THIS Portion of Scripture is so ele­gantly Emphatical in its important expressions, that (without contro­versie) Soveraign Kings and Princes are the true Types or resemblances of Gods Su­preme Majesty; and such a one was the most Majestick and Magnificent Solomon, who (in reference to his abundant Wisdom) did more represent his Heavenly Maker, than a­ny other Terrestrial Monarch, whether pre­ceding or succeeding his Regal dignity; for he was so highly in favour with the Highest, as to be called Lemuel, a King belonging to the Lord, also Jedidiah, a King beloved of the [Page 2] Lord, and likewise Shelemo, which implies a peaceable and a quiet King.

These signal appellations, are the sacred stamps wherewith God Almighty imprints his own Image upon the Persons of pious Princes; that he may ranck them in the first and most principal Hierarchy of Magistratical Men; where, by a Deifi'd dignity, his Holi­ness stiles them Gods, and Children of the most high, as appears in the 82d. Psal. at the 1st. and the 6th. Verses. Also Moses saith in the 22d. of Exod. at the 28th. Vers. Thou shalt not revile the Gods, nor curse the Ruler of they Peo­ple. By which supernal Prerogative, they are priviledg'd to exercise the greater Autho­rity, yet are they so limmited by the restriction of Divine Precepts, that they ought not to act any thing contradictory, either to sound justice or judgment; because the Soveraign duty of these Monarchs chiefly consists in matters of Religion, that is, in establishing the Faith secundum verbum Dei, according to the word of God, and to take care when it is so e­stablish'd, that it be reverently esteem'd and practiced, both by themselves and their Sub­jects; Also the Law of God and nature du­ly [Page 3] observed, mildness and meekness used to­wards the vertuous, likewise correction and instruction to those that are vitious, in order to reclaim them unto a sober and Godly Con­versation: But in every respect, justice and impartiality ought to be used towards all manner of Persons, be they of what Nature, Degree, or Quality soever.

And as these forementioned particulars are the incumbent duties of superior Powers, im­posed upon them for the Glory of God, the good of his Church, and the wel-fare of Kingdoms and Common-weals: So likewise, every inferior Person (through the vast Cir­cumference of the whole Universe) is obli­ged, both by the Laws of God and Nature, to pay unto his Governor, whether States­man, Prince, King, or Emperor; such re­spect, love, obedience, dues and customs, as shall accrue Tributary to that Potentate (or Plenipotentiary) according to the pre­cepts and injunctions of those practicable and penal Laws: For we may discern by the light of reason, in case any subject (being capable) will refractorily omit to support his Prince in time of necessity, when occasion [Page 4] calls for the assistance of his Purse, or Person, that at such an opportunity the Prince may justly refuse to own, or protect him as his Subject. But, to prevent such miscarriages, the wisest of Temporal Kings, even Solomon himself has left us many presidential Pre­cepts, to create mutual respects between the one and the other; so that we need not have recourse to the Athenian Schools, nor consult the writings of Philosophers, for they are so near unto us, as to be found in the Oracles of God, where, as so many Golden Rules, they di­rect and stir us up, to tender our Allegiance unto Supremacy. And this is clearly evidenc'd in the Foundation of my present Discourse, where a King prescribing to his Subject the Law of Loyalty, confers upon him the Ti­tle of a Son, that he might become obedient by the advice of his Father, as observing that a Father will give no ill Council to the Son, unless when deceiv'd in his own judg­ment: And such a Father was indulgent Solo­mon King of Israel, for when he Reigned in his unparrallel'd pomp and Grandeur at Jeru­salem, he was Pater Patriae to the Israelites, a Father that gave them good and wholesom [Page 5] instructions; as apparently appears by the arguments he made use of to make a son born in his Kingdom, become a Loyal Subject to his Prince, perswading him in the first place, to fear God and the King; Secondly, not to meddle with them that are given to change; Thirdly, to beware of their sudden Calamities; Fourthly, to eschew the ruine of such disorderly Dissenters. All which cautions are compen­diously comprehended in the words of my present Text, where King Solomon gives this prudent admonition in the Person of one, to all other subjects, saying to each of them— — My Son, fear thou the Lord and the King, and meddle not with them that are given to change.— —For their Calamity shall rise suddenly, and who knoweth the ruine of them both? —

In which words we may take notice of four remarkable particulars.

First, Solomons Exhortation unto every ra­tional Person, to Fear, Honour and Obey, both God and his Legal Soveraign, as ap­pears in the former clause of the first Verse in my Text, where he saith— My Son, fear thou the Lord and the King.

Secondly, His dehortation, to disswade (or [Page 6] withdraw) a Subject from adhering to such People as change their principles and practi­ces, from Regal Government,—manifested by these words of the latter clause in my first Verse.— And meddle not with them that are given to change.

Thirdly, His demonstration of sudden and certain Calamities, that by the Hand of Di­vine Justice, are recompensible upon such Schismatical Dissenters. And this is urg'd from the first branch of the second Verse in my Text, where Solomon affirms— That their Calamity shall rise suddenly.

Fourthly, The destruction of that Empire, Kingdom or Principality; wherein the Sub­jects are Arbitrarily divided, both among and against themselves; which also is infer­red from the last branch in my Text, where Solomon propounds this Ominous Interroga­tory— And who knoweth the ruine of them both?

I shall Counterpoise these four particulars with four other pertinent propositions, ari­sing naturally from the words of the Text, where, in the first place,

I will assert, that it is the incumbent duty of every rational Person, to Fear God, and Honour his King.

2dly. I shall affirm, that he who fears God, ought in such a manner to Honour his King, as not to side with those that would alter (or change) his Government.

3dly. I will prove, by (express Testimo­nies of) Scripture, that sudden Calamities have ensued upon the Rebellion of Schisma­tical and Factious People.

4thly. I shall maintain, that in whatever Nation the People are Arbitrarily divided in opposition to the Government, such enter­prizes portend those parties ruine.

5thly, and Lastly, I will infer the application, both from the Premises and the Conclusion of my Text.—These are the points which with God's Assistance, I design to insist up­on, in order whereunto, I shall begin with the foremost—Namely, to Assert, That it is the incumbent duty of every rational Person, to Fear God, and Honour his King, as being suitable with the first clause in my Text, where Solomon saith,— My Son, fear thou the Lord, and the King.

The Omnipotent and Eternal Jehovah (be­ing the Supreme Monarch of Heaven and Earth) stil'd The King of Kings, and Lord [Page 8] of Lords, ought to be feared, honoured and obeyed, before any other Potentate whatso­ever; forasmuch as he is their Creator and Governor, bearing rule over all the world, and therefore to be feared as the King of Na­tions, according to the observation of the Prophet Jeremiah, in the 10 Chap. of his Pro­phecy, Vers. 7. Where he saith, Who will not fear thee O King of Nations? Where King of Nations, is Gods own Prerogative, although he hath given the Earth to the Children of Men, as appears in the 115 Psal. Vers. 16. And it is divided into Portions among Princes (even such as are Gods Vicegerents) to whom, next God, we must also render our fear and obe­dience, because they are Commissionated by him, to bear the Sword of Justice, and that (both) for the punishment of evil doers, and the encouragement of them that do well, that is, for the encouragement of those who Fear God and Honour their Lawful Sove­raign; living in Peace and Unity among themselves; which is the duty that Solomon enjoyns in the first Clause of my Text, where he saith to every Subject— My Son, fear thou the Lord, and the King.

Whatever Laws, or Edicts, are establish­ed by a King, either Concordant, or not contradictory to the word of God; It is the duty of every sober Subject, to have as much regard to their tendency, as if they were immediately deliver'd by the Mouth of God himself; for every Prince is (conditio­nally) Gods Pleni-potentiary unto whom he gives tolleration to enact such useful Laws, as may be requisite towards the support and preservation of his Government; from which Laws all subordinate Magistrates derive Power to punish such offenders as wilfully violate, or contemn the same, (according to the merit of the offence committed)— An incomparable instance whereof, we have in a gracious Commission which Princely Ar­taxerxes (the Persian King) granted to Priest­ly Ezra (a famous Scribe in the Law of Mo­ses) as appears in the 7th. Chap. of the Book of Ezra, at the 25, and 26 Verses, where Ar­taxerxes delivered his Commission unto him, in these very words.— And thou Ezra, after the wisdom of thy God, which is in thine hand, set Magistrates and Judges, which may judge all the People that are beyond the River, all such as know [Page 10] the Laws of thy God, and teach ye them which know them not.

And whosoever will not do the Law of thy God, and the Law of the King, let judgment be execu­ted speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to im­prisonment.

These are the Legal Penalties to be inflic­ted upon all those that despise the Injuncti­ons of God and the King; to make such mutinies and insurrections in a Realm, as might be detrimental to the form of Go­vernment; which must needs be a great ag­gravation to the Supream Majesty of Hea­ven, who in the eighth Chapter of Solomons Pro­verbs, at the fifteenth and sixteenth Verses; speaks thus of Superior Powers,—

By me Kings Reign and Princes decree Justice.

By me Princes Rule, and Nobles, even all the Judges of the Earth.

Seeing therefore that all Kings, Princes, Nobles and Judges of the Earth, have their Regallity, Decrees and Ordinances from God; then must it be the duty of all their inferiors to tender their obedience unto such [Page 11] Decrees, Acts or Ordinances, as they by Commission from God shall impose upon the Subjects. And this is the Apostolical ad­vice of St. Peter, in his 1st. Epistle, Chapter the second, at the thirteenth and fourteenth Verses. Where to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, he spake these expressions — ‘Submit your selves to every ordinance of Man, for the Lords sake, whether it be to the King as Supreme; or unto Governors, as unto them that are sent by him, for the punish­ment of evil doers, and for the praise of them that do well.’ From whence we may observe, that every Magistrate, acting for the glory of God, and the good of his King, ought (for their sakes) to be reve­rently esteemed and obeyed, I might alledge several Testimonies of Scripture in the proof of this point. As Genesis the 41th. and 40th. Where Pharaoh said unto Joseph— Thou shalt be over my House, and according to thy Word, shall all my People be rul'd: And in the sixteenth Chap­ter of Exodus, Verse the eighth, we read how the Israelites in murmuring against Moses their Chief Prince, and Aaron their Chief Priest, [Page 12] did (more abundantly) murmur in their Hearts against God: For saith the Text,

The Lord heareth your murmurings which ye mur­mur against him: And what are we? Your murmur­ings are not against us, but against the Lord. Al­so in the 17th. Chapter of Deuteronomy, the 10th. 11th. and 12th. Verses, Moses being the Chief Magistrate of the Israelites spake un­to them these words.— And thou shalt do ac­cording to the Sentence which they of that place (which the Lord shall chuse) shall shew thee, and thou shalt observe to do according to all that they inform thee.

According to the Sentence of the Law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: Thou shalt not decline from the Sentence which they shall shew thee, to the right hand, nor to the left.

And the Man that will do presumptuously, and will not hearken unto the Judge, even that Man shall die, and thou shalt put away the evil from Israel.

The like Testimony, we find in the First Chapter of Joshua, at the 16th. 17. and 18th. Verses. Where the Hebrews spake thus to their Champion Joshua. All that thou commandest us, we will do, and whithersoever thou sendest us, we [Page 13] will go. According as we hearkened unto Moses in all things, so will we hearken unto thee. Whosoever he be that doth rebel against thy Commandment, and will not hearken unto thy words, in all that thou com­mandest him, he shall be put to death.

Whatever Precepts in the Old Testament require our obedience to Superior Powers, we find such Precepts fully confirmed in the New, as appears in the 22d. Chap. of St. Matthew's Gospel, at the 21st Verse. Where our Saviour said unto Simon Peter, Render unto Caesar the things that are Caesars, and unto God the things that are Gods. To render God and Caesar their dues, was the godly practice of the Apostles; and therefore both St. Paul and St. Peter have left us sufficient rules to imitate their Religious and Loyal Conversa­tion; as it is apparent in the 13th. Chap. of the Epistle to the Romans, at the 1st. and 2d. Verses, Where St. Paul saith, Let every Soul be subject to the Higher Powers: For there is no Power but of God, the Powers that be, are or­dained of God. Whosoever therefore resisteth the Power, resisteth the ordinance of God, and they that resist, shall receive to themselves Damnation. St. Peter also hath the like rule, in his first Epi­stle [Page 14] 2d. Chap. at the 17th. Verse, where he saith, Honour all Men; love the Brotherhood; fear God, honour the King. Thus much shall suf­fice in reference to the first proposition, from which I asserted, that it is the incumbent du­ty of every rational Person, to Fear God, and Honour his King, as being suitable with the first clause in my Text, where Solomon saith, My Son, fear thou the Lord and the King.

From whence I proceed to handle the 2d. proposition, namely to affirm, that he who fears God, ought in such a manner to ho­nour his King, as not to side with those that would alter or change his Government, as answerable to these words of the second clause in my first Verse, And meddle not with them that are given to change.

It is very remarkable (that by the discord of the Arians) Multitudes of People fell away from Christianity, to Gentilism and Infideli­ty; so likewise by our late Animosities in this Kingdom, many chang'd their Opinions (and Practises) to Rantism, Atheism and Im­piety; in King James his days (of blessed me­mory several Persons began to cry for the Geneva Discipline, and Scottish Reformation [Page 15] in the Church; whereupon the ignorant mul­titude was so stirred up, that (like an Aegypti­an Plague) the whole Land was infested with Sects and Tumults (in so much) that the State was troubled, the King disobeyed, good Laws neglected, violence and villany offered, to all that were possessed with Loyalty and Allegiance towards their Soveraign; this brought the Kingdom into such a confused Distraction, that much People grew obstinate and disloyal; some pleading for Liberty of Conscience, and under that Nicety forsaking Communion with the Church Catholick, to flock with seditious Multitudes, either to Mountains, Woods, Barns or Stables, any where, rather than the Place of Holy Con­vocation, though consecrated for the Worship and Honour of God, in allusion unto the Temple of Solomon; whereof David said, In his Temple, shall every Man speak of his honor. But wil­fully forsaking their Mother Church, they sud­denly fell to Sedition, from Sedition, to privy Conspiracy against the Government, from Conspiracy, to Rebellion, from Rebellion to false Doctrine, from false Doctrine, to Here­sie, from Heresie, to Schism, from Schism [Page 16] to hardness of heart, and from hardness of heart, to contempt of Gods Word and Com­mandment; like unto those filthy Dreamers who despise Regal Dominion, and speak evil of secular and civil Dignities, as St. Jude re­marks in the 8. vers. of his Epistle.

These are the Gradations of a profest Schismatick, and Schism is as antient as the Devil himself; for he was the first Inventer of it, as appears by the Dissention which he made amongst the Caelestial Angels, until he and they became Apostates; for which pre­sumption he was cast (under the Name of Lucifer) into the depth of Hell, as appears in the 14. Chap. of the Prophesie of Isaiah at the 14, and 15. verses.

In the second Place, after he had put the An­gels at variance one with another, and both himself and them, in opposition to God, he proceeds to set man at difference with his Ma­ker, and that in the Garden of Eden; where Adam and Eve consenting to his (Serpentine) Temptation, became guilty of sin and eternal death.

Thirdly, assoon as this (diabolical) Schisma­tick had set man at odds with his Maker, he [Page 17] did set one man to destroy another, as appears in the 4. Chap. of Genesis, v. 8. where (by his e­vil means) Cain rose up against Abel his Brother, and slew him.

From hence it may be observed, that where­ever Satan sows his seeds of sedition, there o­thers may reap the fruit of Murder and Con­fusion: This Truth might be witnessed, (in the Kingdom of England) by an inhumane and unparallel'd Experience, namely, the As­sassination or Murder of our late King, (be­ing the odium of all Christendom) occasioned by the disturbance of our home-bred divisi­ons, which created contention and debate a­mongst us, being the malignant Marks of Sa­tans Synagogue, and directly opposite to the badges of Christs Church, which are, Unity, Peace, and Concord, for as St. Paul saith in his 1st. Epistle to the Corinths, the 11. Chap. ver. 16.— If any man seemeth to be contentious, we have no such custom, neither the Churches of God.

Seing therefore that the Church of God, ad­mits of no contentious Customs, let all of us that own our selves profest Members thereof, [Page 18] joyn together in one harmonious consent, to hold the Faith, in Unity of Spirit, in the Bond of Peace, and in righteousness of life. Acknowledging the Truth of my second Proposition — That he who fears God, ought in such a manner to honour his King, as not to side with those that would alter (or change) his Government, and this also is answerable to these words of the latter Clause in my first Verse, — And meddle not with them that are given to change,

Which ushers me to the management of the Third Proposition— Namely, to prove by express Testimonies of Scripture, That sudden Calamities have ensued upon the Re­bellion of Schismatical (and Factious) Peo­ple. Which also is agreable with the first branch of the second ver. in my Text, where Solomon affirms, That their Calamity shall rise sud­denly.

My first Evidence in this respect shall be alledged from the 16. Chap. of Numbers at the 31, 32, 33, & 34. verses, where it is recorded, That Korah, Dathan, and Abiram, rebelled a­gainst Moses, and refused to obey him, where­upon [Page 19] fire came from the Lord, and consumed Korah and his Company —And the earth o­pened her mouth, and swallowed up Dathan and Abiram, with their Houses, and all the men that appertained to them, and all their goods, and they perished from among the Congre­gation.— And again, when the Congregati­on of Israel murmured against Moses, the Lord sent a Plague amongst them, whereof there suddenly dyed Fourteen thousand and seven hundred, besides them that dyed about the matter of Korah, as appears in the 49. v. of the same Chap.

Another Instance we have in the 21. Chap. of Numbers at the 5, & 6. v. where it is said— That the Lord sent fiery Serpents amongst the Israelites, and they bit the people, and much People of Israel dyed, for their murmuring against Moses (who in those days) was their chief Magistrate.

Likewise Absolom rebelled against King David, Lord and Father, but his great Ar­my was overthrown, and Twenty Thousand af them were slain, and himself hanged by [Page 20] the head, forsaken by his Mule, and with three Darts thrust through the heart by Joab, and Ten young men that bare Joab's Armour, compassed him about, and slew him, as you may read in the 18. Chap. of the second Book of Samuel at the 7.14, & 15. ver.

Also Sheba (the Son of Bichri) rebelled a­gainst King David, and blew a Trumpet, and said, we have no part in David, neither have we Inheritance in the Son of Jesse; and every man of Israel went up from after Da­vid, and followed Sheba; but shortly after, Sheba being besieged by Joab in Abel, had his head stricken off, and thrown over the Wall to Joab, as it is recorded in the 20. Chap. of the second of Samuel at the 1, 2, 21, 22. verses.

Baasha the Son of Ahijah conspired against Nadab, his Lord and King; and slew him; as appears in the 15. Ch. of the first Book of Reg. ver. the 27. But in the 16. Chap. of the same Book, at the 1, 2, & 3. v. Jehu the Son of Ha­nani prophesy'd against him (saying from God) I will take away the Posterity of Baa­sha, and will make thy House like the House [Page 21] of Jeroboam the Son of Nebat, him that dieth of Baasha in the City, shall the Dogs eat; and him that dyeth of his, in the fields, shall the Fowls of the air eat.

Zimri a servant to Elah, King of Israel, con­spired against his Master and slew him; but within seven days, Omri whom the People made King, came and besieged him in Tir­zah, and it came to pass, when Zimri saw the City was taken, that he went into the Palace of the King, and burnt the Kings house over his head, and dyed, as it is apparent in the 16th. Chapter of the First Book of the Kings, from the 9th. to the 19th. Verse.

The Servants of Joash, King of Juda, con­spired against him, and slew the King in the House of Millo: as appears in the Twelfth Chapter of the second Book of the Kings, Verse 20. But in the 14. Chapter of the same Book, Verse 5. It is said, That, as soon as Amaziah his Son had the Kingdom Confirm­ed in his hand, he slew his Servants who had slain the King his Father.

There is also a very remarkable passage in the 21. Chapter of the 2d. Book of the Kings at the 23, and 24, Verses, where it is said, That the Servants of Ammon Conspi­red against him, and slew the King in his own House, and the People of the Land slew all them that had Conspir'd against King Ammon.— And the People of the Land made Josiah his Son, King in his stead.

A Parrallel of this example we had in the Martyrdom of our Late King, and the Re­stauration of our present Soveraign, for his own Subjects conspired against him, and slew the King at his own House; and the People of the Land (by putting the Laws in Execution) did cut off some of those that Conspired the death of their Royal Master: And again Josiah-like, the people of this Land (by the wonderful Providence of God) did place his Princely Son, to rule (the Realm) in his Fathers stead; To whose gracious Person, may God grant a long and a prosperous Reign over us I shall cite Two or Three Examples (from the New Testament) and so put a Pe­riod to this noted Point.

Joseph and Mary, the Parents or our Lord and Saviour, (willing to shew their Loyalty and Obedience) upon the command of Au­gustus Caesar, went up unto their own City to be taxed, as appears in the 2d. Chap. of St. Luke's Gospel Ver. the 4th. Christ himself paid Tribute to Caesar, and submitted to the judg­ment of Pilate, tho he could easily have deli­vered himself from the same: As appears in the 17 Chapter of St. Matthew, at the 27. Verse.

We read in the 5. Chapter of the Acts, Verse 37. That one Judas of Galilee councel­led the Jews, that by no means they should pay Tribute unto Caesar; but to maintain their ancient Priviledges and Customs, and so drew away much People after him; but he perished, and all, as many as obeyed him, were dispersed.

St. Paul submitted to, and pleaded his cause before Felix the Roman Governour; as appears, Acts the 24th. at the 10th. Verse.

The like he did before Festus, who came in the room of Felix, and afterwards he appeal­ed unto Caesar's Judgment-seat, as it is very observable in the 25. Chap. of the Acts at the 8. & 11. ver.

Now it plainly appears that Joseph, and Mary, and Jesus, and Paul, were obedient to civil Magistrates, and Governors; But such as were disobedient and rebellious, they were rewarded according to their due de­serts, as I have sufficiently demonstrated from the third Proposition,

Whence I proved by express Testimonies of Scripture, that sudden Calamities have ensued upon the Rebellion of Schismatical and Factious People, as agreeable with the first Branch of the 2d. ver. in my Text, Where Solomon affirms, That their Calamity shall rise sud­denly.

From which I pass to the Fourth Propositi­on: Namely to maintain, That in whatever Nation the People are arbitrarily divided in opposition to the Government, such En­terprizes [Page 25] portend those Parties ruine; which also is correspondent with the last Branch of my Text, where Solomon propounds this o­minous Interrogatory— And who knoweth th ruine of them both?

It is to be observed in the course of all A­ges, that the most flourishing Kingdoms of the World, never received such fearful down­falls, from open and forreign Enemies, as they have done by secret Innovations and Domestick conspiracies.

The destruction of Jerusalem (that Me­tropolis of earthly Cities) began by the civil, or rather uncivil discords, of Simon and Eleazar; but when Vespatian the Empe­ror, and his Son Titus came against it with an Army, they found the whole Nation of the Jews, divided into three factions, each or them ready to undo the other: Whereupon followed the overthrow of that Kingdom, and rasing of Jerusalem even le­vel with the ground; for then there were slain of the Jews (being Men, Women and Children) as the learned Josephus writes, who [Page 26] (at that time) was Captain in the field, no less than Eleven hundred Thousand.

It is apparently demonstrable, that every Schism proceeds from it's first Point, to the full Period of a plain Heresie; of one small spark is kindled a great fire; Arrius's Heresie was but a spark at the beginning, yet this spark did set all Affrica and Europe on the (furious) fire of Contention, that hitherto the Church militant recover'd not its former esteem and purity. Also Mahomet (that Antichristian Infidel) be­gan with a very few of his Sect, but in a short time he over-ran Asia, and did so deface the beauty of the Eastern Churches, that (to this day) he continues a Scourge to all Chri­stendom: And it is observ'd (by woful ex­perience) That the Anabaptists (of late years) kindled such a Spark of Error in Germany (as grew into such a combustible flame) that ma­ny Cities, Towns and Temples, were set on fire, whereupon issued a bloody Massacre of many thousand People.

But we need not go so far as Jerusalem, Tur­ky or Germany, for Examples.

This Kingdom of ours, could never be in­vaded nor conquered, till such time as the people were at variance within themselves; then was Julius Caesar with a small Army, the Saxons, Danes and Normans, able to possess, and suppress our Country.

The like Surprizal happened in the time of our late Rebellion, when England was depo­sed of its Princely Patron-ship, to be in sub­jection to an Usurping Protector-ship.

It is the opinion of Herodian (an old Wri­ter) that as much as War is worse than peace, so much, civil Sedition is worse than war. And Titus Livius saith; that it is dissention which causeth the ruine of great Empire.

I am sure this our Kingdom has sufficiently shared in such Calamities, and had not God interven'd his good Providence, the horrible designs which were contriv'd not long since, might have brought it to utter ruine; For as our Saviour saith in the 12. Chap. of St. Mat­thew, Verse 25— Every Kingdom divided against it self, is brought to desolation, and [Page 28] every City or House divided against it self, shall not stand. And thus much (briefly) must suffice in reference to the ruine of that King­dom and its Subjects, which is undermined by seditious People; for these might in a (tumultuous way) be so destructive to each other (and also to the Nation) as to weaken the power of their Prince, to wage War with a Forreign enemy; so that this point com­plies with my fourth and last proposition;

From which I briefly maintained— That in whatever Nation the People are arbitrarily divided in opposition to the Government, such Enterprizes portend those Parties ruine, which fitly corresponds with the last branch in my Text, where Solomon propounds this ominous Interrogatory; And who knoweth the ruine of them both?

Which guides me to the Fifth and last Point relating to my present Subject, that is, to infer the Application both from the Premises and the Conclusion of my Text.

Since therefore that all Persons fearing God, ought to honour and obey their lawful Soveraign, and not to meddle with such Peo­ple as change from his Government, by rea­son the Calamities of such shall suddenly a­rise, yea even to ruine and destroy them in their unlawful Enterprises. Then let it be our Christian care and diligence so to fear God, and honour the King; as to be in due subjection to all the subordinate Magistrates, as those that are sent by them, for the pu­nishment of offenders, more especially to the right Worshipful the present Mayor, to whom God, and the King, have committed the Sword of Justice, to execute Judgment in this City: That (as his name is Samuel) he might therewith, ( Samuel-like) hew Disloy­alty and Sedition in pieces, as Agag the trou­bler of Israel was hew'd before the Lord in Gilgal, which passage is observable in the 15. Chapter of the first of Samuel at the 33. ver.— But in the 22, & 23. ver. of the same Chap. the Prophet Samuel hath an excellent Observati­on in reference to Obedience and Loyalty, where he speaks these Expressions— Behold, to obey is better than sacrifice; and to hearken then [Page 30] the fat of rams —For Rebellion is as the sin of VVitchcraft, and stubborness is as Iniquity, and Idola­try.

But to put a Period to such wilful Practi­ces, I shall insert this Christian Caution, That if in case any Persons be dejected by reason of accusing Consciences for withdrawing themselves (long since) from the Communion of their Mother-Church, or neglecting their Duty of Loyalty to the King, as the Foster-Father thereof: And notwithstanding all this; have an earnest desire for the future, of being conformable to the said Church, in comply­ance with the Apostle's Council, who would have God to be fear'd, and the King honou­red; I do ardently intreat all such, for the calming, or appeasing of their Consciences, to lay hold on the present opportunity, that their Obedience, and Gods Mercy might meet together, so that Righteousness and Peace may (perpetually) kiss each other: In the pursuit of which duty, St. Paul gives us a Christian (and a Catholick) exhortation in his first Epistle to Timothy, the 2. Chap. at the 1, 2, & 3. ver. where he delivers this Apostolical [Page 31] charge, — ‘That, first of all, Supplications, Prayers, Intercessions and giving of Thanks, be made for all men. —For Kings, and for all that are in Authority, that we may lead a quiet and peaceable Life, in all Godliness and Honesty, —For this is good and accep­table in the sight of God our Saviour.’ This was the practice of the holy Apostles, and also the Rule of the Primitive Fathers Imi­tation; as appears by a certain Prayer or Col­lect, recited by Tertullian (a reverend Father of the primitive Church) in behalf of the an­tient Emperors, Worded in these Expressions, ‘God Almighty, who is the Protector and Defender of Kings, Grant to your Sacred Majesty a long Life, a happy Reign, a se­cure State and Habitation, a strong Army, a faithful Senate or Councel, and a Loyal People.’

This Prayer is very requisite to be minded by every Loyal-hearted Person, both for the Good of his Soveraign and himself, more es­pecially, by the Subjects of this Kingdom, that God might be intreated to make our King, so pious, prosperous and puissant in his [Page 32] Princely Enterprizes, as that all European Tongues may unanimously confess CARO­LUS Ille MAGNUS, Charles he is the Great, By the blessing of God he is great in this Na­tion, and also Good to the Nation, for this Kingdom is blessed both in his Regal Descent and Royal Deportment; as to his Descent, he is well known to be the Son of Nobles, In which respect Solomon saith in the 10th. Chap. of his Ecclesiastes at the 17. ver. —Blessed art thou O Land, when thy King is the Son of Nobles.

Our Royal Charles, is so Noble in all his A­ctions, that I can parallel him with none, but prudent and princely Solomon; like unto whom (in the first Place) God has endued his heart with extraordinary Wisdom: To go in, and out, before the great People of this Kingdom committed to his Princely Tuition.

2. As Solomon was called Lemuel, a King be­longing to the Lord; so also may our King; For he is one belonging unto him.

1st. In that he is The Defender of his Ho­ly Catholick and Apostolick Faith.

2dly. As Solomon was named Jedidiah, a King beloved of the Lord; so likewise may our So­veraign; for it is certain, that he was so belo­ved of the Lord, as to be wonderfully rescu­ed and preserved from the furious rage of his enemies, not only before, and at, his Royal Restauration, but also at sundry other times, both at home and abroad.

3dly. As Solomon was called Shelemo, a peacea­ble and a quiet King, so may our CHARLES; for he was so quiet and peaceable, as not to revenge much of his Fathers Blood upon the heads of his Enemies, neither fully to recom­pense their cruelty upon those Persons, who by commixing Villany with Violence, lately attempted to embrue their (polluted) hands in his own Royal Blood: So that his Majesty might have taken up a doleful Lamentation in allusion to that of the Daughter of Sion, mentioned in the 4. Chap. of Jeremiah, at the [Page 34] 31. ver. That bewaileth her self, and that spreadeth her hands, saying, Wo is me now; for my Soul is wea­ried, because of Murtherers —But may God Al­mighty preserve our Prince his gracious Per­son, from all such Diabolical and Inhumane Attempts, by establishing Peace within the Walls of his Three Kingdoms, and Prosperity in the Palaces thereof; That all his Subjects may live so peaceably and quiet under their Vines and their Fig-trees, as to be free from the fear of Evil.

Which that we may do, Let us implore God the Father, for the sake of God the Son, to endue us with the Grace of God the Holy Ghost, at all times, in all places, and upon all occasions, to put in practice that Sacred Ad­monition of prudent Solomon (the Son of Da­vid) in the Words of my present Text, where he saith to every Subject.

My Son, fear thou the Lord and the King; and meddle not with them that are given to change:

For their Calamity shall rise suddenly, and who knoweth the ruin of them both.

Now to God the Father, God the Son, and God the Holy Ghost, a Trinity of Con­substantial Persons, subsisting in the De­ity of one Individual Essence be ascri­bed, as is most due, all Honour, Glory, Power and Praise from henceforth, even for ever more. AMEN.