THE KING ON HIS THRONE: OR A Discourse maintaining the Dignity of a KING, the Duty of a Subject, and the unlawfulness of Rebellion.  
Delivered in two Sermons Preached in the Cathedral Church in York.  
By R. M. Master in Arts, Coll. S. Fet. Cant.  
Printed at York by Stephen Bulkley, 1642.  
By special Command.   

To the Right Honourable, HENRY Earl of Cumberland, Lieutenant General, &c, To the Right Worshipful Sir Thomas Glemham, Sarjeant Major General, my much honoured Colonel, and to the rest of the Lords, Knights, and Gentlemen, attending His Majesty's Service in the City of York.  
Right Honourable and Right Worshipful,  
LOyalty as it is the King's Joy, the Kingdom's Happiness, So the Subjects Glory; So long then as your Hearts continue Loyal, your Names shall continue Glorious, being hereby a means to restore Joy to your King, and recover Happiness to the Kingdom. To you I Dedicate my Labours, That as they afford a Lesson, So you a Pattern, both of Loyalty; whereby men may be the better moved either to yield the one their Practice, or the other their Imitation, Besides (Right Honourable, and Right Worshipful) They who take up Arms against the King, will not fail to take up Arms against the Author, and Arguments too against his Worke. Your Patronage therefore must be my Refuge, and whilst you are pleased to Protect my person, I fear not (by God's Assistance) to maintain the Truth. Not in confidence of mine own Ability's (for they are too weak) but because (as Their Acclamation before Darius) Magna est Veritas & Praevalecit: Great is Truth and it will Prevail. You have Uouchsafed these Sermons your Approbation in the Pulpit, you have honoured them with your Command to the Press; and now my request is, that you will be Pleased to Countenance them with your Patronage to the Public View; In which I am confident nothing is delivered, but what may beseem either the Tongue, or the Pen of a good Christian, of a Loyal Subject, And of  
Your most humble Servant, R. MOSSOM. York, Novemb. 20. 1642.   

To the READER.  
BEfore thou dost peruse the ensuing Discourse, let me entreat thee to lay aside all Prejudice, and with as much Sincerity to Read, as the Author writ; and that is, so, is to inform thy Judgement, not to please thy Fancy; to satisfy thy Cons ience, not to strengthen a Faction, making no better use of these Sermons, than Nero did of Seneca's Instructions, ad armandam malitiam, by perverting the Truth, to Arm thy Disloyalty. Thou shalt find here, That, endeavouring in some measure to do well, I have followed the best, and kept myself to the Holy Scriptures, Ancient Fathers, and Orthodox Divines (who I am sure would teach me true Divinity) with which the Library in York (so useful and necessary) did very well furnish me. If then (Courteous Reader) thou find here the choicest Flowers, (gathered out of the spacious Fields of larger Volumes) bound up into a fragrant Posy of a short Discourse; Kiss the Hand that presents them in courteous Acceptance, defile it not with the Spittle of black-mouthed Censure. If thou find not things handled so fully as thou desirest, consider the short limits of an Hours Discourse; if not so Learnedly as they might be, accept them as they are, and find not fault till thou canst do better, and then I shall be glad to be thy Reader; let me suffer, rather than God's Truth, and in that, my Soveraognes' Cause. There are some who quarrel at the Text, and will ●●ve the Touchstone naught, rather than acknowledge their 〈◊〉 Counterfeit, but what is it thinkest thou (Reader) 〈◊〉 Object? why, Solomon was a King, and spoke in 〈◊〉 himself. Odi profanum vulgus! the Objection will tell thee who are the Objectors, such as will blaspheme rather than be convinced. But what more? Why, there is no rising up against the King, as there is no rising up against a Lion, propter terrorem, lest he fall upon us, and rend us in pieces. But what? Is this the going well? Is this the comeliness in going, the Wiseman speaks of vers. 29? no sure. The best (if not all) Expositors Interpret this in bonam partem; and if (Reader) thou dost consult the Commentators, and especially Salazars' Exposition upon Solomon's Proverbs, thou shalt be fully satisfied. I will not contest about the Words of my Text (I can easily choose another) if so be, they will subscribe to the Truth in my Sermons; with which, they who have not been convinced, sure I am, they have been silenced. If in perusing, thou turn Critic (who like the Philomele is Vox & praeterea nihil) consider that these Sermons having had the Countenance of so great Nobles, so worthy Knights, and able Gentlemen; having had the Approbation of so learned Bishops, so Reverend Doctors and other Divines, Quis tu? Who art thou, that I should fear thy supercilious look, or malicious censure? I shall be glad if any Man more Able, will undertake the handling this Subject more fully. What I have done, if it may avail any thing (as something I know it hath, and hope will more) to God's Glory, in the Advancement of my Sovereign's Cause, I have my desire. Farewell.  
Thine, whilst thou art thy King's R. M.   

A Sermon Preached in the Cathedral Church in York, on the sixth Day of November, 1642.  Prov. 30.31. 
— And a King, against whom there is no rising up.  
Let the Words of my mouth, and the Meditations of my Heart, be now and ever acceptable in thy sight, O Lord my strength and my Redeemer.  
TO frame a Discourse, concerning the Supremacy of Kings, the Allegiance of Subjects, and the unlawfulness of Rebellion; (after so many Learned Tongues and Judidicious Pens) is to make Iliads after Homer; to do that, which hath been already so well done, that it cannot be done better. But fit it is the Preachers Trumpet should sound, so long as the Rebel's Drum doth beat; fit it is to press Loyalty to the People, when the People are so much pressed to Disloyalty. Who that they may know, they are not more willing, and able to defend the King, and His cause, by force of Arms, than the Scholar is, by force of Arguments. I have made choice of this Text, a fit Doctrine for these Times: And a King, against whom there is no rising up. 
The dependence of the Words.   
In the handling of which Words, I will first speak of their Dependence upon the former, employed in the conjunction And; And a King, etc. to understand this aright, we must look back to the 29. verse, and so downwards. There be three things which go well, yea four which are comely in going: A Lion which is strongest amongst beasts, and turneth not away for any; a Greyhound, or rather as the Margin, to which accords Junius, accinctus Lumbis Equus, an Horse girt in the Loins, Equus edoctus militiam, an Horse trained up for War; An He-Goate also, and a King, against whom, etc. By the by, Observe; That the Scriptures are a rich Golden Mine, wherein, those parts which seem most earthy, have in them some rich Veins of Heavenly Doctrine. Solomon, not only as a Man endued with Wisdom (for then some would here, as in some passages else, have had the boldness to have brought his Wisdom into question) but as a Man inspired by the Holy Ghost, tells us here of things which go well, and which are comely in going. But what is this to a godly Man's Instruction? Why, search this oar, try it in the fire of discretion, and we shall extract some Golden Sentence, some Godly Doctrine. To omit the pious descant of Clarius the Scholiast, and others; I will adhere to that set rule of the Doctors of Louvain. Quod quarto tribuitur, 
Doctores Lovanten. in annotat in loc.  convenit etiam tribus; sicut quod tribus adscribitur, quarto convenit. That which is attributed to the fourth, is agreeable also to the three; as that which is ascribed to the three, is agreeable also to the fourth. The Lion then, the Horse, and the he-Goate, are said to go well, 
Vid. Salazar. exposit. in Proverb. Solomon.  and to be comely in going; ob innatam quandam Majestatem, for a certain innate Majesty, which they especially express in their manner of going. So that whereas the Wise Man saith, There are three things which go well, yea, four are comely in going; a Lion, an Horse, an he-Goate also, and a King; we may insert this Conclusion, That Majesty is the ornament of the Crown, 
The Conclusion inferred.  the beauty and comeliness of a King. This for the Dependence. Now for the Words themselves, A King against whom there is no rising up. I will not divide the Words, for the King hath been too ill handled in Divisions, I will therefore take them in order as they lie, and first speak of the King; and for Method sake, 
The Method observed.  I will give you these Heads of my Discourse. 1. Quid, what a King is. 2. Per quem, by Whom he is King.  
1. Quid, what the King is, in se, & ad nos. 1. quid in se, what he is in himself; and 2. quid ad nos, what he is to us.  
1. Quid, what a King is? Some may here stop me, 
First Quid. What a King is.  in limine, at the very Threshold, and tell me, I may spare my pains, they know well enough what a King is. And indeed they have some show of Reason for't; for there have been too many Bethshemites of late, who have curiously pried into Arcana Imperii, the Ark of Sacred Royalty. But stay; the matter is not so easy neither, to know what a King is; unless what he is, must be resolved, by what those Men would have him be. All enjoy the benefit of the Sun's glorious Light, and its refreshing Heat, but know not the quality of its Celestial Body, nor the greatness of its Heavenly Orb. So all of us have, and (by God's blessing) may enjoy the benefit of the King's Government, and his Sceptres Peace; yet know not the quality of his Kingly Office, nor the dignity of his Royal Throne: Neither will I now determine either: only such Truths as are clear in Scripture, evident in Nature, consonant to Reason, and withal, agreeable to the Time. I will produce in the prosecution of this first particular, concerning the King: quid in se, what he is in himself.  

First, quid in se, what he is in himself. Aquinas.  A King consists especially of these three; Huperoche, Exousia, and ‛ Arch. Huperoche, Excellency; Exousia, Power; and ‛ Arch, Principality; in which three, Kings of the Earth, are fair and glorious Resemblances of the King of Heaven. Quicquid communiter de Deo & Creaturis dicitur, a Deo in Creaturas derivatur; Whatsoever is attributed in common to God and the Creature, is derived from God upon the Creature; so Aquinas upon Rom. 13. whereby, Kings are Gods Images, and glorious Beams of that all-glorious Sun of Righteousness: Whence it is, that as God is often called King, so Kings often called Gods.  
1. Huperoche, Excellency, and that either Sanguinis, or Virtutis, 
Huperoche.  excellency of Birth, or excellency of Gifts: excellency of Birth, when Divus e sanguine Divum, descended of the Blood Royal: excellency of Gifts, enabled to discern Judgement, and to go in and out before his People. 
2 Cron. 1.10.  2. Exousia, power, Civil and Ecclesiastical; Civil, over the Commonwealth; Ecclesiastical, over the Church. 
Exousia.  No power then above the King; not the Bishop of Rome under the Gospel, no more than the High Priest of the Jews under the Law, who had a Mitte upon his Head, 
Exod. 19.6.  but withal, a Crown upon the Mitre. 3. ‛ Arch, principality or Government, being established in his Throne, 
Arch.  supreme Governor over all his people. Huperoche, excellency, that for Direction; ‛ Exousia, power, that for execution; and ‛ Arch, principality or Government, supported by both; for Excellency and Power are the two Legs upon which Kings do stand, the two Pillars upon which the Throne of Government is established. Now these three things which complete a King, require three things correspondent to complete a Subject: 
What a Subject.  his Excellency, that requires Honour; his Power, Fear; his Principality, Obedience; and Excellency, Power; Principality, there's a King; Honour, Fear; Obedience, there's a Subject. But in that 1 of Timothy ch. 1. v. 17. Honour there is God's Tribute, and belongs only unto him: True, properly and exactly so it doth; but because God hath imparted to the King of his Excellency, therefore also hath he imparted to him of his Honour, Psal. 76. v. 7. Fear also, that is God's Tribute, and belongs only unto him: True, properly and exactly so it doth; but because, Power is not but from above, 
Joh. 19.11.  God imparting to Kings of the Power which he hath, imparts also unto them of the Fear we owe. So Obedience; also, God most peculiarly and exactly requires of us: yet we must be subject, we must be Obedient also to Kings, for the Lords sake: he hath ordained their Government, and therefore enjoins to them, as to himself, our Obedience. If therefore Honour, Fear, Obedience, are the King's deuce, 
Mat. 22.21.  than Apodoce, in the Language of our Saviour, reddite, render them, for ye cannot withhold them, without manifest Injury; as to the King who hath this Excellency, this Power, this Principality, so also to him that gave it, even God himself. Thus quid in se, what the King is in himself.  
2. Quid ad nos, what he is to us. And he is first, 
2. quid ad nos, what he is to us.  the defender of our Faith. Secondly, the preserver of our Peace. Thirdly, the protector of our Laws.  
1. The defender of our Faith, 
1. The defender of our Faith. Isaiah 49.23  in the true Worship and Service of God; in which respect especially, the Prophet Isaiah styles Kings Nutricii Ecclesiae, the nursing Fathers of the Church; to this purpose, as the Kings of the Jews had a Copy of the Law, so now our Kings the Book of holy Scriptures committed to them at their Inauguration. That as the King of the Jews was Custos utriusque Tabulae, the keeper of both the Tables; so ours also, Custos utriusque Testamenti, the keeper of both the Testaments.  

Secondly, the Preserver of our Peace.  2. The Preserver of our peace, preventing by his Wisdom, or suppressing by his Power all Insurrections at home; and withstanding and repulsing all Invasions from abroad. 
Ver. 23.  Hence it is, that in the 34 of Ezech. the King is called, the Shepherd of his people; the Shepherd, as pascere to Feed them, regere, to Guide them, so tueri too, to defend them, to defend one from the other, and all from the Wolf; 
Ver. 20.  one from another, the Lean from the Fat, the poor from his Oppressor, and all from the Wolf; the Wolf, the Enemy without the Fold, the Enemy without the Kingdom. In that 1 Tim. 2.2. we are commanded to pray, for Kings, Why? that we may live Heremon kai' Esuchion Bion, a peaceable and quiet Life; Heremon Bion, a peaceable Life, free from Civil Dissensions, and ‛ Esuchion too, a quiet Life, safe from Foreign Invasions. This then is the King also ad nos, to us, the preserver of our peace.  
3. The Protector of our Laws, as the Sun is the Fountain of Light, 
The protector of our Laws.  so the King the Fountain of Justice; the Magistrates in the State, like the Stars in the Heavens: the Stars borrow their lustre of Light from the Sun, and the Magistrates their power of Justice from the King; the Rule of which Justice are the Laws. So that if any Magistrates shall violate the Laws, they eclipse the King's Justice, and cast dishonour upon his Throne. Which Indignity to revenge, he hath the Sword committed to him by God, and is appointed Vindex malorum, 
Rom. 13.4.  to take vengeance on them that do evil, and this protection of our Laws, is the preservation of our peace, and defence of Religion, the glory of both. This then is the King ad nos, to us, the defender of the Faith, and to that end especially he hath Huperochen, his Excellency; the preserver of our peace, and to that end especially he hath ‛ Exousian, Power; the Protector of our Laws, and to that end especially he hath ‛ Archen, Principality, or Government; or, put them altogether, as in good Kings they are ne'er asunder, he hath Excellency, Power, Principality; for the Defence of the Faith, the preservation of the Peace, and the protection of the Laws of his Kingdom. That the King is in se, in himself; this he is ad nos, to us. Now on our part is due to the King, a full maintenance of his Royal Estate; a full Maintenance is due, non donum sed debitum, not a Gift, but a Debt, For this cause pay you Tribute also, so Saint Paul, Rom. 13.6. from which Tribute, 
Aquinas Comment. in Rom. 13.  though Aquinas will have the Clergy exempted ex privilegio Principum, by the privilege granted them from Princes (for indeed, no Man can remit a Debt, but he to whom the debt is owing) yet he confesseth, it hath, equitatem quidem Naturalem, truly a Natural Equity; for it is Equity indeed, if we will have our Faith defended, our Peace preserved, and our Laws protected, that then the Excellency, Power and Principality of the King should be maintained. To see a Man stand bare headed, we account an ordinary and usual Sign of Subjection; and what is it think we then, to see a State bore headed? the Prince who is the head kept bare, not only denuded of his power and Aurhority, but also of his means and maintenance?  
But what is the Subject excluded? may not he stand up in the defence of the Faith, the preservation of the peace, and the protection of the Laws? Yes, rise up he may, but with his King, not against him; for against him there is no rising up.  
But what if the King neglects? nay, seduced by his evil Councillors opposeth, the sincerity and truth of Religion? may not the Subject then stand upon Religion's guard, and Defend the Faith, even against the King himself? 
Judg. 6. v. 31.  Here I might answer as Joash did, Let Baal plead for himself, let wicked Kings Patronise their own Cause; Thanks be to God, we have no cause to complain of our King's wickedness, but of our own; and so need not I plead for evil Kings, since God hath given us so good and gracious a King. But because this is that which many pretend, to countenance their unlawful Arms; I Answer, That in case a King neglects, nay, seduced by evil Councillors opposeth the sincerity and truth of Religion: the Subjects may not rise up against the King, Vi & Armis, with Force and Arms; but Precibus & Lachrymis, with Prayers and Tears, the Weapons with which the ancient Christians overcame the cruelty of their Persecutors; according to that of Saint Bernard, 
Bernard Epist. 221.  Stabimas & pugnahimus usque ad mortem (si ita oportuerit,) We will stand to it, and fight even unto Death, (if need be,) But how? why, hear the Father, non scutis & Gladiis, not with Shields and Swords, sed precibus & fletibus ad Deum, with Prayers and Tears unto God.  
The Subject then may defend, by Petition to the King, and Prayers for the King. By Petition, I say, to the King, yet not as Caesar's Captain Petitioned the Roman Senate (as Plutarch Relates it) with his Hand upon the Pommel of his Sword; that if they would not grant it, that should give it. And in case the King will not Grant, not Read, not Receive a Petition, than Vince serendo, overcome by suffering. And if it be the Truth of the Gospel a Man stands for, so that the goodness of the Cause will bear him out, he must not refuse to undergo go Death itself, and so obtain a Crown of Martyrdom, to be a Martyr himself by Christian Patience; not Martyr the State by Civil dissensions. King Solomon was chosen by God to build the Temple, because he was a King of Peace. 
1 Cron. 2.  Sure then (Beloved) whatsoever Men may pretend, God hath not chosen them to reform the Church, who are Men of War, yea, War against their King, against a Solomon too, War against a King of Peace. To raise a Civil War is certainly to exalt Satan's Kingdom, and not Gods or the King; every where (as too sad experience tells us) to settle vile Profanation, no where to settle true Religion.  
And if Petitions to the King will not prevail, we must use Prayers to God, for Solomon tells us, The King's heart is in the hand of the Lord (not in the power of the People) and he turneth it whethersoever he will. He can move evil Princes to good, in mercy to his People, as he did Belshazzar and Darius, as well as suffer good Princes to be moved to evil, in judgement to his People, as he did David and Hezekiah; yea, as he can move evil Princes, so remove them at his pleasure, as he did Saul and Ahab.  
But the full clearing of this, belongs to the last part of the Text. Only this by the way; Since there are Men, who are now up in Arms against their gracious Sovereign; lest any should be led away with their fair pretences, we must know, That no Man ought to take up Arms, but in the Defence of a just cause, 
Note.  and in Obedience to a lawful Command. For, as a Man must have a good Cause to justify his Arms, so a lawful Authority to justify his Cause: which who so wants, is not only a Rebel, but a Murderer, as Bernard to the Templars, Serm. 1. Concerning unlawful Duels, so may I say of him who takes up unlawful Arms, if he dies, Moritur homicida, he dies a Murderer; if he lives, Vivit homicida, he lives a Murderer: yea, whether he lives or dies, Est homicida, he is a Murderer: Occ  lethaliter peccat, & occisus aeternaliter perit; if he lives, he is spiritually dead in that he slew, and if he dies, he is eternally dead in that he is slain, slain without Repentance: here then enter a serious Deliberation, and no sudden Resolution. Were the Cause as Just as is pretended, though no Man will think, to pillage Houses the way to reform the State, to deface Churches the way to confirm Religion; formerly tolling a Bell on the Lord's Day, hath been accounted a great breach of the Sabbath; now, sounding of Trumpets, beating of Drums, taking of Castles, plundering of Houses on the Lord's Day, an acceptable and commendable Service. Will any Man think this the way of Reformation? no sure, unless this Reformation must be another Creation, and so require another Chaos of Confusion. But suppose we yet the Cause as good (I say) as is pretended; yet where is the lawful Command of Authority? As for Excellency, Power, and principality, which must constitute this Authority: The Scriptures allows them to Kings, denies them to Subjects, though Magistrates, yea, the highest Magistrates, denies them (I say) jointly and together as in Kings. For the Magistrate though ne'er so high, 
1 Epist. 2.14.  he is the King's Creature. So Saint Peter, and so his Power and Government a Derivative. The Subject may have an Huperochen, an Excellency of Gifts; yea, Megisten Huperochen, the greatest Excellency, which makes him capable of being Councillor to the King, but not a King. But his ‛ Exousia and ‛ Arch, his Power and Government, being only Delegate, and Derived from the King; it is not Consonant to Reason, that they should afford a lawful Command against the King. For the King being the Fountain from whence the Magistrates Power doth Stream; how against Nature is it, for the Stream to run backwards into the Fountain? for the Power derived from the King, to be exercised against the King? So that whilst Men take up Arms and prosecute a Civil War against the King, in stead of Defending, we see, they destroy Religion, in stead of Preserving; they disturb the Peace, in stead of Protecting; they violate the Laws, and that in an high Measure, and an heinous Nature. Indeed if we ask, whether there be any Cause that can justify Arms against the King, and any Authority that can justify the Cause? The Scriptures (as shall afterwards appear) will say no, the Fathers say no, the best of Modern Divines say no. What shall we say then? or rather, what shall we do then? Why, Defend our King's Person, and he will Defend our Religion; Preserve His Honour, and he will preserve our Peace; maintain His Royalty, and He will protect our Laws.  
Strigellus tells us, That Alphonsus King of Naples, his Emblem was, A Pelican feeding her young with her own Blood; with this Motto, (better applied then of late) Pro Rege & pro Grege. What was that Kings, may be most truly Ours; who Pelican like, is now ready to spend His own Blood, for the redeeming His own Honour, and His People's safety; and if ye now tread in His steps, follow His Example, in being ready to sacrifice your own Lives, for the Honour of your King, and the Peace of your Country, if ye die in the enterprise, your Deaths shall not be Mortes, but Immortalitates, having made your peace with God, an Eternal Reward shall attend your Temporal Deaths. And here I pass from Quid, What the King is, to the per Quem, by whom he is King. 
2. Perquem, by whom he King.   
2. Per Quem, by whom? If we come to Solomon's Proverbs, we shall find this per quem answered, with a per Me, Prov. 8.15. per Me Reges Regnant, by me Kings Reign, by Me King of Kings, and Lord of Lords: where the per is not a mere Permission, but a full Commission; it is not that they Reign by my Sufferance, but by mine Ordinance, for if we bring our per quem to St. Paul, he will answer us with an Ordinatae sunt a Deo: 
Rom. 13.1.  The Powers which are, are ordained of God. Bring this per quem to the Ancient Fathers, 
Lib. 5. c. 24.  and Irenaeus will tell us, That Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur: By whose Command Men are Created, by his Command are Kings Ordained. Tertullian in Apologet. tells us, Ind est Imperator, unde & homo antiquam Imperator, By him is the Emperor, by whom he is Man before he be Emperor, Ind potestas illi, unde & Spiritus, from him he hath his Power, from whom he hath his Spirit. Hence it is, that in 1 Cron. c. 29. v. 23. it is said, Solomon sat on the Throne of the Lord, in solium Domini, not in solium Populi, on the Throne of the Lord, not on the Throne of the People. Yea, bring this per quem to the Heathen, and such is the dictate of Nature, that he will answer it with a per Jovem. And it were more than a Miracle, that among the Heathen (as one hath well observed) so many Princes should submit themselves to one, and that one peradventure a Woman, peradventure a Child; were it not that they did acknowledge a Divine Power (which St. Paul more Divine-like, calls God's Ordinance) which begat a Reverence in their hearts. Hence it is that we own Honour and Subjection unto Kings (though wicked) even because of God's Ordinance; for as the unfaithfulness of a Man cannot frustrate God's promise, as appears, Rom. 9 so nor can the Wickedness of the Person make void God's Ordinance: So that a King is nor a King, because he is a good King, nor leaves being a King, when he leaves being good. We give Honour, saith Bishop Andrews well, not proswpw, but proswpwpoiw, not to Man: but to God in Man. So that as contempt of the Magistrate the King's Vicegerent, is contempt of the King, who ordained the Magistrate; so contempt of the King, God's Vicegerent, is contempt of God who ordained the King. For in the chain of order one link still depends upon the other. Saint Basils' advice than is good, That we give Honour, Tois men calois hws tw thew, tois de cacois dia ton theon, to godly Kings, as to God; to wicked Kings for God. Though Kings themselves than be evil, yet must we reverence God's Ordinance, and not resist, but suffer their Commands to be fulfilled, either a nobis, or de nobis; a nobis, in Active obedience, if lawful; de nobis, in Passive, if unlawful, we must take up, not a Sword of resistance, but a Buckler of patience; and if occasion be, we must maintain Truth and Justice morte, rather than mart, by suffering rather than by resisting. For qui insurgit in Christum Domini, insurgit in Dominum Christi, He that riseth up against the Anointed of the Lord, riseth up against the Lord of the Anointed. Monarchomachoi, are theomachoi, fighters against the Kings, are fighters against God. Therefore howsoever we respect the Royal Person as Man, we must Honour, Fear, and Obey him as King. For therefore are Kings called Gods, as Brentius well, upon Joh. 10. non quod natura sint Dii, sed quod officium eorum ordinatio sit divina: Not because they are Gods by Nature, but because their Kingly Office, is God's Divine Ordinance. Since the King than is per Deum, by God, we must Honour, Fear, and Obey him propter Deum, for God, which is the Character of a good Christian, as well as a good Subject; who doth arcessere rivum fidelitatis, a fonte pietatis, draw the stream of Loyalty from the Fountain of Piety; and where Loyalty is the Daughter of Religion, like Naomi and Ruth, they are inseparable. When Saul was made King, though the Sons of Belial did despise him, yet, they whose hearts God had touched (say the Scriptures, 1 Sam. 10.26.) they followed after him. They did not then look upon him as the Son of Kish, but as the King of Israel; as after, David looked upon him, not as his Persecutor, but as his Sovereign; and therefore though cruel and impious, yet did he Honour him, propter Deum, as the Lords Anointed. And thus have I done with the first word, Rex, a King; having shown you, 1 Quid, what a King is. 2. Per quem, by whom he is King. Quid in se, what a King is in himself, Huperoche, ' Exousia, & ' Arch, Excellency, Power, and Principality; which require of us, Honour, Fear, and Obedience. Quid ad nos, what he is to us, the defender of our Faith, the preserver of our Peace, and the protector of our Laws; which require of us a full maintenance of his Royal Estate. This for the quid. 2. The per quem, answered with a per me, where non vox hominum sonat, it is not the voice of Man, but of God, by him Kings Reign, who looseth the bond of Kings, and guirdeth their loins with a girdle, Job. 12.18. This the Sum of what hath been delivered. I should now speak of that which follows, against whom there is no rising up. But of these Words, when opportunity shall be offered. Give me leave to add a word or two, which shall neither be propter, nor ultra tempus, beside, or beyond the Time.  
Beloved, Elijahs small Cloud hath now overspread the whole face of the Heavens with a Storm; The not long since Tumults, have overspread the whole Kingdom with a Civil War, and we must now know, Storms come not but by Vapours, so that if the Storm of God's Judgements fall down upon us, the Vapours of our filthy Sins have first ascended: take away the Vapours, the Storm will cease; take away our Sins, Gods Judgements will be removed. We attribute the continuance and increase of our miseries, to the raging malice of the Adversary; who like Jehu, drives furiou lie, and what conditions of peace are offered, yea, what Articles concluded, he casts them behind his back. But indeed we ought to look within ourselves, and if we desire peace with Men, we must first make our peace with God, and having made our peace with him, we need not fear the Enmity of Man. God shall be to us, what he was to David, Ps. 62. our Rock, and our Salvation, our Defence, our Refuge, and our Glory. And if he be our Rock, what Storm shall shake us? if our Salvation, what trouble shall deject us? if our Defence, what Weapon shall Wound us? if our Refuge, what Enemy shall pursue us? if our Glory, what Tongue shall disgrace us? Fear we not then the power or violence of the Adversary, fear we not his great strength. It is a remarkable passage, which History relates concerning Phocas, who when he had slain his Master the Emperor Mauritius, he strengthened himself with strong forces, fortified himself about with strong Walls; and when he thought himself secure from the Enemy without, he heard a voice in the Night saying to him, The Enemy that is within, that shall destroy thee, meaning his rebellious sin; the Application is easy. We may (blessed be God) say with holy David, Ps. 21.2. In virtute tua Domine, The King shall rejoice in thy strength, O Lord, exceeding glad shall he be of thy Salvation. The King shall rejoice in thy Strength, not in the strength and number of his people, not in the valour and prowess of his Captains; but Virtute tua Domine, in the might of the Almighty, for that is Virtus ad Salutem; that Strength brings Salvation; in which Salvation great shall be our King's Joy, great shall be his Glory and his Honours, v. 5. Now Regis ad exemplum, let not us place our Strength in an Arm of Flesh, which like Jeroboams hand shall suddenly whither, and bring inevitable ruin upon us: but let us rely upon the Arms of the Almighty, which are Everlasting, Deut. 33.27. stretched out to all Eternity, as for the Defence of his Anointed, so for the Safety of all those, who repose their whole trust and Confidence in him.  
Let others think Force of Arms whereby they offend God no less than their King, the way to reform and repair all: my advice to you is, that if you desire the Times should mend, you would first mend yourselves; and to that end, in unfeigned humiliation betake yourselves to God with Prayers and Tears, lest your Darkness be without Light, your Judgement without any Beams of Mercy. Sue to God for a Treaty of Peace (for your Souls first, and then for the Kingdom) sending forth, Legationem Lachrymarum, (as Gregory calls the weeping of a Penitent) an Embassage of Tears, to which God will assuredly give a gracious audience. Now that our State like Noah's Ark is tossed upon the waters of Civil Dissensions, send out the Dove of humble Prayer, and though it return into your bosoms, as the Dove into the Ark, empty; yet send it out again, and at length it will bring in the Olive Branch of Peace. Though the fury of War had sucked out all the marrow of the Commonwealth, so that it were like those dry bones in the Prophet's vision, 
Ezech. 37. v. 4.5.6.  yet by our Prayers and Tears we should so prevail with God, that (according to the Scirptures expressions) he would make the several Joints of Kings, Nobles, and People, to knit again; and tie them together with their Sins and Ligaments, Loyalty and affection; clothe them with their old Flesh, of peace and plenty; wrap them in their old skin of Riches and Glory, and breath Life into them again, even the execution of justice, the life of a Commonwealth, and soul of a Kingdom; which God of his infinite mercy, and for Christ Jesus his all-sufficient Merits graciously vouchsafe unto us, Amen.  
Laus Deo.   

To His Excellency WILLIAM EARL of NEWCASTLE, General of His Majesty's Forces in the North, etc.  
Right Honourable,  
IT is not the Excellency of the Work, which hath induced me, to present it to the Patronage of your Excellency; But because there is a Congregation, or rather a Combination of Men, who with Hermogenes in Tertullian, Maledicere singulis officium bonae Conscientiae judicant, think it the discharge of a good Conscience, to speak evil (yea and to do evil) against all those who oppose them: The same dutiful respect, which begot the intention of having your Excellency my Auditor, begot also the desire of obtaining you my Protector; that as the Work hath had the Grace of so general an Approbation, so the Author the Countenance of so Honourable a Patronage, and withal the Protection of so Worthy an Excellency. The praises of whose greatest Worth, are best heard from the Voice of this greatest County; into which (by the solicitation of the Loyal Nobility and Gentry, and by Commission from His Sacred Majesty) your Excellency hath advanced with your present Forces, to repress the fury of Rebellion; which, neither pitying the tenderness of Infancy, nor the infirmity of old Age; neither regarding the Privilege of Sex, nor the plea of Condition, hath offered inhuman violence to all. And now (Right Honourable) maugre the malicious attempts of the Rebellious (whatsoever is the issue of your noble Endeavours) here shall Posterity find it Recorded, That William Earl of Newcastle was Loyal to His Sovereign, and faithful to his Country; Quem non Ardor prava jubentium ment quatit solidâ. Whose Memory shall be precious in the minds of all good Men, and Loyal Subjects. So that, should you Sacrifice yourself in affection to your King and Country; your Honourable Death shall be a means to procure you a Glorious Life, and an Eternity of Happiness shall Crown your Fidelity to your Prince. In whose Honour and Safety, that you may be preserved safe and Honourable, is the devout Prayer of  
Your Excellency's most humbly devoted Servant. R. MOSSOM. York, December the fifth, 1642   

The Second Sermon Preached in the Cathedral Church in York, on the 27. of November, 1642.  Prov. 30.31. 
— And a King, against whom there is no rising up.  
Let the words of my mouth, and the Meditations of my Heart, be now and ever acceptable in thy sight, O Lord my strength and my Redeemer.  
AN abrupt Beginning dulls the Attention of the Auditor; for the better Introduction then to our present Discourse; give me leave to recapitulate, and recall to your Memories, the Heads of our former. In the handling of the Words, I shown you first their Dependence, employed in the Conjunction And; And a King: From whence I inferred this Conclusion, That Majesty is the Ornament of the Crown, the beauty and comeliness of a King. The Words themselves I took in order as they lie, making a King the Subject, yet without subjecting the King; for our method was, First to show you quid, What a King is. 2. Per quem, by whom he is King, etc. Here I left the King, in his Relation to His Subjects; and Here I left the Subjects, in their Relation to their King. And I wish this mutual Relation had been kept so inviolate, as that, having spoken of the King, I had not any occasion to enter upon the latter Words of my Text, more than to repeat the Words themselves, and tell you that, against him there is no rising up. But since Solomon's Nemo insurgit, there is no rising up, is turned into david's, multi insurgunt, many are they that rise up. I could not any longer sit still, but rise up I must too (and good manners you will say when my betters rise before me) But how rise up? why, as every good Subject aught to do pro, not con, for the King not against him: For, against him there is no rising up.  
In the handling of which Words, I shall observe this Method. 
The Method  1. To speak of the Words as denying rem factam the thing done; and herein I follow Junius and Tremelius with their in quem nemo insurgit, the same with our English, Against whom there is no rising up. 2. As denying, jus facti, the lawfulness of doing the thing; herein I follow Lyranus, Clarius the Scholiast, the Doctors of Louvain, and others, with their nec est qui resistat ei, neither is there any that may resist him. Having done with the Words as denying rem factam, the thing done, and jus facti, the lawfulness of doing the thing. I shall show you the quomodo, and the quare.  
1. The quomodo, the manner how, there is no rising up.  
2. The quare, the reason, why there is no rising up.  
1. The quomodo the manner, how there is no rising up.  
1. Non Cord, no rising up in the Heart, malum cogitando, in thinking evil. 2. Non Lingua, no rising up with the Tongue, maledicendo, in speaking evil. 3. Non Manu, no rising up with the Hand, malefaciendo, in doing evil.  
2. The quare, the reason, why there is no rising up, and that is, 1. Propter malum culpae, for the evil of sin. 2. Propter malum paenae, for the evil of punishment, Rebellion being properly Satan's sin, both to denotate the krima, and the katakrima, the guilt and the punishment.  
1. Then to speak of the Words as denying rem factam, 
1. Denying rem factam the thing done.  the thing done, in quem nemo insurgit, so Junius, against whom there is no rising up, so our English. But what? Nemo insurgit, no rising up? What meaneth then those soundings of Trumpets, those beat of Drums, those Alarms of War? Are these so frequent in our Ears, and yet Nemo insurgit, no rising up? What think you? was Solomon acquainted with the Logic of our Times, that Towns should be Garrisoned, Armies raised, Fields pitched, Battles fought, contrary to the King's Command, with contempt of the King's Majesty, and with hazard of the King's Life, and yet Nemo insurgit, no rising up against the King? no sure; there is ingens hiatus, a vast distance betwixt Achitophel's policy, and Solomon's Wisdom; that foments Disloyalty and Faction, this instructs Obedience and Subjection. What then? is it, because rising up in Rebellion against the King, is a Sin so horrible, and the Miseries which attend this Sin so insupportable, that Negare maluit quam prohibere, he rather chose to deny than to forbidden it? That as St. Paul, Ephes. 5.3. would not have covetousness so much as once named amongst the Saints, so nor Solomon here Rebellion amongst Subjects? This doubtless is not far from the Wiseman's intent. But the truth is, non tam negat, quam negando fortius prohibet, he doth not so absolutely deny, as by denying the more strongly forbid. For we may observe, that in the Language of the Scriptures, as the strongest Negation is by an Interrogative, so the strongest prohibition, is by a Negative: as here, Rex in quem nemo insurgit; A King against whom there is no rising up. 
2. Denying jus facti. the lawfulness of doing the thing.  Thus as denying rem factam, the thing done.  
2. As denying jus facti, the lawfulness of doing the thing. And here I must launch out into the deep, and not fearing what Storms may follow, steer forwards; guiding my Course by the Compass of God's Word. Non est qui resistat ei, so Clarius the Scholiast, and others, Neither is there any that may resist him. Not any, whether of the Clergy or Laity, whether Private Persons or Public, whether Lords or Commons. Solomon hath a Non est qui resistat ei for them all. Let every Soul be subject to the higher Powers, so Saint Paul, Rom. 13.1. pasa psuche every Soul, si quis tentat excipere conatur decipere, is the known Language of S. Bernard, he that attempts to except, endeavours to deceive. Though a Prophet then, an Apostle, or Evangelist, though a Man of an Extraordinary Calling, yet subject to the Ordinary Jurisdiction; no Cloister or Church, no Profession, Employment or Dignity, is a Sanctuary, a Privileged Place, from the Tribute of Obedience due to Caesar. To apprehend the strict tye, in which the Subject is bound to His Sovereign; we must know that Kings, are the Successors of the patriarchs, both in the right of their Fatherhood, as Fathers of the Country; and in the rule of their Government as Governors of the Commonwealth. The difference seems to be only this, that the Patriarches were Kings of their Families, and Kings are the Fathers of their Countries. 
B. Andrews.  So that jus Regium cometh out of jus Patrium, the King's right from the Fathers, and both hold by one Commandment moral, and one Bond natural; so that as the Son by the same Command of God is bound to obey his Father, that the Subject is to obey His King; So by the same Bond of Nature the Subject is to obey his King, that the Son is to obey his Father. 
What the relation of a Subject to his King.  Yea, in the Relation of a Subject to His King, is contained not only the Relation of a Son to his Father, but also of a Wife to her Husband, of a Servant to his Master. And what Father will admit it lawful, for his Son violently to resist him? What Husband, for his Wife forcibly to oppose him? What Master, for his Servant to rise up against him? And shall we admit it lawful then, for the Subject violently to resist, forceably to oppose, and with Arms to rise up against the King, who is Pater Patriae, the Father of the Country; Maritus Reipublicae, the Husband of the Commonwealth, and Subditorum Dominus, the Lord of all His Subjects? True (may some say) it is impious indeed to resist a King that is pious; but a King by impiety doth degenerare in Tyrannum, degenerate and become a Tyrant; and when the King deserts his Duty, no marvel if the Subjects forsake their Loyalty. As if Kings received their Crowns, as some high Officers their Commissions with a dum bene se gesserint. I told you before, and now tell you again. I might here answer as Joash did, Judg. 6. Let Baal plead for himself, let wicked Kings Patronise their own cause (thanks be to God) we have no cause to complain of our King's wickedness, but of our own, and so need not I plead for evil Kings, since God hath bestowed upon us so good and gracious a King, had we but thankful Hearts to acknowledge his Goodness. Yet because the Press and the Pulpit have abounded with false aspersions cast upon the Royal Majesty, and prepossessed the People with vile Opinions, and wicked conceits of His Sacred Person and Dignity. I will suppose those Men, who maintain the People in their disloyalty, not to be what indeed they are, fallaciae Magistri, (as Tertullian calls some in his time) Masters of Falsehood; and to be what indeed they are not, Magistri Veritatis, Masters of Truth; and so all their false reports, true relations. And notwithstanding this supposition, I shall make good solomon's non est qui resistat ei, make it evident unto you, That it is not lawful for the Subject to rise up in Arms against him. You may remember I touched upon this point formerly, I shall now (I hope) to your better satisfaction more fully handle, what I then but lightly touched.  
Our Groundwork must be this infallible Axiom, That It is not lawful to take up Arms, but in the defence of a just Cause, and in Obedience to a Lawful Command. 1. Then I will make it apparent, that there is no Cause. 2. That there is no Authority that can justify a Subject taking up Arms against the King. But before I proceed, give me leave to premise somewhat, for the preventing prejudice and misunderstanding (a thing too too incident in the cause of Kings.) When God and the King stand in Subordination, 
Note.  there, Deo & Hominibus, we must obey God and Man. But where they stand in Opposition, there the Apostles Maxim is good, Deo potius quam Hominibus, Acts 4.19. we must obey God rather than Man. When then I tell you, you must obey wicked Kings, think not that I would have you obey Kings in their wickedness. No. I know there is a quae Caesaris, and a quae Dei, so that our Oath of Allegiance to the King, must be no breach of our Oath in Baptism to God. As King's Reign, per Deum, by God, so must we obey them propter Deum, for God, not contra Deum, against God. Not, because Kings are Kings, therefore, quod libet licet, their Will must be a Law. What were this, but to Deify Kings; and in stead of Gods, by Analogy, to make them Gods indeed, instead of Dii dicti, Dii facti, and so wipe the first Commandment out of the Decalogye. We must know then, we are to learn a Lesson of Obedience, even when we disobey, Obedience to the punishment inflicted, when we disobey the Command enjoined; yielding though not Active Obedience to do, yet Passive, to suffer what the evil Prince lays upon us; so that, as we may not obey Princes in doing the evil they Command, so nor may we rise up against them, when they Command that which is evil. And this is the Sum of God's Truth, and the Saints Practise, in this case of Subjection to wicked Kings. This to remove Prejudice and Misunderstanding, now ad Rem.  
1. No Cause can justify the Subjects taking up Arms against their King. 
1. No cause can justify arms against the King.  We must know Satan deceives not more, than when an Angel of Light; and Rebellion prevails not more, than when its pretence is Religion and Justice. See that one Example of Absalon, 2 Sam. 15. He steals away the Hearts of the People; and how that? 
Vers. 6.  First he possesseth them with an evil opinion of the King, 
Vers. 3.  that he neglects the execution of Justice; and then insinuates into them, 
Vers. 4.  That if he were made Judge in the Land (not yet seeming to aim at the Crown, he only desires to be made a Judge in the Land) them the times should be better: If any Man had any suit or cause, if he came unto him, he would do him Justice. 
Vers. 5. etc.  And then condescended to a winning Affability with the People, he raiseth a most unnatural Rebellion; which he colour's over, not only with the fair Pretence of executing Justice, but also of preserving Religion, and therefore, he offers Sacrifice before the People. And the better to countenance his Rebellion, he makes use of Achitophel the great Councillor, and others of the Nobles of Israel. And if we look upon King David, he (good Man) is put to as great straits as King Charles. He is driven from the great City Jerusalem, he is forced to fly a fare off, and glad that he can be furnished with provision at Mahanaim, at the bounty of his better Subjects. And being at this distance, he Assembles what Forces he can raise, and sends them out to suppress the Rebellion of Absalon; who as he brought upon the Kingdom, the misery of a Civil War, so upon himself the confusion of an unnatural Son, and a Rebellious Subject. Here let me say to King Charles, what Cushi said to King David, (since their case is not much unlike) when he brought the News of the Victory, 2 Sam. 18.32. Let the Enemies of my Lord the King, and all that rise up to do thee hurt, be as that young Man is. But that a pretended Cause how specious soever, should justify Arms against the King, no Man will believe. Therefore I must go a great way farther, and draw the Cord much longer, and make it appear; that no Cause, how just soever truly and indeed, can justify the Subjects taking up Arms against their Sovereign. What cause more Religious than that of Religion? What cause more Just than that of Justice itself? Yet neither for the Profession of Religion, nor for the execution of Justice, may Subjects take up Arms against their King. This is evident. Ashur is the Rod of God's anger, yet must Israel be subject; Nabuchadnezzar his scourge, yet must Judah submit, and be so fare from raising Arms against him, that they must pray for his Peace, Jer. 29.7. In that 1 Tim. 2.1. Prayers are commanded to be made for Governors, who were they? not Christians, but Heathens. In that 1 Pet. 2.13. Honour the King. Who was that? Constantine the good? No, but Nero the Cruel. And sure, where God Commands Prayers to be made for Kings, Horour and Obedience to be given to Kings, he takes away taking up Arms against Kings; though such as Nabuchadnezzar, such as Nero, Idolatrous and Cruel.  
Blessed are they (saith our Saviour) who suffer persecution for Righteousness sake, for theirs is the Kingdom of Heaven, Math. 5.10. not Blessed are they who raise Rebellion for Righteousness sake, that theirs may be the Kingdoms of the Earth. And again, 
Vers. 44.  Love your Enemies, bless them that curse you, and pray for them which despitefully use you, and persecute you; and the reason is, ut Filii sitis, That ye may be the Children; the Children of whom? Filii hujus seculi, Children of this World? no; Flesh and Blood cannot endure this; they are for another Way, a Way of Opposition, a Way of Rebellion; but Filii Patris vestri qui est in Caelis, the Children of your Father which is in Heaven. If then to love our Enemies, to Bless them that Curse us, to do good to them that here us, and to Pray for them who despitefully use us and persecute us, be Godly, Spiritual, and Heavenly; then to have bitter Envyings and Strifes in the Heart, to raise Civil Dissension and Division in the State, is Earthly, Sensual and Devilish, as S. James speaks ch. 3. v. 15. S. Peter in 1 Ep. c. 2. v. 18. He admonisheth Servants to be subject to their Masters, with all Fear, not only to the Good and Gentle, Alla kai tois skoliois, but also to the Froward, so our English, pravis the wicked; so Beza: duris, hard or cruel; so Tremelius. And if Servants must obey wicked and cruel Masters, then must Subjects obey Wicked and Cruel Kings; for the same relation that the Servant hath to his Master, the same hath the Subject to his King. And Beza's note here concerning the Servant, may, not unfitly, be applied to the Subject; That, though his condition seem in this case very grievous, yet his subjection shall be so much the more accoptable to God, si voluntas ipsius plus valeat quam Dominorum injuriae; If the good pleasure of his will more prevail with them, than the injury's of their Lords. Again in Rom. 12.19. Dear beloved (saith Saint Paul) avenge not yourselves: If we may not avenge ourselves upon our Equals, much less upon our Superiors, and least of all (that is, not at all) on him who is Supreme, 
Comment in locum.  Ergo affligemur inulti, shall we then be tyrannised over without Revenge? Musculus makes the Objection, and gives the answer; adjecta est, (saith he) hujus gratia, assertio illa, ego rependam, For this cause, is that Assertion added, I will repay, saith the Lord; and a fearful thing it is to fall into the hands of the living God, 
Heb. 10 11.  and ideo horribilius Regibus, therefore the more fearful for Kings, because they have him alone to be their Judge, and, quid credimus judicem illum, si non & ultorem? as Tertullian speaks, Wherefore do we believe him a Judge, if not a Revenger? As for Kings then, God will punish them Autocheir, with his own hand; which David knew well, when he answered Abishai (moving, yea, inciting him to slay Saul, or suffer Saul to be slain) with a Deus percusserit, God shall smite him; but as for himself, he would not stretch out his hand against him, 1 Sam. 2.6.10.11. I could heap up Texts of Scripture to confirm this Truth, but this one sentence of my Text may suffice; where we have it propriis terminis (a thing now a days so much stood upon) A King against whom there is no rising up.  
If we desire Examples for further confirmation, let us retire bacl to former. Ages, and we are presently (as Saint Paul speaks upon another occasion) encompassed about with a cloud of Witnesses, 
Heb. 12.1.  Nephos martyrwn, a cloud of Martyrs, sealing and maintaining God's Truth, with their own Blood, not with the Blood of others. Was not Saul a bloody Persecutor, slaying Abimelech, with fourscore and four Priests in one Day, upon the false accusation of Doeg? was he not a Demoniac, possessed with an evil Spirit? a cruel Tyrant, seeking not only the death of David, but also of Jonathan his own Son? Yet when God had delivered him into David's hands, and Abishai (looking upon him only with a Soldier's Eye, as his Enemy) had been earnest to kill him; yet saith David, destroy him not, for who can stretch forth his hand against the Lords Anointed, and be guiltless? 1 Sam. 26.9. The Lords Anointed! What Saul a Persecutor, a Doemoniacke, a Tyrant, and yet Christus Domini, the Lords Anointed? 
Note.  Here (beloved) let me give you a remarkable Observation; This Anointing here, doth not betoken any Spiritual Grace, as elsewhere it doth in several places of the Scriptures; a mistake (let me tell you) which hath begotten many irreverent opinions concerning Kings. Royal Unction gives a Just Title to the Crown, not divine Grace to sway the Sceptre; it gives Right to rule, not to Rule rightly. Though true it is, it were much to be wished, that Grace in their Hearts, were as fragrant, as the oil upon their Heads; and that, as they excel in Glory and Dignity, so in Godliness and virtue. But we see wicked Saul then, as well as holy David, is Christus Domini, the Lords Anointed; he had (as all wicked Kings have) sanctitatem Vnctionis, though not sanctitatem vitae, an holy Calling though not an holy Life. Yea, the Lord ruleth in the Kingdom of Men, and giveth it to whomsoever he will, so the Prophet Daniel, c. 4. v. 32. so that he may be Christus who is not Christianus as was Darius the Heathen, Is. 45.1. If then Kings are made Christi Domini, the Lords Anointed, neither for Religion nor Virtue; then certainly, they may not be unmade for either Heresy or Vice, according to that Divinity axiom, dominium temporale non fundatur in gratia, 
Salis. determinat. Comment in locum.  temporal Dominion (or power of Rule) is not founded upon Grace. To all this accords that of Junius, and Tremelius, Vncto Jehovae (say they) the Anointed of the Lord, that is, a Deo ad Regnum assumpto, admitted by God to the Kingdom; and what? to have his Crown presently cast down to the ground, and himself upon misdemeanour deposed from his Throne by the States, by the multitude, by the Collective body of the Kingdom, as some would have it? no, a Deo ad Regnum assumpto, ac proinde sancto, & munito ab omni injuria, admitted by God to the Kingdom, and therefore sacred and fortified from all Injury. 
Note.  In that great defection under Jeroboam, did there not live many holy Prophets? in that hot Persecution under Nero, did there not live many holy Apostles? under that grand Apostasy of Julian, did there not live many holy Fathers? yet (I will speak it ex animo) let it appear that there was ever any one Prophet, any one Apostle, any one Father, that stirred up sedition, or moved the People to take up Arm's (though in their defence) against their Sovereign; and I will submit to their Censure who now oppose their King, & I think I could not expect more severe judges. Run over the Acts of the Apostles and you shall find them in the Prison, not in the Camp; drawn before Magistrates, not drawing Magistrates before them; stoned but not stoning; struck with the Sword, but not striking with the Sword. And in 2 Thes. 1.4. We glory in you (saith the Apostle) in the churches of God; for what? for their Valour and Courage in defending the Gospel by force of Arms? no, but for their Patience and Faith, in all their Persecutions and Tribulations for the Gospel. 
Epist. 42.  Ask Saint Augustine (that holy and Learned Father) how Paganism and Heresy was vanquished, and how the Truth of the Gospel was maintained? and he will tell you, non a repugnantibus, sed a morientibus Christianis, nor by Christians resisting, but by Christians dying. What think you now? who are the best Christians, they who take up the Cross and follow Christ, or they who take up Arms and resist their Sovereign?  
But some may say; The former Christians did not take up Arms, and a good reason why, they had no Arms to take up; or if they had, they were so far Inferior in number and Power, that they durst not take them up. But, what think you of that which Tertullian tells us of in his Greek Fragments? That when Plinius Secundus observed the numerous Company of Christians which suffered Martyrdom for the Faith of Christ; tarachtheiss tw plethei, multitudine interremptorum permotus (as Ruffinus Translates it Paraphrasticws) astonished at the Multitude of them that were slain, he related to the Emperor, quod innumera hominum millia quotidie obtruncarentur, that innumerable thousands of Men were slain daily (as the same Ruffinus tells us) what so many thousands slain, & quotidie too, slain every day? how easy had it been (having the Lord of Hosts on their side) to have gathered themselves together in every Province, and to have stood, not only for the Truth, but also for their Lives; and to have destroyed, to have slain, and to have caused to perish all the Power of the People, and of the Provinces that should have assaulted them, as did the Jews, (yet not without Commission from Ahasuerus) Esth. 8.11. But we see the contrary affirmed to their Faces with a Challenge, in Nazianzens' Oration. 2. contra Julian; In quos vestrum (saith he) populum exaestuantem contra vos infurgere solicitavimw? quibus vitae periculum attulimus? Against whom of you have we moved the Tumultuous People to rise up? Which of you have we put in danger of his Life? They had not so learned Christ. They knew well, The Kingdom of Heaven suffereth violence, and the violent take it by force; but what Violence? of opposing? no, but of suffering. What Force? of arm's? no, but of a godly life. They knew well, if God had intended the founding his Church, the propagating his Truth, by an Arm of Flesh, by the Power of the Temporal Sword, he who is kardiognwstes, the searcher of the Heart, is also kardiotreptes, the mover of the Heart; and so would have moved the Hearts of Kings, rather than the hearts of the People; he would have called the Wise, the Mighty, and the Noble, rather than the foolish, the base, and the despised. But that no flesh should glory in his presence, and that God's Strength might appear in Man's Weakness, he chose the foolish things of the world to confound the Wise, the Weak things to confound the things which are Mighty, and base things of the World and things which are despised, did God choose; yea, things which are not to bring to naught things that are, 1 Cor. 1.26.27. etc. That of Cyprian to Demetrianus is full to our purpose; none of us (saith he) when he is apprehended resisteth, quamvis nimius & copiosus noster sit numerus, though our number be far the greater. Above all, Ecclesiastical History relates, that julian's Army (notwithstanding his great cruelty and persecution) did consist most of Christians, who (we read) fought for him against his Enemies, but never for themselves against him; and that his Army did consist most of Christians, appears by that full Acclamation of theirs to Jovinian afrer julian's death, Christiani sumus, we are Christians. So that we may well say with Tertullian, concerning the Sect of Christians in their Persecutions, occidi licet, occidere non licet; not occidi potest, occidere non potest; not, that it is in their Power to be slain, not in their Power to slay; but, it is Lawful for them to be slain, not Lawful for them to slay. Solomon here confirms it with a non est qui resistat, there is not any that may resist.  
Yet are not the Adversary's herewith satisfied, 
The Adversaries objections answered.  but object to us the Men of Jerusalem who risen up against King Amaziah, 2 King. 14.19. Yet see how the Scripture sets a brand upon them, and tells us, that conspiraverant conspirationem, they made a great Conspiracy; an act as little commendable, as it is imitable. They tell us of the ten Tribes falling away to Jeroboam; though the Scripture tells us, that it was of the Lord, 1 Kin. 12.24. Jeroboam being anointed to the Crown by Ahijah the Shilonite. They tell us of Jehu smiting the House of Ahab, and rising up in arms against Joram his King, though the Scripture tells us, 2 King. 9.6. Thus saith the Lord, I have anointed thee King over Israel; and so Peter Martyr well, It was an act extraordinary, 
Loc. come. cla. 4. c. 20.  & none in Exemplum trahendum, and not to be drawn into example. They tell us also of the People delivering Jonathan from Saul, 1 Sam. 14.45. Though it appears not in Scripture, that they did it by forceable arms of resistance, but rather (as Junius and Tremelius) by forceable Argument of Persuasion, ut posthabita juramenti ratione, 
Comment in locum.  juris haberetrationem, That laying aside the account he had of his Oath, he would have respect to Equity and Justice. Thus then, notwithstanding the Opposition of the Adversaries, I have made it clear to you, that no Cause can justify the Subjects taking up arms against the King.  
2 No Authority. Who shall command against him, 
2. No authority.  from whom issueth the Power of commanding? Yea, but he is entrusted with that Power by the Commonwealth, for the safety and well far thereof, which if he abuseth, he may be deprived of it, by the Commonwealth. Suppose this true (as you know affirmed it hath been for a Truth) suppose our King had his Power committed to him by the State (which yet is most false, as shall presently appear) and suppose it in the Power of the State, to require it of him again (Though let me tell you, this severing the Head from the Body, the King from the State, hath been as ominous as erroneus. But as I lead you into this Maze, 
Note.  so will I conduct you out again.) Upon this Supposition then, consider well our many Hero's, brave Worthies, Stars primae magnitudinis, shining no less in Valour than in Virtue; consider the gravity of their Wisdom, the Authority of their Persons, the Uprightness of their Lives, Men fit for Council in Peace, and Conduct in War. Consider those great Nobles, and Grave Judges of the Land; the Learned Doctors and Clergy of the Land; the Faithful Gentry, and Loyal Commonalty; consider the great Counties, the many Cities, with the Famous Universities: All which stand up in the defence of their Sovereign, the Lords anointed. Consider these well, and then tell me, what is that you call the State? what is that you call the Commonwealth of the Kingdom.  
Thus you see, that not without cause Saint Judas tells us, v. 8. that they who despise Government, kurioteta, not Dominum, but Dominatum, not the Governors, but the Government; 
Comment in locum.  ordinem ipsum a Deo constitutum, so Beza, the Order itself constituted by God. They (the Apostle tells u) are ‛ Enupnazourenoi, altissimo veterno sopiri, buried in a dead sleep, so Beza again; they are filthy Dreamers, so our English; delusi insomniis, deluded with Dreams, so Erasmus. That of our English may be applied, to the great Statesmen, the Patriots; that of Erasmus to the People, their Disciples; the former they are filthy Dreamers; the latter, they are delusi insomniis, deceived with their Dreams. For is it not evident to him that is awake, and his Eyes open; That what those Men set down to justify their Actions, do most of all condemn them, they swerving from their own Principles? But to return.  
The Power of Kings is de super, nor de subter, from above, not from beneath; from God, 
From whence the power of Kings is.  not from the Subjects; call them what you will, the Multitude, the States, or the Commonwealth, Ego dixi Dii estis, Psal. 82.6. I have said ye are Gods; Ego dixi, I have said, not nos diximus, We have said; he hath said it, whose Dixit, is a Fecit, by him are Kings ordained, by whom all things are created; Per me Reges per quem Regna, by him are Kings, by whom are Kingdoms; the World, and the Government of the World, hath the same per, both potestatis & personae, of Power and of Person; If wicked Men once separate Reges, from per me, Kings, from him by whom they are Kings, no wonder if they strike at Regnant too, no wonder if they strive to cast their Crowns down to the ground, and lay their Honour in the dust. Tertullian is full for an Heathen Emperor; 
In Apologet.  Imperatorem (saith he) necesse est ut suspiciamus, it is necessary that we reverence the Emperor; and how so? ut eum quem Dominus noster elegit, as him whom our Lord hath chosen; ut merito dixerim noster est magis Caesar, ut a nostro Deo constitutus, that I may very well say, Caesar is rather our Emperor, as constituted by our God. Yea, the King is by God; but God he worketh by means, and therefore though he choose the King, yet it is mediante Populo, by the choice of the People. For this see, Psal. 89.20. there saith God of King David, I have exalted one chosen out of the People▪ 
The King not chosen by the People.  Electum●e Populo, chosen out of the People; not electum a Populo, chosen by the People, qui exaltavit, etiam elegit, by him he was chosen, by whom he was exalted; by him he was chosen out of the People, by whom he was exalted above the People. And as for King David, so for all the Kings of his Race, God hath a per me for them all; and as for them, so for all Kings else by lawful Succession, that is, certum & determinatum; As for unlawful Usurpation, I leave that sub Judice, as needing no Sentence at the present. If then the King receives not his Power from the Commonwealth, then cannot the Commonwealth, either take away the Power from the King, or exercise a Power and Command against the King. Thus then, if no Cause, no Authority can justify arms against the King, whatsoever Cause Men pretend, whatsoever Authority they produce, Solomon stands up still for the King with his non est qui resistat ei, there is not any that may resist him. But here I must not pass neither, without a stand.  
The several places of Scripture, which yield either Precept or Example of Obedience to Kings (though wicked) there are those who evade the Force of them, by applying them to private or Particular Men, and so runs indeed the whole Current of Antimonarchians. And therefore say they; the Magistrates under the King though singuli separatim each one several be his inferior, yet Vniversi conjunctim, all conjoined are his Superior. By the way observe, ut dicta factis deficientibus erubescant, as Tertullian (de Patientia) speaks, That their Writings may shame their Actions. Their own Tenet is, That if the Magistrates be above the King, they must be universi conjunctim, all conjoined; not divided, and so, 
Note.  as that the less part prevail over the greater. Which perchance may be true, as concerning a Duke of Venice (as you have formerly had the Example) or a Prince of Orange; but most certainly not as concerning a King of England. Therefore (Beloved) beware of those kind of Statesmen, who following their Masters, would first bring us to a low King, and after that (I fear) a Low-Country too. Buchanan a great Patron of this Faction tells us, quasi ex Tripod, with as much confidence, as if it were an Oracle (in Dialog. de jure Reg.) jus idem habere in Reges multitudinem, quod illi in singulos e multitudine habent: It is too poisonous to be Englished. Thus sometimes the States, sometimes the Multitude in these men's opinions, must supereminere, be Supreme; and not the King in Saint Peter. But what? shall we believe Buchanan and the Presbytery, or Saint Peter and others of the Apostles? cui potius siguram vocis suae declarasset, quam cui figuram gloriae suae revelavit (saith Tertullian) to whom should Christ have revealed his will, rather than to whom he revealed his Glory; namely, Saint Peter and the rest. I will not abuse your patience, nor misusemy pains to enlarge a Confutation; vel recitasse, est confutasse, to have recited them, is to have confuted them. Only observe, that the Practices of those in our times who oppose the King, are fall'n besides the Foundation laid them by their Masters, for if they look their Lesson over again, they shall find; that not a part or parcel of the Magistrates, but universi conjunctim, all conjoined; not aliqui e multitudine, 
Note.  sed multitudinem, not some Companies of the Multitude, but the whole Multitude; not unus aut alter de judicibus, aut Principibus Regni, one or two (that is, some few) of the Judges or Nobles of the Kingdom; but they are universi Regni ordines, the whole States of the Kingdom, who may either moderari coercere, or punire Principem. Thus as Job speaks, c. 5. v. 13. God taketh the Wise, ‛ En panourgia ' autwn, saith the Septuagint, in their subtle wiliness, and the council of the froward is carried headlong, consilium reluctantium, so Junius; the council of the Rebellious, not devised with more folly, than prosecuted with fury, to their own destruction.  
I will conclude this point then, with that place in the Church Homilies (so full against wilful Rebellion, That certainly Satan intending to raise Rebellion in the People, first thought it necessary to suppress the Homilies from the People.) The Words are these, Turn over and read the Histories of all Nations, look over the Chronicles of our own Country, call to memory so many Rebellions of old time, and some yet fresh in Memory; and we shall find, That, were the Multitudes of the Rebels never so huge and great, the Captains never so Noble, Politic and Witty, the pretences feigned never so good and holy; yet the speedy overthrow of all Rebels, of what Number, State, or Condition soever they were, or what colour or cause soever they pretended, is, and ever hath been such, that God thereby doth show, that he alloweth neither the dignity of any Person, nor the Multitude of any People, nor the weight of any cause, as sufficient for the which the Subjects may move Rebellion against their Princes, Thus far the Homily's of the Church. And if thus no Cause, no Authority against a wicked King, 
Note.  much less can any Cause, any Authority justify Arms against a gracious King. If Jeremy will have Subjection to Idolatrous Nabuchadnezzar; if Christ to Heathen Caesar; if Saint Paul to Persecuting Nero; who shall deny it to pious King Charles? If for any King, then sure for our King; Solomon's non est qui resistat ei, stands good, There is not any that may resist him. Thus of the Words as denying rem factam, the thing done, and jus facti, the lawfulness of doing the thing. I will briefly run over the rest.  
1. Quomodo the Manner, how there is no rising up, 
1. Quomodo the manner how there is no rising up. 1. Non Cord, not in the Heart.  and first, non cord, no rising up in the Heart, malum cogitando, in thinking evil. Rebellion is the rankest poison, the least drop whereof is deadly; not only the large quantum, but the least Scruple is forbidden, Eccl. 10.20. Curse not the King in thy thought; the very hatching of a Cockatribe Egg is poison, as well as the Viper; the Intention of Treason is a Sin of an high nature, as well as the Action, and if proved, shall be equally punished. Esth. 2.22. it is said of Bigthan and Teresh, that voluerunt insurgere, not that they did rise up, but that they would have risen up against Ahasuerus; though but a voluerunt an intention only without action, yet treason, for which they are adjudged to death. Touch not mine Anointed (saith the Lord, Ps. 105.15. Noljte tangere, not the hand only to act, but the Heart also to will, is forbidden. Not unfitly then for this Cause (though for others too more fitly) Kings are called Gods, because of the divine Privilege communicated to them from God; that as against God, so against the King, sufficit cor, the Heart is enough; therefore nemo insurgit, no rising up cord; in the Heart, malum cogitando, in thinking evil.  
2. Non Lingua, no rising up with the Tongue, 
2. Non Lingua, not in the Tongue.  maledicendo, in speaking evil. In that 21. v. of Saint judes' Epistle, it was contradictio, the gainsaying of Core, in which he and his Company perished. If the defacing of the King's Picture be Treason, what think you is the disgracing the King's Person? veni & maledic, come and curse, where God hath blessed is Balaam's Office; to rail and revile whom God hath humbled (especially if a King) is Shimei's practice, neither sit for imitation, neither fit for a Subject against his Sovereign. The King is the Father of his Country; and as for the Natural Father, so for the Political, maledictus qui vilipendit, cursed is he that despiseth him; yea, and qui maledicit, who speaketh evil of him, Deut. 27.16. cursed, and that with a mount Ebal's curse, a curse to which many have formerly said Amen, who now are in Arms against their Political Father the King. Thus nemo insurgit, no rising up, Lingua, with the Tongue, maledicendo, in speaking evil.  

3. Non manu, not with the hand.  3. Non Manu, no rising up with the Hand, malefaciendo, in doing evil, 1 Sam. 26.9. Who can stretch forth his Hand against the Lords Anointed and be guiltless? Quis, Who can? that is, nullus, no Man can. This the triumphant Negative (as one calls it) a Negative with a Challenge. We have some with jacob's Voice, though Esav's hands, who tell us, they take up arms in the King's Defence, (though this Defence be his greatest danger) but I question, whether, if they had David's opportunity, they would have David's resolution, of not stretching out their hand against him. Observe in David here, not only a ne perdas (in the former part of the verse) a giving of the blow; but a ne Manum mittas in the latter) a stirring of the Hand, is forbidden. Therefore as nemo insurgit, no rising up, cord, in the Heart, malum cogitando, in thinking evil, Lingua, with the Tongue, male dicendo, in speaking evil; so especially, nemo insurgit, no rising up, Manu, with the Hand, malefaciendo, in doing evil.  

2. quare, the Reason why.  2. Quare, the Reason, why there is no rising up. 1. Taken from malum culpae, the evil of Sinne. 2. Malum paena, the evil of Punishment, it is but borrowed of Saint Paul in Rom. 13. He that resisteth the Power, resisteth the Ordinance of God, there's the malum culpae, the evil of Sin, and they that resist, shall receive to themselves damnation, there's the malum paenae, the evil of Punishment. The former Argument is for the Godly, who are moved cum timore Dei, with the fear of God. The latter is for the ungodly, quos ut magis moveat (saith Musculus) whom that he might the more strongly move, he comes upon them, metu Judicii, with the fear of Judgement.  
1. Then malum culpae, the evil of Sinne. If a Rebel were asked his Name, how well might he answer with the Man possessed with Devils, that his name is Legion, for they are many. Rebellion being a Nest of Devils, a Sink of all Sins, a Mass of all Impieties; what Profaneness, what Murders, what Robberies, what Whoredoms, what Malice, what Hatred, what Mischief is it that you can name, which is not heaped up in this Chaos of Confusion, this one manifold Sin, Rebellion? Rebellion in the State, is like an Impostume in the Body, which breaking inwardly, distempers and corrupts the whole, and makes its recovery desperate. So that to redress Disorders, by dissorderly Commotions, to compose Distractions by Rebellion, is all one, as if a Man should quench fire with pitch, or cure old sores with new plagues Better therefore (as our Church speaks in her Homily's against wilful Rebellion) undergo the worst of Governements, than the worst of miseries, Rebellion the Destruction of all Government, a right Apollyon, bringing ruin upon all States. so that as the Lacedæmonians, to cause their Chidrens to loath drunkenness, caused them to behold their Servants when they were drunk; so that you may abominate Rebellion, it is enough if you look upon those men's actions who are Rebels, for than will this Reason appear good, that there is no rising up against the King, 
2. Malum paenae, the evil of punishment.  propter malum culpae, for the evil of Sinne.  
2. Malum paenae, the evil of punishment, why? what is the punishment of a Rebel? Death. What death? an ignominious death, an untimely death, a painful death, ut sentiat se mori (as he in Seneca) whether it be that of Bigtham and Teresh Esth. 2.23. or that of Sheba 2. Sam. 20.22, or that of Baana and Rechab, 2. Sam. 4.12. and to this add that of the Psalmist, Psal. 109. his Lands and Estate are confiscate, his Posterity disgraced and beggared, his Name quite blotted out, or if remembered, he is damnatae memoriae, a Man whose Memory doth stink, and is corrupted. This Punishment is Temporal, far short of that which is Eternal, when he shall go to his own place, where with the Arch-rebel Satan, he shall suffer the hottest flames in Hell, who hath raised so great a fire in the State. Thus then nemo insurgit, no rising up, propter malum Paenae, for the evil of Punishment. I will end all in a few Words of Application.  
Because (Beloved) I have not gravity enough to be the Speaker, take it as spoken from the Ancient of days, even God himself, Prov. 24.21. Fili mi, time Deum & Regem, My son, fear thou God and the King, and meddle not with them who are given to change; for their calamity shall rise suddenly, and who knows the ruin of them both? Here God seems to stand as a Father, as a Judge; as a Father, his advice is loving, My Son fear thou God and the King, and meddle not with them who are given to change; as a Judge, his sentence is severe, Their calamity shall rise suddenly, and who knows the ruin of them both? As we behave ourselves, we shall find the benefit of his Council, or the penalty of his Sentence, It's added, 
* Cajet▪ vult hanc sententi am esseancipi tem & posse quidem antecedentes sententias claudere & consequentes etiam ordiri.  These things belong to the Wise, to them who either are, or would be accounted Wise; such as are the Fathers of the State, no shame for them to be Solomon's Sons, and to accept this Fatherly Council, which if they do not, though they will be judges themselves, yet God a judge above them, hath past their Sentence.  
Give me leave to reveiw the Words by way of Paraphrase; since they so much reflect upon the Text, by way of Comment; and may (not unfitly) conclude my S●rmon by way of Application; My Son, ●ear thou God and the King; Here a fit place for David's quam bonum & jucundum, Psal. 133.1. how good and joyful a thing it is to see? to see what? why, to see God and the King in conjunction; and we know our Saviour's axiom, quos Deus conjunxit, nemo separet, whom God hath joined let no Man put asunder. He that separates God from the King, separates himself from God. But why fear God and the King? because no Man doth rightly fear the King, unless he also fear God; neither doth any Man truly fear God, unless he also fear the King. Fear the King in a Loyal subjection, not put him into a fear by unlawful Rebellion. Fear God and the King, and meddle not, 
Cum mutatoribus. So Cajet vi, Salazar exposit. en Prov. Solomon.  meddle not with whom? cum detractoribus, with them, who are given to Detraction, so the Vulgar, cum variis, with them that are given to change, so Junius and our English; cum seditiosis, with them who are given to sedition, so others. The Word and the Sense will bear all three.  
1. Then, ne commiscearis cum detractoribus, 
1. Ne cum detractoribus.  meddle not with them who are given to Detraction. Detraction is ever the forerunner, and the fomenter of Sedition. Either Moses and Aaron take too much upon them, so Corah and his Company, Numb. 16, 3. Or, there is no Man appointed by the King to do Justice, so Alsolon, 2 Sam. 15.3. Or too heavy a yoke is laid by the King, upon the necks of the People, so they who fell away to Jeroboam, 1 King. 12.4. Therefore, ne cum detractoribus, meddle not with them who are given to detraction.  

2. Ne cum variis.  2. Ne cum variis, meddle not with them who are given to Change. Upon Detraction, is buzzed into the People a desire of Change. Moses and Aaron take too much upon them, and therefore their Power and Authority must be lessened; the King takes no care of Justice, and therefore the Power of justice must be by others communicated; the Yoke is too heavy upon the People's neck's, and therefore, Their liberty must be enlarged. Therefore ne cum variis, meddle not with them who are given to Change.  

3. Ne cum seditiosis.  3. Ne cum Seditiosis, meddle not with them who are given to Sedition. Upon Detraction, men are put upon a desire of Change, and upon that grows Sedition. Corah and his Company then assemble; Absalon with his Complices then make war; the People with their Patriot, then Desert their King, and enter the field against the Lords Anointed. Thus Shimei's railing, ends in Sheba's rising; Detraction ends in Sedition. Defiling of Government, begets Despising; Despising begets Opposing; Opposing begets Removing, and Removing begets Ruin. Therefore in that the Wisman adviseth, with a Ne commiscearis cum detractoribus, meddle not with them who are given to Detraction, he seems as it were, obstare principiis, to stop the beginnings of Rebellion; and if some be carried away with that perversitas fidei, that perverseness of faith, so as to believe and give credit to the Detraction, then his, ne cum variis, stands good, meddle not with them who are given to Change, and if again any be so far misled as to desire a Change, an alteration, or (if you will) a pretended reformation, yet, ne cum Seditiosis, by no means meddle with them who are given to Sedition.  
Ne commiscearis, meddle not, which forbids not only with joab to be general, with Achitophel to be Councillor, with Sheba to be Trumpeter, with Abiather to be Priest, with the City Abel to be harbourer, with the men of Sichem to be Contributers, with the Congregation of Israel to be Approvers; but ne Commiscearis, meddle not, have no part or portion with them; though they tell thee as it is Pro. 1.13.14. We shall find all precious Substance, we shall fill our Houses with spoil, cast in thy Lott amongst us, let us all have one purse; yet, ver. 15. My son (that is, such an one as he would have fear God and the King) walk not thou in the way with them, refrain thy foot from their path; meddle not, that is, rise not up, cord, in the heart, by Consenting; Lingua, with the Tongue, by Encouraging; Manu, with the Hand, by Acting, or Contributing. But why so? why, their calamity shall rise suddenly, etc. here is the malum culpae, and the malum paenae, the malum culpae the evil of Sin employed, and the malum paenae the evil of punishment expressed, for Punishment ever presupposeth Sin, and by the greivousnes of the Punishment, we may conceive the heinousness of the Sin. Their calamity, or their destruction, shall rise suddenly, it shall not come lento, but cito pede, not with a slow but a swift pace, repent consurget, it shall rise suddenly; and sudden mischiefs confound the mind, and fitly, when the mind is set upon confusion. Yea consurget also, it shall not only rise up against them, but consurget, rise up with them, following their Sin as the Shadow doth the Body. Thus their destruction shall rise suddenly, & ruinam eorum quis scit, and who knows the Ruin of them both? both whom? why the Author and the Actor, the Rebel and the Rebell-Maker; the Detractor, and him that gives credit to his wicked Detraction; the innovator, and him that favours his unlawful innovation; The Seditious, and him that meddles with his detestable Sedition; quis scit? who knows? rather quis nescit, who knows not the end of a Traitor, the Ruin of a Rebel? true, as concerning his temporal Ruin; but his eternal Ruin, quis scit, who knows that? his Sufferings are suitable to his Do; there is a quis scit? for his Rebellious Actions, and not unfitly then a quis scit? for his just Sufferings The Precipice of Rebellion is such, that Seldom doth it stop till it come to the Bottom, even hell itself, where I wish it had been long since chained. That (to the Glory and Praise of God, with the Peace and Prosperity of this Kingdom, and to the joy and happiness of our King) we might say with Solomon, in the praise of our Sovereign, as well as of his Subjects; Rex, in quem nemo insurgit; A King, against whom there is no rising up.  
Laus Deo.   

Errata.  
Pag. 10. lin. 21. allows r. allow, p. 11. l. 19 Strigellus, r. Strigellius. p. 12. l. 12. antiquam. r. antequam. p. 14. l. 17. hominum. r. hominem. p. 14. l. 24. propter r. praeter.