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GREAT Britans Vote: OR, God ſave King Charles.

A TREATISE Seaſonably publiſhed this 27th. day of March, the happy Inauguration of His Sacred (though now de­ſpiſed and impriſoned) MAIESTY.

WHEREIN Is proved by many plaine Texts of Scrip­ture, That the Reſisting, Impriſoning, or Depoſing our King, under what ſpecious pretences ſoever couched, is not onely unlawfull but damnable.

LONDON, Printed for G. M. and W. H. MDCXLVIII.


Great BRITANS Vote; OR, God ſave King CHARLES.


THE outward expreſſions of a man declare the inward affections of his ſoule, at the firſt appearance of a thing whether good or bad; if good, our hearts are affected with joy, which our tongues will ſoone declare: if bad, they are poſſeſt with griefe, which our dejected countenance will ſoone diſcover.

The dayes of the Inauguration [or crowning] of Kings hath (in the pureſt times, and by the godlieſt Chriſtians) beene (as a ſuperlative good to a nation) celebrated with great ſolemnity, their perſons being accounted ſacred, and their Government the joy of each good mans heart, how­ever in theſe laſt and worſt times the ſcorne and contempt of Rebells, Sectaries and Levellers: whoſe hatred to our Gracious Soveraigne, the more it manifeſts it ſelf in them, ſhould the more inflame our ſoules with love to him, and breake forth into as loud acclamations of all Loyall hear­ted Subjects acknowledging him their Soveraigne with joy in his Crowne, as the Rebells and Schiſmaticks Decla­rations againſt him to depoſe him from his Throne: and when can we better doe this than on the day of his Coro­nation:2 a neglect might juſtly deſerve a ſharpe reprehen­ſion. That our King is worthy of our love, and his Co­ronation of our ſolemne obſervation, and joyfull acknow­ledgements, I am confident all (but Traitors and Levellers) will confeſſe: and ſhall wee paſſe over ſo much good with neglect? ſilence in this matter is ſinne, and worthy of re­proofe; and here it is, which I beſeech God may pierce deep into the ſoules of all that read or heare it, as it is in theſe two Texts of Scripture delivered, This is the day of our King, Hoſea 7.5. Wee doe not well then, this day is a day of good tidings, and we hold our peace, 2 Kings 7.9.


IOaſh the ſonne of Ahaziah, being hid by Iehoſheba the Daughter of King Ioram, ſixaa2 Kings 11.3. yeares in the houſe of the Lord: becauſe bloudy Athaliah, the mother of Aha­ziah, whombb2 Chron. 22.9, 10, 11. Iehu killed, had deſtroyed all the Kings ſeed of the houſe of Iuda, excepting onely Ioaſh, whom Ioh­ſheba the wife of Jehoiadah the Prieſt had preſerved. In thecc2 King. 11.4 ſeventh year Iehoiadah the Prieſt ſeeing Athaliah to uſurp the Crowne, calls forth the Captaines, and gathers the Le­vites out of all the Cities of Iudah, and the chiefe Fathers of Iſrael todd2 Chr. 23.2. Ieruſalem: and, having firſt bound them with anee2 Kings 11.4. oath of Allegiance, preſents unto them the ſa­cred ſpectacle of their Regall Soveraigne;ff2 Chr. 23.3. Behold, the Kings Sonne must reigne. He ſets agg1 Kin. 11.6.11 watch, andhh2 Chr. 23.11. guard to ſecure and ſafe-guard him. Loc how dangerous is the chair of State: all like officious Subjects ſtand to withſtand the treachery of Traitors. Then in a regall ſolemnity, they bring forth the Kings Sonne (the joy and Iubilie of their hearts) the wiſhed and welcome Progeny of Jehoſhaphat, deſcended of an ancient line of Princedome: they put the Crowne upon his head, they give him the teſtimony, theyii2 Kin. 11.12. make him King, Iehoiadah and his ſonnes anoint him, they all clapt their hands for joy, and with their hands their hearts, and with their hearts their tongues, till3 their many, yet united voices even reverberate the aire with this heaven-piercing Eccho, this Euchariſtique gratulation; God ſave the King.

So when the dayes of that admired Queene, Queene**BzEpigr. in claſſ. hiſp. Anno 1588. Elizabeth (of moſt famous and bleſſed memorie) were on earth concluded, then the Foxes of Babilon, who had laine in holes forty foure yeares, began to threaten, as Eſau did his Brother,aaGen. 27.41. The dayes of mourning for my Father will come ſhortly, then will I ſlay my Brother Iacob: the day of her death, the dawning of their deſire: for then they thought, like Buſtards in a Fallow field, to raiſe up them­ſelves by the violence of the multitude; the Papiſts hoped then to have raiſed their Religion by a whirle-winde of Rebellion, but our bleſſed Peace-maker fruſtrated their bloudy hopes: and as Paterculus ſaith of the Roman Em­pire after Auguſtus death, that there was great expectation of much troubles, but there was ſo great a Majeſty in one man, that there was no uſe of Armes for good men, or a­gainſt bad men. So the great Majeſty of our ſucceeding So­veraigne King Iames, as learned, vertuous, and religious a Prince as any under the roofe of heaven, calmed all the ſtormes, and imaginory tempeſts which were feared and expected; ſo that the world did ſee, our Sunne did ſet, and yet no night did follow: the enemies of England ſaw it then to their griefe, who hoped that when the Sunne went downe, ſome erraticall ſtarre ſhould ſhine; but ſtill the Planet kept its courſe, Phoenix-like a new, and yet the ſame renewed; for the Auguſtus of this latter world, Iames came to the Crowne: a King not onely virorum, but ſacro­rum, a defender of men, and Defender of the Faith. Which indeed he did performe with ſuch wiſedome and diſcretion that he not only totally ſilenc'd the open threats & conſpi­racies of his forraign adverſaries and diſcontented Subjects of the Romiſh party, but alſo ſlumbred the ſtormes threat­ned from the then beginning ſwellings againſt Monarchy, of thoſe little Foxes of Sectaries and Schiſmaticks, whom he kept under all his days, dyed, (was not murdered; though of late falſely and maliciouſly inſinuated) and left a religious2〈1 page duplicate〉3〈1 page duplicate〉4and (both in Church and State) well-govern'd King­dome to his Sonne, our preſent religious and Gracious King Charles: A Prince in whom all graces both Divine and Morall were and are as apparent as the Sunne in the Firma­ment: among all which glorious Starres none was more prſpicuous than that of his Clemency even to the bittereſt of his Adverſaries, at the luſter of which (oh nefandum dici) the Sectaries and Schiſmaticks lighted there before extinct Tapers of Rebellion, Licentiouſneſſe, and Liberty, which is now heightned to that flame which you behold it at: at the light whereof the world may behold a moſt Religious Conſcientious King impriſon'd, the heir apparent of the Crown baniſhed with his Royal Mother (that fruit­full Vine of ſo many fair, now clouded & ſeparated cluſters) & a free born nation ſlaved unto ſlaves, ambitious Traytors, and bloudy Rebels, under the notion of that deluding good of our Nation, a Parliament, who ſit and vote and declare they wil fight againſt him, whom at their firſt calling toge­ther they ſwore to fight for, as having derived their being from him, though now like curſed Vipers they endeavour to gnaw out the way to their reſolved upon Democracy through the Bowels of their Father Monarchy. But what ever we heare or ſee ſuch Traitors Vote or Act, let the re­membrance of the Bleſſings both ſpirituall and temporall which under eighteen yeares of his Majeſties good and happy Reigne we did enjoy; (and might ſtil have enjoyed, if we would have beene content, and could have knowne when we were well) and undoubted hopes of what bleſ­ſings his future Gouernment may bring upon this Land, yea all his three Kingdoms; Let (I ſay) the remembrance of the one, and hopes of the other, move all Loyall Subjects to lift up their hearts and hands to the King of Kings to mul­tiply his dayes as the dayes of Heaven, to deliver him out of his preſent thralcome and reſtraint, to reſtore him to his rightfull Crowne and Dignity, and us his Subjects there­by to the right profeſſion of true Religion, and an once more enjoyment of Peace and Plenty: yea I am confident〈◊〉doe move all true hearted Nobility, Gentry and Com­monalty5 to pray for him, as the Chriſtians prayed in old time for their Kings though Heathens, God of his infinite mercy grant himaaTertul. in Apo­log. c. 30. a long life, a quiet Kingdome, a ſafe Court, ſtrong and victorious Armies, a faithfull Coun­ſell: yea with David,bbPſal. 132.18. that God would cloath all his ene­mies with ſhame: but ſet him at Liberty, reſtore him his Scepter, and on him and his to cauſe his Crown hereaf­ter to flouriſh; That ſo as on the day of his re-inauguration into all the hearts of his Subjects, and re-eſtabliſhment in his Throne, the united voyces of his Majeſties populous Kingdomes may annually ſend up to heaven their cordiall and continuall acclamations, God ſave the King; that the eccho thereof may reſound in heaven as fervently, as the noiſe of the Romans did in applauſe of Flaminius, generally calling him Saviour, Saviour; the noiſe whereof was ſo vio­lent and vehement, that (asccPlut. in vita Flaminii. Plutarch writes) it made the Fowles of the aire fall downe dead: or that as thedd1 King. 1. people of Iſrael did to Solomon, when hee was created King in Gi­hon, and anointed there by Zadock with an horne of Oyle taken out of the Sanctuary, theee1 King. 1.40. people piped with pipes, and rejoyced with great joy, ſo that the earth rang with the ſound of it,ff39. blowing their Trumpets and ſaying, God ſave King Solomon! So may all the people within his High­neſſe Dominions lift up their hearts and hands, blow their Trumpets, ring their Bells, frequent their Churches, and pray,

  • God ſave the King Corporally, in Body,
  • God ſave the King Spiritually, in Spirit,
  • God ſave the King Politically, in Government;

And excite one another to ſay, This is the day of our King we do not well then, this day is a day of good tidings, we doe not well to hold our peace: And indeed we can never have greater cauſe to ſpeake of and pray for our King then now, in theſe Rebellious times upon which we are unhap­pily fallen; For theſe are the times wherin by thoſe that call themſelves a Parliament, Rebellion is countenanced, yea counted Devotion and holy Reformation, and the moſt deſperate Traytors entitled Saints and Martyrs.


Wherein, not onely in the Popes Conclave, but alſo, in the Sectaries Conventicles ſhall I ſay? nay in the grand Counſell of the beſt reformed Proteſtant Kingdome, no­thing is more rife than the ſlandering, rebelling againſt, and Impriſoning ſhall I ſay? Yea the Theorick and pra­cticke of depoſing, nay (it is to be feared (which God pre­vent) it will proceed to) murthering Princes.

Wherein as Mariana that inſolent Ieſuite preſcribes to Traitors rules and cautions for poiſoning Kings, and high­ly commends King-killers. So Marten, that impudent Re­bell publiſheth (with the approbation of a Parliament too) to the encouragement of Sectaries and Traitors, grounds and reaſons to proceed in Kings reſiſting and de­poſing, and highly applauds that curſed crue of King catch­ers, eclipped Saints of the Army.

Wherein thoſe Traiterous aſſertions of Suarez, and other Ieſuites, are the conſtant Poſitions of thoſe who would be thought to abhorre and beate downe Poperie: Subditos poſſe de privare Reges (a Papa excommunicatos) vitâ & Regno: (That is to ſay, the Sectaries of England) Subjects may deprive Kings (if Voted againſt by the Parliament) not onely of their Liberty, Crownes, and Kingdomes, as ap­peares by the preſent ſad condition of King Charles, but al­ſo of life it ſelfe, with their Tradatur Satanae, and we know not (though we feare) what event that may in time pro­duce.

Wherein that horred ſaying of that foule mouth'd Guig­nard (concerning the murther of one of the Henries of France, committed by two Jacobine Friers, Heroicum fact­um, & donum ſpiritus ſancti) is become the oft incultated Doctrine out of Proteſtant Pulpits, and re-reſolved Votes of the grand Committee Chaire, to reſiſt, fight a­gainſt impriſon, Depoſe, yea kill and ſlay the King and all his adherents, is a moſt Heroicall act, and the gift of the Holy Ghoſt.

Laſtly, theſe are the times, wherein that knowne blou­dy practice of the Spaniſh Inquiſition is, parallel'd ſhall I ſay? nay out-practized by the action of the Engliſh Par­liament. 7As in the Spaniſh Inquiſition their arguing is this: whoſoever is an Heretick ought toee burnt; but whoſo­ever will not ſubmit to our Canons and Decretalls is an Hereticke: therefore whoſoever will not ſubmit to our Canons and Decretalls ought to be burnt. He that is un­der the Inquiſition denyeth, that every one that will not ſubmit to their Canons and Decretalls are Herereticks, and conſequently not to be burnt, and offer to diſpute it. They of the Inquiſition prove it thus, They command him to withdraw, decree his death, dragge him to the ſtake, bind him to it, put Faggots about him, ſet them on fire and burn him: a moſt invincible argument. So the Vote of this Parliament is, whoſoever will not doe the Law of God, and the Law of the King, ought to have judgement ſpec­•••y executed upon him either by death or by baniſhment, or by confiſcation of goods, or by impriſonment. But whoſoever will not obey the Orders or Ordinances of one or both Houſes of Parliament, doth not doe the Law of God, and the Law of the King: Therefore whoſoever doth not obey the Orders or Ordinances (bee they never ſo oppoſite to reaſon and juſtice) of one or both Houſes, ought to have judgement ſpeedily excuted upon him ei­ther by death, or baniſhment, or confiſcation of goods, or impriſonment. Thoſe men that are brought before them as guilty in this point, Deny, that whoſoever will not obey the Orders or Ordinances of one or both Houſes of Parlia­ment therfore do not do the Law of God and of the King, and conſequently ought not to have judgement executed upon them without a legall Triall: Hereupon they com­mand them to retire, reſolve upon the Queſtion that judgement bee executed upon them; and then either be­head or hang them, or baniſh them, or plunder them, or at leaſt impriſon them (oh unparlleld diſputants!) This is moſt certainly true, witneſſe the caſe of Corew, Lil­borne, Jnkins, Mainard, yea (which ought to make a deepe Impreſſion in all good mens hearts) of the Kings Maje­ſty himſelfe, whom they unjuſtly keep a Priſoner, becauſe he will not (contrary to his Conſcience and Honour) ſay8 as they ſay, and enact that for Law which contrary to Law they Vote, and accuſe him of his Fathers Murther, and other crimes of a high nature, and yet not admit him to anſwer for himſelfe, or permit others to write in his Vindication: So that th ſe things conſidered (heare oh heavens! and judge oh eart!) have not all the people of great Britan juſt cauſe to joyne (as their loyall obedience bindes them to their neceſſary ſervice) both in hearts and voices to Almighty God, (the protector of Kings) toaaPſal. 2.8 9. finde out all his enemies and make them like a fiery O­ven in the time of his anger, to confound all their Conſpi­racis, making them like the graſſebbPſal. 119.6 on the houſe tops, which withereth before it come forth? And when more ſeaſonable than upon this day; for this is the day of our King, &c.


BVt beſides theſe Reaſons, I ſhall here produce other cauſes and motives to induce all good Subjects to this Chriſtian ſervice and loyall duty (to pray continually for the preſervation of the King) which becauſe many and manifold; I will but touch ſome of them, and omit the re••: for we muſt be ſhort.

im. 2.2.The firſt is the Apoſtle Paules Precept, ante omnia, be­fore al, that Supplications, Prayers, & Interceſſions, and gi­ving of thanks bee made for Kings, &c. and renders a powerfull motive to perſwade all, conſiting of three be­nefitsddPſ. in•••um. ariſing from it: 1. a quiet and peaceable life: 2. in all godlineſſe and honeſty: 3. this is good and acceptable in the ſight of God; The Kings preſervation is our pre­ſervation, his welfare is the weal of our Common-wealth. Pliny ſaith,eePlin. 2 Pang ad Pra••〈◊〉. A Countrey is unhappy under an unhap­py King; ſo that if people deſire to live a quiet and peace­able life in all godlineſſe and honeſty, let them like dutifull members pray for the proſperity of the ſupreame head, for if he fall upon the rocks, they are like to come to ruine. 9As a Ship whoſe Pilot periſheth, is driven upon the rocks, and ſo is caſt away, even ſo, how can the ſhip of State ſaile with a proſperous winde, whoſe Regall Pilot ſuffers ſhip­wracke? Regall adverſity is the Harbenger of popular ca­lamity; and a Kings impriſonment of his peoples perpe­tuall ſlavery: Wherefore if Subjects deſire to bee happy themſelves, let them continually pray for the happineſſe of their Soveraign, whoſe proſperity is the Axis or Cardo, the very foundation of their temporall felicity.

2 Motive is the great difficulty in the right managing of the Regall Office, and therefore had need to be aſſiſted with the frequent and fervent prayers of the people, im­ploring divine wiſedome, to direct the heart of their Sove­raigne, for it is the Art of Arts, rightly to rule and go­verne Common-wealths; this many-headed multitude ſo divided in faction and action, ſcarce two of one minde or mould; Peace pleaſeth Cato, Warre Pompey: the Souldier cryes Arma virumqueCano, War, war that makes us merrie: the Merchant prays, give peace in our time, oh Lord: Brutus deſires a Common-wealth, Caeſar a Monarchy; Cicero's Counſel is, Let us be Time-ſervers; but Lentulus thinks that, the voice of a flatterer; in the f popular ſort, as many heads as hearts; and let every one doe what ſeemes good in his owne eyes, wee will not have Charles King in our Iſrael.

So that to reconcile, and to reclaime to unity and unani­mity this Babell of men, and theſe men of Babell, it is re­quiſite that the King be for the people to God-ward,Exod. 18.19. bring their cauſes unto God, teach them Ordinances and Lawes, ſhew them the way wherein they muſt walke,V. 20. and the worke that they muſt doe: and then provide out of all the people able men,V. 2. ſuch as feare God, men of truth, who may judge the people in every ſmall matter, though every great matter be brought to him;V. 22. ſo that each ſtarre moving in its proper Orbe, about the Sun, (who by this influence of his power unto others, is not thereby accounted falne from his Sphere himſelfe, no more than to be conceited to bee placed therein at firſt by their appointment, though ſuch prepoſterous opinions have10 beene vented of late, to the diſtraction of this poore King­dome, and without a timely retraction, will produce its utter ruine and deſtruction; (which God of his mercy pre­vent) I ſay, that ſo each one in the Kingdome acting in his owne place, the Commons under the Iudges or Peeres, the Peeres or Iudges under the King, and the King under God alone; then ſhall the King be able to judge and rule this people wiſh eaſe and comfortably, and all this people ſhall alſo goe to their place in peace. od. 8.23. Now 'tis the God of Heaven onely that can qualifie Kings with wiſedome and knowledge fit for an imployment of ſuch difficulty; and he alone it is that will and muſt appoint the perſon whom he will thus qualifie: For the Iſrael of God muſt accept of, acknowledge, and obey him for their King wh m the Lord their God ſhall choſe, not then whom themſelves ſhall elect: Deut. 17 15. Vnto God then it is the duty of all good ſub­jects to pray alwayes with all manner of prayer and Sup­plication in the Spirit, that God would enlarge with hea­venly wiſedome the heart of our Soveraigne, (and the KingsaaProv. 21.2 heart is in the hand of the Lord) and furniſh him with all bleſſed gifts, ſutable to performe his Royall Task, making him as wiſe asbb2 Chr. 1.21. Solomon, as religious asccPſal. 27.4. Davia, as zealous as the good Kingdd2 Kin. 2.1. Ioſias, and (in reſpect of his preſent condition) as patient as Iob: defending him againſt all forraine Invaſions, delivering him from all domeſtick Conſpiracies, and giving him Liberty from his preſent Captivity, that ſo being by the power of our God reſtored to his Throne and Dignity, full of the knowledge and experience of the great goodneſſe of God towards him, and endued with the wiſedome which is ahout the Throne of the King of Kings, with an underſtanding heart may judge this great people, and awe and order this ſtiffe-neck­ed and Rebellious nation; then ſhall all this people alſo go to their owne place in peace, and ſit under their owne Vines and Fig-trees, (being for the future godly and go­verned quietly under him) ſaying this is the day of our King, this is a day of good tidings, wee ſhould not doe well ſhould wee hold our peace, the very ſtones in the11 ſtreets will reprove, us and the timber out of the wall up­braid our ſilence; by their acclamations exciting our dull affections to ſhoute for joy and pray, God ſave King Charles.


ANd truly there are five things (to name no more) which all good ſubjects owe unto their Soveraigne:••is Prayer. 2 Obedience. 3. Honour. 4. Service. 5. Tribute. And if any Subject deny any one of theſe, the King may take him by the throat and ſayaaMatth. 18.28. Solve quod debes, Pay that thou oweſt.

1. Firſt is Prayer; to pray for the Kings preſervation on earth, and ſalvation in Heaven. The heathen Chaldeans may learn Chriſtians this leſſon, who cryed to their KingbbDan. 3.9. Nebuchadrezar, O King live for ever. As Kingcc1 Kin. 8.34.36 Solomon prayed for his people, ſo ought his people to pray for him, ſ ying of their Lord the King, as King David ſpeakes of the Lord of Iſrael, BleſſedddPſal. 106.48. be the Lord God of Jſrael for ever and ever; and let all the people ſay Amen: ſaying to the King as Amaſa and his company ſaid to Davidee1 Chron. 12.18 Thine are we O David, and with thee O ſon of Iſhai; peace peace, be unto thee, and peace be unto thy helpers, and the Lord thy God in his good time be thy helper. That tongue that will not pray for his Majeſties preſent liberty from priſon, and honourable re-eſtabliſhment in his lawfull Throne and Kingdome, and for the future Peace, Proſperity, and preſervation of ſo ver­tuous a Prince, and their anointed Soveraigne, is ſuch a tongue as the Apoſtle IamesffIam. 3.6. ſpeakes of, fire, and a world of wickedneſſe, and is ſet on fire of hell: for, ſaith Auſtin, the juſt man never ceaſes to pray, unleſſe he ceaſe to be juſt: much leſſe ſhould he ceaſe to poure forth fervent and faith­full ſupplications for the King, that under him wee may lead a peaceable life in all godlineſſe and honeſty. Such ungodly and undutifull ſubjects as will not unlooſe the ſtrings of their tongues to pray for the ſafety and felicity of12 the King, we wiſh that they were like the men at the river Ganges, who (it wee credit the report of Strabe) have no tongues:ggM•••2. better is it to enter into the kingdome of Hea­ven loſing a member, then having ſuch an ungodly member to be caſt into hell fi••. But herein many times the tongue is mre officius then the heart; with tongue they cry Hoſannahh〈1 paragraph〉, but in heart, like Iewes wiſh crucifige; with a verb••ſervice many abound crying andringing vivat Rex; but withall, ſtore it hoc Parliamentum, and that will never make a good prayer. A King had need call to his ſub­jects, as God to his ſervantsii〈◊〉. 2. •• give me thy heart; the world is full of faire tongues, but falſe hearts: none but the great ſearcher of the heart, hath a window in the heart to ſee who honour with lippes, and their hearts farre from him. So that Kings had need examine their ſubjects askk〈◊〉2. 5. Chriſt did Peter thrice, doſt thou love me? The world hath bred ſo many proteſtors of the Romiſh, and ſo many profeſſors of the Sectaries doctrine of devilliſh equivocation, and Parliamentiz'd creatures profound in the art of diſſmulati­on, that many men are like Godin Sands, in dubio pelagi ter­••ve, doubtfull whether to belong to ſea or land; tempo­•••ers or neuters, like thellR••. 3.15. Church of Laodicea, neither hot••r cold; either Prince, or Pope, Parliament or Levellers, pleaſe them. Monarchy, Ariſtocracy, Democracy, yea A­n••chy, all alike to them: As for Religion; Proteſtaniſme,opry, Put ia••ſme, Anabaptiſme, Turkiſme, Heathen­iſme, Atheiſme, owhtever the grand Councell ſhall coun­tenace, is equally received by them. Theſe, like the Came­lon, aſſume any ſhape faſhionable to the time: to whom yet I doubt not but God will one day ſay, Becauſe ye are luke­warm profeſſ••s, neither hot nor cold, I will ſpue ye out of my moth. Rev 3.16. Such as theſe ſtudy Machiavell more then the Goſpel,mmM•••〈…〉c. 3. aſhion themſelves to the favourble fortune of the time, and thinke themſelves happy (asnnMa••〈…〉. he counts thoſe Princes happy, whoſe counſels are ſucceſſive­ly correſpondent to the condition of the times.) The pray­ers of ſuch temporizers (whoſe tongues may flame, but their hearts are as cold as a ſtone) are abhominable in the13 ſight of God: Eſto religioſu in Deum, quiir ilum Im­peratoriſſe propitium, ſaith Tertullian. nnT••t Aoc c. 34. The Lord is far off the wicked, but hee neareth the prayers of the righteous, ſaithoo〈◊〉v. 15. ••. Salmn; God will not be••e the prayers of theſe Church-neaers, yea Chu••h-haters, nmore then the ido­latr••us IwesppEzech. 8.18. Thugh they cry in any eares with a loud voice yet will not I heare them. And therefore that we may per­forme our firſt bounden duty unto the King, acceptable to the King of Kings, in making hearty and humble prayers for the freedome, reſtauration, protection and preſerva­tin of his Majeſty, let all the people in his Realm, fromigh to low, from great to ſmall, doe this comfortable and Chriſtian ſervice, fervently, feelingly, andaithfully un­to the Lord night and day crying and craving, God ſave the King.

The Lord hath commanded this duty to pray not on­••r good Kings, but even for bad Kings. When Paul gave that Apoſtolicall counſell, 1 Timothy, 2.1, 2. to pray for for Kings, Caligula, Claudius, or Nero, moſt bloody Pagan Emperours then raigned. qqBaruc. 1. ••Ier. 29.7. So Abraham prayed for K. Abmlech. Gen. 20.27. So••ob Hſ­ſd KinPha­roah. Gen. 47.10.Pray for the life of Nebuchad­nezar King of Babylon, and for the life of Balthaſar his ſonne, that their dayes might bee on earth as the dayes of heaven: So the Lord commanded the Iewes to pray for the peace of the City of Babylon, where Nebuchadnezar raigned. If then the Lord charg and command to pray for ſuch Governours as were Pagans, Perſecutors, Idolaters In­fidels: how devoutely and deeply are all loyall ſubjectsound to pray and to praiſe God for the bleſſed govern­ment of Zealous and Chriſtian Kings? Eſpecially how more ought we to pray for ſo religious and gracious a King and to beſeech God with proſtrate ſoules, to viſit and ſet him at liberty, now after the time he hath afflicted him, and permitted his reſtraint, and comfort him with joy and gladneſſe for the yeares wherein hee hath ſuffered adverſity, and for the future to defend him and his from all the trea­cherous traines, and rebellious plots, whether of forraine foes, or home hatcht parricides, whether corner creeping Ieſuits of the Romiſh party, or houſe-preaching Iudaſſes14 of Schiſmaticall faction: To deliver from and ſtrength­en him againſt whom, let us, we doe, implore the hand of heaven to Sentinell ov••him; and to endue him from a­bove, with the gifts of Knowledge, Prudence, Iuſtice, Temprance, Patience, Fortitude, Clemency: with fervent zeale of Gods glo y, love to the Goſpell, and never-ceaſing carf r the generall well-fare of his publike charge. Let as ſpend our ſpirits day and night in theſe Prayers, that a gracious bleſſing may bee evermore upon our Soveraigne and his Seed, to prolong his dayes with Health and Ho­nour on earth, and with immortall Happineſſe in Heaven. Amen. Amen.


THe ſecond generall duty of all ſubjects, is Obedience, and that befre GodaaS••15.22. is better than SacrificebbC••g••. 5. 〈◊〉: The Enemy oppoſite to Obedience is Rebellion, compared bycc1 Sam. 15.23. Samuel to the ſinne of Witchcraft, the very Chaos of Confuſion, containing nothing elſe but miſchiefe and mur­der, diſcord and deſolation.

As Rebellion is moſt odious and deteſtable, ſo is Obedi­ence commendable and acceptable, and this is of three ſorts:

Firſt, obey God by man. Secondly, Obey God and man. Thirdly, Obey God rather than man. We need not write how God is to be obeyed before all, andbove all; Gods Precepts may not be countermanded by mans Ordinances, nor Gods Ordinances prejudiced by mans Precepts: God is to be obeein every thing ſimpliciter; man is to bee o­b yed ſecundum qud, reſpectively, ſo farre as his com­mands be conſonant to Gods Lawes. Saint Austin gives all a good rule for obedience: willingly and wittingly o­bey not good men in the performance of ill, nor diſobey ilmen commanding things good; but God himſelf com­mands obedience to hisdd〈1 paragraph〉 breathing Images, whom hee himſelfe ſtilethee〈1 paragraph〉 Gods; the mortall Pictures of the immor­tall15 God; the right fingers of that be ve••lyand which ru••〈◊〉,••ctantius ſaith, Kings〈◊〉men before G••, a••Gods〈◊〉m••.

〈…〉glrof that God, who makes theſe G•••, Aſ•••T••t••••ianaith, The Emperor is greater in dig­n•••th••••ll••rtall mn, onely inter•••to te imrtall God; a〈◊〉Cyrillus w•••es to Theoous the yunger, Nn e••e•••ſtte equall to your Excellence; or as 〈…〉2〈…〉A〈…〉Ba•••••o•••T•••. lib. ad Scapulum. Epiſt. adh••p••••na lib. averſ. u••an. 1 Paraenet. num. 21. ••b. 3. contra••rmen. Agapitus to〈…〉Iuſti•••. None on the earth higher than he:〈◊〉ptatus,••ove the Emeror is none, buonly G••〈◊〉•••e Emperor: or as St ChryſoſtomellHm 3. ad poAn•••. ſpea­kig ote Emperor Theo••ſius; Hee hath no eqa••upon earth, the ſupremeead over alm••oe••th. o, now you Pp••a〈◊〉Cardinalls of Rome, and Lords and Com­mons aſſnding at Weſtminſter, what can you anſwer to tee clouds of witneſſes? But if theſe may bee objected againſt: what ſay you to a rule of Scripture? is not the Word of God of more truth, and therefore to bee obeyed rather than your Decretalls or Ordinances? What! is St Pauls Precept out of Date with you: Rom. 13.1. Let e­very Soule be ſubject unto the higher Powers? Which is not meant of you ye Vſurpers of the Regall Throne; but of a King, of our King, in whom God hath ordained and pla­ced power both in Church and Common-wealth: and in teſtimony that that is the meaning of the Holy Ghoſt: in the fourth verſe thoſe higher Powers are thrice mention­ed in the ſingular number, as intimating that Precept com­manded ſubjection unto one, the King:mmP••. 131. 1 Greg〈…〉. 33••. and forbade all reſiſting that one: Hee is Gods Miniſter: Hee beares not the ſwra in vaine: he is the Miniſter of God to thee for thy good: if thou reſiſt not, but obey: But a revenger to execute wrath upon him that doth evill.

Oh ye Lords & ſpecially proud C mmons, ſurely ye have rejected this Scripture, or do〈◊〉it as Apochryphall: other wiſye would〈…〉thruſt your Sickl〈…〉mon〈…〉16Religion and Law, uſurpe a preheminence above your King.

Have you forgot Saint Peters Rule? I wil put you in minde of it: 1 Pet. 2.13. Submit your ſelves to all manner of Ordinance of man for the Lord ſake, unto the King, as unto the Superiour, &c. Submit your ſelves unto temporall Lords, for the eternall Lords ſake, unto your King on earth, for the King of Kings ſake in heaven, as Augustine very excellently, Aug. in Pſal. 124. Which that ye may ſee yee are all bound to doe, looke but upon that Scripture ſeriouſly without prejudice or partiality, and you ſhall plainly diſcover it propounding and holding forth theſe certaine and undenyable arguments to enforce ſo much: Firſt,Vide Piſc. anal. in locum. for the Lords ſake; that ſo we may honour God who hath commanded this obedience. Secondly, that wee may avoid the puniſhments of diſobedience to the Magiſtrate, ſent for the puniſhment of ill-doers, v. 14. Thirdly, that we may get praiſe and protection againſt the wicked by our obedience, v. 14. to the praiſe of themaaRom 13.3. that doe well. To the ſame purpoſe alſo looke with the ſame candid judg­ment upon that generall and ſubſtantiall foundation for o­bedience laid downe by the great Apoſtle of the Gentiles, Rom. 13. and the firſt, and I am confident that you will with me conclude, that that excludes or exempts, as nei­ther Pope nor Prieſt, ſo neither Lords nor Commons from obedience, but abſolutely damns indefinitely all in general, and every one in particular that reſiſt the King: Let every ſoule, &c. Saint Chryſoſtome upon that place ſaith; though an Apoſtle, an Evangeliſt or a Prophet, yet let him be ſub­ject to the higher Powers, which Auguſtine, Chryſoſtome, and the beſt Ancients confeſſe and affirme to bee the King, and ſo acknowledged by the IeſuitebbDiſp. 10. in Rom 13. v. 1. Goran in locù. Pererius; and the A­poſtle enforceth all to this obedience by three Reaſons:

Firſt drawn from the efficient or procreant cauſe of go­vernment; For there is no power but of God, and the powers that be are ordained of God, verſe 1.

Secondly drawne from the pernicious effect of diſo­bedience, Whoſoever reſiſteth power, reſiſteth the ordi­nance17 of God, and they that reſiſt ſhall receive to them­ſelves condemnation, or judgement, v. 2.

Third taken A beneficio, from the benefit or profitable effect of obedience, For hee is the Miniſter of God for thy wealth, v. 4. Concluding that obedience is neceſſary, v 5. Not onely for feare, but for Conſcience ſake. So againe the ApoſtleddTit. 3.1. Paul layes downe his Apoſtolicall leſſon to his ſnne Titus; Put them in remembrance, or admoniſh them, that they bee ſubject to Princes or Principalities and powers, and that they be obedient, &c. Nay indeed it iseeThe Beaſts obey the Lion, the birds the Eagle, the fi­ſhes the Whale. &c. Cyprian de va­nit. Idol: The Cranes have their Captain. Natures theame to obey Princes, and of this theame Grace is the Hypotheſis.

Look upon the ſilly Bees, the beſt emblemes of obedient Cratures, painfull in their labour, dutifull in their life, their King being ſafe, they are all at unity; So long as their King is well, they follow their worke; but being loſt, they leave and loath their Honey-combes, and when their King waxes old and cannot flye, they carry him on their wings, and if he dye, they dye with him, as ſome write. ffHieron. epst. ad Ruſticam.Be­hold how nature hath ſtamped obedience by inſtinct to Bees, to be ſubject to a ſuperiour in their kinde;ggPet. Chry. in Policrat. lib. 7. how much more ſhould Nature, Reaſon, and Grace, ſtampe obedience in the heart of Chriſtians, knowing that without a King­ly Government, Kingdomes are thraldomes:hhAug de civit dei. lib. 4 c. 4. Take away Iuſtice, and what are Kingdomes but Dens of Theeves? Take away obedience to Government, and that were to make earth and hell all one, but onely in name. There is not wanting divine Precepts, or divine Patterns, to allure loy­all obedience: take two in ſtead of many; the firſt and beſt of all, our Saviour Chriſt,iiMatth. 3.17. in whom God is well pleaſed: and the ſecond David,kk1 Sam. 13.14. a man after Gods owne heart: Our Lord and Saviour Ieſus Chriſt (yet God and man) in the dayes of his fleſh diſdained not to obey ſuch as were in authority,llMatth. 22.21. commanding to give unto Caeſar that which is Caeſars, and payingmmMatth. 17.27. tribute to Caeſar for himſelfe and and Peter, by the hands of Peter; though Peters ſuppoſed Succeſſors, and they that pretend to Peters inſpiration, will pay none. And though our Saviour Chriſt received mani­fold18 injuries and indignities from unjuſt and faithleſs Go­vernours, yet he never moved rebellion or reſiſtance, but di­geſted all with patience and obedience, knowing that the powers that be, are ordained of God: telling Pilate, that un­juſt Iudge, that his power was given him from above; for the rule is given of the Lord, and the power of the moſt high. And by mee Kings raigne ſaith hee that had the wiſdome of God given unto him. Prov. 8 15. And ſaith anotherPiſ••t. anal. in M••22 2 God is to be obeyed for himſelf, being cheif Lord: the Magiſtrate is to bee obeyed for God, as being Gods Miniſter or depu­ty. So that the pattern of Chriſts obedience to temporall powers, muſt bee the platforme of inſtruction in the duty of obedience.

2. Davids obedience to King Saul is very commenda­ble and remarkable: Saul was aaaA Tyrant by abuſe of power not by uſurpa­tion. Tyrant, and ſought with­out cauſe or colour to kill David; yet David often hazar­ded his life and limbs againſt Sauls enemies the Philiſtins, evermore teſtifying his prompt obedience and ſervice to his Soveraign; and when this K. Saul (like that otherbbActs 9.1. Saul) breathing out threatnings and ſlaughter againſt David, followed him to the wilderneſſe of Engedi (where Da­vid uſed pia fallacia, hid himſelfe in acc1 Sam. 24.4. Cave) and had op­portunity to cut off Sauls head, as well as the lappedd5 of his garment; or if he were timerous to dip his hand in blood, as once GregoryeeGreg. lib 7. epist. 1. willed Sabinian to tell the Empeor exci­ting him againſt the Lombards, I feare God and am afraid to have any hand in blood: if David I ſay had ſuch a qualm of fear come over his heart, lo, theff1 Sam. 24 8. hands of his ſervants ready to have done it, and ſcarce could be kept from it, on­ly David doth terrifie them from doing it:gg7 The Lord keep me from doing that thing unto my Maſter the Lords Anointed. Dum timuit olum ſervavit inimicum, as excel­lentlyhhLib 2. adverſ. parmenianum. Optatus, in fearing the anointing, he preſerved his enemy. In a word, David might have killed Saul ſleeping, or if he would not himſelfe do it,ii8 Abiſhai, offered his ſer­vice, I pray thee let me ſmite him once with a ſpear to the earth, and I will ſmite him no more; but ſtill ſee how obe­dience holds his hands and moves his tongue, Deſtroy**9 him19 not, fr who can lay his hand on the Lords anointed and be guilt­leſſe? And afterward Saul being ſlaine, and a certaine A­malekite hoping to have bin a happy Poſt in tellingkk2 Sam. 1.4. David Saul is dead, and ſhewing David that hee haſtedll10 Sauls death, (thoughmm1 Sam. 31.4. Saul himſelfe had acted the Prologue of his own death, this made the Epilogue of his life) and brought the Crown in his hand, (a tempting baite to get praiſe or pardon) yet all in vain: how waſt thou not afraid to put forth thy hand to deſtroy the anointed of the Lord? ſihnn2 Sam. 1 14 15. David; and commands his ſervant to give him legem talionis, to kill this King-killer, though by conſent and in­treaty.

Sic pereant, & qui moliri talia pergunt.
Good God, thou King of Kings, ſo let them periſh,
Who 'gainſt thy Charles ſuch bloody deeds do cheriſh.

And now what doe all theſe particulars ſummed up to­gether inferre, but this Ecce? ooIohn 1.47.Behold a true Iſraelite in whom is no guile; behold a good ſubject indeed, in whom is no treaſon: behold a man after Gods owne heart, who from his ſoule hateth and abhorreth the very name and thought of Rebellion, his heartpp1 Sam. 24, 6. ſmiting of him but for cut­ting of the lap of Saules garment: after whoſe heart then thoſe men are, who now a dayes cut off from a David all Regall ornaments, deveſt him of all enſignes of Royall Majeſty, and cloath him with nothing but the foule gar­ments of reproach and ſlander; I leave to all the world to judge. How unlike are the wayes of this ſonne of God, to thoſe who would bee thought the ſonnes of God in theſe dayes, Popiſh Ieſuits of the Sea of Rome, and (oh wonder!) thoſe Lord and Commons who call themſelves the Parlia­ment of England? David labours to ſpeake his mind to Saul, theſe labour to hinder David to ſpeake his mind to them; David manifeſted himſelf upon all occaſions obedient and loyall to his Soveraigne, though wicked, that ſo, evinced thereby hee might become good; theſe upon all20 opportunities declare their diſobedience and diſloyalty to their Soveraigne though good, and to colour their Rebelli­ons would fame make the people beleeve that he is wicked; and ſhould be, if they could make him ſo either by flattery or force: David deſired nothing more than to come to aqq1 S••. 24 9. & 26.14 Perſonall Treaty, that ſo the truth might appear, and the innocent be acquitted: Theſe abhor the thought of a Per­ſonall Treaty, and Vote it treaſon for any man to ſpeak from or to him, leaſt their ambitious villanies ſhould be detected, and our poore oppreſſed Kings wronged innocence mani­feſted, and honour vindicated. Laſtly David in all his conſultations and actions, did endeavour to evi­dence himſelfe faithfull in his obedience, and a patterne of Loyalty to all generations, adventuring his body and blood for the ſervice of Saul, in defence againſt his enemies, the Muſter-roll of whoſe battailes for Sauls well-fare is record­ded in holy Scripture from the xvii. Chapter of the firſt of Samuel almoſt to the end of that Booke, the glorious Tro­phy of the fidelity of an obedient Subject. But all the coun­ſels and practiſes of the Lords and Commons now ſitting at Weſtminſter have wholy tended to advance diſobedience, and manifeſt themſelves the Preſidents of diſloyalty and rebellion to all other nations and future ages, engaging, not many of their own bodyes, I confeſſe, or much of their own blood; but many thouſand of bodyes, and an ocean of the blood of poore ſeduced and deluded Chriſtians their fel­low ſubjects, for the pulling downe their religious King, a David, and utter ruine and deſtruction of all his faithfull freinds and loyall ſubjects, the Muſter-roll of whoſe battails for King Charles his ſubverſion and depoſing is hung out at moſt Pamphlet-ſellers ſtalles, the glaring Trophy of the diſloyalty, of ſuch impudent unmatchable Rebels: So that I well ſay with Toxaris to AnacharſesſſLucianus in S••tina. viſo Solone vidiſti omnia, here I can ſhew you the two wonders of the world at once. Looke upon David and you ſhall ſee the wonder and pattern of Loyalty and Obedience; Looke upon that thing at Weſtminſter, which calls it ſelfe a Parliament, com­paſſed round with their Army of Sts. as they tearm them,21 and there behold the wonder and preſident of Diſloyalty and Rebellion. In their Declarations and Remonſtrances read principles fit to direct Traytors: in his Precepts and Practice read Doctrines ſufficient to inſtruct faithfull ſub­jects: and if that be not ſufficient nothing will ſuffice.

Object. But the enemies of Charles reply and ſay; We ought to be obedient and ſubject to good Kings, but if they bee bad wee may reſiſt and deny our obedience to him, yea good men may ſend him to his grave: and indeed this Doctrine, to depoſe a King, diſpoſe of his Kingdome, and deprive him of his life, if he be not (as the Ieſuites count) Catholique, (as this Parliament counts) Proteſtant, the treacherous Ieſuites at Rome, and our Rebellious new-lighted Saints at Weſtminſter, doe with an equall heightned fury of blind zeale, labour to maintaine by their publiſhed ſeditious Pa­pers; and where their Pens faile, their Pikes, priſons, yea poyſons make good: as you may read Page the ſeventh both their wayes of proving their Arguments are.

Anſw. Anſwer. It is an eaſie task to ſhew that loyall obedience is to be performed to wicked Kings: as our former Inſtan­ces of the beſt note, Chriſts obedience, and Davids obedi­ence to Saul, make it manifeſt; it is due to them, omni jure naturali, civili, morali, municipali, divino; By the Law of nature, civill, morall, municipall, divine: wee will only prove it due by the laſt, by divine Law; if that prove it, who dare deny it? The Apoſtle Rom. 13.1. makes the matter plaine. Let every ſoule be ſubject to the higher Pow­ers, for there is no power but of God, &c. From which place I argue thus; Al Powers that are ordained of God, muſt be obeyed: The higher Powers (be they good or bad) are orday­ned of God.

Ergo to be obeyed.

We may corroborate theſe two propoſitions by manifold places, as Proverbs 8.15: By mee Kings Reigne, &c. Iob 36.7. He placeth them as Kings in their Thrones for e­ver. Sometimes God ſuffers the hypocrite to reigne, Iob 34.30. I gave thee a King in my anger, and tooke him a­way in my wrath, faith the Lord to Iſrael, Hoſea 13.11. 22Thou couldeſt have no power except it were given thee from above, ſaid Chriſt toil te, Iohn 19 11. Give care all you that rule the people, all your power is given of the moſt High, Wiſd 6.3 Touch notine anointed, 1 Chr. 16.22. be they good, be they bad touch them not;aa〈◊〉12.19 ven­geance is the Lords, not mans. Mn muſt not meddle in Gods matters;〈1 paragraph〉 can lay hi hads on the Lords A­nointed, and be guiltleſſe? Though they grow defective in their high office, yet ſtill remain King, becauſe ethro­ned by God: By whoſe command men are borne, by his command doe Princes reigneccIrae••〈…〉, ſaith Iraeneus. Thence have Princes their power whence they have their breathddT•••ul〈…〉, ſaith Tertullian: The Kings Commiſſion is ſealedy the hand of God, and though it runne, During the good will and pleaſure of God, yet man, yea a**2〈…〉4. Parliament can­not, nay muſt not cancell it, for that were to warre with God.

The wiſeeeBaco. ſive〈…〉ſi­nete deo. Aug conte Faust Ma­nich〈◊〉22. c. 7. Heathen ſaith, the power of good Kings is by the ſpeciall ordinance of God, of evill by his per­miſſion; the firſt are badges and pledges of his mercy; the ſecond are the ſcourges of his furie. SoffEſay 10.5 God called A­ſhur the rod of his wrath; and Attyla called himſelfe the ſcourge of God: and Tamberlaine in his time termed, the revenge of God, and terror of the World. Saul was a Tyrant King, yet Davidgg1 Sam. 24 6 trembled to touch the skirts of his garment: What greater Tyrant than King Pharaoh? yet Moſes neither had, nor gave any Commiſſion to the Iſ­raelites to rebell; he makes no Law, or Booke, either to diſpoſe or depoſe him from his Kingdome. Nebuchaanezzar a wicked and Idolatrous King, yet GodhhJerem. 25.9. calls him his Servant; and though he commands the three children to be put into the fieryiiD•••3.21 A••ud eſerva­•••〈◊〉me, aliud〈…〉 Ove, they offer no violence or reſi­ſtance, but commend their ſoules to God, and commit their bodies to the King.

Saintkk〈…〉 Peter who wrot his Epiſtle in the time of the raigne of that wicked Emperour Clandius, asll〈…〉 Baronius conjectured, exhorts all people to feare God, and〈…〉the King 1 Pet. 2 17. and that for〈…〉23v. 13. yet this Claudius was a moſt wicked Emperour main­taining many Ethnick ſuperſtitions and the worſhip of I­dols, he was (as Suetonius**Sueton. c. 34. writes of him) by nature cruel, bloody, & libidinous, yet to this Emperour a tyrant and an infidell, S. Peter exhorts the faithfull Iews to obedience: S. Paul who lived under the ſame Emperour, (asaaRhemiſt. in tab. Paul. ſome doe thinke) writes to the Romans the Emperours ſubjects, ex­horts all to ſubmit themſelves, not in any colourable or diſ­ſembled obedience, but ver. 4. for conſcience ſake. Let us heere a voyce or two of the ancient Fathers that lived in old time: Tertullian (who asbbIn Catal ſcriptor. Eccleſ. Jerome ſaith) flouriſhed un­der the raigne of Severus the Emperor, who was a great Tyrant, an Infidell, and an enemy to Chriſtianity, who in the fift perſecution after Nero, troubled the Chriſtian world with moſt cruell perſecution (asccBaron, An. Christ205. ſome write) yet teacheth that all ſubjects ſhould both Bene velle, bene dicere, & bene facere, wiſh well, ſpeak well, and do well for the Emperor, the which threefold Bene comprehends all loyall dutyes: The firſt Ad Co. 2. Ad Linguam. 3 Ad opus; as the**Ianſen. c. 40. Concord. Jeſu­ite rightly〈◊〉, in thought, word, and deed, to be obe­dient. So Iuſtin**Apolo 2 ad An­ton: Imperat. Martyr, in the name of all Chriſtians ſpeaks to the Emperor Antoninus. an infidel and a perſecu­torddBellar. in Chro­nol. in theſe words. Wee worſhip onely God, and in other matters are joyfull to ſerve you. So SainteeAmbroſ Epiſt. lib. 5. Epiſt. 33. Ambroſe would not wiſh the people of Millan to diſobey the Em­perour Valentinian, yet a favourer and a follower of the Arrian Hereſy: If the Emperor (ſaith he) abuſe his impe­riall authority, to tyrannize thereby, here I am ready to ſuf­fer death; we as humble ſuppliants, flye to ſupplication: if my patrimony be your mark, enter upon it; if my body, I will meet my torments: ſhall I bee dragged to priſon or death? I will take delight in both: Oh Theologicall voice, Oh Epiſcopall obedience. Theſe were the voices of the holy Fathers in the ancient times: I but will the Adver­ſaryes to the regall ſupremacy reply, the times muſt be conſidered, the people wanted power to reſiſt. No, no, that was not the matter: when Iulian did dominere, who24 was an Apoſtate and an Idolater, asffAuguſt in Pſ. 124. Auſtine; yet his ſoul­diers, who were for the moſt part Chriſtians, did obey him without reſiſtance in all military matters and publique ſer­vices, yet they then had power to have reſiſted him; for moſt of Julian: Army did conſi t of Chriſtians, as their voices to Ioinian his Succeſſor declare;ggRff. lib hiſt. c. 1. Ruffinus records that with a generall voice they all confeſſed themſelvs Chriſtians: So Custantius and Valens wicked Emperours, and favourers of the Arrian Hereſie, yet wee do not read of any of the Orthodox Chriſtians that diſobeyed them by rebellion or reſiſtance. Then BellarmineshhBellar. lib. 5 de Rom. Pon. c. 7. doctine was not in date. It is not lawfull for Chriſtians to tollerate an hereticall King: Nor were thoſe reaſons, for the Commons depoſing their King at their pleaſure, ſo much as thought on then, though of late publiſhed by the ſcribling creatures of this Parliament, and borrowed from that their fellow re­bellion fomenting Cardinal, the people may at their plea­ſure depoſe their K. bcau e Reges coronas & ſceptra ab homi­nibus recipiunt, & ad corum placita tenent, Kings doe receive their Crownes and Scepters from men,Ego unxite in regem ſuper Iſ­rael. and hold them at their pleaſures. Strange ſtuffe: for Kings receive their Crownes from God, as Pſal. 0.3. And are enthroned by God, By me Kings raigne, Pro, 8.15. They receive their throne from God, as Queenii2 Sam. 12.7. Sheba tells Salomon; Diadema regis in manu Dei,2 Chro 9.8 Eſay 62 3. Sedebat Salomon in throno Dei. 1 Chron 29 23. Reges in ſlio cllocat in perpetuum, Iob 36, 7. the anointing is Gods, With my holy oyle have I anointed him, Pſal. 89.20. The Crowne, the Scepter, the Throne, their annointing, all from God; ſtiled by God, Ʋncti Dei, Gods annointed. Where is the Popes or peoples claime? what intereſt have any (except God) in Kings Crownes? who can remove whom God appoints? who can deprive whom God approves? yet theſe abſurd errors, the corrupt leaven of Romes Phariſees and Weſtminſters Paraſites, are moulded out by the mouthes of Cardinals and Ieſuites, and taſted by the Sectaries and Levellers of this Iſland by their pens republiſhed, both being indeed agreed in this, to be­come25 Trumpeters to the world, and ſound forth falſe alarms of diſobedience to encourage peoples rebellion. But lea­ving them, let us liſten to Solomon (who was wiſr then them both) whoſe rule is,kkPro. 24.21.22 My ſonne fear thou the Lord and the King, and meddle not with them that are ſeditious, fr their deſtruction ſhall riſe ſuddenly, and who knoweth the ruief them both? Leus learne this leſſon from ourllMtth. 22.21. Sa­v our, to give unto Caeſar that which is Caeſars: to give loyall obedience, for it is Caeſars royall due. So our SaviournnMat. 23 2, 3. againe commands the multitude that they ſhould obey the Scries and Phariſees, who did ſit in Moſes c aire, to obſerve and doe what they did command. In all things (not repugnant to Gods Lawes) wee muſt and ought to o­bey Kings; yet if they command contrary to Gods com­mands, then we muſt follow theooActs 4.1. Apoſtles rule and prac­tiſe, rather to obey God then man; and to remember St.ppAug. 11. quae. c. 3. Auſtincounſel, It God command one thing, and the Em­peror another thing; what judgeſt thou to be done? Gods power is greater, give leave O Emperor, thou doeſt threa­ten priſon, but God hell. God that made theſe Gods ought to be obeyed before them, and duty bindes, that God who is the King of Kings, the maker and maſter of all Kings (omnes Reges ejus pedibus ſubjecti, all Kings ſubject, and ſubjects of that great King) ſhould be obeyed by them all, anbefore them all.

Yet for all this wee muſt not rebell againſt a King,Regis voluntas fiat aut a nobis, aut de nobis. if hee command contrary to Gods Lawes, but imitate the three children,Theoph. in Luc. cap 20. obey in body, and reſiſt in ſpirit. Theophylact ſaith, wee muſt proſtrate our ſelveto the King, who hath power over our bodyes, be he a King or a Tyrant, for this nothing hinders us ſpiritually to pleaſe the God of our ſoules: nay we cannot be truly ſaid to obey and pleaſe God; if we reſiſt and contemn the ſupream Ruler, the King: the contempt that is offred to them being offered to God him­ſelfe, as the Lord ſaid to Samuel; They have not caſt thee away, but they have rejected mee that I ſhould not raigne over them. 1 Sam. 8.7. and the Apoſtle ſaith whoſo­ever reſiſteth the power, reſiſteth the Ordinances26 of GOD, and ſhall receive to himſelfe damnation.

How long then! how long (oh my deare, but ſtupified Countrey-men) will you permit your ſelves to be delu­ded by a crew of ambitious, covetous, and yet blinde guides? How long will you ſuffer your ſelves to bee gui'd out of your propriety and true liberty, and lead tamely in­to ſo dangerous a ſinne as King reſiſting? How long will you flatter your ſelves with the hope of Liberty, under the Anarchy of a pack of ſuch matchleſſe Tyrants, who intend nothing more than your Vaſſallage and deſ rved ſlavery? Will yee not yet ſee your owne miſery? Will you be fool'd out of your Religion, the pure Goſpell of Ieſus Chriſt, by a company of wilde headed Sectaries and factios Beggars, under that venerable name, and great good of our Nation, if not abuſed, (as it is now) a Parliament? Doe you ever hope to enjoy the joy and deſire of each good Chriſtians heart, Truth and Peace, under thoſe who are enemies to both? For if they were not enemies to the firſt, they would not countenance ſuch lying, at beſt but equivoca­ting, double-ſence bearing Treatiſes and Pamphlets, to be publiſhed: and ſtifle all other the writings of ſuch honeſt men as would anſwer ſuch falſe Propoſitions, overthrow ſuch principles, and make the truth in Ieſus Chriſt appear; to the ſatisfaction of the whole world, how your judge­ments are abuſed by theſe Impoſters juglings. If they were not enemies to Peace alſo would they hold up the ſword ſtill meerely to ſupport thereby Rebellion-acquired Power over you their fellow ſubjects, and to hold the King in his preſent Captivity contrary to the Law of Nature, of Na­tions, of this Kingdome yea of God himſelfe, who forbids reſiſting (as you have heard proved) much more reſtraining or impriſoning Kings.

Object. Ah but you will ſay we have ſeen their late De­claration in which they ſatisfie us with the Reaſons of their proceedings wth the King, and labour to poſſeſſe us with a beliefe that they are able to prove againſt him ma­ny ſoule Crimes before his comming to the Crowne, and many tyrannous practiſes and oppreſſive enormities du­ring his reigne?


Anſw. It is true indeed that they have beene very care­full that their Declarations ſhould come to your hands, for ſo they know they ſhall blinde you ſo that you ſhall not ſee their blaſphemous Forgeries againſt a vertuous Prince, and one as free from thoſe crimes with which they ſeeme to charge him as the Sune is from darkneſſe, or their owne ſ ules from helliſh darkneſſe. Were their accuſations not, falſe and malitious, they would never ſuppreſſe, impriſon and declare thoſe faithfull diſpenſers of the truth, Traitors, who deſire to write in his vindication, and take ſuch ſpe­ciall care that as few of ſuch Books as diſcover their falſi­ties ſhal come to ſight, but never to anſwer any of them, for indeed they are unanſwerable; but by thoſe their common Arguments the Axe, the Halter, the Goale, or baniſhment.

If they would ſatisfie the world of the lawfulneſſe of their proceedings, let them, if they can, anſwer Dr. Ferne his Summary anſwer concerning Conſcience ſatisfied of the unlawfulneſſe and damnableneſſe of their reſiſt­ing, and ſince impriſoning, and depoſing the King, and diſpoſing his Kingdome without yea againſt him: Iudge Ienkins his Remonſtrance, the Plea for the Lords; and Dr Huttons Divine Right of Government: and if you (my deluded Countrey-men) deſire rightly to ſatisfie your Conſciences buy and read thoſe Books, and I beſeech you as you deſire not to bee more ſeduced and deceived, read none of their licenced Books, unleſſe you are firſt ſatis­fied that a free liberty is granted to any man that will, to anſwer them, for they are ſpells caſt abroad to bewitch you into Rebellion, and venemous principles preſcribed by the State Mountebanks Walker, Martin, and others; to poiſon your obedience and Loyalty,

If they would bee believed to have any reall charge a­gainſt his Majeſty, Let them anſwer Maſter Simons his Vin­dication of the King, or permit his Majeſty to anſwer for himſelfe, (by the aſſiſtance of ſuch Secretaries and others that ſhall be needfull to helpe his memory, and to do him ſuch other ſervice as ſhall bee requiſite therein) and let the writings and anſwers of the one ſide bee as freely pub­liſhed28 and peruſed, as the Declarations & Papers or Pamph­lets of the other ſide: in a word, let the plaine letter of the Law decide the Controverſie, not the ſwo d and their wilfull Votes; for what juſt ſentence can be expected when they will be Iuges, and yet are parties in the ſame mat­ter? If they ſhall deny this, I have juſt cauſe to conclude, that that Declaration of theirs, and all other Boks licen­ced by them have more venome in them to poyſon the yet Loyall hearted, and diſ-unite the hearts of the Kingdome from his Majeſty, than vertue to ſalve up the breaches of this diſtracted Nation. And (my diſcreet Countrey-men) will you betray ſo much levity and eaſineſſe of beliefe as to receive that for ſolid matter which dares not endure the examination and tryall of a juſt reply? No: let it b••ſh all other impreſſions thereof from yu, but of hatred uto ſuch unrighteous practiſes; and looke upon it as the bone and poyſon of Aſpes ſpot abroad to envenome your ſoules, reſolving never to believe more therein, than themſelves dare ſpeake or utter(〈◊〉meane concerning the death of the King his Father) and yet ſpeake much more thathey are able to prove, Now if you deſire to be armed with un­moveable reſolutions, and ſufficiently fortified againſt the dangerous poyſon and deadly venome of that their Decla­ration and all other their Pamphlets: take next your heart the Antidote preſcribed againſt the infectious Aire therof, or a ſhort Reply unto the Declaration of the 11th of Febr. 1647. But leaſt you ſhould not know how to furniſh your ſelves with ſo Soveraine a Cordiall (it being very hard to be got) and yet not wholly unurnſh'd therof, I have made bold (for which I crave that worthy Authors, and the wel­wiſhers pardon) to tranſcribe ſo much of that Epitome of true hearted Loyalty as ſhall ſerve to our preſent purpoſe, ſet forth in our Title Page.

A Briefe of the briefe Reply to the Declaration of the Houſe of Commons.

We have read your Declaration, and have thought good29 to give you this ſhort account of thoſe impreſſions that it hath left with us. The death of the late King, is (we con­eſs) a matter indeed of a very high nature; and though you are loath to expreſs your ſelves therein, yet it is not hard to diſcerne what thoughts you would thereby commend unto us. But if you can clearely make good what you intend,hy did you not ſpeak it plainly? If you cannot, why doou go about by malicious art to inſinuate that which youe not able to make good? Men that are under the power of others, uſe indeed ſometimes to ſpeak timerous verities: But where men armed with greatneſſe and ſtrength, ſpeake fearfully, there the truth is in danger.

Can you thinke to perſwade us, that the honour of ſo great a King, or his juſt power and Rights, are to be layd uderfoot upon ſurmiſes, and uncertain conjectures, whoſe grounds and foundations are rather in the apprehenſions of men variable according to the vaiety of their affecti­ons, then in the reallity of things or actions? When events are liable to divers cauſes, and thoſe that have their reſi­dence within the breaſts of men, to fixe them upon one without any ſound reaſon for the choice, but becauſe it ap­pears mo t ſerviceable to our purpoſes, is a fallacy of too o­pen a colluſion; That wee ſhould truſt our judgements with it in ſo great a matter, and therefore ſince you have proved nothing againſt his Majeſty, in that particular, we cannot but inferre, that all that you want of evidence againſt him lyeth againſt your ſelves, and doth convince you to have committed as high an offence againſt the duty of Subjects, as againſt the candour of Chriſtians.

But ſecondly, in caſe it could be proved, and ſo fully, ſo demonſtratively proved, as is requiſite to overcome that larg portion of Charity which is due unto a King above all other ſorts of men, and to him for ought wee know above all other Kings (much the more for the ſad condition wherein you keep him) proved ſo clearly as to bee victori­ous over ſo many and ſo diſſwaſive improbabilities that preſent themſelves in array againſt it: we ſhould indeed even then admit it with great reluctancy as a truth, that it30 might bee thought a kind of impiety to underſtand; wee ſhould then (when we muſt needs) looke upon it as a ſad and great affliction unto our Nation, and as a great cauſe of humiliation (not of triumph or inſulting) unto us, That God ſhould ſuffer our King to fall into ſuch a depth of impiety, for the ſins of the Magiſtrate as of the Miniſter, are uſually the iudgements of a people for their ſins: But yet nevertheleſſe, we ſhould hold it our duty even in that caſe to cry out with the holy Prophet, Micha 7.9. We will beare the indignation of the Lord, becauſe wee ha e ſinned a­gainst him, &c. And to ſet our ſelves to the duties of Fa­ſting, and Prayers, and Fears, for the lamentation and ex­piation of ſo horrid an iniquity from his Maieſty and the Kingdome.

But we could not be perſwaded that it were a Chriſtian courſe for us to make his iniquity the countenance or excuſe of ours: or admit it as a ſuperſedeas or diſcharge of the bond of our allegeance, though it ſhould render it indeed much diſcomfortable unto us; for as a child owes his fili­all honour and obedience not to a good father, but to a fa­ther, be he good or bad; as ſervants owe ſubjection with all feare, not to a good maſter but to a maſter be he good or froward. 1 Pet, 2.18. (if that be ſcriptu e with them) and wives ſubjection nt to a believing husband, but to a huſ­band he be a beleever or an unbeleever. 1 Pet 3.1. compa­red with 1 Cor 7 13. So ſubjects owe their allegiance not to a good King, but to a King.

And though wee deny not but Potentates may forfeit their Crownes by their impieties, yet the holy Word of God leades us to beleeve that none is thereby enabled to take that forfeiture but God; Saul forfited his Crown by his Sacrilegious intruſion into the Office and Function of the Prieſthood, 1 Sam. 13.8, &c. and doubled that forfei­ture by his diſobedience unto the command of God con­cerning Agag and the ſpoyle, 1 Sam. 15.9, &c. And God both times proceeds to ſentence againſt him: but yet none muſt take the forfeiture, nor put the ſentence in execution, till God himſelfe was pleaſed to do it: And therefore not­withſtanding31 all that David durſt not lift up his hand a­gainſt him, 1 Sam. 24 & 26. David himſelfe afterwards, though an holy man, yet was ſo far left unto himſelfe for a time by God, that hee fell into two horrid and unworthy ſinnes: baſe in the eyes of men, as well as hainous in the ſight of God: Firſt committing adultery with Bathſheba, at ſuch a time when her husband, whom hee ſo vilely wronged therein, was imployed in the hazarding of his life to doe his ſervice: and then to cover that, treacherouſ­ly contriving and procuring his murther: and yet this was no good plea to juſtifie Abſalom, or the ſonne of Bichrin their rebellions, no nor yet Shimei in his foule-mouthed railing againſt him for it: But all of them in their times were overtaken with their rewards; and David yet ended his dayes in peace, being reconciled to God by his repen­tance. Nero was as it were a Devil incarnate, ſo bad that his wickedneſſe added glory to the perſecutions of thoſe that ſuffered by him: And Tertullian uſeth it as an argument to prove Chriſtianity to be good, becauſe Nero oppoſed it; He made it his ſport to ſee his owne Imperiall City ſet on fire before his face; and when he had done, cauſed it moſt falſly and wickedly to be laid upon the Chriſtians. And em­brued his hands in the blood of his own Mother; and yet it is obſerved this very Nero was then Emperour and Go­vernour of the Romanes at that very time when Saint Paul wrote unto them to be ſubject unto the higher powers, and tels them withall, that whoever reſiſts ſhall receive to himſelfe damnation. Let not any think that in this we plead for the wickednes of Kings, but for their impunity from men; for the preſervation of Government, the good of the people.

Nor would we wiſh any to imagine that we think theſe patterns of wickedneſſe have any ſuch paralells in his ſa­cred Majeſtyes ſtory, if it may be truly ſet downe as ſome would perſwade: but only to ſhew the unforcibleneſſe of ſuch kind of deductions as our dayes have produced: and if it may be, to prevent the like hereafter. And to ſa­tisfie all men, who will be ſatisfied, that for all your32 concluſions that you draw ſo hard for, that you have even broken your Geeres: we are yet to ſeek for a ſound reaſon why the King ſhould be ſecluded from his Government, or from the addreſſe of a Parliament unto him, but only upon your bare averrements; Si ſatis eſt accuſaſſe, quis tan­dem innocens? God himſelfe ſhould not be innocnt, if to be accuſed were to be convicted: we hold it therefore moſt unjuſt and unreaſonable for us to admit any of thoſe aſperſions which you have laid upon his Majeſty in­to our beleife, or to make any reſults at all upon them in the leaſt degree prejudiciall to his Majeſty in our opini­ons, untill we ſhall ſee as well what his Majeſty can an­ſwer as what you have objected againſt him: for ſince it is a juſtice not to bee denied to the meaneſt of Subjects, nay, to the greateſt ſlaves, that they have liberty to ſpeake for themſelves, before iudgement be given upon their ac­cuſation: we muſt tell you that we hold it a thing againſt all equity and right, for you to take the freedome to ſay what you pleaſe againſt his Maieſty, and in the mean time to keepe him in that reſtraint, that hee can neither know what you have objected, nor hath liberty to make his an­ſwer thereunto.

All which and much more that might be ſaid, proves ſubſtantially that the reſiſting, not a good King, but a King be he good or bad (though by the Ordinance of them who call themſelves a Parliament) is a reſiſting the Ordinance of God, that the impriſoning of King, under what ſpecious pre­tences ſoever couched, is unlawfull, and the depoſing him, and diſpoſing his kingdome without him, damnable accor­ding to the law of God: what they are according to the law of this land. Iudge Ienkins clearly holds forth unto us in his laſt Remonſtrance at the barre of the Houſe of Com­mons.

To conclude this point, this ſecond duty of Obedience to Kings, is by all true ſubiects faithfully and loyally to be performed, being a duty neceſſary for two reſpects:33 1. Neceſſitate praecepti: 2. Neceſſitate finis: Firſt God by manifold precepts commanded Obedience to bee given to Rulers and Kings. Secondly, by the benefit Government affords, without which all Common-wealths were mo­thers of common woes, and would become the very ſham­bles and ſlaughter-houſes of Chriſtian blood, if that obedi­ence were not given to Rulers that beare the ſword. The kingdom of hell (which is the kingdom of confuſion) can­not ſtand,**Mar. 3.22, 26. being divided (wanting Belzebub their Prince) but ſhould preſently, as one day it ſhall moſt certainly come to deſolation. Seeing therefore obedience to Kings is a du­ty ſo neceſſary for al ſubjects, and acceptable unto God, pro­fitable unto our ſelves, without which Kings or Kingdoms cannot ſtand, Church or Common-weale cannot long continue: Let us performe and practiſe this duty of obedi­ence with a pure conſcience, which for conſcience ſake muſt be performed, evermore honouring and obeying our, dread Soveraigne, (the golden head of great Britane) beſeeching God to reſtore him to his glory, and to pierce with ſharp arrows, the hearts of his enemies, as the Pſalmiſt of Solo­mons Pſal. 45.5. evermore obeying and praying, God ſave King Charles.


THere are three other dutyes which are to be performed by ſubiects to the King; honour, faithful ſervice, tribute; three as eſſentiall flowers of the crown as the former two, as I could eaſily prove, and ſhall if any be ſo bold as to deny it, but at this time I reſpite to ſpeak ſo largly of them as I might, becauſe I do not affect prolixity, nor would bee34 tedious to my Reader; of each of them then a word or two only.

The firſt is Honor; Saintaa1 Pet. 2.17. Peter commands all Subjects; Fear, God, Honour the King. SaintbbRom. 13.7. Paul exhorting all to ſubmit themſelves to the higher powers, concludeth, Give honour to whom ye owe honour: ſo the Lord himſelfe in the fifth Commandement chargeth all to honor Father and Mother; in which precept as moſt old and new writers well obſerve, Kings and Magiſtrates are underſtood, be­ing politicall Fathers, Fathers of the Common-wealth,ccEſay 49.23. Nurſing Fathers of Gods Church and people. And this duty (to honor the King) obligeth all by a three fold bond.

Ex PraeceptoBy Commandement,
Ex MaledictoBy Puniſhment,
Ex Praxi. By Practiſe.

Math. 21.21. dFirſt by Precept, God in his law hath commanded it. Secondly by Puniſhment, for God hath put a ſword in their hands to cut off ſuch as diſhonor them. Thirdly by Practiſe, our Lord and Saviour with his Diſciples did preach and practiſe obedience, honor, and reverence, evermore to bee given to Kings and Potentates. And this word honor, ſignifieth all that duty whereby the renown, dignity, re­verence, and high eſtimation of the King may be preſerved and unblemiſhed, and it reacheth unto our thoughts, words and works.

1 To honour him in our hearts and thoughts: curſe not the King, no not in thy thought, for the fowles of the heaven ſhall carry thy voice, and that which hath wings ſhall diſcover the matter, ſaithddEccle. 10.20. Solomon.

2 Honour him in thy words, ſeeke not by bad and wic­ked ſpeeches to diſeſteeme the dignity of their ſacred per­ſons, for they are Gods Deputies, and he that deſpiſeth the Deputy, deſpiſeth him that appointed the Deputy: where­fore God made an expreſſe Precept,eeExod. 22.28. Thou ſhalt not ſpeake35 evill of the Ruler of thy people. And St.ffIude 8 Iude hath marked thoſe for filthy dreamers, who deſpiſe Governement, and ſpeak evill of them that are in authority.

3 Honour the King in all thy actions, to be ready to de­fend the honour and renowne of our gracious Soveraigne, both by word and ſword.

And indeed all good people did ever honour their a­nointed Soveraignes: David, Solomon,Nxt God, we muſt honour thoſe who are in the place of God. with the reſt of the Kings of Iſrael, how honourable and glorious ever account­ed in the eyes of their Subjects. Ierome ſaith, where honour is abſent, there contempt is preſent, and to contemne theſe regall childrenkkPſalme 81.6. of the moſt High, is to contemne the moſt High himſelfe.

Thinke then of this ye flattering Pſeudoli of the Papall Myter, and ye Paraſiticall Sycophants of the two Houſes at Weſtminſter; you that would have the Regall Scepter ſtoop to the Popes Myter or Parliaments Mace; you that e­very way both by your pen and your prate labour to diſpa­rage the Sacred perſons of Kings, diminiſh their Regall Rights, and encroach upon their Prerogatives, ſubſtituting all to a Papall Supremacy, or a Parliament Priviledge, and make all good by armes, not arts, by blood, not the Bible; ye Machiavells of the Conclave and worſe of the cloſe Committee; learn of God himſelfe; with what Honourable Titles and High Prerogatives in his Sacred word Kings ſtand poſſeſſed: there they are calledllPſ. 82.6. Gods, and Children of the moſt High, themm1 Chr. 4.18. Lords Anointed, the AngelsnnS••1.20. of God, theooS••2.17. Light of Iſraelpp〈◊〉. 3.1. ſitting in Gods Throne,qqRm. 1. , 4. the Higher Powers, the Miniſters of God,rr••k2.25. the Kings of N­tions that beare rule; every where with variety of ſuch high and ſtately Titles, great Prerogatives, commanding everyſſRom. 13.1. Soule to be ſubject to them, that he who ſhould go about to empaire their honour, muſt firſt infringe the Book of God.

Vnworthy is that Creature to breath the Ayre, which denies honour to the breathing Image of God, his anointed Soveraigne; or with unreverent Action, or Elocution, en­terprize36 to debaſe their Soveraignety: Such tongues are worthy with Dives to be tormented, or with Progne to be cut out, or w th Nicaenors to be divided in crummes for Birds that will not honour with tongues, and reverence with hearts their anointed and appointed Kings, the earth­ly Pictures of the King of Kings. And not to travel ſo far as forraigne climates to teach them (to honour Kings) let our ſpeech be bounded within the circumference of his High­neſſe Countries. People (above all other Nations) bound to honour and obey our gracious Soveraigne. We are bleſt with a King of incomparable vertues, Rex natus & ad regna natus, deſcended of bloud royall:ttEccleſ. 10.17. A bleſſedneſſe to a K ngdome, when a King is the Sonne of Nobles, and much more of noble vertues, A truſty defender of the true faith, by pen, pike, and priſon, ready to defend Religion againſt both ſuperſtition, and this Ages prophaneneſſe.

I am unable and unfit to draw the map of our Kings perfections, De ipſo ipſi loquuntur Antipodes; not any Zone habtable wherein his glory hath not habitation: and they ſay we muſt praiſe a King as we honour God, and herein ſuch plenty of praiſe is offered, that Inopem me copia fecit.

Xenophon might ſee that in our vertuous King Charles which he wiſhed in his King Cyrus: O fortunates Anglos bona ſi ſua norint; Oh happy had we been, had we been but ſenſible of, and thankfull for our happineſſe: and nothing can reſtore happineſſe to us, but his being reſtored to his former Honour and Glory, that hee and his for the future may ſhine in their priſtine luſtre. And lot all faithfull Sub­jects pray, long may CHARLES the glorious Candle of this our Iſrael laſt, who as upon this day was proclaimed with infinite joy, received with peaceable entry, enthro­ned with glorious inveſture. But converted or confoun­ded be all thoſe his Subjects, that refuſe to pray for him, o­bey him, and honour him, as well in deeds as words, hearts as tongues, ſaying and praying, God ſave the King.



THe fourth duty of Subjects, to be duly rendred and tendered to their anointed Soveraignes, is Loyall and faithfull ſervice, thinking themſelves (as Tiberius ſaid of his people) Homines ad ſorvitutem nati, Men borne to doe them ſervice; All true Subjects are bound by the Lawes of God and men, to be faithfull ſervants to their Soveraignes; and if they neglect or reject this duty, I may ſay to them asaa1 Sam. 26.15, 16. Daid did to Abner, Ye be worthy to die, becauſe ye have not kept your Maſter the Lords Anointed, becauſe you have not been faithfull Servants to your Anointed Sove­raignes.

If anybbEſt. 2.21.22. Bigchan or Tereſh ſeek to lay hands on our graci­ous Sovraigne, with faithfull Mordecai and Eſter, ſpeedi­ly prevent it by revealing it: if any King ofcc2 Kin. 6.12. Aram takes counſell with his Servants againſt the King of Iſrael, with faithfull Eliſha reveale it to your Caeſar, even the words he ſpeakes in his Privy Chamber; nay, not only reveale it, but revenge it; Jn reos Majeſtates & publicos Hoſtes omnis homo miles eſt (ſaithddTer. Apo. c. 2. Tertullian) againſt traytors and publike e­nemies every man is a Souldier; yea, in this kind and ſence, we may and muſt withee1 Kin. 22.11. Zedekiah make hornes of iron, to puſh theſe treacherous Aramites untill wee have conſumed them, give couragious reſiſtance to treacherous violence, untill they have received deſerved doome by Iuſtice. And for the performance of this Loyall ſervice to their appoin­ted Soveraignes, no conditions of men under the Sun can plead immunity: neither Popes, Prieſts, nor people; yea, a Parliament much leſſe a part of a part of a Parliament, can­not pretend to this Priviledge, how ever that Claw-backe Sycophant, the Author of the Vindicia contra••ty cannot, by thoſe his ſpecious pretences, but moſt falſe and Rebellion-countenancing principles, would ſeem to inſinuate ſuch a priviledge their propriety, like a right Machievell prepa­ring the people by thoſe gilded Pills to ſwallow thoſe poy­ſonous38 principles of treaſon and rebellion, according to w his Maſters have, and (if God prevent them not) intend to act. No, no, ſay hee and others what they will, none, upon what pretences ſoever, can plead an exemption from perfor­mance of this duty. Lords or Commons, Popes, or Cardi­nalls, Preiſts or People; their freedome from faithfull ſer­vice to the King hath no warrant except from the Prince of the Aire, to whom they may be juſtly ſaid to dedicate their Scepter and ſervice, who deny their ſervice to the King, and therefore to him I leave ſuch to receive their deſerved wages. But the ſervants of the King of Kings know they owe their ſervice and allegiance to his Vicegerents, Kings on earth, and that this loyall ſervice of the members unto the royall and Princely Head, ought to be dutifull, faithfull and perpetuall; that is the happy ſervice, which comes from an hearty obedience; for many things may ſeem ſo in apparence, which are not ſo in eſſence: 'tis the prac­tiſe and very prayers of the wicked to cry thus: Hor. 1. Epist. 16.

Da mihi fallere, da juſtum, ſanctumquevideri,
Noctem peccatis, & fraudibus objice nubem.

If they ſeem truſty in ſhew, though treaſonable in heart, they care not, like bad ſervants, not in ſingleneſſe of heart, but with ſervice to the eye, as men-pleaſers, obey they their regall Maſters. This Age is full of ſuch treacherous hearts, as deceitefullff2 Sam. 3.27. as Ioab to Amaſa, who tooke him aſide to ſpeak with him peaceably, and ſmote him under the fift rib that he dyed; or likeggMacchab: 16. Dalilah to Sampſon, with faire words, and weeping to betray him to the Philiſtines: No treaſon but in truſt: The faigned voice of Fowlers catch the Partridges and Plovers: The Mother of Error puts on her maske, to be taken for the daughter of Time, truth: The Wolfe in ſheeps cloathing, ſcarce known from the ſheepheards dogge. hhIudges 16.18.Ptolomie the ſonne of Abuſus, under a faire vizzard of love and kindneſſe feaſting Simeon39 and his two ſonnes, kills them in his banquetting houſe. aaM••h. 2 8.Herod when he would play the Wolfe, he counterfeited a a Foxe:aaMah. 2 8. Goe and ſearch diligently for the Babe, and when yee have found him, bring mee word, that I may worſhip him; his meaning was to worry him: SobbMa. 26.4. Iudas comes with his Ave Rabbi, Haile Maſter, betraying him with a kiſſe: So many a perfidious Traitor will cry, Ave Caeſar, God ſave the King; but it is with ſuch an affection as Auto­ninus Caracalla ſaid of his brother Geta, Sit divus, modo non vivus, Let him be a Saint or a King in heaven ſo he bee not a King on earth.

Many ſuch Iudaſes and Caracallaes there are in theſe dayes two Houſes cannot ſcarce containe them; yet there they ſit, and having firſt put out Sampſons eyes, blinded the peoples underſtanding with glorious termes, (as, We your Majeſties faithfull Servants and Loyall Subjects: and, will make you the moſt glorious King in Chriſtendome) make the miſery of both King and people their ſport and paſt time. Hee that foure yeare agoe ſhould have ſaid they had intended to ſet forth ſuch a Declaration as their laſt is, had runne the hazard of a Priſon, if he had ſcap'd the Halter, as a falſe accuſer and foule abuſer of the Simeon and Levi of theſe dayes, thoſe two holy Brethren, the Loyall Lords and Commons diſſembling at Weſtminſter.

Doe you not remember what was urged unto his Maje­ſty at the beginning of this Parliament, as an Argument to induce him to paſſe the Bill againſt the Biſhops, that their ſawcy (as they tearm'd it) inference, No Biſhops no King? and pray (moſt Loyall Subjects as you are) what is it come to now? Oh my deare Countrey-men! will you ſtill be guld by ſuch groſſe and palpable Diſſem­blers, Paraſites, and Equivocaters? Beware (I beſeech you) in time of thoſe who are full of ſuch fraud, believe them as the People of Rome beleeved Carbon, make a Covenant never to believe them hereafter. They are like to Polypus have various ſhapes, changing themſelves into Angels of Light: but malus ubi ſe bonum ſimulat, tunc eſt peſsimus, a bad man when he counterfetteth to be good, is worſt, Au­guſt.40 in Pſal. 63. Simulata ſanctitas duplex eſt iniquitas, coun­terfeit holineſſe being a two-fold wickedneſſe: of which, whether they who call themſelves a Parliament bee not guilty, I leave it to all who have eyes in their heads to judge.

But be they what they will: Let every good Chriſtian and Loyall Subject according to his place performe faith­full, hearty, and truſty Service to our dread Sveraigne; and though the wicked labour to darken, with a Cloud of ſlander our faire and faithfull Service, yet at laſt that Eclipſe of envy will vaniſh of it ſelfe, and our own inno­cency and fidelity will animate us like that Roman Ma­rius, who being accuſed by the Senate of Treaſon, in a paſſion teares his Garments, and in ſight of them all ſhews them his wounds received in the ſervice and defence of the Emperor and his Countrey, ſaying; Quid opus eſt verbis, ubi vulnera clamant, What need of words, our wounds de­clare, our bloud was ſhed for his well-fare? Faithfull ſer­vice is laudable before men, and acceptable before God; it may bee by the wicked ſometimes blamed, but it cannot be ſhamed: though it be not alwayes rewarded on earth, it ſhall be ſure to finde rewards in Heaven; yea vertue is a reward to it ſelfe: bonorum laborum glorioſus fructus, the ſervice of the**Eccluſ. 35.7. righteous is accepted, and the remembrance thereof ſhall never be forgotten.


THe fifth duty of Subjects to be duely and truely payed and performed to their ſacred and dread Soveraigns, is Tribute, which is (as Vlpian ſaith) Nervus reip. The ſtrong ſinew of the Common-wealth, without which, King, nor Kingdome cannot ſtand: And therefore our Sa­viour firſt byaaChriſt paid Tribute to Ty­berius Caeſar. Matth. 17.27. preſident paid Tribute; yea rather than it ſhould be unpaid he wrought a miracle: and alſo by precept, reſolving the Diſciples of the Phariſees, demanding whe­ther it was lawfull to give Tribute unto Caeſar, or no? told41 them peremptorily,bbMat. 22 21. that they muſt give unto Caeſar that which was Caeſars: Piſcator ſaith, upon that place; Tribute, Honour, and Obedience is to bee given to the Magiſtrate in all things, not repugnant to the word of GOD: for this cauſe (ſaithccRom. 13 4 6. Saint Paul) ye pay Tribute, becauſe the King is the Miniſter of God:ddTheoph. in Lucam. c. 20. The money which thou haſt thou haſt from him, and therefore, not give, but pay; not a gift, but a debt, which all ſubjects owe to him. Beucer ſaith, We doe not give, but pay that which of duty wee owe: Tributes, Subſidies, Taxes, &c. are not gifts but debts, which of neceſſity they muſt, and ought to payeeVerbo redden de, ſignificat di­bitum quod in­excuſabile ſub­ditis im••ſitum eſt: Theo••i. in 13 Rom. v. 7. Hipe­rius ſaith, This doe the Scriptures allow of, (writing there of the payment of Tributes) this doe the Civill Lawes, with the common conſent of all Nations accept, and ap­prove: The ſameffHip. in Rom 13 Hiperius ſaith, the law and right of pay­ing Tribute, among all Nations hath ever been accuſtomed. And thereforeggIn Rom. 13 6. Calvin writes wel, that Tributes and Taxes are the lawfull revenewes of Princes. hhCalv. in inſtit. lib. 4 c. 20. This duty of paying Tribute, Subſides, Taxes, &c. by the ſubjects to the Sove­raigne, is by the law of God, and lawes of men, and com­mon cuſtomes of moſt nations commanded and approved, and that for four principall cauſes.

Firſt to mainetaine that royall eſtate which God hath given to Kings: the glorious patterns of Kings magnifi­cence, may be fully ſeen in royall Solomon: Look but upon his Throne, 2 Chr. 9.17. and you may judge of all the reſt of his royalty,

2dly. to defend the Common-wealth, both from forraign invaſions, and home-bred rebellions; which requires a great Treaſury. A great Bird had need of a great neaſt. That high Head which cares for all the politicke body, and night and day ſtudyes to preſerve their welfare, muſt participate of their wealth, without which the publike peace and ſe­curity cannot be effected: for it is, Status inſolidus qui caret ſolidis.

Thirdly, to conteſtate and acknowledge their homage and ſubjection to their Soveraigne: for ſay the Canoniſts,iiExtra de ex­act& cenſ. c. 1. & quaeſt: 8. can. Tributum. To pay Tribute is to bee ſubject to the Emperour, and a42〈1 page duplicate〉43〈1 page duplicate〉42ſigne of ſervitude, confeſſing all duty and loyalty to be due to their Soveraigne, who hath power to command them, their**Nehem. 9.37. goods,**Nehem. 9.37. lands, and lives, for the ſervice of the Kings and countries preſervation. Looke upon the Iſrae­lites (when King Saul was dead) comming to elect and anoynt David in Hebron, to be King over Iſrael,**1 Cro. 11.1. Behold we are thy bones and thy fleſh, meaning (as take it) that their lives, and all, were at his ſervice and commandement: for Tribute is not only of money, but ſudor & ſanguis popu­li, The ſweat and blood of the people, if ſuch need require to defend their King and Countrey, is a Tribute due from them, willing and ready to adventure their lives and lmbs, to give repulſe and reſiſtance to forraigne or domeſticall violence.

Fourthly, to teſtifie their gratefull affections to their gracious Prices, in thankefullneſſe for the great benefits by their prudent, provident, and politicke Government, reaped and received. So David in lamenting Sauls death, remembers the benefits his ſubjects received by him in his life time,kk2 Sam. 1.14. Yee daughters of Iſrael weepe for Saul, which cloathed you in ſcarlet with pleaſures, and hanged orna­ments of gold upon your apparel. SollLament. 4.20. Jeremiah othe good King Ioſiah, lamenting his death, The breath of our no­ſtrels, the Anoynted of the Lord, was taken in their nets, of whom we ſaid, under his ſhadow wee ſhall be preſerved among the Heathen. A good King, brings many bleſſings and benefits unto his people; and therefore when ſuch as are in authority, be righteous, the people rejoyce, ſaithmmProv. 29.2. Solo­mon. nn4.A King by judgement maintaines the country. By a man of underſtanding and knowledge, a Realme endu­reth long, ſaith the ſameooProv. 28.2. Solomon; yea, (as wiſe Plato wel ſaid) Beatas fore reſp. cum ant Philoſophentur reges; aut reg­nent Philoſophi: When as Kings were Philoſophers, or Philoſophers Kings, then ſuch Common-wealths ſhould be happy. And indeed all earthly happineſſe which is de­rived to the members, proceeds from the Head, (next un­der God, the primary Author of all good things) by whoſe direction, diſcretion, circumſpection, care, counſell, and43 continuall vigilancy, they are preſerved in peace, and proſ­per in plenty, and whether we did not enjoy all bleſſings which Subjects could hope for under His Majeſties reign, before this Parliament ſet themſelves to pull him downe, I leave all Engliſh men (that are not prepoſſeſſed with pre­judice to Monarchy and partiality to a ſide) to judge: what a condition we have been ſince in, too ſad experience can teſtifie. Oh then my deare Countrey-men, let no Theu­das herein deceive you, or any Iudas of Galile (who in the dayes of the Tribute, drew away much people, asaaActs 5.37. Gamaliel ſpeaks) delude you; for hee periſhed, and all that obeyed him: and as our Saviour ſaid of them, ſo I may ſay of this Nation in this matter, except ye repent of this ſinne you ſhall all likewiſe periſhbbAug. in lib. iRom propoſit. 7 2 Auguſtine ſaith, If any one thinke Impoſts, Tribute and Honour ought not to bee paid to the King, hee falls into a great errour:ccB Aretii Com. in 13 Rom. v 7. Aretius ſaith, We owe them by right, if we doe not pay them we offend againſt the rule of Iuſtice: Nay to pay them is ne­ceſſary for all, (as the ſame Aretius there) unleſſe they would be deprived of their Fortunes, Wealth, and Well­fare: Therefore pay it truely, and doe it heartily, as to the Lord, and not unto men; not grudgingly, as if compelled by neceſſity, but cheerefully and voluntarily in humble te­ſtimony of your hearty fidelity, love, and loyalty. But to them that challenge immunity from the performance of theſe publique Debts of Tributary duties to their Liege Lords and Kings, I may ſay as Diocleſian to the Philoſo­pher; Thy Profeſſion differs from thy Petition, thy Pro­feſſion teaches thee to give Caeſar his due, and not to robbe him of his right. Biſhop Latimer calls ſuch Theeves that rob the King of his due debt, Subſidies, Tribute, or Taxes. Rather imitate thatddAmbroſ. con. ra Aux••:〈◊〉quaeſt. 1. Can: ſi tribis­tum. Ambroſe the famous Biſhop of Mil­lan, who teacheth thee a better Leſſon; If the Emperour demand Tribute, wee doe not deny it, the fields of our Church ſhall pay Tribute; If the Emperor demand the fields, hee hath power to challenge them, let him take them, I neither give them nor deny them in no caſe, ar­guing obedience in ordinary, or extraordinary exactions:44 agreeing fully with Luther,eeLuth. in Matt: 22.21. If thy ſubſtance, body, or life ſhould be taken from thee by the Magiſtrate, thou maiſt ſay thus, I doe willingly yeeld them unto you, and ac­knowledge you for ruler over mee, I will obey you, but whether you uſe your Power and Authoritie well or ill, ſee you to that: For Kings muſt one day give account of all their workes, to the King of Kings; and if they have abuſed their Power by Tyranny, Cruelty, or any bad Government, an hard judgementffWiſd. 6.5.8. ſhall ſuch have that beare ſuch Rule, for then abides the ſorer Triall, as the Sonne of Wiſedome ſpeaks; The power is from God, the abuſe of it from themſelves, and they will finde it, when God and it calls them to reckon. The Chain of gold is not made the worſe becauſe an Harlot weares it about her neck: it isggLuth. in Mat: 2.21. Luthers compariſon in this caſe; ſo ſtill Kings muſt be obeyed for Conſcience ſake, if not commanding contrarie to Gods Commandements, Let us with theſe follow the ſteppes of faithfull Fabricius, of whoſe fidelity Pyrrhus boldly ſpeakes, Difficilius Fabricius a legalitate, quàm ſol a ſuo curſu verti poſſit; Let the Sunne firſt turne from her Courſe, than we from the courſe of Loyall Obedience, and Allegiance: alwayes remembring that Chriſtian ſaying of that martyrhhIgnarepi•••: 2. d Magnſianos. a Ignatius, No man ever lived unpuniſh­ed, which lifted up himſelfe againſt his betters, ſuperiours, his Princes; diſobedience brings Infamy, diſgrace, death, yea hatred after death, that the ſorrowfull Sonne may ſay of his treacherous Sire,iiGen. 3.30. Yee have troubled me, and made me ſtinke among the Inhabitants of the Land, as Iacob ſaid of Simeon and Levi: And whether we of this Kingdome have not too juſt cauſe to ſay of thoſe two Brothers in ini­quity, the factious Party of the Lords and Commons ſit­ting in Parliament, you have made us (by your procee­dings) ſtinke in the Noſtrills of all neighbour Nations, and rendred us the ſcorne and contempt of the whole World, I leave it to the experience of Travellers.

To conclude, lt us alwayes from the bottome of our hearts,1 Prayer. pray ſo the Kings ſafety Corporally; for his ſalva­tion Spiritually, and preſervation Politically. Let us o­bey45 him becauſe he is the Lords Anointed,2 Obedience. appointed by God to be his Vicegerent, repreſenting the perſon on earth, of the King of Kings in heaven:3 Honour. Let us honour him not with lips only, but with hearts truely, becauſe he is the Fa­ther of our Countrey, the conſtant Defender of the Faith, and ſo worthy of double Honour:4 Service. Let us bee ready to per­forme at his Command our beſt Service, being his native and naturall Subjects, born and bound by Allegiance to all Chriſtian duties of Subjection.

Let us be willing to pay Tribute:5 Tribute a publike Purſe muſt helpe the publike Peace,Multorum manibus grande levatur onus.

Yea let us pay him his duty: Tribute to him, for we owe him Tribute; Cuſtome to him, for we owe him Cuſtome; Feare, Honour, Obedience, Service, and all other loyall ſer­vices and performances of Duties belonging to good Sub­jects in their ſeverall degrees and places, humbly to tender them, and render them unto our Gracious and high Sove­raigne Lord the King, whoſe Sword, Crowne, Scepter, Throne and Perſon juſtly requires all theſe duties: the Sword exacts obedience, Crown commands honour, Scep­ter ſervice, Throne tribute, and Perſon prayer; alwayes powring forth to God this Prayer and Petition, God ſave King CHARLES: Let us be in Pace Lepores, but in Praelio Leones, in Peace like Hares timerous to offnd his Majeſty in any way of diſobedience: but like Lions, when oppor­tunity ſhall be offered, fight for his freedome and re-eſtab­liſhment in his Throne and Power, againſt all the enemies thereof with unwearied courage, undaunted magnanimity, joyning with our fighting hands, our fervent prayers like faithfull Iſraelites againſt all rebelling Amalekites, conti­nually let us pray with David, Pſalme 20.9. Domine ſal­vum fac Regem, Lord ſave the King, ſend him an happy Deliverance out of all his troubles, viſit him with much comfort now after the time that thou haſt afflicted him, and the yeares wherein he hath ſuffered ſuch great adver­ſity,46 Lord keep him as the Apple of thine owne eye, and hide him under the ſhadow of thy wings: oh turne not thy face away from thine Anointed, but let him be refre­ſhed with the joy of thy Countenance: Make his dayes as the dayes of heaven before thee, and grant that his Highneſſe and his Princely Poſterity may in theſe King­domes reigne ſo long as the world endureth, maugre all thine and his enemies: Enlarge and enrich his Royall heart with all Regall gifts and divine graces, ſutable for his preſent ſad condition, and yet high calling: ſave him from the Treachery and tyranny of forraigne enemies, and deliver him from the Plots and Projects of his Domeſti­call Adverſaries, whom wee beſeech thee to cloath with ſhame, and break in peeces like a Potters Veſſell: Let thy hands, oh Lord, finde out all that hate him, make them like a fiery Oven in the time of thine Anger, and deſtroy them in thy Wrath: ſcatter the devices of thoſe crafty ones, and make all their Councells like the Councell of A­chitophell, fooliſhneſſe: confound thoſe Shebaes that ſtirre up Iſrael againſt our David, thoſe Shimeis that revile and raile upon our Charles, and thoſe Adoniahs that goe about to take the Kingdome from our King; yea let all like them, periſh like them. Then will all Loyall Subjects rejoyce when they ſee the vengeance, the ſtone which is cut with­out hands breaking all Rebells and Traitors to pieces, Dan. 2.34. and making all his foes his footſtoole: but upon him and his grant that his Crowne may flouriſh, that his ſeed may poſſeſſe the gates of their Enemies, and that there may not want one of his Poſterity to ſit upon his Throne and ſway his Scepter till Shilo come in judgment. And now let all good Chriſtians and Loyall Subjects ſay Amen. Yea let high and low, rich and poore, young and old, profeſſors of the Goſpel, be devoted Suppliants to the King of Kings in our Kings behalfe, with tongues and hearts praying and ſaying, God ſave our King, God ſave King Charles.

Vivat, valeat, Vincat.

Gloria Tri-uni Deo in ſecula. Amen.


THis Treatiſe is dedicated to none (the diſcoverer of theſe truths being unwilling to engage any particular Patron) yet deſires it may be accepted of all of what degree or rank ſoever both in Church and State, if ſound members of our Supreame Head; to ſuch I am confident this ſhort tract will be welcome; therefore to ſuch it preſents it ſelfe, and in the diſcoverers abſence begs their entertainement, though there be danger, to be found in its company: The cauſe of his diſcovery of theſe dangerous, though faithfull truths, and that ſo plainly and home, is the deſire hee hath to undeceive his deceived country men, to diſcharge his duty, and to render thoſe who are guilty (if they wilfully perſiſt therein) inexcuſable, that when they come before the throne of the King of Kings, they may have no plea of ignorance, of the greatneſſe and dam­nableneſs of their ſin, but that they may know there hath been a Prophet among them.

The cauſe of his forbearing his name, is his charity to them who are reproved therein (that they may not bee deeper engaged in blood and oppreſſion, for he too well knowes their common way of refuting ſuch truths, impriſonment or death) and not either in ability to make good all herein contained, or timidity to stand to his principles: for ſhould their unſatiable thirſt after blood, by the diligence of their blood hounds or ſubtilty of their ſpies make them