A changling no company for lovers of loyaltie, or The subjects lesson in poynt of sacred submission to, and humble complyance with God and the King;: wherein confusion is reduced to order, misery to mercy; reproach and shame to freedom and honour.

A CHANGLING no Company for the Lovers of LOYALTY.

Prov. 24.21, 22.

My son, fear 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?

THe genius of the Text as it is plain, plea∣sing and plausible, so it is necessary, just and honourable: I cannot in these dayes of confusion but congratulate the Text to the times, (oh that I could reduce the times to the Text) I cannot but own it as a guide to the blind; as a naile of the Sanctuary fast∣ned in a sure place; as a seasonable speech spoke by him that sits in the congregation of the Gods, is president in all the counsels of men, and establish or overthroweth them at his pleasure, what shall I say, I looke upon it as the only balm of our Gilead, prepared by God and to be apply'd by men for the health and recovery of the daughter of his people.

Licurgus the great Law-giver to the Lacedemonians and no lesse then a King in Sparta, ordain'd that if any man came to propound a novelty, he was to come with a halter about his neck: to signifie his submission to a speedy execution in case that which he propounded was judged evill and inconvenient tending to sedition or ru∣ine; but if just, necessary, and safe, his halter was taken off, and an honourable reward assign'd him for his good service and encouragement: The latter of those I expect not: the former I do not fear: I know whose the com∣mand is, and who hath appointed it: It is divine, and therefore uncontroulable: It is a charge, not a humble Petition or Advice. But was it meerely morall: The say∣ing of Seneca, Isocrates, Plato, Aristotle, yea of Machi∣vell himself: The state of affairs justly lookt upon with prudent and impartiall eyes, such as are neither blood∣shot, nor have the beams of profit and self-love, then I durst and would, if call'd to it, before a free and full Parliament, not packt by faction, nor over-aw'd by force, propound it in the Lacedemonian posture, as the best ad∣vise, most seasonable and sutable counsell, that they can take, or any man can give: Fear the Lord, &c.

Wisdome and authority (say our Lawyers) necessarily concur to the being of a law: Wisdome without autho∣rity, makes as little impression upon some mens spirits, as an arrow upon a wall of flint, it may be powerfull to do well, but seldome prevalent to hear well. The wisdome of a poor wise man may deliver the city, but no man re∣gards or rewards the poor wise man: Authority with∣out wisdome easily degenerates into tyranny, no fury, like a fool cloath'd with authority; Absolon and Abime∣leck of old, our Butlers, Brewers and Coblers now adays can sufficiently evince it: I countenance it in none, I ab∣horre it in all: better is a wise child then an old and foo∣lish

King. But in my text wisdome and authority go hand in hand, and God himself having joyn'd them together let not man dare to put them asunder: if we look upon God the Author of this, and all other holy writ, who shall resist his will. If upon the penman, it was Solomon, for his wisdome stil'd the Preacher; for his authority, the son of David, king of Israel.

Solomon as he had a threefold title, so had he also a threefold imployment, in holy Scripture, we may not un∣fittingly terme his three books his Ethicks, his Physicks, and his Metaphysicks, or if you will they seeme to have relation to or resemblance with the three integrall parts of his sacred building. The First was the Court of the people, common to all Israelites. The Second, The Court of the Priest into which might come only the Tribe of Levi. The Third, The Temple and holy of holies, into which might enter Priests especially consecrated to that purpose for the time, and the high Priest in the most sacred and solemne feast.

The Song of songs is only a fit subject for sanctified souls, none that are common or prophane may enter in∣to it, or intermeddle with it. Ecclesiastes is only fit for the Preacher or worthy Church-man. But the book of the Proverbs is of generall concernment, belonging e∣qually to the Prince and Peasant: and such is the Text equally directed to every man, high and low, rich and poor, every soul.

My son, fear thou the Lord, and the King, &c.

The Text is easily divided into two generall Parts. First, A Doctrine: which is a word of Command. Secondly, The Reason, which is a word of Terror.

The Doctrine is

• 1. Positive, My son, &c.
• 2. Negative, and meddle not, &c.

The Positive consists of three Parts: First, The Schol∣lar: My son, &c. Secondly, The Duty: Feare. Thirdly, The Object of this fear; God and the King.

In the Negative: First, the Prohibition; meddle not. Secondly, The hatefull object; The Seditious.

In the Reason, That word of terror Observe.. First, an Assertion; In which observe; 1. The Terror, Destruction: 2. The Propriety or particularity, Their: 3. The certainty, It shall come: 4. The Expedition, Suddenly.

Secondly, An Expostulation, in which the Assertion is doubled, illustrated and confirmed: Who knows the ru∣ine of them both?

Of those in their order; But first I shall commend the work and workman unto the Protection of the All∣mighty.

My God, my God, Who art also my King, send help unto Sion; By thee Kings reigne, and Princes sit in judgment; build up our Sion, but not with blood, establish our king∣dome in righteousnesse and equity: Look not, O Lord, look not upon the iniquities of our Jacob; behold not in severity the multiplyed transgressions of our Israel: but thou O Lord, the Lord God of Hosts returne unto us, and let the joyfull shout of a King be amongst us; Remember thy sure mercies of old, and regard the face of thine anoyn∣ted. Cloath thy Priests with salvation O Lord, and let thy Saints rejoyce in thy goodnesse. As the just punishment of our breach of Covenant with thee, thou hast broke thy Co∣venant with us, and being angry with thine anoynted hast prophaned his Crown, and east it unto the ground; but return O Lord, for the salvation of thy people, and for the salvation of thine anoynted. Wound the head of the house of the wicked, and discover the foundations of their cru∣elties, and subtiltyes even to the neck. Bring the wicked∣nesse

of the Wicked to an end: but guide the just in thy feare. Order the heart and hand of thy servant; sanctifie both to thy glory and the Nations good. Prosper thy Word, as a word of truth, meeknesse, and Righteousnesse. With joy and gladnesse let our Princes be established: That thy name may be remembered through all generations, and the people shall give thankes unto thee world without end, Amen, Amen.

Son, is a word that intimates authority and relation, and enjoynes submission, and obedience; he must have, if not gray haires, yet gravitie sufficient to speake him a father who calls another man his son. It is sometimes a Civil Complement; if Dives call Abraham father, Abra∣ham by a returne of civilitie will call him Son. Thus Jo∣shua to Achan, My Son, give glory to God. Son, is some∣times the denomination of Rationall creatures, Angells and men; and here, if the Sons of God be assembled, Sa∣tan himselfe will come amongst-them, though he be turn'd out of doores with Ishmael; and with Cain doom'd to wander; when the Sons of God are assembled, Satan will come, if not to claime, yet to clamor for a blessing; and though with Ruben he shall not prevaile, yet with E∣sau, he will accuse, threaten, condemne, seek the de∣struction of his younger Brother who hath got the bles∣sing. But let it be us'd when, by whom, and in what sense it will, it speakes authoritie in him that speaks it, and calls for attention in the party spoken to. A son honou∣reth, i. e. is bound to honour, love, and obey his Fa∣ther. But

My Son, intimates a more singular authoritie mixt with affection; and not onely commands but constrains to a singular obedience mixt with reverence and holy feare. When Isaac was to be sacrified, we read not of the least opposition, cry, or complaint; though he was suddenly

surpriz'd, and had no lesse then the appearance of unna∣turall crueltie and barbarisme, to heighten, and aggra∣vate the Act. That expression, My Son, did as it were charme him to obedience; The cords of affection, and bands of love, binding an ingenuous nature faster then Sampsons new and untried Ropes. But from the Son of Abraham come to the Son of God: This is that my belo∣ved Son. By which expression God did not onely acknow∣ledge him for his Son, but oblige him as a Son to duty. Heare him what he says, In the volumne of thy booke it is written of me, I come to doe thy will; yea though it was to be led as a lambe to the slaughter, and to lye bound, and dumbe, as a sheep before his shearer. But to come to our selves, he that hath sealed the Charter of our adoption, hath impos'd upon us a necessitie of subjection. He that hath entred us into the Prerogative Office of the Sonnes of God, commands us to receive him, and to believe in his Name. You then that are or would be called, The Sons of God, learne Gods love, and your duty; his au∣thoritie, and your submission.

Where the word of King is, there is power; if the Lyon roare, who will not feare? If the Lord have spoken, who can but prophesie? Let not your prudence, obstruct your pietie, nor your love of the world, extinguish the love of God in your hearts. He that knows the will of God, and dares not doe it for feare of men, he is as ill, if not worse, then prophane Esau, who sold his birth∣right for a messe of pottage.

Every man therefore, that desires the honour, or claims the priviledge to be the Son of God: That prayes our Fa∣ther, as The sons of the living God, let them with Reve∣rence, observe The duty; Feare;

Feare is sometimes so far from a duty, that it is a di∣sturbance. It puts all out of frame, and makes him more

timorous then the Hare, That ought to be bold as the Ly∣on. The Apostle calls it by a fit name, when he calls it the Spirit of bondage; for this is that that not onely binds a man up both hand and foot, but casts him into utter dark∣nesse. Unbelievers, and those that are thus fearefull, as they are both blinde, & usually lead one another, so they fall into the same ditch. The Indians feare the Devil, and sacrifice to him, not out of love, but least he should hurt them. And many that are called Christians, feare God upon no better account. This was the sad effect of the first transgression; I was affraid, because I was naked, &c. and, to subdue this in us was the end of Gods sending his Son into the world, that we being delivered from our enemies, might serve him without feare. The love of God shed abroad in our hearts casts out this feare.

Secondly, Therefore feare is an awfull respect to, and regard of, with love, reverence, and honour: This sea∣sons all the duties of men, and makes them acceptable to God. This feare attends upon, and ushers in, great joy. This is Commanded; Serve the Lord with feare, and re∣joyce with trembling. To distinguish this from the former, the Apostle calls it Godly Feare; God is the Author of it; I will put my feare in their hearts. The end of it, and the object of it first, and immediatly; and man onely so far, as God hath communicated something of himself, as his Ma∣jestie, wisdome, authoritie, power to him.

Feare the Lord, and the King: Observe first the Me∣thod: The Lord, Then the King. The feare of the Lord is the beginning of Wisdome, & the beginning of wisdome is the feare of the Lord. A man may be witty, but not wise without it, he may be as subtle as the serpent, but cannot be as innocent as the dove. Jacob covenanting with La∣ban, calls to witnesse, the Feare of his Father Isaac; i. e. That God that Isaac his Father feared. David doth not

onely explaine this duty, what it is, but press it upon us, why it is to be done, with prevalent arguments; Come let us worship and fall downe, and kneel before the Lord our maker: for he is the Lord our God, he hath made us, &c.

This is a duty confess'd by all, though practised by few; The fool indeed saith in his heart, there is no God; in his heart, i. e. in his secret thoughts, as rather desiring that it was so, then concluding that it is so; in his heart, not with his lips in articulate words. He is afraid either that the Echo of his own expression should give him the lye, or that for Atheisme and blasphemy, openly profes••'d, he should strike him with death, who first breath'd into him the breath of life. But to leave such speculative, and pra∣cticall Atheists, either in mercy to be converted, or in ter∣ror to be confounded. What strange spectacle is this that I see; Professors, pious and precious souls, such as seeme not without the power of godlinesse, and yet want the forme; no outward posture of the body that may expresse the reverence of the soule: No sacred esteem of times, places, or things separated to holy use, who to avoyd su∣perstitious vowing, exclude all formalities of worship: deny God, those external Civilities of his worship, that they will scarcely deny their equalls, and dare not deny their superiors. The servant as though he was free from his Master, sits in the Congregation with his hat on, and that not in winter onely but in summer, not upon any ac∣count of infirmitie, but I feare presumption, for heate and sweat will make him lay it by. What will Turkes, Jewes, and Pagans think of us, who in the externalls of their worship do far outstrip us; and perhaps in their zeale also, though it be not according to knowledge? What will the holy men of God, The noble army of Martyrs, The glorious Societie of Saints, and Angels, who not one∣ly kneel, but fall flat on their faces, not onely uncover

their heads, but cast their Crowns downe to the earth before him. What will they say to David, or rather what will David say to them, who while they boast of his Spi∣rit, deny his practise in every letter, and whereas they would be thought to be men after Gods own heart, they seeme to proclaime it, that they thinke him like them∣selves. See what David did, and do the like; I will come into thy house in the multitude of thy mercies, and in thy feare will I worship towards thy holy Temple, Psal. 5.7.

This feare of God, then is an awfull apprehension of the sacred Majestie of Almightie God, proceeding from a loving, and a loyall heart, binding over the soule to all services of love, with a voluntary resignation of our selves, our profits, pleasures, preferments, and what is ours, to his will and pleasure.

This is not only The whole duty of man, to feare God, and keepe his Commandments, but his chiefest dignitie; which not onely preserves the soule here in grace, but al∣so Crowns it with glory hereafter. My son, feare thou the Lord.

The other object of our feare is The King.

It is our Saviours order and Command; To give unto Caesar, the things that are Caesars, and to God the things that are Gods. The Apostle appoynts that tribute be payd to whom it belongs, and Honour to whom honour is due. Come forth ye sons and daughters of Jerusalem, see the Regalia, that Throne of Majestie, which God himselfe hath set up for him, and that Crowne of honour, where∣with God himselfe hath Crown'd him in the day of his espousalls; He hath joyn'd him with himselfe in the same expression, Cloathed him with the Robes of his own ho∣nour, mounted him in royall equipage with himselfe, and causing it be proclaim'd by Solomon (no meaner a person then the greatest of Princes is his Herauld) Thus shall it

be done to that man that the Lord will honour; Feare the Lord, and the King.

The Act is the same Feare. Feare

• ...The Lord.
• ...The King.

Of the first I have treated already, now of the second and next immediate object of our Feare; The King, i. e. A single person cloth'd with authoritie, chosen of God, and of the people, sitted for, called to, and setled in power and dignitie, is to be fear'd, i. e. with a loyall and loving heart reverenced, and obey'd, next and immediately unto the Lord, in the Lord, and for the Lord.

Neither was this any Nationall, or legall command onely impos'd upon the Israelites; but see also the very same made by the Apostle Peter, 2 Pet. 2.17. Feare God, Honour the King. Evangelicall, Morall, universall, and perpetuall.

Where let me first congratulate the word honour by way of explanation, which takes off the edge of admira∣tion from subjects, and of ambition from Princes. It in∣cludes not onely reverence, obedience, and care of, or for, but also Recompence, Reward, Maintenance. Kings them∣selves are servants, design'd to defend, preserve, keep safe, (as a Shepherd his flock) the people committed to their charge. Our bare heads, our bended knees, all our salutations, and signes of reverence, our honour and feare are indeed a tribute due unto God, but payd to the King as his Stuard, commissioned by him to require, and receive them of us. Wonder not then, that God should thus guild an earthen pot, and lay up the treasure even of divine honour in an earthen vessell. It is the Lord; He may do what he will: and the Honour is his, he may doe with his owne what he pleaseth.

Two things lye plaine before us: First, That kingly government is of divine institution, and approbation;

commanded and commended by God himself. All other governments, and governors, are appoynted by the King, and in subordination to him. The text is plain, 1 Pet. 2.13, 14. Submit your selves to every ordinance, (or law,) of man for the Lords sake, whether to the King, as supream, or to Governors sent (i. e. authorized, commissioned, ap∣poynted) by him. Thus Daniel was by the King made a great man, and a Governor, and he that raigned over one hundred twenty and seven Provinces, Est. 1.1. appoynted Governors over every Province, v. 14. But to cleare this, Moses was singled out of God, made a King, so called, so esteemed by God & men. Visibly vindicated against those seditious Rebells, who despising the Magistrate, and the Minister; The King, and the Priest: Moses and Aaron cri∣ed out, you take too much upon you; All the Congregation is holy•• Whence then sprung the Sanedrim, from God or from Moses? from God by way of approbation, but from Moses (by the advice of Jethre his father in law) by way of institution. The text is plain, Provide thou, Exod. 18.21. & 24. Moses obeyed the voyce of his father in law, and Moses chose men of courage, and made them heads, &c. and after in the 11 of Numbers, though God gave the 70 Elders of the Spirit of Moses (observe it is sayd of the Spirit that is upon thee, v. 17. see also 25 verse, i. e. the Spirit of wisdome, authoritie, counsell and strength) yet they were gathered and presented before the Tabernacle of the Congregation by Moses, nor were they then put first into office (for they were Officers and Governors before, v. 16.) but furnished by those gifts to a more cheerfull bearing of their publike burthen. So that it is cleere, God called Moses to be King, Moses called the Elders to sit in Counsell and Parliament with him.

Nay further, I shall owne it as a Favour in him that will let me see either Judea, or any other Nation or Coun∣try

mentioned in any part of the Scripture, either put in∣to that forme of Government, which is call'd a States go∣vernment by a Command from God, or (when they had put themselves into it, shew me where it is approved of God or commended; or where ever such a Nation de∣served the name of a Common-wealth, or that God was glorified, vertue encouraged, sin punished, or mischiefes prevented. The Israelites were indeed often without a King, but, alas, see the miseries that followed; Rapes, whoredoms, idolatries, oppressions, cruelties, civill wars, factions, what not, till blood touched blood, and neigh∣bour fought against neighbour, brother against brother, and many thousands slaine, (the sad character of our times) and thus they continued to devoure one another, till God gave them into the hand of the enemies round about, Goliah, Ammon, Amaleek, the Philistines, &c. till they had neither libertie to rejoyce in, nor weapon to de∣fend themselves withall, yea not allowed so much as a smith in Israel, to make or mend their instruments of hus∣bandry; but every man must goe downe to the Philistines to sharpen his axe, and his share, and his weeding hooke, vid. 1 Sam. 13.18.

This was the time when there was no King in Israel, every man did what was good in his own eyes (notwith∣standing the Counsell of Seventy) this was their sad and deplorable Libertie; their horrid and miserable reforma∣tion. O England, England, looke in this glasse, and see what is awanting but the last act (which God in much mercy prevent) and now after 12 or 14 years tryall of it, tell me if such confusions have been found, such taxes and burthens imposed, such villanies hatcht, and such dangers threatned in some hundreds of yeares before us. Doe not all faces gather blacknesse? are not all complai∣ners, all loosers, unlesse some few who having in the mor∣ning

devour'd the prey, will needs sit downe at night to devide the spoyle.

I intend not to enter upon the dispute, or to set King∣domes and Common-wealths together by the eares, a∣bout a forme of Government. My judgement I shall de∣liver in few words.

First, That God did appoynt, yea found Monarchy or Kingly government, and as it were commend it to all Na∣tions and Countries, in creating one and but one.

Secondly, That the whole Scripture approves of it, and threatneth its contrary as a generall Curse, presa∣ging if not inforcing a Nations ruine.

Thirdly, That all Nations under Heaven have found most comfort, content, freedome and happinesse in it: yea experience hath shewed it as most true, that those Nations that were not content with this government cut out for them by the wise and providentiall hand of God, have seldome or never cut well for themselves after: such changelings ever reading their follyes in the mise∣ries that followed.

I have read the Apologie, and defence of those times; perused Declarations, Remonstrances, and what not: I finde every sect, every man of the earth growne great: every ambitious Spirit rais'd (no matter how) to honour, yea every devil set upon a pinacle, saying as that imperi∣ous Generall did, Am I come up hither without the Lord. The name of God is especially blasphem'd in this, that it is made use of to palliate all manner of villanies: lesuites and Anabaptists agreeing in this (and it is fear'd in other things also) as smoaking fire-brands in foxes tailes, by subtiltie, and cruelty to devoure those great ordinances of God Magistracy & Ministry. Yet shall I tell you, I have found onely two things of seeming weight against what I have delivered.

First, The free State of Venice, antient and venerable, surpassing most kingdomes, fear'd abroad, lovely and a∣miable at home. This is she that gives a great part of the world law upon salt water, that hath dealt with the great Turk often at arms end: The best bulwarke and fortresse of Christendome, whose valour, and successe while other nations stand and look on, let them admire her, but be ashamed themselves, who like fools, or knaves are quarrelling one with another, she in the mean time calling upon us for our aide and assistance.

Answ. It is confessed she is ancient and honourable; and it is no lesse then a wonder that in all those chang∣ings, successions, and vicissitudes that have been she still remains without visible decay or symptome of old age: when almost all other Pollitick bodyes, all kingdomes in Christendome have met with changes and revolutions. But consider,

First, The convenience of her scituation, upon a great many small Islands in the jawes of the Sea, easily com∣manding within her self, not easily commanded by any other: She sits as one, and alone as a mistrisse, a mother, one that at the first maintain'd her own interest within her self, in a word she seemes as a City governed by a Lord Mayor, and a Court of Aldermen; which being at the first so planted, not easily violable by any other for∣raign or domestick force doth still continue, but it is not thus with us. All generations have read, The kingdome of England; Ten for one in this Nation never consented to this change, nor so much as once dreamt of it: and although many, admiring that justice that they could not understand, being fearfull to be found fighters against God did submit, yet the sudden blasting, and the sad ef∣fects of it, hath called upon them to acknowledge their folly, & to alter their judgment in poynt of government.

But further, What place or persons shall assume this authority or execute it: Shall any City or persons chal∣lenge the superiority, the government is no lesse arbitra∣ry, and far more dangerous then formerly; In a word, I professe when I have seriously weighed our late Kingly government so happily constituted as it was, & our state government fumbled up of so many hetorodox and heto∣rogeniall principles, and persons; nothing hath more troubled me then to find the fault in the former, or one virtue or convenience in this latter, and therefore can∣not but conclude that the constitution of it, is most likely to set persons, and places, at perpetuall odds and enmi∣ties, and certainly was contriv'd by them that having plunged the Nation into so many not to be avoyded mi∣series made it their work to secure their own interest, though to the ruin & confusion of all, in the conclusion.

But again, the state of Venice was layd in peace, ours in blood; Sion her selfe will not stand long if built in blood: she, i. e. Venice, remains in the mercy of God as a living monument to all nations, what a poor distres∣sed handfull of persecuted Christians, watered with the blessing of God from on high may grow to in time; we are likely to stand, as spectacles of horror and amaze∣ment, verifying the proverb, We cannot let well be well, and this will not be the lest of our sorrowes in our suf∣ferings, that our destruction is from our selves, and when God had so fenc'd and guarded us from the force of o∣ther nations that we might sleep securely despight their malice, we have arm'd our selves, within our selves, a∣gainst our selves to our own confusion.

Secondly, There is a Piece writ by Milton, call'd Popu∣li Anglicani defensio, &c. The defence of the people of England; I confesse his learning and Oratory to be con∣siderable: I will not enter the lists with him, and the ra∣ther

because I conceive it may be to contest with a shadow, if he be dead, but if he be now living, (and do not subsist as a mercenary under this power, nor wrapt in so much guilt that he may lesse fear the gallowes then a restoring of kingly government,) let him justifie the proceedings, and vindicate the sad effects of this fatall change; let him give a satisfactory answer to the late six Queries presented by the excluded members, and let him make it appear that the advantage hath or is very likely to answer to those vast summes expended, Treasures ex∣hausted, trading damnified, miseries multiplyed, besides the blood spilt, the guilt and dishonour contracted: if he can make it appear that there was at first just cause for it, or that there is any commoditie by it: I will then give him the better of it, and be of his opinion, but if he have seen, as questionlesse he hath the miseries, and oppressions in these bleeding nations, and doe foresee, as he easily may doe if living, that danger that is heightned and occasioned by our changlings, I dare say he himself will answer himself sufficiently, and either own his ignorance, or argue his impudence.

But to conclude this in a word, Arguments taken on∣ly from event; or successe are not infallible, for subordi∣nate states, a government so ordered may do well, but in such a nation as this it cannot; and for my part I cannot see but that kingly government is most convenient, most sutable to and agreeing with the genius of these nations; had it been left indifferent to frame our selves at plea∣sure into any form of government, which I conceive is now questionable, I must have propounded kingly go∣vernment, and if the Scripture must be our guide, I must and shall ever say, My son: fear thou the Lord, and the King. And that's the second thing.

The King is to be feared, i. e. loved, honoured and obeyed next and immediately to God himself and that by the command of God.

This I shall first prove to be the ordinance of God; Secondly, Demonstrate the grounds or causes of it, why so. Prov. 30.31. A King against whom there is no ri∣sing up, i. e. ought not to be, nor did ever any rise up, but they found it better to sit still, being convinced of their folly in their fall.

Prov. 20.2. The feare of a King is as the roaring of a lyon, He that provoketh him to anger sins against his own soul: which expression in Scripture ever infers a most mortall, dangerous and desperate sin, Eccl. 10.20. Curse not the King, no not in thy chamber, &c.

Ezra 7.26. He that will not obey the law of God, and the Kings law, let him have judgment without delay whe∣ther to death or to banishment, to confiscation of goods, or to imprisonment.

In the Gospell and New-Testament.

Give unto Caesar the things that are Caesars, Mat. 22.21. Which is well and fully expounded by the Apostle, Rom. 13.7. Give to all men their due; Tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour. Rom. 13.1. Let every soul be subject, and in the 5 verse. Wherefore we must be subject. 1 Tim. 2.1. I exhort that prayers, supplications, intercessions, and giving of thanks be made for all men, for Kings and all that are in authority, &c.

I might add more, but something hath been said and more may be: See the Reasons why God will have it so, for although no man may say to God why dost thou so, yet what reasons God hath given we may and ought to take notice of.

First Reason: See Eccl. 8.2. Because of the Oath of God. I counsell thee to obey the King, &c. Oh the pro∣mises, Covenants, and Oaths that have been taken and made in this nation to that end, is it not for the violati∣on

of these that the land mourns? are we yet devising new oaths, and never kept the old ones? it is folly and madness to bind others in those cords that we our selves break at pleasure before their faces, hear and fear, and assure your selves that God will visit for these things, and his soul will be avenged upon such a Nation.

Second Reason: That we may lead under them a god∣ly, peaceable and quiet life; Oh value the comforts of a peaceable government. Submission hath ever purcha∣sed true liberty of conscience. Where is he, or what is he, that being of a pious and peaceable spirit found not that tolleration that piety could ask, or modesty request: Turbulent spirits indeed, some of them made voyages into forraign parts only there to proclaime their follyes, and to aire their factions, which done many have retur∣ned convinct, converted, and what was partly occasio∣ned by themselves, they have own'd as matter of lamen∣tation.

Third Reason: Power is ordain'd of God, Rom. 13.1. He, (i.e. he that bears and executes that power, i.e. The King, He) is the Minister, that is a servant sent and ap∣pointed of God; See it twise repeated, vers. 4. and a∣gaine, vers. 6. By me Kings reigne, Prov. 8.15. The Apostle is plaine, Rom. 13.2. He that resisteth, resisteth the ordinance of God, and they that resist, (be they who they will) shall receive to themselves damnation. Comment upon the Text who will, and evade it who can. See also Davids positive assertion included in a most vehe∣ment and uncontroulable question: Who can (1 Sam. 26.9.) lay his hand on the Lords anointed, and be guilt∣lesse? if a statesman, if an injured person, then David: if reasons of state principles of pollicy, if all that wit & reason can contrive to have excused it could have excu∣sed it, it had been excusable in David, but David could

not; The Lord keep me from doing this thing to my master, &c. for he is the Lords anoynted, vid. 1 Sam. 24.7. may he ask, who can? he must produce a commission written with Gods own hand, that can do it and be innocent. I am not ignorant of what is objected against this, in case of Tyrants, bloody Princes, &c. all that I shall say is, Reason is a good servant, but a bad Master; God sees that good for me, that neither I nor my reason can see good for my self. David had reason enough on his side, but see what he sayes, As the Lord liveth, either the Lord shall smite him or his day shall come, or he shall goe down into the battle and perish, (1 Sam. 26.10.) but the Lord keep me, &c. In a word, he that can thankfully and hum∣bly wait upon the justice of God when he gives us such a king in his anger, can submissively and patiently waite upon his pleasure to take him away in his wrath.

Fourthly, The King is the most visible resemblance of the invisible God. His servant authorised and commissi∣oned by him to execute his will. He is as the very gar∣ment wherewithall the Majesty, justice and power of God is covered and presented to the eye as a visible ob∣ject; I speak not of a Princes robes but his royalty, not of his outward apparell, but his spirituall gift and sove∣raignty. The Queen of Sheba, (2 Chron. 9.8.) hath this ex∣pression, Blessed be the Lord thy God that loved thee, that set thee on his throne as king, instead of the Lord thy God.

That saying of God himselfe, 1 Sam. 16.1. I have pro∣vided me a King, is very considerable; He was a man af∣ter Gods own heart in his publique administrations of judgement and justice; though his personall faults were very great. It is no untruth to say he was a better King then a man. In his infirmities he teaches even the most precious Saints and servants of God to remember that they are but men; but in his executions of justice he les∣sons Princes that they ought to be no other then gods,

i.e. Embassadors, Stewards, servants substituted and ap∣poynted by God.

I might adde many more reasons why God is pleas'd so strictly to charge and require submission and obedi∣ence, doubtlesse, every act of obedience, and disloyaltie, especially publique, and in eminent persons doth as it were unloose the bands, and dissolve the Covenant be∣twixt a King and his Subjects. If Kings be (as usually they are) too ready to improve advantages to encrease their power and greatnesse, Treasons, disloyalties, &c. gives them opportunities, and makes them eye those as Cap∣tives subdued, which before they beheld as subjects, yea as sonnes in their Dominion. It is good therefore to feare the King, to prevent our misery and his tyranny, it be∣ing most certainly true in Politicks, That every rebellion subdued, makes the King more a King, and the Subjects more subject. But we have said sufficient to perswade, yea to enforce obedience from such as feare the Lord, Their consciences are deare unto them, and a godly peaceable and quiet life most desirerable. The oath of God they feare and the Covenant, as a Covenant of God they hold inviolable: They can look beyond the shadow to the sub∣stance, and in and under the visible man, can see the ju∣stice, wisdome, power, and Majesty of God, and pay the tribute of their feare and reverence due to God, to the King as his receiver. They have learnt our Saviours les∣son; If a man (much more a King) will take away thy coat, let him take thy cloake also; They judge it better to be famous for their sufferings, then infamous for their actings. Thus good Mephibosheth when he had more cause to be angry at the Kings unjust connivance and di∣stribution, doth not onely submit without the least impa∣tience or opposition; but gives us the best counsell in his own example, and the best instruction in his resolution;

Let him take all, so that my Lord the King may but re∣turne in peace.

To reasonable men enough hath been sayd, to unrea∣sonable men, and such as have no faith, it is to small pur∣pose to say any more; Their subtilties can evade, or jea∣lousies pervert what can be sayd, nor will they read their sin, but in their punishment; nor be convinc't of this du∣ty, till they have overwhelm'd themselves and the Nati∣on in unavoydable ruins.

Before I leave this, let me congratulate this happy u∣nion, The Lord and the King, not here alone, but els∣where joyned together; and observable it is that the feare of God and honour of the King goe hand in hand, and where the King is dishonored, the feare of God is al∣so violated. It was a fatall prediction (the unhappy con∣sequence of home-bred distractions) that Israel refusing directions from the Law and the Testimonies, should goe to and fro, and fretting themselves, should Curse their God, and their King. It was also a happy prediction, (and oh that our eyes might see the accomplishing of it) that Israel upon his Conviction should seeke the Lord, and David their King. Thus in Blessings and Cursings, God and the King are joyned. The Almightie himselfe in order to the preservation of peace, and administration of Justice, is pleas'd with his own hand to put into the same scabbard of eternall truth, the Sword of the Lord and of Gideon.

I have now done with the positive part of the doctrine; My son, Feare the Lord, and the King. Now I come to the Negative part; Medle not with the seditious, or those that are given to change.

First, Medle not. Medlers are fruit that was never planted in the paradise of God, nor are suffered to pro∣sper in the places of his pleasure. They will indeed as ill

weeds be springing up, (and when they are over-growne they are dangerous) but the diligent hand must weed them out. God hath made ample provision against this corruption, he condemnes them as inordinate walkers, that are busy-bodies, 2 Thes. 3.11. Such as goe from house to house, are not onely idle but pratlers, and busy∣bodyes, 1 Tim. 5.13. If such suffer, they suffer justly, to prevent which we have a divine Caution, 1 Pet. 4.15. Let no man suffer as a murtherer, or as a thiefe, or as an evill doer, or as a busy-body; (the word is expounded word for word, a Bishop in another mans diocesse) Thus vices are linked together, & as evill words corrupt good manners, and evill thoughts hatch, and generate evill words, so needlesse intermedlings, especially in State-af∣faires, often ushers in evill doings; these carry us for∣ward to theft and sacriledge, these to murther and what not. Sin, if not prevented, ever plunging the soule into more and more sin, one mischiefe covering it selfe with another, conceiving it cannot be safe but by so doing. As we see it was thus with David in the matter of Ʋ∣riah, and Ahab in the case of Naboth, the beginnings of which are oft but small, but alas, alas, how great a sire will a little sparke kindle.

He that made the whole world the object of his con∣templation, as he was griev'd to see some idle, and o∣thers ill imploy'd, so was he also griev'd to see many bu∣fie in other mens matters. Such endeavours are seldome acceptable, or successfull, and this connivence they carry ever along with them, if well they are but well, if evill the more paines the lesse thanks, ye accessaries in this case come in as principles, and beare the reward of their follyes in their sufferings. Briefly, God hath placed eve∣ry man in his own station, appoynted him some office, calling, imployment, or businesse of his own. This let

him doe it with all diligence, and following the Aposties rule; Let him study to be quiet and medle with his own businesse, 1 Thes. 4.15.

Sin, and sinners, in generall we must not medle with; My son, if sinners intice thee, consent thou not, if they say, Wee will lay wait for blood, &c. vid. 1 Prov. v. 11.— We shall finde precious riches, and fill our houses with spoyle. Cast in thy lot amongst us, we will all have one purse. My son, walke not in their way, refraine thy foot from their paths, &c.

Good old Jacob (whom neither affection to his chil∣dren, nor love of gaine could court to the countenancing of cruelty) abominates that villany of his sons in slaying the Sichemites (though they pretended great and urgent reasons for it) especially after overtures of peace for the future, and tender of satisfaction for by-past injuries, he confesses that it made him stinke in the nostrills of other Nations; and many years after, even upon his death-bed, to evidence his perpetuall hatred of such treachery, he disclaimes any society with, or approbation of that act; Into their secrets let no•• my soule enter in their assem∣blies, mine honour be not thou united: and passes sentence upon them that were chiefe actors in it, Simeon, and Le∣vi, Devide them O God in Jacob, and scatter them in Is∣rael, Gen. 49. 5-7.

But to speake to the object in the text, The seditious. Sedition is the murtherer of pietie, the bane of charitie, the mother of consusion. It is a hell upon earth, as ha∣ving nearest relation to, and confederacy with the Devil and his Angels. Satan never acts so like himselfe, as when in the shape of an Angel of light, he attempts workes of darknesse; and by his delusions, and devices, throws all into extremities, and those often contrary, casting some into the fire, and others into the water. Sedition is that

Grand Trapan, which not onely carries away deceived soules, such as in the simplicitie of their hearts goe on thinking no evill, but also perverts good intentions, and in time converts them into most horrid practises. Sedi∣tion hath this evill in it, that it usually corrupts the best knowing, such when corrupted to be ever the worst. That poyson is most mortall that hath seised on the vi∣talls; and thus it is in a Church, or State, when Religi∣on is turn'd to faction, and peace the daughter of pietie is so fatally betrayed that she becomes the mother of dis∣sention, and grand-mother of destruction. Nor do I won∣der at it in our dregs of time, when in those purer dayes the Apostle tells the Corinthians, that he fear'd he should sinde (what he was unwilling to finde) strife, envyings, wrath, contentions, backbitings, swellings, and discords. Behold an Army of Saints, whose Cause is envie and swel∣lings, whose Artillery, is strife, wrath, and contention, and whose Military provision seems no better then back∣bitings, and discords. If thus it be with the greene tree, what shall become of the dry? and if the righteous could not be preserved from those evills, how shall the wicked and ungodly appeare?

But to come to the Text, the seditious seeme to be of two sorts (which I gather from the last word Both, a word necessarily relating to two) and indeed in State∣affaires two factions or seditions are most dangerous.

First, Such as would have Monarchy degenerate into ty∣ranny; Who cannot be content to have Soveraignty, like the tree of life planted in the midst of the paradise of God, whose fruit is food, and whose leaves are physick to heale the Nations, but they must have it, as that over∣growne tree, whose height must reach to heaven. It was a foule signe of Babels approaching ruine, when his Prin∣ces and people, who knew the King to be but a man, must honour him as a God; Is not this great Babel that I have

built for mine Honour, &c. preceded that fatall depo∣sing; Thy kingdome is taken from thee, &c. Dan. 4.28. Herods flatterers were his murtherers, had not they cry∣ed out, The voyce of God and not of man, Herod might have been a man much longer; but they giving and he accepting divine Honour, he was smitten with a mortall disease, He was eaten with wormes, and gave up the ghost, Acts 12.22.

Such as those, Hosea 7.3. That make the King glad with their wickednesse, and Princes with their lyes, That see vanitie, and devise folly, and say, The Lord saith it: Arbitrary Power, and government at pleasure; This shall be the Custome, 1 Sam. 8.11. They interpret it, This shall be the right, power, prerogative royall of your King, to take your sons, your daughters, your tenths, and till you cry out because of your King. Such as Rehoboams young Counsellours, Make thy little singer heavier then thy Fa∣thers loynes, 1 Kings 12.10.

I take no delight to rub up old sores, yet I request those whom it may concern to remember, That flatterers have been most fatall to Prin•••••• A Court Parasite, is a Court Plague: It is most certainty true, That a King is made for the people, and not they for him: Their safety and wel∣fare, ought to be the aime, and end of his government, in requitall of, and thankfulnesse for which, his ease should be their labour, his honour their endeavour, his safety, their hazard: and in as much as their securitie is his chiefest worke, their tribute, and Honour ought to be duly payd to him as his just wages.

Princes are called Gods. An unjust, cruel, tyrannicall god, is non-sense and blasphemie, with all sacred reve∣rence be it spoken and receiv'd. If God himselfe were as the son of man, that he might erre, or could be deceiv'd, an arbitrary and unlimited power terminated in crueltie

and oppression, would depose him from his royaltie, and make him even such a Creator hatefull to his Creatures.

God who is the holy one, of purer eyes then to behold iniquitie, may deale with men, as the Potter with his Clay, and who shall say, What doest thou? his wayes are unsearchable, and his judgements past finding out; but for man, yea the best of men, who in their best estate are altogether vanitie, though they be called gods, they must die like men, and therefore must act according to those Laws, which the King of Kings hath layd before them for his glory, and his peoples good.

It is recorded concerning king Joash, 2 Chron. 24.2. That he did that which was right in the sight of the Lord, all the dayes of Jehoiada the Priest: and no longer: What, no Bishop, no King; how true that Maxime is let others dispute: Sure it is that a good Priest makes a good King, or at least if he can help it will not endure a bad one. But what was the matter with Joash, after the death of Jehoiada, v. 17. The Princes of Judah came and did reve∣rence unto him, and he hearkenod unto them, &c. Did they reverence him! it was but 〈◊〉〈◊〉 duty, but duty it selfe (as every vertue) hath two extremes, but he hearkened unto them, puffed up with pride he forgot to be humble, and allured by their flatteries was perswaded to do that which in the conclusion tended to his ruine and the Na∣tions woe.

Those therefore that are or shall be the Counsellors of a King, remember what is written, As a roaring Lyon, and as a hungry Beare, such is a wicked Ruler over a poore peo∣ple, Pro. 28.15. It is not for Princes to be drunk with ambition, no more then with wine, this will make him erre in judgement, no lesse, then that. It is better for Princes to be sons of Consolation, then of terror; and those that take a delight to be, and be accounted Hun∣ters

before the Lord, it is just in God that they fall into the snare, and that the venome of his arrows dry up their spirits. Is the Prince naturally mercifull, cherish and pre∣serve that temper in him, doe not as the Lyonesse did her young Lyon, teach him to catch, and to devoure the prey, Eze. 19.4. perswade him not to wast, and destroy, or shew himselfe terrible with the noyse of his roarings, least the Nations beset him, and lay snares for him, and he fall into their pit. The greatest Triumph of a King, is to gaine the hearts, and winne the good affections of his people. He that hath these, shall never want their hands to vindicate, nor purses to maintaine his Honour, and interest. That service is quickest in dispatch, and soars highest that is mounted upon the wings of love. A beloved Prince is as the breath of our nostrills, The anoynted of the Lord, worth ten thousand of us, no dan∣gers shall disquiet his repose, no cares line his Crowne, no terrors torment his spirit, if his subjects can helpe it. All Israel will come up to Hebron, to attend the Corona∣tion of such a King: on the contrary, what sadder spe∣ctacle in the world then to see a King, mounted on his triumphant Chariot, enriched with the spoyles, and drawne by his gald-backt, naked, and impoverished sub∣jects. Which that neither wee, nor our children may see, let Kings, and Counsellours ponder & observe this truth, That when Kings in governing, goe beyond the limits of moderation, they passe the lines of securitie, and run the hazard of their own ruine.

When Kings make their Will their Law, and their own Pleasure, their Prerogative Royall, Subjects often make their Power their Priviledge, and conceive Might a suf∣sicient Right to vindicate their Liberties. As I cannot al∣low the first, so I dare not approve the second. I have heard the Advocates of The Kings Bench, and am not al∣together

ignorant what is said for the Common pleas, I have summon'd a Grand Jury of my serious thoughts in the Case, which have return'd an Ignoramus, and I am resolv'd to leave both partyes to stand or fall to their owne Master.

But for this first branch of this seditious faction, let them Consider the text; Feare the Lord, and the King: First the Lord, then the King; The King after, in, with, and for the Lord; He that would be able to give a good ac∣count of his loyaltie, must prefix these prepositions as Es∣sentials of pietie, he cannot love the King, that feares not God: Are drinking of healths, swearing, ramming, dam∣ming, hideous and desperate execrations and Cursings the symptomes of a loyall subject: doe such damnable and deplorable carriages speake those that use them the servants of a Christian King, defender of the faith, or the Cursed vassalls of Baal••zebub Prince of the Devils.

Oh that my Counsell might be acceptable to such, to break off this sin by Repentance, and this iniquitie by a publique confession, that there may be a healing of the error; That that may be effected, (which for feare of them hath been partly obstructed) which is by all desi∣red, That our Judges may be restored as at the first, and our Magistrates as at the beginning. Thus far of the first.

The second sort of seditious persons, are such as will have no King. Every small discontent armes them into desperate undertakings. What portion have we in David? or what inheritance in the son of Ishai? To your tents O Israel; Now look to thy owne house David? Stay, stay, a little, may not a man be more zealous then religious? more forward then wise; consider the end of it, will it not be bitternesse, and an evill day? But further, Have wee no share in David, no inheritance in the house of

Ishai? Was he flesh of our flesh, and bone of our bone, at his inauguration, and have we no interest in the suc∣cession? Is that the best Counsell, To thy tents of Israel. Well goe on, rejoyce in Jeroboam, and his golden Calves. Make priests of the meanest of the people; submit to any thing rather then a returne to the house of David. God permits much that he doth not approve of. Let me with the peace of a good conscience, lye with Lazarus upon a dunghill, yea die like a dog in a ditch, rather then stand in the way of sinners, or sit in the seat of the scorn∣full. May my memory perish rather then deserve such a Monument as Jeroboam had; This is Jeroboam the son of Nebat, that made Israel to sin.

Sedition hath somtimes successe, but doth never pro∣sper; the conclusions of it though purchased by blood are lesse valuable then water. It is in this case as it was with David, Oh that any would give me to drink of the water of the well of Bethlehem, (his enemies the Philishins then lying round about it) His worthyes will venture their lives to satisfie his longing, (what will not zeale and affection do) but when he hath it he refuses to drink it; but powring it on the ground sayes, Is not this the blood of these men, The blood of men is a dear rate for an imaginary liberty; such a one as like Plato's Idea, hath its existence only in fancy, and is Ens rationis, more properly then Ens reale: If this be liberty say many thousands in England, would we had been subjects still; and he that thanked God that he was borne a freeman and not a slave, had as little reason for it, as he that bles∣sed God, that he was born a vassall to the Crown of Eng∣land.

Barrabas was committed for sedition and murther; Those two are not easily seperated. Yet oh, the misery of popular tumults, how easily are they moved to put

to death the holy one, and the just, and to require a mur∣therer to be given unto them.

Seditions against Princes, and government established are not very many in Scripture, yet some we read of, as that of insinuating Absalom (who saved the executio∣ner a labour, and was hang'd in a halter of his own spin∣ning) That of Sheba; the Son of Bieri, (whose head soon after ransomed the whole body of his Army) both against David. The best Princes have many times the worst subjects; their pliable natures are easiest abused, and turbulent spirits having (as the man in the fable) by some concessions gain'd a handle for his ax in requi∣tall cut down the Tree.

But of all seditions in holy writ that which the Apo∣stle calls The gainsaying of Corah, seems to be (take it in all parts, and under all considerations) the most dange∣rous and desperate. Numb. 16. — The Ring-leader is Corah, an eminent person in the Tribe of Levi, with whom Dathan and Abiram two of the sons of Ruben, who gain into their confederacy two hundred and fifty men, Captains of the assembly, famous men in the congrega∣tion and men of renowne, these gather together against Moses and Aaron, and in plain terms tell them, That they take too much upon them, all the congregation is holy, yea every one of them; why then should they (seeing the Lord was amongst them) lift up themselves above the congregation of the Lord. Was not this recorded in sa∣cred writ, I could scarcely receive it for a truth being a faction made up of pretended religion, and intended ambition; Specious pretences countenanced by men fa∣mous both in Church and state, so coloured and covered over with dissembled sanctity, that even Moses and Aa∣ron, the King and the Priest must suffer in their reputa∣tion, and honour, and in the Vulgar account passe for

Tyrannicall and Antichristian. But true it is, for truth it self hath recorded it, and in as much as it is written for our learning. We may learn from it,

First, That innocence it selfe is no guard against im∣pudent and slanderous tongues; Moses though the meek∣est of men, must passe for a Tyrant, if seditious souls will dare to say, others will be ready to believe it, though there be no cause for it.

Secondly, Moses and Aaron, the Magistrate and the Minister are equally levelled by factions, and as institu∣ted at first by God to comfort and support one another, as Saul and Jonathan lovely in their lives, so in their deaths, they are not seperated.

Thirdly, That blasphemy, hypocrisie and counterfeit holinesse, ever ushers in sedition and rebellion. All the Congregation is holy, every one, and the Lord is with us, &c.

Fourthly, That the grand abetters and maintainers of faction, are not only bred, but often eminent in Church and State; Their enemies being usually those of their own houshold.

I shall descant no longer on this seditious subject, may those that reade it consider what hath been said, and the Lord give us grace to prevent that woe which is threat∣ned against them, that followed the wayes of Cain (who slew righteous Abel) and are lead away like Balaam with the wages of deceit, (ready to doe any thing for money) and have perished in the gainsaying of Corah, Jude v. 11.

And this leads me by the hand from the Doctrine, the word of Command, My son, fear thou the Lord and the King, and meddle not with the seditious, to the Reason, a word of terrour, for their destruction shall come sud∣denly, and who knows how speedy may be the ruine of them both?

What Daniel sayd of the Dreame, let me say of this for the certainty of it, it is doubled; first, by way of asserti∣on; secondly, of expostulation: of these in order.

In the assertion observe; first, The judgement threat∣ned; Destruction.

When Separation and Confusion is the worke; what fitter wages then ruine and destruction. Is not destructi∣on to the wicked, and strange punishment to the workers of iniquitie, Job 31.3. Is it not Gods solemne protestation, Ezek. 35.6. As I live, saith the Lord, I will prepare thee unto blood, and blood shall pursue thee: except thou hate blood, blood shall pursue thee. Are not the threatnings of this nature many? Is not the vision plaine? Though it tar∣ry for an appointed time, yet he that shall come will come. Have not the children of affliction comforted themselves with these meditations in their worst conditions? It is Davids Counsell, Psal. 55.22. Cast thy burthen upon the Lord, and he shall nourish thee, and will not suffer the Righ∣teous to fall for ever. But for the implacable enemies and treacherous friends of his Church, such as maintaine cru∣eltie, and strife, in the Citie; such as lay their hands up∣on those that be at peace; and breake the Covenant; Whose words are softer then butter, but warre is in their hearts; whose expressions are smooth as oyle, yet are they swords: Such God will bring downe into the pit of destru∣ction: bloody and deceitfull men, shall not live out halfe their dayes, v. 23.

But this is not all, not onely a destruction, but theirs is threatned: observe.

Secondly, A destruction appropriated as it were to the nature of the Crime, seasonable to the time, and su∣table to the occasion, in the punishment God writes the sin, and in the penaltie proclaimes; Lo this is the Man, and this was his Fault. Adonibezecks confession, may be

their superscription; As I have done, so God hath reward∣ed me, Judg. 1.7. They either suffer with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as we call them, either God casts them into the same pit that they have digged for others, or into ano∣ther like it; either he hangs them with Hamman upon the same gallowes, or makes another very like it. There is e∣ver some conformitie either of the subject, or some re∣markable Circumstance of time or place. Their destru∣ction is mighty, bitter, strange, great, deadly, compar'd to, illustrated by, and often joyn'd with hell it selfe; Briefly, it may be said of the seditious what is recorded of Corah, & his companions; The Lord creates a new thing in the earth, they are not visited as others are, neither doe they die the death of other men. God usually pleads the Cause of his servants before the sons of men, bringing (without any desire or endeavour of theirs) the mischie∣vous designs of their enemies upon their own heads, and their violent dealings upon their own pates. Which leads me to a

Third Observation, It comes, unexpected, uncontriv'd; No secret plots are needfull to contrive that which God hath design'd publiquely to bring about in the sight of Heaven, and before the Sun. Mans device cannot fur∣ther, but may at least seemingly obstruct Gods resolution. It comes many wayes, how often is the Candle of the wick∣ed put out, and their destruction cometh upon them when God divideth their lives, in his wrath, Job 21.17. When their day cometh as a destroyer from the Almightie. When they least expect it, feare and a snare is upon them, with desolation and destruction; yea usually it marcheth so furiculsly, that when it cometh they sue and seek for peace, but cannot finde it, Ezek. 7.25. And this leads us to the fourth Observation.

Fourthly, Suddenly. Sudden death never passes with∣out

observation, it is at least a mercy to be sorewarned of our misery, and not to stand upon such slippery pla∣ces as suddenly to goe downe into hell. It is a sad con∣dition to be surrounded with snares, to be suddenly trou∣bled with ••eares, and yet such is the condition of those that cast out Widdows emptie, and that have broken the armes of the fatherlesse, Job 22.9, 10. What greater ca∣lamitie then for destruction to come speedily, and sud∣denly to be destroyed without recovery; yet this is the portion of him that deviseth lewd things, and that stirreth up contentions, Prov. 6.15. Would a man paint out mi∣sery to the life; What can be more sayd to lay out the lines of it? then Evill shall come upon thee, and thou shalt not know the morning thereof: destruction shall fall upon thee which thou shalt not be able to put away: de∣struction shall come upon thee suddenly or ever thou be aware, and yet this is the lot of them, who trust in their wickednesse, and say, None seeth it, whose wisdome and knowledge have caused them to rebell: who have said in their hearts, I am, and none else, vid. Esa. 47.10, 11. It is the Lords Threatning against those that have in∣creased that which is not theirs; that they shall rise up suddenly, that shall bite them, and awake that shall stirre them up, and make them their prey, Hab. 2.7, 8.

But to add the Expostulation, Who knowes the ruine of them both? Who knowes how sudden or in what manner? The Scripture compares it to the pangs of a woman. When they say, peace and safety, sudden destructi∣on shall come, &c. 1 Thess. 5.3. The Prophet Esa. 29.6. Sets it out by thunder, shaking, a terrible noyse, a whirl∣wind, tempest, and a flame of devouring fire. Who can comment upon these comparisons without amazement, or think of them without terror? The danger is past be∣fore the report come, in thunders, earth-quakes and

lightnings. Tempests are ushered in by Halcion dayes or fairer weather; and sire (though moderated the best of servants, yet) if become devouring, the worst of masters. It is also compar'd, to a breach in a high wall, whose breaking ••ut comes suddenly even in a moment, Isa. 30.13. Which puts me in mind of the house built upon sand, which when the storms beat upon it it fell, and the fall of it was great.

But the Genius of the time admits not of long discour∣ses. This concerns the wise, and great men whose office it is, not only to stand in, but to make up the breach, and a word to the wise is sufficient. I shall therefore briefly from Scripture lay down, the sudden and observable de∣structions of the seditious, and then apply it, that others may hear and fear.

In as much as we spoke of two sorts of seditious per∣sons, and that distinctly in the doctrinall part, I shall fol∣low the like method in the Rationall, and speak first to the advancers of Tyranny, either by evill counsell, or wicked practises. Such hath ever been fatall both to Prince and people, and have in some sutable and remark∣able way found this true, That their destruction came suddenly.

I shall begin with the mother of a King, Athaliah the mother of Ahaziah, 2 Chron. 22.3. She counselled him to do wickedly, in so much as he did evill in the sight of the Lord to his destruction: And observable it is, That it is said, v. 7. The destruction of Amaziah came of God, i.e. was in a singular manner appointed and ordered of God. For his perishing together with the house of Ahab was the reward of his unhappy compliance. And for A∣thaliah she was slain at the command of Jehoiada the Priest, a strange and severe example, the mother and grand-mother of a King, slain at the appointment of the

high Priest; She had broke up the house of the Lord, and bestowed upon Baalim whatsoever was dedicated to the house of the Lord. When wicked counsellers vio∣late Gods glory, Priests have somtimes the honour to ex∣ecute upon them the judgements that are written. Though this we may admire, not imitate.

The next we shall take notice of is a Treasurer, Ado∣ram, the receiver of the tribute, 1 Kings 12.18. Near in name, and perhaps in relation to Adoniram, who in So∣lomons time was over the tribute, he is sent by Rehoboam to pacisie, and loe he perisheth by the tumult; they stone him to death: well may their hands be ready to break him, whose faces he had before ground to pow∣der by needlesse and unnaturall taxes; it may be he was such a one as made himself rich, and his master poore, and therefore judg'd a fit treasurer for the devill, in the meantime know this, that as cruell tax-masdters are unwarrantable, so the punishing of them by popular tu∣mults is unsufferable. God is just, though the instru∣ments be unjust, and perhaps ordered in the providence of God to deter men from such cruel practises, when they see revenge taken without, yea & against Law, by them upon whom usually the law gets little satisfaction,

But to come from Counsellers to Kings themselves. Adonibezek, Judg. 1.8. Though he had his toes, and his singers cut off, yet could point at his own cruelty, in Gods severity, as I have done, so the Lord hath rewarded me. And Agag the King of the Amalekites (happy in no∣thing but that he dyed by the hand of Samuel) had not only the execution, but the sentence of justice pass'd up∣on him. As thy sword hath made women childlesse, so shall thy mother be childlesse amongst women, 1 Sam. 15.33. Pharoah who had ordered the male children of Israel to be drowned, did in the sight of Israel sink like a stone

to the bottom of the Sea, Exod. 15.5. He, whose hand had been so heavy upon the poor Israelites in the house of bondage, he with his instruments of tyranny sanke as led in the mighty waters; He who shewed no mercy to men, when they laboured in the very fire, found no com∣passion from God when he tumbled in the mighty wa∣ters. Jehoiakim who had slaine Ʋriah the Prophet with the sword, and with contempt had cast out his dead bo∣dy, (Jer. 26.23.) was himself buried with the buriall of an asse, drawn, and cast forth out of the gates of Je∣rusalem, Chap. 22.19. Thus those that walk in the counsels of the ungodly, and stand in the way of sinners are never able to appear in judgment, or stand in the congregation of the righteous.

This place would be convenient to handle the questi∣on, whether it be lawfull to kill a tyrant or no; of all that I have seene upon the affirmative, none saith lesse to more purpose then a late peice call'd, Killing no mur∣ther; If reason alone were predominant, the man seems unanswerable, but with Christians, what is not of Faith is sin; and for our parts our doctrine allowes no such practise, neither the Church (reformed) of Christ; For him that writ it may he live to recant it, and those that did abet and countenance it (some late active men know what I meane) let them take heed that the same de∣struction leveld at another, light not upon themselves, and that they fall not into the same net that was spred for another. God hath sometimes by an extraordinary hand taken vengeance, as Phineas upon Zamri and Cozby, Samuel upon Agag, and Johoiada upon Athaliah; yet are none of these warrantable for our example; these being the extraordinary actings of Gods justice, not allowable in the common course of his providence. No positive command there is, and pittie indeed that there should

be, seeing vertue it selfe is often by the envious blasted as vicious, and wholesome severitie, is by some branded for Tyranny; But let Kings and the Great ones of the earth know this, that if they be not accountable to men, yet God by man often takes vengeance; nor is it much comfort for a malefactor, to have his executioners com∣pany to another world. Let Princes imploy faithfull and godly Counsellors, grave, and experienc'd, and above all let them beg of God, to guide them with his Counsell, and then doubtlesse he will bring them to glory.

Least any mistaking what hath been sayd, should con∣demne the generation of the just, and conclude all Prin∣ces to have been tyrannicall, that have dyed by sudden or violent death, I have thought it convenient to enter this Caution against it; God is ever just, but often un∣searchable, he doth not ever by externall mercies or pu∣nishments put a difference betwixt those that feare God, and those that feare him not: Where Justice is apparant it is good to say little; but when the matter is secret, it is best to be silent: The same God takes away by the same stroke, an evill King, for the evills committed, and a good King from the evills to come.

Now to the second sort of seditious persons which de∣spise Government, such Wildings and Medlers as the last & perillous times must bring forth; Lovers of themselves; Covetous, &c. Covenant-breakers, false accusers, Traytors, heady, high-minded, &c. 2 Tim. 3.2, 3, 4. Their destru∣ction also cometh suddenly.

To begin with Abimeleck, that shrub of Honour, fitter ••o make a fire of then a King, who attended by a Com∣pany of light and vaine fellowes, ready for hire to side with any partie, or doe any thing that he shall command, Lords it over the lives and fortunnes of his brethren; The men of Sychem accommodate him with a little money;

(none so imperious as a mounted beggar) and then who but Abimeleck; till God sent an evill Spirit (could it be worse then that of pride, covetousnesse and murther that possessed him before) to effect what was determined, and a fire from Abimeleck devoured the men of Sichem, and a fire from them devoured Abimelech. Treacherous factious though they hold together for a time, yet usually they dissipate and destory one another. So must thy enemies perish O Lord.

The next is Achitophel, a wise Counsellour, whoread∣vice was like the Oracle of God, as long as pietie towards God, and loyaltie towards his Soveraigne are joyned to∣gether in him; but convinced of his folly, and confounded by reason of his treachery, He thinks it safer to goe on, (the greater politician the worse convert) though to the ruine of him and his for ever, then to make an honorable retreat, He sets all in order but himselfe, and to save the Law and the executioner a labour, he hangs thimselfe. His sin not being prosperous, had he proved penitent, he might with Shimei, & others have procured his pardon. But of all rebellions that is the worst that hates to be re∣formed, and refuseth to returne, yet seeing it was so ill, it is well it was no worse, he hang'd alone, and had no o∣ther Company.

Though the question was askt by one of the worst of women; Had Zimri peace who slew his Master? 2 Kings 9.31. Yet the best of men must acknowledge that he had neither peace, nor prosperous successe in that horrid trea∣son. What his treason was the 1 Kings 16.10. will tell you, and what conclusion it had you may see in the 18 verse; He burnt himselfe and the Kings house with fire; Fires of that nature kindled by treason, and increas'd by cove∣tousnesse and ambition, usually succeed accordingly, and consumes as well the Traytor as the object of the Trea∣son.

Jehu seems to sleight the president, but for all his con∣fidence, & commission, a few years did convince his heires and successors of the infallibilitie of it, when God himself did avenge the blood of Jezreel upon the house of Jehu. It is neither honour, nor advantage to be Gods ax, especi∣ally when the ax boasts it self against him that hews with it. Gods rods are usually made of combustible matter, as appears when the time of correction and visitation is o∣ver. It was Aarons rod, the rod of peace that was laid up in the Sanctuary before the Lord; the rods of Jannes and Jambres that withstood Moses, were devoured by it, though by inchantments turned into formidable Ser∣pents. Peace must prosper, and will prevail, when the au∣thors of confusions and delusions shall perish. The office of a hangman was never sued for by an ingenuous spirit; nor have I heard of any that liv'd with credit or died with comfort; The Justice of God is often executed up∣on the persons and families of Princes, but far be it from a pious soul to strive to be the executioner, or once to boast of or rejoyce in such execution. I have examined the Scripture, (which is my rule and ought to be every christians) and I do not find one that ever lift up his hand in this nature against his master, that ever had the peace of a good conscience to gratifie him in, or reall comfort to crown such actions. Would you find the vipers nest of nation and kingdome-destroying-tenents, as Idolatry, Schism, Heresie, you may find them nourished in the skirts of such as have shakt off both piety, and loyalty, and though none boast more of upright hearts then they yet few but give a better account of them in their con∣versations. It is sad to observe, that the deposers of Ty∣rants have exceeded the deposed in tyranny, & oppressi∣on, and who did more advance the honour of Baal then he, who but a little before had offered so many of his

Priests as a solemn sacrifice to his fury; but contemplations and experiences of this nature are endlesse: To conclude this part of our discourse; What became of Absolom, we have shewed already; The fatall farewell of Corah and his compa∣nions is well known; What popular tumult ever produced good, or did not end in its own evill; What bloody begin∣nings (though with intentions of reforming church and state) ever brought forth happy conclusions, unlesse a miracle of mercy, the effect of true and lively repentance did create life out of death, light out of darknesse, and good out of evill.

And now I have toucht upon that center to which all the lines of my discourse tend, and in which they rest. Repentance and godly sorrow for our grand transgressions and impieties against God and disloyalties against our King, is the only haven into which the weather-beaten ship of this common∣wealth of England must be put, if she that hath been so long afflicted and tossed with tempests would ever find safety or comfort. We have sought the Lord, stretcht out our hands, made many and long prayers, and God hath not heard us, & why? our hands are full of blood; we have fasted and hum∣bled our selves, and yet the alseeing eye of God takes no no∣tice of it, alas the reason is evident, we have fasted to strife, & debate, & to strike with the fist of wickednes. Oh that eve∣ry wise man in this nation would seriously lay to heart the saying of that wise woman, 2 Sam. 14.14. We must all dy, & we are all as water spilt upon the ground, which cannot be gathered up again: Neither doth God (when he executes justice) spare any persons, yet he hath appointed means, that he that is cast out may not be (utterly) expelled. I cannot look at the mise∣ries of our dayes without grief of heart and sorrow of mind. I cannot remember the dayes of by-past slaughter, nor eye our present distractions, but I must wish with Jeremy, that my head was full of water, and mine eyes a fountaine of tears, that I might weep day and night, for the slain of the daughter of my people. Did David beg of God to deliver him from

blood-guiltinesse, with so much earnestnesse, for one mans blood, and are we senslesse of the blood of thousands slain in these uncivill civill wars, (the price of whose blood is con∣fusion and misery) nay which is worse, after a tryall of our own wayes (which we see to be evill, and to have no lesse then a nationall death, and destruction for their issue) yet we repent not to give glory to God; Oh England, England! hath not God given thee a time of repentance, and thou hast not repented, what dost thou expect but that God should cast thee into a bed of sorrow, and punish thy vain presum∣tions with unsufferable torments. If what hath been delive∣red in the doctrinal part of the text be truth, (and he deservs to be ston'd for blasphemy that denyes it) thou hast erred and hast been deceived, God hath hitherto pitied thy wan∣drings, & lookt upon thee as sheep scattered upon the moun∣tains without a shepherd: Oh return, return O Shulamite seek the Lord by repentance, and fear; and your King with sub∣mission and reverence; Remember the oath of God, & your most solemne nationall covenant, the pursuance of that was the Good Cause, but since we broke Covenant with God in falsifying, evading, colouring and covering of oaths, swear∣ing falsly, methinks God hath sworn in his wrath, that we shall never enter into rest, in government we have had none and in consciences I fear but little; now by a deep humilia∣tion and an acknowledgment of your sins committed against God and man, repent, and return, and fear the Lord and his goodnesse in these latter dayes. But what is said to all, few take notice of, as relating to themselves; I must therefore more particularly apply my discourse to the Parliament, City, and Army.

To the Parliament; Gentlemen you look upon your selves as the Keepers of our Libertie: for your own soules sake con∣sider seriously how you have kept it, and what a libertie we are brought to, is it not just such another as that which God proclaimed against rebellious Israel? Jer. 34.17. A libertie, to

the sword, to the pestilence, and to the famine; Such a liber∣tie, as is likely to make us a terrour & an astonishment to the whole world. I am for my own part a man of many bodily in∣firmities, I know not what a day may bring forth in order to my dissolution, let me be arraigned before the severest of your Commissioners for a malignant, rather then at the barre of Gods justice for an hypocrite. I have ever been, I blesse God, a plain spirited man, and such you must expect, and suf∣fer me to be. If you be not able to beare my speech, your friend, your familiar, what will you doe when God shall re∣prove you, and set all in order before you. Two things you owe an account of to God, and to the Country; First, of the authoritie by vertue of which you act; and secondly, of the aime & end, yea of the manner and method of your actings.

For the first, many thousands in England, do deny that ever they intrusted you, in any such authoritie as you assume; For my part; I doe look upon you, as the Remnant of a venerable Parliament, in order to which I have been ready to vindicate in what I might, your proceedings, not as the best that may, or such as ought to be for ever our rule, or guide, but such as necessitie hath impos'd upon us for a time, till better might be established; in order to which, I took heinously the last de∣fection, and rebellion of the Soldery against you, did declare, to the receivers of the tax, that I would pay no tax towards the armies maintenance. When some of Lamberts Officers lay at my house in their march into the North, I did expostulate the Case with them, told them how hainously the Country took it, &c. To which they made this answer, The Country had no Cause to take ill the dissolving of this Parliament, for it was their Parliament, not the Countries; setled by them, not by the Country, and to do their work, not the Countries. This they did say, and besides giving of you hateful and ridi∣culous names, did render you the objects of contempt and scorne, but you have pardoned them, and I shall be silent. I beseech you examine your Call and Commission to the exer∣cise

of this authoritie; We are a free people, and you your selves have declar'd, That it is Tyranny, and Treason for any to impose upon us in poynt of government, but by the legal and just choice of the people. For the power that you have, I professe, I doe not envie it to you, I rather pittie you; You stand, in all mens apprehensions, upon slippery places; It is not for the ho∣nour nor safety of these Nations to submit to such a decima∣tion in State-matters, That scarce the tenth part of a Parlia∣ment, should passe for a Free and Full Parliament: look upon your selves (you that have seen the Majestie of a full Parlia∣ment in the dayes of Monarchy, some of you have not) when assembled in the House, and tell me if you look like such an Honorable Assembly as that used to be; That should render this Nation so happy at home, and so formidable abroad. Who would not rather be the Turnkay of such a Parliament, then the Speaker in this. The present condition is intolerable, neither safe nor comely. Have you not purged your selves, and been purged by one or other til you are a shadow, rather then a substance? and is this our Honour, Happinesse, Free∣dome; or, the glory, priviledge, and interest of our English Parliament?

For the second, your aime, ends, method, and manner of act∣ings: Was there ever such a thought in those that elected you to be Parliament men, that you should destroy King & king∣ly Government? Did you declare any such thing, when you rais'd your Army, oh look over your own Declarations, Re∣monstrances, Protestations, Covenants, Orders & Ordinances; If there was just cause (which few that feare God will say, and not one of a thousand do believe) to remove the person, yet what had the office done? Kingly government is of divine institution, no other (unlesse in subordination to that) com∣manded or commended to us, you have made triall of your own wayes, you see how suddenly they came to nothing, and how speedily they are likely to bring us to worse then no∣thing. Remember the vast disbursements of this Nation, The

loanes upon publique faith, the Free-will offerings, the taxes, assessments, the excise, the Customes, the Crowne & Church Lands, would they not very neere have purchased such a Kingdome. Was it ever intended to exhaust these treasures, and alienate these lands to no other purpose but to build an imaginary Babel, or if you will A Castle in the aire, is this to make a glorious King and Kingdome, &c.

In the Name and Feare of God, and for the Lords sake, re∣member from whence you are falne, and do your first works. Setle a free and full Parliament, free both in choice, & votes, without factious bandings in the choice, or force upon their actings: Let us hear of no oaths, to binde up mens consciences, It is dangerous dallying with a consuming fire & everlasting burning; others have found it, you will finde it, if timely re∣pentance prevent not. Our condition is not yet desperate, nor yours: not ours, For I do verily believe, our miseries may be improved to such advantages, and our tryalls, to such ex∣periences, as may render us, the wiser for this folly, the cal∣mer, for these Hiricanes for ever hereafter. For yours, though good intentions will never justifie evill actions, nor can igno∣rance excuse totally; yet in as much as it may be suppos'd, that you have but attempted to try experiments, which fail∣ing in, you are sorry for; I doubt not, but that both with God and man, you may finde that mercy, that you can implore, and be the objects of pittie, rather then punishment, yea was the government well setled as formerly, your experiences may fit you for employments, and none so likely to be faithfull and serviceable; They that are Conscious of by-past wandrings, must needs be Cautious to avoyd, and the best Counsellors to prevent them ever after. Wherefore let my Counsell be ac∣ceptable, Feare the Lord, and the King, repent of the former seditions, and medle no more with them, least destruction come upon you and us at unawares, and misery like an ar∣med man.

As for the Citie, our great and once famous Metrapolis;

Can you without sorrow remember those sad tumults, begun in you, if not rais'd and countenane't by you? What fruit have you now of those storms, of which you have cause to be a∣sham'd? or do you not read your sin in your punishment? Have not you your selves judg'd them your very Tormentors, that you cryed up as your only Patrons, and Protectors? Have you not found that, an obstruction to your Estates, Freedomes, Tradings, yea Consciences, which you sometimes with anima∣ted and armed tumults maintain'd, magnified, yea almost a∣dored? I shall exasperate no further, but advise; if there be a∣ny piety, any power to prevaile with God, or interest impro∣vable with men, in a peaceable and sober way, declare your dislikes of former exorbitancies; That confessing, forsaking, and redressing your former faults, you may finde mercy pro∣portionable to your miseries, & a seasonable healing of your selfe-destroying errors. I shall not charge blood upon you, and God of his infinite mercy, never lay that to your charge, which hath been shed within your walls and jurisdictions. Wherein you have at least contracted so much guilt as to stand by, & look on, while men devoured him that was more righteous then themselves; stand not thus halting betwixt two opinions, if God be God worship him, and if Monarchy be your aime, declare for it: The same courage, with a better Conscience, will build that up to your honour and safety, which your inconsiderate wantonnesse hath to your great prejudice demolished. The decree is not I hope pass'd upon you, but that your conviction and conversion to pietie, and loyaltie, may yet speak you in the ages to come, a Citie of Righteousnesse, and a faithfull Citie. Ponder the text well, and the discourse upon it, Feare the Lord, and the King, least a destruction from the Lord come upon you at unaware, and an irrecoverable ruine be your Reward.

Now Souldiers a word to you; I know it is dangerous med∣ling with edg tools, but a good Conscience is an iron sinew, and a brow of brasse. You have been esteemed as a righteous

Armie; Some say your prayers and teares prevail'd more then your strength or valour, and I acknowledge it while you did pursue the Good old Cause for The King, and his great Coun∣cell the Parliament; your undertakings were honourable, your valour incomparable, and your victories not to be para∣leld; But after you deserted that, & contrary to your solemne appeals and protestations, you destroyd him whose glory and safety you pretended to fight for, how have you been rest∣lesse in your spirits, seduced in your judgements, and carried headlong into most dangerous and desperate undertakings.

After the Kings death, you leveld them that had rais'd you, and exercis'd that obstructing and dissolving facultie, upon them who had taught you to doe it before to their fellow-members. You set up a single person, whose onely right was might, & title, power: what you were in so doing, let that pe∣tition sign'd by Alured, Okey, Saunders, and others, tell you; Nay, let your own papers of recantation tell you (after you had pulld downe the Protector, and dissolv'd a Free, and an ingenuous Parliament,) that you were deluded, deceiv'd, mis-led, yea bewitch'd (it is your owne expression) &c. and how was it with you when you obstructed That Remnant that your selves set up, and undertook to pull down what∣ever displeased you, and to set up the imaginary idolls of your own fancies, which yet proved formlesse and senslesse vanities; I know the greatest part of the Northerne Army disclamed this last act, but are you not all at this time un∣setled in your resolutions, tost to and fro, with uncertaine and unconstant purposes. There is a center which you have forsaken, and expect no rest till you find it again. For the King, and his great Councill the Parliament, let that be your word, and your work for ever; Your words may spare your swords the labour; make it your request, who dares deny it? fear not a concurrence of City, and Country; this is the way to repaire our breaches, to delude the devices of our close and implacable enemies, to render you for ever a famous, and

faithfull Army, to procure you those Arrears, which other∣wise with justice you cannot demand, nor without cruelty exact; This will be the best service you ever performed, the most acceptable to God and your Country; This will be the only remedy against your fears, and the only course to pro∣cure love. To conclude, An honourable retreat, in a case of disadvantage, is the highest point of military prudence: Come off now at last with credit, declare for God in the uni∣ty of your spirits, and piety of your conversations, for tke King and his great Councill the Parliament, in your addresses and valiant undertakings: It is safer, and more honourable to make a King, then to be all Kings. You have been Gods rod to correct this kingdome, be now his staffe to uphold it from ruine, that the God, working wonders, may be admired in the passages of his providence, while he employes the same instruments to kill, and to make alive, that the Nations may say, this is the Lords doing, and it is wonderfull in our eyes; To which God immortall, eternall, and infinite I a∣scribe the honour, and return the praise of these underta∣kings, humbly presenting my Petition, and entring my ap∣peale.

My God, my God, thou that hast made my heart, and knowest it, and art well acquainted with the revolutions and windings of it, unto thee do I come; If I have aim'd at man, or made the son of man my confidence; if I have been courted by any but constrain'd by thee; if preferment hath been my hopes, or I have sought my selfe in this designe, levell my life with the grave, and lay mine honour in the dust; but if the advance∣ment of thy glory, and the kingdomes safety; if the peace of our Sion, and prosperity of our Jerusalem; If the prevention of our inevitable ruines, and the restoring of our just and happy liberties, have been and are my desires, in this worke, let thy blessings O Lord, be upon it, and prosper it as thine own; as for thy servant, preserve him in thy goodnesse, and let him not be ashamed, because he hath a respect to thy Commandement. Amen, Amen.

FINIS.

Notes

• Rev. 21.8.
• Heb. 12.28.
• Esa. 32.40.
• Gen. 31.53.
• Rev. 4.10.
• Esa. 36.10.