'TIs a Day of joy; of joy in the Lord; in the Lord for the King; we have It and Them in the Text: 'Tis an Hebrew Text; and, as in such Books, we must begin at the end; at O Lord, before we come to The King; 'tis He that hath help'd us to Him: Without God it were above the strength of Man to obtain, the wisdom of Man to execute an office of such difficulty, such opposition; Nihil difficilius, quàm imp [...]rare: when Hell and enmity trample down a Throne, 'tis hard to get up upon it, quàm bene Imperare, hard to rule well, though there be a most towardly, tractable, and loyal people; a persecuted David, (though strong enough to bend a bow of steel, Psal. 18.34.) will not yet trust in his bow, neither shall his Sword save him, Psal. 44.6. Both his own hands are two feeble, the Sword in his Right, and the Bow in his Left, too weak; both Gods hands are not too strong; to them, to both of them he flies; Thou, O God, hast a mighty arm, strong is thy hand, and high is thy right hand, Psal. 89.13. not only the Hand and the Arm of God, (Immortalia mortaliser Lucr. mone notantes,) but, both my hands (in the Chaldee) shall be ready for his help; such a humane impassibility to recover, did we lie and groan under, that we are driven to finde out such a Mighty Text, such a powerfull two-handed God to save us so well, and gratefully on David's part (and on ours too) might that very God, who was his strength, be also [Page 2]his song, Psal. 118.14. so joyfull a song, and so like the ever-beginning, because endlesse eternity, that this very day, we do but continue to begin it.

What shall we do? the place we are in requires Method, that subject we handle does almost preclude it; and yet, are there not Pulpit as well as street-Raptures? is there not, sometimes, a commendable Immethodicall stile, as well as, alwayes, a lawfull Immethodicall extasie? and yet as we have a long little time (for, pleasant dayes are short as December, even then whilst they are long as June) joy'd at all adventure, without the leisure of strict consult a­tion, without the discression of confining order (for, there is nothing which Philosophy treates of more unbounded and irregular, more dilated and unphilosophicall than excesse of joy) rather than quite faile make we some pre­tence to the usefulnesse of division and parts: such a divi­sion as this, such parts as these.

Be the division this, O Lord the King, the first General; shall joy in thy strength, the second.

Be the parts, these. In the first Generall, humbly com­pare we in one word, the late low state of our King, with that of his Lord.

In a second, consider we that the Kingly Power, is pre­ferrable to every other species of D [...]mination.

In a third, that a Kings power is inseparable from his Person.

In a fourth, the reason of the former, because a King is invested with Power from God.

In a fifth, the use of all, that it is therefore, sin to op­pose the Kingly power; all this hinted to us out of the conjunction of these words, O Lord the King.

In the second Generall, take we notice of the miseryes we escape, of the blessings we obtaine by having a King, the King, the true King, Gods King, the Anointed of the Lord over us, the materiall cause of our joy and Thanks­giving.

And then, posita causa sequitur effectus, the cause prece­ding, the effect must follow, joy in the second.

The King shall joy, &c.

O Lord the King. I have elsewhere told others, that's the Grammar of the text.

A Jove principium, sayes a Heathen; and [...], a Father; we must begin and end with God, the text does both; the Lord is [...] and [...], the end in the position of the words, and the begining in the construction.

The first part is, that the King hath power in all lowly­nesse, in that very lownesse of the King conferring his with that of God, O Lord the King.

It's a question which St. Austin would not determine, L. 12. De Ci­vit. 15. but doubt of, whether God were Dominus ab aeterno; Ter­tullian against Hermogenes affirms, that God did then begin to be a Lord, and to have servants when his creatures be­gan to be, for saith he before the creation tis said, God said, and God saw, and God created, nor is he styled Lord tho­roughout that whole first chap. of Genesis; but in the second chap. after the creation in every verse almost he hath this addition of title, the Lord God, which opinion of his, as very probable, the School follows, and concludes true.

I list not doubt with St. Austin, nor affirme with Tertul­lian nor conclude with the School. The contrary, to their conclusion may safely be held upon this ground, because all creatures before they had a being were subject to God's command as their Lord; even before they were, he bade them be; he spake, and it was done, Psal. 33.9. Rom. 4.17. and he calleth those things which be not as though they were.

To determine the question in one word, God is a Lord from everlasting, having had power to create from, and before all eternity; God hath been a Lord in time, in re­gard of the actuall obedience of his creatures.

The King's late case aright; he had a just power to command us all, even then, when too many revolted from him; even then when he received no other tribute [Page 4]but that of prayers; even then when he was a Foreigner amongst subjects none of his, I have said yee are God's, even in this also, whilst your Subjects are as it were unmade; Gods without them, and Lords with them, & over them; be this the Kings comfort, when he reflects upon his past affliction, that God himself was once, as well as the King, without Subjects, a creatureless God, as God had then power to make, so the King had then, even then, power to Rule.

Which Kingly power, (how much soever rejected by some, and most cast off by them that did affect it most) is more desirable than all other kindes of Governments. 'Tis so 1. By instinct. 2. By reason. 3. By the word of God. Orat. 5. De Providentia.

By instinct first. Theodoret sends the unskilled Common­wealthsman to aske better counsell of the Bees, (and since very Bruites, the lowest order of them, insectiles, Solomon's Ant, and Theodorets Bee, may be his good Counsellors, let him for ever cease to quarrell at men, at wise men, as evill Counsellors, to the King,) [...], these sedulous creatures (so small ones that they are scarce creatures) wisely abhor the Government of many, [...], They have one Ruler over them: [...], 'Tis their aim, their delight, (that's the Conscience they have, that's to them instead of Religion loyally to obey that one. Why love they one, and loathe many? 'tis (if we credit those who have diligent­ly observed and faithfully reported the nature of that dutifull and immitable Subject) because by obeying the orders that one issues out to them, they live and thrive, gather honey for themselves and us; and at his death they first honorably interre him, (their hummings are his bels and their wings his Scutchions, they sadly mourne over him and then (for want of a Governour to protect them in their stations and to encourage them in the workes of their callings) they allegeantly by themselves.

Exemplumque hominis quaeque est in immagine parva.

Thus may we flourish under a King, who these twelve [Page 5]yeares at least have dyed without him; he, whilst he stays, is the breath of our nostrils, when he was gone thou tookest away our breath, O Lord, and we perished.

It would be too tedious to show you, out of Authors, some footsteps and glimpses of Monarchy in every creature un­der the Sun; yea, in the sun himself, which one great light was made to Rule the day. Gen. 1.16.

2. By reason next. What the solid Historian hath told us, Q. Curt. l. 10. that Recorders of the accidents of these late times wil tell posterity, quod Imperium sub uno stare potuisset, dum a pluribus sustinetur, ruit, That Empire which might stand upon its own legs, supported by one Ruler, whilest many pretend to governe it, fals to ruine. To prevent which ruine 'twas well said by another Heathen a meer Rationa­list. Ʋnum omnium votum est salus Principis; Plin. ad Tra­jan. all the people have but one wish, the safeguard of the Prince, because in this one (both wish and Prince) they vote all happi­ness to themselves; for, though the Scholar especially, (since a good King and Learning will go up and fall downe together) yet every other man, in his severall occupation may inscribe that Motto over his Stall, his Counting-house, his Cottage, his Mannor, and whatever else is his.

Et spes, & ratio studiorum in Caesare tantum.

No hopes for any of us to thrive, unlesse the King of us all does prosper.

3. And therefore, lastly, 'twas the most politick say­ing of him in Scripture, which he ever said, whether is it better that threescore and ten, or that one reigne over you? for the discretion of which he is put upon record by the Holy Ghost. Judges 9.2. Have the people but a compe­tent measure of honesty, or, as they have self love enough, but prudence enough in that, it is a question most easy to be answered, so little need there is of a head-piece, and judge­ment to decide it, should that question be askt againe, (and not ore gladii, by another mouth than that devouring one of the sword, a Poets verse would be soon replyed to a chapters verse.

Ʋnus homo nobis restituit rem; one man, the King, restores our rights unto us, when many would be our spoilers; and Ʋnus cunctando,

One man, the General, more by his skilfull delay, than by his cruel sword, does do it, in restoring our King unto us, both of which another many Scabberderds sword strove to deprive us of. Which rights yet we can never obtaine by the most rightfull King, unlesse we evince the insepe­rability of his power from his person; by both of which together he will, by neither of which alone he can be ena­bled to helpe us; the third and most considerable point to treat of.

3. Without this the name of his murthered Father; of all his Ancestors; of William the Conqueror; of himself, may as beneficially protect us as the name, the

Magni nominis umbra of Charles the second.Lucan.

Either power is perpetually in his Person, or the autho­rity of a King is devolvable upon some other, one or more persons; if upon one, then there may be a King and no King upon the Throne, as well as upon the Stage; there may be a King upon earth, which, upon the same spot of earth, hath a King above him, and who would not hisse at the man that should say so? that should, either of these ways, change England into a Theatre, or, by joyning the other two Kingdomes into a like mockage, change all 3 of them into more than an Amphi-theatri; if upon many, then there may be a Kingdom which is not a Kingdom, but the States; there may be a reconciliation (though it were once againe preached impossible at another Ʋxbridge) betwixt those two opposite members, the,

In a Greek Poet, and the [...], the Bellua multo­rum capitum, in a Latine, which yet I am not sagacious e­nough to apprehend how it will quit it self from that e­qual so lecism, of calling the States of Holland one Monar­chy, or the Republick of Venice another Kingdom.

Yet as to the lawes of the Land (which I would either wholy decline, or no otherwise touch upon than to submit unto them; though, perhaps, as they are founded upon reason, every logicall man may, so far be a fundamentall Lawyer, as to have leave to speak) if there may be a case (which I know not of) where privy Counsellors, or any else, in a King's absence have the virtuall Authority of a King in themselves, I humbly conceive that virtuall Au­thority, in some unexpected emergencies, is, therefore, in them; because, upon such occasions, were the King with them, the law presumes he would say, and do, as they Vote and Act; which very presumption is taken off (and that legally) and with that, all the virtuall Authority, if the King declare his descent. In a King's minority, when a King is not of age to speake as a King (though in his infan­cy, he be rockt by, or in his boyage, he stands by) and, in a King's absence, when a King is so far distant that he can­not communicate his will and pleasure and commands, in the former case a Kingdome fatally must, in the latter possibly it may be governed by others.

But, as when the nonage of a King is expired, and a King is legally ripe to speake for himself, the government of others in the Kings name does expire with that; so the dist­ance of a King, which impowers others with his rule, does void the rule of others, when a King is no farther off by that distance, than to be enabled by pen and Seale and message to communicate his own sence and mind; the absence, if it be so remote as to impede these communications may be compar'd to a nonage; if it be so neare, that others may send Petitions and Counsels to him, and he replies to them, this may be likened to his entrance upon age; as his pre­sence with them having not been of years.

But, this, if it seems rather spoke like a Minister of State, than of the Gospell, and may give offence as from one of my Calling, at worst it is but error amoris, a zeale to the good of my Country under the rule of her King, and may with any candid breasts, incurre no other blame than that mild [Page 8]reprehension of the 2. Seneca's Peccas honesta mente, in the Tragedian, Erras sed bono animo, in the Philosopher; so that I may well hope I cannot be so obnoxius for my indiscre­tion, as lov'd by some and cxcus'd by all, for my honour to the King and good will to the people, so much hath the Kingdom smarted under this falacy, that all my desire is, the King may have more of honour, and the Kingdome smart no more.

But to proceed like a Preacher, by scripture; and in the mode too, by reason suitable with that.

Where we often meet with the King, and without the Person, God save the King; and O King live for ever, yet this is so far from a darke saying, from opening the mouth in parables as that they that said God save the King, did so plainely and intelligibly meane Joash the son of Ahaziah, 2 King. 11.21. The Kings son. v. 12. As that all those that heard them say it, understood that they meant the son of Ahaziah, the King's son; nor did the Queen any more mean her husband Belshazar. Dan. 5.10. Then the astonied Lords knew that she meant him v. 9.

And yet in both these cases, lest the mistake of man, for want of of the name of the person, might mis-judge the King to be torn from the King, that the Authority was one thing, and the Person another, Joash one thing, and Belshazar one thing, and the King another thing from them both, how wary is the Holy Ghost in adjoining the Person to the Authority, in both these prayers, for a King loved by God, and for a Heathen King too! in the be­gening of a Kings reigne, God save King Solomon. 1 King. 1.34. And in the continuance of a Kings reigne too! King Darius live for ever. Dan. 6.6.

And what shall I say? or what shall I say first? not on­ly his own Heathen Lords, but the Prophet of God, Daniel (that he might not be mistaken to have took others for the King) prays to his very face the same prayer. v. 21. not on­ly the man of God, but the very Heathen pray for their King, to instruct us Christians after them, that if we would [Page 9]be godly, if we would not be Infidels and worse, we must pray for our King, and (what he, who prayeth not with fai­ned lips, will do with a zealous heart) do all the good service and honour we can do for him, will God believe we pray in earnest for the King, when our selves are back­ward to do that which we pray God to do, to save him from dangers, to support him with a Princely livelyhood.

But to go on. Jehu is King in one place, 2 Kings 9.13. Dan. 4.31. and O King Nebuchadnezar in another; and King David in many more: it were endlesse to summe up the Person and Authority joyned together by God; and what God hath joyned let not man put asunder, and King is where­ever David is; and when David is dead, the King is wherever Solomon is; the Kingly power alwayes in the King's Person.

To signify which inseparability St Paul promiscuously useth these words, the Power and the Rulers. Rom 13.1. intending the Authority should be understood when the Person is named, and the man when his Power; the King never dismantled of his Negality, even when all his other Robes are laid off, and himself laid down to sleep; yet e­ven then his Personall Authority slumbereth not, as neither doth their damnation (in the Judgement of St. Paul, in the same chap. and in the Judgment of God upon them) who resist it; wilt thou then not be afraid of the Power? Vers 2. do that which is good, and then shalt thou have praise of the same v. 3. For he (the same, the Power) is the Minister of God v. 4. The Power of the King is, in Scripture-stile the very same with the King, his Authority and his Person but one, one and the same, so little can his authority be vir­tually (or any otherwise then viciously) be evangelically pretended against the commands of his Person. Of all which I say not one word (that God, in whose Rule and Governance are the hearts of Kings, and who is the searcher of all hearts is my witnesse) with any the most secret de­signe to exasperate my King (in whom, as in my God, I most of all love the Prerogative of mercy, the Kinglynesse [Page 10]and eminency of that over and above all his other workes and Titles) against any of my deare Countreymen, but to undeceive all of these, that (in the words of our Royall Sovereigne) no such mistakes and misunderstandings (mis­understandings even of Scripture it self) may, at any time hereafter produce and contribute to such miserable inconveni­encies which were not intended heretofore, that there may not any more be pilaminantia pilis, the very same pila to the very same pilis, my purpose of inoffensivenesse and charity makes me the lesse to dread the preparing of any of them to a litigious way against me, to whom I speake of peace, and for peace upon whom.

But I must not forget to attempt Scriptural reasons too, for the individuality of the Rule from the Ruler, of the re­gall Power from the King.

What else is there that essentiates a King into the very being of a King, but Power to protect innocence, to c [...]as­tise offences? without which power he is no longer a King, but reduced into a private Person, so that of necessity a King must have this power whilst he is a King, that is, so long as he lives.

Besides this. As in hereditary Kingdoms, nothing can possibly pretend to a regall Power without a King, unlesse (perhaps with some Calvinisticall, some fortasse-colour.) the Inferior Magistrates or (most certainely, with no colour at all, unlesse a bloody one) the longest and sharpest Sword, to void that best apparence of Title (so far as it belongs to a Clergy-cognizance, by the word of God. And miserable were it for us, 1 Cor. 9.16. if as there is a woe upon us, if we do not Preach the Gospell, a woe from God, so there shall be a woe from man upon us, if we do preach this part of the Gos­pel; if, when God shall say to any of us Church-men, when I say to the wicked, thou shalt surely dye, (as he hath said un­to us. Rom. 13. The wicked resister shall dye and dye again, dye the second death, dye and be damned; 'tis a fearefull saying, but 'tis God's own) and thou givest him not war­ning to save his life, he shall dye in his iniquity, but his blood [Page 11]will I require at thy hands. Ezek. 3.18. If God hath not enough furnishr us in his word to know what that wickednesse is which kils a wicked man, what that resistance is which damnes a resister, since, in his word he commands us to warne them of it, and threatens to require their blood of us, if notwithstanding all this, man shall forbid us to warn him, and threaten to require our own blood at our hands at our necks, at least the blood of our livelyhood, for having warned him, I must say it againe, we churchmen are in this life, of all men most miserable) I say to void that fairest co­lour, that best pretence, that likest unlike face to the Kings, I would argue thus, I would assigne the greatest honour imaginable to the rise and origination of the just Authority of those inferior Magistrates; I would own their power, transmitted to them, not only from their King, but from his King too, I would obey, and preach obedi­ence to their lawfull commands, not only in the King's name, but in God's name too; I would give them Scrip­ture for all I say, that of the Holy Ghost by S. Peter 1.2.13. submit your selves to every Ordinance of man, [...], for the Lords sake, I would presume every Christian sub­ordinate Governour would put up his claime so high, and wave any inferior priviledge which mans law can ascribe unto him in compare with so Heavenly a title, since by the other his authority will onely reach to those two things which came out of the earth, body and estate, thin dust, and thick clay, but the Soule will escape all his Jurisdict­tion; by this, he confines the minde, he ties, he bindes up, he obliges the very Conscience, and is not this a much no­bler Domination over Immortals, than that which (like the brutish soveraignity of the Lion over beastes, and the Eagle over birds, and the Dolphin over fishes) is only con­versant about a rheumatick body, a heape crowded to­gether of skin and flesh and blood and bones? When he hath thus viewed how glorious his sway is, and taken pleasure in the Heavenlynesse of his Title, I would next, request him to search through, to the bottome of that verse, and [Page 12]to the first halfe of the next, submit your selves to every Ordinance of man for the Lord's sake; whether it be to King as Supreame, or unto Governours as unto them that are sent by him. I would now aske, if it can be presumed in reason, that any one would send and Authorize ano­ther to do prejudice and unkindenesse to himself? I would crave leave to aske on, whether any Governour is, in the Scripture sense, presumed to be sent by the King to such a purpose, when, the Governour indeed saies I, and the King himselfe saies no? O let us not, nodum in scirpo, enigmatize the simplicity of the Gospel, make plaine and evident Scrip­ture difficult to be understood. I would lastly, beseech him not to chang that safest Title to his Authority which God gives for a Humane one, because God's Title places him beneath a King, and considers him in that Formality, as below him; nor to exceed that Title by a humane one; nor to be angry at these instructions, drawne out of Ho­ly writ, and set before him, out of my tender regard to the undamnation, to the safety of his Soule, that he would not indanger my body, because I take care (what lies in my slender skill and large affection) not to hazard his Soule, liberare animam, liherare animas, to free both his Soul and mine; conscionably to free my own soule, and both Religiously and Respectfully his; that he, and all of them, would be (what they are) in the highest of their delegated Authority, highly loyall to that Supremacy which is higher than they: that they would do (what they have promised) increase the honour and greatness of that Supremacy, moved thereunto, because (which is the next point) the King is invested with that Supremacy by God.

The King's Power is from God. All power is so, Rom. 13.1, 4. ( [...]) all lawfull Power, not all, not any instrusion into the chaire of State, Ʋsurpation of the Princely Throne; he that layes violent hands upon a Scep­ter, that with a stiffe necke thrusts his proud head undera Diadem, that girds his own side with his Royall master's [Page 13]Sword, though he hath much strength he hath no power; or if a power of force, none at all of Authority) and if all lawfull, though inferiour Power is from God, the Regall much more; inferiour Power is subordinate to the King's, it comes from God and from man; Kingly Power is de­rived from God onely; how will it mis-beseem any people's mouth (when they have the largest commission in their hand, and the Richest Purple upon their backe, when their Authority is as high and as full as they are capable to hold it, that if it be Higher it will stretch and disjoint them, if it be fuller it will swell and burst them) to dare to say, by us Kings reigne, to unking the King even whilst they King him, and to Deify themselves whilst they King and unking the King, O 'tis too Heavenly a style to be ever spoke by man, so that he must let that saying alone for ever.

Therefore hath the King his Authority from God, from God only, and not at all from man, because whoever confers [...]uthority must be Superiour to him whom he thus Dignifies: the King as Supreame over all (the collective all too) may indulge a lawfull subordinate power to whom he please. None of the People can do this backe to the King, because the King is Supreame, and to be Supreame, is to have none above him, none equall to him, none upon earth, none but that God which gave him all the Autho­rity he hath: that the King is Supreame (what ever the Sword of man writes in letters of blood against it) take his word for it who made him so, even Gods 1 Pet. 2.13. whatever you can name, the biggest Authority in the land besides, still the King is [...], Above it, be it what it will, unlesse there can be such an Authority over Kings found out, which is an Authority over Scripture too, and may have leave to blot out the [...] in St. Peter, to pull that Jewell out of the Kings Crowne which sets up the King above all, the people can neither make nor unmake a King; neither impose upon him whilst he sits on the Throne, nor depose him from off it; both these are God's [Page 14]Prerogative; 'tis he that taketh down one, and setteth up another: 'tis he, and not the People, which sets up a King.

From these and the like frequent claims of God, of his singular Sovereignty over Princes, that their having of Dominions is as much his Gift as their being Men, their having flesh and blood is his workmanship; from these it is that the Greek and Latine Fathers derive from one Foun­tain the Princes Power and Manhood.

Take that famous passage in Tertullian knowne by all, and lately cited by an Honorable because Loyal Member, Inde Imperator est, unde est Homo: and that of Theodoret, (which deserves to be equally famous, but that it was writ 200 years after) [...] 'tis the same rich sence in the like scarcity of words; De Provid. Orat. 1. that God, which gave him his being, made a Man of him at his birth, gave him his Crown, made a King of him at the last King's death; and so much power does God exert in making Kings the Rulers of the Earth, as he did in creating a World for Man; God spake, and it came to passe, the World was made, Gen. 1. Dixi, I have said it, and ye are Gods, Psal. 82.

When one Rules whom God judges an unfit King; when many take this power to themselves; or, when the King whom God hath chose is remov'd out of sight, gone a far off; in the two former cases, God will prepare him a King; in the last, God will finde him out a King, fetch him home, and set him upon the Throne.

See all these shaddow'd out to us by Scripture!

For the first, when the Tyrant Saul had incur'd the displeasure of the universal King, the Lord said unto Sa­muel, I have provided me a King, 1 Sam. 16.1. Eliab was set before him, vers. 6. but the Lord refused him, vers. 7. Abinadab next, neither hath the Lord chosen this, ver. 8. Shammah after him; neither hath the Lord chosen this, vers. 9. What if I call these three by three other names? [Page 15]the rejected Oliver, the pulled downe Richard, and the diasppointed John?

For the second, a kind of Committee, a Juncto of them, at least, seven together, are set before Samuel; but the Lord hath not chosen these, vers. 10. What if I should resemble on, and tell you, that as the Juncto took upon them to Govern the Kingdome, so about seven of them undertook ('twas underhand-dealing all of it) to Rule the Juncto?

David was not there when there were so many Candi­dates for the Crown; he was toiling abroad, as mis­deem'd fitter for drudgery than the Throne: and there­fore for the last.

Send and fetch him home, saies Samuel, for we will not sit down (no ease, no rest to be hop'd for by us) till he come hither, vers. 11. David is fetch'd home; and the Lord said, Arise (stand up before the King) annoint him, for this is he, vers. 12. Est pulchrum monstrari, à Numine Di­cior hic est: 'tis the word of God (the Lord said) and 'tis the deed of the Lord to make a King; the Lord said an­noint; a King whilst he lives will wear that Name The Lords Annointed. God seeks him before he is brought home; I have found David my servant, Psal. 89.20. God owns him when he is come home, this is he; and after he is establish'd, 'twas I that took thee from following the Ewes (from being follow'd by Wolves) to be Ruler over my People, 2 Sam. 7.8. My People, 'twere well to mark that, God provides us a King; when we obey him God owns us; when we revolt from the King, we do so from God too, we cancel our Relation to Heaven, we make a forfeiture of being the People of God; 'tis as if God should say, whilst they are mine they will be true to thee: get thee to thy Throne, and take this comfort with thee, they will not be Traytors to their King til they rebel against their God; thy God will suffer with thee; nor canst thou be rejected by them, till they have first cast me off; whoever else of the willing unfascinated people sought thee, 'twas I that [Page 16] found thee; [...], is the voice of Joy; if we re­joice now, God himself is our pattern.

We see from whom the King hath his power, from GOD; see we next the Devilish sin of them that oppose it, the Curse of God upon them that set up another, a false Authority against it.

5. The sin first. The more wicked every man is, could the Heathen say, Eo difficilius Rectorem patitur, so much the apter to rebel; and this Rebellion is the height of wickednesse, the exceeding sinfulnesse of sin; 'tis not an Enemy alone, but a Son of Wickednesse that afflicts a King; he is call'd by both names in the same verse, and by the wicked name, as the worst name, last, Psal. 89.22. He is the Son of wickednesse, of all manner of wickednesse, of sin in the Arabick, which includes all; of ungodlinesse in the Chaldee, of unrigh­teousnesse in the Hebrew, which specifies all: Let such a Complex sin, such a universal guilt affright the whole Land out of any thoughts of Treason, but those onely which abhor it.

On the other side, 'tis not onely a Well-willer, a Friend, but a Holy man, a Righteous person, which relieves, succours, obeyes an oppressed injur'd King; but his Enemy, that Opposer of Royalty, does not onely perpetrate all the fore-nam'd Accumulative wic­kednesse, but is stil'd by the Holy Ghost the very Son of it, as being so egregiously sinfull, Ʋt vel ex ipsa Iniquitate, vel ad eam natus videatur, that himselfe may say to Iniquity, Thou art my Father, and that o­thers may say of him, He was born to sin: If the being unholy will not correct a Rebel into a Subject, try we if the being unsafe will not do it.

Resisting Traytors shall receive damnation, Rom. 13.2. Fly Rebellion therefore, as thou wouldest escape Hell: Alas! what is hanging and drawing and quartering! a great torment for a few hours; and yet a Torment [Page 17]onely upon the Body, communicated no further than to the sensitive faculty of the Soul, a lasting shame too to all posteritie: But the dead man will not heare what the surviving talke of him: Such poor shifts as these do surpriz'd obstinate Traytors make use of to evade the disgrace, to asswage the pain, and to collude with both.

But, indeed, if thou wouldst not be tortured and disgrac'd for ever, and desparately sensible of it all the while; if thou wouldest not be plung'd into Isaiah's everlasting burnings; if thou wouldst not burne in an immaterial fire, and a more scorching brimstone than thou yet ever sawest; such a subtle and piercing fire, such a diving and soking brimstone as will wrap themselves round about thy immaterial Soule, and penetrate quite through the most reserved and spirituall faculty of it, and set the Soule, and all the powers of it, on fire for ever; a fire so hot, as that our very Bon-fires, nay, even that which will one day set the whole World on fire are cold to it, a fire so unquenchable, as that ten thousand Seas will never be able to put it out; nay, will be both Fuel and Bellows to kindle it the more; a fire in which thou shalt for ever weep, because of the in­sufferable smart of it, and every tear of thine shall be a tear of Oyle to increase that fire: If thou wouldst escape all these intolerable, and many more unspeakable Plagues, learne this short Lesson (so short and sweet, that it may be quickly learn'd, and easily said and done) Be true to thy Prince; else, without deep Re­pentance, all this damuation thou shalt receive.

I dare not trespasse upon more of your patience to at­tempt one word upon the second General.

Observe we our Duties in the first General; be we o­bedient to God in our Loyaltie to the King, that loyal obedience will be the best sacrifice of Praise, the most acceptable Thanksgiving to God, the occasion of the greatest joy to man immaginable.

To which GOD let every Man joyn with me in ascri­bing all Kingdome, (even this also) all Power and Glory, all Praise and Thansgivings for the KING and KINGDOME and for all other his blessings, for ever and ever. Amen.