their Captain, their Ruler; yet he sticks not to say, that he laid the burthen of all the people upon him,* 1.30 with this Motto added thereunto, Porta eos, Carry them; there is not any government, that is without its burthen.* 1.31 Upon those words of Ja∣cob to Reuben, Judg. 49.3. Thou art my first-born, the excellency of digni∣ty, and excellency of power; Hierome renders, Major ad portandum, the greatest to bear; Potestas accepta, non honor,* 1.32 sedonus aestimatur, Domini∣on & Signiory, is not to be esteem∣ed an honour, but a trouble, a mixture of a little honour, and much trouble,* 1.33

Laetus erat, mixto{que} oneri gaudebat honore.

The Latine word which signifies honor, doth but differ in one letter from that which signifies a load, or burthen,* 1.34 onos & onus, for H is but an aspiration.

I shall conclude this chapter by way of advice. That the greatest offices have need of the greatest supports,* 1.35 God commanded Moses that he should make choyce of the Elders of Israel to rule his People.* 1.36 Heavie-headed men, accompani∣ed with much vertue, aproved life, soundness of Religion, much pru∣dence, furnished with qualities su∣table to their office, are only wor∣thy to give counsell, and those which Kings are to make choyce of for their service, they are to have many eyes, ears, and hands, as Xenophon wrote in his Instituti∣on of Cyrus,* 1.37 many subordinate Counsellors, Ministers and as∣sistants by whom to discharge the burden of their places; It was a saying of Seleucus, one of the kings of Syria,* 1.38 That if men did considerate∣ly know, how trouble some it were only to write, and read so many letters of so weighty affairs, if the Crown were

thrown at their feet, they would not take it up.* 1.39 Let a King be never so wise, he hath need of helps to ad∣vise, and counsel:* 1.40 Salomon had his ancient Counsel, it was Senatus in∣deed, because it consisted of grave and old men, but his Son not so wise, provided Counsellors like himself, young in years, and in discretion, which howsoever they were friends to Rehoboam, they were not friends to the King; though perhaps they loved his person well,* 1.41 yet they were ene∣mies to his kingdom; the qualities of persons for such employment are numbered in the 18. of Exod. and 1. of Deutr. to be seven: First, men of courage: Secondly, fear∣ing God: Thirdly, men of truth: Fourthly, hating filthy lucre: Fifth∣ly, the chief of the Tribes: Sixtly, wise: Sevently, known men, such as had experience of the people, and the people of them, and with∣out

these conditions they are very unfit helpers: For what is Magi∣strate without courage? but a Li∣on without his heart,* 1.42 or courage without the fear of God, but arm'd injustice? or what fear of the true God, where his truth is neglected? or how can truth consist with fil∣thy gain? or if their persons be contemptible, how shall the people regard them? or if they have not wisdom, what are they but as an eye without seeing? and lastly, they must be tried, and approved by the sight of their vertues.* 1.43 May our gratious Soveraign be blessed with such a Council, that will make Gods Law the stern to guide all their counsels, the end, the good of Church and State, and their progress by continuall prayer, to enlighten their hearts,* 1.44 illuminate their understandings, and dictate unto them what they are to do; for there are so many contingen∣cies

in humane things; that mans wisdom is not always sufficient to determine the best,* 1.45 or hitt aright in Councils, unless the Holy Ghost be intervenient, interpose it self, and assist in them; for let them beat out their brains with plod∣ding and plotting, never so vigi∣lant, never so studious, they shall err in their aim, and shoot beside the Butt, if he direct not the er∣ror of their counsel,* 1.46 and wisdom. When men lay their heads toge∣ther for the dishonour of God, de∣facing of his Religion, discounte∣nancing Orthodox Ministers, stu∣dy Machavil more then the Gospel, mind policy more then Gods wor∣ship; when his fear lies at the thre∣shold of their Council-house, is to make themselves such Counsel∣lours as Alecto called in Claudian.

Concilium deforme vocat, glomeren∣tur in unum. —innumerae pestes erebi.

* 1.47 These are not pillars & props of a Commonwealth, but mischiefs, and plagues which hell hath cast up; from which, Good Lord deliver this Land.* 1.48 Charles the fifth used to say, that Princes should be served by men that were learned and ver∣tuous, as only fit for employment. Alexander Severus made choyce of honest and vertuous Counsel∣lors,* 1.49 displacing the vitious and un∣just. We will not with Fredericus Furius dispute their age (not un∣der thirty, nor above sixty,) Cer∣tainly, age is a great Master, which doth graduate men in the know∣ledge of things;* 1.50 it is the mother of Council; in the ancient is wis∣dom, and in much time prudence, saith Job; therefore some have thought that the shadow of an old man, is better then the eloquence of a young. But alas, these sayings,* 1.51 with which men delight themselves, how ever they may seem rationall,

yet it must be considered, that good counsell is not in our heads, but in Gods hands, who can bring all counsell to naught, and make all devices of Princes of none ef∣fect; this our eyes have lately seen, and Gods immediate hand is to be admired. The Saduces, Herodians, and Pharisees, sectaries of diverse, adverse factions, all combin'd in one against God, and his annoint∣ed; Nimrod and Achitophel laid their heads together, Herod and the Jews agreed, but blessed be God, who hath catcht them in their own craftiness, and overthrown all their wicked Counsels, insomuch, that we must give him the glory, and say,* 1.52 It is thy hand, thou Lord hast done it.

CHAP. III. The Duty of Kings de∣duced from their seve∣rall names, and how they are called Gods, By

• ...Analogie,
• ...Deputation,
• ...Participation.

GOD is an invisible King,* 1.53 the King is a visible God, I have said, ye are Gods, Gods in name, not in nature.

1. By Analogie,* 1.54 as God hath his seat of Judgement in Heaven, so these, their tribunalls and thrones on Earth, Tanquam in hoc Deum imitantes, as it were, imita∣ting God in this: their Authority is without the controll of any,* 1.55 save of the King of kings, Regna à Deo, & Reges dari; They are Stewards of Gods appointment, whom he judgeth fit to be employed, and must onely to God give an account.

* 1.562. They are Gods by deputa∣tion, in that they judge not for men, but for the Lord, 2 Chron. 19.6. The Judgment is Gods, saith Moses, being his mouth to pronounce, and his hands to execute it. Appoin∣ted to this very end saith the Ap∣postle to be the Ministers of God for good,* 1.57 and the Revengers to exe∣cute wrath, upon him that doth evill.

* 1.583. Gods by Participation, God dealing with them, as Kings with their children,* 1.59 to whom they com∣municated some part of their Glo∣ry, Participando sunt dii. As Starrs participate their Light from the sun, the primum Lucidum, so these, their Authority from the suprem majesty. Being the Sourse and Fountaine from whence their Power proceedeth insomuch as all the descendants bear a cer∣taine character, and shew a kind of Lustre, causing all men to

acknowledege them, authorizing them without further tryall of their sufficiency, then this onely ho∣nour, an heriditary title; we read that Joseph & Azarias pricked with an Envious emulation,* 1.60 conceived a designe to gaine reputation as the Macabees did, but faild,* 1.61 and were foyld; for, saith the text, they were not of the race of them from whom the safety of Israel ought to come, a bastard brood, and not those instruments he design'd for the common safety of Kingdoms,* 1.62 nor of the Lyon Race, and Family pickt out above all others. He made choyse of that Family of Abraham to conserve the worship of his name, that of Levi for the Priesthood,* 1.63 and that of Judah for the Crowne. Aspire not then you Mushrooms; whither will your Ambition lead you, will you all∣ways climb, & nevor forecast how to come down? consider how glad

your carkases would once have bin of a warme covering, that are now richer then Lillyes, more gorge∣ous then May, Solomon in all his glory not arrayed like one of you, resolving with Agripina, Neroes mother, let your sorrow be what it will, so your Sons may succeede in your new honours. But alas, no Honour is durable that is purchast with villany, nor any power lasting, founded in Atheisme and irreligi∣on, your fall was forseene without consulting with Starrs and Planets. Your acting so long of a pleasing Commedy might tell you, there would follow a wofull tragedy. God I say is the Fountaine of all Power, let every Soule be subject to the higher Power,* 1.64 for there is no Pow∣er but of God, the powers that be are ordain'd of God.* 1.65 Not every Soule, to shew, that we must obey, not onely outwardly but really, and in truth, ommis anima, quoniam ex

animo, and the reason is drawn from the threefold good:

• 1. Ab honesto,* 1.66 which the Apostle shews,
  A bonitate,
  • Ordinantis, There is no power but of God:
  • Ordinationis, The powers are ordained, or ordered.
• 2. Ab utili,* 1.67 to resist is evil,
  Malum
  • ...Culpae, Whosoever re∣sisteth, resisteth the Ordi∣nance of God.
  • ...Penae, They that resist, shall receive damnation.
• 3. Ab jucundo,* 1.68 to submit is good, because the Magistrate is the Minister of God for our good; the good of peace, protection, ju∣stice, Religion, and the like; we must obey for conscience; unto the disobedient is a perpetuall hell,* 1.69 unto such as obey, a continuall feast: the powers then are ordain∣ed of God, and there is no power

• but of God,* 1.70 sive jubente, sive sinen∣te, either by Gods commission, or permission; the persons sometimes are intruders, as in case of usurpa∣tion, sometime abusers of their authority, as when they tyrannize; so that the potens, the ruler is not always of God;* 1.71 they have set up Kings, but not by me; they have made Princes, and I knew it not, and the manner of getting king∣doms is not alwayes of God. A∣lexander the sixth obtain'd the Popedom,* 1.72 by giving himself to the Devil. Phocas, by blood and sedition,* 1.73 got his Empire. Richard the third came to the Crown of England,* 1.74 by butchering his Nephew, and others of the royall blood; yet the power is ever of God; By me Kings reign, Prov. 8.15. Thou couldst have no power, saith Christ to Pilate, except it had been given thee from above.* 1.75

2. Besides, this honourable

title of Gods; they are call'd shields, Hos. 4.18. her shields,* 1.76 love to say with shame, give ye, i.e. her Rulers love brihes. Almighty God hath ordained higher Powers to de∣fend his Church on earth, as it were with a shield, being scuta Chri∣stianorum, the bucklers of Gods people, as Fabius Maximus is call'd by Plutarch, scutum Romanorum, the target of the Romans. Constantine, Arcadius, Theodosius, John Frederick Duke of Soxony, and many others, have been shields to the Church of God. A Tyrant is a butcher to his people, but a good King is a buckler, a defender; he that rebelleth against his Soveraign, hacketh and hew∣eth, as it were, his own buckler of defence.

3. The name, Kings; Rex à re∣gendo, from governing, shews their duty;* 1.77 and it is usuall among the Prophets and poets, for regere and pascere, to signifie the same thing:

Homer, Virgil, and David, put no difference betwixt reges and pasto∣res, Kings and Shepherds; see more of this in Chap. 2.

This was the end, why they were made choyce of for common good, and administration of Ju∣stice, to be as watchfull over their people, and as solicitous for their good,* 1.78 as a father of his children, or a Shepherd of his sheep. Prin∣ceps est pastor publicus & communis.

4. They are often term'd patres reipublicae, fathers of their country; the Sichemites call'd their King (Abimelech) which is as much as to say,* 1.79 (my father) and Antiquity, when it was willing to throw its greatest honour upon an Emperor, it call'd him, The father of the Commonwealth, which was more then Caesar, or Au∣gustus. Titus Vespasianus had the gentle, and affectionate Epethite of Deliciae humani generis. Justinian the Magnifique title of Pius Faelix,

inclytus, victor, ac triumphator: Theo∣dosius of, Vestra aeternitas, vestrum numen; vestra clementia, vestrum aeternitatis numen;* 1.80 Valerian the el∣der of King of kings; divers other Emperors of Optimus, Maximus, Divus, and the like; but that which they esteem'd their greatest ho∣nour, was, The publike, and common father of the Commonwealth. Plato stiles a King, Pater familias, a father of a family; and Zenophon, Bonus Princeps nihil differt à bono patre, the onely difference is this, that the one hath fewer, the other more under his command. In a word, reigning, or bearing rule, is no∣thing else, but a paternall govern∣ment; many a care attends on greatness; Christ's Crown was all thorns, no crown without some thorns.

If private persons should not mis-imploy their talents,* 1.81 what shall we say of publike persons, who

are advanced to the Throne; they are obliged to cause their vertues to appear, and be more eminent in all good acts; the rank they are in, sufficiently shews what they ought to be, and what manner of persons they ought to appear. Peter Mar∣tyr, Allegorizing on the seat of Solomon, saith, that the height, the gold, the Ivory of the seat, must put the Magistrate in mind of his emi∣nency, purity, and innocency. The celestiall bodies raised on high above the rest, as upon the fane or pinacle of this beautifull temple of the world, have more splendor then all other bodies; among the elementary bodies, that which holdeth the highest place, is most pure; in the body of man, the head is most eminent, more adorn'd, more animated; all which are secret instructions from na∣ture,* 1.82 that those who hold the highest dignities, should shine

forth in the greatest vertues and grace: more particularly,

1. To acknowlodge him more especially,* 1.83 being oblig'd by a more particular tye, then the ge∣nerality of men; all waters come from the Sea, and returne thither, so all all Power comes from God, and should returne from them to God, by homage.

2. To be more humble, grate∣full, and religious, then others; the higher a tree shoots up his bran∣ches towards Heaven, the lower it sinks its root into the Earth; its depth supports its hight, and the hight would become its ruine, were not the depth its firmest so∣lidity; if humility be not the foundation, and support of great∣ness, their hight of Pride will be their destruction, and God will de∣base them, as he did Nebuchad∣nezzar, and others. They who lay the foundation of their greatness

in Atheisme, and irreligion, shall in the end see they build Towers of Babel, and will leave markes of follyes, in their confusions; and of his wrath in his revenge and just punishment.

3. They stand more in neede (and therefore should be more earnest to God in Prayer) for his illumination in their counsels, of his conduct in their enterprises, of his strength in their executions, of his Providence in their various oc∣currents, dangers and difficulties.

4. As they stand in his place, so they should walk in his path, to be followers of him, as dear children; to be mercifull, as he is mercifull; to be holy, as he is holy, bountifull, as he is bountifull, just, as he is just.

1. In distributing justice im∣partially; for Magistrates should have two hands, one for mercy, the other for justice, habet pra∣mium, & poenam, ut apis habet mel, &

aculeum, he hath reward, and pu∣nishment, as the Bee hath ho∣ney, and a sting: Ye shall hear the small as well as the great:* 1.84 Wrest not the Law, nor respect any person, Deut.* 1.85 16.9.* 1.86 The Scripture that should be the rule of all mens actions,* 1.87 is full to this purpose.* 1.88 The Thebans usually pourtrayed their Prince blind, with ears;* 1.89 and the Judges assisting him in justice, without hands, (blind) lest he should have respect of persons; (with ears) that he might hear both parties in∣differently: (the Judges without hands) that they should not be cor∣rupted with bribes. The Law without just execution, is like a Bel without a clapper; and made use of, sometimes as cobwebs to catch little Flies, and sometimes, as Fox∣nets, to take great ones in a trap; Oh, how few are there, that sit in the seat of Justice, whose consci∣ences can prompt them a comfor∣table

answer to that question of Davids, Psal. 58. Are your minds set upon righteousness, Oh ye congregation? they are of Gallioh's temper, Acts 18. and such as the Psalmist deci∣phers, Psal. 82.5. It is written to the commendation of Marcus Au∣relius, that dividing the hours of the day for the business of his Empire, he allotted one hour to hear the complaints of the grie∣ved, and do justice.

2. In punishing offenders; and to this end, he is appointed for the punishment of evil doers:* 1.90 as they car∣ry a ballance, so a sword; for bad members (as dangerous to the bo∣dy) must be cut off, (as Chirurge∣ons do limbs infectious) ne pars sincera trahatur. (You may see more of this in the Speech.) In a word, Justice is the supreme per∣fection of royall greatness, the strongest arms to subdue men; the most sacred Majesty to imprint re∣verence,

& the happiest conquest a King can atchieve, it is a princes beauty, perfume, and lustre; yea, he who is the States eye, Justice is the apple of their eye, it is the rampart of his Pallace, the bulwark of his Kingdom, and prop of his Crown.

But to conclude this, if Shields,* 1.91 this instructs them, they are a re∣fuge for the Innocent, a shelter for the Oppressed, a Sanctuary of safety, liberty, defence, and pro∣tection.* 1.92

All they doe, should tend to their subjects good, having the love and affection of a father;* 1.93 the care and vigilancy of a Shepherd, respecting more them then them∣selves, not to tyrannize, as if only command were the thing hatefull in their eyes,* 1.94 and punishable by a just God, evident by sad examples. The name of Antiochus stinks on the earth, and he cries to perse∣cutors, (take heed.)* 1.95 Herod con∣sum'd

with Worms,* 1.96 Memprisius, King of Britain, devoured with Wolves,* 1.97 Anastasius the Emperor, kill'd with Thunder, a Saxon, King of England,* 1.98 was kill'd by the Devil, as he was banquetting with his Nobility,* 1.99 Pharaoh drown'd in the red Sea;* 1.100 Nebuchadnezzar cast down from his throne, and companion with beasts.

Ozias stricken by God with a le∣prosie;* 1.101 Joram with an incurable Flux.* 1.102 God, saith David, is terrible to the Kings of the earth,* 1.103 and ap∣pears so by strange punishments, inflicted upon them for their cru∣elty and impiety. It was a notable saying of Pelopidas, King of the Phocians, who sent Alexander word, he marvelled, he put his Citizens to death, and not himself; Alexan∣der askt him, why he made such haste to dye, replyed Pelopidas, to the end that thou being yet more hated of God, and man then thou

art, mayst the sooner be destroyed. He that turns Tyrant, turns hate∣full to God and man: Nero want∣ing one to kill him,* 1.104 was glad to kill himself, saying, Turpiter vixi, & Tur∣piter morior. Caius Caligula, who had conspir'd the death of many, and exercised inhumane cruelties, was killed. Nabis the Tyrant, who usurped the government of the Lacedaemonians putting eighty of their princes to death,* 1.105 was kill'd by Alexamenes, and indeed; not on∣ly Tyrants, but their wicked coun∣sell, and bloody instruments, who corrupt & seduce, ought to smart, and have often felt a divine hand, the reward of such murtherers hath been to be murthered them∣selves: wickedness is often recom∣pensed, suo genere, in its own kind; evil men drink of their own brew∣ing, are scourged with their own rod, and drown'd in the pit which they digg'd for others. Haman

hang'd on his own gallows. Perillus tormented in his own Engine.

—Nec enim lex justior ulla est. Quam necis artifices arte perire sua.

Abels blood spilt on earth, cries for the blood of Cain, Justice must cause them that sow blood, to reap blood.

CHAP. IV. Severall objections of Fanatique per∣sons answered, lovers of confusion, not order.

THe wickedness of man dis∣covers it self in a perverse re∣bellious will, loth to subject it self, either to the Laws of God or man; like an untam'd Horse, he lifts up his heel against government; no King is a judgement,* 1.106 Isa. 3.6. there follows confusion, and disorder, Judg.* 1.107 17.6. Popular equality bur∣thensome, and destructive, yet however, he will be nibling at the

heels, and if he can, cut off the head of lawfull Authority.

1. Ob. The Apostle calls powers, humane ordinances, 1 Pet. 2.13. Sub∣mit your selves to every ordinance of man for the Lords sake; whether to the King, as Supreme, &c.

Answ. The Apostle calls them humane ordinances; not in regard of the substance of government, but in regard of the severall forms. Kings are beams of the Deity cast into the severall corners of the earth,* 1.108 appointed by God himself. I have provided me a King amongst the sons of Jesse, 1 Sam. 16.1. And concerning the revolt of the ten tribes, in the rent of the Kingdom of Israel, 1 Kings 12.24. This thing, saith God, is done of me. Ma∣gistrates are the singers of that great hand that rules the world, and with his all-powerfull hand hath engraven a touch of extraor∣dinary Majesty upon their fore∣heads,

whom he intendeth to au∣thorize, and make usefull for hu∣mane Society, and the conduct, and advancement of publique good,* 1.109 all higher powers are from the highest powers, to whom all creatures must be subject; and adds, the powers that be, are or∣dained of God, insinuating, that the Magistrate is not from God af∣ter any common manner, but or∣dained after a more speciall sort, By me Kings rule;* 1.110 they hold their Scepters from him, therefore was their usuall stile (formerly) and (blessed be God) now is, Charles by the grace of God, King, &c.

2. Ob. Libertines and others, wrest that Text of St Paul, 1 Tim. 1.9. The Law is not given to the just and righteous man, therefore good men are exempted from obedi∣ence to Laws.

Answ. The just man doth well, not for fear of punishment, as

compelled by Law, but of grace and meer love towards God and goodnesse, justo, lex non est posita,* 1.111 neque ad condemnationem, neque ad coactionem, albeit there were no King, or Law to command him, he would be a King and Law to himself, obeying higher powers of his own accord.

But why frame you Arguments of disobedience, when the Apo∣stle tells you, you must needs obey,* 1.112 not onely for wrath, but for conscience sake, (you must needs obey) because all powers are of God, because it is a sin to disobey; because tempo∣ral and eternal judgement accom∣panieth this sin; necessary, ex ne∣cessitate finis & praecepti; for there∣by we do that which is acceptable to God, enjoyning obedience, and that which is profitable to our selves, enjoying Government,* 1.113 That we lead a quiet and peaceable life, in all godlinesse and honesty.

And this must be for conscience sake,* 1.114 saith the Apostle, tuta conscien∣tia praestari possunt, quae propter con∣scientiam praestanda sunt, a man may do that with a safe conscience, which he must do for conscience, and therefore they are far from good men (seem what they will) that pretend conscience for their disobedience to the Civil Magi∣strate; the freedome you talk of (if any) must be spiritual,* 1.115 liberi, quia liberati, because made free by Christ, a discharge from the whole bondage of the Law, sin, and Sa∣than, and not a liberty to do what every man list, and live under no o∣bedience: Gods people (notwith∣standing their liberty) must per∣form duty to whom duty belongs.

3. Ob. The Kings of Judah were figures of Christ, and figures are now ceas'd and abolish'd.

Answ. Its true, in part they were shadows and figures, yet more

then figures, for the Levitical Priesthood took an end, but the Political Government hath no end; for the office of Kings is establish∣ed, 1 Pet. 2.13. Honour the King; and God hath promised to his Church in Gospel-times,* 1.116 That Kings shall be their nursing fathers, & Queens their nursing mothers, Isa. 49.23.

S. Paul counsels to pray for Kings, and all that are in authority, 1 Tim. 2.1, 2. Why should any study Argu∣ments against those, from whom so much good hath proceeded, they maintain the Church, and the Church maintains them, they hold up the Crown of Religion, and Religion strengthens their Crowns.

I might alledge the happy Go∣vernment of many well disposed Kings.* 1.117 The piety of Antonius pius is very commendable for his grati∣ous Decree, that none should ac∣cuse a Christian, because he was a

Christian.* 1.118 Constantius the father of Constantine made more reckon∣ing of those that professed Chri∣stianity, then all his treasures. Jo∣vianus (after Julian) refused to be Emperor,* 1.119 unlesse he might govern Christians.* 1.120 Great Constantine had that name, not so much for his greatnesse in authority as godli∣nesse.* 1.121 I will not insist on the hap∣py and glorious Reigns of David, (Solomon before his prevarication) Hezekiah, Josiah, those that make them onely shadows, have not the least shadow of Reason, or any substance of Honesty.

4. Ob. With God there is no re∣spect of persons, Jam. 2.1. Rom. 2.11. and this is often repeated, Eph. 6.9. Col. 3.25. 1 Pet. 1.17. and ma∣ny other places.

Answ. By person is not meant the substance, but the quality, viz. whatsoever is about or without a man, as birth, education, honour,

wealth, and the like.* 1.122 God respects not any, because they are high or low, rich or poor, but in every Nation, (whosoever he be) he that feareth him, and worketh righteous∣nesse is accepted with him, and in this sense no respecter of persons, in giving favour, and forgiving faults, he regards not the rich more then the poore, the Jew more then the Gentile, a man of peace more then a man of war, nor Pe∣ter a Jew born, more then Cornelius an Alien.

I confesse all are fellows in re∣spect of grace and the common faith,* 1.123 but all are not fellows in re∣spect of authority & place, but this answers it self, Have not the faith of our Lord Jesus Christ in re∣spect of persons; in a word, it is a common saying, Nec regna socium ferre, nec tedae sciunt.

Love and Lordship can abide no fellowship. That common-Weal

where many will rule (ex∣cept subordinately) is like Plinies Amphisbena, a Serpent which had an head at each end of her body; and while both strive which should be the Master head, the body is mise∣rably torn.

When one comforted a poor wi∣dow which had lately lost her hus∣band (for that he was an unthrift, and unkind) replied, although he were but a bad husband, he was an husband, and such an one, is bet∣ter then none; for the commodi∣ties of Government are so great, that a very bad husband to the Common wealth, is better then none; the Anabaptists in their con∣fusion and disorders (contrary to their own Doctrine) thought it best,* 1.124 to choose a head, a King, and so they did, and a worthy one, a renowned Tailor, John Berold.

CHAP. V. The Duty of Sub∣jects, and how it consists in Obedience, Reverence, Maintenance, Prayer for them.

SAint Peter names one,* 1.125 which includes others, Fear God, Ho∣nour the King, the fear of God is a fit Introduction to the Kings Ho∣nour, they are homines Deo secundi, next to God,* 1.126 the fearers of God Honour the King most, we must Honour him; for God himself honoureth him, in stiling him by his name: God and the King have interchangeably borrowed names, God is a King in heaven, the King a God on earth, he must therefore be honoured.

Saint Paul names but one too, and that is subjection,* 1.127 including the whole duty of Subjects.

1. Obedience, and that gene∣ral, none exempted; for that uni∣versal note (every soul) omnis ani∣ma, Rom. 13.1. confutes the sedi∣tious Papist, and tumultuous Ana∣baptist.

* 1.128The Papist would exempt Cler∣gy men from obedience to secular powers, a Doctrine not heard of, till 1000 years after Christ. Grego∣ry the Great, one of the most lear∣ned Popes, saith, That power over all men is given to my Lord Mau∣ritius the Emperor, and lest any should imagine Priests exempted, he saith in the same place, and to the same person, Sacerdotes meos luce manui commisi. Howsoever the Popish Clergy hold themselves free from obedience to the Civil Magistrate, yet Christ aliter jussit, aliter gessit,* 1.129 and the best interpre∣ter of Gods Law (our Saviour) shews,* 1.130 both by precept and pra∣ctice, That Clergy men ow subje∣ction

and Loyalty to the Secular power. Our Saviour,* 1.131 who was a Priest and Prophet, submitted himself to the Roman Magistrate, confessing the Presidents power from heaven; The Apostle Paul did tread in his Masters steps, ap∣pealed unto Caesar,* 1.132 and appeared before Caesar as his lawfull Gover∣nor, and Saint Peter exhorts all men to submit to Gods Ordi∣nance,* 1.133 Whether to the King, &c.

I wonder the Papists (before this time) did not purge the 13th to the Romans, as being more Lutheran then Catholick, and others (be∣sides them) may blush and be a∣shamed to wrest (as they do) that Scripture.

1. Quere. Though it be over all persons, must this obedience be in all things?

Answer. Kings sometimes bid, what God forbids, in that case our Apostle enjoyns to obey God ra∣ther;

all consent to this, Acts 5.29. Princes must be obeyed, but inter limites disciplinae, within the bounds of Religion, if their com∣mand cross Gods,* 1.134 Peters rule must over-rule; Deo magis quam homini∣bus, it must be in things agreeable to the mind and will of God.

2. Qu. May there be resistance, and may the Subject disobey in such a case?

Answ. Though he cannot obey actually, he must passively; the Kings wil must be done, aut à nobis, aut de nobis, either of us, or on us; ei∣ther we must be patients, or agents; patients, when he is tyrannous and wicked, and agents, when he is good, and godly. The Apostle saith not. Be subject to Christian and holy Governours, but indefinit∣ly, to Potentates, not to the good, and curteous,* 1.135 but to the froward; Si bonus, nutritor est tuus; si malus, tentator tuus est; if a good King, he

is thy nurse, receive thy nourish∣ment with obedience; if evil, he is thy tempter, receive thy triall with patience. But this I intend to speak fully of in the sixth Chapter.

3. Qu. Whether the Princes power extends to all causes, as well as over all persons.

Answ. It is part of the Kings stile, (In all causes) in spirituall as well as temporall; in both he must be obeyed, so he countermand not God; none will doubt this, if he consider the doings of Josiah, his Authority in Ecclesiasticall causes. The state of this question is very significantly laid down in that speech of Constantine to his Bishops, Vos intra Ecclesiam Episcopi,* 1.136 ego ex∣tra Ecclesiam, you are Bishops with∣in the Church, and I a Bishop without the Church, they in the proper and internall offices of the Word, Sacraments, and Ecclesia∣stical Censures; and he for out∣ward

authority, and presidence; theirs limited to the soul, consisting in Preaching the Word; his to the body in bearing the Sword.

* 1.137A second Du∣ty is Reverence, and this is threefold, Mentis, Oris, Corporis.

* 1.138Subjects must have an high e∣steem of their Kings, and hold them solo Deo Minores, none a∣bove them, but God, Elutherius wrote to Lucius, a Britain King, vos estis Dei Vicarius, you are Gods Vicegerent in your Kingdome, against whom we are not to har∣bour an ill thought, but have a Reverent esteem of them,* 1.139 but have a Reverent esteem of them, befitting their Regality, Highnesse and Majesty, and as the Lords A∣nointed.

Reverence in tongue, Thou shalt not revile the Ruler of thy people;* 1.140 for Subjects to rail against their Sove∣raign is unchristian, yet used by

Romanists and Separatists, what Base, Reproachfull Speeches have been given out against our late gratious Soveraign, I tremble to think of, a King that in the whole world had no Peer, and yet how vilified and disgraced by black mouths, and had they not wiped all shame from their faces, and banisht Religion from their hearts, they durst never have laid such an heap of disgraces on Gods A∣nointed.

* 1.141Reverence of Body, this is usu∣al in Scripture; it ought to bow to a mean Magistrate, but fall down to Regal Majesty, Ahimaaz did to David, David to Saul, the Kings son to his father, 2 Sam. 14.

They have three special Ensigns of Honour; A Crown of gold for their sublimity, for which they must be Reverenced; a Scepter of Righteousnesse for government, for which they must be obeyed,

a Sword for vengeance,* 1.142 for which they must be feared. Honour them we ought, as the* 1.143 Ministers, and* 1.144 Angels of God, the Shep∣herds, and Shields of his people, under whose shadowing boughs we may sit and repose our selves.* 1.145

A third Duty is maintenance, by way of Tribute,* 1.146 this our Saviour did, when the Ruler was a Hea∣then, and knew not God; Give to Caesar the things that are Caesars,* 1.147 he saith not, Date, but Reddite, be∣cause Tribute is a due Debt un∣to Caesar, and if to a Painym Em∣peror, much more to a Christian King; he saith not reddite quae petit, sed quae sunt illius, which Principals are Honour, obedience, Tribute.

* 1.148He paid Caesar Tribute, and to that end willed Peter to go to the Sea, and to cast in an angle, and take the first fish that cometh up, and in his mouth he should find a piece of twenty pence,* 1.149 that take

and give unto them for me, and thee; it is observed that though our Saviour wrought many Mira∣cles, yet never any about honour or money, but that of Tribute; rather then that should go dischar∣ged he will work a miracle. By Tribute I mean all Sesses, Custom, Subsidy, or whatsoever else due to Kings, either to sustain their States, or support the publick charges of the Kingdome, being his stipend or pay;* 1.150 for he is the Minster of God, serving for the same pur∣pose, saith the Apostle.

* 1.151A fourth duty that Subjects ow, is Prayer. Saint Paul willeth and enjoyns to pray for them, and that when (like Manasseh) they pour∣ed out blood like water;* 1.152 the Jews are commanded to pray for Nebu∣chadnezzar,* 1.153 and the peace of Ba∣bylon. Nebucadnezzar deserved not the name of a man, but of a beast,* 1.154 yet as a King he is called the servant

of the highest God, in his peace they have peace.

Tertullian shews the love and af∣fection Christians bore to their Magistrates,* 1.155 Oramus Imperatoribus, ut det Deus illis vitam prolixam, im∣perium tutum, aulam securam, exer∣citus fortes, orbem pacatum, Senatum fidelem, &c. we pray for the Em∣perors, that God would give them a long life, a safe Government, a sure dwelling, valiant Souldiers, a peaceable world, a faithfull coun∣sel, &c. and yet the Christians then were as sheep appointed for the slaughter, their Rivers died with blood,* 1.156 as August. saith, alii ferro perempti, alii flammis exusti, alii flagris verberati, alii vectibus perfora∣ti, alii cruciati patibulo, alii vivi de∣coriati, alii vinculis mancipati, alii lin∣guis privati, and so goes on, some slain with the sword, some burnt with fire, some scourged with whips, some stabb'd with forks,

some fastned to the gibbets, some drown'd in the Sea, some their skins pulled off, their tongues cut out, some stoned to death, killed with cold, starved with hunger, and the like, yet then, even then did they pray for them. So Ambrose, and the Christians resisted not Va∣lentinian and Justinian in the rage of the Arians, but cried, rogamus Au∣guste, non pugnamus, hic, hic, occidito, si placet, arma nostra sunt preces & lachrymae. We pray, oh Emperor, we fight not, here, here, kill us if you please, our weapons are Pray∣ers and tears, If impious, pray for them, if Tyrannous, pray for them,* 1.157 yea though they be such as live Heathenishly.

And must we do no more, yes, if there be occasion serve them with our lives, and spend our dea∣rest blood for their defence: the people in the second Book of Sa∣muel,* 1.158 would not have the least hurt

befall King David, and therefore when they went to war would not suffer him, though he were forward in offering himself to go forth with them, but would put their lives in hazard, to save him harmlesse. God could never endure forced service, what you do, do with willingnesse of heart, if thou dost it heavily and grudgingly, it is wrought upon thee, not by thee: thou art rather a Patient then an Agent, and therefore offer wil∣lingly (if there be necessity) not onely thy head and hand, but life, for the good of King and King∣dome. Go forth with Courage in the fear of the Lord, and God be with you, suffer not your King and glory of his Kingdome to be eclip∣sed, if you can adde lustre to ei∣ther, think of the prowesse of your Ancestors, how famous English men have been, and shew your selves the legitimate and true

born children of such Parents; re∣member, imprint in your heart,

Pax populi, patriaeque salus, & gloria Regni.

The peoples peace, the Countries health, the Kingdoms glory.

CHAP. VI That a King may not be resisted upon any pretence whatsoever, against Papists, and Scismatiques, old and new Enemies.

THough this be touched in the first branch of the Subjects Duty, yet I will more particularly here speak of it. Dare any say, a Prince may lose Jus Regni, the Right of his Kingdome, per inju∣stitiam Regnandi, by reigning with injustice and cruelty, and so be ab∣solved from their obedience; how

is it, that the Scrip. never knew this distinction. Saul though guilty of al sins against the first table, yet ex solo indelebili unctionis charactere, might not be deposed, but David calls him Christum Domini, the Lords annoin∣ted. If he be an offender, must the people punish? who gave them that Authority? no, sufficit ei in paenam, quod deum expectet ultorem, it is enough for him if he look for God to be his Judge, to leave him, to him that plac'd him, and can (when he sees good) scourge him. Ahab the most wicked of the Kings of Israel,* 1.159 who sold himself to work wickedness, did not escape unpu∣nished, nor shall any King on Earth that abuseth his trust to cruelty and impiety, as they have their power immediately from God, so are onely accountable to him, to whom vengeance doth belong.

Let us examine a little the do∣ctrine of Papists, who bids kill the

King: quacunque arte, any way; and of Scismatiques who teach, and practis'd it; did kill the King. The primitive Church never taught this Divinity, they rose not against their Emperours though never so bloody Persecutors,* 1.160 when Saint Peter wrote that precept, a most wicked Tyrant raign'd, a ravisher of his Sisters, a Slayer of his Sena∣tors. Though a Tyrant, yet a King; Tyranny loosens not the bond of allegeance, but we must obey as well Nero, as Augustus; as well Domi∣tian, as Vespatian; Julian, as Constantine Nor doth impiety null our alle∣geance, why rose not Israel against David in the cause of Ʋrias? why not against Solomon in a worse cause, I∣dolatry? why not against Saul? not a murth ring only, but a Massacring King. Nothing, nothing, can dis∣solve our bond of alleagance.

Bellarmine teacheth that Kings may be deposed in case of Heresy,* 1.161

or Infidelity, not to tolerate such cum evidenti periculo religionis, and the reason why Christians in times past (an Argument lately used) depos'd not Nero, Diocletion, Julian the Apostata; Valens the Arian and others; id suit, quia dee∣rant vi es temporales christianis, was because, they wanted power and force, and were not strong enough for that attempt.* 1.162 But they that will consult the story of those times, will find the number of Christian Souldiers many, & little inferior to their Enemies. Their valour being the support of the Roman Empire.

The doctrin and practise of Pa∣pists, is undeniable,* 1.163 notoriously known; which teacheth the de∣poseing Kings, and disposing of their kingdomes. Gregory the 7. Excommunicated Hen. 4. And ani∣mated his Subjects to rebellion. Ʋrbane the 4. Dispossessed Conrade Son to Conrade the Emperour of

the kingdome of Sicilia, and gave it to Charles Earl of Anjou. Boniface the eighth offered the French King Philips Kingdome to Albertus the Emperour. Zachary deposed Chil∣derick the French King, and plac'd Pipine. Celestine crown'd the Empe∣rour Henry the sixth with his fool, and with his fool pusht it off again, Hildebrand caus'd Henry the fourth to stand three dayes at his Gates bare-footed, and bare-legged be∣fore he would open his Gates unto him; I might be large in presi∣dents of this kind; but observe, they go a further fatall step, and say, they may, and ought, nay it is meritorious to kill an hereticall King; one that is not a Papist, Heretica princeps non est princeps. saith Sanders of Queen Elizabeth;* 1.164 and what follows but the Queen being a Heretick may be taken a∣way, and many attempts there were used to that end. Let the

Gun-powder Treason speak; let the French King Henry the third murthered by a Jacobine, Henry the fourth murthered by Raviliack, Charles the first of blessed memory, murthered by Jesuited Scisma∣tiques, Papists, under another vi∣zor, there is no treason but hath issued from hence, though under disguises quite contrary. Rebel∣lion is no fruite of the Gospell, nor was any true Protestant Traytor to his King. A King (upon any co∣lour and pretence whatsoever) ought not to be resisted, for if we cannot readily submit to his com∣mands by doing; we must and ought by suffering, when his Laws agree with Gods, we must be A∣gents; but when dissonant, we must be patients: be it known unto thee oh King, say the three Children, that we will not serve thy Gods, not worship the golden Image that thou hast set up: the Egyptian Midwives would

not murther, though the King commanded; Saul bid Jonathan kill David, he would not. When the thing commanded cannot be lawfully done, we must submit to the punishment. So Hermogenes when the Emperour would have had him to worship an Image, do mihi veniam Imperator, minaris tu carcerem, Deus gehennam, pardon me oh Emperour, thou threatest pri∣son; but God Hell, Thou the confiscation of my goods, God the damnation of my soul, obed i∣rem tibi, nisi quod obediam Domino, I would obey thee, but I must first obey God, then must obey good Governours willingly, or endure bad Tyrants patiently. Julians Souldiers would readily obey his Commands against his enemies, but not to worship Idols.

To conclude the King is wrong'd if but vilipended in thy thought, more if vilifyed in speech, but if

forceably opposed, that sin is su∣perlative, out of measure sinfull. Davids absit, shews how heynous that act is, God forbid, I should lay my hand on Gods anointed. if his heart smote him when he cut Sauls lap off his garment, what would it have done, had he cut off his head.

CHAP. VII. That God hath declared his dislike of the sin of Rebellion by Remarka∣ble Judgements.

FEW can think of that punish∣ment of Corah, Dathan,* 1.165 and Abiram, without a trembling heart, they that cried, we will not go up, God made the next day to go down quick ad Infernum. It was not a common sin, nor did they die a common death, and what is written, is for our instruction.

Absalom rebelled against his fa∣ther,* 1.166 Gods Vengeance followed him and overtook him, he was hang'd, strangely hang'd, Gods

Justice led him to that place.

Achitopel was his own Executi∣oner.* 1.167 Treason is the greatest Crime, and in punishing it, no Judge can be too cruel, but of∣tentime they save the Hangman a labour.

It was truly said of Jesabel, Had Zimri peace,* 1.168 that slew his Master?

Who can lay hands on the Lords Anointed, and be guiltlesse,

1 Sam. 26.9.

Faults that are only in the will, are no way prejudicial to civil Society, and consequently deserve no pu∣nishment by humane Justice, but high Treason is punishable, both the desire, the effect, the heart, the hand.

But admit, that dayes are pro∣longed, yet are they killed with a Sword of their own, tortured

with a tormenting Conscience, the remembrance of their cruel Fact wounds them at the heart, and strikes them in a marvellous fear of Gods Vengeance to be poured upon them, They know their iniquity, their sin is ever be∣fore them, and in laughter their hearts are sorrowfull.

Saint Paul tells us,* 1.169 that such shall receive to themselves damnation, which is construed either of tem∣poral or eternal judgement.

By the Laws of England, a Trai∣tor hath his Judgement to be drawn from the prison to the place of execution,* 1.170 as being un∣worthy to tread any more upon the earth, and that backward with his head downward; for that he hath been retrograde to natural wayes, hanged betwixt heaven and earth, as being unworthy of both; his privy parts cut off, as being un∣profitably

begotten, and unfit to leave any generation after him, his bowels and intrals burn'd, which inwardly had conceived and concealed such horrible Trea∣son, then his head cut off which imagined the mischief, and last of all, his whole body quartered, and made a Prey for the birds of the air.

How such persons have ruined themselves, their Families, all Hi∣stories are full of Tragicall ex∣amples, in which I might enlarge my self.

Acquirunt sibi damnationem, as in the Vulgar Latine, they do not onely receive, but pull upon them∣selves heavy Judgement.

10. This may be understood of eternal damnation, as is plain, in Corah, Dathan, and the rest of

that Conspiracy, who is said to go down quick to hell.* 1.171

If murther be a crying sin, Trea∣is a roaring sin, he that murthers a Prince, kills many, sometime a whole State, which assuredly cries aloud to the Lord in such a sort, as it awakes him, and calls to spee∣dy judgement, and this onely wa∣kens the sinner, who hitherto had so little Repentance for his wick∣ednesse, that he concluded there was no wickednesse stood in need of Repentance, but behold the sound of fear is now in his ears, the sense of a Dagger at his heart, the error of future punishment lies at his door, he finds his Con∣science open to condemn him, and hell gates open to receive him. It was not long since he heard nothing, but pleasure, profit, a sweet satisfaction of desires, hap∣pinesse; but now Wrath, Judge∣ment,

Torment and Sting of Conscience, Sorrows, and Woes are reserved for their farewel of sin, God may be patient a long time, but laesa patientia fit furor, pa∣tience too much wronged be∣comes rage, serior esse solet vindicta severior, the sorest vengeance is that, which is long in coming, and the Fire of Indignation burns the hotter, because God hath been cool in the execution, impudent, impenitent sinners will find this true by sad Experience. They that said, What is their know∣lege in the most High? shall see, that God sees their wickednesse: no place whatsoever, nor Vault in the ground, bottome of Moun∣tains nor holes of Rocks shall hide you from his Wrath. I shall have no will to end with Terror, yet no time (Reader) to sweeten thy Thoughts, with those com∣forts which Faith might suck

from the Blood of Christ. I say no more: the godly shall find him a Lamb, as willing to save them, as before to suffer for them, he hath purchased, promised, and prepared a Kingdome, and they shall Reign for evermore, to whom be Eternal Glory, Amen.

FINIS.

Notes

• * 1.1

  Cipr. de va∣nitat. Idol.
• * 1.2

  Hier. Epist. ad Rust.
• * 1.3

  Prov. 30.2.
• * 1.4

  Luke 11.15.
• * 1.5

  Lips. Pol. l. 2. c. 1.
• * 1.6

  Cic. 3. de leg.
• * 1.7

  Seneca. 1. l. de elem.
• * 1.8

  Liv. l. 6.
• * 1.9

  Sopho.
• * 1.10

  Jude 8.
• * 1.11

  Bulling. adv. Anabapt. sol. 95.
• * 1.12

  Some Ma∣sters, some servants.
• * 1.13

  Levellers.
• * 1.14

  Judg. 19.20.21 chap.
• * 1.15

  Rex regendo. Heb. Raga. amongst other ac∣cept: signi∣fies to feed, from hence is derived Rex rego, or Regno.
• * 1.16

  Ps. 23.
• * 1.17

  1 Sam. 10.25.
• * 1.18

  Seneca lib. de clem. 1.
• * 1.19

  Some con∣ceive this name was given from the Basiliske, but that is no ground for such an etymology
• * 1.20

  Seneca lib. de ele. 1. c. 17.
• * 1.21

  Nazianz. in Apolog.
• * 1.22

  To rule, a great bur∣then.
• * 1.23

  Commodus Emper.
• * 1.24

  Salust. ad Ca. Caes. de Rep. Ordin.
• * 1.25

  How great∣ly should we value them.
• * 1.26

  This many Kings have confest.
• * 1.27

  num. 11.12.
• * 1.28

  v. 12.
• * 1.29

  Worth ob∣serving.
• * 1.30

  Regere & por∣tare, are sy∣nonomies.
• * 1.31

  Prior in do∣nis major im∣perio.
• * 1.32

  Greg. l. 24. Mor. c. 26.
• * 1.33

  Ovid. Met.
• * 1.34

  Honos, onus.
• * 1.35

  num. 11.16.
• * 1.36

  The greatest offices need the greatest supports.
• * 1.37

  Agamemnon wisht for ten Nestors.
• * 1.38

  Seleucus say∣ing.
• * 1.39

  1 Kings 10.
• * 1.40

  Solomon his antient counsel.
• * 1.41

  What qua∣lifications necessary in subordinate officers.
• * 1.42

  They will do no good, unless thus qualified.
• * 1.43

  May our Soveraign be blessed with a good Council.
• * 1.44

  Bonum est consilium, sed bonorum. B. Lat.
• * 1.45

  Alex. Sever. never deter∣mined any thing of moment, without twelve or twenty Lawyers.
• * 1.46

  A wicked Councol.
• * 1.47

  No more such, sweet God.
• * 1.48

  Emp. Ch. 5.
• * 1.49

  Aetas se∣necturis, vita immaculata.
• * 1.50

  Young wits cannot weild weighy matters.
• * 1.51

  Seneca, Bal∣dus, and others.
• * 1.52

  Psal. 109.27.
• * 1.53

  Psal. 82.6.
• * 1.54

  By Analo∣gie.
• * 1.55

  Theod. in Psal. 82.
• * 1.56

  By deput.
• * 1.57

  R. 13.4.
• * 1.58

  By partici∣pation.
• * 1.59

  Aust.
• * 1.60

  1 Mac. c. 5.
• * 1.61

  Twas so lately in England.
• * 1.62

  Charles of the blood royall.
• * 1.63

  Vaine am∣bitious men why do you aspire.
• * 1.64

  Rom. 13.1.
• * 1.65

  Gualter in loc.
• * 1.66

  Ab honesto.
• * 1.67

  Ab utili,
• * 1.68

  Ab jucundo.
• * 1.69

  v. 5,
• * 1.70

  Aust.
• * 1.71

  Hos. 8.4.
• * 1.72

  Balaus in vita Alex. 6.
• * 1.73

  Tileman in Rom. 13.
• * 1.74

  Pol. Virg. hist. Ang. l. 25.
• * 1.75

  Joh. 19.11.
• * 1.76

  Shields.
• * 1.77

  Kings, or Shepherds.
• * 1.78

  A publike and com∣mon Sheep∣herd.
• * 1.79

  Fathers.
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.81

  What is ex∣pected from Kings.
• * 1.82

  What is learned from their title of Gods.
• * 1.83

  1. Duty.
• * 1.84

  Dan. 1.17.
• * 1.85

  Deut. 16.9.
• * 1.86

  Lev. 19.15.
• * 1.87

  Prov. 24.23.
• * 1.88

  Job 29.14.
• * 1.89

  1 Sam. 12.8.
• * 1.90

  1 Pet. 2.14.
• * 1.91

  Shields.
• * 1.92

  Shepherds.
• * 1.93

  Fathers.
• * 1.94

  Tyrants, Antiochus.
• * 1.95

  Herod.
• * 1.96

  Momprisius.
• * 1.97

  Anastasius.
• * 1.98

  Seldred.
• * 1.99

  Pharaoh.
• * 1.100

  nabuchad∣nezzar.
• * 1.101

  Ozias.
• * 1.102

  Joram.
• * 1.103

  Psal. 75.
• * 1.104

  Idonibezek. Judg, 1. Eglon, ch 3. Abimelech, ch. 9. Ahab, 1 Kings 22.38.
• * 1.105

  Innume∣rable ex∣amples in this kind.
• * 1.106

  Isa. 3.6.
• * 1.107

  Judg. 17.6.
• * 1.108

  Regna à Deo. & reges dari. Just. Lips.
• * 1.109

  Rom. 13.1.
• * 1.110

  Prov. 8.15.
• * 1.111

  Melanch. in loc.
• * 1.112

  Rom. 13.5. Observe the words. Must needs obey.
• * 1.113

  1 Tim. 2.2.
• * 1.114

  For consci∣ence sake.
• * 1.115

  Iohn 8.36.
• * 1.116

  A blessing to the Church in the New Testament. Isa. 49.23.
• * 1.117

  Antonius Pius.
• * 1.118

  Constantius.
• * 1.119

  Jovianus.
• * 1.120

  Constantine.
• * 1.121

  Theodosius, and many others, too many to be named.
• * 1.122

  Acts 10.34.
• * 1.123

  Jam. 2.1, Part. Answ.
• * 1.124

  Sleidan. Com.
• * 1.125

  1 Pet. 2.17.
• * 1.126

  Tert.
• * 1.127

  Rom. ••3.5.
• * 1.128

  Bilson a∣gainst the Jes. p. 118. Epist. l. 2. Epist. 100.
• * 1.129

  Bern in Rom. 13.
• * 1.130

  It lies on all persons.
• * 1.131

  John 19.11.
• * 1.132

  Act. 25.
• * 1.133

  1 Pet. 2.13.
• * 1.134

  Tert.
• * 1.135

  1 Pet. 2.18.
• * 1.136

  Euseb de vita Const. 4.
• * 1.137

  Second Du∣ty.
• * 1.138

  In thought.
• * 1.139

  Eccless. 10, 20.
• * 1.140

  In tongue.
• * 1.141

  Of body.
• * 1.142

  Rom. 13.4.
• * 1.143

  Rom 13.4.
• * 1.144

  2 Sam. 14.17.
• * 1.145

  num. 27.17. Ps. 47.9. Ezek. 31.3.6.
• * 1.146

  Third Duty.
• * 1.147

  Matth 2.21. His Precept
• * 1.148

  His Practice
• * 1.149

  V. 27.
• * 1.150

  Rom. 13.6.
• * 1.151

  Fourth Duty
• * 1.152

  1 Tim. 2.1.
• * 1.153

  Jer. 29.7.
• * 1.154

  Dan. 4.
• * 1.155

  In Apologet.
• * 1.156

  De Cevit, Dei, 22. c. 6.
• * 1.157

  Optatus Mileni.
• * 1.158

  2 Sam. 18.3.
• * 1.159

  1 K. 22.38.
• * 1.160

  1 Pet. 2.17.
• * 1.161

  De Rom. Pontif. c. 7. l. 5.
• * 1.162

  Confest by Fathers, and Histo∣rians.
• * 1.163

  Papists preach the Doctrins of deposing Kings.
• * 1.164

  Lib. 2. c. 4. monar. Of mutthe∣ring King.
• * 1.165

  numb. 16.30.31.
• * 1.166

  2 Sam. 18.9.
• * 1.167

  2 Sam. 17.23
• * 1.168

  2 Kings 9.32.
• * 1.169

  R. 13.2.
• * 1.170

  How pu∣nished by by aw.
• * 1.171

  numb. 16.