The thrice welcome, and happy inauguration of our most gracious, and religious sovereign, King Charles II. To the crown and kingdoms of Great-Brittain and Ireland. Containing, in the first place, the authors most humble supplication to the King's most excellent Majesty, in order to the reformation of religion, in six particulars. In the second part, the subjects duty to their sovereign, in sundry heads, and divers particulars very usefull for these times: together with a recommendation of the work to the Kings Majesties subjects. By Geo. Willington, of the city of Bristoll.

THE SUBJECTS DUTY TO THEIR SOVEREIGN.

THE saying of the Greeks (as a learned Divine notes) carries much of truth in it, * 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Order is the Mo∣ther and Preserver of things: For, sure it is, that the society of men consisteth in Ruling and Obey∣ing. Where none do guide others, what order can be looked for? Where order is not, Confusion will follow, and the success of Confusion is plain (a) 1.2 Ruine. Where men shake off Obedience to their King, and lawful Governors, (who are from him who Ruleth and governeth all) and live as they list, what peace can be preserved? And where peace is not, what State either in Church or Commonwealth can long stand? Where Rulers are not, some run head-long they know not whither, in the bent of their own wills: others are waving up and down in Opinions, all are as a body clean out of course, and subject to a (b) 1.3 Dissolution: On the contrary, when Governors ordain a Law, and all hearken (c) 1.4 unto the Law, (because a Law without partia∣lity doth speak indifferently unto all) there is Obedience, there is Concord, there is continuance in well doing.

Now, for those of all other who live under the Law of Laws, to wit, the Law of Grace; for those, I say, before all other to shew all dutifull obedience to their Kings and Go∣vernors placed over them (d) 1.5 by God, what more seemly?

what more Christian? Branches of one (a) 1.6 Vine, Stones of one (b) 1.7 Building, Fellows in (c) 1.8 one Family, Children of (d) 1.9 one Father, Members of (e) 1.10 one Head; nay, Heirs of one (f) 1.11 Kingdome; what more beseeming, than among these, People to obey Rulers, and Rulers to obey God? When Moses is praying, Joshua leading, Israel obeying, God blessing and prospering all: O happy are the People that are in such a case.

And therefore, having shewed unparalleld boldness, in directing the former part of this Schedule unto His Majesty (our Gracious and dread Sovereign) by way of most hum∣ble Petition, let me now addresse an humble request to the Subjects (I my self being the most unworthy and inconside∣rable) of our Sovereign Lord and King.

The sum whereof shall be directed first to the disloyall Party, (whose number I beseech God to extenuate.) Se∣condly, to the Loyal Party, (whose number I beseech God to augment.) Thirdly, to all joyntly, and without distin∣ction, (praying to God to make them both one, without distinction, as to their Loyalty.)

To the two former Heads, (to wit, to the disloyal and loyal party, distinctly and apart) I shall be very brief.

For the first. To you that are (either openly or secretly) disloyal to our Gracious Sovereign Lord the Kings most excellent Majesty; give me leave to tell you in the words of the Holy Ghost, by the Prophet Isaiah, chap. 1. v. 19, 20. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse, and rebel, ye shall be devoureed with the sword; for the mouth (g) 1.12 of the Lord hath spoken (h) 1.13 it. Look back, and consider the Oath of Allegiance which you have former∣ly taken all of you, (save only those minority made unca∣pable of taking it) and in consideration thereof, hearken to the words of the Royal Preacher, Eccles. 8.2. I counsel thee to keep thy Kings Commandments, and that in regard of the Oath of God. In regard of the Oath, viz. the Oath of Allegiance, called, the Oath of God (as I conceive) for two reasons; either first, in reference to the King, to whom you

sware Allegiance, being a Titular * 1.14 God: or more pro∣perly (as I conceive) called the Oath of God, in reference to the true (a) 1.15 God; and that upon a double account: either first because this Oath was taken (in especial man∣ner) in the sight and presence of God, who always doth behold (b) 1.16 us; but then especially (or in special man∣ner) when we do in such a solemn manner sweare by (c) 1.17 his Name: or secondly, because the wilfull violation of this sacred bond, or solemn Oath of Allegiance, shall be revenged (d) 1.18 by God, who is the Lord of Hosts, if not with temporal plagues in this world, yet (sure I am) with eternal torments in Hell, without true repentance. [See, and sadly consider the Proofs in the Margin.] But I shall speak more fully of this matter (God willing) upon the third Head. But before I come to that, (the main thing intended) let me, in the second place, speak a word (very briefly) to the loyal Party who do fear God, (e) 1.19 and honour the King. And here give me leave first to inform you; secondly, to admonish you.

That which I would inform you of, is briefly two things.

First, the sad odium that hath been cast of late years upon the Loyal party, and that party, if not wholly occasioned by the openly prophane and scandalous walking of the generality of those who were the Kings professed Friends, they were so noted (above any other) for horrid Oaths in their common talk, and for excessive drinking, and de∣bauched drunkennesse, that the re-Baptizers * 1.20 have new Christened them (though not at a Font) with a name to render them odious, viz. Cavalier; a word as an ancient Doctor * 1.21 often told me, (and others in my hearing) de∣rived from the French tongue, from a word which signi∣fieth a Swearer, a Drunkard, a deboist, prophane Person. But I trust, you will own neither the Name, nor the Practice (especially) for the future.

A second thing I would inform you of, shall be by way of lamentation, delivered (with a little inversion) in the

words of Jeremiah's Lamentation, and the words of holy Daniel and Ezra, &c. For our sins, and for the iniquities of our Fathers (a) 1.22 our Jerusalem, and our people have been a reproach to all that have been about us. Thus we have been cast down, and not exalted, (b) 1.23 because we have sinned against the Lord our God, and have not been obedient unto his voice. Yea, your (c) 1.24 Inheritance hath been turned to strangers, and your houses to aliens. Your necks have been under (d) 1.25 per∣secution, and you had no rest. Servants have ruled over us, (e) 1.26 and there was none (for certain years) to deliver us out of their hands: Yea, (which is more to be lamented) the breath of our nostrils, (f) 1.27 the Annointed of the Lord was taken in their pits, of whom we said, Ʋnder his shadow we shall live, though among the (g) 1.28 Heathen. And these tyran∣nical Usurpers have had dominion (h) 1.29 over our bodies, and over our cattel, at their pleasure, and we were in great distress. For our iniquities have we our Kings, and our Priests been delivered into their hands, (i) 1.30 to the Sword, to captivity, to a spoil, and to confusion of face.

Thus hath it been with us, since that prodigious and unpresidented murther of our dear (k) 1.31 Sovereign, KING CHARLES the first.

But now the Lord hath begun to give us (l) 1.32 rest from our troubles, and to lift up our heads, and to compasse us about (m) 1.33 with Songs of deliverance. Grace hath been shewed us from the Lord our God, to (n) 1.34 leave us a remnant to escape, and to give us a nail in his holy place, and to lighten our eyes, and to give us a little reviving in our bondage. For we werè bond-men, yet our God hath not forsaken us in our bondage, but hath extended mercy unto us, in bringing our Gracious Sovereign through so many dangers, difficulties, and sad revolutions, to be our Patron, in our lives, liberties, Religion: Yea, to the happy settlement of (those so much look'd, long'd for blessings) Peace and Truth, &c.

Having thus informed you (ye Loyalists) of your (here∣tofore) miserable condition, and of your (present) deli∣vered

condition, by the happy Inauguration of our Deare and long look'd for Sovereign Lord the King. I desire You give me leave to exhort You to two duties (in special) that are incumbent upon you in lieu hereof.

First, to entire and hearty thankfulness to the God of our mercyes. Say with the Royall Prophet Psal. 103.1, 2. Praise the Lord, O my Soul, and all that is within me praise his holy Name. Praise the Lord, O my Soul, and forget not all his benefits. Offer the sacrifice of Praise to God continually, that is the fruit of our lips, giving Praise to his Name, Hebr. 13.15.

Secondly, to sincere obedience; not only to sound forth his praises with your lips, but also (and that chiefly) to shew forth his praises in your lives. The mercies we have won by prayer and seeking God, we must wear by praises and serving God. For to this end were we redeemed out of the hands of our enemies (not only of our spiritual, but also out of the hands of our temporal enemies) that we should serve God in holinesse and righteousness all the days of our lives. Luk. 1.74, 75. But if after all this is come upon us for our evil deeds, and for our great trespasse, and seeing our God hath punished us less than our Iniquities de∣serve, and hath given us such deliverance as this: should we (I beseech you) again break his Commandments? Would he not (then) be angry with us until he had consumed us, so that there should be no remnant nor escaping? Ezra 9.13, 14. Read, and consider Nehemiah 9. from v. 25. to 29.

And now I come (through the gracious assistance of Al∣mighty God, without which I can do * 1.35 nothing) to the third Head, of which I shall speak more largely.

To presume to speak to all the Kings Majesties Subjects joyntly, without distinction, that seeing Almighty God the great & mighty Sovereign of Heaven & Earth) hath placed us (in his gracious goodnesse) under so pious ‖ 1.36 and Prote∣stant a King, and so made you, as was before said, Branches of one Vine, Stones of one Building, Fellows in one Fa∣mily,

Children of one Father, Members of one Head, nay, Subject-heirs under one King; that you would all strive and labour to be of one heart and * 1.37 one minde, in yielding obedience to that ‖ 1.38 Gospel-Command, to fear God, and honour the King.

Now, that I might drive this nail to the head, I shall endeavour in the prosecution hereof, to speak distinctly to these six things:

1. The Author, Authority, and Necessity of Government and Governors, both supream and subordinate.

2. The hainousnesse of disloyalty, or rebellion against the King, as Supream and subordinate.

2. The hainousnesse of Disloyalty, or Rebellion against the King, as Supream, or subordinate Governors sent by Him, and established over Us.

3. I shall answer some objections that may be (and have been) made in this particular.

4. I shall demonstrate the Plagues and punishments that do attend and follow such Rebels and Traytors in this life, and something of the Plagues and Torments that do wait, and are reserved for them, and which (without timely Repentance) they shall eternally suffer in the life to come.

5. The Rewards that they shall be made partakers of, both here and hereafter, that are loyal Subjects.

Finally, I shall endeavour to shew wherein this loyalty doth consist, or (which comes all to one) what the Sub∣jects Duty is to their Sovereign, or subordinate Gover∣nors. And then (having made a recommendation hereof to several degrees of persons (I shall make a Conclu∣sion.

For the first, viz. The Author, Authority, and benefit of Government and Governors; though I might (and did intend so to do) prove it from some Meditations and Col∣lections of my own; yet considering how distastful a point it is to the distemper'd pallats of many brainsick persons, and how hardly they can digest it: I shall suspend my

own, and prove the matter (omitting Scripture testimo∣nies also) by the consent of all the Protestant Churches in Christendome, in the harmony of Confession; as I finde it collected by a very reverend * 1.39 Divine of our English Church, now with God; that so it may be the more convincing; except to those who are enemies to the Protestant Reli∣gion.

Concerning the Author, Office, and Authority of the Civil Magistrate (understand it both of the King, as Su∣pream, and ‖ 1.40 also Governors sent by him) thus we read:

Helvetica posterior. cap. 30. * 1.41 Magistratus omnis generis ab ipso Deo est institutus, ad generis humani pacem, ac tranquili∣tatem, ac ita ut primum in mundo locum obtineat, &c.

Englished thus:

The Magistrate, of what kind soever, is ordained of God, for the peace and quietnesse of Mankinde, and he ought to have the first place in the world. (And a little afterwards) God doth work the safety of his People by the Magistrate, whom he hath given to be as a Father to the World: so all Subjects are commanded to acknowledge this benefit of God in the Magistrate: let them therefore honour and reverence him as the Minister of God; love him, and pray for him, as their Father; obey him in all his just and righteous Commands: the care of Religion chiefly apper∣tains to a godly Magistrate, let him therefore draw his Sword against all Malefactors, Murtherers, Thieves, and blasphemous Hereticks, &c.

Damnamus igitur Anabaptistas, qui ut Christianum negant fungi posse officio Magistratus; ita etiam negant quenquam à Magistratu juste occidi.

We condemn therefore (say they) the Anabaptists, who as they deny that a Christian may execute the office of a Magistrate; so also they deny, that any man may be put to death by him.

The Bohemian Confession. Chap. 16.

Ex sacris literis docetur, Politicum Magistratum esse ordi∣nationem Divinam, & à Deo constitutum, qui & à Deo origi∣nem suam ducat, & efficacitate praesentiae, & auxilii bujus perpetui conservetur, ad gubernandum populum in iis rebus quae ad hanc in terris & corporis hujus vitam pertinent; universi & singuli in omnibus, quae Deo tantum non sunt contraria, eminenti potestati subjectionem praestent: Primum Regiae Ma∣jestati, postea vero omnibus Magistratibus, & qui cum potestate sunt * 1.42 sive ipsi per se boni viri sunt, sive mali.

Thus Englished.

From the holy Scriptures it is taught, That the Civil Magistrate is the Ordinance of God, and appointed by God, who both taketh his original from God, to whose power all and every one ought to be subject, in those things that are not contrary to God: First to the Kings Majesty, then to all the Magistrates, and such as in Authority under him, whether they be of themselves * 1.43 good men or evil.

The French Confession.

Credemus Deum velle mundum legibus, * 1.44 & politia gubernari, ut aliqua sint fraena quibus immoderate mundi cupiditates coer∣ceantur: idioque constituisse Regna, respublicas, & reliquas principatum species, * 1.45 sive haereditario jure obveniant, sive mi∣nus, &c.

Englished.

We believe, that God would have the world governed civilly, and by Law; that there may be certain Bridles, whereby the desires of men may be restrained; and that therefore he hath appointed Kingdomes, Commonwealths, and other kindes of Principalities, whether ‖ 1.46 they come by * 1.47 inheritance, or otherwise; and because he is the Author of this Order, we must not onely suffer

them to rule, whom he hath set over us, but also yield unto them all honour and reverence, as to Deputies and Mini∣sters assigned by him to execute their lawfull and holy Function; into their hands God hath put a Sword to pu∣nish all breaches, as well of the first Table, as of the se∣cond.

Gladium in Magistratum manus tradidit, reprimendis nimi∣rum delictis non modo contra secundam tabulam, sed etiam con∣tra primam commissis.

The Low Dutch Confession.

Credimus Deum optimum maxim. * 1.48 ob generis humani corrup∣telam, atque depravationem, Reges, Princeps, & Magistratus constituisse: veleque ut mundus lic legibus ac certa politia gubernetur, ad coercenda hominum vitia, & ut omnia inter homines recto ordine gerantur. Idcerco Magistratus ipsos gladio armavit, ut malos quidem plectant paenis probos vero tuean∣tur, &c.

Englished.

We believe that Almighty God, by reason of the cor∣ruption and depravation of Mankinde, did appoint Kings, Princes and Magistrates, and that it is his will this world should be governed by Laws and civil government; and to this end he hath armed Magistrates with a sword to punish the wicked and defend the good. To these it appertaineth of duty, not only watchfully to defend the civil state, but also to endeavour that the holy Ministry of the Word be maintained, all Idolatry and false-worship removed, the Kingdom of Antichrist pulled down, and the Kingdom of Christ propagated. Quamobrem Anabaptistas & turbulentos omnes detestantur, &c. Wherefore we detest all Anabaptists, and * 1.49 seditious persons, who cast away all Government and Magistracy, pervert Judgements and overthrow all mens Rights, make all mens goods common; and lastly, abolish and confound all orders and degrees appointed by God among men, for honesty and comlinesse sake.

The High-Dutch Confession at Ansperge.

Legitimae ordinationes civiles, * 1.50 sunt bona opera, & ordinatio∣nes Dei, sicut Paulus testatur, Rom. 13.1. damnat Anabaptistas, qui interdicunt haec civilia officia Christianis, &c.

Englished.

Civil Governments and constitutions are good works and Ordinances of God, as S. Paul testifieth, they condemn therefore the Anabaptists who forbid civil offices to Chri∣stians, they condemn also those who place Evangelical perfection, in abandoning all civil affaires: whereas Evan∣gelical perfection is spiritual) consistat motibus cordis in timore fide, dilectione, obedientia) and consisteth in the motions of the heart, in the feare of God, faith, love, and obe∣dience.

The Basil Confession.

Let every Christian Magistrate bend all his forces this way that among all that are under him, * 1.51 the Name of God may be honored, his Kingdome propagated, and his will in the rooting out of all wickedness and vice may be fulfilled, this duty was ever enjoined, even to the Heathen Magistrates, how much more is it required of a Christian Magistrate, (ut vero Dei Vicario) who is Gods true Vicar?

The Saxon Confession.

We teach, * 1.52 That in the whole Doctrine of God delivered by the Apostles and Prophets, that Civil Government is maintained; and that Magistrates, Laws, Tribunals, and the lawful Society of men, sprung not up by chance, but that all the good order that is left is preserved by the ex∣ceeding goodness of God for the Church's sake, [and so forth, which I omit for brevity sake.]

The Sueviek Confession is notable, and runs thus:

Our Churches teach, * 1.53 That the office of a Magistrate is most sacred and divine: whence it is, that they who exer∣cise this power, are in Scripture called Gods; and our Preachers teach, that the obedience which is to be per∣formed to Magistrates, is to be placed among good works of the first rank; and that by how much a man is a more sincere and faithfull Christian, the more carefull he is to observe the Laws of the State.

To which add, the Confession of Scotland.

We confess and acknowledge, Empires, Kingdoms, * 1.54 Do∣minions and Cities, to be distincted and ordained by God: that Powers and Authority in the same (be it of Emperors in their Empires, Kings in their Realms, Dukes and Prin∣ces in their Dominions, and of other Magistrates in their Cities) to be God's holy Ordinance, ordained for mani∣festation of his own glory, and for the singular profit and commodity of Mankinde: so that whosoever goeth about to take away or confound the whole estate of Civil policy, now long established, we affirm the same men not only to be enemies to mankinde, but wickedly to fight against Gods expressed will.

The Confession of England.

The King's Majesty hath the chief power in this Realm of England, and other his Dominions; * 1.55 unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all cases doth appertain, and is not, nor ought to be subject to any forreign juris∣diction. The Laws of the Realm may punish Christian men with death, for hainous and grievous offences.

To all which let me add, the Confession of the Assem∣bly of Divines. Chap. 23.

1. God the Supream Lord and King of all the World, hath ordained Civil Magistrates to be under him over the People for his own glory and the publick good, and to this end hath armed them with the power of the Sword, for the defence and encouragement of them that are good, and for the punishment of evil doers.

4. It is the duty of People to pray for Magistrates, to ho∣nour their persons, to pay them tribute and other dues, to obey their lawfull Commands, and to be subject to their Authority, * 1.56 for Conscience sake. Infidelity, or difference in Religion, doth not make void the Magistrates just and legal authority, nor free the people from their due obe∣dience to him, from which Ecclesiastical persons are not exempted; much lesse hath the Pope any power and ju∣risdiction over them in their Dominions, or over any of their People; and lest of all to deprive them of their do∣minions or lives, if he shall judge them to be Hereticks, or upon any other pretences whatsoever.

The sum of all is, the Civil Magistrate is a Divine Ordi∣nance, and his chief care is, or ought to be, Religion, for the defence and vindication whereof, God hath put a Sword in his hand to cut off the disturbers of the peace, as well in the Church as the Commonwealth: and because he is the Minister * 1.57 of God, for our wealth and Safety, his Authority is to be obeyed by all sorts of men, for conscience sake, and not to be resisted upon pains of Damnation.

Thus I have, from the melodious Harmony of all the re∣formed Churches, proved the Authority, and shewed the au∣thor, and Benefit of Government and Governours, but Supream and subordinate. Wisdom. 6.3. Power is given of the Lord, and Saveraignty from the bighest. See Prov. 8.15, 16. Dan. 2.21. chap. 4. v. 25. 32. Rom. 13. v. 1, 2, 4. Job 36.7.

The next thing is, to shew the hainousness of disloyalty or Rebellion. Rebellion hath all evil in it, as said the Greek * 1.58 Historiographer, in Rebellion is all kinde of evil; it is (as one cals it) the sink of all sin, and the Sea of all mis∣chief. Of Rebels and seditious persons to their Sovereign (whom the God of Heaven hath made a * 1.59 God on earth) doth God himself say as he did of the Israelites, he did to Samuel: They have not rejected thee, but they have rejected me, * 1.60 that I should not reign over them. Yea, the Holy Ghost doth amply set forth the hainousnesse of this sin of ‖ 1.61 Rebellion, when he doth by the Prophet Samuel compare it with the sin of Witchcraft, or the service of the Devil, 1 Sam. 15.23. Rebellion is as the sin of Witchcraft, compared with the sin of Witchcraft (as I conceive) to denote the hainousnesse of it. Witchcraft is such a hainous sin, that the Lord gave a strict charge * 1.62 to his ancient People, saying, Thou shalt not suffer a Witch to live. Surely so hainous is this sin of Rebel∣lion, that a Rebel against his King and Countrey is not worthy to live. For instance, that Norman Gentleman, who confessed to a Franciscan Frier, that he had a thought to kill Francis the King of France, though he had changed his minde, repented, and asked pardon of that crime, yet the Frier reporting it to the King, and the King referring it to the Parliament of Paris, the grave Court of that great Parliament, though that King shewed himself very gra∣cious, condemned him to death: Yea, so great detestation is there to be had of the least shew of violence to the Prince, that whereas the Law excuseth mad-men from punishment, (madnesse it self being so great a punishment;) yet when Capito (a man raging mad) drew his Sword upon Henry the son of King Francis, he was therefore executed. Thus much in brief for the second thing, viz. the hainousnesse of disloyalty or rebellion.

The third thing is (according to promise) to answer some objections that may be (and have been) made in this particular. Of all which very briefly, but plainly.

Object. Is it lawful in no case for Subjects to rise up in Arms against their lawful Sovereign?

Answ. * 1.63 No in no case; (a) 1.64 No Supream power what∣soever, or wheresoever residing, ought to be resisted by those that are under them, (b) 1.65 especially if they have sworn Allegiance unto them. There is no power but of (c) 1.66 God; the powers are not from beneath, but (d) 1.67 from above; he is (e) 1.68 the Minister of God. God is the Soveraign Lord of the whole earth, and Kings are his Deputies and Vice-gerents; in them God is resisted; whosoever resisteth the Power, resisteth (f) 1.69 the Ordinance of God, and they that resist shall receive to themselves damnation. We read, Prov. 30. v. 31. That against a King there should be no rising up. If we cannot with good conscience obey them, yet we must be subject and submit unto them. 1 Pet. 2.13, 14. Submit your selves to every Ordinance of man for the Lords sake, whether it be to the King as supream, or unto Governors, as unto them that are sent by * 1.70 him, &c.

2. Object. May not Subjects resist their King in any case, though he be an Heretick, an Apostate, or a Tyrant?

No, in no case. Nebuchadonosor was a wicked and ungod∣ly Prince; yet was Zedekiah grievously punished, Jerusalem sacked, Israel miserably afflicted for rebelling against him.

Object. 3. But if the Prince, being ungodly, command me to do that which is wicked and ungodly, must I herein o∣bey him?

Answ. Such an objection as this might be suspended, living under so pious a Prince and Religious a Sovereign as we do.

But secondly, * 1.71 in such a case be sure that you be not misled, either by those whom S. Paul (g) 1.72 or S. Jude de∣scrides (h) 1.73, nor to such to whom Christ himself doth de∣nounce a woe (i) 1.74: and hereof being truly assured by the constant harmony, not private interpretation, (k) 1.75 of that which thou oughtest to account a Lan∣thern unto thy (l) 1.76 feet, and a light unto thy Pathes:

resolve with S. Peter (m) 1.77 we ought to obey God rather then men.

4. Object. But if the King be such a one, and intends the destruction of the People, what remedy have the Sub∣jects?

Answ. Prayers and tears, as appears, 1 Sam. 8.10, 18. Let the King be never so bad, they may not use other weapons against their King then Prayers and Tears, as learned Mr. Perkins hath it; though punishment be wrong∣fully and most unjustly imposed by Rulers, yet it must be born without resistance, til we can have our * 1.78 remedy, 1 Pet. 2.19.

So much as to certain Objections, which seditious Per∣sons have forged in their disloyal breasts to this parti∣cular.

The fourth thing to be demonstrated, are the plagues and punishments that do attend and follow Rebels and Traytors in this life; and something of the plagues and torments that are reserved for them, and which (without timely repentance) they shall eternally suffer in the life to come. And that I might avoid prolixity, I shall but touch and passe.

They that are Traytors to their Sovereign Lord and King, are punished externally, internally, and (without Gods great mercy, and their own repentance) they shall be punished eternally, with the Divel and his An∣gels.

First, externally. And that sometimes in House, Esther 8.2. 2. In Lands, 2 Sam. 16.4. 3. In Offices, 1 Kings 2.26, 27. 4. By extraordinary death, as hanging, drawing, and quar∣tering. 5. In burial, with the burial of an Asse, Jer. 22.18, 19. 6. In good * 1.79 name: The name of the wicked shall rot, Prou. 10.16. Yea, the name of Traytors and Rebels shall ‖ 1.80 stink. What more odious smell to all true English hearts, than the unhappy memory of Cade, Straw, Ket, Parry, and the Powder Traytors? Temporal judgements, Sword, Famine and Pestilence: Read, and consider well Jer. 27.8.

Numb. 16.30, 31, 32, 35, 39, 45, 46, 47. 2 Sam. 18.9. &c.

Secondly, they are plagued internally, with the terrors of an evil conscience, with the flashes (an earnest and sad omen of the flames) of Hell fire, Wisd. 17.3, 4. These be those Furies the Poets speak of, those accusing thoughts whereof * 1.81 the Apostle speaks, and that never dying worm spoken of by the ‖ 1.82 Prophet, and our blessed Savior, Read Levit. 26. v. 36. Prov. 28.1. Dan. 5.5, 6. Gen. 4.13. Math. 27.3, 4, 5. 2 Sam. 16.23. and 17.23.

So that were there no other, I might say with Juvelal.

* 1.83— Curtamen hos tu — Evasisse putes, quas diri conscia facti, Mens habet attomitos & surdo verbere caedit Occultum quatienti animo tortore Flagellum.

How deem'st thou them acquite Whom guilty minde of fact so foul doth fright: And scourge unseen doth beat with unbeard blow Their hang-man restlesse conscience biting so?

But this is not all, * 1.84 neither doth their misery end here; for thirdly (without repentance, and God's great mercy.) they shall be punished eternally with the Devil and his Angels. They that resist shall receive to themselves * 1.85 dam∣nation, Rom. 13.2. which consists in the sad deprivation of the beatifical vision ‖ 1.86 of God (which is better than life) and the pain of torment to all eternity. Would you know the (a) 1.87 sharpnesse of these torments? Christ telleth you, they go into fire. Would you know the time it doth last? he calleth it (b) 1.88 everlasting fire. Would you know the company they shall have? he telleth you, the (c) 1.89 De∣vil and his Angels, Mat. 25.41. Would you have it further expressed, assure your selves, that as the (d) 1.90 Joyes of Hea∣ven purchased by the obedience of the Son of God, for those that fear God and honour the King, are such as (e) 1.91 eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive; such also (assure your selves) are the pains and torments prepared in

Hell (besides the worm of an accusing conscience here) for Traytors and Rebels. And I beseech ye search and see whether you can find (I am sure I cannot) any one ex∣ample in the whole Bible of any one Rebel that everdied in the outward possibility of Salvation. O consider this, and tremble to rebel; lest you are resolved to go to Hell.

Having thus briefly discovered to you the Plagues and punishments of disloyalty and rebellion, * 1.92 I shall in the next place (with as much brevity as I can) display the Re∣wards of Loyalty to the King, and they are, either

• External Rewards.
• Internal Rewards.
• Eternal Rewards.

First external, and they are either

• General Rewards. or
• Particular Rewards.

1. General. And so the King he is the Minister of God to thee * 1.93 for good: Do well, so shalt thou have praise of the same, Rom. 13.3, 4. To this agreeth the saying of the Pro∣phet Isaiah, chap. 32. v. 1, 2. Behold, ‖ 1.94 a King shall reign in righteousnesse, and Princes shall rule in judgement. And a man shall be a hiding place from the winde, and a Covert from the tempest, as Rivers of water in a dry place, as the shadow of a great Rock in a weary land. Wherefore as Jeremiab wished the Israelites to seek the prosperity of the * 1.95 City whether they were carried: so I beseech all English ‖ 1.96 men to seek the prosperity of the King under whom they are governed; Jeremies reason may induce them, for in the peace thereof they shall have peace; in the prosperity thereof they shall have prosperity, in the glory thereof they shall have glory. Juda and Israel dwelt without fear all the dayes of Solomon, 1 Kings 4.25. The like may England, Scotland, and Ire∣land all the dayes of Charles, if * 1.97 they prove loyal Sub∣jects.

2. * 1.98 Particular Rewards of Loyalty are, — first from men.

1. The Kings favour, Prov. 22.29. Seest thou a man dili∣gent in his businesse? he shall stand before Kings, he shall not stand before mean men. Now as the Kings wrath (which the disloyal incur) is as the roring * 1.99 of a Lion (terrible, and as the ‖ 1.100 Messengers of death;) so his favour (which the loyall Subject procures) is as dew upon the grasse. Prov. 19.12. In the light of the Kings Countenance as life: and his favour is as a cloud of the later rain.

2. * 1.101 Preferment, as in the case of Mordecai, Esther 2.21. and 8.2. compar'd.

3. External pomp, as in the case of Joseph, Mordecai, Daniel, &c. Gen. 41.39. to 45. Esther 6.6. to 12. and 103. Dan. 5.29.

4. Estimation of the People, as in the case of David while a Subject, 1 Sam. 187.

5. Favour of the worthiest, as in * 1.102 Davids case, 1 Sam. 18.1.

Yea, 6. sometimes alliance with the noblest, as in the case of Joseph and David, Gen. 41.5, 45. 1 Sam. 18.27.

7. Power and Authority. Thus in the case of Joseph, Mordecai and Daniel, being loyal Subjects to their King and Countrey, the one was second in Egypt, the other se∣cond in Persia, the third second in Babylon, Gen. 41.40. Esther 8.25. and 10.3. Dan. 6.3.

8. A good Subject, through the blessing of God upon him, he is an Iustrument of good (yea, sometimes much good to his Nation and Countrey, as (to avoid prolixity) in the case of Mordecai, Esther 6.2. and 8.10. and 9.1. In our own time that worthy General Monck.

9. A good Name, and perpetual Renown, is the reward of a loyal subject, as in the case of Mordecai, Esther 10. 2, 3.

10. The Loyal Subject is rewarded with good in his po∣sterity; so that when dead (as to this life) he seemeth to live to his Posterity; as appears in the case of Barzillai,

2 Sam. 19.32. to 40. 1 Kings 2.7. Barzillai was loyal to David in his distresse; David was gratefull to Barzillai when delivered from distresses; and not only to him, but also to his posterity.

All which rewards of loyalty, as they are due unto, * 1.103 so I make no question but they will be confer'd upon that ho∣norable and valiant Commander the Lord General Monck, for his worthy service to his King and Countrey, for which (no question) he and his will be famous to posterity. And I beseech God from the bottom of my heart, that he may be rewarded also with the blessings following, which none but the King of Kings can give.

Particular Rewards of Loyalty from God the King of Kings, are, first External.

If thou O Christian, dost fear God and honour the King, this shall be thy reward from God. Blessed shalt thou be in the City, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy Cattel, the increase of thy Kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou commest in, and blessed shalt thou be when thou goest out, Deut. 28.3, 4, 5, 6.

Who is it that desires not to be blessed in these? be a Religious Fearer of God, and a loyal Subject to the King, and these promises are made to thee by him who is truth it self, and cannot lie.

2. Internal, in the peace of a good conscience: O what blessing greater than the soul's continual banquet? a good conscience (saith Solomon) is a continual feast Prov. 15.15. What melody to that sweet harmony of * 1.104 excusing thoughts? What comfort to that comfortable assurance that ‖ 1.105 the opening of the books will shew, that our names are written in heaven? when others wring their hands for grief, this will make thee clap thy hands for joy; when others do tremble, thou shalt triumph. This makes thee to sleep quietly, to wake cheerfully, to be alone without fear, and with others without distrust; in thy

affairs confident, in thy recreation comfortable. If Re∣bels be behinde thee and before thee, as the Amonites and the Aramites were before and behind Joab, yet wouldest thou resolve with him; Be of good courage, and let us play the men for our People, and for the Cities of our God, and the Lord do that which seemeth him good, 2 Sam. 10.9, 12.

Thirdly, Loyal Subjects that do fear God and honour the King, shall have eternal Rewards; which is (O Chri∣stian) when after all thy loyalty to thy Sovereign, the Sovereign of all Princes shall advance thee into the great City, the New Jerusalem, described in part (according to our apprehention, Rev. 21.10. to the end, and 22.1. to 6. In the contemplation of which my meditation dazleth, and my pen falleth out of my hands, the one not being able * 1.106 to conceive, nor the other to expresse the transcen∣dent joyes that are laid up in heaven, for all those who believing in Christ are careful to maintain ‖ 1.107 good works, to fear God and honour the King. Therefore I shall for∣bear to dilate it further.

And so I come to the last thing, which is to shew the Subjects duty to their Sovereign.

Friends and Beloved, our KING is Royal: your duty it is to be Loyal; that's your duty in general. The Sove∣reign's Royalty, requires The Subjects Loyalty.

Thus in General.

Now the Subjects Loyalty to their Sovereign, is (that I might discend to particulars) to be expressed in the practice of these six duties:

• 1. Fear.
• 2. Honour.
• 3. Obedience.
• 4. Tribute.
• 5. Defence.
• 6. Prayer.

1, Fear. The Sword exacteth Fear. Be ye afraid of the Sword, (saith Job) for wrath bringeth the punishment of the sword, Job 19. ult. To fear the King, both Humanity and Divinity teacheth. Fear Princes, saith Periander: My son,

fear thou the Lord and the King, saith Solomon, Prov. 24.21. If thou do that which is evil, be afraid, (saith S. Paul) for * 1.108 he beareth not the sword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that doth evil, Rom. 13.4. The King of the Land being the Minister of God, will take vengeance on them that transgresse the Law of God. Job being as a King in the Army, Job 29.25. Why the young men (fearing to be seen (where) and (when) they should not) hid themselves, Job 24.8. This fear, as the Porters, keepeth Traytors out of the Princes Court, keepeth trea∣chery out of the Subjects heart, 1 Kings 3.28.

The God of Heaven imprint this fear in all our hearts.

2. Duty is honour: The Kings Crown importeth honour. Fear God, (honour) the King; the Holy Ghost hath knit them both together, and what God hath joyn'd together, let not man put asunder, Math. 19.6. Fear God, honour the King, 1 Pet. 2.17. To fear God, (to use the words of a worthy and Reverend ‖ 1.109 Divine in the City of Bristol) in a strict sence, is to acknowledge his glorious, though in∣visible, presence in all our wayes, and to be awfully affected therewith, to tremble before his Divine and infinite Maje∣sty, and that 1. in regard of the time past, because we have sinned; and 2. in regard of the time to come, that we might not sin, &c.

To honour the King, is not to speak evil of his sacred person, Eccles. 10.20. Curse not the King, no, not in thy thought, &c. Acts 23.5. Exod. 22.28. To construe his actions in the better part; not to be ready (as is but the fault of too many) to receive evil reports of him lightly, Jude v. 8. And to be thankfull to God that he hath honoured us with the defence of so pious a Sovereign, 1 Kings 10.7. 2 Chron. 9.8.

This honour is due to Kings, for they are powers, * 1.110 Rom. 13.1. The Sun and Stars shining in the firmament of the State, they are Gods, both as Gods Deputies and Vice-Royes, and as they bear his Image in authority and Sove∣rainty, therefore honour them, Rom. 13.7.

1. Honour him joyfully, as all the people with joy and musical Instruments honored King Solomon at his Corona∣tion, and Inauguration, 1 Kings 1.39, 40.

2. Let all Generals of Armies so honour him, that all be done to his honour: thus Joab being General of the Field under King David, fighting against Rabbah of the Children of Ammon, and being ready to take the City of waters, sent to King David to come in person, that David (not Joab) might have the honour, as we read, 2 Sam. 12.27, 28.

3. Let him be honored with great regard in accesse to his presence, even of the nearest and dearest unto him, as Esther (though the Queen) being in her Royal apparrel, stood in the Court of the Pallace until the King held out the Golden Scepter, Esther 5.1, 2.

4. Let him be honored in his presence with most humble gesture, even of the Ministers * 1.111 of the eternal God; as Nathan the Prophet being come unto the King, made o∣beisance before the King, with his face to the ground, 1 Kings 1.23.

Finally, let him be honoured with gratefull acknow∣ledgement of the Lords unspeakable blessing, in honouring us with so pious a Prince, 1 Kings 10.9.

The third Duty is Obedience; this the Scepter requi∣reth: Put them in minde (saith S. Paul to Titas) to be sub∣ject to Principalities and Powers, to obey Magistrates, Tit. 3.1. The whole world swarmeth with examples of obedience. If among the Insecta the Bees obey their King; if among the Beasts of the field, the flocks follow their chief, and the Heards their head: If among the Fowles of the air, the Cranes, when he that watcheth over them, calleth, they come, when he flieth, they follow. If among men, the Servant obeyeth his Master; the Son his Father; the Wife her Husband: If in Man, the Body obeyeth the Soul: If all the Spheres of Heaven, notwithstanding their proper and peculiar motions, be circumvolved by the first move∣able: If the Angels which excell ‖ 1.112 in strength, are obedient to the voice of God, and do his Commandments, and

hearken unto the voice of his word: Nay, if the Son of God (who could have had more than ten legions of An∣gels ‖ 1.113 to do him service here on earth) performed obedi∣ence. Obedience coming into the world, John 6.38. I came down from heaven not to do mine own will, but the will of him that sent me.

Obedience being in the world, John 4.34. Jesus said, It is my meat to do the will of him that sent me, and to finish his work. Obedience also going out of the world, as by these Scriptures appear, Matth. 26.39, 42, 44. Luk. 22.42. Phil. 2.8. Wherefore being compassed with such a Cloud of Ex∣amples, let us cast off all impediments, and obey all that the King commandeth us. * 1.114 Every Soul must be subject to the Higher Powers, and yield obedience to every one of their Ordinances, though (a) 1.115 humane, if not contrary to Gods Word, (for there (b) 1.116 we are to obey God rather than man) and be it his Commands in point of Gods Worship, so far as belongs to the circumstances, how, and when, being in things indifferent in their own nature, and that he also professe to disclaim all opinion of holinesse, worship, merit, and necessity, there must we be subject, and yield obedience readily, 1 Sam. 26.6. sincerely, Col. 3.22, 23. generally, not what liketh us, but whatsoever the King is pleased to command us, Josh. 1.16. Yea, earnest∣ly, with all our might, Gen. 31.6. Phil. 2.8. And all this for conscience sake; knowing, that God is the Author of Magi∣stracy, and Magistracy is also good, even when the Magistrate is evil, Rom. 13.1. to 8.

The fourth duty the Subject owes to their Sovereign, is Tribute, Rom. 13.6, 7. Matth. 22. v. 17. to 22. Mark 12. v. 14. to 18. Luke 20. v. 22. to 26. When we consider, that many times the King's eye-lids do not slumber, that our eyes may safely sleep: that the Kings sword cutteth off Thieves, that honest Subjects may enjoy their goods, that the Kings Scepter curbeth Adulterers, that we may keep our Wives and Daughters in Chastity: that the King's government is our safe conduct to passe the high-ways, wide

Heaths, thick woods, wild mountains, without danger either of Thieves, or cut-throats; these and many other singular and choice benefits, (of which you cannot be ig∣norant) we do enjoy by the government of our gracious Sovereign, the King's most excellent Majesty, and there∣fore for this cause, pay you tribute also, &c. Rom. 13.6. We must render to the King his due of Tribute and Cu∣stome, as it doth belong to him, by any right of Law, Sta∣tute, Custome, or otherwise. Tribute (saith a learned * 1.117 Divine) is a duty, not a curtesie, and men sin if they with-hold it, for they attend continually upon our good.

To take from a private man, (saith another learned Au∣thor) it is Theft; to take from the Church, it is Sacriledge; to take, or to detain from the Prince, it is Peculatus, robbing of the Royal Treasure, the Royal Treasure to be imployed to the common good. He (saith Solomon) that robbeth his Father or Mother, and saith it is no transgression, the same is the companion of a Destroyer, Prov. 28.24. He, may any man say, that detaineth tribute, or other duties from the King, being the Father ‖ 1.118 of our Countrey, and saith it is no transgression, is the Companion of a man that de∣stroyeth his Countrey. Before there was any King in Israel ('tis worthy observation) to take tribute, the Lord himself took a tribute, as Exod. 30.14. dato oblationem Jehovae. When they had Kings (it is worthy observation likewise) the Flowers of all their Kings had for their tribute a peculiar Office. David, the Pattern of devotion, over the tribute set Adoram, 2 Sam. 20.24. Solomon, the Mirror of wisdom, pla∣ced over the tribute, Adoniram, 1 Kings 4.6. When the peo∣ple of God were under the Kings of the Gentiles (which is very remarkable) there were amongst the People of God (whose example in this particular is recorded * 1.119 for our lear∣ning) that upon their Lands and Vineyards borrowed mo∣ney for the Kings Tribute, as we read, Nehemiah 5.4. Mu∣tuamur pecuniam pro canone regis: oppigneratis agris no∣stris, & vineis nostris. (Tremel. Jun. transl.) When the

blessed Virgin was very great by the Holy Ghost with the Saviour of our Souls, in the depth of Winter she travelled from Nazareth in Galilee to Bethlehem in Judea to perform this duty to the under Officers of a Lievtenant to an Heathen Prince, Luke 2. vers. 1. to 7. When the Son of God (the best pattern for imitation that ever the Chri∣stian World had) conversed among the Sons of Men, Peter was asked, if he paid not tribute, he taking tribute of an unreasonable creature, that tribute for himself and S. Peter might be paid, bound all reasonable men, though they do it with their great difficulty, to perform this duty to their King and Sovereign, Mat. 17.24, 25, 26, 27, 28. Wherefore I shall conclude this point with that saying of S. Ambrose, Si censum filius Dei solvit, quis tu tantus es qui non putas esse s••lvendum? If the Son of God paid tribute, or subsidy, who so great a man art thou which thinkest it not to be paid?

A fifth duty Subjects owe to their Sovereign, is defence; his person meriteth defence. Affectionate were the hearts of the People to David their King whom God had set over them; what, should David adventure himself? Oh no, better it were that many miscarry; yea, ten thousand, say the People (as it were with tears of thankfulnesse) God save our David, for if David go, the light of Israel is extinguished, 2 Sam. 18.3. They would not the least hurt should befall him who was the stay of them all. Wherefore (dear Countrey-men) I beseech you, if you know of any King of Aram, take Counsel with his servants against Israel, if God by any means reveal it unto you, that you would with Elisha, make known his Majesty, e∣ven the words that the King of Aram speaketh in his Bed-chamber. 2 Kings 6.8, 9, 12. If any Bigthan and Teresh seek to lay hands on our Sovereign, that you would (and 'tis your duty) presently, with Mordecai and Esther, certifie our Sovereigne of it, Esther 8.21, 22

If your service at any time be protecting, that ye diligent∣ly attend him, as that band of men, whose heart God had touched, did Saul, 1 Sam. 10.26. When he resteth, it is your duty to keep him, that none that be willing to hurt his sacred person, come near the Lords annointed: other∣wise, if David had the judging of you, you are dead men for neglect hereof, 1 Sam. 26.15, 16. As the Lord liveth, ye are worthy to die, because ye have not kept your Master the Lords annointed.

If you see any appearance of danger, that you with King David's true hearted Subjects be carefull that His Majesty (being worth ten thousand of us) come not into any peril, 2 Sam. 18.3.

If his Sacred Majesty be in the least distresse (an the good Lord keep him from all distresse) his soul desireth any thing which may preserve him, it is your duty with all alacrity to provide it, as the three Worthies, even with the hazard of their lives, brake into the hoste of the Philistines, and drew water out of the wels of Bethlehem, and brought it to David, 2 Sam. 23.15, 16. If any with Ishbi-benob think (my tongue faultreth in pronouncing the word, and the Lord confound them that entertain any such intent) to slay David, to kill King CHARLES, (what aileth thee O my pen to tremble, and to fall out of my hand?) your duty is in such a case to defend the King's Majestie's Per∣son, with Abishai, though with exposing your own bodies to peril, to keep his sacred body from peril, presently succour the King, and smite them that so presume, and kill them, 2 Sam. 21.16, 17.

I hasten to the last (but not the least) duty of Subjects to their Sovereign, and that is prayer for him; this the Lord commandeth. Little doth fear of the Sword, honour of the Crown, obedience to the Scepter, tribute to the Throne, defence to the Person, prevail to the King's hap∣pinesse, (as might be shewed in several Instances) without Prayer to the Inthroner and Preserver of the King. The Apostle exhorting us to pray for all men, he exhorts espe∣cially

to pray for Kings, 1 Tim. 2.1, 2. I exhort, that Sup∣plications, Prayers, Intercession, and giving of thanks be made for all men, especially for Kings, and for all that are in autho∣rity, &c. especially for Kings, in respect of the greatnesse of the cares * 1.120 they take, in respect of the perils ‖ 1.121 whereto they are exposed: in respect of the abundant * 1.122 good which descendeth from the Royal Majesty to the whole estate. If thy purse be so poor that it can pay no tribute to the King; if thy body be so feeble, that it can do no∣thing for the defence of the King: yet if thy heart be not too lewd, too wicked; if thy heart be not void of all piety, of all Christian duty, thy heart will dayly and often every day pray for the King. * 1.123 If S. Paul exhorted to pray for Nero, (for it was in, and under the time of his Reign S. Paul lived) a man so wicked, that (as one writes of him) he murdered his Tutor, his Mother, and was Natures Mon∣ster: If the Prophets commanded the Israelites to pray for the life of the King of Babylon, who had wasted ‖ 1.124 Ju∣dea with sword and fire, besieged and taken Jerusalem, burned the Temple, carried away the holy Vessels, set fire on the whole City, brake down the walls of Jerusalem round about, murther'd many people, enslaved others, slew the sons of the King before his eyes, afterwards pull'd out the Kings eyes, bound him in chains, carried him to Babylon, and (as if this were not impiety enough) set up a golden Image, and by a Herauld proclaimed, * 1.125 that whosoever did not worship it, should be cast into the midst of a hot fiery Furnace: If the holy Prophet commanded the Israelites to pray for wicked Nebuchodonosor, what would that Holy Spirit, by whom both the Prophets and Apostles did write, that all English, Scotch Irish, all others under the subjection or Protection of his most gracious Ma∣jesty should do for KING CHARLES II. * 1.126 who is so Pious and Protestant a Prince, as any the Christian world enjoys, his Piety and Religion is so eminent and splendorous, that should my rude wit presume to dilate it, I should but light a candle to the Sun. Shall we not pray for such a

King? Pray for him (saith S. Paul) in respect of your selves, and in respect of God. In respect of your selves, that you may lead a quiet and peaceable life in all godlinesse and honesty. A quiet life, that we may have no In∣surrections at home: A peaceable life, that we may have no evasion from abroad: In all godlinesse, that it may be said of England, as once Jacob said of Bethel, Surely the Lord is in this place.

And in honesty, that the Name of the Lord be not blas∣phemed among the Gentiles (amongst the Anabaptists, Quakers, and Sectaries) through you, Matth. 5.16. 1 Pet. 2.12.

In respect of God our Saviour, pray for the King; For (saith St. Paul) this is good in the sight of God our Saviour, 1 Tim. 2.1, 2, 3.

I would have spoken somewhat largely of this duty of the Subject to their Sovereign; but in regard Esquire Prynn hath both learnedly and largely published a Treatise of this Subject, entituled, The signal Loyalty and Devotion of Gods true Saints, and pious Christians towards their Kings: I shall suspend my poor labour in discussing it fur∣ther, heartily wishing, that that Book before cited might honour every Family in the three Nations; that is, that every Family might have one, and that they would make a good use of it, not (as the guise of the most is) to per∣use it, and then throw it aside to the Mothes and dust, but that they would frequently read it, carefully regard it, and constantly practice it, for in this (and nothing so much as this) doth the Subjects loyalty signally appear to our Sovereign Lord King Charles.

So that these fix duties (the several branches of Loyalty) of the Subject to the Sovereign, viz. Fear, which the Sword exacteth; Honour, which the Crown importeth; Obedi∣ence, which the Scepter requireth; Tribute, which the Throne deserveth; Defence, which the person meriteth; and Prayer, which the Lord commandeth, are carefully to be remembred, and conscienciously to be practised at all

times, and upon all occasions, as ever we would approve our selves good Subjects or good Christians, without the practise of which duties (so far as belongs to our place and calling) we can be neither good Subjects, nor good Christians; for those that truly fear God, will, and do, loyally honour the King, 1 Pet. 2.17. To sum up all these duties in the words of Tertullian, His debetur honor, propter excellentiam; timor, propter datam potestatem; obedientia, propter morale debetum; amor propter affectionis operationem: To these honour is due, for their Excellency; fear, for their power given them; obedience, for civil duty; tribute, for the * 1.127 preservation of peace; love, for affection, which bringeth forth prayer and piety. The like comprehension, or abridgement of the Duty of Sub∣jects to their Sovereign (that I might help memory) is couched in that famous Collect of our mother the Church (I hope none will be offended for the citation of it) in the second service, next ensuing the ten Command∣ments, and preceding the Nicene Creed, which is very pithy.

ALmighty God, whose Kingdome is everlasting, and power infinite, have mercy upon the whole Congregation, * 1.128 and so rule the Heart of thy chosen servant CHARLES our King and Governor, that he knowing whose Miisister * 1.129 he is) may above all things seek thy honour and glory: and that we his Subjects (duly considering whose authority he hath) may fully serve, honour, * 1.130 and humbly obey him in thee and for thee, according to thy blessed Word and Ordinance, through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth ever one God world without end. Amen.

Thus in the Liturgy.

So likewise in a godly Prayer made by Mr. Bradford, that blessed Martyr in Queen Maries dayes, amongst other godly Petitions towards the later end of the Prayer (en∣tituled, A Prayer necessary for all persons) there is this pithy one to my present purpose: — that I may

obey our King and all Governors under him * 1.131 unseignedly, and receive all Laws and common Ordinances (which disagree not from thy Holy Word) obediently, and pay every man that which I owe him truly.

Thus I have shewed you the Author, Authority, and necessity of Government and Governors, both Supream and subordinate. 2. The hainousnesse of disloyalty, or rebellion against the King as Supream, or subordinate Governors sent by him and established over us. 3. Made answer to some objections in this particular. 4. Demon∣strated the Plagues that do attend Rebels and Traytors. 5. The Rewards of Loyalty, and these both temporal and eternal. Lastly, the duties of the Subject to the So∣vereign; the God of Heaven make these things profitable to us, and powerful in us, that we may religiously fear God, and really honour the King; that so the blessings of loyalty may attend us both here and hereafter. Amen.

AND now that these rude lines of mine being (through God's assistance thus composed) to go abroad and shew themselves to publick view, to whom shall I tender and present them? May I to you, most honorable Coun∣cellors? But who am I, that knowing your Lordships (as Gedeliah did not himself serve, but also incite others to serve his King) not only obey, but most principally draw others to obedience to our King, that I should in∣terrupt your grave Consultations with so slight a Sheeduse? yet I do most humbly beseech your Honours to suffer it to passe abroad with your approbation. Most and right reverend Fathers, and Pastors of the Church, to whom God hath given his Ʋrim and his Thummim, may I present it to you? Non sum Propheta: longe minimo omnium sanctorum, peccatorum maximus: I know you put your people in minde ‖ 1.132 to be subject to prin∣cipalities

and Powers; to fear God and honour the King: I beseech you that this poor mite may be cast into the Lord's Treasury, and that you will not discourage it, (for it will meet with enough of that from the disloyal par∣ty) but that you will look upon its scope and end, which is to shew (after the best manner it can) its loyal respect to those two great Ordinances of the Gospel, viz. Magi∣stracy and Ministry, bringing Gods Word, and the ex∣ample of reformed Churches both at home and abroad, to bear it out, and to witnesse the truth of its assertions. Most grave Judges and Magistrates, may I present it to you? not to be an Instructer of you (which it cannot do) but that it may passe safely in the Kings dominion, without having its throat cut, or pocket pickt, or passage stopt?; for, where-ever it comes or goes, it labours to make your people subject and obedient to you, and the Sectaries will sure stop its passage if they can.

And you my dear and much honored Kinsman (by whom I am not worthy to be owned) Waldin Willington, Esquire, and Justice of the Peace in * 1.133 Warwickshire: Seeing the Creator who hath made of one blood ‖ 1.134 all Na∣tions of men for to dwell on all the face of the Earth, hath knit your worthy and my inconsiderable selfe so nigh, as to be Brothers Children, let me humbly beg that you will protect this poor Orphan (left to the wide World) in your County also, as being somewhat distant from the place both of its Conception and Birth: that it may without danger passe in those parts, as coming to you to signifie my humble thankfulnesse to your Worship for the great kindnesse I found from you when with you, and that since I have received from you. Tutors and Instructers of Youth (of which I am the most unworthy) Dressers of the Plants of England, shall I tender it to you, you being accounted most necessary members of every Weal-publick? In nothing more can you shew your love to your Coun∣trey, nor discharge your duties to your Sovereign, than by tutoring your yong ones in the knowledge and practice of such Rules.

Masters of Families, and Keepers of Servants, shall I tender it to you? As you are to do unto your Servants that * 1.135 which is just and equal; as you are to provide for them of your own ‖ 1.136 House, so you are to instruct your houshold in the knowledge of God and exercise of Religion. Is not God highly displeased with you for not instructing your Houshould, who was so highly pleased with A rabam for instructing his Houshold? Gen. 18.17, 18, 19. Now, in what can you better instruct your houshold and servants, next to the knowledge and fear of God, than to honour and obey the King and his Ministers. Fathers, shall I tender it to you? you know who enjoyned you to teach your Sons and your Sons Sons, Deut. 4.4. you know who said, These words that I command thee this day shall be in thy heart, and thou shalt teach them diligently * 1.137 unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt (not only for thy own remembrance) binde them for a sign upon thy hand, and as frontlets between thine eyes (but for thy children and Servants) write them on the Posts of thine house, and on thy Gates, Deut. 6.6, 7, 8, 9. As you love your children omit not this; as you love your selves omit it not. Isocrates accounted, * 1.138 that not Revenues and Riches, not Laws and Ordinances, but good nature of youth make a City happy & quiet. Aristotle affirmed, that in vain do men make Laws, if Youth be not brought up in good manners. And Plato averred, that small need had his Common-wealth of Laws, by reason of the good discipline, wherein his Citi∣zens had been nourished. Yea, Solomon (who spake by Di∣vine inspiration) hath delivered this for a truth: ‖ 1.139 Train up a child in the way be should go, and when he is old he will not depart from it. As ever you would have your Children (whom you love) happy; as ever you would they should escape those fearfull Plagues that are due to Traytors and Rebels; as ever you would they should enjoy the blessings of loyalty, (both specified before;) as ever you would

they should misse Hell, and come to Heaven, O bring them betimes to the School of Vertue and good manners: suffer them not (as some do) to mock the aged, to rebel against their Tutors, lest they come to do worse, even to oppose Magistrates, to dispise Ministers, yea, to curse their Parents to their very saces, (as I have known some do) and then the vengeance of God will betide them, if God may be believed before man: read else, and sadly consider that Scripture, Prov. 30.17. The eye that mocketh at his Fa∣ther, and despiseth to obey his Mother, the Ravens of the Valley shall pick it out, and the young Eagles shall eat it. And I am ashamed to disgrace my native soil, by saying there are any such there.

Mothers, whom Nature, or rather the God of Nature, hath made most kinde to your children; let not your too great kindnesse to them be too great hurt to them, and too great hurt to your selves. The wisest Son that by the course of Nature ever any Mother had, hath left this lesson for all Mothers for ever; and oh! that you would minde it. A childe left to himself brings his Mother to shame. * 1.140 To the like purpose I have read of a too-wantonly brought up Son, who being led to execution, by the clamor of his tongue (saith my Author) and sharpnesse of his teeth, took irefull revenge of his own Mother. Also I have read of an∣other Mother, who, to maintain her two sons in drinking and gaming, defrauded her Husband in his life; but soon after his death, with her own eys beheld them both (robbing following upon rioting) openly executed; the one with the Sword, the other with the rope. I beseech all Parents of children to turn to, read, and consider these following Scriptures, 1 Sam. 3. v. 12, 13.14. Prov. 13.24. Chap. 19. v. 18. Chap. 22. v. 15. Chap. 23. v. 13, 14. and Chap. 29. v. 15, 17.

Children, and all sorts of Youth, Remember your Creator in the dayes of your Youth, Eccles. 12.1. And in the dayes of your Youth as carefully learn to honour those that are set over you by God, as you desire earnestly that a long life may be given you of God, Exod. 20.12.

Last of all, I say to all, If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit; if any bowels and mercies, fulfill ye my joy, (faith the Apostle) that ye be like minded, having the same love, being of one accord, of one minde. Let nothing be done through strife or vain-glory, but in lowlinesse of minde; let each esteem other better than himself. Look not every man on his own things, but every man also on the things of others; namely to further one anothers good, Phil. 2.1, 2, 3, 4. And as we are once again become a happy Nation by the go∣vernment of our gracious Sovereign Lord and King, so let us and ours perform all dutifull allegiance to our King, and pray, and pray fervently, and pray continually, that his dayes upon earth may be as the dayes of Heaven; that God would be his Defender and Keeper, giving him the Victory over all his Enemies, and that under him we may be godly and quietly governed, and may live a quiet and peaceable life in all godlinesse and honesty.

Gal. 6.16.

As many as walk according to this Rule, peace be on them and mercy, and upon the Israel of God.

Luk. 2.14.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

FINIS.

Notes

• * 1.1

  Dr. Sutton, lib. Disce vivere. cap. 21.
• (a) 1.2

  Poor Eng∣land hath sad∣ly found the truth of this, since that dis∣mal day, Jan. 30. 1548.
• (b) 1.3

  Judg. 18.1 and 19.1. and 17.6. & 20.23.
• (c) 1.4

  Viz. So hearken, as to obey.
• (d) 1.5

  Pro. 8.15 16. Rom. 13.
• (a) 1.6

  Joh. 15.1.
• (b) 1.7

  1 Pet. 2.5.
• (c) 1.8

  Eph. 3.15.
• (d) 1.9

  Mal. 2.10.
• (e) 1.10

  Eph. 5.23, 30.
• (f) 1.11

  Rom. 8.17. The hea∣venly King∣dome.
• (g) 1.12

  Rom. 3.4.
• (h) 1.13

  Rom. 2.7, 8, 9, 10, 11, 12.
• * 1.14

  Psal. 82.6. 1 Cor. 8.5.
• (a) 1.15

  Jer. 10.10
• (b) 1.16

  Pro. 15.3.
• (c) 1.17

  Gen. 31.43. to 54. Ecc. 5.6.
• (d) 1.18

  Eze. 17.19. Zac. 8.17. Mal. 3.5. Levit. 19.12. Numb. 30.2. Eccl. 10.20. Isa. 48.1. Jer. 4.2. and 5.2.
• (e) 1.19

  1 Pet. 2.17
• * 1.20

  They are since turn'd.
• * 1.21

  Viz. D. Green, But though some render it otherwise, yet the word was cast as an odi∣um upon the former consi∣deration.
• (a) 1.22

  Dan. 9.16
• (b) 1.23

  vers. 8. Bar. 2.5.
• (c) 1.24

  Lam. 5.2
• (d) 1.25

  vers. 5.
• (e) 1.26

  vers. 8. This was Cham's curse, after he had discover'd the nakednesse of his Father, Gen. 9.22, 24, 25. England did worse by her Father, the King, and therefore de∣served worse plagues.
• (f) 1.27

  La. 4.20.
• (g) 1.28

  The ve∣ry Heathen would not have murthered him.
• (h) 1.29

  Neh. 9.37.
• (i) 1.30

  Ezra 9. v. 7. Baruch 2.5.
• (k) 1.31

  Jan. 30. 1648.
• (l) 1.32

  Isa. 14.3.
• (m) 1.33

  Psa. 32.7.
• (n) 1.34

  Ezr. 9.8, 9
• * 1.35

  Joh. 15.5. 2 Cor. 2.16. and 3.6.
• ‖ 1.36

  His Piety and Religion shines as bright as the Sun at noon.
• * 1.37

  Ephes. 4.1, 2, 3, 4, 5, 6. Rom. 15.5, 6. Phil. 2. v. 1. to 5.
• ‖ 1.38

  1 Pet. 2.17.
• * 1.39

  Dr. Featley in his Book, entituled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pag. 169. &c.
• ‖ 1.40

  1 Pet. 2.13, 14.
• * 1.41

  Helvetian Confession.
• * 1.42

  Nota.
• * 1.43

  Note this well.
• * 1.44

  Gallica Con∣fess. Art. 39.
• * 1.45

  Nota
• ‖ 1.46

  Note this
• * 1.47

  As our Gra∣cious King's doth.
• * 1.48

  Bel. Conf. Art. 36.
• * 1.49

  Mark the Connexion.
• * 1.50

  Augustand Confess. Art. 16
• * 1.51

  Art. 7.
• * 1.52

  Saxonica Conf. Art. 23.
• * 1.53

  Suevica Con. Art. 23.
• * 1.54

  Scotch Conf.
• * 1.55

  The English Confession, Art. 37.
• * 1.56

  Note this well.
• * 1.57

  Rom. 13.4.
• * 1.58

  Thucid.
• * 1.59

  Psal. 82.6.
• * 1.60

  1 Sam. 8.7.
• ‖ 1.61

  'Tis spoken there of Re∣bellion against God, but it will hold in this case also.
• * 1.62

  Exo. 22.18. Deut. 18.10.
• * 1.63

  Mr. Lyford's Principles, pag. 158.
• (a) 1.64

  1 Sam 24.6.
• (b) 1.65

  Note Eze. 17.15, 16. Judg. 9.19, 20, 24, 45, 56, 57.
• (c) 1.66

  Rom. 13.1 Psal. 82.6.
• (d) 1.67

  Joh. 19.11
• (e) 1.68

  Rom. 13.4
• (f) 1.69

  Ro. 13.2.
• * 1.70

  Mark that.
• * 1.71

  A Caveat.
• (g) 1.72

  2 Tim. 3.6
• (h) 1.73

  Jude v. 19
• (i) 1.74

  Mat, 23.15
• (k) 1.75

  2 Pet. 1.20
• (l) 1.76

  Psal. 119.105.
• (m) 1.77

  Act. 5.29.
• * 1.78

  Read & con∣sider 1 Sam. 24.3. to 16. & 26.11, 16, 23. & 2 Sam. c. 1. through∣out, Ps 105.15
• * 1.79

  Prov. 22.1. Eccles. 7.1.
• ‖ 1.80

  Gen. 34.30.
• * 1.81

  Rom. 2.15.
• ‖ 1.82

  Isa. 66.24. Mar. 9.44, 45, 46.
• * 1.83

  Juvenal.
• * 1.84

  Torments of Hell the por∣tion of Trai∣tors, unlesse they timely repent.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ju∣dicium, the same word with that 1 Cor. 11.24.
• ‖ 1.86

  Mat. 25.41, 46
• (a) 1.87

  Acerbity.
• (b) 1.88

  Eternity.
• (c) 1.89

  Society.
• (d) 1.90

  Unspeak∣able.
• (e) 1.91

  1 Cor. 2.9.
• * 1.92

  Dictum sapi∣enti sat est.
• * 1.93

  Loyal Sub∣ject.
• ‖ 1.94

  'Tis meant principally of Christ, but it will hold in this.
• * 1.95

  Jer. 29.7.
• ‖ 1.96

  All the Sub∣jects of our King.
• * 1.97

  What Solo∣mon was to them, that Charles is to us.
• * 1.98

  Particular re∣wards of loy∣alty. Kings favour.
• * 1.99

  Prov. 19.12.
• ‖ 1.100

  Prov. 16.14.
• * 1.101

  Preferment.
• * 1.102

  He was a loyal Subject, even to perse∣cuting Saul.
• * 1.103

  Application of therewards of loyalty.
• * 1.104

  Rom. 2.15. and 8.16.
• ‖ 1.105

  Rev. 20.12. Luke 10.20.
• * 1.106

  1 Cor. 2.9.
• ‖ 1.107

  Tit. 3.8.
• * 1.108

  Viz. The King.
• ‖ 1.109

  Mr. Jones.
• * 1.110

  Mr. Byfield's Light of faith, p. 360.
• * 1.111

  Rom. 13.1.
• ‖ 1.112

  Psal. 103.20.
• ‖ 1.113

  Mat. 26.53
• * 1.114

  As in my Book entitled The Gadding Tribe reprov'd &c. Publish'd 1655. p. 11.
• (a) 1.115

  1 Pet. 2.13, 14.
• (b) 1.116

  Act. 4.19. Dan. 3. v. 15, 16, 17, 18. and c. 6. v. 7, 8, 10.
• * 1.117

  Mr. Lyford's Principles, pag. 157.
• ‖ 1.118

  Isa. 49.23.
• * 1.119

  Rom. 15.4.
• * 1.120

  1 King 3.9. Host. 6.1.
• ‖ 1.121

  1 King. 22.31
• * 1.122

  Ezra 6.8, 9, 10, 11, 12. 1 Tim. 2.1, 2.
• * 1.123

  1 Tim. 2.1, 2.
• ‖ 1.124

  2 Kings 24, 25. chap.
• * 1.125

  Dan. 3.1, 4, 5, 6.
• * 1.126

  See a small Book, entitled The Character of King Charls the II.
• * 1.127

  Mat. 17.24. to the end.
• * 1.128

  The Kings duty.
• * 1.129

  Rom. 13.4.
• * 1.130

  The Subjects duty.
• * 1.131

  1 Pet. 2.13, 14
• ‖ 1.132

  Tit. 3.1.
• * 1.133

  Living at Hurly Hall.
• ‖ 1.134

  Acts 17.26.
• * 1.135

  Col. 4.1.
• ‖ 1.136

  1 Tim. 5.8.
• * 1.137

  Whet, or sharpen.
• * 1.138

  Bristol found the truth of this in Febr. 1659.
• ‖ 1.139

  Instrue, so Junius. In∣struct, or cha∣techise a child in his way.
• * 1.140

  Prov. 29.15.