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<NAME>Mona Logarbo</NAME>
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<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P><HI>Chri&s;ti Salus de Coelis,</HI> OR Gods defence of his Anoynted.</P>
<P>BEING, A SERMON Intended for the 5. of <HI>Novem.</HI> 1647. but Preached upon the Lords day after, in the Pari&s;h Church of St. <HI>Peter,</HI> neere St. <HI>Pauls</HI> Wharfe.</P>
<P>Wherein is layd downe the miraculous pre|&s;ervation that the hand of Heaven hath in all ages extended over Kings.</P>
<P>By <HI>John Williams,</HI> Ma&s;ter of Arts.</P>
<P>Now Publi&s;hed for the confirmation of the Loyall, and for the con&s;ternation of all &s;uch as have or &s;hall pre&s;ume to lift up a hand again&s;t the Lords A|noynted.</P>
<Q><P>Feare God and honour the King, and meddle not with them that are given to change; for their de&s;truction commeth &s;uddenly, and who knoweth the ruine of them both.</P>
<BIBL>Pro. 24. 21.</BIBL></Q>
<P>Printed in the Yeere, 1647.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>Omnibus Chri&s;ti fidelibus.</HEAD>
<HEAD TYPE="sub">To all tho&s;e that are the faithfull lo|vers of the Lord's Anoynted.</HEAD>
<OPENER><SALUTE>Chri&s;tian Reader:</SALUTE></OPENER>
<P>_IT is no Ambition that I have to ap|peare in print, which hath put forth this Sermon; only my zeale unto the truth; it is a piece that craves your pardon, and your pa|tronage: your pardon; becau&s;e &s;o weakely done as being the worke of him who is <HI>minimus Eccle&s;i|ae,</HI> the lea&s;t of tho&s;e who &s;erve at Gods Altar, and the <HI>Primitiae,</HI> the fir&s;t fruits in this kinde of his Labours, your Patronage, becau&s;e it pre&s;&s;eth nothing but the truth. You know the Proverb, <HI>ob&s;equium amicos veritas odium parit,</HI> and if ever men were hated, per&s;ecuted impri&s;oned for the Te&s;timony of the truth; (which is the &s;ole Halig|nancy again&s;t them) this age hath done it: it fares with us, as once with that great Apo&s;tle St. <HI>Paul,</HI> we are become enemies, becau&s;e we tell the truth; but for my part, I
<PB REF="3">&s;hall &s;ay as once <HI>Gregory</HI> did,<NOTE PLACE="marg">Grego. Moral.</NOTE> <HI>In cau&s;a qua Deum &s;er|vire cupio, homines non formido, I</HI> will not trouble you any longer, <HI>I</HI> onely wi&s;h to all men the practi&s;e of the wi&s;e mans precept, that we would feare God, and honour the King; which two mu&s;t alwaies goe together, if we de&s;ire that (in this Kingdome) Righteousne&s;se and Peace may Ki&s;&s;e each other; which &s;hall be the con&s;tant prayer of him who will for ever re&s;t,</P>
<CLOSER><SIGNED>Yours in Chri&s;t Je&s;us <HI>John Williams.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>Errata &s;ic corrige.</HEAD>
<P>Pag. 2. l. 21 leave out By. p. 3. l. 21. reade is. p. 4. l. 6. reade wayes.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="3">
<HEAD><HI>Chri&s;ti Salus de Coelis,</HI> OR Gods defence of his Anoynted.</HEAD>
<EPIGRAPH>
<Q><BIBL>PSAL. 18. ver&s;. 50.</BIBL>
<P>Great deliverances giveth he unto his King, and &s;heweth mercy unto his Anoynted, even to <HI>David,</HI> and to his &s;eede for ever. <HI>Our or|dinary Tran&s;lation renders it,</HI> great pro&s;pe|rity giveth he unto his King, &amp;c.</P></Q>
</EPIGRAPH>
<P>_THE occa&s;ion, that on Friday la&s;t did call me to this place, was the Kings injunction; He enjoyned the day by Procla|mation, and I am &s;orry that &s;o few obeyed if. I am &s;ure it is the Apo&s;tle St. <HI>Pauls</HI> injuncti|on, <HI>Omnis anima:</HI><NOTE PLACE="marg">Rom. 13.1.</NOTE> let every &s;oule be Subject and how then the Contemners, and Neglecters of the day will an&s;wer it I know not:
<PB N="2" REF="4">for my owne part, as I was willing to &s;olemnize and ob&s;erve the day, &s;o I fitted the text unto it; the day it was, <HI>dies Regis,</HI> the Kings holy day, &s;o you call it, on that day did the Lord vouch&s;afe great pro&s;perity, or deliverance to his King, and the Text it is <HI>confe&s;sio Regis,</HI> the Kings confe&s;&s;ion, or Declaration (of that mercy) unto God before the people; &s;o that you &s;ee the Argument of the Text, it is <HI>gratiarum actio,</HI> giving of thanks, delivered fro~ his commo~ nature confe&s;&s;ion: for what indeed are al our prai&s;es but the acknowledg|ment of Gods mercies? great Deliverances giveth he &amp;c. But not to hold you any longer in the Preface, I come unto the Text it &s;elfe, and this naturally di|ge&s;ts it &s;elfe into two generall parts:
<LIST>
<ITEM>1. The <HI>The&s;is.</HI></ITEM>
<ITEM>2. The <HI>Hypothe&s;is.</HI></ITEM>
</LIST></P>
<P N="1">1. The The&s;is, and this comprehends Gods care of Kings.</P>
<P><HI>In genere,</HI> great deliverances giveth he unto his King.</P>
<P N="2">2. By the Hypothe&s;is, and this comprehends Gods care of David, <HI>in Individuo,</HI> of him in &s;peciall above the re&s;t, and &s;heweth loveing kindne&s;&s;e, or mercy unto David.</P>
<P>I begin with the Fir&s;t, the The&s;is, and therein I ob&s;erve 2. parts, Fir&s;t the <HI>quis,</HI> the Per&s;on who it is that gives deliverance, and that is the Lord, implyed in the Relative, he but collected from the 46. ver&s;e of this P&s;a. <HI>Let the Lord live and ble&s;&s;ed be my &s;trength and the God of my &s;alvation be exalted.</HI> Secondly, the <HI>cui,</HI> the object of this mercy, the per&s;on to whom the Lord vouch&s;afes it, and that is <HI>Regi,</HI> to the King,
<PB N="3" REF="4">and thus you have the modell of the whole Di&s;|cour&s;e. And fir&s;t, I &s;hall begin with the fir&s;t, the <HI>quis,</HI> the per&s;on, who it is that gives deliverance, the Lord: And this is a word that implies a power to performe it: for as <HI>Tertullian</HI> very well ob&s;erves,<NOTE PLACE="marg">Tertul. Cont. Hermo.</NOTE> <HI>Deus e&s;t nomen &s;ub&s;tantiae &s;ed Dominus e&s;t nomen pote&s;tatis.</HI> God &s;aith he, is a name of e&s;&s;ence, of &s;ub&s;tance, and implies the Divinity of the Creator, but the word Lord is a name of power and &s;overaignty implying the Dominion that he hath over all his creatures, and this &s;ayes <HI>Ter|tullian,</HI> you may ob&s;erve in the 1 of Gen. 1. and 2. ver&s;es, before the Creation the Prophet <HI>Mo&s;es</HI> does call the Creator God, <HI>po&s;t creatas vero creaturas Domi|num &s;e indicat;</HI> In the beginning God created the heaven and the earth, and the earth was without forme and voyd, &amp;c. but as &s;oone as ever things were crea|ted, then he calls him Lord, <HI>&amp; &s;piritus Domini,</HI> &s;aies <HI>Mo&s;es</HI> in the &s;econd ver&s;e, <HI>Incubabat &s;uper facies aqua|rum,</HI> and the &s;pirit of the Lord moved upon the face of the waters: indeed that which wee tran&s;late Lord, in the Originall <HI>Adon</HI> from the Primitive <HI>Eden: Ba|&s;is quia Deus e&s;t fundamentum &amp; &s;u&s;tentator omnium creaturarum,</HI> he is the <HI>B<GAP DESC="illegible" EXTENT="1 letter">&s;is</HI> or Foundation whereupon they &s;tand: and therefore the Prophet <HI>David</HI> in the 2 ver&s;e of this P&s;alme, calls God his &s;trength, and his rock, and his defence, his Saviour, his God, and his might, his buckler, the home of his &s;alvation, and his refuge: It is true if God does not give pro&s;perity, deliverance, &s;alvation, (for &s;o St. <HI>Ierome</HI> reades the Text) <HI>Magnificans &s;alutes Regis;</HI> It is he that giveth great &s;alvation to his King: there is none can doe it, &s;o &s;ayes God him&s;elfe,<NOTE PLACE="marg">E&s;ay. 43.11.</NOTE> <HI>Ego &s;um &amp; praeter me</HI> (St. <HI>Hie|rome</HI>
<PB N="4" REF="5">renders it, <HI>ab&s;&abque; me</HI>) <HI>non e&s;t &s;ervator,</HI> I even I, am the Lord, and be&s;ides me there is no Saviour, and this is the rea&s;on why the Prophet gives God &s;o many ti|tles in the 1 ver&s;e of this P&s;alme, to &s;hew that he is the only and the ab&s;olute Saviour, and the Devill with all his in&s;truments hath not &s;o many to hurt, as God hath many waies to helpe his King; nay if God be plea&s;ed to helpe, to give &s;alvation to his King, there is none can hinder it; wee neede not feare the wor&s;t ad|ver&s;ary that happeneth, and this is manife&s;tly proved from that of the Prophet <HI>I&s;aiah,</HI><NOTE PLACE="marg">E&s;ay, 43.1.</NOTE> And now thus &s;aith the Lord that made thee, O <HI>Jacob,</HI> and formed thee, O <HI>I&s;rael,</HI> feare not becau&s;e I have redeemed thee, and called thee by my name, thou art mine when thou pa&s;&s;e&s;t through the waters, I will be with thee and through the flouds that they doe not overflow thee: and thus was God with us in the yeere 1588, when he did &s;o wonderfully pre&s;erve us, and di&s;per&s;e the Ar|mies of the Aliens, that great Armado of the Spany|ards that did delight in bloud; nay &s;ayes God in the next words, when thou pa&s;&s;e&s;t through the fire thou &s;halt not be burnt, the flame &s;hall not kindle upon thee, and thus was the Lord with us, this day, this pro|mi&s;e was made good unto us; for notwith&s;tanding that a fire was provided; yea and &s;uch an one as even hell (for the end intended) could not invent a wor&s;e, a fire wherein the King and Princes of the people &s;hould all have beene utterly de&s;troyed, and yet though it was even ready to be kindled, the Lord would not &s;uffer it to breake forth, and take hold upon us, the &s;nare was broken, and wee were delivered: O that men would therefore prai&s;e the Lord for his goodne&s;&s;e, and de|clare
<PB N="5" REF="5">the wonder that he hath done for us the chil|dren of men: Oh that wee would all doe as the Pro|phet <HI>David</HI> heere in the Text, thankfully and pub|lickly acknowledge that this day did God give great Deliverances to his King, which very fi<GAP DESC="illegible" EXTENT="1 letter">ly brings me to my 2 particular, and the <HI>objectum mi&s;ericordiae,</HI> the object of Gods mercy, the per&s;on to whom he doth vouch&s;afe deliverance, and that is <HI>Regi,</HI> to his King.</P>
<P><HI>Homines &amp; jumenta &s;ervabit Deus,</HI><NOTE PLACE="marg">P&s;al. 36.6.</NOTE> thou Lord doe&s;t &s;ave both man and bea&s;t, &s;o excellent is thy mercy &s;aies this Prophet: The goodne&s;&s;e of God is not concentred in him&s;elfe, but he does extend it even to all the workes of his hands, even the bea&s;ts are parta|kers of that &s;aving virtue that is in God, he opens his hand and fills all things living with his goodne&s;&s;e;<NOTE PLACE="marg">P&s;. 104.28.</NOTE> yea the earth is full of the goodne&s;&s;e of the Lord, and &s;o is the broad and wide &s;ea al&s;o; but what doth God take care for bea&s;ts? Or may wee not rather rea&s;on as the Apo&s;tle did; <HI>Nunquid de bobus cura e&s;t Deo?</HI> does God take care for Oxen? <HI>an non potius propter nos hae,</HI> or are not the&s;e things rather written for us? yea for us no doubt are they written:<NOTE PLACE="marg">1 Cor. 9 9.</NOTE> if God take care for bea&s;ts much more for men, yea for &s;ome men mo&s;t e&s;|pecially above the re&s;t, and that is for Kings, and therefore he is called the whole&s;ome defence of his Anoynted;<NOTE PLACE="marg">P&s;al 28.9.</NOTE> nay that the Prophet might &s;hew the &s;peciall care that God doth take in this particular, he is &s;aid to be <HI>Mirabilis in Regibus terrae;</HI> wonder|full among the Kings of the earth. I neede not &s;tand to in&s;tance in particulars, and &s;hew you how wonderfull God hath beene in delivering <HI>Mo&s;es</HI> from a Rebellious <HI>Corah, Dathan,</HI> and <HI>Abiram,</HI> in pre&s;er|ving
<PB N="6" REF="6"><HI>David</HI> from <HI>Saul</HI> and <HI>Ab&s;olom&punc; Hezechia</HI> from the Phili&s;tines: our owne Chronicles doe record many of Gods mercies; in particular this day above all the re&s;t did God deliver King <HI>Iames</HI> (of happy memory) and in him all us from the damnable and traiterous in|vention of a powder plot; And now if you aske me the rea&s;on why God gives &s;uch great and eminent de|liverance and pro&s;perity to his King? I an&s;wer for the&s;e three rea&s;ons. The fir&s;t is in my Text, <HI>quia Rex &s;uus,</HI> becau&s;e he is his King, God is the King, and the earth may be glad thereof,<NOTE PLACE="marg">P&s;al 47.2.</NOTE> and they <HI>viz.</HI> the Kings of the earth are his Mini&s;ters;<NOTE PLACE="marg">Rom. 13.4.</NOTE> they are Gods &s;hepheards; &s;o &s;peakes God to <HI>Cyrus,</HI><NOTE PLACE="marg">E&s;ay. 44.28.</NOTE> they are his Emba&s;&s;adors, his Vice-royes, his Lievtenants; now the honour of the Emba&s;&s;adour is the honour of him that &s;ends him, and the di&s;grace and di&s;repute that is ca&s;t upon the Vice|roy does reflect upon the King; and therefore you &s;hall reade that when the &s;ervants that King <HI>David</HI> &s;ent unto the King of <HI>Ammon</HI> were abu&s;ed, the King did take the injury as done unto him&s;elfe and revenged the infamy:<NOTE PLACE="marg">2 Sam 10.</NOTE> If an earthly King doe thus in vindica|tion of his &s;ervants, how much more &s;hall the King of Heaven doe it unto his? for by him Kings raigne, Prov. 8.5. and this is the fir&s;t rea&s;on, why he gives &s;uch great pro&s;perity, or &s;alvation, or deliverance to his King.</P>
<P>Secondly, as God does give pro&s;perity, becau&s;e they are his Mini&s;ters, &s;o likewi&s;e in the next place, becau&s;e there is an <HI>Abaddon</HI> a Prince of darkene&s;&s;e; <HI>Diabolus qui malis dominatur,</HI> the Devill who ruleth and reigneth in the wicked,<NOTE PLACE="marg">Apoca 9.11.</NOTE> and he &s;eekes by all means to de&s;troy them; the Devill knowes full well that if
<PB N="7" REF="6">once a governement be wanting, wee &s;hall be &s;ure to fall under his Dominion; all the vilianies and iniqui|ties in I&s;rael are imputed unto this, <HI>non erat Rex,</HI> there was no King in tho&s;e dayes in I&s;rael,<NOTE PLACE="marg">Judg. 19.21.</NOTE> where there is no Government, there there is no order, and where there is no order, <HI>ibi ruinae o&s;tium patet,</HI> the doore is open to ruine and di&s;truction: and from hence &s;aith a Father, <HI>malu~ qulde~ e&s;t pes&s;imum ubi, e&s;t nullus principatus:</HI> It is a pa&s;&s;ing evill where there is no Government: take away your Captaine from the Souldiers, and there will be nothing but confu&s;ion, take away your Pilot and the Ship mu&s;t &s;urely mi&s;carry, take away your Shepheard and your flock will &s;uddainely be &s;cattered, take away your peoples Government and they mu&s;t of nece&s;&s;ity be brought to ruine; Government, is the very fence that doth pre&s;erve all other ble&s;&s;ings to us; if this fence be broken downe, nothing but de&s;truction and de&s;olation will en&s;ue, and therefore wee had neede to pray <HI>ut det Deus pro&s;peritatem Regi,</HI> that God would give protection to his King, and that is the &s;econd rea|&s;on.</P>
<P>Thirdly, and la&s;tly, God gives &s;alvation and pro&s;|perity to his King, that wee might live the more pro&s;|perou&s;ly under him; the happine&s;&s;e of the Kingdome being emb<GAP DESC="illegible" EXTENT="1 letter">rqued in the welfare of the King, and this the very Etimon of the word may tell you, for what is <GAP DESC="foreign"> <HI>Rex,</HI> but <GAP DESC="foreign"> the very foundation whereupon the people &s;tand, and in this re&s;pect you have them often called Gods and Saviours of the peo|ple.<NOTE PLACE="marg">P&s;al. 82.1.</NOTE> I neede not &s;tand to &s;hew you how,<NOTE PLACE="marg">Judg. 3.9.</NOTE> and in what nature they are called Gods, it is &s;ufficient for us that the Lord him&s;elfe does call them &s;o, <HI>Deus Dii e&s;tis,</HI> I
<PB N="8" REF="7">have &s;aid yee are Gods,<NOTE PLACE="marg">P&s;al. 82, 1.</NOTE> and yet to give you a more full and ample &s;atisfaction, ob&s;erve that they are cal|led Gods three manner of waies: Fir&s;t, by Analogy: Secondly, by Deputation: Thirdly, by Participa|tion.</P>
<P>Fir&s;t, by Analogy, for as God hath his &s;eate of judgement in Heaven; &s;o the&s;e have their Tribunalls and Courts of judicature heere below,<NOTE PLACE="marg">Theod.</NOTE> <HI>tanquam in hoc Deum imitantes,</HI><NOTE PLACE="marg">P&s;al. 81.</NOTE> &s;ayes <HI>Theodor.</HI> as it were imitating the Lord in this: and their authority, though it be not tran&s;|cendent, yet it is without controle of any, &s;ave of him who is <HI>Rex Regum,</HI> the King of Kings.</P>
<P>Secondly,<NOTE PLACE="marg">2 Chro. 19.8.</NOTE> they be Gods by deputation, yee judge not for men, but for the Lord, &s;ayes <HI>Ieho&s;ophat,</HI> the judgement is Gods, &s;aies <HI>Mo&s;es,</HI> Magi&s;trates they are his mouth to pronounce, and his hands to execute u|pon the people; they are fingers of that great hand, as I may &s;o &s;peake, that ruleth the world. God hath two hands, by the one he governeth in the Common|wealth, by the other in the Church; by the one he de|riveth and holds forth good unto the body, by the o|ther to the &s;oule; by the Magi&s;trate he conveighs good unto the body, by the Mini&s;ter, as the outward means he conveighs grace unto the &s;oule; by &s;ome Magi|&s;trates he giveth peace, by &s;ome wealth, by &s;ome or|der, by &s;ome ju&s;tice, by &s;ome mercy, and thats the rea&s;on why the Apo&s;tles doe &s;o earne&s;tly pre&s;&s;e and urge our prayers for them,<NOTE PLACE="marg">1 Tim 2&punc; 1.2.3.4.</NOTE> that wee may live a quiet and peaceable life in all godline&s;&s;e and hone&s;ty.</P>
<P>Thirdly, and la&s;tly, they be Gods by participation, God hath communicated &s;ome &s;parkes of his owne Maje&s;ty and glory to them, <HI>participando &s;unt Dii,</HI> as
<PB N="9" REF="7">St. <HI>Aug.</HI> as the &s;tarres participate their light from the Sunne the <HI>primum lucidum;</HI> &s;o the&s;e their authority from the &s;upreame Magi&s;tracy, which is God him|&s;elfe, and thats the third and la&s;t rea&s;on why God does gives &s;uch great pro&s;perity and deliverance unto them.</P>
<P>Well then beloved,<MILESTONE N="1" UNIT="&V;&s;e"> &s;eeing God is &s;o wonderfull among the Kings of the Earth, &s;eeing he extends &s;uch a hand of providence and protection over them: Let us carefully, nay con&s;cionably be ware that wee doe not lift up our hands again&s;t him; if it be unlawfull for us to &s;peake again&s;t him,<NOTE PLACE="marg">Exod. 22.28.</NOTE> thou &s;halt not raile upon the Judges, nor &s;peak evill of the ruler of thy people, &s;aies <HI>Mo&s;es,</HI> how much more unlawfull is it to draw the &s;word, &amp; to rebell again&s;t him? certaine I am, it cleare|ly contradicts that precept of the Lord <HI>Nolite tangere</HI> touch not mine Anoynted,<NOTE PLACE="marg">P&s;al. 105.15.</NOTE> and doe my Prophets no harme; If is not as that Reverend Father of our Church, Bi&s;hop <HI>Andrewes</HI> well ob&s;erves, <HI>ne tangete,</HI> touch not, for that perhaps wee cannot doe in re&s;pect of that guard that is about him, but it is <HI>nolite tangere,</HI> have not the lea&s;t thought or inclination of the will towards it; for if wee doe but &s;peake, the fowles of the ayre will carry the voyce,<NOTE PLACE="marg">Eccle&s;. 10.19.</NOTE> and that which hath wings will declare the matter, and if wee thinke ill of him, though wee keepe it never &s;o &s;ecret even in the dept of our heart; why yet one time of other God will bring it out, he will &s;hoote at us &s;uddainely, as the P&s;almi&s;t &s;peakes; yea our owne tongues &s;hall make us fall,<NOTE PLACE="marg">P&s;al. 64.8.9.10.11.</NOTE> in&s;omuch that all men &s;hall &s;ay this hath God done.</P>
<P><PB N="10" REF="8">
Rebellion of all &s;innes is the mo&s;t unnaturall, for what can be more unnaturall then for the childe to re|bell again&s;t the Father, the Wife again&s;t the Husband, the Servant again&s;t the Ma&s;ter? and if the&s;e be &s;o un|naturall, much more then is it for the Subject to re|bell again&s;t his Soveraige.</P>
<P>It was well &s;aid of <HI>Samuel,</HI> hath the Lord as great plea&s;ure in burnt offerings and &s;acrifices, as when the voyce of the Lord is obeyed? Behold, to obey is better then &s;acrifice, and to hearken better then the fat of Rams; but rebellion is as the &s;in of witchcraft, of all &s;ins theres none &s;o odious unto God as this; I could in&s;tance to you in particulars, and &s;hew that there was never any trea&s;on or rebellion pro&s;pered: the &s;editious I&s;raelites were de&s;troyed &s;ometimes by fire from heaven, &s;ometimes with fiery Serpents, &s;ome|times by the earth, for the earth opened her mouth and &s;wallowed them up quick into hell; &s;editious <HI>Mirians</HI> was &s;tricken with a lepro&s;ie; &s;editious <HI>Ab&s;o|lom</HI> was hanged by the head in an oake, as one &s;pewed out of Heaven, and vomited out of the earth. <HI>Achi|tophel</HI> for want of a hangman (a convenient &s;ervitor for &s;uch a Rebell) hanged him&s;elfe; did ever <HI>Sheba</HI> blow a trumpet of &s;edition, but his blood mu&s;t make a &s;atisfaction? Had <HI>Zimri</HI> peace which &s;lew his Ma|&s;ter? What became of <HI>Shemei</HI> that reviled the A|noynt<GAP DESC="illegible" EXTENT="1 letter">d of the Lord, though <HI>David</HI> &s;pared his life, yet <HI>Solomon</HI> his Sonne did bring his hoary head unto the grave in blood?<NOTE PLACE="marg">1 King. 2.9.</NOTE></P>
<P>Nay to in&s;tance heere at home, this dayes experi|ence joyfully does tell us, that the end of our Popi&s;h
<PB N="11" REF="8">Traytours heere was blood; the pit that they digged for others, they did fall into them&s;elves, &s;o &s;trangely was their foote taken; and indeede can it po&s;&s;ibly be otherwi&s;e, but the vengeance of the Lord &s;hould fol|low this &s;inne? for it is a &s;inne that is contrary to God; in every notion he is the God of grace, the God of peace, the God of order; but this is a &s;inne that is oppo&s;ite <HI>ex Diametro,</HI> in every notion it re&s;i&s;ts grace, it murthers peace, it de&s;troyes order; if therefore we will not be guilty of this horrid &s;inne; let us learne as the Apo&s;tle enjoynes to &s;ubmit unto the higher po|wers, for wee mu&s;t &s;uffer the Princes will to be done <HI>aut a nobis, aut de nobis,</HI> either of us, or on us; of us when he commands for truth, on us when he com|mands again&s;t truth; either wee mu&s;t be Patients or Agents, Agents when he is good and godly, Patients when he is tyrannous and wicked; if wee re&s;i&s;t, our end will be damnation, either temporall in this life; for the wrath of a King is as the roaring of a Lyon;<NOTE PLACE="marg">Prov. 2 0 2.</NOTE> he that provoketh him to anger, &s;innes again&s;t his owne &s;oule, or el&s;e eternall in the life which is to come; and &s;o much &s;hall &s;erve for the fir&s;t U&s;e, to in|vite us carefully and con&s;cionably to beware that wee doe not pre&s;ume to lift up our hands again&s;t the Lords Anoynted, from the fir&s;t rea&s;on in the Text, <HI>quia Rex &s;uus,</HI> becau&s;e he is his King.</P>
<P>Secondly,<MILESTONE N="2" UNIT="&V;&s;e"> as this may &s;erve to pre&s;erve us in obe|dience, from the fir&s;t rea&s;on, becau&s;e the Ordinance is Gods, and the King is <HI>Rex &s;uus,</HI> his King, &s;o in the &s;econd place, if wee will continue Loyall, it &s;hould
<PB N="12" REF="9">teach us to avoyde the company of tho&s;e that are gi|ven to this &s;inne, and that from the &s;econd rea&s;on, be|cau&s;e they are in&s;pired by him, who is the <HI>Abaddon,</HI> that de&s;troyer of all order; indeede the Devill was the fir&s;t Rebell in the world, the Ringleader and Cap|taine of &s;edition, he fir&s;t rebelled again&s;t the Lord, and ever &s;ince hath endeavoured to induce the world into it; if therefore, if wee will not be led by him, nor runne into the &s;ame exce&s;&s;e of trea&s;on and rebel|lion with him; let the coun&s;ell of the wi&s;e man be imprinted in our &s;oules, fear God and honour the King, and meddle not with them that are given to change: and &s;o much briefely for the &s;econd U&s;e.</P>
<P>Thirdly,<MILESTONE N="3" UNIT="&V;&s;e"> does God give pro&s;perity to Kings, that wee might live the more pro&s;perou&s;ly under them? Why then this &s;hould teach us: Fir&s;t, thankfullne&s;&s;e: Secondly, diligence in prayer: Fir&s;t, it &s;hould teach us to be thankfull, <HI>novis omnino e&s;t indignus beneficiis qui acceptis ingratus reddit,</HI> he is altogether unworthy of new ble&s;&s;ings, that returnes him&s;elfe unmindefull of, and unthankfull for tho&s;e he hath received; nay, he is altogether unworthy of the lea&s;t ble&s;&s;ing, that is unthankfull for the greate&s;t.<NOTE PLACE="marg">The&s;. 1.5.18.</NOTE> It is the Apo&s;tles uni|ver&s;all Propo&s;ition, <HI>in omnibus gratias agite,</HI> in e|very thing, give thankes, and if in every thing, then &s;ure in &s;o great a thing as this, without which all other would be nothing to us. Secondly, as it &s;hould teach us to be thankfull, &s;o to be diligent in prayer, that God would continue this hand of pre&s;ervation and pro|tection to them: It is want of prayer that does cau&s;e
<PB N="13" REF="9">a want of ble&s;&s;ings. Wee are too too frequent in our healthing to him; but too too backward in our pray|ing for him: and this does &s;eeme to me to be a &s;trong convincing argument that wee are &s;tupid and &s;ence|le&s;&s;e of the great ble&s;&s;ing of a King pre&s;erved in &s;afe|ty.</P>
<P>I will not &s;tand to parrallell our ca&s;e with that of I&s;raels, when there was no King: I am &s;ure it is bad enough; if therefore wee will be delivered from the mi&s;eries wee &s;uffer, and be re&s;tored to the mercies we have lo&s;t; let us pray, and pray earne&s;tly, and pray con&s;tantly, that as God did deliver <HI>David</HI> his Servant, and King <HI>Iames</HI> his &s;ervant; &s;o he would now deli|ver King <HI>Charles</HI> his &s;ervant, not only <HI>de pulvere ma|ligno,</HI><NOTE PLACE="marg">P&s;. 144.10.</NOTE> from a powder plot, but <HI>de gladio maligno,</HI> from the hurtfull &s;word that is now among&s;t us, that &s;o the Mountaine may bring peace, and the little Hills righ|teou&s;ne&s;&s;e, unto the people; which God of his mer|cy grant for his &s;ake, in whome alone he is well plea|&s;ed, and to whom with the Holy Spirit, three Per|&s;ons, but one only wi&s;e immortall God, be all glory, and honour, now, and for ever.</P>
<TRAILER>FINIS.</TRAILER>
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