IT is not unknown to you (I ſuppoſe) why we are here ſo ſolemnly conveened at this time, our duty to God, our duty to our Soveraigne, our duty to our Country, our duty to thoſe amongſt whom we live for the time, and and generally to the whole Chriſtian World, the duty we owe to our ſelves if we would be accounted loyal, faithful, and honeſt Subjects, all calls aloud upon us, this day to contribute our indeavours for the ſolemnization of it, and that in regard of that much longed for action, this day with ſo great Triumphs, and acclamations performed, the Coronation of His Majeſtie, the happie effects whereof, I hope ſhall indure ſo long as time ſhall laſt. A long and a dark night of confuſions, and horrible oppreſſions, when there was no King in our Iſraëll, every man doing what ſeemed good in his own eyes, hath ſore broken and affrighted us, and who is there that had the leaſt ſpark of loyalty in his breaſt, and any ſenſe of Religion, that did not ſee the horrour of it? Now may we ſing, the night ſhaddows are blown away, the day appeareth, and the Beaſts of prey are retired to their dens, where I hope they ſhall not long lodge in ſecuritie, yea the Sun is riſen, and is going on towards the mid-day; doe we not begin to feel his heate? And is there not much more good laid up for us, which we may warrantably expect, if we will carry our ſelves as Chriſtian and Loyal Subjects? Well then ſeeing all (next to Gods moſt free, and undeſerved favour) flows from the happy Reſtauration of our King to that which alwaies in regard of birth, and a moſt juſt, free, and abſolute title of Inheritance was, (even in the worſt of times) his; hath God (I ſay again) bleſſed and honoured us with a King, and ſet the Royal Diademe this day upon his ſacred Head? have we not then reaſon, to bleſs God for it, to rejoyce in this day which the Lord hath made, and to Honour our King, doubling and redoubling our cries God ſave the King? Certainly if Samuel did but judge it a reaſonable requeaſt of Saul, (whom yet God had rejected from being King, becauſe he had rejected the Word of the Lord) and that was to honour him before the Elders of his People, and before Iſraël, leaſt they obſerving Samuel's ſlighting of him, ſhould happen to deſpiſe him, while he held the Throne. Shall we not much more look upon it as a thing moſt reaſonable to honour our King, whom the Lord hath gratiouſly reſtored, and that in the ſight and preſence of ſtrangers, that they may alſo learn to fear, and to honour him. It is true, all that we can doe this way is but litle, but if our myte be beſtowed, with a willing mind, and a chearful heart, it ſhall be as acceptable as a greater gift from theſe who is more able to give. But I will not longer hold you up in the entrie, let us next ſee how we are to perform this dayes work in Honouring our King.

The words read, and the reſt of this Verſe, are a concluſion of an Exhortaiton laid down in the 13. Verſe, Submit your ſelves to every ordinance of man for the Lords ſake, whither to the King as Supreame, or unto Governours, as unto them, that are ſent by him, &c. where the Apoſtle holds forth the duty of Subjects towards their Superiours, and here again doth repeate, the Subſtance of a Subjects duty to his Soveraign, and withall doth commend to thoſe to whom he wrote, the deſcription of an abſolute Subject or Citizen, in all his relations, and tells them in a few words, what would make a Chriſtian, living in humane Societies, eminent for exactneſs of his behaviour; for, he in theſe words forms him in his cariage to all men, to good men, to God, and to the King, and ſo his charge enjoyns Firſt courteſie to all men. 2. Charity to Godly men. 3. Piety to God. 4. Loyalty to the King. And of this laſt am I (God willing) to ſpeak at this time, Honour the King. Before I fall upon the particular opening up of this Duty, we may obſerve ſomething from the Connexion of it, with what goes before, which is.

Obſerv. That the Fear of God, and the Honour of the King are very conſiſtent, the one of them does not hinder the other; a man may be a very pious man, and yet a very Loyal Subject, ſee the Apoſtle doth immediatly joyn them together, Fear God, Honour the King. So Solomon, Prov. 24.21. My ſon fear thou the Lord, and the King, and meddle not with them that are given to change. Our Saviour alſo, Mat. 22.21. tells us that the doing of our duty to God, doth not hinder the doing of our duty to the King; for he, in the matter of Tribute joyns both together, Render unto Caeſar, the things which are Caeſars, and unto God, the things which are Gods. He who hath commanded the one hath alſo commanded the other, to wit, God himſelf, and his Commandments, are moſt conſiſtent. Again, how ſhall our Piety to God be manifeſted, but by our Loyalty to the King, Gods Vicegerent, and Deputie here upon Earth? And how can we indeed be Loyal to the King, if we be not Pious towards God? This is a thing impoſſible, there may be indeed a ſhew of Loyalty, and fair pretenſes, but ſtill for our own ends, we ſhall never look upon this as a matter of Conſcience, to ſubmit our ſelves for the Lords ſake, which will only make a man fixt, and reſolute in this his duty come what may; whereas wicked, impious men, let them pretend what they pleaſe to Loyaltie, they have treacherous hearts within them, which will when the occaſion offers ſoon diſcover it ſelf, as wofull experience in our own times hath plentifully manifeſted. But which is much to be wondred at, that they who pretends to Piety ſhould ſo much ſhew themſelves diſloyal, as if to be Pious, and Loyal were not at all conſiſtent: It was the glory ſomtime of the Primitive Chriſtians, to be moſt Loyal, and faithful to their Kings, and Emperours, for which many of them was advanced to Places of great truſt: but in theſe latter times Chriſtianity hath been diſgraced, and the glory of the Proteſtant Religion never before beſpotted with this infamous note of diſloyaltie, hath been and is much impaired with thoſe who are without, and our Country and Country-men overloaded, with diſgraceful reproaches amongſt the Nations; I wiſh that now while the occaſion is offered, they may redeem their credit, by ſome fair, and manifeſt token of their Loyalie, which in ſome meaſure may be equivalent to their former overſight, and failings, being led away with the fair ſhews, and pretences of Religion, and liberty, which did directly lead them to a baſe ſlavery, and almoſt to the loſs of all Religion, and to a deſtable Anarchy; who was the firſt Plottets and Contrivers of this, the Lord will in his own time find out, when they ſhall periſh in the gainſaing of Core.

I come now to ſpeak to the Duty it ſelf, Honour the King. In handling whereof I ſhall obſerve this order, Firſt I ſhall clear the words, and remove ſome Objections which may here be moved. 2. I ſhall ſhew you wherein the Honour of the King conſiſts, and how we are to honour him? 3. Why we are to do this? Where we ſhall ſee that this is not an arbitrary thing, but an abſolute, and an expreſs Duty lying upon us. Laſtly, I ſhall apply this Doctrine according to our preſent ſtate, and condition.

For the Firſt, Honour the King, the Vulgar Tranſlation reads it, reverence the King, make him honourable, Regem honorificate, but in the Greek the word is one and the ſame in the beginning, and ending of the Verſe, 〈 in non-Latin alphabet 〉 , honour all men, and honour the King. Hereby is underſtood, a particular, and a ſpecial kind of honour which we are to give to the King, not ſuch an honour only as we are to give to all thoſe amongſt whom we live indifferently, whither good, or bad, religious or prophane, acquaintance or ſtrangers, ſhunning that which juſtly may give offence, and doing that whereby we may gain them, by our reſpectful ſpeeches, and behaviours, ſhewing our ſelves alwaies meek, and courteous, yet never to juſtifie the Wicked, nor to condemne the Rightous. I ſay it is another kind of honour which we are to give to the King, which is eſpecially honor obſequii, as you ſhall afterwards (God willing) hear.

But it may be here aſked, whom the Apoſtle means by the word King? Such as underſtands the Epiſtle to be written to the Jews, may perhaps conceave, that the Kings that ruled by deputation in Judea ſhould be meant, ſuch as was Herod and Agrippa. But for as much as the Jews were ſcattered through the Provinces, and thoſe Provincial Jews were moſt in quiet, and ſeeing alſo it is like, that the Epiſtle was written to all Chriſtians, both Jews and Gentiles, therefore by the King he meant Ceſar. And if ſo, another doubt may ariſe greater then the former. The Romans hated the name of a King, and Ceſar was an Emperour.

Now to this divers things are anſwered. Firſt, That though the preſent Governour was an Emperour; yet the Apoſtle knowing by ſome Divine inſtinct, that the moſt Monarchies in the World in all Ages, would reſt in the title of King, therefore he uſes that title, which may moſt concern the Elect in all Ages.

2. Though amongſt the Romans; the title of King was not uſed, yet the Grecians in whoſe Language he did write, did familiarly uſe the word 〈 in non-Latin alphabet 〉 which we tranſlate King.

3. The Apoſtle might have reſpect to the ſignification of the word, as unto a word which was moſt effectual to note the higheſt dignity amongſt men; for it notes him, who is the ſtay and foundation of the People or Commonwealth, 〈 in non-Latin alphabet 〉 id eſt 〈 in non-Latin alphabet 〉 , and though ambitious men ſought new titles, as higher, yet the Apoſtle knew, that this was moſt majeſtical, and honourable: whereas the tearme ef Emperour, in the ſignification of it may agree to any ſubordinate rule, who governs, or commands over men.

4. It may be that the Apoſtle knowing the hypocriſie of theſe Emperours, (who only diſclaimed the name of Kings, to avoid the hatred of the people, and yet ſought the full right of Kings, ſo to deſtroy the liberty of the people) giveth the name they ſought in ſubſtance, though not in tearm.

5. The Apoſtle may name Kings, to prevent Rebellion in the Subjects, which either ſhould fear ſuch as affected the title, or live under ſuch as profeſſed themſelves to be Kings, and ſo the meaning is that he would have them even to obey Kings, how hateful ſoever naturally that kind of Government did ſeem unto them.

Laſtly, the Apoſtle maketh mention of Kings, as the laſt kind of Government. A Monarchy being in many reſpects the moſt excellent form of Government, as coming neereſt to the ſimilitude of God, who is not only one in Nature, but one in Government alſo: and is moſt agreeable to Nature which doth affect Unity, as well in the body Politick as in the body Natural.

Thus of the Reaſon why the Apoſtle uſes this tearm, and whom he means by this word King? For it is indefinitly ſet down, and ſo it ſhews that this honour belongs to all Kings in the ſubſtance of it, whither he be King of one City or many, whither he be a Jew, or Gentile, a Chriſtian, or Pagan, Heretical, or Orthodoxal, young or old, vertuous, or vitious.

Hence we may know how to reſolve that doubt which may be propounded by ſome concerning the repetition of this Duty here commanded, it was ſaid before that we ſhould ſubmit our ſelves to the King as Supreame, which is the ſame honour that is required of us in our Text, (Honour the King) is not hier a Tautologie, may ſome ſay? I Anſwer not, there is not a word in all Scripture ſet down in vain, the reaſon hereof is, the Apoſtle here is writing to Chriſtians, the Emperour under whom they lived, was a Heathen, and a Pagan, profane and diſſolute, now leaſt they ſhould think, that they were not bound to give that ſame due honour, and obedience to them as to Chriſtian Princes, and Kings, therefore the Apoſtle as is ſaid, doth again particularly make mention of this Duty, whereby he ſhews that difference in Religion doth not make voyd the Kings lawful Authority, as it is in the Confeſſion of Faith, we are to honour him though a Turk or Heathen, as much as if he were one of the ſame Religion with us, and one of the moſt ſincere Profeſſors of that Religion, whoſe actions in every point were anſwerable to his Profeſſion.

The words thus cleared, and theſe doubts being removed, holds forth unto us this Doctrine and Leſſon, which is and ought to be the Duty of this day, and alwaies, and that is briefly this.

Doct. That if we would be eminent for exactneſs in our diſpoſition, and continual cariage, then muſt we ſtudie, and indeavour as Piety towards God, ſo Loyalty towards the King; we muſt (I ſay) as fear God, ſo honour the King. For the better clearing of this, I ſhall firſt let you ſee, wherein the honour of the King conſiſts, and how we are to honour him? 2. Why we are to do this? And laſtly, I ſhall apply.

For the firſt, We are to honour the King theſe three wayes, 1. In our hearts. 2. In our words. 3. In our works.

Firſt I ſay we are to honour the King in our hearts, which is to be manifeſted theſe two wayes.

Firſt we muſt not curſe the King, no not in ſecret, no: not in our thoughts, we muſt not revile the Gods, nor curſe the Ruler of our People. Exod. 22.28. Which Law prohibeteth not only imprecations and ſeditious railings, (which is an Helliſh impiety, though it be never ſo ſecret) but alſo all baſe, and irreverend uſage of the King in our thoughts, and rather then Tranſgreſſours of this Law ſhould goe unpuniſhed, Solomon tells us Eccleſ. 10.20. that the birds of the air, ſhall carry the voyce, and that which hath wings ſhall utter the matter, therefore curſe not the King, no not in thy thought.

2. When the King commands any thing, that ſeems to others, or to us, harſh, inconvenient or doubtful, we muſt honour the King by interpreting his Laws, in the beſt ſenſe. If Love muſt not think evil, but hope the beſt things of all men, then much more of Kings. It were greatly to be wiſhed, that this Note might enter into ſome mens breaſts, they would then be affraid to charge ſo much evil upon the Kings Ordinances, not only when they might find a fairer ſenſe, but oftentimes expreſſly againſt the intent, and meaning of the Ordinance. How guilty have thoſe among us who in this particular ſhould have been directers, and informers of others, I leave to all men who knew any thing of the late proceedings with the King to judge, I am ſure a School-maſter did never more narrowly examine his Scholers Theame, or Verſion to ſee what was right or wrong in it, then the Letters, and Declarations, both of the late martyred King, and of this, have been ſearched, and canvaſſed by theſe to whom they came; here was a back-door, and there was an evaſion, here was too great ſtrictneſs, there was too great liberty, and ſtill ſome one thing, or another, (I dare ſay which was never intended,) hindered that there could be no right underſtanding, ſuch jelouſies, fears, and ſuſpiſions, never, or ſeldom ends fair, as we have well ſeen by woful experience.

Secondly, as we muſt honour the King in our thoughts, ſo alſo in our words. Firſt by reverend ſpeeches, to them, and of them. God hath engraven ſo large and fair a character of his Imperial Image in their Forheads (ſayes Auguſtine) as muſt be ſacred in the hearts of all, and bind not their hands only but their tongues alſo to the good behaviour, and that for ever; Invectives, and contumelious ſpeeches againſt an equal, or inferiour are ever odious, but againſt a Prince intollerable. Is it meet for a child to ſnap up his natural Parents, although they ſhould deſerve a ſharp reproof? Doth not the Apoſtle forbid Servants ſo much as ſaucily to anſwer their Maſter again although provoked? Saith he it is ſuch as have good, and gentle Maſters? Doubtleſs he ſaith it to ſuch as are under froward, and wicked Tyrants. And is it fit then to ſay to a King, thou art wicked, and to Princes ye are ungodly? as Elihu ſaid to Job, Cap. 34.18. Princes may not before others be diſcovered to be ſo wicked, as perhaps they be, care muſt be had of their honour, and fame, ſaith Wiſe, and Judicious Calvin, in Job 34.18. what ever their converſation be, their place requires it, though their actions ſhould not deſerve it.

2. We muſt honour the King in our words, by a thankful acknowledgment of the good that is in them, and we receive from them. The Apoſtle writing to Timothy, 1 Epiſt. 2.2. ſetteth down the bleſſings which a People enjoyes by means of their good Kings, which are three, Peace, Godlineſs, and Honeſty, each of theſe is a great bleſſing. Firſt Peace if we reſpect deliverance from Enemies abroad, is a great bleſſing, therefore Arabia was called Foelix, becauſe the People lived in continual Peace, and had their Towns unwalled; how happy was the Government of Numa Pompilius, when the Bees made their byves in the Souldiers Helmets, • hen men brake their Swords into Mattocks, and their Spears into Plow ſhars; but they priſe the Olive-branch of Peace beſt, who have had long experience of the ſcourge of Warr.

Again, Peace is a great bleſſing if we reſpect quiet from diſcords at home: an inteſtine Warr in many reſpects is worſe then a foraigne, eſpecially becauſe it is betwixt Brethren, and ſuch Warr taro ſenecit, ira fratrum acerbiſſima, and therefore (ſacys Solomon, Prov. 18.19.) a Brother offended, is harder to be won then a ſtrong City: and there contentions are like the bars of a Caſtle. There is leſs hope of a compoſition here, then if it were with ſtrangers. It was therefore good counſel which Joſeph gave to his Brethren, fall not out by the way: and that Moſes gave to the two Hebrews when they were at odds, and he would have made them one again, Sirs ye are Brethren, why do ye wrong one to another? Now this publick and private Peace, we enjoy under good Kings, and who doth enjoy it more then we, under our own King? We have been for many years whirled about with tumultuous broyles, and covered with a deluge of Warr. Now the Dove hath found an Olve leaf, and a reſting place, our Motto may be Aequova tuta filent, and by whom have we this, if not by (next to God,) our King? whoſe preſence like the Sum at moon-day hath diſſipated theſe dark, and thick clouds, which not long ſince darkened the whole Iſland of Britaine: have we not then reaſon to Honour our King, and that by a thankful acknowledgment, that by him under God, we enjoy this great quietneſs? You merchants, and Seamen, and generally all of us who reſids here muſt acknowledge our ſelves bound to honour our King: it is ſcarſe paſt twelve Moneths yet, when you could not without great hazard of Pyrats, and Capers paſs to and fro about your buſineſs, unleſs you had been beholden to Strangers, and that at your own charge too, for Convoyes: Now there is none more free then you, and I am ſure if we will not acknowledge this as a benefit, by demeaning your ſelves as good Subjects, you will ſhow your ſelves moſt unthankful, and the very ſtones in the ſtrees ſhould cry out againſt you.

2. The ſecond benefit mentioned by the Apoſtle is Godlineſs. A good Prince like Canutus before the Conqueſt, makes Laws by Counſel of his Sages, binding his Subjects to one Rule of Chriſtian Religion, he will have but one Chriſt, one Creed, one Religion, one Faith, one Baptiſm; he will not have Diana, and Paul's Preaching, the Philiſtins Dagon, and Gods Arke, nor the Goſpel, and Popery to ſtand together, nor will he light one candel • o God and another to the Devil, no compoſition, no confuſion of Religions, as there was Languages at the building of Babel. Have we not ſeen much of this, ſince our Kings happy Reſtauration that damnable Tolleration once paſt in an Act hath received its deaths wounds, Uniformity in the true Religion commanded, and by that we have ſeen, we have reaſon to expect, that all ſhall be well, and Popery as much diſcourted as the vvorſt of the Fanaticks, vvhich is the only fear novv. Is it not manifeſt that our King hath begun his Reign well, like another Joſias paſſing Acts for the ſuppreſſing of Drunkenneſs, and ſwearing, and night walking, the predominant ſins of all Courts? By which we may warrantably preſume, that as he increaſes in ſtrength and power, ſo the vigour, and force of ſuch Acts, and many other as good ſhall be ſeen, and felt, to the danting and overturning of all thoſe who preſumptuouſly dare control them.

The third benefit is Honeſty, A good Prince hath a care, that there be juſt and honeſt dealing betwixt man, and man, that he that hath much (ſetting Honeſty aſide,) doth not tyrannize over him that hath little, that doth not by fraud and violence, (holding that which is not his) convert that which is anothers to his own uſe: that People live not like beaſts, but Honeſtly, and Uprightly one with another. Theſe three I ſay are great bleſſings, which we enjoy under good Princes, and the want of any of them is a great blemiſh in the Common-wealth; Peace without Godlineſſe is but Security, and Godlineſſe without Honeſty is but Hypocriſie, Honiſty without Godlineſſe is but Paganiſm, and a gliſtring ſin, neither Godlineſſe and Honeſty without Peace can be well maintained; Godlineſſe is the ſum of the firſt Table, Honeſty the ſum of the ſecond, Peace a happy maner of enjoying both.

Thirdly, we muſt honour the King in our vvords, by praying to God for him, I exhort therefore that firſt of all, Prayers, interceſsions, and giving of thanks, be made for all men: For Kings, and all that are in Authority, that we may lead a quiet, and a peaceable life in all godlineſſe, and honeſty, 1 Tim. 2.1, 2. Certainly if we will conſider the great and weighty charge of Kings, how all depends upon them, we will never refuſe to pay them this honour: if we would conſider the great commoditie and profit, which we enjoy under their happy, and peaceable Government, (as you have now heard a part of it,) we could not but be earneſt with God in their beha •• , that the Lord would give unto them the Spirit of Wiſdom, and Underſtanding, and of the fear of the Lord, that they may know how to go out, and in before us, that Religion may flouriſh, Vertue advanced, and Vice may be curbed, and puniſhed, this moved David, Pſalm 72.1.2. to pray thus in the behalf of his Son Solomon, Give the King thy Judgments O God, and thy righteouſneſs unto the Kings Son. He ſhall judge thy People with righteouſneſs, and thy poor with judgment. And for this end alſo we muſt intreate God that he would remove far from him wicked, baſe flatterers, who ſeeks nothing but themſelves, that ſo his Throne may be eſtabliſhed in Righteouſneſs, Prov. 25.5. fauning flatterie is an occupation fitter for a Dog then a Man: and Princes have no Traitours like to flatterers; if treacherie againſt the Soul be more perilous, then that againſt the body, I am ſure no ſin in the Book of God hath more woes attending it, then this. Have we not then reaſon to honour the King this day by praying for him, that he may be preſerved from ſuch; aſſuredly ſo long as ſuch are in power, and place, the Throne will be but in a tottering condition; but let mercy and truth preſerve the King, for his Throne is upholden by mercy, Prov. 20.28. and whoſover will not thus pray for the King, let his tongue cleave to the roofe of his mouth, and let him be noted as one that will not Honour the King.

The third way how we muſt honour the King is in our Works, and that firſt by a reverend geſture, and cariage while before him, in regard of this it was not lawful ſo much as to laugh in the Court of the Areopagits, and the Roman Cenſurs diſgraded a Burges for yaunig too wide in their preſence, and not only owe we this reverence in regard of an Oath, but we are bound unto it by Nature, in token of which God hath given to Kings three eſpecial enſigns of honour, a Crown of Gold, a Scepter of Righteouſneſs, and a Sword of Vengence.

2. We muſt honour the King in our works, by paying Tributes, and Cuſtoms, for the neceſſarie maintenance of his Eſtate. Render to all their dues (ſacys the Apoſtle, Rom. 13.6, 7.) Tribute to whom Tribute is due, Cuſtom to whom Cuſtom is due, this way (as the Apoſtle ſayes in the ſame place) do we manifeſt our ſubjection to, and honouring of them even by paying Tribute to them; for they are Gods Miniſters attending upon this very thing. Therefore our Saviour rather then he ſhould be deficient in this Duty, he commanded a Fiſh to pay it, Matth. 17.27. Chriſt doth not ſay (ſpeaking of this Tribute paying) date, as if it were a free voluntary gift, but reddite quae ſunt Caeſaris Caeſari. It is a due, and their proper good, and therefore as one ſayes upon theſe ſelf-ſame words, to withhold that which the Parliament grants, or to value our ſelves at leſs then we are worth, that ſo we may pay the leſs, is no leſs then theft, and theſe who goes about to deceive the Kings Cuſtomers, and grudges at his neceſſary, and lawfull impoſitions are theeves, not ſuch as are honourers of the King. And how will this ſtand with that ordinary practice which (as I am informed,) you have at your Waſhings, (as you call them) I leave to your ſelves to judge, I wiſh that there were no more of it, it is baſe, and I am ſure contrary to every good Subjects Duty.

3. Not only muſt we honour the King with our goods, but in ſerving him with our lives for his defence; the People will not have King David adventure himſelf in the Warr, but put their lives in hazard to ſave him harmleſſe. The two Tribes Judah and Benjamin to ſhew their valour, and fidelitie, will fight againſt the other Tribes though their Brethren; for Rhehoboam their King. I read in the Engliſh Hiſtory that King Henry the Second, being at the ſiege of a certain Caſtle in Schropſhire, had been ſtruck through with an Arrow, had not a certain Noble-man put himſelf between the Arrow and the King, and ſo received the Arrow with his own death. VVhat ſhall we then ſay to theſe who are ſo far from hazarding their lives for the King, that they will adventure their lives to make him away, as Brutus, and Caſsius, who ſlew Ceſar in the Senate houſe: but much more to be abhorred are theſe who under the colour of a Law will bring their King to a Scaffold, as theſe moſt notorious, and Treacherous Rigicids of late did, an act which cannot be paralelled in any Hiſtory either Sacred, or profane ſince the beginning; I am ſure though this indeed did one way tend to the honour of the King, that he was the Martyr of the People, whoſe remembrance ſhall be alwaies famous, freſh, and odoriferous; yet no other thing was intended by them, but his great diſhonour, and by that fatal blow to put an end to all Kings for ever in BRITAINE, and as they dealt with the Father, ſo they reſolved to deal with the Heir if ever he came in their hands, but ſome of them did live to ſee themſelves arraigned at his Barr, and to receive the juſt reward of their for ever to be abhorred treachery, and murther; So let all ſuch periſh, O Lord, that others may henceforth fear to ſtrech forth their hands againſt the Lords Anointed.

Laſtly, vve muſt honour the King by yeelding, and ſubmitting to their Ordinances, preferring obedience to ſacrifice, or to the cenſures of any Man whatſoever, the Kings vvill muſt be done aut à nobis, ant de nobis, either of us, or upon us, vvhen their Lavvs agrees vvith Gods Lavvs, then muſt vve be Agents, vvhen they are diſſonant Patients. The Conſcience cannot be tyed by any Lavv of Man to do that vvhich in it ſelf is ſinful, here vve acknovvledge no Superiour but God himſelf, in ſuch caſes it is better to obey God then Men, yet in not obeying the Ordinances and Commandments of the King though bad, vve are to ſubmit our ſelves to the puniſhment vvhich ſhall be laid upon us, for our not obeying, becauſe the Lavvs of Men do bind the utter man properly; It is more Chriſtian to ſuffer thus, then to raiſe Arms againſt the Magiſtrate upon any account, though vve may have ſufficient Forſes and ſtrength ſo to do. As for things indifferent, vvhich are commanded, or things not clearly knovvn to us, as bearing a double ſenſe, and ambignous; vve muſt conſtruct the Kings Commands in the beſt ſenſe, and albeit vve are to do nothing doubtingly, yet it is better to give obedience, beleeving that vvhich is commanded to be lavvfull, then by ſuppoſing the contrary to refuſe the Command; for this certainly is a greater evil, then poſſibly is imagined. Suſpiſion, or doubting of the lavvfulneſſe of things is no diſcharge for obedience; vvhat confuſion this hath brought into the Church and Commonvvealth our times doth afford inſtances enough. If vve refuſe to obey vvhen things unlavvfull, and ſinfull, (as being either againſt the Lavv of God, the Lavv of Nature, the fundamentall Lavvs of the Kingdom) are commanded, as vve alvvaies ought and ſhould; yet (as I have ſaid) vve muſt ſubmit our ſelves to the puniſhment vvhich ſhall be laid upon us; bad Magiſtrates are tempters, and vve muſt receive our tryals vvith patience. VVe muſt look upon it as the juſt puniſhment of our iniquities, and vve muſt vvillingly accept of the ſame.

Thus have you heard of the vvay and maner hovv vve are to Honour the King. It follovvs next, that I ſhevv you vvhy vve are to Honour the King, vvhere you ſhall ſee that it is not an arbitrary thing, but a Duty of an abſolute neceſſity laid upon us. This vvill appear in theſe ſeven or eight things, vvhereby the excellencie of K ngs in regard of their outvvard condition above all others, may be ſeen.

Firſt, The Creation of Kings is from God, they are a ſpecial ſort of Men, raiſed up in a peculiar manner to their places by God, vvho pleads it as his glory, that Kings reign by him, Prov. 8. and Rom. 13.1. The Powers that be, are ordained of God.

2. God hath communicated to Kings the Image of his ovvn Majeſty, and printed in the natures of men a natural form of Kings, as Vice-gerents to God himſelf.

3. A Divine Sentence is in the mouth of the King, as Solomon ſaith, Prov. 16.10. their Judgment is Gods Judgment: and God vvould have the People to believe that vvhat they ſay in Judgment, God himſelf ſaith it.

4. They take account of all other men, but are countable to none but to God.

5. They are the Original, and Fountaine of all Honour, from them all the Honour which any of the Subjects have, flows, and ſo do all Offices of Honour, and Government in their Dominions.

6. They are the Baſis, or the Foundation or Stay of all their Subjects, who are maintained in Religion, Juſtice, and Peace by their means.

7. God himſelf was a King, and is delighted to rank himſelf amongſt men of that degree: and as he takes to himſelf the name of a King, ſo Kings hath his Name again put upon them, for their greater Honour, I ſaid ye are Gods, Pſalm 82.6. to wit Gods by Office; for they are Gods Deputies, and Vice-gerents here upon Earth.

Laſtly, They have a power above all other men, therefore is that Rom. 13.1. Let every Soul be ſubject unto the Higher Powers, the words imports that the King is Superiour to all, he is Supreame, as Peter calls him verſ. 13. of this Chapter, the word ſignifies one that hath above the havings of other men, and ſo the King hath more then all his Subjects, not only in matter of mantenance, but alſo in matter of Authority and Supremacy. That the King is Supreame is ſo manifeſt that it needs no poof. Princes therefore in the Old Teſtamant, are called Heads of the Tribes or of the People, to ſignifie that they were not only higher in place, but had a Soveraigne and a Supreame Authority over all the People, and therefore this Supremacy of Kings gives them Authority in all cauſes, as well Eccleſiaſtical as Civil. I do not ſay that the King by vertue of his Supremacy may determine of matters of Faith, and Doctrine, this is meerly Eccleſiaſtical, and belongs only to Eccleſiaſtical Perſons; nor do I ſay that the King may ſet up a Miniſtry in the Church, that for the ſubſtance of the calling was not inſtitute by Chriſt, from whom only all the Miniſters of the Goſpel have their miſſion, as is clear from Epheſ. 4.11, 12. Nor yet do I ſay that Kings by vertue of their Supremacy, may take upon them to execute the Office of a Church Miniſter, he may not Preach, nor adminiſter the Sacraments, nor execute Church-Cenſurs: This was the preſumption of Uzzias, and therefore was juſtly puniſhed, and far leſſe hath he power to bring in Idolatrous Service into the Church as a part of Gods Worſhip; and therefore was Jeroboam condemned for the Calves, and Ahab for Baal, and Ahaz for the Altar at Damaſcus, and all the Kings for the High-places.

Nevertheleſſe it is evident, that the Kings Authority, may and ought to be extended in Spiritual things for the good of the Subject, and therefore in reſpect of Religion, they are ſaid to be Nurſing Fathers, and Nurſing Mothers. The Apoſtle, Rom. 13.5. ſayes of the Magiſtrate, he is the Miniſter of God for thy good. Now the good of the Subject is not onely a Civil, but a Spiritual good, which is the greateſt, and therefore to be moſt ſought for by the Prince.

Now then the Kings Authority, and Supremacy in things Eccleſiaſtical may be ſo far extended.

Firſt, He may, by his Laws enjoyn the Profeſſion of the true Religion, and the Confeſſion of Faith according to the Word of God.

2. He may provide according to his power, that the Churches be furniſhed with able Miniſters, and that they likewiſe have power to call, and ordain other Miniſters, to diſpoſe or depoſe as may be moſt for the good of the Church.

3. He may provide by his Laws, that the Word of God may be ſincerely, and purely taught, and the Sacraments rightly adminiſtred, and the Cenſures of the Church executed according to the Word.

4. He may, forbid by his Laws, and accordingly puniſh Blaſphemies, Hereſies, Idolatrie, Sacriledge, and the like.

5. He may appoint and determine the Circumſtances of Gods Worſhip, which are not determined in the Word, as he may appoint the time, place, and outward form of Prayer, Adminiſtration of the Sacraments, Faſting, Alms, or the like; For in reference to the External Regiment of the Church, the Supreame Gubernative Power is in the Supreame Magiſtrate. Theſe things muſt not be done tumultuouſly, or confuſedly, but in order, and that order the Magiſtrate may preſcribe.

And as the Kings Authority and Supremacy is thus ſo far extended in Eccleſiaſtical thing, ſo alſo over Eccleſiaſtical Perſons, Every Soul must be ſubject to the Higher Powers, and therefore if Church-men have Souls they muſt be ſubject alſo. We find that Princes have executed their Authoritie over Church-men, Examples whereof we have in the Word, as David appointed the Order, and Offices of the Levites. Solomon put down Abiather from the Prieſthood. Joſias burned the very bones of the Prieſts upon the Altar, and ſo purged the Temple, and reſtored the Paſſover. Chriſt himſelf was ſubject to the Authoritie of Princes, and appeared at their Tribunal; Paul was ſubject and appeared before the Magiſtrates, and uſed their power when he appealed to Caeſar. For if Church-men be Citizens, or Members of the Commonwealth, then they muſt be ſubject to the Rulers, and Laws of the Commonwealth. To this alſo is the Doctrine of the pureſt times ſince the Apoſtles agreeable; for Chryſoſtome upon Rom. 13. ſayes, that all Church-men yea Apoſtles, Euangeliſts, and Prophets muſt be ſubject to the Secular Power. And Bernard reaſons out of that place thus. If every ſoul muſt be ſubject, then yours alſo that are Church-men; who hath excepted you from this all? If any man goes about to except you; he goes about to deceive you.

Thus then in regard of all theſe, whereby the King Excellency eminently appears we are to honour him, and whoſoever will refuſe this, it is an evident token that the Devil who is the author of Confuſion, and the Prince of Darkneſs, hath his chief reſidence, and dwelling in him.