in all the Earth This is the means whereby thou mayst come to have thy Son a crowned King and thy Daughter a crowned Queen in glory Follow the Gospel with thy prayers into America How do the fields there begin to look white to the Harvest how doth the Kingdom of Heaven begin there by the native Indians to suffer violence God grant the event may never be the taking the Gospel from us where too many seem weary of the Scripture Ordinances Duties c. and loath the Manna to give it to them How doth the Gospels success there rejoyce us especially if they be posterity of the Iews as many affirm that they are 9. The next Use is for Tryal It 's dangerous laying claim to Kingdoms when men have no good Title Our Chronicles * Straw Cade Tiler c. Kings are afraid of times Herod the great put to death 14000 infants as Josephus writes with intent to have killed the King of the Jews and did slay His three sons Alexander Aristobulâ—â—s Antipatoâ— His virtuous wife Mariaâ—â—ne for fear of losing His Kingdom Zec. 14. 20 afford many instances hereof and what it cost them in the end and is it nothing to claim a Kingdom of Heaven without title 1. Art thou spiritually anointed as we have said Psal 105. 15. 1 Joh. 2. 27. Oyl 1. Softens 2. Heals 3. That Oyl wherewith Kings were anointed had a sweet perfume c. So 1. Is thy heart softened doth grace sink as oyl Psa 109. 18. into thy heart or hast thou onely swimming notions in thy head or some outside reformation onely The Soul was first in sinning in converting in resurrection doth grace pierce thither is thy heart sincere in what thou dost A godly man hath an imbred gradual partial unwilling bemoaned hardness of heart which he complains of groans under Isa 63. 17. but not a total wilful unsensible hardness which ruines Zec. 7. 12. 2. Art thou healed in some measure from the raigning and damning power of sin Rom. 7. ult 3. Is thy life more sweet and savory thy speeches practices Is Holiness written upon them 2. Is thy minde princely set upon things above Col. 3 1. like Daniels windows towards Jerusalem It is not for you said Cleopatra to M. Antony to fish for gudgeons but for Castles and Kingdoms Are our mindes altogether set on and drowned in the Earth are we terrigenae fâ—atres inhabitants of the Earth Rev. 12. 12. opposed to the dwellers in Heaven whose names are written in the Earth Jer. 17. 13 and like Domitian follow catching of Flies Sure then we yet are not spiritual Princes for if such our mindes would run upon our Fathâ—r Mother Country House and Brethren above 3. Hast thou got a princely conquest over thy lusts so that they reign not over thee and that as well over that inside and spiritual wickedness which is perhaps minoris infamiae but majoris reatus as well as visible and shameful transgressions which fear or shame may restrain though the root of the matter be still within as unmortified as before A godly man is like Brutus his staff Cujus intus solidum aurum corneo valebatur cortice gold within and horn without or like the Ark gold within goats hair without c. I should have given you more evidences of spiritual Princes and of Gods hidden ones Psal 83. 3. their title to a Kingdom as also more Uses and a third Doctrine yet remains behind But the glass hath over-run me and I have learned from Luther Cum vides attentissime audire populum conclude c. When thou seest thine Hearers saith he most attentive then conclude eo alacriores redibunt so they will return more cheerfully the next time I add no more therefore but only conclude as Cyril doth his preface to his Catechism Meum est docere vestrum auscultare Dei proficere Paul may plant and Apollos water and now the great God give the increase FINIS
c. but were bound to tarry and witness the truth of God Others though very godly thought they might not with a good Conscience stay but should be wilfully accâ—ssary to their own death as Fox Juel Knox c. and when those godly men that fled did return some approved Church Government by Bishops others could not some conformed to the Ceremonies established others durst not yet many of both Opinions agreed in Grace and Glory Yea even Bishop Andrews could say in his Epistle to P. Moulin concerning those Churches that had not Bishops nor owned that Government Ferreus sit qui salutem eis neget nos non â—â—mus illâ— ferrei and yet alas in matters of smaller moment Sâ—udâ—um partium is magna pars studiorum You may through Gods blessing much conduce to a happy union however God will reward you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a journey took Polycarp anno Christi 157. to reconcile that frivolous brabble 'twixt Romans and Asians about keeping Easter Where strife and contention is there is confusion and every evil work Jam. 3. 16. But where godly amity and unity amongst brethren there the Lord commands his blessing and life for evermore Psal 133. Let me call to minde one remarkable victory to this purpose About ninety years ago when Mary Queen of Scots Widow to James the fifth King of Scotland and Grandmother to King James of Great Britain would have forcibly established Popery in Scotland and had secretly received divers French into Leith for that end and garrisoned that place with them she was opposed by the Protestants in Scotland who being too weak prevailed with Queen Elizabeth to ayd them she sent over the Duke of Norfolk with an Army to assist the Scots the English with the Scottish Protestants layd siege to Leith from whence the French and the Queens Popish party of Scots sallied out and slew divers both English and Scotch and layd their dead bodies naked upon the top of their Works in the hot moneth of June anno 1560. against the Sun The Queen of Scots looked out of her window upon the Dead Bodies and said Yonder is the goodliest Tapestry that ever my eyes beheld I would the whole fields hereabouts were strawed with the same stuff After which words she shortly fell sick and dyed and the Popish party besieged in Leith were forced to yeeld and depart Scotland was quieted and the Truth of Religion hereby there established but ere our Army returned home it was desired that there might be a solemn Day of Thanksgiving to God kept at Giles's Church in Edinburgh in July 1560. where one prayer was then solemnly put up to Heaven and recorded in Scotland in perpetuam â—ei memoriam part whereof was in these words O Lord whereas thou hast made our Confederates of England instruments to set us at this liberty and to whom in thy Name we have promised mutual faith again let us never fall into that unkindness O Lord that either we declare our selves unthankful to them or Profaners of thy holy Name but confound O Lord the counsels of those that go about to break that most godly League contracted in thy name and retain thou us so firmly together by thy holy Spirit that Satan never have any power to set us again at variance or discord I add no more but fiat Amen and Amen c. 6. As I heartily beg of God for you and us that never any iniquity may be established by a Law so would I beg that our Laws may be so framed according to Gods holy Word suitable wherto something is begun h I leave it to Your Honors to judg whether one Post in a weeke which needs not travel on the Lords day at all when no Case of necessity or extraordinary was not better then two who travel every Lords day all the day constantly for Lords-Day and against Adultery Incest Swearing c. as might cause our Lawyers and others more to read and study the Scriptures therein to know more fully and clearly the Law of our Land as Eleutherius long since wrote to K. Lucius but herein I submit as is meet to Your and the honorable Senates grave and wise Judgments humbly craving your pardon for this tediousness and bold Dedication I shall not fail right honorable Sir to bow my knees unto the God and Father of our Lord Jesus Christ for you and the Heads of our Tribes that our onely wise and good God would give you a true sight of and repentance for what is amiss for I know you are far from i Bishop of Lichfield and Coventry Bishop Overton his minde who accused a faithful Minister k Mr Hugh Clark Vicar of Woolston in Warwickshire within his Diocess of Treason and committed him to Warwick Gaol for praying before his Sermon for Queen Elizabeth That God would forgive her her sins You are not such strangers to your own hearts and actions as Cardinal Bellarmine who could not finde any sin to confess save one or two in his youth I shall lap you round about in my poor prayers that God would more and more discover unto you his minde and work make you all spiritual Princes to Jesus Christ guide bless and carry you through in Gods work and for the Publique in such a manner as you may not onely do his work but have a share and comfort in it I add no more but Doctor Hollands Farewel which he used when he took his leave of the Fellows of Exeter Colledg in Oxford where he was Principal Commendo te dilectioni Dei odio Papatus omnisque superstitionis and humbly and heartily subscribe my self Your Honors most obliged and faithful Servant in the Service of God and the Publique JOHN SHAWE The Princes Royal OR A Sermon preached at the Minster in YORK on the Lords-Day morning in the Assize week March 24. 1650. Upon that Text PSALM 45. Vers 16. In stead of thy fathers shall be thy children whom thou mayst make Princes in all the Earth FOr the matter of this Psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of Loves for the end of it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct saith the title of this Psalm Some think Psalmorum liber quaecunque utilia sunt ex omnibus continet said Basil and so Augustin The Book of the Psalms is a store-house of all holy Truths in other books severally dispersed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth lillies points out the matter of the Psalm viz. the love 'twixt Christ and his Church who both are compared to lillies Cant. 2. 1 2. At marriages especially of great persons they used to have Epithalamial songs sung the principal matter whereof was the commendation of the Bridegroom and the Bride suitable hereto the Holy Ghost endites whosoever was the pen-man a divine Epithalamial Psalm relating to and setting forth nextly and immediately in the letter and shadow
time of their sickness they should not dare to name in their Hearing that terrible word Death How did the fear of Death keep theâ—e great men in a continual bondage but fear not to go down to the grave Gen. 46. 3 for thy Husband hath gone and sweetened the way because death cannot break this match and after death at Judgment because when the world is on flaming fire our Husband is our Judg at death we go but to our Husband to his Father and our Father Joh. 20. 17 Isai 54. 5. Tollitur mors non né sit sed né obsit 4. This is a great honor to the Saints Psal 149. 9. to be a Kings Spouse Vxor fulget radiis mariti If a woman marry with a Knight she is a Lady if with an Earl she is a Countess if with a King she is a Queen If poor Ruth marry Boaz she is Lady of Bhthlehem-Judah If Esther with Ahashuerus she is a Queen of vast dominions 5. Comfort to us against many Crossâ—s and Afflictions here A wife that hath many crosses yet this bears up her heart I thank God I have a loving and kinde Husband Or if she hath but a bad Husband on Earth yet I have a kinde tender rich Husband in Heaven It 's said of Rubenius Celer when he was dying being asked what Motto he would have on his Grave-stone he answered onely this That I have lived with my Wife fourty three years and eight moneths and to this hour we never once fell out Mr Fox in the Book of Martyrs tells of a godly man who lived at Clarkennel in the days of Queen Mary who was marvelous tender over and loving and kinde to his wife yet she accused him to the Popish Priests whereupon he was apprehended for speaking against Popery in his Family and after he was through Gods mercy deliverâ—d she did a second time accuse him that he would not go to the Mass and that he spoke against the Pope and their Idolatry whereupon he was again apprehended imprisoned This Assizes was a man condemned for poysoning a loving wife in the Stocks in Lollards Tower cruelly used first one arm and leg in the Stocks and then another and his childe whipt to death and after the woman went mad but Christ is a marvelous kinde and tender Husband 6. Fear not want if marryed to Christ the Heir of all Hebr. 1. 3. Psal 23. 1. for with him came all things else Rom. 8. 32. Deus meus omnia The second Vse of Exhortation 1. Entertain no Suitors now thou art marryed no adulterous Vse 2 love cut off right hand foot eye When a woman is Therefore the Husband called the covering of her eyes Gen. 20. 16. Isai 30. 22. marryed she now entertains no more Suitors but quiets her heart in her Husband So say we to all these cursed tempting lusts I am now marryed away begone Ego non sum ego 2. Long for Christ if absent How do Wives long for their Husbands return though poor sinful men so you breathe after Christ in Heaven see the Church Cant. 5. How welcom is he that brings news to a Mariners Wife We espy your Husband coming yonder c. 3. Obey Christ not as a Slave but as a Wife from a principle of love It 's true in Gods eyes quod cor non facit non fit If no love no life But obey Christ as a Wife 1. In one place as well as another 2. From and with the heart Rom. 6. 17. 3. For Conscience sake to Gods Ordinance Say to Satan I am not mine own I will ask my Husband 4. Submit thy minde and will to Christs Judgment and Will Thou thinkest this or that best but he is onely wise take his advice 4. If Christ suffer in any of his servants pity and help them When King Edward was shot with an envenomed Dart his Queen suck'd out the poyson with her mouth when no other way was found to cure him 5. Bless Christ and thank him that would vouchsafe to 1 Sam. 25. 41. See Abigails deep complement sue to or match with thee whom he might have made a firebrand who hadst said him nay often 6. Forsake all for him Rebecca will leave Father Mother all to go to Isaac and Rachel for Jacob leaves Laban and her Countrey c. Gen. 2. 24. The 3. Vse is for triall art thou married to Christ â— Doest thou know him with a tasting experimentall knowledge Phil. 3. 9. she is but a light huswife who will cast her self on any whom she knowes not 2. Doest thou love his person and not his portion onely Doest thou love him for himself 3. Doest thou love him above all others long for him when absent 4. Art thou sorry that thou didst put him off long say him nay so often 5. As Christ bought and paid for thee more then thou art worth so he changeth thee when married Moses married an Ethiopian and she continued her hue when married David bought Sauls daughter and paid more then she was worth she continued surly but Christ changeth those whom he marries new hearts new lives Ezek. 36. 26. Holy Mr. Dod being asked why he preaching to some Gentlewomen that used naked * Tertullian would have called these Pudor ostentatitiae Virginitatis How may the Americans shame us for there the native Indians in New-England since the Gospell came to them have made a Law that every one that goeth with naked breasts shall pay five shillings breasts â—ain dresse c. did noâ— sharply reprove them for it and perswade them to leave them he answered I will first labour to get Christ into their hearts and then they will easily and quickly leave these of themselves 6. If married thou hast lost thy own name so do Virgins when marry and are called after their husband so Paul not I but Christ in me Gal. 2. 20. I go not out in my name in my strength for my ends but as the ancient Martyr said my name ends hopes wayes are all called Christian All those those who are borne again of Christ they 2. Observ are Princes whether they dwell in all the earth in any County City Town or Village so many godly men there so many Princes there Rev. 1. 6. He hath made us Kings and Priests to God and his Father c. Rev. 5. 10. And hath made us unto our God Kings and Priests and we shall reigne on the earth 1 Pet. 2. 9. But ye are a chosen generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom of Priests Exo. 19. 6. The righteous are Kings many righteous men saith Matthew c. 13. 17. many Kings have desired c. saith Luke c. 10. 24. There are two things which I would do ere I can clearly apply it 1. Shew you what kind of Princes all the people of God are 2. Wherein their Princeship or Kingship consists 1. Godly men as such are not temporall but spirituall Princes as Christ's so
eating of that bunch of Grapes his fellow-Soldiers chid him saying He ought then to minde somewhat else To whom he said I beseech you Sirs do not envy me my Grapes they will cost me dear you would be loath to have them at my rate So do not you envy nor murmur at wicked men alass when the reckoning comes you would be loath to have their sweet bits at their rate 4. Carry noble mindes of Princes Though Kings are served by the plough yet their minds are taken up with higher Eccles 5 5 matters of State It is written of our King Edward that he had a burning desire to go to the holy Land Zechar. 2. 12. for so they called the Land of Canaan though now I think there is no Land more unholy but being prevented by death he charged his Son to carry his heart thither So though we be below and trade and meddle in things here below yet let our hearts and affections be above Though we have our Commoration on Earth let us have our Conversation in Heaven Phil. 3. 20. which is a sure evidence that we are risen again already Col. 3. 1 2. 5. Let us keep company with Princes even godly men Would it not be a great shame to see the honorable Judges of Assize go off the Bench leave the Society of the Justices and Gentry of the Country and onely keep company with the Prisoners at the Bar Sheep and Wolves Princes and base Peasants have small converse together Have no fellowship with the unfruitful works of darkness Eph. 5. 11. 6. If you are Princes contend not for every toy Regium est malé audire quum bené feceris Jesus Christ is Prince of Life Acts 23. 15. Prince of Peace Isai 9. 6. Prince of the Kings of the Earth Dan. 8. 25. Rev. 1. 5. and he hath made us great Princes and shall we contend for every quarrel 1 Cor. 6. 1. to 7. It 's reported of Judg Dyer that when any petty Controversies came before him especially of poor men he used to say That either the parties were wilful or their neighbors uncharitable 7. In the cause and way of God go on undauntedly and with princely courage yea both in doing and suffering for Christ And here give me leave to apply it more particularly and 1. To you my Lords whom God hath been pleased to call to these publique places and that you may go on undauntedly for God and your Country Look 1. That your principles be sound and upright else however you judg men now yet poor men will judg you another day when all the Saints shal judg the world 2. Look you be upright in your ways uprightness hath boldness do not steer your course according to friends or foes or mens corrupt humors It 's said of Baldwin the French Lawyer that he had Religionem Ephemeram every day a new Religion but constant to none Beza and therefore saith Beza he became Deo hominibusque quos toties fefellerat invisus Some of you have read of a very great Courtier of this Land who was a great Favorite to King Henry the eighth a Papist to King Edward the sixth a Protestant to Queen Mary a Papist to Queen Elizabeth a Protestant and kept both great favor and places being asked how he could do so he answered I always imitated L. Pawlet the Willow and not the Oak was ready to bow and bend to the lusts of great men and humors of the Times as one not tyed to John Baptists Conscience but giving elbow-room to Jeroboams policy c. I can tell you of a Judg God ever deliver you from his steps that raised a most strange conclusion from honest Premisses I mean Pilate Luk. 23. 14 15 16. who saith concerning Christ I have examined him and found no fault in this man therefore I will chastise him Unjust Judg nay therefore chastise him not Or as it is related by John cap. 19. 6. I finde no fault in him therefore take ye him and crucifie him nay rather ought he to rescue and deliver him Epaminondas a Heathen man being poor and tempted with great presents used to say if the cause was good he would do it without a bribe because it was good if bad not for a world 3. Look your ends be right the Devil knows that that is a prevailing temptation wherewith he thought to have undone Job when all other shafts failed doth Job serve God for nought Job 1. 9. as if he had some by-ends in it This undid Jehu who executed judgment severely on the house of Ahab which God commanded and yet God revenged all that very blood upon Jehu's house Hos 1. 4. because of Jehu's by-end in the work Secondly A word to you Right worshipful and worthy 2. Take heed lest any of you favor drunken Alehouses to uphold your Rents price of Corn or Your Clerks fee◠Holy Mr Fenner saith that he heard a Clerk of the Assizes say that he was glad there were so many rogues because he got more money Justices of peace I pray you pull out the beams out of your own eyes first be not you guilty of those vices which you ought to punish in others so shall you go on with courage You see at these Assizes divers devouring Wolves arraigned would you pursue them to their den you should finde most of this to spring from and be hatched at debuched Alehouses I pray you know neither friend or soe Justice is pictured blinde as to mens persons but quick-sighted in causes Shall I punish my friend for whom such a one speaks an old servant to my Father to my Wife Son c. No nor your foe neither With all my heart spare your friend but punish the Malefactor Teach men in your Ridings and Sessions that Norman distinction that William the first taught an * Odo brother to K. William Earl of Kent and Bishop of Bayeux in Normandy Earl of Kent whom the King would punish for his foul misdemeanors the Earl being also Bishop of Bayeux in France pleaded he did not do the fault as he was Earl but as he was Bishop and so then not under the temporal Jurisdiction To whom the King replyed neither do I punish you as a Bishop but as an Earl however the party was punished spare your friend yea and your foe also if you will but punish the Malefactor 3. To you Gentlemen of the long robe to whom I spake freely 3. Britania rediviva yet truly here the last Assizes and therefore no more now but this plead now as you may with courage stand up at last and have Christ plead your cause I do not say when or while causes are dark and doubtful but when it clearly and plainly appears that the cause is untrue and unjust Do not do your best or worst to colour it over and to cause unjustice to be done or else it shall not want your furtherance Think not that this is enough