THE occasion, that on Friday last did call me to this place, was the Kings injunction; He enjoyned the day by Procla­mation, and I am sorry that so few obeyed if. I am sure it is the Apostle St. Pauls injuncti­on, Omnis anima: Rom. 13.1. let every soule be Subject and how then the Contemners, and Neglecters of the day will answer it I know not: [Page 2]for my owne part, as I was willing to solemnize and observe the day, so I fitted the text unto it; the day it was, dies Regis, the Kings holy day, so you call it, on that day did the Lord vouchsafe great prosperity, or deliverance to his King, and the Text it is confessio Regis, the Kings confession, or Declaration (of that mercy) unto God before the people; so that you see the Argument of the Text, it is gratiarum actio, giving of thanks, delivered frō his commō nature confession: for what indeed are al our praises but the acknowledg­ment of Gods mercies? great Deliverances giveth he &c. But not to hold you any longer in the Preface, I come unto the Text it selfe, and this naturally di­gests it selfe into two generall parts:

• 1. The Thesis.
• 2. The Hypothesis.

1. The Thesis, and this comprehends Gods care of Kings.

In genere, great deliverances giveth he unto his King.

2. By the Hypothesis, and this comprehends Gods care of David, in Individuo, of him in speciall above the rest, and sheweth loveing kindnesse, or mercy unto David.

I begin with the First, the Thesis, and therein I observe 2. parts, First the quis, the Person who it is that gives deliverance, and that is the Lord, implyed in the Relative, he but collected from the 46. verse of this Psa. Let the Lord live and blessed be my strength and the God of my salvation be exalted. Secondly, the cui, the object of this mercy, the person to whom the Lord vouchsafes it, and that is Regi, to the King, [Page 3]and thus you have the modell of the whole Dis­course. And first, I shall begin with the first, the quis, the person, who it is that gives deliverance, the Lord: And this is a word that implies a power to performe it: for as Tertullian very well observes, Tertul. Cont. Hermo. Deus est nomen substantiae sed Dominus est nomen potestatis. God saith he, is a name of essence, of substance, and implies the Divinity of the Creator, but the word Lord is a name of power and soveraignty implying the Dominion that he hath over all his creatures, and this sayes Ter­tullian, you may observe in the 1 of Gen. 1. and 2. verses, before the Creation the Prophet Moses does call the Creator God, post creatas vero creaturas Domi­num se indicat; In the beginning God created the heaven and the earth, and the earth was without forme and voyd, &c. but as soone as ever things were crea­ted, then he calls him Lord, & spiritus Domini, saies Moses in the second verse, Incubabat super facies aqua­rum, and the spirit of the Lord moved upon the face of the waters: indeed that which wee translate Lord, in the Originall Adon from the Primitive Eden: Ba­sis quia Deus est fundamentum & sustentator omnium creaturarum, he is the B [...]sis or Foundation whereupon they stand: and therefore the Prophet David in the 2 verse of this Psalme, calls God his strength, and his rock, and his defence, his Saviour, his God, and his might, his buckler, the home of his salvation, and his refuge: It is true if God does not give prosperity, deliverance, salvation, (for so St. Ierome reades the Text) Magnificans salutes Regis; It is he that giveth great salvation to his King: there is none can doe it, so sayes God himselfe, Esay. 43.11. Ego sum & praeter me (St. Hie­rome [Page 4]renders it, abs (que) me) non est servator, I even I, am the Lord, and besides me there is no Saviour, and this is the reason why the Prophet gives God so many ti­tles in the 1 verse of this Psalme, to shew that he is the only and the absolute Saviour, and the Devill with all his instruments hath not so many to hurt, as God hath many waies to helpe his King; nay if God be pleased to helpe, to give salvation to his King, there is none can hinder it; wee neede not feare the worst ad­versary that happeneth, and this is manifestly proved from that of the Prophet Isaiah, Esay, 43.1. And now thus saith the Lord that made thee, O Jacob, and formed thee, O Israel, feare not because I have redeemed thee, and called thee by my name, thou art mine when thou passest 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 so wonderfully preserve us, and disperse the Ar­mies of the Aliens, that great Armado of the Spany­ards that did delight in bloud; nay sayes God in the next words, when thou passest through the fire thou shalt not be burnt, the flame shall not kindle upon thee, and thus was the Lord with us, this day, this pro­mise was made good unto us; for notwithstanding that a fire was provided; yea and such an one as even hell (for the end intended) could not invent a worse, a fire wherein the King and Princes of the people should all have beene utterly destroyed, and yet though it was even ready to be kindled, the Lord would not suffer it to breake forth, and take hold upon us, the snare was broken, and wee were delivered: O that men would therefore praise the Lord for his goodnesse, and de­clare [Page 5]the wonder that he hath done for us the chil­dren of men: Oh that wee would all doe as the Pro­phet David heere in the Text, thankfully and pub­lickly acknowledge that this day did God give great Deliverances to his King, which very fi [...]ly brings me to my 2 particular, and the objectum misericordiae, the object of Gods mercy, the person to whom he doth vouchsafe deliverance, and that is Regi, to his King.

Homines & jumenta servabit Deus, Psal. 36.6. thou Lord doest save both man and beast, so excellent is thy mercy saies this Prophet: The goodnesse of God is not concentred in himselfe, but he does extend it even to all the workes of his hands, even the beasts are parta­kers of that saving virtue that is in God, he opens his hand and fills all things living with his goodnesse; Ps. 104.28. yea the earth is full of the goodnesse of the Lord, and so is the broad and wide sea also; but what doth God take care for beasts? Or may wee not rather reason as the Apostle did; Nunquid de bobus cura est Deo? does God take care for Oxen? an non potius propter nos hae, or are not these things rather written for us? yea for us no doubt are they written: 1 Cor. 9 9. if God take care for beasts much more for men, yea for some men most es­pecially above the rest, and that is for Kings, and therefore he is called the wholesome defence of his Anoynted; Psal 28.9. nay that the Prophet might shew the speciall care that God doth take in this particular, he is said to be Mirabilis in Regibus terrae; wonder­full among the Kings of the earth. I neede not stand to instance in particulars, and shew you how wonderfull God hath beene in delivering Moses from a Rebellious Corah, Dathan, and Abiram, in preser­ving [Page 6] David from Saul and Absolom▪ Hezechia from the Philistines: our owne Chronicles doe record many of Gods mercies; in particular this day above all the rest did God deliver King Iames (of happy memory) and in him all us from the damnable and traiterous in­vention of a powder plot; And now if you aske me the reason why God gives such great and eminent de­liverance and prosperity to his King? I answer for these three reasons. The first is in my Text, quia Rex suus, because he is his King, God is the King, and the earth may be glad thereof, Psal 47.2. and they viz. the Kings of the earth are his Ministers; Rom. 13.4. they are Gods shepheards; so speakes God to Cyrus, Esay. 44.28. they are his Embassadors, his Vice-royes, his Lievtenants; now the honour of the Embassadour is the honour of him that sends him, and the disgrace and disrepute that is cast upon the Vice­roy does reflect upon the King; and therefore you shall reade that when the servants that King David sent unto the King of Ammon were abused, the King did take the injury as done unto himselfe and revenged the infamy: 2 Sam 10. If an earthly King doe thus in vindica­tion of his servants, how much more shall the King of Heaven doe it unto his? for by him Kings raigne, Prov. 8.5. and this is the first reason, why he gives such great prosperity, or salvation, or deliverance to his King.

Secondly, as God does give prosperity, because they are his Ministers, so likewise in the next place, because there is an Abaddon a Prince of darkenesse; Diabolus qui malis dominatur, the Devill who ruleth and reigneth in the wicked, Apoca 9.11. and he seekes by all means to destroy them; the Devill knowes full well that if [Page 7]once a governement be wanting, wee shall be sure to fall under his Dominion; all the vilianies and iniqui­ties in Israel are imputed unto this, non erat Rex, there was no King in those dayes in Israel, Judg. 19.21. where there is no Government, there there is no order, and where there is no order, ibi ruinae ostium patet, the doore is open to ruine and distruction: and from hence saith a Father, malū quldē est pessimum ubi, est nullus principatus: It is a passing evill where there is no Government: take away your Captaine from the Souldiers, and there will be nothing but confusion, take away your Pilot and the Ship must surely miscarry, take away your Shepheard and your flock will suddainely be scattered, take away your peoples Government and they must of necessity be brought to ruine; Government, is the very fence that doth preserve all other blessings to us; if this fence be broken downe, nothing but destruction and desolation will ensue, and therefore wee had neede to pray ut det Deus prosperitatem Regi, that God would give protection to his King, and that is the second rea­son.

Thirdly, and lastly, God gives salvation and pros­perity to his King, that wee might live the more pros­perously under him; the happinesse of the Kingdome being emb [...]rqued in the welfare of the King, and this the very Etimon of the word may tell you, for what is [...] Rex, but [...] the very foundation whereupon the people stand, and in this respect you have them often called Gods and Saviours of the peo­ple. Psal. 82.1. I neede not stand to shew you how, Judg. 3.9. and in what nature they are called Gods, it is sufficient for us that the Lord himselfe does call them so, Deus Dii estis, I [Page 8]have said yee are Gods, Psal. 82, 1. and yet to give you a more full and ample satisfaction, observe that they are cal­led Gods three manner of waies: First, by Analogy: Secondly, by Deputation: Thirdly, by Participa­tion.

First, by Analogy, for as God hath his seate of judgement in Heaven; so these have their Tribunalls and Courts of judicature heere below, Theod. tanquam in hoc Deum imitantes, Psal. 81. sayes Theodor. as it were imitating the Lord in this: and their authority, though it be not trans­cendent, yet it is without controle of any, save of him who is Rex Regum, the King of Kings.

Secondly, 2 Chro. 19.8. they be Gods by deputation, yee judge not for men, but for the Lord, sayes Iehosophat, the judgement is Gods, saies Moses, Magistrates they are his mouth to pronounce, and his hands to execute u­pon the people; they are fingers of that great hand, as I may so speake, that ruleth the world. God hath two hands, by the one he governeth in the Common­wealth, by the other in the Church; by the one he de­riveth and holds forth good unto the body, by the o­ther to the soule; by the Magistrate he conveighs good unto the body, by the Minister, as the outward means he conveighs grace unto the soule; by some Magi­strates he giveth peace, by some wealth, by some or­der, by some justice, by some mercy, and thats the reason why the Apostles doe so earnestly presse and urge our prayers for them, 1 Tim 2▪ 1.2.3.4. that wee may live a quiet and peaceable life in all godlinesse and honesty.

Thirdly, and lastly, they be Gods by participation, God hath communicated some sparkes of his owne Majesty and glory to them, participando sunt Dii, as [Page 9]St. Aug. as the starres participate their light from the Sunne the primum lucidum; so these their authority from the supreame Magistracy, which is God him­selfe, and thats the third and last reason why God does gives such great prosperity and deliverance unto them.

Well then beloved, Ʋse 1 seeing God is so wonderfull among the Kings of the Earth, seeing he extends such a hand of providence and protection over them: Let us carefully, nay conscionably be ware that wee doe not lift up our hands against him; if it be unlawfull for us to speake against him, Exod. 22.28. thou shalt not raile upon the Judges, nor speak evill of the ruler of thy people, saies Moses, how much more unlawfull is it to draw the sword, & to rebell against him? certaine I am, it cleare­ly contradicts that precept of the Lord Nolite tangere touch not mine Anoynted, Psal. 105.15. and doe my Prophets no harme; If is not as that Reverend Father of our Church, Bishop Andrewes well observes, ne tangete, touch not, for that perhaps wee cannot doe in respect of that guard that is about him, but it is nolite tangere, have not the least thought or inclination of the will towards it; for if wee doe but speake, the fowles of the ayre will carry the voyce, Eccles. 10.19. and that which hath wings will declare the matter, and if wee thinke ill of him, though wee keepe it never so secret even in the dept of our heart; why yet one time of other God will bring it out, he will shoote at us suddainely, as the Psalmist speakes; yea our owne tongues shall make us fall, Psal. 64.8.9.10.11. insomuch that all men shall say this hath God done.

[Page 10] Rebellion of all sinnes is the most unnaturall, for what can be more unnaturall then for the childe to re­bell against the Father, the Wife against the Husband, the Servant against the Master? and if these be so un­naturall, much more then is it for the Subject to re­bell against his Soveraige.

It was well said of Samuel, hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voyce of the Lord is obeyed? Behold, to obey is better then sacrifice, and to hearken better then the fat of Rams; but rebellion is as the sin of witchcraft, of all sins theres none so odious unto God as this; I could instance to you in particulars, and shew that there was never any treason or rebellion prospered: the seditious Israelites were destroyed sometimes by fire from heaven, sometimes with fiery Serpents, some­times by the earth, for the earth opened her mouth and swallowed them up quick into hell; seditious Mirians was stricken with a leprosie; seditious Abso­lom was hanged by the head in an oake, as one spewed out of Heaven, and vomited out of the earth. Achi­tophel for want of a hangman (a convenient servitor for such a Rebell) hanged himselfe; did ever Sheba blow a trumpet of sedition, but his blood must make a satisfaction? Had Zimri peace which slew his Ma­ster? What became of Shemei that reviled the A­noynt [...]d of the Lord, though David spared his life, yet Solomon his Sonne did bring his hoary head unto the grave in blood? 1 King. 2.9.

Nay to instance heere at home, this dayes experi­ence joyfully does tell us, that the end of our Popish [Page 11]Traytours heere was blood; the pit that they digged for others, they did fall into themselves, so strangely was their foote taken; and indeede can it possibly be otherwise, but the vengeance of the Lord should fol­low this sinne? for it is a sinne 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 sinne that is opposite ex Diametro, in every notion it resists grace, it murthers peace, it destroyes order; if therefore we will not be guilty of this horrid sinne; let us learne as the Apostle enjoynes to submit unto the higher po­wers, for wee must suffer the Princes will to be done aut a nobis, aut de nobis, either of us, or on us; of us when he commands for truth, on us when he com­mands against truth; either wee must be Patients or Agents, Agents when he is good and godly, Patients when he is tyrannous and wicked; if wee resist, our end will be damnation, either temporall in this life; for the wrath of a King is as the roaring of a Lyon; Prov. 2 0 2. he that provoketh him to anger, sinnes against his owne soule, or else eternall in the life which is to come; and so much shall serve for the first Use, to in­vite us carefully and conscionably to beware that wee doe not presume to lift up our hands against the Lords Anoynted, from the first reason in the Text, quia Rex suus, because he is his King.

Secondly, Ʋse 2 as this may serve to preserve us in obe­dience, from the first reason, because the Ordinance is Gods, and the King is Rex suus, his King, so in the second place, if wee will continue Loyall, it should [Page 12]teach us to avoyde the company of those that are gi­ven to this sinne, and that from the second reason, be­cause they are inspired by him, who is the Abaddon, that destroyer of all order; indeede the Devill was the first Rebell in the world, the Ringleader and Cap­taine of sedition, he first rebelled against the Lord, and ever since hath endeavoured to induce the world into it; if therefore, if wee will not be led by him, nor runne into the same excesse of treason and rebel­lion with him; let the counsell of the wise man be imprinted in our soules, fear God and honour the King, and meddle not with them that are given to change: and so much briefely for the second Use.

Thirdly, Ʋse 3 does God give prosperity to Kings, that wee might live the more prosperously under them? Why then this should teach us: First, thankfullnesse: Secondly, diligence in prayer: First, it should teach us to be thankfull, novis omnino est indignus beneficiis qui acceptis ingratus reddit, he is altogether unworthy of new blessings, that returnes himselfe unmindefull of, and unthankfull for those he hath received; nay, he is altogether unworthy of the least blessing, that is unthankfull for the greatest. Thes. 1.5.18. It is the Apostles uni­versall Proposition, in omnibus gratias agite, in e­very thing, give thankes, and if in every thing, then sure in so great a thing as this, without which all other would be nothing to us. Secondly, as it should teach us to be thankfull, so to be diligent in prayer, that God would continue this hand of preservation and pro­tection to them: It is want of prayer that does cause [Page 13]a want of blessings. Wee are too too frequent in our healthing to him; but too too backward in our pray­ing for him: and this does seeme to me to be a strong convincing argument that wee are stupid and sence­lesse of the great blessing of a King preserved in safe­ty.

I will not stand to parrallell our case with that of Israels, when there was no King: I am sure it is bad enough; if therefore wee will be delivered from the miseries wee suffer, and be restored to the mercies we have lost; let us pray, and pray earnestly, and pray constantly, that as God did deliver David his Servant, and King Iames his servant; so he would now deli­ver King Charles his servant, not only de pulvere ma­ligno, Ps. 144.10. from a powder plot, but de gladio maligno, from the hurtfull sword that is now amongst us, that so the Mountaine may bring peace, and the little Hills righ­teousnesse, unto the people; which God of his mer­cy grant for his sake, in whome alone he is well plea­sed, and to whom with the Holy Spirit, three Per­sons, but one only wise immortall God, be all glory, and honour, now, and for ever.