Oath and had scorned to conform he knew he should but increase his shame and dishonour and that not only temporal but eternal too for Christ himself saith that as he that confesses him before men shall be confessed of him before his Father which is in Heaven So he that denies or is ashamed of him and of his words in this adulterous and sinful generation of him also will he be ashamed when he cometh in the glory of his father with the holy Angels i Mat. 10.32 33. Mark 8.38 The True Loyalist considering this sticks to his Oath of Allegiance and Supremacy the more stedfastly and in regard thereof is the more afraid to break his Kings commandment because it is made not for man and his lusts sake but for the Lord and his sake k 2 Chron. 19.6 Therefore as Saint Peter hath exhorted him he freely submits himself to every ordinance of man for the Lords sake Whether it be to the King as Supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well yet he willingly submits himself either actively or passively because so is the will of God that with well doing he may put to silence the ignorance of foolish men l 1 Pet. 2.13 14 15. 1. Actively by obeying his King not only in such things which are already commanded by the Lord in his word but also in all other things which are not contrary to it Let things be never so indifferent in themselves neither made simply good or bad by the command or prohibition of God but hang meerly upon the State of times and the various customs and manners of Nations yet when they are once commanded and made the Laws of the Land he pays obedience to them as to things not indifferent because otherwise his Kings Power and Prerogative would in effect be nullified contrary to the Law of God and destructive to Christian Government and Magistracy Wherefore left in the very act he should disobey not man but God himself m 1 Thes 4.8 He is necessarily subject not only for wrath but also for Conscience sake n Rom. 13 5â— And indeed those things which in themselves are indifferent must needs become good and necessary when they are once made the Laws of the Land because therein they also tend to our good and welfare both in Church and State 1. In the State if there were no Laws there would be no living the weakest then would always go to the Wall Yea men would then be like fish in the Sea the greater would evermore devour the less the strongest arm and the longest Sword would always carry it the passions of men would then set them in as great a combustion as when Phaeton rode the Sun happy therefore is that Nation that hath binding Laws in it to curb our corrupt and irregular passions but thrice happy is that Nation that hath Governours in it endued with such a spirit as makes them willing to execute those Laws for otherwise were there never so good Laws and the King or Supreme Governour should have never so great a desire to have them executed yet seeing with other eyes and handling with other hands than his own he cannot always have his will fulfilled excepting only in Supreme causes where he sits as immediate Judge himself without the concurrent help of inferiour Governours For which cause though the Israelites in the Wilderness were a more collective body than other Nations yet Jethro Moses Father-in-Law seeing how he toiled in judging them alone advised him to chuse inferiour Governours to judge the smaller matters and to bring the greater unto him and not only so but such men too as were rightly qualified for their Office able men such as fear God men of truth hating Covetousness o Exod. 18. 2. In the Church if there were no ordinances there would be no order and if no order no unity in Gods service nor stedfastness in the Faith p Col. 2.5 Yea though there must be Heresies or Sects among us as our Apostle speaks q 1 Cor. 11.19 yet if men should have no Ordinances to contain them in order but be permitted to live as they list themselves as they were when there was no King in England like as when there was no King in Israel r Jud. 17.6 There would be so many the more Divisions and Confusions in the Church whereby the more Tumults and Troubles would be raised in the State For the welfare of the State is imbarked in the welfare of the Church no Christian State can possibly be sound and well when the Chuch is sick and shattered into Schisms any more than Hippocrates's Twins can live or die asunder This hath been too evident in all ages of the Church especially in these latter times now so many false Prophets have risen among us and love which is the bond of Peace is waxen so cold that iniquity doth abound and get the upper hand Å¿ Mat. 24.12 particularly in our Independent Congregations and other Schismatical and Heretical Assemblies among us who under pretence of serving God in their private Meetings have many times and often made secret Conspiracies and Treacherous Combinations against the State that they may the better serve themselves and ruin the Church Wherefore Authority being warned by their former mischief hath since most prudently especially in times of apparent danger took order for the suppression of Conventicles and divisions in the Church that there may be no more such evil consequences in the State but that all things being rightly ordered according to Gods prescription t 1 Cor. 14. ult we may have only peace which God is the Author and approver of as in all the Churches of the Saints u ver 33. 2. Passively by suffering his Kings will to be done on him if it be unlawful and may not be done by him For the true Loyalist knows that as obedience to God must be preferred before obedience to man w Act. 4.19 so he is commanded to be subject to the higher powers x Rom. 13.1 which in such a case cannot be without suffering and therefore he is obedient not only Actively by doing his Kings Commandment when it is for the truth but also Passively by enduring it patiently when it is against the truth as is evident in the example of Shadrach Meshech and Abednego who did obey King Nebuchadezzar not only actively when he had given them Rule over the Province of Babylon but also passively without the least shew of Rebellion when he commanded them to fall down and worship the Golden Image which he had set up y Dan. 3. And indeed where did you ever read of any Godly Martyrs or Martyr that when he might not obey his King actively yet refused to submit himself to him passively I am sure the examples of the Apostles will teach you
I will that I will or as in the English I am that I am h Exod. 3.14 to shew the Soveraignty of his authority and the incontroulableness of his will and power So in like manner hath he given to earthly Monarchs power too i Rom. 13.1 John 19.11 over his Church or people in their particular Dominions in proportion to their Vicegerency under him as their Master and Lord paramount The Lord is absolute both in power and supremacy he is higher than the highest k Ecclesiastes 5.8 Ps 89.27 and who shall say unto him What dost thou l Job 9.12 Isa 45.9 Dan. 4.35 and the King is next him he hath no superiour but the * The very Heathens by the light of nature did acknowledge this Doctrine Marcus Aurelius says in Dion Cassius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Imperial Authority God only may be Judge In excerptis Dionis Cassii vid. Herodotum l. 3. c. Lord himself to whom he is bound to give an account he doth whatsoever pleaseth him Where the word of a King is there is power and who but God may say unto him What dost thou * Ecclesiastes 8.3 4. And therefore King David said unto God Against thee thee only have I sinned Ps 51.4 3. As the Lord and the King are very fitly and wisely joyned together in regard of their headship prerogatives Supremacy and power c. so also in regard of their Election to their Kingship The Lord to demonstrate his absolute Power and Supremacy will be the Author both of his own Election and his Vicegerents too 1. Of his own he Elected himself King over n 1 Sam. 12.12 Israel The Israelites were Gods own chosen inheritance o Deut. 9.26 Ps 105.43 and therefore he chose to be their King to govern all their affairs both in Church and State in a special manner 'T is true he had even then his Viceroys under him but they did not rule like the Kings of other Nations the Lord himself did by them rule his peculiar people after a peculiar manner as their King till the days of Samuel where all the Elders of Israel gathered themselves together and by a wilful saucy Traiterous Rebellious Disloyal ungrateful and obstinate demand of a King to judge them like all the Nations p 1 Sam. 8.5 19. rejected him from ruling over them q 1 Sam. 10.19 For though in that wicked Act they cast off Samuel also r 1 Sam. 8.8 as being their Judge and the Lords Prophet and Viceroy yet it was the Lord indeed that therein was chiefly rejected as being their only King and Soveraign as well as the Lord their God As Samuel told them before to stop them if he could from being obstinate in desiring a change and the Lord himself confirms it when he said to Samuel they have not rejected thee but they have rejected me that I should not reign over them f 1 Sam. 8.7 For which cause that they might perceive and see that their wickedness was great which they had done in the sight of the Lord in asking them a King Samuel called unto the Lord and the Lord sent such terrible thunder and rain upon their Harvest that they were afraid it would have destroyed even them themselves And therefore all the people said unto Samuel Pray for thy Servants unto the Lord thy God that we die not for we have added unto all our sins this evil to ask us a King t 1 Sam. 12.17 18 19. This you see without repentance is the love God hath for them who fear not him nor his Viceroy u 1 Sam. 12.18 but desire a Change Yet since their mind was still for Monarchy which all the Nations about them had chosen by the light of nature the Lord granted them a King according to their Petition w 1 Sam. 8.7 but only he would not grant them the liberty of Electing him themselves The people cannot remove Kings and set up Kings without usurping the Lords Prerogative Dan. 2.21 for that is a Prerogative so annexed to his Headship that he could not possibly do it without intrenching upon his own Royalty and Supremacy as he is King of Kings We should think it very unreasonable if any should desire without our appointment to have the choice of him that is to be our servant how much more then is it unreasonable for any to desire to have the choice of him that is to be Gods Deputy and Viceroy Whenas the distance between God and man is so great that it is beyond Comparison Therefore the Lord would not suffer his King to be the peoples Elect but as at first he was the Author of his own Election so now 2. He would be the Author of his Vicegerents too For though it be said Behold the King whom ye have chosen x 1 Sam. 12.13 Yet that choice was only in regard of their wills to have a King and the Election of him if they could and therefore it is added in the same Verse and whom ye have desired For behold the Lord himself chose him y 1 Sam. 10.24 and appointed Samuel to anoint Saul for their King z 1 Sam. 10.1 12.1 13. But though the Lord chose them a King yet he was such a King as might be a Curse to them for their desiring a Change as is expressed in the manner of his Reigning over them a 1 Sam. 8.11 c. And indeed though they might foolishly imagine that if they had had a King of their own Election as they also wickedly desired he might be the more plyable to their humors it belonging to them with as much right to remove him when they pleased yet since they went so unadvisedly to work in asking a King under the pretext of Samuels old age and the male administration of his Sons b 1 Sam. 8.5 without desiring Gods choice and consent they could not expect if they had believed God that their King should prove any better than a Tyrant c 1 Sam. 8.18 for God foretold them by his servant Moses thus When thou art come into the Land which the Lord thy God giveth thee and shalt possess it and shalt dwell therein and shalt say I will set a King over me like as all the nations that are about me Thou shalt in any wise set him King over thee whom the Lord thy God shall choose that is in the sense of the Targum of Ben. Vzziel Ye shall seek instruction of the Lord and after that ye shall set a King over you One from among thy Brethren shalt thou set King over thee Thou mayest not set a stranger over thee which is not thy Brother Deut. 17.14 15. But to this precept you see they had no regard they would not take Gods choice and advice nor stay his time and pleasure till David had changed his Sheephook into a Scepter who being a man after Gods
own heart d 1 Sam. 13.14 was the fittest to succeed him in the Government e 1 Sam. 16.7 but they most arrogantly and presumptuously assumed unto themselves a Power of Electing whom and when they pleased Because they were the Elders of Israel and particulary of that chief Council of them called the Sanhedrim instituted by God at the request of Moses for his assistance they thought they might do any thing For which cause the Lord again complains of them in the Prophet Hosea mentioning their Crime in the Plural Number for the clearer example to all Nations under the Sun They have set up Kings but not by me or according to the Arabick Version they have Reigned from themselves and not from me They have made Princes but I knew it not Hosea 8.4 that is contrary to my Will allowance and approbation Thus you see that it is absolutely unlawful for any either Elders Sanhedrim or Parliament men upon any pretence whatsoever either to chuse or be chosen a King without Gods leave counsel and advice as he hath appointed and directed in his word How much more then is it unlawful to set up any other form of government besides Monarchy Gods own both by Order Precept and Example Yet many in this latter age of the World now iniquity doth abound and get the upper hand f Mat. 24.12 have presumed to do it I need not trouble you with an instance of this out of any History for its illustration you know we have had a more eminent example of it already in Cromwell that Arch-Traitor and Usurper and those Phanaticks and Changers that set up the Idol and worshiped it than all the Histories in the world can afford besides being put all together But if the Ruler be not Tyrannus titulo a meer Usurper like him and illegally chosen but one that having a just Right and Title to the Crown entreth into his Throne by the right door and climbeth up not some other way the same is no Thief nor Robber g Joh. 10.1 2. but may be said to be as directly from God as Monarchy is it self though he be otherwise never so much Tyrannus exercitio as grand a Tyrant in practice as King Saul or as much a Heathen as King Cyrus h Isa 45.1 'T is by God that Kings Reign as well as by him that Princes decree Justice Proverbs 8.15 There are no judgments nor evil of punishments in any Nation or City under the Sun but the Lord hath a hand in them all i Amos 3.6 2 King 33. Therefore to bring about those ends without putting himself to the expence of a Miracle he not only sometimes takes away Religious Princes and in their room permits Usurpers but also anoints bad Vicegerents under him as well as good As is evident by the examples of Saul Nebuchadnezzar Jehu and others k Jer. 25.9 2 King 10.30 whom though as such when they have once accomplished the ends for which they were ordained he either takes away in his Wrath as at first he gave them in his Anger l Hos 13.11 or else reserves them for a greater judgment to come yet as they are his Vicegerents appointed to execute his Wrath and pleasure upon Offenders he hath invested them both with a Soveraign Title to rule and a Soveraign Power to maintain it Headship and Prerogatives are so firmly united together in the Lord and the King that the one cannot possibly subsist without the other 1. From hence we may see the great absurdity of Cromwell the Usurper that Notorious Changer Cursed Hypocrite and Deceiver in separating Soveraign Title from Soveraign Power which the Lord in himself and the King hath thus firmly joyned together The guilt of his Conscience would not suffer him to assume the name of a King No nor his Diabolical policy neither lest he should seem to favour that Kingly Government which he had destroyed But to maintain his Usurpation of the Royal due and the favour of his Fanaticks he would change the name and be called their Protector yet his ambition would not suffer him to neglect the usurpation of the Kings Power For which cause he and his most abusively granted the King to have the name of a King still if so be he would be so contented without the power because they knew without that the King would be as was said of Pompey but magni nominis umbra the shadow of a King without the substance yea to be a titulary †Josep Antiq. l. 15. telleth us that Marcus Antonius being urged by his Dalilah Cleopatra to call Herod to an account replyed that it was not fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demand of a King an account of what was done in his Government for so he would not be a King King would be a King no more in reality than a King in a Play Therefore it is observable that Mephibosheth like a True Loyalist called David not only by the name of King to shew his Soveraign Title to rule but also by the name of Lord saying My Lord the King to shew his Soveraign Power to command 2 Sam. 19.30 2. From hence it also is that by our most wise and Royal Master we are here enjoyned to fear the Lord and the King because power the foundation of fear belongeth to them both To the Lord as God the greatest Supreme and to the King as his Minister and Vicegerent m Rom. 13.4 Therefore St. Paul joyneth fear and power saying Wilt thou then not be afraid of the power Rom. 13.3 And to speak all in a word The reason wherefore the fear of the Lord and the fear of the King are here joyned and enjoyned together is for an exegesis or exposition one of the other to shew that he that is truly Godly and fears the Lord is also a True Loyalist and fears the King and that he is only a True Loyalist and fears the King who is truly godly and fears the Lord True Godliness and Loyalty the fear of the Lord and the fear of the King like Hippocrates's Twins live and die together Godliness without Loyalty is not true but Pharisaical and Loyalty without godliness is only nominal false and adulterate Now as the fear of the Lord and the fear of the King is the same in kind though not in degree because the fear of the King is terminated in the fear of the Lord So it is meant not of any legal or servile fear derived from the lower spring of Nature which it would be if it were grounded only upon their Power But of a pure filial and Evangelical fear derived from the upper spring of grace grounded not only upon power but upon cordial love and duty As the true Godlilist fears to disobey and dishonour the Lord not legally only for the sake of his power but filially out of pure love as an obedient child fears a kind Father n Deut. 10.12 Gal. 4.7 Heb.
hence are justly condemned two sorts of men amongst us 1. Those that dare presume to stile themselves the Godly Party and yet refuse all Loyalty to their Prince That pretend very much to fear the Lord and yet are not afraid to dishonour their King And who are such but only our Pharisaical Puritans and Fanaticks Time was we know when those Godly-gulls and Holy-cheats made the deluded people of this Kingdom to believe that he did fear God the most who did the least honour his King that he was the most godly who would offer the most affronts and indignities to his Prince Nothing was counted with them a greater piece of Piety than to stir up the people against their Soveraign by raising jealousies and casting abroad rude and scandalous Pamphlets almost every day to libel and disgrace him Which as that Holy Martyr King Charles 1. Himself saith in his Divine meditations * ΕΙΚΩΠΒΑΣΙΛΙΚΗ that Golden Manual like sparks in great conflagrations did fly up and down to set all places on Fire Yea he was thought to be the most Religious who was the best Incendiary to set a well ordered Kingdom in a Flame Hist of Indepen Compleat Part. 1. p. 55. and could cheat the giddy multitude the most into Rebellion no Ambassador to him that was the greatest Herauld of War and like a Geneva Bull could roar out loudest from the Pulpit Up ye Fanaticks Arm Arm ye are the only Godly party who have as much right to Rob the King and his Loyal Subjects as the Israelites had to spoil the Egyptians g Exod. 3.22 all that you can find is your own But only you must not think that you like ravening Wolves can make a prey of their possessions unless you hide the designs of your pride and covetousness under Sheeps clothing h Mat. 7.15 If therefore you have any lingering mind after the wages of unrighteousness i 2 Pet. 2.15 as we know you have as any Balaams of us all then you must deal wisely k Exod. 1.10 imitate our Language and behaviour to the life know no other godliness but your espoused gain l 1 Tim. 6.5 and make Religion but a stalking Horse to Rebellion regard not the voice of Conscience lest it interrupt you but yet be sure to carry it always about you that it may be ready to further your sinister ends and proceedings with its outward shews and varnish Be ye as Hypocritical in raising a Rebellion against your King as ambitious Absalom was when he raised a conspiracy against his Father m 2 Sam. 15. though like David he be a man after Gods own heart yet pretend ye that there are some grievous abuses in Church and State which if you were made Rulers and Judges your integrity would quickly remedy that so your Godly party being strengthned by the stoln hearts of others you may accomplish your ambitious and covetous ends the more assuredly to the temporal ruin and downfal of your King and Country O! Tell this not in Gath nor publish it in the streets of Askalon lest the Daughters of Philistins rejoyce lest the Daughters of the uncircumcised triumph n 2 Sam. 1.20 For time was then too when these cursed Cains and Amalekites did all of them combine together and were not afraid to stretch forth united hands to destroy the Lords anointed o ver 14. And yet forsooth they pretended that it was out of fear to God to promote his Cause and his Glory Yea they thought they did God good service to kill their King and make him a glorious Martyr for God and his Country as Christ our Prince of peace foretold his Disciples of the like that was to happen unto them to make them stable in their persecutions p John 16.1 2 For as these Rebels did this Barbarous Villainous and unparallel'd act because they had no saving knowledge of God the Father and Christ God-man the Son q ver 3. So our Martyred Soveraign like King David in all his troubles though both had their failings demonstrated himself to be a true Disciple of Christ indeed for notwithstanding all the various modes whereby these proud and impudent wretches had him in great derision yet he declined not from Gods Law r Ps 119.51 But the guilty Consciences of these Parricides the true seed of Corah and his Complices two hundred and fifty Princes of the Assembly all of them Parliament men of their own Election ſ Numb 16. told them that the murder of their Soveraign was not enough to keep those Places Dignities and Power which before they had usurped from him unless they barred all his Heirs from succeeding Therefore though they consisted of two juntoes and were divided into two adverse Factions the one Presbyterians who to use their own distinction murdered the King in his Political Capacity and the other Independents who murdred him in his natural Yet they most firmly agreed in making an Act * Hist Independ Compleat Part 2. p. 140. p. 241. Part 4. p. 22. for the Dethroning of his Highness James Duke of York and all the Royal Family not sparing so much as the Kingly Office it self Especially therein they united themselves together against the next Heir to the Crown our now most gracious Lord and King as unanimously and as solemnly as those two deadly Enemies Herod and Pilate were made friends against Christ t Luk. 23.12 They hunted him from place to place for his life as Saul King David like a Partridge upon the Mountains u 1 Sam. 26.20 most inhumanely saying like the Husbandmen in the Parable w Luk. 20.14 this is the Heir come let us kill him that the inheritance may be ours Yet they had the impudence to pretend that all was but expedient for the good and welfare of the whole Nation the Glory of God the safety and liberty of the people Salus populi is the common pretence of all Rebels Caiaphas pretended the same for Crucifying Christ it is expedient saith he that one man die meaning Jesus and that the whole Nation perish not x John 11.50 And Cromwell too pretended the like for the murder of our Soveraign unless he die the whole nation must perish but as that which was pretended to be so much for the safety of the Jews brought a fearful destruction upon them so this which was pretended to be so much for the Glory of God and the Liberty of the People hath been seen by woeful experience for twelve years together to have been the very bane and ruin of the Nation When was there ever more slavery and bondage in the State And when more Anarchy and confusion in the Church Munster it self saw but the Prologue to our Tragedy But to maintain this their Usurpation they still persisted in their old Hypocritical zeal and re-inforced it too with such wonderful shews of godliness that if it were possible they
would have perswaded the very Elect themselves that they were really a Godly Party true fearers of God indeed y Mat. 24.24 the more they had a mind to dishonour the King the more they pretended to fear the Lord How many Pharisaical prayers and superstitious Preachings were made to devour the Possessions of all True Loyalists even to the houses of poor Widows and the Fatherless z Mat. 23.14 How many sad Countenances and Bulrush necks to trumpet out the praise of their Saintship And how many Hypocritical sighs and groans too to blow up all Royalty and Loyalty and cheat the people into Rebellion All which either more or less was evident in most but especially in Cook that Famous or rather Infamous Preacher sigher and groaner and in Cromwell too the Head of their Rebellion * Boscobel or the Compleat History of his Sacred Majesties most miraculous preservation after the Battel of Worcester 3 Sept. 1651. Part. 1. p. 18. who when at Worcester fight he had marched over Powick Bridge a considerable number of his men to fight against his King said in his Hypocritical way The Lord of Hosts be with you That so the poor ignorant and credulous Rabble who knew no other cause but their pay why they were gathered together any more than the followers of Demetrius a Acts 19.40 or those two hundred that followed Absolom out of Jerusalem in their simplicity b 2 Sam. 15.11 thinking that it was Gods cause which they were ingaged in might be the more animated in their Rebellion But it is no wonder that these Rebels and Whetstones of Rebellion should thus dishonour the King when as for all their specious pretences they were not afraid to dishonour the Lord himself not only indirectly through the sides of his Vicegerent but immediately and directly in himself for time was then also when they did most impudently prophane Gods Sanctuary the House of Prayer the place where his honour dwelleth c Ps 26.8 they set up the abomination of desolation in the Holy Place where it ought not to stand d Mat 24.15 Hist Independ Compleat Part. 1. p. 170. Sir William Brereton Colonel General for the Cheshire Forces having given him the Arch-Bishops House and Lands at Croiden with Cashobery and other Lands of the Lord Capels worth 2000 l. per an for service done and to be done against the King and Kingdom reformed the Chapel there into a Kitchin This was a goodly reformation fitting with his Stomach as well as his Religion But O. Cromwell * Hist Independ Compleat Part. 2. p. 34 35. in proportion to his sublimity therein went beyond him when he and his reformed St. Pauls from the Church of God to a Den of Thieves Stable of Horses and Brothel of Whores out of envy I suppose to the King because it was the Head and Royal Church of the Kingdom And to cover his Prophaneness he would most ridiculously say his Prayers amongst his Horses And Lambert and his crue did not come far behind him when he threatened to pluck down Churches for Edification as they actually did the Kings house at Holmby And I may add too what hereafter I shall have better occasion to speak of in their changing that they then also thought it a great piece of Reformation to dishonour God publickly not only by doing their Carnal and Worldly business in his Sanctuary but also by being most irreverently and unmannerly covered even before their betters in his Holy Ordinances And O! that I could not say that even now time is that this sin of Prophaneness is still extant in some too many amongst us which without all doubt plainly declares nothing more than that they are still infected with their old Common-Wealth principles They are apt to complain of the reliques of Popery because they want Wisdom to discern the precious from the vile e Jer. 15.19 But I wish we had not juster cause to complain of the reliques of Fanaticism there be too many dregs of it lye at the bottom of this Nation which if they should be once stirred before they be refined it is much to be feared that they would quickly discover themselves on the top We have Church Fanaticks as well as Church Papists amongst us You therefore that are infected with the gangrene of Fanaticism with the leven or doctrine of these Phanatical Scribes and Pharisees f Mat. 16.6 12. it is behoofeful that you be very careful to purge it out from your Consciences by a timely true and unfeigned repentance that you may not corrupt others with evil manners but become a new Lump your selves g 1 Cor. 5.7 to win and confirm those in the truth that want it h Luk. 22.32 As Doctor Lee Colonel Richard * Boscobel Or the Compleat Hist of his Sacred Majesties most miraculous preservation after the Battel of Worcester Part. 1. p. 16. Ingolsby who since his Conversion was created Knight of the Bath at his Majesties Coronation and other real Converts have done in the same reformation This is a thing not to be dallied with but to be seriously considered in time and the rather because evil habits are as hardly forsaken as easily taken unless you take it for a thing indifferent as some of your Predecessors have done whether you are for ever happy or miserable Luke-warm Christians partly Fanaticks and partly Loyalists and Conformists that like a trembling Needle between two Loadstones incline to both and neither are as loathsome to God as the Laodiceans i Revel 3.14 15 16. You have sometime taken an Oath to be constant to true Loyalty and Conformity and what will you not fear your Oaths k Ecclesiastes 8.2 O remember therefore from whence you are fallen repent and do the first Works that God may have nothing against you l Revel 2.4 5. You cannot complan of any want of means for your recovery and restauration You have the Scriptures where the same God that hath taught you to fear him hath also in the same breath taught you to fear and honour the King and what will you not believe him who is so much truth it self by nature that he cannot lye m Tit. 1.2 and there he hath also taught you that his worship cannot consist without honour nor the Churches of the Saints without peace and order And what should I mention what means you have also had from the examples of well ordered Churches both Clergy and Laity when as the King himself Gods Minister and Vicegerent your head and Soveraign hath not only established the same according to his Lords commandment but hath also taught you by his own pious example how to reverence Christ your Head by uncovering your heads in his Church Holy House or Sanctuary And what will ye be worse than all the World besides Regis ad exemplum totus componitur orbis The whole world strives who shall the most follow the example
a handful as it were and some of them disloyal too against a multitude 1. Therefore O ye Prophane and ungodly Loyalists though God forbid any such sad times should come again to try your Loyalty in yet it is behoofeful that you as well as those that call themselves the Godly Party purge out all your sins by a true timely and unfeigned repentance and holy resolutions of better obedience that your Hypocrisie and deception may also vanish as well as theirs Mat. 12.41 42. Unless you mean to have the very Gentiles rise in judgment against you for being under the light of Nature better Loyalists than you under the glorious light of the Gospel For all men are obliged even by Nature it self to venture their dearest blood for the safety of their King Our Saviour himself who came to fufil the Law of Moses and perfect the Law of Nature u Mat. 5.17 hath confirmed it for a never dying Maxim If my Kingdom saith he were of this World then would my Servants fight c. John 18.36 And no marvel that it should be thus for the King as he is Gods Vicegerent and our Supreme head and Governour is as the men of Israel said of King David worth ten thousand of us w 2 Sam. 18.3 yea more than us all the very light of the Nation x 2 Sam. 21.17 This proves that the King is Major Vniversis contrary to that false Childish Fanatical and Antimonarchical distinction that he is Major Singulis Minor Vniversis Be ye then as Loyal in your resolutions as you are in your professions and as careful of your Kings preservation as Abishai and the men of Israel were of King David's y 2 Sam. 21.17 Lest for your neglect of a duty of so high a concern the greatness of your Talent bring upon you a greater Curse than that of Meroz Luke 12.48 Curse ye Meroz said the Angel of the Lord Curse ye bitterly the inhabâ—â—â—nts thereof Because they came not to the help of the Lord to the help of the Lord against the Mighty Judges 5.23 2. Though no pretence at last shall excuse any Gainsaying and Rebellious people z Rom. 10.21 but all that despise dominion and speak evil of Dignities must without discrimination perish in the Gainsaying of Core a Jud. 8. to the 22. yet be ye wary how ye offer any occasion to your weaker brethren to be Revolters from their Loyalty or obstinate in their Fanaticism by mixing your Loyalty with prophaneness lest you aggravate your Torments in Hell by making your selves guilty of their sin and punishment as well as your own You have seen in or from our late times of Rebellion what confusion and destruction our Old prophane Loyalists brought upon their King and Country by shaming so good a Cause which they owned How they filled our Land like Rama with mourning by their Cursing and Cursed Oaths b Jer. 23.10 Mat. 2.18 even bitter mourning as the mourning of Hadadrimmon in the Valley of Megiddon c Zech. 12.11 Mal. 3.5 Ecclesiasticus 23.11 And finally what Aegyptian Bondage and darkness they enwrapped the whole Nation in both Church and State by moving Fanaticks as was pretended with their drunkenness and debauchery to extinguish the light of England In a word therefore take ye warning in time and follow their pernicious examples no more lest you find death in your Pots indeed d 2 Kings 4.40 the death of your Souls to all eternity e 1 Cor. 6.9 10. But manifest your Allegiance by adorning your Loyalty with holy lives answerable to your professions Tit. 2.10 that thereby you may both remove all objections and colours of Rebellion from any that watch for matter of advantage and exception against you and offer them as great an occasion to imbrace True Loyalty if they will accept it as they have from all True Loyalists if they were not wilfully blind and obstinate that so the more hearts being united to the Lord and the King we may get the more strength to resist our Enemies and the more securely enjoy Peace amongst our selves both in Church and State Now 2. As the True Loyalist when he is in the place of a True Conformist honours God not only with reverence but with his substance f Prov. 3.9 Mic. 4.13 so the True Conformist when he is in the place of a True Loyalist honours his King not only with due respect and esteem but also with maintenance The same man in one respect renders unto God the things which be Gods and in the other he renders unto Caesar the things which be Caesar's g Luk. 20.25 Prayer and thanksgiving he pays to God as his immediate Rents and dues Tythes and offerings mediately in his Stewards and Ministers But Tribute or Taxes c. he renders unto his King or Caesar in a more special manner as he is Gods Minister and Vicegerent and next under him his supreme Head and Governour Therefore it is very remarkable that our blessed Saviour who pay'd Tribute himself which his pretended Vicar refuses to do to shew the great necessity of this duty Dr. Boys upon the dominical Epistles and Gospels p. 163. never did any miracle about honour or money except this one of giving Tribute unto Caesar Mat. 17.27 The consideration of this moves the True Loyalist to pay his Tribute and Taxes c. to his King freely and voluntarily out of love and fear to God and his Commandments Whereas the Nominal Loyalist though he also pays Tribute and Taxes c. to his King as well as the True yet he pays them unwillingly and by constraint out of fear of the Kings authority and the Penal Laws of the Land But the True Loyalist I say considers that his King is Gods Minister and Vicegerent appointed by him for the good of his Church both as a rewarder for the praise of them that do well and as a revenger to execute his wrath upon them that do evil And therefore as the Apostle hath taught him h Rom. 13.3 4 5 6. he pays his Tribute and Taxes c. with all subjection not only for Wrath but also for Conscience-sake By this you may perceive that though the True Loyalist and the nominal agree in this that both of them pay Tribute and Taxes c. to their King yet in the mode and ends of their paying they differ as much as a servile fear and a filial yea a Humane fear and a Divine the fear of God and the fear of man How much then are Quakers and such Godly gulls to blame who thinking they do God good service in resisting the higher Powers chuse rather to suffer imprisonment or any affliction in the World than to pay any Tribute or Taxes c. at all And glory in it too and plead Conscience for the same as if God the jealousie of whose honour burneth like fire was the Author of Rebellion against
himself and his own Laws How great the judgment of these blasphemers and Rebels against the Lord and the King shall be I cannot determine because it is unspeakable St. Peter saith If the righteous scarcely be saved where shall the ungodly and sinner appear i 1 Pet. 4.18 Where then say I shall these appear That fall so far short of Nominal Loyalists that in Statu quo in the condition they are in fall far short of Heaven The nominal Loyalist hath something in him that is good more than his Essence or being his profession is good if his life were answerable but the profession of these is as Diametrically opposite to Religion as their Loyalty which consisteth only in Rebellion Moreover the nominal Loyalist though he pay his Tribute and Taxes c. only out of a servile fear yet by his outward conformity and obedience he declares himself to be a member within the Pale of the Church where he hath the means which God hath ordained to make him if he be not wanting to himself a True Christian and a True Loyalist in time And not only so but he also helps to preserve the publick peace and safety of the Nation whereby he peaceably enjoys many temporal blessings or at least keeps himself secure from temporal punishments as Ahab averted the temporal wrath of God by outwardly humbling himself k 1 Kings 21.29 But these Rebellious wretches are good for nothing they are no better than the very Heathens and Publicans l Mat 18.17 they are good neither for their Souls nor for their bodies they are Sots as well as sinners not only spiritual fools but natural and inconsiderate fools in the deepest Grain they not only excommunicate themselves from the ordinary means of True Loyalty and salvation and break peace and unity both in Church and State by their divisions but they also disturbe even their own quiet in this life by bringing punishments upon themselves by and for their Rebellion And how much are those Publicans and Tax-gatherers to blame too that make no more Conscience to empty the Kings Exchequer that they may fill their own Coffers or some ways or other build up themselves out of the ruins of the Kings Tribute than these Holy-cheats do to pay it Touch not mine Anointed m 1 Chron 16.22 is a prohibition to hurt the King not only in his Body but in his Estate too It is theft to steal the goods of any but to cheat and rob the King of his Tribute c. is a sin no less than Sacriledge For Tribute c. belongs to the King not as he is a person Civil but Sacred Anointed with Holy Oyl to be Gods Minister and Vicegerent n Rom. 13.4 5 6. And therefore to rob Gods Clergy of Tythes c. is also the cursed sin of Sacriledge because the High Priest the Representative of them all Rom. 11.16 was also Gods Anointed Anointed with Holy Oyl to his Sacred Function as well as the King Zech. 4.14 These are the two anointed ones or Sons of Oyl which stand by the Lord of the whole Earth This Targum expounds of Joshua and Zorobabel who were anointed the one for the Princely Government the other for the Priest-hood with the self-same Oyl o Numb 35.25 and accordingly God himself with relation to the days of Christ doth call this sort of theft Sacriledge Will a man rob God saith he yet he have robbed me but yet ye say wherein have we robbed thee 't is answered in Tythes and offerings Ye are cursed with a curse that is surely and greatly cursed for ye have robbed me even this whole Nation Mal. 3.8 9. 1 Cor. 9.14 'T is Sacriledge then the cursed and damnable sin of Sacriledge to rob God in the Ministers of his holy word and Sacraments But how much rather to rob God in the King his Minister and Vicegerent Surely if nearness of relation will make any distinction as touch not mine anointed goeth before do my Prophets no harm p 1 Chron. 16.22 it must needs be the greatest Sacriledge of all next to the robbing God in himself of his immediate Rents and dues of prayer and thanksgiving Render therefore to all their dues especially to God and Caesar Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour Rom. 13.7 But 3. and Lastly The falsehood and deceipt of the Solemn League and Covenant discovered as the true Loyalist is obedient to his King in paying of him Tribute and Taxes c. so also in all his other Laws and Ordinances he still considers that his King is appointed by God to be his Minister and Vicegerent for the External government of his Church and therefore out of love and fear to God and obedience to his Laws in serving of whom the people have only perfect liberty q James 1.19 2.12 2 Cor. 3.17 Rom. 8.21 he most freely sweareth fealty to him to be true to him and obedient And accordingly he rejoyceth when the Oath of Allegiance is imposed upon him and the whole Nation because it is for confirmation of Loyalty and subjection that thereby there may be an end of all strife and all both in Church and State may enjoy Peace the more securely r Heb. 6.16 17 In which respect saith Solomon I counsel thee to keep the Kings Commandment and that in regard of the Oath of God Å¿ Ecclesiastes 8.2 The True Loyalist though he would obey his Kings Commandment either actively or passively without an Oath his Conscience being bound before by the Law of God yet because God wills such an Oath for confirmaon of the lawless in outward obedience with the just and Loyal t 1 Tim. 1.9 he the more willingly takes and keeps it that so there may be an end of all strife for certainly he must be a notorious Rebel indeed that will not keep his Kings commandment in regard of his Oath if he had no other obligation for an Oath if it be only in such things which are not contrary to the will of God is so Sacred and obliging a thing that it bringeth the wrath and vengeance of God upon him that breaketh it u Joshua 9.20 Numb 5.21 and therefore saith Solomon it is a snare to the man who devoureth that which is holy to wit who taketh an holy Oath upon him and after vows to make enquiry w Pro. 20.25 to wit whether his Oath or Vow be any ways prejudicial to his Body or Estate or not x Ps 15.4 For which cause when Joshua and the Princes of the Congregation had made a Peace with the Gibeonites upon Oath they durst not break it though it were so disadvantagious that the Israelites murmured against them and their enemies had obtained the League by guile and craft y Joshua 9. and when King Saul in a battel against the Philistines had adjured the Israelites not to
eat any food until the evening c. they were no less careful to keep the Kings commandment in regard of their Oath for notwithstanding the rashness of the adjuration the greatness of their distress with hunger and confination and the greatness of their temptation too by the dropping of hony in a private wood Yet no man would put his hand to his mouth because they feared the Oath z 1 Sam. 14. Now if an Oath be so Sacred and blinding when it is only in things indifferent not contrary to the will of God How much rather is it Sacred and obliging when it is for confirmation of such holy things which the word of God hath before bound us to observe a Nehemiah 10.29 Let all be judge that have not shook hands with their rationality I am sure these obligations are more firm than Solomons threefold Cord which cannot quickly be broken b Ecclesiastes 4.12 But 2. If the Oath be rashly taken in such things that be contrary to the word of God I know then that there is none except he be more Infidel than the Devils themselves c James 2.19 but will readily acknowledge that it is absolutely unlawfull d Numb 30.5 8. and consequently the obligation to keep it as absolutely taken away Yea by the Law of contraposition if we will but allow Affirmatives and Negatives to include or suppose one another a man is as much obliged to break an unlawful Oath as he is to keep one that is lawful in all things according to the word of God because as he cannot keep an unlawful Oath without making his sin exceeding sinful so by breaking of it he manifesteth his repentance whereby he makes a re-entry into Covenant with God by a new stipulation How much then was Herod that Fox e Luke 13.32 to blame when he promised upon Oath to give the Daughter of Herodias for pleasing him in a Dance whatsoever she would ask and she being before instructed of her Mother said give me here John Baptist's head in a Charger For instead of putting her off by telling her that his Oath supposed only such requests as were lawful he added sin to sin for though the Hypocrite said He was exceeding sorry nevertheless for the Oaths sake as he pretended and them which sat with him at meat he commanded it to be given her f Mar. 14. Mar. 6. But how much more was Cromwell that Fox and his Park of Presbyterians and Independents to blame when to satisfie the having desire of Mrs. Avarice for pleasing them with a dance in the great Parlor of their large Consciences they bound themselves each to other by a Solemn yet damnable League and Covenant to destroy our Nation and her Religion and to root out all order and Government both in Church and State Herod played only the Tyrant but these were not only Tyrants but Usurpers too besides though they agreed with him in several circumstances of their cruelty and Hypocrisie yet they much out-ballanced him in the mode and hainousness of their Oath and Villany For whereas Herods Oath consisted only of a plain piece of cruelty against a single person their Covenant was taken for the destruction of a whole Kingdom and like the Turkish Alcoran consisted of a Hoch-poch of principles not only bad but some seemingly good too to cover the bad and their evil designs with the vail of Hypocrisie And accordingly herein it was notoriously contradictory to its self it pretended great Loyalty to preserve and defend the Kings Majesties Person and authority and withal to extirpate Episcopacy and Church Government Which could not possibly be without destroying the Kings Authority because they were upheld by the Kings Authority This was so evident that they preceived it themselves and therefore were resolved to contradict themselves further and also destroy the Kings Majesties person too The Presbyterians Preacht him upon the block and the Independents beheaded him and the whole Nation And accordingly when it had once strengthened them the end for which it was taken by tying the Populacy fast to their parties under the terrour of perjury then they quickly * Hist Independ Compleat Part. 1. p. 139. cast it aside and called it an Almanack out of date Yea and punished too many for attempting to keep it And no marvel for their Covenant which they had so rashly and unadvisedly taken pretended so much for the honour and happiness of the Kings Majesty and his Posterity that they saw they could not possibly keep it without its contradicting them in their pulling down of Monarchy and the establishing of their Oligarchy or Tyranny For * Hist Independ Compleat Part 1. p. 113. which cause their Grandees that they might also the better hinder their Vote that they would not alter the ancient form of Government by King Lords and Commons from taking effect caused the Antimonarchical book written by Parsons the Jesuit 1524. under the feigned name of Doleman to be published though they knew it was condemned by Act of Parliament 35 Eliz. But it is no wonder that they should not care for former Acts of Parliment when as they did so lightly esteem of their own as well as of their National Covenant Wherein though they also pretended to be great Reformers from Popish superstition yet you see as the same Author observes that they can joyn interests with France Doctrine with the Jesuits to carry on their design and reduce us to the condition of French Peasants and Slaves under the Kingdom of the Saints And the truth is though the greatest part might do what they did not out of malice but rather as our Martyred Soveraign charitably speaks of them in his ΕΙΚΩΠΒΑΣΙΛΙΚΗ out of misapprehension of things or misinformation yet it is notorious that most of the Chief and Heads of them acted against their own knowledge and Conscience no less than Herod did in beheading of John the Baptist for as Herod knew and acknowledged that John was a just man and an holy and had done nothing worthy of death but only a spleen he had against him for telling him that it was not lawful for him to have his Brothers Wife whom he had married So these Covenanters knew not only that they had bound themselves by a solemn Oath with hands lifted up to the most high God to preserve and defend the King but also that he was so just a man an holy that they could find nothing of any moment to stuf out their black charge against him They knew that he comported * Hist Indedend Compleat Part 2. p. 218. himself in his afflictions with such admired temper prudence and constancy that many even of his engaged Enemies themselves became his Converts thereby speaking Panegyricks in his praise Particularly Harry †Hist Independ Compleat Part 2. p. 15. Martyn making a speech in the House upon the Debate touching Kingly Government whether a King or no King gives
under Heaven given among men whereby we must be saved e Acts 4.12 And St. John saith He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the Wrath of God abideth on him f John 3.36 17.3 Heb. 2.3 1 John 5.10 O therefore as you tender your everlasting Peace delay no longer to kiss the Son of God Christ Jesus our only Lord and Saviour g Psal 2.12 not with a Judas's kiss to betray him h Mat. 26.48 but with the mouth of Faith and obedience in token of homage i 1 Sam. 10.1 that he was Anointed to be your Lord and King by God the Father k Psa 89.27 Revel 1.5 Phil. 2.8 9. lest by your infidelity ye perish from the Way the Truth and the Life l John 14.6 And you O Christian Kings that are already established in the Faith and imbrace Christ and his Gospel the only means of your Salvation accomplish ye the end of your Ordination be ye true defenders of the Faith and Nursing Fathers to the Church that Christ may defend you from your enemies and nurse you in your Kingdoms manifest your wisdom by scattering the wicked in judgment and bringing the Wheel over the ungodly that the Lord may establish your Thrones in righteousness m Pro. 20.8 26. 25.5 Let Christ rule in your hearts by Faith n Ephes 3.17 Col. 3.15 that you may rule his people the more faithfully Pay ye True Loyalty and subjection to Christ your Lord and Master that your Subjects may the more chearfully pay you yours In a word have a care of increasing your accounts by negligence in your charge o Luk. 12.48 But crown your Sacred Office with Christian examples that at last you may exchange your corruptible Crowns for Crowns of glory But Lastly we must not forget that if a King should be wanting in his duty to fear the Lord yet our duty is nevertheless to fear the King let him be what he will that can be no excuse to us we must not forsake the Lord for his sake but still be subject unto him for the Lords sake Wickedness in a King may bring destruction upon himself but we know from what hath been said before that it can be no plea for Rebellion Yea suppose a King should be a notorious enemy not only to the Lord but to our selves too yet for all that we must not Rebel but still be subject and obedient David a man after Gods own heart when he was a Subject to King Saul that remarkable Tyrant and Rebel against God gives us in this a very fair example for when the evil spirit of King Saul rose up against him and that so violently that he sought to smite him even to the Wall with his Javelin and though afterwards he declared his malice to be as great as Davids innocency both by hunting him from place to place like a Partridge upon the Mountains and devising all the ways he could besides to take away his life p 1 Sam. 19.9 10 c. yet when he had him at his mercy even at such times when he came to attach him q 1 Sam. 24. c. 26. he would by no means Rebel lift up his hand or his heel against him no nor suffer those that were about him to do it though they much incited him thereunto alledging that the day was come in the which the Lord said he would deliver his enemy into his hand But alas they savoured not the things that be of God r Mat. 16.23 the Lord delivered him into his hand not that he should kill him but only to try his Loyalty whether he would kill him or not and so the words following interpret it that thou mayest do to him as it shall seem good unto thee Å¿ 1 Sam. 24.4 5. And so accordingly he proved himself a True Loyalist indeed the more he feared the Lord the more he feared the King he cut off but the skirt of Sauls Robe and his heart smote him much less durst he kill him t Psal 4.4 Satan for all his great policy could not prevail with him to do that he said unto hismen The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the Anointed of the Lord With these words David staid his servants and suffered them not to rise against Saul u 1 Sam. 24.5 6 7. And when Abishai for the same reason would have killed him in the Wilderness of Ziph David was astonished at his boldness and impudency and forbad him with great indignation saying Who can stretch forth his hand against the Lords Anointed and be guiltless w 1 Sam. 26. But behold instead of satisfying a revengeful nature upon his enemy he so pacified his wrath by yielding that he even inforced tears from his eyes x 1 Sam. 24.16 17 c. made him promise him that he would do him no more harm yea confess his own folly and bless him y 1 Sam. 26.21 c. This is so exactly according to what his Son Solomon hath taught us Ecclesiastes 10.4 that he may seem to have borrowed his Wisdom and Counsel therein from this very story the words are these If the Spirit of the Ruler rise up against thee leave not thy place for yielding pacifieth great offences If the Spirit of thy Ruler rise up against thee let it be for what cause it will yet for all that thou must not leave thy place and rebel to make him yield by constraint but keep thy order and station still z 1 Cor. 7.20 24. and endeavour to pacifie him by yielding This is the duty of us all how great then is the sin of them that leave their places and rise up against their Ruler when his spirit is calm and sedate and by their Rebellion inforce him aftewards to rise up against them and yet refuse to pacifie him by yielding though themselves have been the cause of his provocation Fanaticks themselves may be Judge but withal let them repent lest by their pride and obstinacy they also provoke Gods anger against them And in a word let us all be as careful always to discharge out duty to the Lord and the King that we may not make our selves for ever miserable by Rebellion but that as Kings on Earth dye like men so we in heaven may live like Kings a Psal 82.7 Revel 5.10 Part II. NOw Secondly that we may obtain this heavenly and Royal inheritance of the True Loyalist and avoid the everlasting perdition of Rebels Solomon also gives us a seasonable caution to meddle not with them that are given to change for by Changers here are meant Rebels such as neither fear the Lord nor the King but under an hypocritical pretence of being great Zelots in Religion pride themselves in nothing more
therefore of making any your familiar friend but them that truly fear the Lord and the King with them otherwise as in prudence we can unless it be to reprove them lest by their good words and fair speeches they at length deceive us as they themselves are deceived o Rom. 16.18 2 Tim. 3.13 turn our hearts from fearing the Lord and the King decoy us into their Faction under the pretence of a godly party and so make our folly in stirring up strife and contention as manifest to the world as their own Whence Solomon also telleth us that it is an honour for a man to cease from strife But every fool will be medling p Pro. 20.3 The effect for the cause It is an honour for a man to cease from such Changers and changing because that cannot be without strife and contention with whom to meddle is therefore a great argument of folly as it is in them to be given to change q Prov. 10.23 They are such Sots as well as sinners that Changelings themselves whom the world counts fools in the deepest grain do seem to take their name from them I know some will tell you that Changelings are so called from children being changed by Fairies in the time of Popery but that at the best is but a vulgar error or an Old Wives story It is more likely that Changelings to demonstrate the greatness of their folly and childishness do borrow their name from these Changers that are given to change because they resemble them so much in natural folly and childishness And accordingly the Apostle compares those that meddle with them which is in effect the same as to be given to change to Children tossed to and fro and carried about with every wind of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive r Eph. 4.14 And semblably too St. James to shew their weakness and great want of wisdom compares them to Water than which there is nothing less apt to keep its bounds he that wavereth saith he is like a wave of the Sea driven with the wind and tossed ſ James 1.6 yea a double-minded man saith he is unstable in all his ways t Vers 8. Sith then a man cannot meddle with these Changers without betraying much weakness folly and childishness ye a madness in stirring up the fire of contention about his ears till his own peace and honour be consumed in the flame we ought in prudence to be so much the more wary how we meddle with them any more especially when as they lie in wait to beguile unstable souls as the Serpent beguiled Eve through his subtilty u 2 Cor. 11.3 that they make them as cursed children as themselves w 2 Pet. 2.14 Ye cannot be too wary of them they will compass Sea and Land to make one Proselyte and when he is made they make him if it were possible twofold more the child of Hell than themselves x Mat. 23.15 Yea they will use all means both fair and foul to win you to their party sometimes they will speak great swelling words of vanity y 2 Pet. 2.18 and sometimes again they will flatter you with their deceitful tongue z Psal 52.4 But believe them not for it is but to devour you and make your end as woful as their own a Prov. 26.25 28. They will promise you as great honour and preferment as Balack did Balaam b Numb 22.37 if you will but joyn with them in defying and working mischief against the True Loyalist but yet I say believe them not for it is but to Curse you with as much shame and confusion as they are blessed with true praise that fear the Lord and the King And finally if nothing will serve the turn they have one pretence still in reserve which they think will never fail them their greatest Decoy to Rebellion they will tell you with much confidence and boasting that they are Custodes Libertatis Angliae Keepers of the Liberty of England and if you will be sure to meddle or have a hand with them in their changing you shall not fail to be made partakers thereof and have as much liberty as you can possibly wish or desire Whenas behold O ye Fanaticks even some of you your selves have seen by woful experience that it is but the easilier to overcome you and bring you under the greater slavery and bondage Ye therefore beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saith Hesiod in his Book Opera Dies even a Fool will bewise when by his suffering he hath felt his folly What fools then must they needs be whom experience it self cannot teach wisdom seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastness c 2 Pet. 3.17 This caution of the Wisemans to meddle not with them that are given to change is a duty you see of no small concern when as Gods will is to have it fastened in our memories with so many a precept We must therefore follow what the Wiseman again adviseth us unto meddle not with him that flattereth or enticeth with his lips d Prov. 20.19 And the Apostles Counsel is no less to be observed He doth pour out his very bowels in this respect Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them e Rom. 16.17 'T is true Changes Divisions and Offences must needs come God that changeth not sometimes changeth the times and the seasons he sometimes removeth Kings and sometimes setteth up Kings f Dan. 2.21 Ecclesiastes 3. To what end for the punishment of a sinful Nation for the tryal and probation of the True Loyalist and for the manifestation of his own supreme power and authority yet ye must have a special care that ye be not any Authors of or in them for there is a woe pronounced by our Saviour unto him through whom they come g Mat. 18.7 Luke 17.1 O therefore stand to your Principles be ye stedfast in the faith let the times change as they will yet be sure to have no hand in them But know the right way of your Salvation and be unmovable therein as constant as a Die which ever falls upon a firm basis Gad no more about to change your ways lest God bring you again into Egypt and change your glory into shame h Jer. 2.26 Let not the Papists beguile you of your reward in their voluntary humility and worshipping of Angels i Col. 2.18 nor the Fanaticks with their Satanical and Parisaical delusions But in as much as they have only a form of godliness and deny the power thereof both in their lives and doctrine from such turn away And in all your passage through the Waves of this troublesome World swim ye directly between