GOD'S SOVEREIGNTY, HIS SACRED MAJESTY'S SUPREMACY, THE SUBJECT'S DUTY.  
Asserted in a SERMON, Preached before his MAJESTY'S High COMMISSIONER, and the Honourable PARLIAMENT of the KINGDOM of SCOTLAND, At Edinburgh, the 31. of March, 1661.  
By Mr. HUGH BLAIR, Minister of the Gospel at GLASGOW.  
Give unto Cesar the things which are Caesar's, and unto God, the things which are Gods, Mat. 22. 21.  
Jam pleno redeant tempora circulo  
Promissumqumque serant diem.  
Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur.  
Irenaeus lib. 5. c. 24.  
GLASGOW, Printed by ROBERT SANDERS, and are to be Sold at his Shop: ANNO DOM. 1661.   

TO THE TRULY HONOURABLE, AND NOBLE LORD, The EARL of MIDLETON, Lord Clairmont and Fettercairn, His Majesty's High Commissioner for SCOTLAND.  
May it please your GRACE,  
I Can not so overlove and overvalue this ensuing Discourse, as to hold it worthy of Your GRACES judicious eyes, much less of Your HIGHNESS Patronage, yet now my very duty hath commanded me to look thus high, and tells it would be no less than injurious, if I should not lay down my work where I discharged my service, and that I should offend, if I presumed not t●us: Whether should the Rivers run, but into the Sea whence they came. This being first Preached upon a call from Your GRACE, and the Honourable Court of PARLIAMENT, and being a little Mite from one who desires to carry in his bosom a Religious and Loyal heart to GOD the Supreme Lawgiver, and ●o our Sacred SOVEREIGN.  
May it please Your GRACE therefore, with an favourable aspect to look upon this as a present for CAESAR, though a very mean one, yet the little All I have, and as a testimony of that Religious Reverend, and due respect I owe to Your GRACE, for the undeserved favour soown to Your GRACES humble, and unworthy Servant, knowing also that such Pieces are ob●oxicus to the obloquys, malice, & envy of some, whether could I flee more rationally for shelter then ●o Your GRACES Patrociny and Protection, whose high understanding in all knowledge Divine and Humane, and especially in these Primitive Truths here asserted, is no mean accession to all Your ot●er Noble and Heroical endowments.  
Much is now expected ●rom Your GRACE, both by the Almighty GOD, raising and reviving Your GRACE as another Joseph out of the Dungeon, and another Jonah out of the b●lly of the Whale, the depths of the earth; And from Your Sacred SOVEREIGN, thus exalting You to this highest Pinnacle of Honour, and for reviving the languishing Laws of this withering Nation. Unto all which that Your GRACE may be sutablie answerable, and that the LORD may make You eminently instrumental as a skilful Pilot, to bring this tossed and only not sinking Vessel of this poor distracted Church and State to the desired Harb●rie of truth and peace, and for restoring His MAJESTY'S just Privileges, and Royal Prerogatives: And that the Grace of GOD may be assistant to Your GRACE to go on in the Work of GOD, and Your GRACES Master, THE LORDS ANOINTED, the breath of our nostrils: Shall be the humble desire and hearty prayer of him who is less than the least of Your GRACES Servants. So entreating this may pass under Your GRACES favourable Patrociny: And commending Your GRACE to the Protection of the ALMIGHTY GOD. I am, and remain still,  
Your GRACES in all humble observance and duty, HUE BLAIR.   

GOD'S SOVEREIGNTY, HIS SACRED MAJESTY'S SUPREMACY, THE SUBJECT'S DUTY.  
PSAL. 82. 1. God standeth in the Congregation of the mighty: He judgeth among the gods. 
THere is here a Congregation, yea, a Congregation of great ones, yea, of Gods, convocat and congregat together. And O how necessary is God's presence in all Congregations and Assemblies; even as necessary as the presence of the soul is to the body natural, as necessary is his presence to the body political, or as the Sun to the air and to the earth, to recreate all with his light, to revive all with his hot beams; therefore Moses the supreme Magistrate, the high Governor, who was appointed to lead his people like a flock through the wilderness, he doth breath out this as the marrow of all his desires, that the Lord would go alongst with him, If thy presence go not with me, let us not go up hence, for wherein shall it be known here, that I and thy people have found favour in thy sight, is it not in that thou goest with us, so shall we be separate from all the people which are on the face of all the earth, Exod. 33. 15.  
And as his presence is necessary, so it is promised here to you thus convocate together, he who said, Mat. 18.20. Wheresoever two or three come together in my Name, there will I be in the midst of them, in futuro, here he performeth what he had promised, and saith in praesenti, God standeth, etc. Surely that deep wound given to his Disciples by our dear Lord, Yet a little while and ye shall not see me; filled their heart with so much sorrow, that it was only curable by that plaster and promise, Behold I am with you, Mat. 18.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O that every one in this great Congregation might say from his personal experience, with divine Bernard, nunquam à te, absque te recedo, I never come to to thee in any Ordinance, duty, dispensation, that I go away without thee, without some lively stamp up on my spirit, speaking thy presence with me, expect then in faith, and ye shall enjoy his presence, even in him, in whom all the promises of God are yea, and Amen, 2 Cor. 1. 20. Keep thy promise made to thy servants, wherein thou hast caused us to trust, Psal. 119.49.  
These words begin in the Hebrew Text, as the sacred Bible, with a Verb in the singular, and a Name in the plural Number, Elohim Nitsab, as Barah Elohim, dii stat, as dii creavit, that as the ineffable mystery of the blessed Trinity of Persons is holden forth in the unity of Essence in the one, so the presence of the blessed Trinity is holden out here, or to point out the necessity of unity, unanimity and sweet harmony among you who are thus convocat together, so what is in the Plural Number in the first and last words, is in the Singular in the midst of the Verse, that alone is God's own Congregation, as Grotius observes here, which is thus lawfully convocat and united.   
PSAL. 82. 1. God standeth in the Congregation, etc. 
There is here couched up together in these words three secret and sacred Riddles, which only can be understood by these who plough with his Heifer.  
1. Here is Jehovah the only God, yet mention of many gods, yea, these many gods convocat, called, countenanced by this one God. Hath not this great Jehovah said, Thou shalt have no other gods b●fore my face, but me, Exod. 20.3. and, Hear, O Israel, the Lord our God is one Lord, Deut. 6. 4. Yet that same Jehovah here creating and approving many gods, countenancing and authorising them in their great Congregation, stamping them thus created and convocat, with such deep impre●sions of divine Majesty, power and authority, that Divinum quid in illis appareat, when Moses went up to the Mount, little difference betwixt Aaron and him, but when he came down as Lawgiver, with the two Tables of stone in his hand, than his face did so shine, that not only all Israel, but Aaron himself could not behold him, but did all flee from him, Exod. 34.29,33. Such brightness of glory was put on him, as the supreme Magistrate, and as eustos utriusque tabulae, Gods than they are unto men, but they are but men unto God, therefore as he behoved to be vailed when he spoke to Israel, so when he went to speak with God he took off hi● vail, his brightness to men, was but baseness to God, and so the Apostle, 1 Cor. 8.5,6. looseth this Riddle, though there be that are called gods, whether in heaven or earth (as there b● gods many, and lords many) But to us there is but one God, the Father of whom are all things, and we by him, even these go●s have their being as men, as Christians, as gods from this one God, from him and for him as their Alpha and Omega.  
2. This one great Jehovah standeth, these many and petty gods sitting in their Congregation, we know that standing is the posture of a servant before his Master, and sitting the posture of the Master before the Servant, Blessed are these thy servants, which stand always before thee, said the Queen of S●eba to Solomon, 1 King. 10.8. And you shall have place among them that stand by, is promised to Zechariah, Zech. 3.7. Joshua even with his Mitre, as high Priest, see for this also, Luk. 17. 7, 8. Or it is the posture of the Pa●ty to stand, and the Judge to sit; Hence, Moses father in Law says to him, Exod. 18.14. What is this thing thou dost to the people? Why fittest thou thyself alone, and all the people stand by thee from morning to even? Yet here the Master is brought in as standing, the servants sitting, the Party sitting, the Judge standing: This though spoken then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. Then he standeth, as standing is opposed to falling, ver. 6. He will stand when they all shall fall as men, Job 19 25.  
Or, he standeth as attentive to all that is spoken or done by you as gods in his Name and stead, he standeth then not only as present with you, but seriously and attentively, observing every one of your hearts, voices, acts passing f●om you, weighing them all in the Balance of the Sanctuary.  
Or, he standeth as waiting for an Invitation to be entreated to sit down with you, Behold I stand at the door and knock, etc. Rev. 3. 20. Or doth he stand, because he alone can make all stand fast which is enacted by you, The Counsel of the Lord standeth for ever, the thoughts of his heart to all generations, He spoke and it was done, He commanded and it stood fast, otherwise who is he that sayeth, and it cometh to pass, when the Lord commandeth it not; If you do all as from him, as before him, as for him, he will sit down with you, and make all stand fast which is done be you.  
The 3 Riddle is, This great Jehovah with whom is no variableness, nor shadow of changing, yet, here changing his site, with these many and mighty, yet petty gods, and taking the place due to him and sitting down on the bench, even as the Supreme Judge, and bringing these gods thus congregat before his bar, to give an account to him of all he hath done in the body, as men and Christians, much more of all you have done, or shall do in this their body made up of so many gods to ●ender to every one according to his works done in the body, and the Acts of this their body thus convocat, which is a great check to their high and honourable tittle of gods given you in the text, least dotting too much with Nar●issus on their own shadow, some we●tigo s●ould overtake you, while ye sit as gods: Behold an antidote to prevent this, ye shall die as one ex vulgo ye Princes, shall be judged their selves who judge others, two ingredients of death, and judgement to make their plumes to fall, and their combs to crouch, you sit on the Bench, He standeth, but you shall stand at the Bar, and He sit down on the Throne to all Eternity, and your Lordships shall think it your greatest happiness to have places to walk among these that stand by, Zach. 3. 7.  
But how judgeth he, among the gods, in the Original it is Beker●belohim, in medio deorum the 70. turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mids, and surely the word is taken for the mids and inward parts of every one, Jer. 31. 33. Ps. 49.11. In the mids then, 1. As the centre of their felicity as Men and Christians, the ●oul finds no rest, can have no satisfaction but in him, or as the centre of their Authority as gods and Judges, ye have all from him, and shall be accountable to Him.  
Or, in medio to keep you in unity among yourselves, surely after our Lord arose from the dead, twice did our Saviour come unto his Disciples, the Doors being shut, and stood in the midstst, and said, peace be unto you, Joh. 20. 19 26. so doth He now judge in medio.  
Or, is it in medio singulorum, having his Deputy sitting in the midst of every one of you, as His Deputies on Earth, accusing or excusing, cherrishing or convincing each of you, so K●reb imports.  
Or in medio betwixt you all, in that day when he shall make the separation and set some of you it may be on his right hand, and some on his left, if there be any left handed men, here, which (God forbid) who for a bribe, or for respect to persons will pervert Justice and Judgement.  
Or, in medio Deorum, because of his supreme, and illimited Power and Authority over all, all creatures must be subject to him, He ruleth therefore in the midst of his enemies. Ps. 110. 3. All must submit to His Sovereignty, and when the Son himself shall be subject, as Man and Mediator, His mediatory Kingdom being at an end, then shall all these gods be subject also, that God may be all in all to all eternity: which the very Heathen saw be the light of nature, so the Poet saith, 
Regum timendorum in proprios greges  
Reges in ipsos imperium est Jovis.  
Clari Gigontaeo triumpho  
Cuncta supercilio moventis.   
Therefore Calvin saith, Who could have expected such a Testimony from a Heathen of the Almighty Power of this great Jehova, be his brow commanding all, and subduing all the●e giants on earth so called: Gen. 6. be his very frowning upon them.  
The last thing is He judgeth, ei●her in praesenti, because these gods judge in His Name, and sometime He even on earth executeth judgement in the view of the world on evil doers, that man may say Verily there is a God that judgeth on earth, as well as a God that will judge from Heaven; Ps. But in the Original their spot is in the future, because he hath appointed a day, wherein He will judge the world, and sentence against every evil Work, and Worker is not executed speedily, He is so patient and long-suffering, giving every one time to judge themselves, and that with a promise, If ye will judge yourselves, you shall not be judged: Thus for the explication of the Words.  
But I hasten to the Divine truths holden out, in these Words, 1. I see that the high and Honourable Tittle o● being gods, is given here to Judges and Magistrates, especially to the Supreme One, even be his Great and only Almighty Jehovah, and that Kings hold their C●own, Sceptre, and Sword, Honour, Power, and Authority immediately from God: v. 6. Ego dixt Dii est is.  
2 That it is expedient, yea sometimes necessary that those Magistrates, Judges and Lawgivers, be congregat together, and that lawfully, by the Power and Authority of the Supreme Magistrate, for the Word Guadah, signifieth only such a Congregation as is cited and convocat together be Authority, being come from Jagnad condicere coetum, judicere locum & tempus conventus: see Ex. 12. 3. 21. convocat be Moses is thus called.  
There is an Hebrew Word Kalah that signifieth any, though tumultuary and unlawful meeting, as Ex 32. 1. as well as lawful; but Guadah is never used but for a lawful Congregation gathered, citante Magistratu, and a Synagogue be the Archisynagogues, named were no other lawful Synagogues: Acts 18. 8. 17. As the light which for three days was dispersed throw the whole Heavens, He was pleased to gather together in one body, and unite into one Sun, that that one Star might be the Treasury of Light both to Heaven and Earth, to show how well this God of Order loveth the union and reduction of all things of one kind, to their own head and centre; so the general Light diffused in the three days, was called together, and compassed in one Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Stars Ye are my Lords, and Stellae primae magnitudinis, yet one must be to you thus convocat your Sun, by whose Authority alone ye come together, and by whose lightsome Beams heat, and influences you are countenanced and cherished in this your Congregation, and so you give light to the Inferior World, yea, so pleasant is this subordination to the God of Order, that when He had made two great Lights in the Firmement, The one to rule the Day, the other the Night. Gen. 1. 16. Yet will he have all the World taking notice, that the one of them borrows all its Light from the other. If ye be fair as the Moon, he is clear as the Sun, ere Ye can be terrible as an army with banners: If ye be all of you the Sons of the most High, yet is he the first born, whose privilege it is, Be thou Lord over thy Brethren, and let thy Mother's Sons bow down to thee. Gen. 27. 29. And so God hath given in the Heavens an Sacred Emblem of the Royal Monarchick Power in a subordination of all Powers unto Him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no coordination with the Supreme Power, Nec Regna socium far, nec tae dae sciunt: The Throne and the Bed admit of no rivals one or many, he must then be as your Sun, Aureo vitalique calore suo, vos cunstos creatque fovetque alitque. Ps. 19 6. 7.  
And therefore when the 70 Elders were to ease Moses of his insupportable burden under which he groaned and complained to the Lord, Numb. 11. 16. 7. The Lord himself commandeth those 70 to come to the door of the Tabernacle of the Congregation, and there I will come down and talk with Thee; and I will take off the Spirit that is upon Thee Moses, and I will put it upon them and they shall bear the burden of the people with thee: O the great necessity then of their Dependence on their Supreme Lord: How is it here eminently and clearly holden out, while He calls the Spirit of Government gevin the 70 Elders, (which were the Parliament of Israel?) No, the Spirit of God (though it be so mediate) but the Spirit of Moses, from Him the Power is derived both for Convocation, Gubernation, and Action, So that KINGS are that same to the State Politic which humid radical is to the body natural, for as when it is dried up the blood becomes pituit, and hurtful Predominant humours do infest the body, so in those Days wherein there was no KING in Israel, See what fell out: Judg. 17. 6. etc.  
3. Observ. The presence of God as it is exceeding necessary to those Gods thus convocat, so is it given and performed as is promised.  
4. That this his presence is in posture of standing, and that God is very attentive and diligently observeth, their whole carriage in all particulars coming before them. And as it is spoken of the land of Israel as its Privilege, The eyes of the Lord thy God are always upon it from the beginning of the Year to the end of it; Deut. 11. 12. So from the beginning of Your sitting down, to the close, the Eyes of the Lord Your God are upon You, even those Eyes of the Lord which run to and fro thorough the Earth, to show himself strong in the behalf of those whose heart is perfect. 2 ch. 16. 9  
5. That this God who standeth as a Witness will sit down, as a Judge, the only Judge: And this is in futuro: This judge is so merciful, that He giveth those Judges, yea all Men time to Judge themselves and fit them for Judgement.  
6. That He Judgeth in medio, and that You all shall be gathered by His Angels on his Right or Left Hand, and hear His sentence, which shall stand in force to all Eternity So that You may all say of Yourselves of those Words as David saith of Himself, Ps. 102. 10. Thou hast lifted me up and cast me down again. O how highly are Ye exalted be Him from whom promotion cometh! In the first, But O how low are Ye laid in the close of this verse, when brought to the bar before this Righteous Judge.  
1. Doct. That this high and Honourable Title of being Gods is given, etc. To Judges and Magistrates qua tales, and therefore in a higher Degree to him who is higher be the shoulders than You all. They are fi●st entitled so be the Prophet, v. 1. And lest this should seem to drop from the pen of the Prophet without a warrant from him by whose Command they speak, the Lord is brought in, v. 6. speaking Emphatice, Ego dixi Dii estis, and this is not only verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if I may call it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even by the same Word whereby He created all things, and called those things which were not, as if they were his Word being his Work. Dixit, & facta sunt omnia, dixi & facti estis Reges, Qui Coelos verbi Reges verbo ille creavit, dicendo fecit quos jubet esse Deos. Gods calling, it is still that makes the difference betwixt person's and things, surely the rod of Aaron laid up in the Tabernacle, Ex. 17. was not more precious in the matter of it, being of that same Wood, neither were the Characters fairer, but be Gods calling and confirming him in it be its budding and blossoming, as Moses and Aaron, are differenced, so is Aaron from the rest of the Princes and Competitors, Therefore Justinus says on this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he from whom they have their Name, from him also they have their Power suitable to this their name, per me Reges regnant By me there is great odds betwixt the giving of Names in the Person of One, and in the Person of Another, a Creature may give to its Fellow-creature Nomen rei, but only the Creator giveth it r●m Nominis. Our fi●st Mother called her Son Cain, a Builder, but he proved a Destroyer: The wisest of KINGS, His Son Rehoboam a gatherer of the People, behold he scattered ten Tribes from him at one imprudent answer; But when God giveth the name, so the thing futeable to it, as when he changeth Abraham's Name to Abraham, He saith, For a Father of many Nations have I made Thee, Gen. 17. 5. So hath he given the Kingly power and Divine stamp of Authority, by calling them Gods on Earth.  
I hear also that proud father of lies, promising the same to our first parents, when he tempted them to eat of the forbidden fruit, Gen. ●. 5. though it be in futuro, you shall be as Gods, yet never intending to give what he promised, nor being able to perform though he had intended it, for he lied when he said, all these are mine, Mat. 4. And hath he not deceived many in these our last and worst days, prophe●iet of by Paul, wherein there should be many traitors, heady, and hie-minded, 2 Tim. 3. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. by the ●ame proffer tempting them to eat of the forbidden fruit, Psal. 105.15. Touch not mine anointed. The lap of whose garment cannot be touched by godly david's, but their heart will smite them, 1 Sam. 24.4. Surely if this liar with this bait had not enticed and prevailed with many, so many had not been found ready to rub reproaches, cast aspersions on, and root out so far as in them lay, Sacred and Royal Authority, whom God hath now made to lick the dust as men, yea, as stinging, subtle, deceived, and deceiving serpents, yea not as base men only, but as devils, tempting many ●o sin with them, their memory as of devils to be detestable to all posterity: So great difference there is betwixt him who saith in praesenti, dii ●stis, and him who promiseth in futuro dii critis, harken never then hereafter to such a liar, surely their Kingdoms have drunk deep of Pandora's Box, by harkening to this subtle and enchanting Serpent.  
And lest this should only seem to be Old Testament, as the Anabaptis●s fond dream, we have our Saviour asserting the same under the New Testament, and that ●s a Law to stand in vigour for ever: Is it not writ●en in their Law, I said ye are Gods. Joh. 10. 34. If he called them Gods unto whom the word of God came and the Scripture cannot be broken, i. e. with the best expositors, the warrant and commission to be Magistrates, who thus have their Commission and Designation to their Office from God, though this may be in an ordinary call, even by men; so he proves it lawful to give them this Title of Gods (with a due subordination to him alone by whom they are such) and to owe and bea● all reverend regard, both to their Persons, Places, and Power, and to have an high esteem of such Assemblies as this, when so many Gods are gathered together by lawful Authority  
So th● KING is thus created as a God upon Earth by Him who saith, per me Reges regnant and this p●r is not permission only as we say, per me licet, the Hebrew 〈◊〉 nor the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not admitting this, but it is a per creativum like that per ipsum facta sunt omnia, by Him all things w●re made. Joh. 1. 3. Yea, it is per approbativum, God approving this Government above others, therefore says th●t Queen of Sheba to Solomon; Because the Lord thy God loved Israel; therefore h●th He given thee to be KING over them: 1 Kings 10. 9 Yea, per praeservativum like that Col. 3. 18. by Him all things consist, God in a special manner owning the Interest of KINGS, and taking them into his own pro●ection. It is he that giveth deliverance to Kings, and preserveth David His Servant from the hurtful sword. Ps. 144. 10. And this day is this fulfilled in Your ears and eyes: Yea, I may say it is per decretivum, or a per by a Decree and Commission from God, for the powers that are ordained of God, Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even like that decree of our Election, for this same word is used by the Apostle, Acts 13.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As many as were ordained to Eternal life believed, so that if the decree of Election be Effectual for Salvation, this Decree for the Supreme Powers is to stand in force for ever for establishing of KINGS on the Throne; and so we must not only obey for fear, but ●or conscience sake: He is not given ex importunitate populi, For though it be true that they did by their p●ecipitancie anticipat and hasten the pace of his purpose, in which respect it is said, dedi vobis R●gem in ira mea, Host 13. 11. yet that the Lord did purpose to govern his Israel by KINGS and Monarchy, not by Aristocracy, or Democracie. It well appears by jacob's Testament, that he purposed I say, to govern them by KINGS, and that of one Tribe and lineal succession while he saith; The Sceptre shall not depart from Judah, nor the Lawgiver from between his sect until Shiloh come, Gen. 49. 10. And be that of Moses giving Laws for the King thus set over all his Brothers of Is●ael, Deut. 17. 14. And as he gave them one of the Tribe of Benjamin (which was not the right and Royal Tribe) to chasten them for their importunity: So when he gave them One of the right and Royal Tribe, it was a man according to his hea●t, a David of the Tribe of Judah; yea, he promised to build him an house, and that he should not want a light in Israel. 2 Sam. 21. 17. 1 Kings 11. 36. And surely the keeping up of this Royal Race of our KINGS, in one Line for so many Generations, without interruption: And when of late He had chastened them with the ●ods of men, not taking his loving kindness from them, but cutting off so speedily, those blinded, deluded, and malicious enemies of Monarchy, speaks eminently in the Ears, and to the hearts of all God's people, his purpose to make the Throne of Our Sacred Sovereign, as the Sun before Him, and to establish it for ever as the Moon, and as that faithful witness in Heaven, and the performance of that Promise's; Their will I make the horn of David to bud. Ps. 89. 36. Ps. 132. 17. ●8. O that still it may be so, a David with a cornu feriens & penetrans inimicos, and a cornu germinans, budding, nempe post Hiemem temporalis desertionis, I have ordained a Lamp for my Anointed, and this Lamp never to want oil. Ps. 92. 10. Thou shall anoint Him with fresh oil the D●y whereof approacheth to our great joy, and sad may all their heart's bee, who blesseth not God for this budding, and this furniture and supply of f●esh oil, from that Olive Tree standing before the Ru●er of the whole earth. Zach. 4. 11. 14.  
KING'S then are justly thus entitled and Authorized by God, Is it fit saith Elihu in Job to say to ● KING Thou art wicked, and to Princes, ye are ungodly: Job 34. 18. If he that reproacheth the poor, reproacheth his Maker; surely he that reproacheth Princes, reproacheth much more their Maker: Therefore, Solomon saith, where the word of a King is, there is Power, and who may say to Him, what dost thou? Eccl. 8. 4. And he giveth ●or this, a wholesome advice, I counsel thee to keep the KING'S commandment, and that in regard of the oath of God. Eccl. 8. 2. which, makes me the more to admire that great Countrymen of ours nisi deliquisset in uno, & hoc u●u● est instar omnium, who asserens idem jus esse multi●udini etc. Answering that objection of Paul to the Rom. chap. 13. 1, 2, 3, 4. Thus replies, that it was but temporary: quasi inquit Doctor quidam Ecclesiae jam scriberet ad Christianos sub turcis d●gentes, ad homines re tenu●s, animo demissos & inermes & paucos & ad omnem omnium injuriam expositos, quid quaeso aliud consuleret; As if obedience Active and Passive were not due to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'tis 3. not only for fear, but for conscience sake, O the hallucination of such a one, as an evil Divine, pace tanti viri dixerim, as if obedience were only for fear or want of Power, when they have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But observe, 1.  
That he calls the blessed Apostle Doctor Ecclesiae, surely Doctor is but a ordinary Office-bearer in the Church, and may err; while an Apostle is a extraordinary and cannot err, And such an one was Paul, not inferior to any of the Apostles; therefore he ought not to be entitled by any so.  
2. That he speaks of the Roman Empire as if it were idem with that of the Turcik, where quicquid libet, licet: Surely the best of our Divines do otherwise assert, that the Roman Empire now being so long established, with consent, and having a Senate above them, though some personally were monsters among men, yet saith, Acts 25. 16. It is not the custom of the Romans to condemn any man unheard; Did not Ch●ist himself, (our dear Lord) pay Tribute to Cesar, even by a miracle, and command us and them both? date Caesaris quae Caesari, Matth. 22. 21. and not to defraud Him of his due under pretext of quae Dei, Deo.  
3. That he saith those precepts were but for a time, when Chris●ians were weak etc. while all Divines agree that these Precepts do ever oblige and hold out the rule both for Princes to rule (so that they may be a terror for evil doers) and people to obey not only for fear but for Conscience sake, surely the Armies of Theodosius did otherwise, oramus Domine non pugnamus, though they had these thundering Legions and had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wanting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never dared attempt to make use of their potentia not having po●estatem a Domino.  
4. That he saith, though he name others whose duties he p●esc●iveth, as of husbands and wives, yet he mentions not the name o● the Magistrate, while as it is evident he nameth them expressly be thei● most Honourable and Favourable Tittles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 3. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Gods Deacons they are then, having powe● ove● othe●s, and the bl●ssed Apostle Pet●r more particularly, who was with his Lord in the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expressly with his Royal Prerogative, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that with all Inferior Magistrates as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not referring this to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the best Divines agree, for this would not quadrat with the scope, distinguishing so expressly betwixt the Supreme and Subordinat Magistrate.  
5. Did he think that that promise was unknown to Paul, made to the Church under the New Testament, I will make Kings thy nursing-fathers'. Isa. 49.23. Had not Paul a large measure of that spirit, which dictat that Prophecy, ●o that as the lawful Magistrate is Pater Patriae, the Roman Title, so he is Pater & nutritius Ecclesiae, the Scriptural Title, and how evil will it fare with a child when he wants a Father to provide for him, and a Nurse to feed him, let the experience of all age's witness: Surely, when there is no King in Israel, Judg. 17. 10. we f●nd a Levit wandering without a charge, and maintenance, glad to be hy●ed, even with an Idolatrous Micah for ten Shekels of silver, a small so●m forsooth, about twenty five shillings; and for a suit of apparel. And how black coats were hated by these cursed usurpers, our sad expe●ience may witness in these dismal days, of their prevalency, wherein we might have complained with Jeremiah ● Lam. 2. 6. Thou hast despised in thy indignation the King and the Priest; never shall we fin● Kings changed and despised, but the Priesthood shall be despised and derided also, as in that under Jeroboam, 1 King. 12. Where every vile man might become a Priest.  
Far better, and more agreeable to Divine Truth, he who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basilius Bono principi tunquam Deo, malo propter Deum obediendum, or as another learned man ●aith, If the Prince be evil, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to the person, but to him who made him such.  
Gods they are representative, ●s his Deputies and Vicegerents on earth, à quibus nulla nisi ad ipsum deorum Deum d●tur appellatio, Paul may appeal to Festus, to Cesar, but here he reste●h, sisteth, the Lord himself leaving no other remedy to his people, but then shall ye cry unto me, 1 Sam. 8. 18. and indeed this is ●he sorrest of all appellations, if just. Or, as that witty man said, à Caesare irato, ad Caesarem placatum. Therefore I find Moses the Supreme Magistrate, Exod. 4.16. 7. 1. by the Lord himself called a god to Aaron first, and then to Pharaoh, to denotat his power over Aaron himself, and the Tribe of Levi, who are to be directed by him in the way of going about outy, his power being supreme both in Ecclesiasticos, Rom. 13.1. Every soul, si quis conatur excipere intendit decipere: And in Ecclesiasticis, ad extra, ad intra, as Uziah challenged, and Saul no Christian Prince will claim right, or aught to do so, but in convocanda, moderanda, confirmanda sinodo, power is given him, but of this, infra, therefore is there so great difference betwixt the Rod of Aaron, and the Rod of Moses, when God called Moses to the Magistracy, Exod. 4. 3. he turned his Rod into a Serpent, that stingeth unto death, but when Aaron his dry stick only became fruitful. The Rod so laid in, brought forth buds, and blossomed blossoms, and brought forth ripe Almonds, Numb. 17.8. The power of the Church is for edification, not for destruction, 2 Cor. 13.10. So there is the Emblem of the Supreme Magistrates power in the one Rod, And the power of the Church in the other, which is to make the dead, dry, withering stock or soul fruitful in every good word and work. And a God he is to Pharaoh also to inflict be his authority sad and fatal judgements on the wicked, and oppressors of his people, and to denounce war against foreign Nations, infesting them, as the prerogative of these, to whom he said, dii est is.  
Gods they are also, because as it is not lawful for any creature to search into the secrets which he hath not revealed, there is a foolish wisdom, saperc supra quod scriptum est, to be wise above what is written; so the●e is a wise ignorance in not prying too much into the Ark, which the Bethshemites paid dear for, as scrutator Majestatis opprimetur à gloria, so it is never well with a State when they begin to dispute the prerogatives of a Prince, or search them to the bottom, here is abyssus magna, the●e is some arcanae imperii, not curiously to be searched into; as who knoweth the power of his wrath, P●al. 90. so, the wrath of a King is like the roaring of a Lion, P●ov. 19.12. Cum numine ut igne, nec distes nimiumve procul nimiumve propinques. Be not righteous over much, (saith Solomon) neither make thyself over wise, why shouldest thou destroy thyself, Eccl. 7.17.  
Now because dignity is ever attended with duty, and the Lord never soweth liberally upon any soil but he expecteth a crop suitable: Much being required of them to whom much is given, Luk. 12.48. Let us see the Uses of this Doctrine, and these shall be in 3. things.  

1. What these gods thus created by him, owe to this great JEHOVAH giving them this prerogative.  
2. What we owe to God for them.  
3. What we owe to them in the Lord.   
1. Of these gods thus authorized, it is required that they be humble and thankful to this their great and dreadful Lord who hath thus exalted them, therefore David saith, 2. Sam. 7. 18, 20. Who am I, O Lord God? and what is my house, that thou hast brought me hitherto? And, is this the manner of men, O Lord God. 20. And what can David say more ●nto thec? And O how he blesses the Lord as the Author of all his greatness, 1 Chron. 29. 10,14. Let that of the Apostle be oft meditat upon, quis te discrevit, 1 Cor. 4.7. Who differenced thee? And what hast thou which thou hast not received? For of him, and through him, and for him are all things, Rom. 11.36.  
2. Of them is required that they be like God, having more lively characters of his Majesty, grace, goodness, power, justice and mercy graved on them in great letters, He that rul●th among men must be just, ruling in the fear of God: And he shall be as the light of the morning, etc. 2 Sam. 23.3 4. O what manner of persons ought they to be in all holy conversation and godliness 2 Pet. 3.11. As in their places above others, so in their graces and gifts, beyond othe●s, being changed from glory to glory● into that same image, as by the spirit of the Lord, 2 Cor. 3.18. that they may come as near as possible to the rem nominis, as well as they have from him nomen rei.  
3. That their Courts and attendants study to be like these blessed Seraphims that are about the Throne of the King of kings, and deorum Deum, holiness becometh thy house, saith David, and holiness is suitable to their house, therefore David thus exalted, promiseth to walk uprightly in the midst of his house, and that his eyes shall be unto the faithful of the Land, etc. It is expedient that not only their more immediate attendants, but that all these who are nearer to him, and weigh the danger aright, to shun all show of impiety and profanity. There is so nigh a relation betwixt these that are gods and the people over whom they are, so that the sin of the one reacheth to the judgement of the other, and the judgement of the one to the smart of both: The King is as the Head, the people as the Stomach, is the Head be sick, the Stomach is disaffected, David sins, the people die, 2. Sam. 24.15. if the stomach be sick, the head complains; For the transgressions of the people are many Princes, Prov. 28. 2. both at once and successively, and all evil.  
Yea, when the anger of the Lord was kindled against Israel, he moved David against them to say, Go number Israel, 2 Sam. 24. 1. the very sins of the Princes have oft their rise from the sins of the people: the days were when the sufferings of the Nations were charged mainly on the King's Family, but if we had viewed and weighed ourselves aright, what Tribe of all our Israel could have exemed ourselves from being accessary to these sad judgements, wherewith we were nigh crushed. But let me speak it confidently, as every sin is a traitor to a man's own soul, so every wicked man is a traitor to his King, yea every one of his crying sins is powder and brimstone hid in his pocket, to blow up both his Sovereign and his State, even Matchiavel himself could say, that the giving of God his due is the cause of the prospering of any State● whatsoever Philosophers in their politics distinguish betwixt bonus vir & bonus cives, yet true Theology a●d Divinity from Scripture asserts, that as a good man, let be a good Christian, cannot be an evil subject, (the fear of God and of the King, Prov. 24.21. being so inseparably linked together) so a lewd man cannot be a good subject to a Christian King. Are they any then ●ho rise up early in the morning, that they may follow strong drink, Isa. 5. 11. and continue until night until the wine inflame them, against whom the Prophet denounces so sad a woe, any here, who a●e so far from fearing an Oath, that they strive to ou●-swear one another. Let them remember that flying Roll, Zach. 5. 3, 4. which shall enter into the house of such a one, in the house of the Noble, as we●l as the house of the poor, and consume the timber and stones thereof. These th●ee great sins (that cursed Trinity) which too many adore, the lust of the flesh, the lust of the eye, and pride of life, pleasure profit and preferment have some bait to entice and deceive the poor sinner, but this sin of swearing, is the devil's hook, without a bait, whereby many yield themselves willingly to be drawn down to the place of torment, by that black leader, where the tongues of such blasphemers shall be burned up with these flames, and not have one drop of water afforde● them. For God's sake then, for your own ●ouls sake, for your King (whom ye pretend to honour) his sake, fo● bear these gross wickednesses: Let it not be said that so gracious a Prince hath such graceless and godless followers and subjects. Let a wicked man swear, carouse, drink as he will: these gross sins are as so many treasons secretly contrived against his sacred Sovereign, Church and State where he liveth, for all ruin, Ezek. 18. is from iniquity. Let these words of Samuel sound always in your ears, IF YE SHALL STILL DO WICKEDLY, 1 SAM. 12. 23. BOTH YE AND YOUR KING SHALL PERISH.  
As for the duties we owe to God in reference to these gods whether we shall repair for redress, if we want Kings, or if they be unjustly deprived of that power due to them in the Lord, even to him who hath said, By me Kings Reign, and this was our sacred Anchor whether some of us did flee for refuge in these sad days of our late confusions, propounding that same question to the Son of God, which he did to the son of Man, Exek. 37. Can these dead bones live. Now the Almighty hath made the four winds to breath life into these slain ones, that they not only live, but reign with glory.  
And as to have our refuge to him by prayer, so to return unto him the praise due to his Name, when a gracious Prince reigneth over us, or is restored unto us. This late wonderful Revolution and Restauration of our sacred Sovereign, hath so clear characters of Gods own finger graven on it, that he who runneth may read them.  
As, 1. That it was done so unexpectedly, When the Lord turned back the captivity of our Zion, Psal. 126. we were like these that dream, even these among the heathen say, The Lord hath done great things for them, and we say cordially, The Lord hath done great things for us, whereof our hearts are glad.  
2. That it was done to us undeservedly, to a undeserving, yea, to an ill-deserving Nation. Were they not many of perverse spirits, who were saying with the wicked men, we will not have this man to reign over us, Luk. 19.27. Yea, some who with that cursed high Priest were prophesying, It is expedient for us that one should die rather than the whole Nation perish, Joh. 11. 50. So that for the iniquity of our covetousness he was wroth, yet (saith the Lord) I have seen his ways and I will heal him, I will lead him also, and restore comfort unto him and to his mourners, Isa. 57.17,18. The second Character of his hand.  
3. By whom was this delivery first intended and wrought, by one who ruleth in chief among the very soldiers, our noble and renowned Jerubabel, the scatterer of our confusions. When Saul was among the Prophets, the wise among them said, but who is their father, even the Lord was their prime mover.  
4. Char. Look to the assisters and carriers on of this great work, we may say of many of them on every hand as joseph said of his brethren, whom they had sold, Gen. 50.20. You did it unto me for evil, but the Lord turned it about to good, as at this day, to save many alive, and to breath life into a dying and languishing Nation.  
5. Char. How was it effectuate, sine sudore sine sanguine, not by might, not by strength, no axe, no hammer heard in the erecting this wonderful fabric; may we not cry, Grace, grace unto it, Zech. 4.7, from the very Alpha to the Omega of it. This then is the Lords doing, and it is marvellous in our eyes, Psal. 118.91. Therefore since this is the Lords own work so eminently, I would advise all with that Ruler Gamaliel, Acts 5.39. let us not intend to overthrow it, lest we be found fighters against God. Have we not then cause to bless this great JEHOVAH by whom King's Reign.  
And that 1. That we have a King: the shout of a King is a joyful shout, saith even Balaam himself, and that he is given to us renascendo, in that same day wherein he was given to the world nascendo, born again in that same day he was born. The first Prince he is that ever was born Prince of these three Kingdoms. That we have a King as god from God, surely any King, even a Nebuchadnezar, a Jeroboam better nor not one at all. Tyranny itself is better nor Anarchy; Any one to be King is better no● every one● Tyranny is betters nor Ataxy. Is it not for tbis (saith Hosea) that we have no King, because we feired not the Lord. Host 10.4.  
2. We are to thank him that we have such a King as is from ourselves, and proceedeth from the midst of us. A stranger to be King is a heavy judgement. The Assyrian shall be his King, Host 11.5. is a sad threatening: A King over: Israel de fontibus Israel, Psal. 68.26. Hath he not restored our judges as at the first, and our Counselors as at the beginning.  
3. A King, not a J●roboam ill affected to Religion, but tried as it were, and proved both by fire and water, in the tract of continued trouble, remained unconquerable by all, that whosoever doubts of his sincerity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And such a King as is not a Rehoboam, that could not judge of the advises given, but one to whom God hath given wisdom in the secret of the heart, and is as is said of David, 2 Sam. 17.24. as an Angel of God. The breath of our nostrils, Lam. 4.20 a Jedidiah beloved of God, to whom God appeared twice, if ever to Solomon, 1 King. 11.9. in his oak of Mamre, his wonderful preservation at Worcester, in his miraculous Restauration, without so much as the noise of an axe, yea, whatsoever was done for his Majesty be force of arms succeeded not, discovered only and weakened his friends and real followers, which though it was interpreted as a signal token of his being rejected, yet speaks so loud Gods wonderful love, in raising him to glory and honour, even as the Lord did raise his own Son, Psal. 118.21. Christum Dominum, so hath he raised Christum Domini, behold he is our Samuel, 1 Sam. 1. 20 asked of God, many prayers and tea●s it cost some of us, he knoweth, who searcheth our hearts, one asked, obtained, devouted to God: A ●Beon●, once to us a son of mourning, but a Benjamin to his father, Gen. 35.18. The man of his right hand, whom God hath made strong for himself ● Psal. 80.17. and so may he be till time be no more. O what cause have we to magnify this God, thus creating and reviving our sacred Saveraign who was buried before under oblivion and obloquys. Let his Majesty as another Noah preserved in the midst of the waves build an altar of rest unto the Lord. Thou w●ich hast shown him sore and gr●at troubles, quickened him again, and b●ought him up from the depths of the earth, Psal. 71.20,21. O increase his greatness, and quicken him on every side.  
But we come to the duties we owe to these dignities thus entituled● thus authorised by God, which are, 

1. If by Gods own word and authority they be thus created gods, than whatsoever ye do for them, or in obedience to them, do all for conscience sake towards God, & arcessite rivum fideli talis de fonte pietatis, as Gregory saith, draw the streams of your loyalty to your Prince out of the fountain of piety towards God, no other obedience pleaseth God, no man can be constant in his duty of loyalty to his Sovereign, but he who obeyeth in the Lord, and for the Lord.  
2 Are they thus Gods on earth, let none presume to dally with them, or deal deceatfully in the work concredit by God's Vicegerent on Earth, for as the Prophet Jer. 48.10. Cursed is he that doth God's work deceitfully or negligently, so is it here, some have been for Prince's, who have looked still Janus like, with two faces. One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; one above the table, and another under it, And as rulers of an Boat they never looked to that ●Aitto● which they are rolling both with hearts and hands; But them that turn aside be their crooked way●s will the Lord bring forth among workers of iniquity, Ps. 125. ult. Let Your Hearts' Hands, Fac●s go one way in t●is great Wo●k befor● You● (Lo.) Our Gracious Sovereign now offering the occasion as His bles●ed Father of Eternal Memory said, when He did cast Himself over in the Scots protection, now saith He, will I read the Riddle of the Scots Loyalty to give them opportunity to l●t the World know they mean not what they do, but what they sa●; Let your Works and your words be one in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 6. 5. Not with Eye-service as pleasing men but with singleness of heart approving your heart to God as the Apostle to servant's, And be ye all Nathanaels' israelites indeed in whose heart their is no guile.  

3. Are they Gods, then hath any Nation changed their Gods even which are no Gods Jer. 6. 10. 11. I may say that this complaint reacheth us well, It was the Glory of this Nation unparalelled by any other Kingdom under Heaven: Nobis invicta dedere centum octo proavi, an hundreth and eight KINGS of one Line, and Royal Race, but we may say we changed our Glory into the similitude of an Ox that eateth grass; and a living Dog was preferred to a dead Lion, I say supposed to be dead, But that Lion now liveth, and Longa Dics hominem docuit parere Leoni.  
A little length of time hath taught even those that were most active against His Sacred Majesty now to bow to Sacred Sovereignty: And O that as a Lion he may so roar, that he may may make all the Beasts of the Foorest, his heart and hand foes, to tremble; yet Reign so, that He may have more of the Lion nor of the Lamb, lest he be led like a Lamb to the horns of the Altar, as that unparallelled Martyr was by that cursed Crew who first began to cry him down as non Deum, not in his due Line of subordination to God, then as non Regem, He might not exercise his Royal power, and at last they made him not hominem, not a Man: And as Your Lordships have begun happily, so go on still to wipe away that sad reproach put upon us, even by a learned man in Print Salmasius 442. pag. which else I would not mention, Presbiterianos perdedisse Regem in Carolo, independentes trucidisse hominem Carolum; too many things were dona to prejudge him in his Royal Authority ere these cursed and wicked men robbed him of his Life. O my Lords vindicat now the Loyalty of this his Aneient and Native Kingdom, as Your Lordships have begun Laudably to do, so all Posterity shall call you blessed.   
4. Are they Gods, then as the Name of God is Sacred and dreadful, Deut. 28. 58. So let all be tender of the Lords anointed. The Jews have a conceit that the sin of that blasphemer who was stoned by a command from the Lord was that he named that ineffable Name JEHOVAH. It hath been the ancient policy of all subtle Undermyners of Royal Authority still to begin with pasquils and datraction, so began that cursed imp and unnatural Son Absalon, who began to challenge his Father and Sovereign before the people, as not appointing any to hear the complaints of his Subjects, 2 Sam. 15. ●3. And that subtle Jeroboam with his complices, in their addresses to Rehoboam to crave the easing them of his Father's yoke, as too heavy 1 King. 12. 9 If it be lawful for any to detract from, or sow disaffection betwixt Princes and people, what will follow, but when Shimeis tongue is not crubed Sheba's Trumpet shall soon blow loud. Rebellion is the fruit of tolerated Sedition. Consider that of Solomon, My Son, fear thou God and the King, and meddle not with them that are given to changes (Shonim) is the Word which cometh from (Shen) the tooth, changes and seditions begin at the tooth with detracting. The Ancient Romans painted pride with three Crowns, on the first whereof was written transcendo, they go beyond the bounds of their station (Corah) like, they will speak evil of dignities, despise Dominions. On the second non obedio I will not obey, On the third perturbo, suitable to the carriage of some who troubled the peace of our Israel, If any have hatched a seditious Remonstrance against Sovereignty, if any have wickedly robbed our Prince of His Crown, Authority and Life, into their secret Let not my soul come, my glory, be not thou joined to their Assembly. Gen. 49.    
Moses forbids all to curse and revile their Gods, Exod. 22. 28. And if we believe Paul that Interpreter one of a thousand, to speak evil of them, is to curse them Acts 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shall not speak evil of the Ruler of thy People; and by the Law you know what punishment is due to those that curse their Father or their Mother, Ex. 21. 17. Pro. 30. 17. And the King is Pater Patriae, the Father of His Country; Yea it is Registrat in Sacred Scripture what the Lord did to Miriam, though the Sister of Moses the supreme Magistrate because of the Ethiopian Woman whom he had married, no sooner is the Word come out of her mouth, but the Lord is seen at the door of the Tabernacle, in a cloud Nub. 12. 2 3. And as her Tongue swelled with proud aspersions against the lawful and Supreme Magistrate, so is she smitten with a deforming and defiling Leprosy, and seven days was She shut out of the Camp, and not healed till Moses cried unto the Lord for her, One man may kindle a ●re which all the World cannot quench, a plague sore may infect a whole Kingdom.  
Lastly, If they be thus Gods, then will not that God by whom they Reign, resent and revenge the injuries done to them, as done to Himself: Surely when the People began to flight Samuel, the Lord said, They have not rejected Thee, but Me. And David sayeth, Those that seek my soul to destroy it, will the Lord bring down to the lower parts of the earth, They shall be a portion to Foxes, but the King shall rejoice in God. 2 Sam. 1.7. Foxes they are, and such shall their portion be. Hath any Nation delivered their own Gods with their own hands to burned, surely the very Lycaonians honoured Paul and Barnabas much supposing him to be their Jupiter and M●rcurius Act. 14. The very Heathen man said when a Bird cha●ed, did flee to him for refuge, I will not deliver thee into thy enemy's hand, since thou hast fled to me for a Sanctuary. Two sad acts and sinful in this kind, which are displeasing to this God by whom they Reign; I cannot but mention, the delivery of the Sucred Person of the one into his enemy's hands, the denying of the interest of our dread Sovereign, the other: But in all those Acts, there is a great difference betwixt the Actors, the Theologs distinguish a threefold Ignorance, the first is natural to all men alienated from the Life of God through the Ignorance that is in them. Eph. 4. 18. The next is voluntar, this saith Peter willingly they know not, 2 Pet. 3.5. The third is judicial, while men receive not the truth with Love, but imprison their knowledge, they have of God he gives them Judicially over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a mind that can not discern.  
Philosophers have a distinction betwixt ignorantia purae negationis and pravae dispositionis, I shall add a third pravae tentationis, and so a little compare the denying, the delivering of our Lords Christ in these, Three Apostles were guilty of denying our dear Lord, Paul who persecuted him, but was received to mercy because he did it ignorantly: Peter who denied him throw a surprising tentation, and was pardoned by his threefold confession, daring to affirm that he who betrayed him knew all things, knew his heart, loved him. And Judas who betrayed him for love of money, and in delivering our blessed Lord to Pilate, three Actors they were. 1. The people that did it ignorantly to please their leaders: or 2. The Pharisees who did it of envy, because he Eclipsed his Glory And Judas again for 30 pieces of Silver. To some we may say as our Lord did, Father forgive them, they know not what they are doing: But if any through love to the wedge of Gold have done so to the Lords Anointed Ones, let it be Mithridat in their meat, Wormwood in their Cup, a gnawing Worm in their Conscience, a ded Flee in all their Ointment, a moth in their Estate and Garment. Josh. 7. And let it do them no more good nor the golden wedge did Ahan which brought the stones about his ears; or Naboth's vineyard did to Achab, or the two Talents to Gehazi. 1 King. 21. 2 King. 5. 27. Who view Scripture aright shall ●ee that the Lord himself hath made such a distinction in that first insurrection against Moses and Aaron, Numb. 86.2. Corah kindled the fire, the 250 Princes added fuel to it, all Israel warmed themselves by it, yet only the Incendiaries perish, God and Moses know to make a distinction betwixt the head of a faction and the train, betwixt Absalon and those that follow him with a simple heart. 2 Sam. 15. 11. These that have been leaders have ever been plagued, the other less censured, forgiven, yea prayed for oft times.  
But against David the Father, the man according to Gods own heart, and Solomon the Son, the wisest of the sons of men, they were 3 great and Archenemies, Absalon in the State, Achitop●el in the Counsel and Army, Abiathar in the Church conspiring with Adonijah, and against all those God write his indgnation in Characters of blood and contempt: Absalon as a parricide, was exemplarly lifted up as a spectacle of God's wrath, and pierced with three Darts by Joab 2 Sam ●●●●4. The first for his sin against God, that when he me minded Rebellion, he pretendi●●●ligion, he is become so religious forsooth he must go and pay his vows at Hebron. 2 Sam. 15.7. The second D●rt he gave him for his unnatural insurrection against his own Father to be a monument of his wrath, unto all generations to stubborn rebellious and irreligious children. The third, for his cursed and treacherous rebellion against the KING: Ahitophel, whose Wisdom was such, that he was looked on as an Oracle from God, yet died as a fool that he hanged himself, 2 Sam. 23. 17. Abiathar was deposed by Solomon, 1 Kings 2. 27. and though ●t be questioned whether he did this as a Prophet or as King of Israel, yet is it needless to dispute this; Since we cannot deny this to Kings which is given to every man by the law of Nature, to defend himself, and in so doing, to kill ere he be killed, if Solomon will not depose Abiathar, Abiathar will depose Solomon.  
Never was there a treasonable and treacherous plot against the Lords Anointed, but this G●d by whom they reign did signally avenge it when Corah Dathan and Abiram rose up against Moses, The very earth opens its mouth to devour them at once. Num. 16. 31. This Element was not used to devour such morsels, it devours the carcases of men, but bodies informed with living souls never till now, but as the Heavens hated to give them breathing in their Air, so the Earth abhorred and hissed to bear such a burden as a Traitor to the Supreme Magistrate, to have them stricken dead instantly on the earth had indeed been fearful, but to see the earth at once, both their executioner and their grave: O this is dreadful and horrible, who can but see how hateful seditious insurrections are to him who is the God of Order! and can have no hand as author or fautor in any treacherous rising up, against the suppream Magistrate. He who hath said, By me Princes reign, hath said, By me all traitors shall perish: 1 Sam. 10.27. Doth not Scripture design those as the Sons of Belial, who slighted even Saul in his Government, & Cuchi say; The enemies of my Lord the King and all that rise up against Thee to do Thee hurt be as that young man is, 2 Sam 18. 32. When Absalon was exemplarly lifted up as a perk, to make all aware le●t they should split themselves, and all on that same rock of Rebellion.  
Those Judges, Rulers, Magistrates, must be so convocat together that they make up a lawful Congregation, and that in three. 1 Many they must be, of one mind so far as is possible, Jerusalem is not builded but as a city that is compact together III Psal. v. 3. Many; where there is no counsel, the people perish, but in the multitude of Counselours there is safety Pro. 11 14. where there is no Counsel the People perish, but in the multitude of Counselors, there is safety: Ps, 11. 14. Powers dispersed may do some good, but united much more, yea, these things which are of public concernment can only be well done by powers gathered together both for consultation and action, that Politician Tacitus observed, it as the cause of the old Britons ruin, Raro in communi ●onsultant, & dum singuli pugnant universi vincuntur, The Lord is building up Israel, when he gathereth in one the out casts of Israel, than he healeth the broken in heart and bindeth up all their wounds, O that ye may be so this day, of one mind and Judgement not knit together as Sampsons' Foxes Jug. 15.4. as those cursed enemies of Sacred Monarchy were quod dulcis odor lucri qualibet ex re, and that Odour was Faetor, even of Rebellion did keep together, but perfectly joined together in the same mind, and in the same Judgement 1 Cor 1.10. So the promise holds out where two or three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hearts & vows one, than whatsoever ye ask shall be given. In that first famous meeting of the Christian Church they were gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 1. For the divisions of Reuben great sobs of heart, Jug. 5. 15. As the spirit natural is not infused into the body till it be justly organised, and a●l the members united, So the Holy Spirit fitting you for Your stations, is not to be expected enjoyed, by those who are sweetly dwelling together. Ps. 133. 1. There the Lord commandeth the blessing, whose Tabernacle is in Salem, Ps 76.2 Be war lest that fire be kindled among you, which was betwixt Abimelech and the men of Shechem. Judg. 9 ●27.  
2. They must be convo●at together by the Authority of the Supreme and lawful Magistrate only, they may not always conveen at their own pleasure, Parliaments are the same to the politic body, which Physic is to the body natural: What more hastens Death then continued and daily using of Physic, if this become our daily food, the poor Patient lives miserably; There was a Parliament in these Nations which sat so long that they caused distempers and diseases in stead of curing them, But when lawfully thus called, they may not refuse to come. Numb. 16 2. 12. Corah refused to come when called by Moses, you know what come of it, and how Scripture speaks of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, woe unto them, etc. inde 11. 3. They may not come together when not called, als dangerous, when Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuously gathers his craftsmen together, no small trouble is in that con●used meeting, a cry for two hours together, Great is Diana, etc. Yea, most, not knowing wherefore they come together, but the wise Clerk dissipats them with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hurly burly meeting it is, not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as heir except gathered be Archisynagogues. Acts 19 23. 41. And such was the meeting of the children of Is●ael against Moses, when they were ●eady to stone him Ex. 17. 2. 7. This is conjuratio not congregatio, who thus are Scripturally called children of Meribah, contention for contending with Moses, and of Massah, because they thus tempted the Lord.  
The warland then for meeting must be from the supreme Magistrate, whether it be Ecclesiastik or Civil in a Christian and constitute Church, in Ecclesia constituta & Christiana, because the Supreme Magistrate is custos utriusque tabulae, God put both the Tables thus into Moses hand twice, Charles the Great had written on his sword, decem Preceptorum custos Carolus, Charles the keeper of the ten Commandments, and he who is, custos utriusque tabulae, is by that same Lord appointed to be custos utriusque tubae, the keeper o● both the trumpets, therefore Numb. 10.1,2. The Lord spoke to Moses, saying, Make thee two trumpets of silver, and they shall be to thee for the calling of the Assembly, and for the journeying of the Camp, both for peace and for war, for the sons of Aaron, and for congregating the children of Israel Church and State, this was a statute in Israel for ever, if this be not his Royal Preregative, who is the Supreme Magistrate, he beareth the Sword in vain, if any may meet for things of a public concernment in reference to any of the Tables without him.  
Not Moses only, but Joshua his successor did both convocat and dissolve the meeting of the 12. Tribes, even for the renewing of the Covenant of God betwixt him and his people, Josh. 24.1.28. Thus in after ages even when Kingly power was established, David himself did both for the establishing a place for the Ark, and for settling the Officers of the Church, in their courses for the Tabernacle, 1 Chron. 15.4. 16. 43. So it continued in Solomon's days, 2 Chron. 5. 2. 5. So Asah 2 Chron. 15. 13.  
Jehoshaphat thus established Judges from City to City, throughout all Israel, see 2 Chr. 17.78. 19 5, 8. And for a Fast, 2 Chr. 20.3. So in Hezekiahs' days who expressly convocat them, the Levits came according to the Commandment of the King, for the business o● the Lord, see the Margin, to cleanse the house of the Lord, 2 Chr. 29. 15. Yet were all the●e Kings approven of God, no Prophet crying out against this, though Isaiah lifted up his voice like a Trumpet, to show Israel their sin, yet none of them protested against this, or appealed from it.  
After the captivity Nehemiah, Zernbbabel, did so also, Neh. 7.13. So were all these famous Counsels in the Primitive times convocat, that of Nice, wherein 318. Bishops did sit, totius orbis lumina, by Constantine the great, none for grace, virtue, holiness, valour for Christ comparable to them, some whereof as Paphuntius, had lost one of his eyes for Christ, and some of them did suffer thereafter; So that of Constantinople, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So that at Ephesus, that at Chalcedon be Valentinian and Martian, vide Socr. lib. 1. c. 9  
3. The end of convocating must be considered, this is causa causarum, but I must be short, 1. Meet for the things of the Lord, to help the Lord, Judg. 5.23. Let him have the pre-eminence in all, Religion first secured by your Lordship in Doctrine, Discipline and Government, let him be your first and last. Beware of sacrilege, Mal. 3.8. if ye desire the Lord to delight in you, delight you also, as the great Lord doth, in the prosperity of his servants, Psa. 35.37. Be ye healers of the breaches of Zion, uniting the minds and hearts of all the sons of Levi in one, whose divisions hath caused sad thoughts of heart, thus the loins shall bless you as warmed with the fleece of your favour, and the hearts of many shall sing for joy.  
For securing the Government in our Sacred Sovereign in himself and his Posterity; And O what thanks deserve your Lordships for what is done herein; Go on in this till this be fully established, and these loyal acts pasted by your Lordships in this be as the decrees of the Medes and Persians. Yea, thus it shall be said of the acts thus enacted by your Lordships, as being compared with other acts in his prejudice: as that famous Poet comparing Venice and Rome together, 
Illa homines dicas, haec posuisse Deos.   
And as is said of Augustus in reference to Rome, so of your Lordships in reference to Scotland, invenistis latericiam O relinquite marmoream, you find it of Tyle, O build it of Marble.  
But I hasten to the third point, God's presence with you thus congregat is necessary, consider the danger if he withdraw, Host 9.12. woe also unto you when I depart from you, and that Isa. 29.19. The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.  
Necessary 1. for graces and gifts suitable to your high and honourable station: Every good gift is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not from above only but from heaven, Jam. 1. 17. Philosophers call the eminent endewments of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and habits: Theologie teacheth us to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of free grace, he is the father of lights, if ye be deep Politicians, wise Statesmen, gracious Christians, who is your father, 1 Sam. 10. 12. There is a spirit in man, but the inspiration of the Almighty giveth understonding, Job 32.7,8. The spirit of man is the candle of the Lord, Pro. 20.27.  
And as for gifts, so for the exercise of their gifts in actu execito, if not acted, assisted, the best of men is but a Dial without the clear beams of the Sun, when the spirit departed from Samson, he thought to have done as before, Judg. 16.20. but his wings were clipped.  
His presence keeps you in a lively frame for duties, Psal. 73.26. Luk. 24.32. 2. It makes your face to shine so, that none shall be able to withstand you, Josh. 1.5. 3. No business shall be intricat to you, but with Paul ye shall be able to do all things, Phil. 4.13. 4. Freeth you from all fears, Isa. 43.3. Psal. 23.4. 5. You shall administrat Justice impartially, 2 Chr. 19.6.  
How to have it, and entertain it, I dar not insist on, see only that Psal.. 16.7, 1.  
4. Point, God's presence is evidenced in his two acts of standing and judging. 1. Of these jointly: standing as it is opposed to falling, ver. 6. The greatest of Princes shall be brought down to the dust of death as well as the meanest of men, even ye who are gods on earth, saith Job, and he shall keep the field when the battle is fought, Job 19.25. Your wisdom and power, honour and preferment, yea graces and holiness cannot exeem you from that first paenall Statute, Dust thou art, Gen. 3.19. Hence when that Minion complained to his Master, that he was envied by many, and it was replied, unus hic dum tibi sit propitius Jupiter, tu istos minutulos Deos flocci feceris, he returned wittily, quasi tu nescias vir magne quam cito emoriantur hum●ni Joves, how soon does humane gods die?  
2. Act, He will judge, gods ye are, but such as must give an account as men and Christians, 2 Cor 5.10. much more as gods, ye are both dii cadueis, and dii judicandi, two strong bits in the mouths of all to curb pride and abuse of power; your Lordships must be within a little time stripped of all your earthly greatness, glory and power, all your Parliamentary and honourable Robs, and make your bed in the earth, and if your bones be full of the sins of youth, they shall lie down with you in the dust, Job 20.11. and shall rise with you when ye come before the La●b on his Throne, Revel. 6. 16.  
Now of these two Acts severally, 1. He standeth, our great Jehovah is very attentive to all, his eyes are as a flame of fire, and reacheth even to the centre of your hearts; he that planted the ear hears all your words, voices, do all therefore as vigilantes servi coram vigilante Dousino, saying as to his slumbering Disciples, Can ye not watch with we one honr, Mat. 26. ●9.  
2. Stands wai●ing for your Invitation to come in unto you, let it not be your challenge, Mat. 23.37. How oft would I, and ye would not. Say not to the Almighty, Depart from us Job 21.14. but rather as Gen. 24.31. Laban to Eleazar, Come in thou blessed of the Lord, the rooms are prepared for thee, as thee, as the Ethiopians le●t empty seats in Judicatories for their gods to sit down with them: And with David say, Psal. 101. 2. O when wil● thou come in unto me? Thus, The gates of Glory shall be cast open to you, if ye open your everlasting doors, that the King of Glory may come in, Psal. 24.  
3. Stands as ready to confirm all your Acts, if done as before him, concerning the works of my hands command ye me, Isa. 45. 11. a strange word, Thou shalt also decree a thing and it shall be established to thee, and his light shall shine on thy ways, Job 22.26.7.8,9.  
4. He stands pro vobis fi mereamini in vos, as Trajan said: Who dar oppose if he be for you? Korahs' cup the dregs of it shall be for them. But if ye do evil, behold the Judge standeth before the door, Jam. 5.9.   
PSAL. 82. 1. He judgeth among the gods. 
1. In our Translation it is in the present time, 1. Because all power of judging given to these gods on earth is derived from him, neither do they judge but as clothed with authority from him ●itting in his stead, hence Abraham styles him the Judge of all the earth, Gen. 18. 25. 2 Chron. 19 6.  
2. Because he sometime judgeth even in this life, and judgement returneth unto righteousness, and all the upright in heart follow after it, Psal. 94 15. Psal. 58. 11. And this day this is verified in your eyes, when these cursed ones who usurped the power over these Nations are made spectacles of his wrath to men and Angels, before their pots wherein they intended to boil us, could feel the thorns, he took them away both living & in his wrath, Ps. 58.10,11. The wicked man shall no● rost● Pro. 12.27. God hath written in deep characters of blood his great indignation against these who rose up in rebellion against the Lords Anointed, to be a caveat to all, for the ages to come.  
3. He judgeth because certainly it shall be so, as Solomon, Eccl. 8.11. Because sentence against an evil man is not executed speedily, therefore the heart of the children of men is fully set to vanity. Though some escape the sad stroke of his pursuing and revenging justice in this life, yet hath he appointed a day, Acts 17. 31. And they do but treasure up wrath to themselves, Rom. 2.4.  
And your Lordships shall be judged, 1. de bonis commissis, of all the good things committed to your trust, by God, or by his Anointed, graces, gifts, talents of wealth, honour, power, authority, as that man Luk. 16. ●. Mat. 25.14.  
De bonis omissis, if ye be not eyes to the blind, ignorantem dirigendo, feet to the lame, impotentem adjuvando, fathers to the poor of the land, indigentt●m subl●vando, and break the jaws of the wicked, and pull the prey out of his mouth; oppressores conterendo, de malis commissis if any guilty Achan go free, or an innocent Naboth be condemned: He that justifieth the wicked, P●ov. 17.15. de malis permissis, if any evil fall out in the land, which it was in your power to have prevented, as Eli was for his too great indulgence to his children, 1 Sam. 2.30.  
Yet Heb. it is in futuro jisp●t. God in his admirable patience gives gives all men time to judge themselves, and that with a promise, 1 Cor. 11.31. Let it not be said of you 〈◊〉 2.24. O let your Lordships beware of unrighteous judgement, justice is holden out, as blind, even with a just balance and a sword: You shall have no respect of persons in Judgement 〈◊〉. 1. 27. Act. 10.33. no the poor in his cause, Exod. 23.2,3. Away with bribes from the rich, exod. 23.8. If golden pillules can cure the desperate and deadly disease of treason, no rich man needs hereafter fear to be treacherous to his King, or to his Country. That Pythian Oracle said to Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fight with silver Lances and you shall overcome all, thus you shall highly provoke God, For the iniquity of his covetousness I was wrot●, Is. 57.17. and for this too much and too long he hath hid his face from us; thus you shall make your ●elves contemptible in their eyes from whom ye receive these bribes, as Jugurtha for all his fratricide, escaping looking back to Rome, said with disdain omnia Romae sunt vaenalia, urbis ipsa venalis, si emptorem invenerit: Let us not be double died with these sca●let sins. O ●i●e up with the zeal of Phineas, Psal. 106.30. for Numb. 35.33. Justice is two ways wrested, 1. When the sweet wine of Justice through tedious delays becomes sour vinegar. 2. If it become wormwood and Justice be perverted. O arise and breathe life into the languishing Laws of this withering N●tion, now some years through want of administration of Justice, and establishing the Judicatories of the Land.  
In the midst he judgeth. The righteous Judge desireth as your Centre to have you all united to him, in him, and among yourselves, he thus came in after his Resurrection twice unto his Disciples, Joh. 20,19.26. By concord small things grow great, by discord great things grow small.  
2. In the midst of every one of you God judgeth every day, he keeps a Court in your consciences, if ye do wrist Judgement, this Deputy in your inward parts, the minds of you, shall rise up as a witness to give Testimony, as a Party to accuse, as a Judge to pass sentence, this one in whom ye now trust, shall judge you, there is no peace saith my God to the wicked, Isa. 57.21. A hell within them till they fall in a hell without them, and can make any man as Pashur. was, Magor-missabib, terror round about, Jer. 20 4. Let this be your brazen wall in all your ways and acts, nil conscire sibi: otherwise caeco verbere tundit, it breaks it, bruises you as in a mortar.  
3. He judgeth in the midst imports his dominium plenum, full dominion, Psal. 110.3. over you all, in all your souls, bodies and estates, as when it is said media dominantur in Urbe, it is a full conquesse when the heart of the Town is possessed.  
2. It imports a dominium securum, without all fear from any, as the Shunamite says, I dwell in the midst of my people, 2 King. 4.13. Luk. 4.30. So Gods judging is such that it is irresistible, Isai. 27.4. unconquerable.  
3. A dominion aeternum, when this Judge hath his sheep on his right hand, and the goats on his left hand. So I close with an exhortation to your Lordships.  
1. To your Grace, Set this God as thus judging before you; be faithful to the most high God in this your trust, endeavour to have more and more his grace in you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soul-sanctifying, soul-refreshing and saving grace, whereof Paul Rom. 1.5. grace and Apostleship, grace with your Commission, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace with you, assisting grace, 1 Cor. 15.9. So your Grace shall have a double guard peculiar to his own. The peace of God passing understanding which actiuê 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guard your heart, Phil. 4.7. and the power of God ●or you passiuê, ye shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, guarded by the power of God, surer than any Lifeguard, 1 Pet. 1.5.  
2. Study loyalty to your Sac●ed Master, he a Nathaniel, a true Israelite, etc. and your Grace shall be a Gamaliel, God shall be to you as to Abraham, your great reward, and keep many from fight against God in his Anointed, Acts 5.39. according to his counsel.  
And to Your Noble and Honourable Lordships●: remember this, God will sit when You shall all stand, be unpartial in all Your actings, let not feed or favour, love or hatred bias You in Judgement, You are as Gods, to Men be Ye Gods as God is holy, thri●e holy. Is. 6. 2. In his Essence, Acts, Decrees, Attendants, so ought Ye to be. 1 Personally holy, For without holiness Heb. 12. 14. in your actings. Ps. 101. 3. Set no wicked thing before you, in Your followers, the sins of Rulers are a rule for sinning to many: Regis ad exemplum etc. Let His Sacred Majesty read the riddle of Your Loyalty: The poor land the reality of Your piety and pity: that of His Majesty it may be said, (by Your help) as of Solomon, he sat on the Throne of the Lord in stead of his Father. 1 Chr. 29. 23. Thus go on still in the course of Justice as the Sun in the Zodiac, running your race with Joy, thus the Good shall bless You, the poor pray for You Your own hear● shall cheer you, the great God of Heaven shall reward you, Your gracious and Sacred Sovereign shall call You a blessed and a healing Parliament, and all posterity shall speak t● Your praise and bless God for You.  
And all ye Religious and Judicious hearers, fear God and the King, as Solomon Pro. 24.21. he cannot fear God by whom he Reigneth, who feareth not the King given us of God in love, and he that is void of the invisible God, can neither love nor fear his Deputy on earth; if any wrong his Majesty, detracting, sowing sedition or disaffection betwixt him and his people, he but shortens or embitters his own life, by stopping the breath of his nostrils the Anointed of the Lord, and he puts out his own candle, who qnencheth the light of Israel, these titles being given him of the Lord, Lam. 4.20. 2 Sam. 21.17. Meddle not therefore with them that are given to changes, and bless God for this wonderful change and Revolution, praying heartily it may be without change till time shall be changed into Eternity, and this mortal put on immortality. To this God of all these gods, the King of kings, who remaineth the same for ever, be praise, honour and glory for ever,  
Amen.   
FINIS