GOvernment is so necessary for the en­tertainment of an orderly and com­fortable society amongst men, that, next to the Gospel of Jesus Christ, there is no greater blessing can be bestowed by the Lord upon a peo­ple then a lawfull and righteous Ru­ler, who will govern for the Lord, ruling in righteousnesse and judge­ment. Therefore doth this Proto­martyre Steven, while he is recoun­ting the great mercies of God to the Church of the Jews, stay long in rehearsing the Lords sending of Moses to be Ruler, &c. unto them, as the Churches eminent mercie; yea, in all this recapitulation, he mentioneth none of the sins of the Jews, but [Page 4]that of rejecting Moses their Ruler, vers. 27. and 39. and their black sin of Idolatrie, which (vers. 40.) followed upon their re­jecting of Moses: That we might see, that Rebellion against lawfull Authoritie, is as unavoidably the forerunner of rejecting God, as honour to the King, is, by the Apostle, (1 Peter 2.17.) immediatly subjoyn'd to the fear of God.

My Text seemeth to quadrat well with what is the occasion of this joyfull Day: which will the better appear, by holding out the severall parts and purposes therein contained. They are three: The first, is the sinful and rebellious cariage of the people to a Ru­ler sent them of God, They refused, &c. Secondly, What the righteous Lord, out of compassion to His people, did for this oppressed and refused Ruler or King (so the Spirit of God calls him, Deut. 33.5.) God sent him, &c. Thirdly, You have a three­fold office, to the administration whereof, he is sent and commis­sioned of the Lord, viz. Ruler, Judge and Deliverer: Under which also relatively, the duety of people is determined and set within its limits. There is also a fourth thing in the words, viz. the hand by the which Moses is sent to that office: which, because time will not allow us to speak of, is purposely forborne in the Divi­sion.

For the first, The peoples sinfull and rebellious cariage, in these words, They refused, or denyed, as the word is most ordinarily translated; yea, the word is sometimes used for a refusall or a de­nyall with disdain and undervaluing, as Acts 3.13. which also accompanied therefusall in the words, as is clear from the disdain­full saying attending it at the back in these words, Who made thee, &e? such an answer as we use to give to bussie medlers in matters not belonging to them: And, vers. 39. its said, They thrust him away, and would not obey him.

The second purpose in the text, is, what the King of Kings did for this refused and thrust away Depute of His, concerning which, the text holdeth cut. First, What the Lord did in the time of his exile; even kept fellowship with him, through Je­sus Christ the Angel that dwelt in the Bush, comforting and di­recting him in a wonderfull manner, that he might know he was not rejected of God, though refused by men. Secondly, That God sent him, after his long so journing, as it were renewing his Commission, and making him successefull with a mighty hand, in [Page 5]this last essay, so that without violence the people are conque­red to a submission unto him.

The third purpose in the text, (as I have said) is the parts of that office, to the exercise whereof he is sent, viz. Ruler, Judge. and Deliverer: under which I conceive is comprehended all that a Soveraign can or ought to claim, and no more then should be granted to him, since these three are expresly in his Commis­sion from God, whose the Kingdom is; to the exercise where­of, Moses was brought by the hand of Jesus Christ, the King of His Church, upon whose shoulders the Government lyeth: So that the conceding these things to the Ruler so sent, can be no Dammage, but rather advantage, to the Church of Christ. But what each of these comprehendeth of the Rulers power, shall be shewed afterward.

Now it followeth that we proceed to the Doctrines: and in the entrie I would warn you, that this text, being so full of weighty matter, it will not be possible, in the short time allowed us, to presse forth the whole substance thereof; nor must that requisite acuracie, in such points, be expected from me. There­fore many Doctrines I must passe altogether: and such as shall be named, must be discharged with greater brevitie then per­haps the matter would require. But, to proceed, I make the first Doctrine to be,

That Government, is, in it self, a thing so evidently necessary and usefull, that even the opposers of lawfull Governours, will not speak against Government. This is grounded upon these words, This Moses, whom they refused. Where it's only the person which they question; and afterwards, Who made thee, &c? Wherein they challenge nothing but his Warrand, Commission, and Authority for exercising of that Office. See also vers. 27. It will be supperfluous labour to prove the truth of this Doctrine, The necessity and usefulnesse of Government being clear from Hab. 1.14. Where, to be without a Ruler, is to be as the Fishes of the sea and the creeping things, the weaker whereof, are de­stroyed by the greater and mightier; as also from that Judg. 17. 6. Where it's said, that in the dayes wherein there was no King in Israel, every man did that which was right in his own eyes: Which is also repeated, chap. 18. verse 1. and 19.1. and chap. 21. vers. 25. In which places, it is also observable, that [Page 6]there is mention made of the wrong which the Levites (the Church-men) sustained, that thereby we might see how usefull, even to the Church, a right constitution of Civil Government is. Without this the Church wants the benefit of that promise, ( Isa. 49.23.) that Kings should be nursing fathers; yea, ( Hos. 3.4.) to be without a King, and to be without a Sacrifice do go together. The Church may be persecuted by wicked Rulers, but ordinarily is not taken away, and wholly rooted out, but by the rooting out of the established Government of that Nation wherein the Church is. And have we not seen how the Church was wronged among us by the boundless toleration of errour, the Government and Judicatories thereof encroached upon by Acts and Ordinances, taking the power of Plantations out of the hands of established Judicatories, and putting the same in the hands of others not concerned, and severall such other practices, as might be instanced, ever since the violence was done to the settled Ci­vil Government of these Kingdoms? from these things we may see how useful civil Government is, not only for the State, but for the Church also. Therefore, as we ought to bewaile the sad sufferings of our King, and seriously mourn before the Lord for these sins, that provocked his Holinesse to make our Israel be so many dayes without a King; So it is our duty, to praise and mag­nifie the Lord, who hath graciously returned to us our ancient and known Government, and our own King, to exercise the same: whereby we have a full accomplishment of that promise, Isa. 1.26. I will restore thy Judges as at the first, and thy Coun­sellours as at the beginning.

The second Doct. is, That even a righteous and good King, may be thrust away, and refused by these over whom he is sent of God to Govern. This so clearly ariseth from what is in the text, that we need not stand to clear the ground. See also vers. 27. and 39. The same was Davids case, 2 Sam. 2. and 5. chap. And for the prosecution of this point, I judge it not unfit to take a short view of these few things, which concurred in the thrust­ing of Moses away: As first, Who the person was, that refused and thrust him away; and he is described, ver. 27. to be one, that did the other wrong, that is, a violent and wicked oppressour of his brethren. Secondly, What it was that moved this op­pressour to thrust Moses away; even fear of punishment: he had [Page 7]done evil, and feared the Judge, Thinks thou to kill me? He desired, in effect, to be Judge himself, and could not endure any above him to controul his dealing with the weaker: and there­fore, would not so much as suffer Moses to be an amicable advi­ser, ver. 26. much lesse to be Judge, ver. 27. Thirdly, The means whereby this rebellion is carried on: and they are three. 1. The calling in question and contemning of his Authority and Warrantablenesse of his undertaking, Who made thee a Ruler, &c? 2. Reproaches of him as a bloody man, that would kill all he ruled over, though he had no other ground, but his own prejudged opinion, misrepresenting Moses for one act of Justice, in killing the Egyptian: Wherein, though hee speak the truth materially; yet it was malo animo, to bring Moses in hazard. 3. The third mean, whereby this rebellion was carried on to it's hight, was violence, he thrust him away, ver. 27. And where the Authority of a Ruler begins to be con­temned, there (if it be in the contemners power) thrusting away cometh in the close: The fourth thing considerable in the thrust­ing of Moses away, is the grounds upon which this refusing and rebellion is builded: and we find no real ground of provocation from Moses, his worst word we find (ver. 26.) to be, Sirs, ye are Brethren, why do ye wrong one to another? Innocencie in a King, will not restrain rebellious Subjects. Fifthly, Consider what are the sad effects of a rebellion, (coming to it's hight) even upon the Subjects, to wit, oppression of the weaker by the stronger. See Isa. 3.2, 3, 4, 5. And lastly, That rebellion, once coming the length of thrusting away, God must, in a more then ordinary way, interpose for the reintroducing of the expulsed Ruler.

I shall say no more for the application of this point, But that the sin of these who had hand in the horrid murther of our late Soveraign, or the expulsion of our present, is more inexcusable then that of this oppressing Israelite, who thurst Moses away, because their just tittle to the Government, was more evident to them then Moses tittle at that time was to the Jews. And therefore we ought earnestly to supplicat the throne of grace, that these sins may no more be laid to the charge of these Lands; and that the divisions of the people, may be solidly healed: for it is marked, as the first rise of the occasion of this rebellion against Moses, that the people strove, v. 26.

We might gather our third Doct. by comparing this vers. where­in their refusall of Moses is spoken of, with vers. 30. Where his fourty years sojourning, in a exiled condition, is mentioned, to be, That sinfull opposition and thrusting away of a righteous Ruler, may have successe for along time; but the successe of the oppressour, is the servitude of the subjects. I will not stand on this Doct. It is too sad a Theme to insist upon. Only this, Although we have reason to lament, that by the successe of oppressours our King hath been so long kept away from us; yet, we have also reason to blesse God, that it hath not been for full fourty years; and to praise Him from our souls, who hath said concerning us as he said concerning the Jews, vers. 34. I have seen, I have seen the affliction of my people, I have heard their groaning, and am come down to deliver them: and now, come, I will send thee into Egypt.

The fourth Doct. arysing clearly from the words, is, That though a righteous Ruler be thurst away, and long kept away from his just right; Yet the Lord can, in his time, send him back to the exercise of that Government he had right to. So dealt the Lord with David, both after Sheba's rebellion and Absolom's; And so hath the Lord done to our King; and it will not be amisse here to consider a little some things, wherein the sufferings and the re­turn of our King, is parallel to the sufferings and the return of Moses.

And first, their sufferings, after their expulsion, are parallel: First, In that both their rights was unquestionable before God and man, though they wanted the exercise. Secondly, both driven to exile, and put to great pinches under it. Thirdly, made to sojourn among people of another Religion. Fourthly, Yet both remained constant in the Truth, (the great glory of their sufferings,) notwithstanding of their strong temptations. Fifthly, Both found more relief of strangers then of friends. Sixthly, Both waited patiently untill Gods time of outgate came.

There are also some things, wherein the manner of their re­turning is parallel, as, First, Gods hand was eminently seen in both. Secondly, their return was without blood, or War. Thirdly, Both were unexpected. Fourthly, both were, when the affliction of their people was at a great hight.

Let us then blesse and praise the mighty Lord, whose right hand hath done marvellously. This day is set a part for this end: O [Page 9]let praise be rendred, and our vows which were made, when our harps did hing on the Willows, be this day payed in the sight of all the people; the Lords doing in this, is not after the man­ner of man. Look to what he hath done in restoring the breath of three languishing Kingdoms; look how mercifully he hath done it, and how unworthy we were, that our Posterity, much lesse our selves should have seen it, and all cryes aloud, that it is our duty ever to praise Him, and not to let this so great a bene­fit slip out of our minde. Yea, with our praise, let us joyn prayer, that God may make our King, who hath been in so many things like to Moses in his sufferings and return, like to him also in the sequell of his Reign, both for gracious and royall enduments, and beyond him for length of dayes; Yea, let us pray, God would make him according to his own heart: And we may have the greater encouragement in this, from what the Lord hath done for Him, and made appear in Him; As also, that most ordinarily, the best Kings, registrat in Scripture, were such as the Lord trained in the school of affliction, as may be seen in Moses, David, Jehoash, and many others mentioned, both in Sacred and Profane Historie.

The fifth and last Doct. that I shall name, is this, That whom God sends to the government of a people, he also giveth them com­mission for the Dignities, Authority, and power belonging to their place: for, saith the text, He sent Moses to be Ruler and Deliverer; Not to be one of the Rulers and Deliverers, which would take in others to a parity with him, but to be [...], (that is, [...]) [...]: And although that this same God, that sent him, doth limit him and all Soveraigns, Deut. 17.14. Yet, he takes nothing from them essentiall to Soveraignty. So when he sends Apostles, Ministers, &c. all belonging to their office is allowed them, and ought not to be encroached upon; for, we can no more expect the full and free exercise of any office from one who is re­strained therein, then a free flight from the pinioned bird; take away the least lith that God hath framed Soveraignty with, and the Soveraign is pinioned. But for the more orderly and full ex­plication of this Doctrine, there are these four things to be a little opened up. First, Something concerning a Monarchs Commis­sion, or the fountain whence he derives his Authority. Secondly, Somewhat of his Prerogative and eminent Power. Thirdly, [Page 10]Somewhat of his office, and the duty he is bound before God to perform in the behalf of his people. Fourthly, Somewhat of the peoples duty, which relatively they are bound to perform to him.

As to the first of these, to wit, the Soveraigns Commission, wee see it is from God, God sent him, [...], The word used in the Mission of the Apostles. Whence we infer: First. That a law­full Soveraign, hes his Authority immediatly from God ( Rom. 13.1.) and not from the people, who, being of God appointed to be subject to Rule, and ruled, can have no power of ruling in themselves, there being as clear distinction betwixt the Ruled and Ruler, as is betwixt the relatum and correlatum of any other relation: wherefore there are some Kings, who take their sword from off an Altar, in token of their receiving their power imme­diatly from God; so that the assertion, which alloweth to people a Majestas realis, seemeth to be groundlesse, and dishonourable to God the only Original and Fountain of Soveraignity; As also because it takes away the distinction betwixt Governour and Go­verned. Secondly, I infer as following on the former, that a So­veraign, having his Commission from God, as is said, (though God will call him to an account) yet he is countable to none else for his administration but to God only: Not only because he hath no Pares to be his Judge; But, because no Commissioner is answerable to any Authority, but that which did cloath him with the Commission, and that is (upon this subject) God who hath said, By me Kings reign, Prov. 8.15, 16. Thirdly, I infer, that Soveraigus may expect Gods presence and assistance in the work of their office, if they look to and depend upon him from whom they have their Commission. Fourthly, I infer, that the oppo­sing and resisting of them, is to resist the Authority of God from whom they have their Commission.

But secondly, The words hold out something of his Preroga­tive and eminent Authority, as necessarily annexed to his Office and place, to the which his Commission bears him, in these words, God sent him to be Ruler and Deliverer. Where it is ob­servable, that what Steven calleth a Ruler, is in Exod. 2.14. cal­led a Prince: to shew, that all the prerogatives of Ruling, do ap­pertain to a Prince. There are two words used in the Commis­sion, to wit, Ruler, and Deliverer, as said is, under which the [Page 11]Soveraigns power, both in Peace and War, in Civil and Military affairs, is comprehended; as also, somewhat of that power, which is distinguished in potestas Legibus astricta, & Legibus so­luta: And under the first of these, viz. Ruler, is comprysed the power of Judging, which is mentioned in the beginning of the vers. and adjoyned to Ruling, even by the rebel himself; Nor can it be denyed (I suppose) to appertain to the [...]: Yea, ordinarly Ruling, and Delivering, are more controverted then Judging. But, to proceed, by the first, Ruler, there are these particulars of his Prerogative held forth unto us. First, That he is Chief, Principall and Soveraign: therefore, even in contradistinction to all the people, he is [...]: Which holds out a priority and preeminency in the person, beside what it speaks of his office. Secondly, That all authoritative Acts, with­in his Kingdoms, be in his name. Thirdly, That all Rule and Power in inferiour Officers, or Governours, be derived from him: Therefore the word signifies not only Authority; but a primary and fountain Authority. Fourthly, That he have the power of making the universall Laws of the Kingdom; for, these being the Rule both for inferiour Judges and the judged, it is requisit, that the Ruler have a speciall and Soveraign hand in making thereof, the Legislative power being naturally annexed to Soveraignity. Fifthly, That fince all power in inferiour Judges, is derived from him, their sentence cannot be the last, but may be appealed from. Therefore the last appeall to any on earth is to the Sove­raign, whose sentence is finall and cannot be appealed from, but to God. Under these as the principall, are comprehended the power of dispensing with penall Laws by Pardons, and with po­sitive statutes about duty by Licences; Yea, in some cases, to alter and abrogat some Laws, although ordinarily, and without weighty causes these things are not to be done. Together with many other Jura majestatis reduceable to these and depending on the Soveraignity, as particularly, the making an universally ob­lidging interpretation of the Law, and the power of the execu­tion of the Law, without which, Soveraignity and Laws were but a mock-authority: These two last, properly appertain to the tittle of the Judge.

There is moreover somewhat further of the Soveraigns pre­rogative, hold forth in the word [...], which signifies Re­deemer, [Page 12]Saviour, as well as Deliverer; And this is his power in Military maters: which may be divided in these three: First, His power to declare enemies to the State, the Deliverer being most oblidged and concerned, by vertue of his office, to know, and consequently to judge and declare who are enemies. Secondly, His power of making Peace and War: For, he that may not command his Subjects to be in friendship, or to fight, doth but cary the empty tittle of Deliverer, and in vain expects obedience in Civils. Thirdly, His power of the Arms, For­ces, and Strengths of his Kingdoms, both by Sea and Land, it be­ing due to him for his and the Kingdoms security. As also be­cause the governing of these things, is a principall part of Go­vernment, experience having sadly taught, that the power of Ar­mies, not being subordinat to the Soveraign, usurps a superiority over him and the Kingdoms both; Yea, doth not reason teach, that a Deliverer should not be without a sword, nor have his sword so lockt in the sheath, that he cannot draw it till he call for the key from these who perhaps may refuse it, and at length loose it themselves? take the sword from the Deliverer, and quickly the Scepter shall be wrung from the Ruler.

But I haste to the third thing which I proposed, viz. to hold out somewhat concerning the Soveraigns Office and Duty, which by vertue of this Commission Moses was, and all Soveraigns are oblidged to perform towards the people over whom God hath granted them to Rule: And this their Office may be summed up in this one, that he Rule for God, being faithfull to Him by whom Kings reign, and carefull of his peoples welfare. But we shall branch it out in these four: First, that he be carefull of the welfare of the Church, the preciousest interest that the King of Kings hath upon earth: This is a great part of his Ruling: there­fore in Isa. 1. after that the restoring of Judges as at the first, and counsellours as at the beginning, is promised, v. 26. It is immedi­atly subjoyned, v. 27. Zion shall be redeemed. And this is that which is promised, Isa. 49.23. and Kings shall be thy nursing fathers. Under which these three are comprehended. First, That he have a singular care that the purity of Doctrine be kept up, established and maintained; errour and heresie, with the pro­moters thereof, discountenanced and punished, (not tolerated, which were unsuitable for the Defender of the Faith) according [Page 13]to the example of good Josiah, 2 Chr. 34. throughout. Secondly, That the precious Ordinances of the Church, the Worship and Government thereof, be established and defended by Law, accor­ding to the example of Jehoshaphat, 2 Chron. 19.8.11. As al­so that the unity and concord of the Officers and Members there­of be tenderly kept up; and Rents or Schisms solidly cemented. Thirdly, that the Liberties, Patrimony, and Maintenance of the Church be not encroached upon; But that faithful, learned and painfull Pastours be encouraged, 2 Chron. 31.4. and their hands strengthned by seconding the Censures of the Church by his Authority, and the concurrence of his inferiour Magistrates: All which are incumbent to him as a Ruler for God and a Deli­verer from spirituall evills.

The second branch of the Soveraigns duty and office, is in re­ference to morall transgressions, against which, Laws and Statutes ought to be made agreeable to the word of God; and these Laws would be impartially put in execution, without respect of per­sons. Therefore, Isa. 1.26. when Judges are restored as at the first, &c. Then righteousnesse and faithfulnesse spread in Burgh and Landwart. And v. 28. the punishment of the transgres­sours, of the sinners and of them that forsake the Lord, is made mention of. This is no small part of the righteousnesse whereby the throne is established.

The third branch of his Office, is in reference to the Admini­stration of Justice betwixt subject and subject: For which, not only wholsome and just Laws would be made for the good of the whole (and not for the advantage of some to the prejudice of ma­ny;) But able faithfull and consciencious men would be substi­tute, who, according to the just Laws, may impartially do ju­stice to all. 2 Chron. 19 5. This is his great duty as [...], a righter of the wronged, without which men would be but as the fishes of the sea.

The fourth and last branch of the Soveraigns duty and office towards his subjects, is in reference to their safety both by sea and land, and their prosperity in their estates and callings: in order whereunto, he is called a Deliverer, watchfully to foresee, and seasonably prevent whatsoever may bring hazard and danger to them; or if they cannot be prevented, that then the subjects be as timely, tenderly and carefully delivered therefrom as is pos­sible. [Page 14]Thus Moses delivered Israel from their bondage.

There remaineth only the last thing to bespoken to, to wit, the duty which the subjects are bound reciprocally to return to their Soveraign: And questionlesse, the great weight of duty that lyes upon a faithfull Soveraign, calls for the loyall performance of all good Offices from the subjects to him. The Apostle, (1 Pet. 2.17.) summeth up all in one word, Honour the King: which may be branched forth in a fourfold duty, implyed in the tittles given in the text, viz. 1. Reverence, 2. Obedience, 3. Fide­lity, 4. Aid.

I say, our first duty is Reverence: and that, First, of the mynd, Eccles. 10.20. Curse not the King, no not in thy thought, or conscience, as on the margent. They are called gods, and we ought as saith Bern. Sentire sublimiter, have an high estimation of them. Secondly, Reverence in words, Exod. 22.28. Thou shalt not revile the gods, nor curse the Ruler of thy people: Which, ( Acts. 23.5.) is translated, Thou shalt not speak evill of, &c. to speak evill of them is to curse them: And ( Titus 3.2.) immediatly after the precept for subjection to Ma­gistrates, there is a prohibition, Speak evill of no man: and as we ought to forbear every appearance of evill in other things; so especially in this, the Authority of a Soveraign being very tender. Therefore, the Apostle Paul, in the forecited place of the Acts, maketh apology for calling the high Priest whited wall, although unjustly he had commanded him to be smitten: And Calvin on the place, saith in effect, that civil Authority is not to be shaken off though the Ruler were wicked. I find none in Scripture cursers of a King, but Shimei, and these Isa. 8.21. Where cursing of the King and of God are joyned together, They shall fret themselves, and curse their King and their God. Yea, by the Apostle we are commanded to pray for them; and at that time when he wrote, a wicked Nero reigned: The third kind of Reverence, is with the body, using a suteable gesture to regall Authority as the Wo­man of Tekoah, 2 Sam, 14.4: And Ahimaaz 2 Sam. 18.28. So did all the people, 1 Chron. 29.20. I might multiply other citations, but it is superfluous, exhibeant eis etiam foris honorem cuique regne & pairia consuetum, saith Bullin: dec: 2. ser: 9. speaking of the duty of subjects to their Soveraign.

The second duty that we ow them, is Obedience, 1 Pet. 2.13.14. [Page 15] Titus 3.1. Such Obedience it ought to be as excludeth re­sistance to him, Rom. 13.2. As is willing, chearfull and for con­science sake, Rom. 13.5. For, their Authority is an Ordinance of God, and they are the Ministers of God; Yea, this Obedience is due from all persons, Rom. 13.1. Let every soul be subject, &c. even Church-men as well as Laiks: for saith Bern. in one of his Epistles, writing to an Arch-bishop, Quis vos excepit ex universi­tate? It is true, that Kings have no power to exercise Ministeriall acts themselves; Yet they have power to put Ministers to do that which they cannot do themselves, and to punish them, when, af­ter orderly tryall, they are found guilty of Mal-administration: So David, Solomon, Jehoshaphat, Hezekiah, Josiah, &c. governed the Priests, even as Priests, and the Levits as Levits: But, we say not, that Kings can punish Church-officers by any Ecclesiastick censure; they can no more depose then they can ordain: The power of neither of the keyes was given to Kings as Kings. Nei­ther is this Obedience that we presse as due from all persons, due in all things from any person: For, if Kings command what God forbids, Then the Apostles rule must stand, Acts. 5.29. Obey Gedrather then man. So did the Egyptian Midwives; So did the three children with approbation from God.

The third duty we ow, is Fidelity: the breach whereof, is above disobedience; Fidelity to his person, Fidelity to his Autho­rity: if any of these be plotted against, or injured, there is laesa Majestas. This made David say of Saul, God forbid I should touch the Lords anoynted: Not a lap of his garment can be touch­ed, but the tender heart is smitten. And in Scripture, we find no­thing taught for loosing subjects from their fidelity and alead­geance. But on the contrary, the saints are recorded to have re­mained loyall, even to wicked Kings and Emperours.

The last duty is Aid: and that, First, by saithfull counsell and advice, when called for; and discovery of his secret enemies and their plots. Secondly, by our estates, chearfully paying out thereof tribute and custome, Rom. 13.7. Christ himself payed pole-money, Match. 17.27. And, Thirdly, by our persons: We ought to assist our Soveraign both against countrey Rebells and out-land Enemies, whensoever it is called for by him, who hath it in his Commission to be Deliverer:

I have been the longer upon these things, because no small part [Page 16]of the dayes work is to teach you to give to God what is Gods due, even all Honour, Praise, Power and Dominion, being King of kings and the only Potentate, who hath made this day, that we may rejoyce therein: And to give to our Casar what is his due, even Reverence, Obedience, Fidelity, and Aid: which is a debt upon us by Gods ordinance, and ought to be payed for conscience sake. I shall shut up all with repeating the Apostle Peter his ex­hortation, Fear God, and honour the King. These two are chain­ed together by the Holy Ghost: Who do the first, will not ne­glect the last; and such as are much taken up with the last, would not neglect the first: Go therefore, and through the rest of this day, expresse your joy and thankfulnesse, as the people did, 1 Chron. 29.22. When Solomon was made King the second time, they did eat and drink (but it was before the Lord) on that day, with great gladnesse. Beware of any excesse, Sin is no way to praise God, or please our good King who hath declared against it; Do, as, 1 Kings 8.66. Pray for a blessing to the King, and go to your tents joyfull and glad of heart for all the goodnesse that the Lord hath done for CHARLES our King, and Scotland, Eng­land and Ireland His people. And thus, as we blesse God for him; So we pray for all blessings on him from the King im­mortall, invisible and full of Glory, to whom be praise for now and ever, Amen.