HONOUR THE KING A SERMON Preached on the SOLEMN FAST, january 30. 1672/ 3. Wherein the Duty of SUBJECTS to their SOVEREIGN is Opened and Asserted, the Principles and Practices inconsistent therewith are Detected and Condemned, and the Innocent Vindicated from Unjust Censures. At Birmingham in Warwickshire, at the Public Meetingplace there Licenced according to His MAJESTY'S Gracious Declaration. By Samuel Fisher, M. A. late Preacher of the Word at Thornton in Cheshire. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord, Prov. 17.15. Praesens aetas probris onerabit quos oderit, Posteritas suum cuique impendet. London, Printed for George Calvert at the Golden Ball in Duck-lane, and Hierom Gregory Bookseller in Birmingham in Warwickshire, 1673. TO THE RIGHT HONOURABLE GEORGE Lord DE LA MERE, Baron of Durham-Massy. Right Honourable, and my very Honoured Lord, THIS poor Brat that now creeps under your Lordshps' wing for shelter, was begotten and brought forth upon your Lordship's freehold at the Parsonage of Thornton in Cheshire, to which your Honour (without my seeking) was pleased freely to present me; in that place, after your Lordship's great adventures to serve His Majesty, our Lord and Sovereign, in your cordial endeavours for His reduction to His undoubted Right, with the hazard of your All in Temporals, and your great sufferings in the Tower for those Loyal (though misconstrued) endeavours; and after God, had succeeded second attempts, (when your Lordship had broken the ice) and had brought our Sovereign Lord (with great rejoicing) to His Native Soil, People, and Inheritance; I judged it my duty to acquaint my People of that place with my duty and theirs to our Sovereign Lord the King, which accordingly I prosecuted several days from that Text, and in the same method and expressions as they now lie before your Lordship. Since that time it hath pleased the wise and just providence of God, to suffer myself, with many hundreds more, and more deserving, to be laid aside as dead men; save only that (through a merciful connivance of Authority) those dead men did speak now and then to smaller numbers of the People, where it might be done with least noise and appearance of contempt to Authority, (which we heartily bless the Lord for, and give thanks to Authority for their moderation. In this condition (my Lord) I had thought I should have lain, being upon the sixty eighth year of my age, till God should call me off the stage of this world: but in the midst of dying thoughts, and under the stroke of a civil death, of ● sudden, and unexpectedly, came forth words of life to those that were in their graves, from His Majesty the Lords Anointed, whose Heart the great God had inclined to give them a gracious Indulgence to stand up again, and to speak in the Name of the Lord to his People. How joyful this hath made the Hearts of Thousands of His Majesty's Loyal Subjects, both Ministers and others, it is hard to express. Upon this good news, (my Lord) amongst others, I applied myself, with the first, to petition His Majesty's Licence; which being obtained, I did without delay fall upon my work, to wind up the bottom of my days in the service of my Master, and for the Souls of Men. Whilst I was in the improvement of my slender Talon, the Thirtieth of January coming on, it was resolved amongst us solemnly to observe the Day, the preaching of the Sermon in the Sermon in the afternoon (the Congregation having been at the Parish-Church in the morning) was by my Brethren made my Province. I submitted to their determination, knowing that I had a Sermon in readiness to serve the occasion. When the day came I did address myself to the work, (though much indisposed, by reason of an arrest of the Gout, which had siezed upon me in the interim) hoping that when my Sermon was done, my work had been ended; but contrary to my expectation, when the Sermon was preached, I fell under an honest rape, (I dare not give it worse language) and was beset from all quarters by those that were Hearers, to Print the Sermon; and was told plainly upon my refusal, that if I would not part with my Notes, they would amongst themselves gather up the fragments of what they had taken, and Print them without my leave. My Lord, I was I thought fixedly resolved, having once escaped the Press, never to come there again, there being so many in this learned Age, able to serve their generation to all purposes, with the Artillery of their Pens, which I never durst think myself in the least measure accomplished for: but (my Lord) who can withstand a torrent? I am forced with an unwilling willingness in this storm▪ to throw my goods overboard to prevent a wrack; what will be the fate of this poor Sripling, thrust into the wide World, I know not, if innocency in the intention, and charity in the interpretation do not procure its pass, it is like to suffer; however, it must to the Waters in an Ark of Bulrushes, and take its lot. Now, my honoured Lord, I have given you this trouble in a broken account of what hath passed in the latter p●●t of my days▪ I humbly crave your Lordship's pardon for ●he boldness of this address to your Lordship, having none amongst Nobles to whom I owe more, nor from whom I can promise myself more candour, and fair respect, then with your Lordship. My Lord, since I left those parts, distance of place hath not made me forget my duty; and though I have wanted opportunity to wait upon your Lordship where your residence hath been, yet I have not ceased daily to make mention of your Lordship, and noble Family, for the blessings of the great God, the Father of mercies, to fall upon your Lordship, and all yours, that you may live long, and whiles you live be singularly instrumental for the glory of God, the service of His Majesty, and the Country round about you. Now to that God (who hath promised to honour those that honour him) I do humbly commend your Lordship, and beg leave to style myself. My LORD, Your Lordships humbly devoted, (when I can do nothing else) to serve you with my poor requests to God, who hath Heaven in his gift, Samuel Fisher. From my Study in Birmingham, March 10, 1673. Honour the KING. LET no man wonder to see a Minister of the Presbyterian persuasion stand in a Desk this day, to preach a Sermon upon occasion of this sad Solemnity: to call myself a Minister is no presumption, to be of the Presbyterian persuasion, I take it for no disparagement, to stand here upon this day to preach, is no way eccentric to the motion of Presbyterians. Presbyterians are as willing to observe the commands of Authority as other men, in matters indubitable; and where I have lived, it hath been the practice to obey Authority in the observation of this day. I grudge no man the Honour of his Loyalty, but I cannot but look upon it as a heavy grievance, for any sort of men to monopolise the style and opinion of Loyalty to themselves, as if other ●en of different persuasions in some other matters, must needs have forfeited their Loyalty because of this difference. It hath been the sad fate of the Presbyterians to lie under this odium; when men have had nothing else to charge them with, to make the World believe that they wanted Loyal hearts to their Prince. But if to pray for the Lords Anointed, and those that are sent by him; if to preach subjection to their Authority as God's ordinance, if to obey and submit for conscience sake to their just and lawful commands, if to pay tribute and custom to them according to Law, if to endeavour to preserve, to rescue, to vindicate and engage for them, if t● disown unjust and usurped Power, and to suffer upon such an account, may be accepted for a testimony, these men do not, will not want their Vouchers. And as to the sad occasion of this days Solemnity, let it offend no man if I say (not to make comparisons) they were not behind most, if any, in their cordial, stren●●●●● endeavours, upon the suspicion of the design, to have prevented that Barbarous Bloody Stroke; and when it was given. were as true and sad Mourners, did carry as heavy hearts, and moyst-eyes, for the loss of their Sovereign, and the sin against God, as others that would fain blemish their Loyalty: And blessed be God His Majesty, our dread Sovereign, being possessed of the truth, hath honoured with His testimony, when the envy of other men would have blasted their reputation. Loyalty terminative is a Flower of the Crown; blame us not if we be unwilling to be excluded from bearing a part in adding to those Ornaments that must Crown the Royal Brow. And if any will yet question their Integrity, let them show us a fairer testimony than the Remonstrance of the Presbyterian Ministers of London, sent in a Letter from them to the General and Council of War, Jan. 18. 1648. when they were upon the Trial of His Majesty in the High Court of justice; in which they deal most plainly, convincingly, and very clearly, though to the hazard of their lives, with which they were threatened. Besides their representation to the General, and Council of War, they published their Vindications from the unjust Aspersions cast upon them by Malevolent Spirits; let me give you one passage in their Vindication, it is this: We hold ourselves bound in duty to God, Religion, the King, Parliament and Kingdom, to profess before God, Angels, and Men▪ That we verily believe, that which is so much feared to be now in agitation, viz. The taking away the Life of the King, in the present way of Trial, to be not only not agreeable to any Word of God, the Principles of the Protestant Religion, (never yet stained with the least drop of the Blood of a King) or the fundamental constitution and Government of this Kingdom, but contrary to them, as also the Oaths of Allegiance, the Protestation of May 5. 1641. and the Solemn League and Covenant, from all or any of which Engagements, we know not of any Power on Earth able to absolve u● or others. 1 Pet. 2.17. Honour the KING. I Shall neither look backwards nor forwards, as it is usual, but take the very words as they lie, Honour the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It may be understood specifically, as differing from other Governors, and the chief amongst them; him whom the Apostle calls Supreme, by way of distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut qui superemineat, or supereminently, 1 Pet. 2.13. or synechdochically, as comprehending all others of what kind soever, the rest that are subordinate being but sprigs from this root; and so Calvin understands it: And he thinks the Holy Ghost makes use of this name the rather to put the duty out of all question. 1. Because this name, and the kind of government, was of all others to the People of Rome most offensive; yet the Apostle urgeth it upon these scattered Jews, to Honour the Rulers, though Caesar's, yea, though Heathen Caesars: and the rather, because they being Jews, and the seed of Abraham, were apt to shake off the yoke, and thought much to be in subjection to any, especially to Heathen Princes and Governors: And therefore after he had more largely urged it before, ver. 13. he toucheth it again ver. 17. Honour the King. Vid. Calv. sup. locum. Honour] it is comprehensive of the whole duty of Subjects to their Princes, or Rulers, to say the least, whether the supreme and most excellent amongst men in his Territories, (for in no other sense do we give Supremacy to any) the highest among men having one above him, i. e. God, by whom he reigns, and to whom he must give an account. And in such a sen●e are the words Supreme to be understood in the Oaths of Supremacy and Allegiance, as Dr. Reynolds doth answer to Calvin, and the Magdenburgh Centuriators, vid. Rivet in 5. praec. I say this Honour is comprehensive of all duties, as we find it in the fifth Commandment, where the wisdom of God (which delights to express much in little) coucheth all relative duties in a word, Honour thy Father and Mother: So here, all the duties of Subjects in this, Honour the King. The Doctrine: It is the duty of all Subjects to Honour their King. I shall not at this time, nor do I need to discourse of the several kinds of government, nor particularly of Kingly government; nor of the nature and distinction of Subjects, especially in a Monarchy, where all are Subjects, except the King himself that is Supreme, and amongst men hath none above him. Subordinate Rulers, though they bear some part of the government for the ea●e of the Prince, and for the benefit of the People, yet they are still subject to the chief Magistrate, to whom from them the meanest Subject may appeal in case of maladministration. Scripture proof, the fifth Commandment, Exod. 20.12. Rom. 13.1, 2, 3, 4, 7. Titus 3.1. Prov. 24.21. Eccles. 10.20. The opening of the duty to Honour. Question. What is implied in this duty to Honour? Answer. There are divers things implied, though some make more, some fewer: They are such as these. First, Reverence: and this is both inward in the heart, in the high estimation of them, and maintaining awful and reverential thoughts towards them, 2 Sam. 14.17. and Chap. 19.27. the contrary forbidden Eccles. 10.20. And as it is inward in the heart, so it ought to be outward in the expression, in speech, gesture, action, as there is occasion to express it. One gives us six particulars whereof this Honour of Reverence is made up. 1. Divinae ordinationis agnitio, the owning of God's Ordinance and Institution, Rom. 13, 1 Pet. 2.13. 2. Honesta de Magistrat● existimatio, an honourable esteem of the Magistrate: we must look upon them, as one saith, tanquam Deus terrenos, i. e. as earthly Gods; as Gods, because they represent him, and are in his stead; yet but as earthly, because they must die like men, Psal. 8●. 7. 3. Honorifica Magistratus compellatio, such honourable titles as may best express the reverence that is in the heart, as the Woman of Tekoah and Mephibosheth did, 2 Sam. 19.27. 2 Sam. 14.17. Yet here we must take heed of flattery, and unjust praises, lest they prove a temptation to them, and a provocation in God's eye, as in the case of Herod, Acts 12. 4. Honorifica coram Magistratu inclinatio; such reverend gestures of body, as carry the fairest sign of respect and reverence to Authority, as it was observed of Ioseph's Brethren to joseph, as Lord of the Country, Gen. 42.6. in Nathan to Solomon, 1 Kings 23. and in Bathsheba's Mother 36.31. 5. Infirmitatum condonatio, or rather obtectio: I shall render it, the charitable covering of their infirmities. They are Men in respect of infirmities, not Angels, though, in respect of Dignity, as Angels among Men; they have their naevi as well as their Subjects. They do but flatter them that ascribe perfection to them, and will undertake to justify every thing that a Prince doth, because he doth it that is a Prince; as if the very place did alter the nature of the action: this is to call evil good, which hath a woe denounced to it, Isaiah 5.20. We may endeavour to cover the infirmities of others; this common charity requires to our Brethren, Prov. 10.12. and 17.9. 1 Cor. 13.5. much more to our Rulers, because their places are higher, and their temptations greater; but we must not justify them, lest we make ourselves partners. Doubtless it is a fault to enhance, to aggravate, and much more to divulge and spread with an evil intention the errata, especially of those that are chief; every thing should be construed in the better part, that may bear a better construction. There may be many things that we know not of to excuse a tanto, either ignorance, provocation, evil counsel, or want of those that should and would deal faithfully with them: and such things considered would make them objects of our pity and grief, rather than of anger and displicency. 6. The last is Vitatio detractionis, Exod. 22.28. Eccles. 10.20. but this I take to be included in the former, which will not stand with detraction. Secondly, The next thing implied in this duty of Honour, is obedience; and this is a singular way of honouring: And therefore the general in the fifth Commandment, which is couched under the name of Honour, when it comes to be taken in sunder, and the duties of Inferiors to Superiors particularly applied, it makes obedience a special part of this Honour, Wives must obey, Ephes. 5.22, 24. Children obey, Ephes. 6.1. Col. 3.20. Servants obey, Col. 3.22. People obey their Ministers, Heb. 13.17. and it cannot be imagined it should be less to the Prince, and chief Ruler of the People, from his Subjects, but rather to be strengthened by the eminency of his place; the greatness of his Authority, the necessity of subjection for the common good. To the Magistrate is committed the power of Rule by God, and therefore they have their name Rulers, 2 Sam. 23.3. Exod. 22.28. And if of right it belong to them to Rule, it must needs follow that it is the Subjects duty to obey; for these two, Rule and Subjection, are relatives: He doth not rule, that hath none of right to yield him subjection and obedience. But for this the Scripture is clear, and is not questioned, Rom. 13. Titus 3.1. 1 Pet. 2.13. Gen. 41.40. Deut. 17.8, & 14. josh. 1.16, 17, 18. The command of God, Titus 3. the celsitude and dignity of Magistracy, Rom. 13. the utility and profit that▪ comes to subjects by the vigilant ca●e of Rulers, Rom. 13. the necessity of subjection, because it cannot be denied without sin, and danger of God's displeasure, Rom. 13.2, 5. Prov. 24.21. There be examples enough of the judgements of God, upon those that have rebelled against Authority, Numb. 16.3, 29, 30, 31, 32. And we need not to go far for the proof of it, if we have been observers of God's providence in our own times. Obedience is certainly a duty from the Subject to the Sovereign; but we must understand it of lawful commands, where the command of the Magistrate doth not clash with the commands of God. It obedience be required to things unlawful, we must fly to that of the Apostle, Acts 4.19. & 5.29. Whether it be lawful to obey God or Man, judge ye. In such cases, though we may not resist, yet we may and aught to suspend our act, using the best lawful means to qualify the Superior power. As 1. To offer our protestations, that we refuse not out of perverseness, but conscience. 2. To use the mediation of Friends to beget a right understanding. 3. Humble Petitions to the Magistrate for his Indulgence, that our Consciences may be kept pure, and our God at peace with us. If this will not serve, we are bound to yield up ourselves to the penalty of the Law, and to compensate the want of active, by a passive obedience, choosing affliction rather then sin, mourning that we should be put upon it to suspend our active obedience to our Superiors for the preventing of God's wrath, and the security of our own peace and happiness. I am not unprovided altogether to solve the cases that border upon this Doctrine, but did foresee it would cut off all the rest of my work. Besides, we are under the sense of the warm and benevolent beams of our politic Sun, who hath given the world to know, that he carries tender bowels towards his Subjects tender consciences, who must be convinced by Arguments, rather than forced by penalties. And therefore by an act of grace; he hath pleased to suspend the execution of the penal Laws against such, and to indulge his Subjects of different persuasions, a liberty to worship God as they are fully persuaded in their own minds that they ought to worship him. And for this grace and favour, as we bless the disposer of hearts for inclining his Majesty's heart to afford us this gracious indulgence, so we trust we shall never cease to bless his Majesty, and to give him thanks who hath prevented our petitions to him, and given what we impetuously longed for before we asked: And we do profess ourselves for ever obliged, not only to acknowledge this superlative favour, but to endeavour to the utmost to walk worthy of it, that it may never repent our Sovereign that he hath thus warmed our hearts with his Indulgence. And shall ever pray that he may never want mercy from our gracious God, that hath so freely showed mercy to us, in setting both our hearts and tongues at liberty to utter the high praises of the eternal God, and to pay the largest acknowledgements of our gratitude to our gracious King. Thirdly, Another duty incumbent upon Subjects, is the free and cheerful payment of tribute and customs, according to Law. I shall neither trouble my self nor you with the etymology of the words, tributum, vectigal, redditus, nor with the several distinctions that some of the Learned do give, in reference to the persons, whether urbani or rustici, or from the matter whence they arise, whether the mobilibus, or immobilibus, de exportatis, or importatis; whether privatum or publicum, ordinarium or extraordinarium. I take in all the just payments due to the Magistrate, of what kind soever, whether hereditary or voluntary, and which way soever to be raised according to Law. 1. For this duty the Scripture is clear: 1. We have the command of God, Rom. 13.6, 7. Render therefore to all their deuce, tribute to whom tribute, and custom to whom custom is due. And this was the determination of the case by our Lord jesus Christ, when he was maliciously set upon by the Pharisees, sending the glavering Herodians by propounding a Question to get an advantage in the Answer; the Question was, Whether lawful to give tribute to Caesar or not? ushered in with a subtle insinuation, Matth. 22, 11, 16, 17. Christ though well aware of their wicked hypocrisy, though he rebukes them sharply, yet refuseth not to resolve the Question: And you may see how wisely, and how justly he determines the case, Matth. 22.19, 20, 21. Render unto Caesar the things that are Caesar's, and to God the things that are God's: Which is in effect, let Caesar have his due, but let him see he neither deny, nor encroach upon God's right. 2. Christ himself he might have challenged freedom, yet to avoid offence did himself pay tribute, the * Most probably this was the yearly tribute to the Temple, gathered by the Jews according to Exod. 30.13. not a tribute to the Roman Power, but to the King of Heaven; so our Saviour intimates, that he was the Son of God, and therefore, according to the privilege of King's Sons; should be free, only (the Jews not being convinced of this) to avoid offence he submits to their demand. Vid. Dr. Hammo●d in Matth. 17.26. Didrachma, which was of the value of fifteen pence, when it was demanded, as you see Matth. 17.24, 25, 26, 27. for Peter was sent to the sea to take a Fish, in whose mouth he should find a piece of Money, i. e. a Stater, which was half an ounce, to serve for them both; by which, though to avoid offence he submitted to the payment of tribute, yet in doing it, he showed himself a greater Lord, than he was for whom tribute was required of him, Lord of the Seas, that could command his tribute from the irrational Fishes; yet how great soever, tribute he pays: and in paying of it himself, who might so justly have pleaded his freedom, (being of the Royal stock) he gives us a pattern, and puts it out of doubt as our duty, who can pretend to no such immunity. 3. The Apostle gives a special reason for this exhibition of tribute and custom, because they are the Ministers of God, that do continually attend upon▪ this very thing, Rom. 13.6. It is the employment of Princes to wait upon Government, as the Ministers of God; and therefore since it is their work, it is reason, as in cases inferior, and far different, they should have the recompense of their work, and a recompense answerable to the dignity of their place, and nobleness of their employment. Shall the Ministers of Men in the lowest services be rewarded, and taken care for, and shall it be worse with the Ministers of God in so great a service? Rom. 13.6. 4. There lies a necessity upon it, for the service of the Commonwealth; the great things that do lie upon the hands of Kings and Princes, cannot be managed without a great charge: Tributa illa sunt ornamenta pacis, subsidia belli & nervi Reipub. And Cicero saith, Impossibile est ut sacris tributis non illatis, alioqui Respublica conservetur. How shall the just splendour and magnificence of Princes be upheld; Ministers for Embassies, Negotiations, Counsels, Intelligence be provided for, military Forces, whether for Sea or Land, towards the defence of Kingdoms be maintained, Palaces of Princes raised or repaired, besides many other Public services, nisi tributa sisco Magistratus inferantur? I● is a saying of Menenius Agrippa, As the whole body must needs be brought to a mouldering condition, alimentis ventriculo denegatis▪: so it m●st needs far with the Commonwealth, if the Magistrate be not supplied by his tributes. Nec quies Gentium sine armis, nec arma sine stipendiis, nec stipendi● sine tributis haberi possunt, saith T●●i●us. 5. Thus it hath been from the beginning, and all Nations wh●●soever have still paid tribute and cu 〈…〉 their Lords and Rulers, our Saviour takes it for gr●nted▪ Matth. 17.25. 1 Sam. 8.11. 1 Kings 4.6.2 S●●. 8.2. This duty takes hold not only of persons in a Civil, but in an Ecclesiastical capacity, as is 〈◊〉 by our Saviour's practice, and the general command. And therefore we cannot but explode and damn the presumptuous encroachments of the Romish Clergy in their Plea, and challenge for immunity, both to their Persons and Purses from the Civil Magistrates power and claim both of tribute, and service from them. For though it be true that some Christian Princes, have indulged great Privileges to the Church's Servants in the Ministry, yet it's as true, those liberties, especially amongst the Romish Clergy, have been abused to the contempt of Magistracy, to Pride, Sloth and Luxury, and the great injury of the Commonwealth. And it is as true, that the privilege not being of Divine right, it is no less in the power of succeeding Princes, to require both tribute, obedience and service from them, then in others to give it way; especially where the abuse of a privilege calls for the retraction and abrogation of such Indulgence. And though it had a very great show of piety and devotion in some Princes to grant such an Indulgence to the Church, yet I am of the mind of Festus Hominius, Serio it aque Principes Christiani cogitare tandem debent, an aequum sit in tant● honorum Ecclesiasticorum affluentia, istis immunitatibus tot otiosorum ventrium luxum atque ignavia● foveri, atque interim reliquos subditos tanto gravioribus vectigalibus onerari? Fourthly, That which treads upon the heels of the former, as a duty incumbent upon Subjects, is not only to obey, and not to resist lawful Authority, but to defend the supreme Magistrate, and those that are lawfully deputed by him in their Persons, Government, and just Rights against all Invasions by foreign Enemies, all usurpations of Men that ambitiously hunt after unjust Dominion, all cursed As●assinations or murderous intentions against their Persons, with all traitorous Conspiracies, whether against their Persons or Government from any whatsoever: and this they are bound to do though it be to the hazard and loss of their estates, lives, and whatsoever is dear unto them in a lawful way, and according to their capacities. 1. The ground of this is not only the general Rule of the sixth Commandment, which engages every man to be his Brother's keeper, and to endeavour the preservation of his Brother's person, as the fifth doth his Honour, the eighth his Estate. 2. But because the Prince is the Lords anointed, a person designed, appropriated and consecrated unto the place and employment of Rule and Government. And God hath given a peculiar charge, saying, Touch not mine Anointed, do my Prophets no harm, Psal. 105.15. Kings, Priests, and Prophets, were all anointed under the Law, as typifying the triple Office of Christ the Mediator: and of these consecrated ones God took a special care, and gave a special charge, Touch them not (i. e.) to offer any violence; to do them any injury. 3. All the people have an interest in him; he is a public, yea the most public Person, in a sort the breath of the People's nostrils, Lam. 4.20. their lives, peace and welfare are much what bound up in his; he cannot fall, especially in a way of violence, without the disturbance, nay hazard and confusion of the whole Body, to which he is the politic Head. We have had woeful experience of this in our own times, in the wicked and monstrous Usupations of some, who by the cutting off of the supreme Magistrate, under specious pretences, took the reins of Government into their own hands, not only to the great dissatisfaction, discontent, and abhorring of all loyal Subjects, but to the oppressing of many, and the hazard of overturning all our just Privileges, yea of the very being of the Nation, if God in his mercy had not prevented. 4. This our Oaths of Allegiance and Supremacy do bind us to, which ought to be esteemed sacred and inviolable: no man can attempt any th●ng in this kind, but he must dash upon the Rock of Perjury, as well as Treason; sins that are sufficient to split any man upon the Rocks of Death and Damnation, if not repent of, Rom. 13. You see how tender David was of the person of Saul, though he was David's enemy, one that did persecute him with deadly rage, Psal. 7.4. Psal. 143.3. one that in his persecution hunted after his precious blood, and engaged all that he could to be serviceable to him in his design, 1 Sam. 18.25. and 19.2, 10, 11, 20, 21. and 22.7, 8. and 23.7, 8. one that hated and persecuted him without a cause; a man that not only had never done him h●rt, but had been the choicest instrument of service for the preservation of him and his Kingdom, 1 Sam. 19.4, 5. Psal. 7.3, 4. and 35.7. yea though he were himself anointed to be King in his room, and had the promise's of the Kingdom, 1 Sam. 16.12, 13. yea further▪ though he had the opportunity, and the life of Saul, his bloody enemy, put into his hand more than once, 1 Sam. 24.4. and the 26 8▪ 9 yet he would not▪ he durst not put forth his hand against the Lord's Anointed: and when he had but for testimony cut off the lap of his garment, he hath upon record left the account, how his heart smote him for the doing of it, 1 Sam. 24.1. As the rebellion of Absalon was most unnatural and accursed, for which himself and his confederates were involved under the just wrath of God, 2 Sam 15. and 18.6, 7, 8, 9 so was the faithfulness of Hushai, and those that went with David, highly renowned; you have the story of Hushai seeking to defeat the counsel of Ahitophel, 2 Sam. 17. 7, 8. But that which I would present you withal, is the loyal and most memorable expression of the tenderness of those that adhered to David, when he was deserted of other of his Subjects, you have it 2 Sam. 18.2, 3. I pray read it. If you read the Scriptures, you will be furnished with instances of People's readiness to go forth to enounter enemies in case of invasion to their greatest hazard, 2 Chron. 14.8, ad 14. and 20.20. judges 4.10. and 5.9. How memorable are the names of David, 1 Sam. 17.32, 33. and 19.8. of Mordecai, in discovering the treason against the King, Esther 6.1, 2. of johanan, jer. 40.13, 14, 15. you might be loaded with excellent examples from the Histories of Romans and Grecians, running upon death themselves, to rescue and preserve the lives of their famous Governors. But I have said enough, to show that there lies a duty upon Subjects to stand up for the preservation and defence of the lives, government, and safety of their Princes. And 1. this may serve to discover the degenerate state of the Church of Rome, and those cursed Doctrines and Practices maintained there against this Scripture-loyalty: What must we think of their Doctrines, Let him that questioneth any of this himself, read but Concil. Lateran. sub Innocent. III. and Concil. Rom. sub Greg. VII. and Henry Fowlis Book of their treasonable Doctrines and Practices, who by a multitude of exact citations proveth it not a few single men's Opinion, but the current Doctrine of their Church, and most famous Doctors; a Book that more fully openeth them to the World than any one that ever was before written. that do teach, That Subjects may lawfully break their Oaths of Allegiance and Supremacy to their Natural Liege-Lord, if the Pope absolve them from them? 2. Of the lawfulness of Killing and Murdering Princes, if their Church declare them Heretics, and it may be for the Advancement of the Catholic Cause? 3. And is not the Practice every way as Damnable in giving Dispensations to Subjects from their Oaths? 4. In their Jesuitical endeavours to engage Persons to this desperate employment of kill Kings and Rulers? 5. Consecrating Persons, Knives, Pistols, and other deadly Instruments for the Work? 6. And what are their Prayers for success in these hellish Achievements? 7. Their Pardons given out to free their Assassinates from all their sins, and from Purgatory itself? 8. Their Canonising of such cursed Miscreants, and unnatural Monsters, for Calender-Saints, though Hell itself could hardly yield more wicked Imps? Judge ye what the Church of Rome is come to▪ and how far degenerate from her primitive purity, when St. Paul wrote his Epistle, and therein that famous Doctrine of Subjection to Rulers, yea though they were then Heathens that ruled over them. Oh how doth the Romish Whore stink in the nostrils of all the Purer Churches, for the bloody cruelty of her Doctrines and Practices of this kind: For their Doctrine, their own Books will condemn them; enough of this is held forth in a Piece, called The Mystery of jesuitism. And for their Practice, Raviliack of France, Faux and his Complices in England, besides many more, have given them their Brand, to be Traitorous, Bloodsuckers, and King-killers. And surely i● Scripture do oblige Subjects to such a passive subjection as you have heard of, and such an active defence of Princes, even to the hazard and loss of life, how execrable in our esteem, and in the eyes of all loyal Subjects, must that design and practice be accounted, which we come this day to acknowledge, bewail, and to witness our abhorrence of, yea and implore the grace of God to wash away the guilt of, that it may not cleave to these Nations? I mean that most horrid, and almost unparallelled practice, of putting to Death our late Sovereign Charles the First, Father to His Majesty our now gracious King, and undoubted Ruler: the thing itself, with its circumstances, took so deep an impression upon our hearts, and is to this day ●o fresh in our memories, that I need not now again represent the Tragedy. 1. If it be considered, by whom this fact was committed? His own natural Subjects. 2. In what manner? in a form, and under a pretence of Justice: Heavens blush to see a King standing at a Bar before his Subjects. 3. At what time? after His large Concessions, and the Parliaments Judgement, that they were a sufficient Ground to proceed upon for a lasting Peace. 4. The Execution itself, with the Circumstances; to be Beheaded at His own Royal Palace Gates in the highest contempt. 5. The Consequents of it. 1. The Dispossession and Banishment of the undoubted Heir, with the Banishment of all the Royal Seed. 2. The Intrusion of the Bloody Usurper. 3. The Subverting of Government and Laws. 4. The Confusion of the Nations Order, Peace and Settlement. 5. The Discontent, Grief, and Heartbreak of all Loyal Subjects. 6. The Shame of the most Glorious and Loyal People in the World. 7. The greatest Scandal of the Reformed Protestant Religion that ever it endured. I say, if these things be considered, our practice this day may very well be justified, to make use of this day to confess, bewail, and beg pardon, as for other of the crying sins of the Nation, and for other blood, both of Prophets and Innocents', so especially for that thrice-dipt Rebellion of shedding the Blood of the Father of his Country, and the politic Head of these eminent Kingdoms: And the Lord give us sadly and mournfully to lay it to our hearts, that the guilt of it may not lie upon our heads. Fifthly, Another and great duty that Subjects owe to their Rulers especially to the King as supreme, is their prayers and hearty desires for their universal good: We are bound to pray for all, 1 Tim. 2.1. yea for our very enemies, Luke 6.28. how much more therefore for Princes and Governors, that have rule over us by God's appointment, Rom. 13. 1, 2. and so great an influence upon the Subjects, either for their welfare or their hurt? This duty the Scripture holds forth with as clear and pregnant instances, precepts, and examples, as any duty we owe to them, 1 Tim. 2.1. here you have an express command for whom, and upon what grounds we should make our prayers: And it is observable, that the Apostle enjoins this to Christians when the Magistrates under whom they lived were Heathen. Gen. 47— it is said twice, that jacob blessed Pharaoh, vers. 7, 10. Hoc est (saith one) fausta illi prec●tus est, a● seriis precibus, ipsius ●c regni incolumitatem Deo commendavit. jeremiah gives this advice to the Captives in Babylon, jer. 29.7. that th●y should seek the peace of the City whither God had caused them to be carried away Captives, and to pray to the Lord for it, for in the peace thereof shall you have peace. And in this (though I cite no● Baruch, because not received as Canonical) where it is said, they were charged to pray for the life of Nebuch●dn●zar, and his So● Beltbazar, ye● it mus● n●ed▪ be understood, that in praying ●or the peace of ●he City, they did pray for the King, under▪ whose government and protection the City was, and they in the City. When Daniel spoke to the King D●●ius out of the Lion's Den, b●ing miraculously preserv●d from ●he ●aws and teeth of those ravenous Beast's, upon the King's approach to the Den, Da●. 6.20▪ ● King live for e●●r. My God ●ath s●●t his Augel, etc. which was expression of his loyal affection, and desire of all good and prosperity to the King. And this was according to the custom of the Jews, upon the inauguration of their Kings, to cry out, God save the King; or Viva● Re●, let the King liv●, 1 Sam. 10.24. 1 Kings 1.34. But most considerable is that piece of Scripture, viz. Psalm. 20.— which contains a Prayer of the Church for the King; which though it look at Christ in the managing and success of his spiritual Kingdom, yet must needs take in David the type, and inspired Penman of the Psalm; the whole Psalm is a Prayer, ●nd expression of confidence upon their Prayer: and this Prayer, that God would hear them for the King, and bear the King when he prayed for himself or them; and that God would incline the heart of the King to hear them, when upon occasion they should call to him in any mat●●r of concernment. So much you may see in the general scope and tenor of the Psalm, perhaps I may make some ●●rther use of the particulars afterwards. Tertullian in his Apology for the Christians, who were often burdened with false Charges of Sedition and Treason, said, Nos pro salute Imperatorum Deum invocamus, Deum aeternum, Deum vivum. We Christians do pray for the safety and prosperity of Emperors to the eternal God, to the living God, whom the Emperors themselves do desire to find propitious to them, besides others, and before all others: And therefore we do pray for all Emperors, that they may have long Life, a secure Government, a safe House, valiant Armies, a faithful Senate, an honest People, a quiet World, & quaecunque Hominis & Caesaris vota sunt. The Speech of Bugenhagig of Pomerania is worthy observation; If we were so ready as we should be to pray for Magistrates, as we are apt to murmur and detract from them, it would be better with us under their government than it is. Question. If you ask, What we should direct our prayers to God for, in relation to our Princes and Governors? Answer. I answer in general, for their universal good; for all that they do, or may stand in need of in every capacity, as Men, Christians, Magistrates, and all that may be useful to fit them for, and make them successful in their government. Whatsoever we read in Scripture of the duties of Princes, of the qualifications of Princes for their duties, of the commendable practice of Princes in any cases, of promises of God made to them in reference to their persons on government, if made to them as such, not with any special or limited reference; whatsoever we read of their sins, failings, miscarriages, or God's ●nger and displeasure against them; all that tends to their good, and the good of their relations, government, people, or the preventing or removing of ●●y evil threatened, or in execution, may very fitly be turned into prayers. It i● not within my ●each to reckon up ●ll that may engage our prayers for the chief Magistrate, and those that are under them, there are besides ordinary and stated cases, many emergencies and extraordinary cases, which may call for alterations, or additions in our prayers. It behoves us therefore to be acquainted with Scripture, to know what is behoveful for them; and to inquire after them and their government, to know what is meet for us in our capacities to know of the state of their persons and affairs, that we may suitably make our applications to God for them. But I shall hint some particulars. 1. It concerns us much to pray for the health, welfare, safety and preservation of the King's person, that he may be kept from sickness, weakness, or any thing that may disable him from the free and cheerful attendance upon his duty, and most advantageous management of his government; that he may be kept from all Treasonable plots▪ Conspiracies, and Bloody attempts against his Person, such as have been endeavoured or practised against other Princes. That God would lengthen out the thread of their lives, grant them long and many happy days, It hath been the ancient Vote of the People, Vivat Rex, Let the King live▪ and great reason, because it is threatened as a Judgement to have many Rulers, i. e. to have the Seat of Government often changed by a multiplied succession of Princes, whether taken away by God's hand immediately, or by the violent hand of Traitors; seldom is there a change of the person, without some shaking of the Seat and Government itself: Be earnest therefore with God ●or this, as for your own lives, that God would secure and preserve the life of the King for many days, Daniel wished this for Darius▪ when he was in the Lion's Den, Dan. 6.21. O King live● for ever. And the Church prayeth for the King that the Name of the God of jacob might defend him. 2. Because the Kingly Office (and so of other Rulers) doth require high endowments, special qualifications, and a greater measure both of natural, moral, and supernatural accomplishments, then is necessary for other men; therefore God is to be sought earnestly to bestow all such gifts and graces upon them, as may serve to accomplish them for their high and weighty employment; by observing what the Scripture directs to, as qualifications in Persons to be chosen to, or set apart for Government; or what the Scriptures do commend in such as were called to Government, in the management of their places, or what any have prayed for for themselves or others for them, that may and should we pray for our Princes and Rulers. It is an honest ambition for People to desire that their own present Governors might be equal to, yea, if it were the will of God, might out strip the best of those that have gone before them in any Kingdom. Now if you read Exod. 18.21. Deut. 1.13, 15. 2 Sam. 23.3. 1 Sam. 13.14. 2 Sam. 22.24. 1 Kings 3.6.5.9. 2 Kings 22.19. In these places you may see some of the excellent qualifications that are fi● to be seated in the heart of a King, viz. 1. The fear of God. 2. Wisdom and ability. 3. justice.. 4. Uprightness. 5. Hatred of covetousness. 6. Tenderness of heart. 7. Zeal for the Hou●e of God. 8. Temperance. 9 Love to and care of ●he People, as Mo●es. Make these therefore, and whatsoever else you find, as ● Jewel in the Crowns of Princes, which hath rendr●d th●m famous and illustrious, whether Meekness, Mercy, Magnanimity, Courtesy, Liberality, Truth and Faithfulness in performing Promises, etc. the object of your Prayers; and be earnest with God to enrich and ennoble His Royal Majesty, our King, with all these excellent Graces, by which he may be furnished and fitted for all the parts of His Government. 3. Pray also that in the execution of His Government, all things may be rightly administered according to the rule of God's Word, that he may show forth the beauty and glo●y of such rare and virtuous endowments as we have spoken of. 1. That in His and Their personal carriage, He may be free from all that may in the least eclipse His glory, that His graces may sparkle in His conversation, and His example make all others ashamed that are tainted with any thing contrary to the virtues of the Prince. It's a glorious thing for a Prince to go before His Subjects in the practice of that which is noble and praiseworthy; Regis ●d exemplum, etc. Psal. 101.1, 2, 3, 4. 2 Kings 20.3. It is a shame for Subjects to appear vicious, when the Prince draws such fair lines in His course to be their Copies. 2. That His Family may be rightly ordered in all points; and therefore that He may have such (and none other) to serve Him, as are themselves most careful to serve God. It is noble for a Prince to take up Ioshuah's resolution, josh. 24.15. and add David's to it, Psal. 101.6, 7. and to follow Abraham's practice; 〈◊〉 ●8▪ 18▪ 19 and i● must need● be worthy of 〈◊〉 People 〈◊〉 pray fo● the ●rince that He may ●o so. 3. In reference to the Public●, we should pray to God that our Prince's end Rulers, may 1. Always, in the first place, look to the Interest of God and Religion, above any of their own Interests and Concernments, Psalms 132.2, 3, 4. Psalm 69.9. because the settlement and security of theirs, lieth principally in the maintenance and security of God's Right, 2 Chron. 29.3. and 34.3. It cannot be expected that God should indulge them theirs, if they be careless of his Property. Pray 1. That by their Authority, they may make the way open for the free passage of the Gospel, that it may run and be glorified, 2 Chron. 29.3, 4. 2. Call the Ministers of the Lord, and such as are to wait upon God's Altars, to attend upon their Charge, and be diligent in it, 2 Chron. 29.4, 11, 25, 30, 31. and not to suffer any that are idle, or scandalous, in God's House. 3. To cast out Idolatry, with all the Relics and Monuments of Idolatry, that nothing remain to be a snare to the People, to make them turn from God, or to have an itching towards it, 2 Chron. 30.14. and 31.1. 4. To see whatsoever is wanting to the Worship of God, which God hath appointed, be restored, 2 Chron. 30.1, 2, 3, 4, 5. and if any thing be crept in, which is not of God's institution, as Worship, that it be swept out. 5. That the Lord's Ministers, who labour faithfully in the Word and Doctrine, may be encouraged to th●ir Work, by having their Portion set out for them, and duly exhibited to them, that they attend ●heir Work without distraction, 2 Chron. 31.4. 6. That care may be taken for the preserving, encouraging, and keeping pure the Fountains and Nurseries of Learning and Religion, the Universities, that from thence may still be raised up a learned and godly Ministry, to officiate in God's House, and to administer the Holy Things of God in all succession, that there may be no room for the encroachment of Errors, Heresies, and False Doctrines. These are things that have a special influence upon the happiness and welfare of Kings and Kingdoms; and therefore God is earnestly to be sought, that herein principally our Princes may approve themselves, that they may have God with them and for them: A pure flourishing Church doth usually make an happy and flourishing State; God's promise is to honour them that honour him. And on the other side, the Apostasy, Corruption, and Degeneration of the Church, hath fatally proved the Ruin and Destruction of the State; beg therefore, above all things, that Kings and Princes may be Nursing Fathers to the Church, Patrons to pure Religion. 2. We should pray that our Princes and Rulers may bend themselves to look after the peace, welfare, prosperity, establishment, and good government of the Commonwealth, that all the People, as much as in them lies, may live in peace, and lead quiet and peaceable lives under them, in all godliness and honesty, 2 Tim. 2.2. that every man may be encouraged to serve God, and follow his particular calling for the public good; and that this may be, God is to be sought unto, to bless the King and Kingdom. 1. With a grave, wise, sober, religious, public-spirited Council, such as may be ready to advise for the best, both between the Prince and People, and in all other the great Affairs of the Kingdom; not such as Rehoboam's, 1 Kings 12.8, 9, 10, 11. Absaloms, 2 Sam. 16.20, 21, 22. Abasuerus, Esther 3.8, 9, 10. Zedekiah's, jer. 38.4. Nebuchadnezzar's, Dan. 3.8, ad 13. Darius, Dan. 6.6, 7, 8, 9 had, but the best of the Nobles, and Elders of the Tribes. 2. With learned, religious, and righteous Judges, Justices, and inferior Magistrates, seeing the execution of the Laws lies especially in the hands of these subordinate Ministers of State; and for the most part such as they are that are entrusted, such is the administration in their hands: I● requires prayers for the King, that God would incline his heart to see that his Authority be entrusted in the best hands, and such as are most like to administer justice faithfully and impartially to all his Subjects; men of truth, and hating covetousness, Exod. 18.21. Pray to God to restore judges as at the first, and Counsellors as at the beginning, Isaiah 1.26. and 60.17. To make our Officers peace, and our Exactors righteousness, jer. 7.5, 6, 7. and 22.3, 4. It is the great happiness of a Kingdom to have judgement executed faithfully, sin suppressed, discountenanced, punished, godliness, sobriety, justice, ●ruth, mercies, and all good works praised and countenanced, this is the end of Magistracy; and therefore it should be our prayer, that none may be en●rusted with power, but such as will endeavour to answer the end of government, and that those may answer the end that are entrusted with the power; that so judgement may run down the streets like water, and Righteousness like a mighty stream. And if these, Religion and Righteousness, according to the just measure of them in the Word of God, be established, we may conclude, the King's Throne, and Kingdoms happiness stand upon a sure foundation, Prov. 16.12. these are excellent supporrers, strong pillars to bear up Dominion. 3. It behoves us, as a thing that may have much influence into the happiness of King and Kingdom, to pray to God to bless the Royal Bed, to raise up a numerous and virtuous Issue, that there may never fail of the Branches of that Royal Stock to sit upon the Throne: God entailed this as a blessing upon David, that he should not want a man to sit upon his Throne, Psalm. 132.11, 12. And I do not know but that (with submission to God's will) we may pray, that our Kings and Princes may never want of their Seed to sway the Sceptres of these Kingdoms. 4. It is of concernment to pray, that God would bless his Majesty with loyal, faithful, courageous Armies, that both Officers and Soldiers may be men of clean conscience, and great courage; and indeed it is hardly to be expected they should be of good courage, if they be of debauched carriage and guilty conscience, josh. 7.1, 4, 5, 10, 11. That such they may be that are entrusted with Martial Affairs, whether by Sea or Land, is worthy our prayers, that so (though Peace is to be desired in the first place, and that God would bless the King and Kingdom with Peace) yet seeing War in some cases is an Ordinance of God, Deut. 10.1, 2, 3. it is not below prayers to desire (if War must be) that it may have a just ground, be against the Enemies of God, not Friends; be rightly managed, and happily succeeded by God's blessing. And thus we may do for a blessing upon all Counsels, Negotiations, Embassies, which have Gods warrant for them, God's approbation of them. We may and aught to pray in a special manner, that God would keep the King, and all Rulers, from every evil way, and from all evil counsels, because both themselves and their Kingdoms are subject to a great deal of hazard and mischief thereby; but if they do sin, whether it arise from their own inclination, or the provocation of evil Counsellors, (and who is it that lives and sins not? Eccles. 7.20. 1 Kings 8.40.) than it is our duty to be instant with God, for the pardon both of his and their sins, that the guilt of them may not remain upon the Throne, Leu. 4.22, 23, 24, 25, 26. We may also, and aught to pray as the Church doth, Psal. 20▪ 3, 4, 5. that God would fulfil & grant him all his righteous desires and petitions, that the King may be a jedidiah to God, 2 Sam. 12.24, 25. that God may singularly delight and take pleasure in his Anointed, and that God may be to him his Crown and Glory. Finally, Let us pray to God to bless his Majesty with a numerous and great People, because the glory of a King consists much in the multitude of his Subjects, Prov. 14.28. and that therefore nothing may be done on either part to provoke the jealousy of God, by any sweeping judgement to ●ut off and lessen the number of his Subjects, as in David● time, 2 S●m. 24.1, 10, 12, 13, 15. but especially let us pray, that he may be blessed with a loyal, religious, and obedient People, which will be as much his honour, and much more their strength then their multitude; the multitude honour him with their names, but the loyal and religious will serve him with their hearts; and theirs will be the best service, because whilst they obey their Prince, they are men that rule, and have power with God, Host 11.12. I need not use Arguments to urge this duty, I hope there is no man but is convinced of it, and in some measure doth desire to perform it; only I would persuade you to make a business of it, not a compliment; to do it seriously, to do it frequently, to do it strenuously and fervently, to do it feelingly and with affection, as those that are with Child, and do more earnestly long after all that concerns his Majesty's happiness then our own. I would beg of you this day, as oft as you bow your knees before the eternal God for yourselves, to make conscience to lift up your hearts to God, who hath the life and hearts of Kings in his hand, for all the blessings of Heaven and Earth, of this and that life that is eternal, for his sacred Majesty: Almost every thing be speaks this at your hand; 1. The command of God, 1 Tim. 2.2.2. The dignity and celsitude of his place, 2 Sam. 23.3.3. The worth of his Person, better than thousands of us, 2 Sam. 18.3.4. Our relation to him, as Subjects to their Prince, Titus 3.1. Sheep to their Shepherd, Isai. 44.28. Children to their Father, Commandment 5.5. The influence that their government hath upon us, either for ou● good or ●urt, our good if it 〈◊〉 with them▪ our hurt ●f they miscarry. ●. Th●●r business and their burden is exceeding great; though they wear Crowns, their Crowns have Thorns. O● the wisdom care, watchfulness, sedulity, patience, magnanimity, required in so great a charge, as the preservation and well ordering of such vast bodies, such great vessels, so richly laden with the lives, peace, wealth, yea souls of Subjects, especially the steering of them amongst rocks and shelves in the midst of storms and tempests. Their temptations (not inferior) indeed much greater than any of their Subjects; it is not ordinarily considered how dangerous their standing is, and its the more dangerous, because it is so high. 1. In high places men are naturally more obnoxious to the swimmings of the brain; and if they fall, their fall is more pernicious, because of their distance from the Earth: It was a temptation to be on a Pinnacle, Matth. 4.5. 2. Though they be Princes, Psal. 118.9. Angels, Gods, Psal. 82.6, 7. in their titles, yet in respect of corruptions, infirmities, temptations, they are men: the best not free, not Moses, David. 3. It is Satan's great design to corrupt Princes, because if he can get advantage of them, he shall be sure to have company with them, 2 Kings 3.3, 4. they seldom fall but they have others to fall with them; they are not always so happy, as to have all that are about them, faithful to them; some that get about the Throne will be Corruptors and Flatterers, though some others be never so upright; and those that are corrupt will watch their advantage, and use plausible pretences of the King's honour and profit, as Haman, Esther 3.8. when the bottom of the design is their own advantage, the King's dishonour, and the People's damage. . Besides, there is much danger in the greatness of the Revenue; it is a hard matter where there is so much coming in, to issue it out again in the service of the Public, without the gratifying of some sinful Privadoes, that will call for maintenance out of so rich a Treasure: They are something more than men, that in so great a fullness can master ambition, lust, intemperance, prodigality, and such like, which though it may be done, yet will be better done by the help of God's People's prayers, Deut. 32.15. 2 Chron. 26.16. Solomon himself could scarce manage his Prosperity. 5. The miscarriage of Princes is dangerous, not to themselves only, but to the People; as the People's sins may occasion much evil to the Prince, especially where his neglect hath given any life to the breathing out of their sins. So on the other hand, the sins of the Rulers may entail a judgement upon the People, 1 Kings 12.28, 29, 30. and 14.15, 16. because for the most part the People's sins are the imitations of the Rulers miscarriages; the danger is mutual, and therefore there is need of mutual prayers, that neither the Prince may suffer for the People's, nor the People for the Prince's sins. Prayer is God's Ordinance, and it is a mighty Engine by which the poorest Peasants amongst men do go forth, and commence Princes with God, as it is said of jacob, Gen. 32.28. I will not disparage Armies, because they also are in some cases God's institution; yet I shall not fear to say, that an Army of Prayers may do more than an Army of Soldiers; and Soldiers do always fight best, that do edge their weapons with their prayers. When Moses prayed the Israelites prevailed, Exod. 17.11. jehoshaphats and Hezekiahs' Prayers did more service than the Soldier's Arms, ● Ch●on. 20.3, ad 19 and 32.20, 21. We are b●und to serve th● King with our Bodies, Lives; and Estates, and yet we cannot do him better service with any thing than our Prayers. In Prayer poor Mortals deal with God, whilst Armies only deal with Men, Exod. 32.10. Deut. 9.14. In the con●est of Prayer, the great God suffers himself to be overcome by his weak Creature, whilst in contesting with Men, many Men lose their own lives, if the whole Army do not lose ●he Field: at the utmost they do but conquer Men, but in Prayer Men (I desire to speak with humble reverence) do gain the Victory of God himself; and it is no disparagement to Him to be overcome by Prayer, because it is not an Enemy, but a Friend, that overcomes him, his own spirit in his People's prayers, and their conquest over him, brings him a conquest sometimes over Men, sometimes over Lusts, sometimes over Devils, for what is the Conquest of Prayer, but a prevailing with God, to exert his Power for the subduing and conquest of his own and our worst Enemies. Oh puissant mighty Wonder working Prayer! Restrain not Prayer, but improve it to the utmost in behalf of the King, and all in Authority. By this you may serve them in any Case, in every Case, a●d so you cannot do with Arms. Prayers have undoubtedly been the happiest Engines for the bringing in, and peaceable settling him upon the Throne: His Majesty did most religiously, and affectionately acknowledge it as he passed through London to the Ministers that humbly presented him with a Bible. Prayer hath done no little for his Majesty and us since his entrance, and I am very hopeful there are yet great things to be done by Prayer for his Majesty: follow it, and try the issue of it, I dare say it will not repent you. Prayer will stir God, if you stir God, he will stir all things else, and it may be, may stir up the heart of the King to be his Instrument ●o do something for him, that we do not dream of. The hearts of Kings are in God's hands, and Gods hands are very much ruled by Prayer. Oh Pray, Pray for the King, and be not discouraged, because by some men your Prayers are slighted: they little think how Prayers, contemned Prayers of private men, who pray in and by the Spirit, may shake them who fill their Discourses with Invectives against Prayers.