MOSES Returned from MIDIAN; OR, God's kindness to a Banished KING; His Office, and His Subjects duty.  
As it was delivered in a SERMON, Preached at Linlithgow, on the day of Thanksgiving for His MAJESTY our Sovereign's Happy Restauration.  
By J. R. M. L. And published By A. G. P. L.  ACTS 7.34. 
I have seen, I have seen the affliction of My People which is in Egypt, and I have heard their groaning and am come down to deliver them: and now, come, I will send thee into Egypt.  
Magistratus est res optima & feracissima multorum bonorum operum.  Bull. Dec 2. Ser. 6. 
Principio, subditorum est, sanctè, reverenter & honorificè, non abjectè & vulgariter, sentire de Principibus suis.  
Exhibeant eis etiam (subditi) foris honorem, cuique regno & patriae consuetum. Idem.  Dec. 2. Ser. 9 
Published by Authority.  
Edinburgh, Printed by Gedeon Lithgow. 1660.   

MOSES returned from MIDIAN: OR, God's kindness to a Banished KING; His Office, and His Subjects duty.  ACTS 7.35. 
This Moses whom they refused, saying, Who made thee a Ruler and a judge? The same did God send to be a Ruler and a Deliverer, by the hands of the Angel which appeared to him in the Bush.  
GOvernment is so necessary for the entertainment of an orderly and comfortable society amongst men, that, next to the Gospel of Jesus Christ, there is no greater blessing can be bestowed by the Lord upon a people then a lawful and righteous Ruler, who will govern for the Lord, ruling in righteousness and judgement. Therefore doth this Protomartyre Steven, while he is recounting the great mercies of God to the Church of the Jews, stay long in rehearsing the Lords sending of Moses to be Ruler, etc. unto them, as the Churches eminent mercy; yea, in all this recapitulation, he mentioneth none of the sins of the Jews, but that of rejecting Moses their Ruler, vers. 27. and 39 and their black sin of Idolatry, which (vers. 40.) followed upon their rejecting of Moses: That we might see, that Rebellion against lawful Authority, is as avoidable the forerunner of rejecting God, as honour to the King, is, by the Apostle, (1 Peter 2.17.) immediately subjoined to the fear of God.  
My Text seemeth to quadrat well with what is the occasion of this joyful Day: which will the better appear, by holding out the several parts and purposes therein contained. They are three: The first, is the sinful and rebellious carriage of the people to a Ruler sent them of God, They refused, etc. Secondly, What the righteous Lord, out of compassion to His people, did for this oppressed and refused Ruler or King (so the Spirit of God calls him, Deut. 33.5.) God sent him, etc. Thirdly, You have a threefold office, to the administration whereof, he is sent and commissioned of the Lord, viz. Ruler, Judge and Deliverer: Under which also relatively, the duty of people is determined and set within its limits. There is also a fourth thing in the words, viz. the hand by the which Moses is sent to that office: which, because time will not allow us to speak of, is purposely forborn in the Division.  
For the first, The people's sinful and rebellious carriage, in these words, They refused, or denied, as the word is most ordinarily translated; yea, the word is sometimes used for a refusal or a denial with disdain and undervaluing, as Acts 3.13. which also accompanied therefusall in the words, as is clear from the disdainful saying attending it at the back in these words, Who made thee, & e? such an answer as we use to give to busy meddlers in matters not belonging to them: And, vers. 39 it's said, They thrust him away, and would not obey him.  
The second purpose in the text, is, what the King of Kings did for this refused and thrust away Depute of His, concerning which, the text holdeth cut. First, What the Lord did in the time of his exile; even kept fellowship with him, through Jesus Christ the Angel that dwelled in the Bush, comforting and directing him in a wonderful manner, that he might know he was not rejected of God, though refused by men. Secondly, That God sent him, after his long so journing, as it were renewing his Commission, and making him successful with a mighty hand, in this last essay, so that without violence the people are conquered to a submission unto him.  
The third purpose in the text, (as I have said) is the parts of that office, to the exercise whereof he is sent, viz. Ruler, Judge. and Deliverer: under which I conceive is comprehended all that a Sovereign can or aught to claim, and no more than should be granted to him, since these three are expressly in his Commission from God, whose the Kingdom is; to the exercise whereof, Moses was brought by the hand of Jesus Christ, the King of His Church, upon whose shoulders the Government lieth: So that the conceding these things to the Ruler so sent, can be no Damage, but rather advantage, to the Church of Christ. But what each of these comprehendeth of the Ruler's power, shall be showed afterward.  
Now it followeth that we proceed to the Doctrines: and in the entry I would warn you, that this text, being so full of weighty matter, it will not be possible, in the short time allowed us, to press forth the whole substance thereof; nor must that requisite acuracie, in such points, be expected from me. Therefore many Doctrines I must pass altogether: and such as shall be named, must be discharged with greater brevity than perhaps the matter would require. But, to proceed, I make the first Doctrine to be,  
That Government, is, in itself, a thing so evidently necessary and useful, that even the opposers of lawful Governors, will not speak against Government. This is grounded upon these words, This Moses, whom they refused. Where it's only the person which they question; and afterwards, Who made thee, & c? Wherein they challenge nothing but his Warrant, Commission, and Authority for exercising of that Office. See also vers. 27. It will be supperfluous labour to prove the truth of this Doctrine, The necessity and usefulness of Government being clear from Hab. 1.14. Where, to be without a Ruler, is to be as the Fishes of the sea and the creeping things, the weaker whereof, are destroyed by the greater and mightier; as also from that Judg. 17. 6. Where it's said, that in the days wherein there was no King in Israel, every man did that which was right in his own eyes: Which is also repeated, chap. 18. verse 1. and 19.1. and chap. 21. vers. 25. In which places, it is also observable, that there is mention made of the wrong which the Levites (the Churchmen) sustained, that thereby we might see how useful, even to the Church, a right constitution of Civil Government is. Without this the Church wants the benefit of that promise, (Isa. 49.23.) that Kings should be nursing fathers; yea, (Hos. 3.4.) to be without a King, and to be without a Sacrifice do go together. The Church may be persecuted by wicked Rulers, but ordinarily is not taken away, and wholly rooted out, but by the rooting out of the established Government of that Nation wherein the Church is. And have we not seen how the Church was wronged among us by the boundless toleration of error, the Government and Judicatories thereof encroached upon by Acts and Ordinances, taking the power of Plantations out of the hands of established Judicatories, and putting the same in the hands of others not concerned, and several such other practices, as might be instanced, ever since the violence was done to the settled Civil Government of these Kingdoms? from these things we may see how useful civil Government is, not only for the State, but for the Church also. Therefore, as we ought to bewail the sad sufferings of our King, and seriously mourn before the Lord for these sins, that provocked his Holiness to make our Israel be so many days without a King; So it is our duty, to praise and magnify the Lord, who hath graciously returned to us our ancient and known Government, and our own King, to exercise the same: whereby we have a full accomplishment of that promise, Isa. 1.26. I will restore thy Judges as at the first, and thy Counselors as at the beginning.  
The second Doct. is, That even a righteous and good King, may be thrust away, and refused by these over whom he is sent of God to Govern. This so clearly ariseth from what is in the text, that we need not stand to clear the ground. See also vers. 27. and 39 The same was David's case, 2 Sam. 2. and 5. chap. And for the prosecution of this point, I judge it not unfit to take a short view of these few things, which concurred in the thrusting of Moses away: As first, Who the person was, that refused and thrust him away; and he is described, ver. 27. to be one, that did the other wrong, that is, a violent and wicked oppressor of his brethren. Secondly, What it was that moved this oppressor to thrust Moses away; even fear of punishment: he had done evil, and feared the Judge, Thinks thou to kill me? He desired, in effect, to be Judge himself, and could not endure any above him to control his dealing with the weaker: and therefore, would not so much as suffer Moses to be an amicable adviser, ver. 26. much less to be Judge, ver. 27. Thirdly, The means whereby this rebellion is carried on: and they are three. 1. The calling in question and contemning of his Authority and warrantableness of his undertaking, Who made thee a Ruler, & c? 2. Reproaches of him as a bloody man, that would kill all he ruled over, though he had no other ground, but his own prejudged opinion, misrepresenting Moses for one act of Justice, in killing the Egyptian: Wherein, though he speak the truth materially; yet it was malo animo, to bring Moses in hazard. 3. The third mean, whereby this rebellion was carried on to its height, was violence, he thrust him away, ver. 27. And where the Authority of a Ruler gins to be contemned, there (if it be in the contemners power) thrusting away cometh in the close: The fourth thing considerable in the thrusting of Moses away, is the grounds upon which this refusing and rebellion is builded: and we find no real ground of provocation from Moses, his worst word we find (ver. 26.) to be, Sirs, ye are Brethren, why do ye wrong one to another? Innocence in a King, will not restrain rebellious Subjects. Fifthly, Consider what are the sad effects of a rebellion, (coming to its height) even upon the Subjects, to wit, oppression of the weaker by the stronger. See Isa. 3.2, 3, 4, 5. And lastly, That rebellion, once coming the length of thrusting away, God must, in a more than ordinary way, interpose for the reintroducing of the expulsed Ruler.  
I shall say no more for the application of this point, But that the sin of these who had hand in the horrid murder of our late Sovereign, or the expulsion of our present, is more inexcusable than that of this oppressing Israelite, who thirst Moses away, because their just tittle to the Government, was more evident to them then Moses tittle at that time was to the Jews. And therefore we ought earnestly to supplicat the throne of grace, that these sins may no more be laid to the charge of these Lands; and that the divisions of the people, may be solidly healed: for it is marked, as the first rise of the occasion of this rebellion against Moses, that the people strove, v. 26.  
We might gather our third Doct. by comparing this vers. wherein their refusal of Moses is spoken of, with vers. 30. Where his forty years sojourning, in a exiled condition, is mentioned, to be, That sinful opposition and thrusting away of a righteous Ruler, may have success for along time; but the success of the oppressor, is the servitude of the subjects. I will not stand on this Doct. It is too sad a Theme to insist upon. Only this, Although we have reason to lament, that by the success of oppressors our King hath been so long kept away from us; yet, we have also reason to bless God, that it hath not been for full forty years; and to praise Him from our souls, who hath said concerning us as he said concerning the Jews, vers. 34. I have seen, I have seen the affliction of my people, I have heard their groaning, and am come down to deliver them: and now, come, I will send thee into Egypt.  
The fourth Doct. arising clearly from the words, is, That though a righteous Ruler be thirst away, and long kept away from his just right; Yet the Lord can, in his time, send him back to the exercise of that Government he had right to. So dealt the Lord with David, both after Sheba's rebellion and Absoloms; And so hath the Lord done to our King; and it will not be amiss here to consider a little some things, wherein the sufferings and the return of our King, is parallel to the sufferings and the return of Moses.  
And first, their sufferings, after their expulsion, are parallel: First, In that both their rights was unquestionable before God and man, though they wanted the exercise. Secondly, both driven to exile, and put to great pinches under it. Thirdly, made to sojourn among people of another Religion. Fourthly, Yet both remained constant in the Truth, (the great glory of their sufferings,) notwithstanding of their strong temptations. Fifthly, Both found more relief of strangers then of friends. Sixthly, Both waited patiently until God's time of outgate came.  
There are also some things, wherein the manner of their returning is parallel, as, First, God's hand was eminently seen in both. Secondly, their return was without blood, or War. Thirdly, Both were unexpected. Fourthly, both were, when the affliction of their people was at a great height.  
Let us then bless and praise the mighty Lord, whose right hand hath done marvellously. This day is set a part for this end: O let praise be rendered, and our vows which were made, when our harps did hang on the Willows, be this day paid in the sight of all the people; the Lords doing in this, is not after the manner of man. Look to what he hath done in restoring the breath of three languishing Kingdoms; look how mercifully he hath done it, and how unworthy we were, that our Posterity, much less ourselves should have seen it, and all cries aloud, that it is our duty ever to praise Him, and not to let this so great a benefit slip out of our mind. Yea, with our praise, let us join prayer, that God may make our King, who hath been in so many things like to Moses in his sufferings and return, like to him also in the sequel of his Reign, both for gracious and royal enduments, and beyond him for length of days; Yea, let us pray, God would make him according to his own heart: And we may have the greater encouragement in this, from what the Lord hath done for Him, and made appear in Him; As also, that most ordinarily, the best Kings, registrat in Scripture, were such as the Lord trained in the school of affliction, as may be seen in Moses, David, Jehoash, and many others mentioned, both in Sacred and Profane History.  
The fifth and last Doct. that I shall name, is this, That whom God sends to the government of a people, he also giveth them commission for the Dignities, Authority, and power belonging to their place: for, saith the text, He sent Moses to be Ruler and Deliverer; Not to be one of the Rulers and Deliverers, which would take in others to a parity with him, but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And although that this same God, that sent him, doth limit him and all Sovereigns, Deut. 17.14. Yet, he takes nothing from them essential to Sovereignty. So when he sends Apostles, Ministers, etc. all belonging to their office is allowed them, and ought not to be encroached upon; for, we can no more expect the full and free exercise of any office from one who is restrained therein, than a free flight from the pinioned bird; take away the least lithe that God hath framed Sovereignty with, and the Sovereign is pinioned. But for the more orderly and full explication of this Doctrine, there are these four things to be a little opened up. First, Something concerning a Monarch's Commission, or the fountain whence he derives his Authority. Secondly, Somewhat of his Prerogative and eminent Power. Thirdly, Somewhat of his office, and the duty he is bound before God to perform in the behalf of his people. Fourthly, Somewhat of the people's duty, which relatively they are bound to perform to him.  
As to the first of these, to wit, the Sovereign's Commission, we see it is from God, God sent him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word used in the Mission of the Apostles. Whence we infer: First. That a lawful Sovereign, hes his Authority immediately from God (Rom. 13.1.) and not from the people, who, being of God appointed to be subject to Rule, and ruled, can have no power of ruling in themselves, there being as clear distinction betwixt the Ruled and Ruler, as is betwixt the relatum and correlatum of any other relation: wherefore there are some Kings, who take their sword from off an Altar, in token of their receiving their power immediately from God; so that the assertion, which alloweth to people a Majestas realis, seemeth to be groundless, and dishonourable to God the only Original and Fountain of Sovereignty; As also because it takes away the distinction betwixt Governor and Governed. Secondly, I infer as following on the former, that a Sovereign, having his Commission from God, as is said, (though God will call him to an account) yet he is countable to none else for his administration but to God only: Not only because he hath no Pares to be his Judge; But, because no Commissioner is answerable to any Authority, but that which did  him with the Commission, and that is (upon this subject) God who hath said, By me King's reign, Prov. 8.15, 16. Thirdly, I infer, that Soveraigus may expect God's presence and assistance in the work of their office, if they look to and depend upon him from whom they have their Commission. Fourthly, I infer, that the opposing and resisting of them, is to resist the Authority of God from whom they have their Commission.  
But secondly, The words hold out something of his Prerogative and eminent Authority, as necessarily annexed to his Office and place, to the which his Commission bears him, in these words, God sent him to be Ruler and Deliverer. Where it is observable, that what Steven calleth a Ruler, is in Exod. 2.14. called a Prince: to show, that all the prerogatives of Ruling, do appertain to a Prince. There are two words used in the Commission, to wit, Ruler, and Deliverer, as said is, under which the Sovereign's power, both in Peace and War, in Civil and Military affairs, is comprehended; as also, somewhat of that power, which is distinguished in potestas Legibus astricta, & Legibus soluta: And under the first of these, viz. Ruler, is comprysed the power of Judging, which is mentioned in the beginning of the vers. and adjoined to Ruling, even by the rebel himself; Nor can it be denied (I suppose) to appertain to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Yea, ordinarily Ruling, and Delivering, are more controverted then Judging. But, to proceed, by the first, Ruler, there are these particulars of his Prerogative held forth unto us. First, That he is Chief, Principal and Sovereign: therefore, even in contradistinction to all the people, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which holds out a priority and preeminency in the person, beside what it speaks of his office. Secondly, That all authoritative Acts, within his Kingdoms, be in his name. Thirdly, That all Rule and Power in inferior Officers, or Governors, be derived from him: Therefore the word signifies not only Authority; but a primary and fountain Authority. Fourthly, That he have the power of making the universal Laws of the Kingdom; for, these being the Rule both for inferior Judges and the judged, it is requisite, that the Ruler have a special and Sovereign hand in making thereof, the Legislative power being naturally annexed to Sovereignty. Fifthly, That since all power in inferior Judges, is derived from him, their sentence cannot be the last, but may be appealed from. Therefore the last appeal to any on earth is to the Sovereign, whose sentence is final and cannot be appealed from, but to God. Under these as the principal, are comprehended the power of dispensing with penal Laws by Pardons, and with positive statutes about duty by Licences; Yea, in some cases, to alter and abrogat some Laws, although ordinarily, and without weighty causes these things are not to be done. Together with many other Jura majestatis reduceable to these and depending on the Sovereignty, as particularly, the making an universally obliging interpretation of the Law, and the power of the execution of the Law, without which, Sovereignty and Laws were but a mock-authority: These two last, properly appertain to the tittle of the Judge.  
There is moreover somewhat further of the Sovereign's prerogative, hold forth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Redeemer, Saviour, as well as Deliverer; And this is his power in Military matters: which may be divided in these three: First, His power to declare enemies to the State, the Deliverer being most obliged and concerned, by virtue of his office, to know, and consequently to judge and declare who are enemies. Secondly, His power of making Peace and War: For, he that may not command his Subjects to be in friendship, or to fight, doth but carry the empty tittle of Deliverer, and in vain expects obedience in Civils. Thirdly, His power of the Arms, Forces, and Strengths of his Kingdoms, both by Sea and Land, it being due to him for his and the Kingdom's security. As also because the governing of these things, is a principal part of Government, experience having sadly taught, that the power of Armies, not being subordinat to the Sovereign, usurps a superiority over him and the Kingdoms both; Yea, doth not reason teach, that a Deliverer should not be without a sword, nor have his sword so locked in the sheath, that he cannot draw it till he call for the key from these who perhaps may refuse it, and at length lose it themselves? take the sword from the Deliverer, and quickly the Sceptre shall be wrung from the Ruler.  
But I haste to the third thing which I proposed, viz. to hold out somewhat concerning the Sovereign's Office and Duty, which by virtue of this Commission Moses was, and all Sovereigns are obliged to perform towards the people over whom God hath granted them to Rule: And this their Office may be summed up in this one, that he Rule for God, being faithful to Him by whom King's reign, and careful of his people's welfare. But we shall branch it out in these four: First, that he be careful of the welfare of the Church, the preciousest interest that the King of Kings hath upon earth: This is a great part of his Ruling: therefore in Isa. 1. after that the restoring of Judges as at the first, and counsellors as at the beginning, is promised, v. 26. It is immediately subjoined, v. 27. Zion shall be redeemed. And this is that which is promised, Isa. 49.23. and Kings shall be thy nursing fathers. Under which these three are comprehended. First, That he have a singular care that the purity of Doctrine be kept up, established and maintained; error and heresy, with the promoters thereof, discountenanced and punished, (not tolerated, which were unsuitable for the Defender of the Faith) according to the example of good Josiah, 2 Chr. 34. throughout. Secondly, That the precious Ordinances of the Church, the Worship and Government thereof, be established and defended by Law, according to the example of Jehoshaphat, 2 Chron. 19.8.11. As also that the unity and concord of the Officers and Members thereof be tenderly kept up; and Rents or Schisms solidly cemented. Thirdly, that the Liberties, Patrimony, and Maintenance of the Church be not encroached upon; But that faithful, learned and painful Pastors be encouraged, 2 Chron. 31.4. and their hands strengthened by seconding the Censures of the Church by his Authority, and the concurrence of his inferior Magistrates: All which are incumbent to him as a Ruler for God and a Deliverer from spiritual evils.  
The second branch of the Sovereign's duty and office, is in reference to moral transgressions, against which, Laws and Statutes ought to be made agreeable to the word of God; and these Laws would be impartially put in execution, without respect of persons. Therefore, Isa. 1.26. when Judges are restored as at the first, etc. Then righteousness and faithfulness spread in Burgh and Landwart. And v. 28. the punishment of the transgressors, of the sinners and of them that forsake the Lord, is made mention of. This is no small part of the righteousness whereby the throne is established.  
The third branch of his Office, is in reference to the Administration of Justice betwixt subject and subject: For which, not only wholesome and just Laws would be made for the good of the whole (and not for the advantage of some to the prejudice of many;) But able faithful and conscientious men would be substitute, who, according to the just Laws, may impartially do justice to all. 
2 Chron. 19 5.  This is his great duty as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a righter of the wronged, without which men would be but as the fishes of the sea.  
The fourth and last branch of the Sovereign's duty and office towards his subjects, is in reference to their safety both by sea and land, and their prosperity in their estates and callings: in order whereunto, he is called a Deliverer, watchfully to foresee, and seasonably prevent whatsoever may bring hazard and danger to them; or if they cannot be prevented, that then the subjects be as timely, tenderly and carefully delivered therefrom as is possible. Thus Moses delivered Israel from their bondage.  
There remaineth only the last thing to bespoken to, to wit, the duty which the subjects are bound reciprocally to return to their Sovereign: And questionless, the great weight of duty that lies upon a faithful Sovereign, calls for the loyal performance of all good Offices from the subjects to him. The Apostle, (1 Pet. 2.17.) summeth up all in one word, Honour the King: which may be branched forth in a fourfold duty, employed in the tittles given in the text, viz. 1. Reverence, 2. Obedience, 3. Fidelity, 4. Aid.  
I say, our first duty is Reverence: and that, First, of the mind, Eccles. 10.20. Curse not the King, no not in thy thought, or conscience, as on the margin. They are called gods, and we ought as saith Bern. Sentire sublimiter, have an high estimation of them. Secondly, Reverence in words, Exod. 22.28. Thou shalt not revile the gods, nor curse the Ruler of thy people: Which, (Acts. 23.5.) is translated, Thou shalt not speak evil of, etc. to speak evil of them is to curse them: And (Titus 3.2.) immediately after the precept for subjection to Magistrates, there is a prohibition, Speak evil of no man: and as we ought to forbear every appearance of evil in other things; so especially in this, the Authority of a Sovereign being very tender. Therefore, the Apostle Paul, in the forecited place of the Acts, maketh apology for calling the high Priest whited wall, although unjustly he had commanded him to be smitten: And Calvin on the place, saith in effect, that civil Authority is not to be shaken off though the Ruler were wicked. I find none in Scripture cursers of a King, but Shimei, and these Isa. 8.21. Where cursing of the King and of God are joined together, They shall fret themselves, and curse their King and their God. Yea, by the Apostle we are commanded to pray for them; and at that time when he wrote, a wicked Nero reigned: The third kind of Reverence, is with the body, using a suitable gesture to regal Authority as the Woman of Tekoah, 2 Sam, 14.4: And Ahimaaz 2 Sam. 18.28. So did all the people, 1 Chron. 29.20. I might multiply other citations, but it is superfluous, exhibeant eis etiam foris honorem cuique regne & pairia consuetum, saith Bullin: dec: 2. ser: 9 speaking of the duty of subjects to their Sovereign.  
The second duty that we owe them, is Obedience, 1 Pet. 2.13.14. Titus 3.1. Such Obedience it ought to be as excludeth resistance to him, Rom. 13.2. As is willing, cheerful and for conscience sake, Rom. 13.5. For, their Authority is an Ordinance of God, and they are the Ministers of God; Yea, this Obedience is due from all persons, Rom. 13.1. Let every soul be subject, etc. even Churchmen as well as Laiks: for saith Bern. in one of his Epistles, writing to an Archbishop, Quis vos excepit ex universitate? It is true, that Kings have no power to exercise Ministerial acts themselves; Yet they have power to put Ministers to do that which they cannot do themselves, and to punish them, when, after orderly trial, they are found guilty of Maladministration: So David, Solomon, Jehoshaphat, Hezekiah, Josiah, etc. governed the Priests, even as Priests, and the Levits as Levits: But, we say not, that Kings can punish Church-officers by any Ecclesiastic censure; they can no more depose than they can ordain: The power of neither of the keys was given to Kings as Kings. Neither is this Obedience that we press as due from all persons, due in all things from any person: For, if Kings command what God forbids, Then the Apostles rule must stand, Acts. 5.29. Obey Gedrather then man. So did the Egyptian Midwives; So did the three children with approbation from God.  
The third duty we owe, is Fidelity: the breach whereof, is above disobedience; Fidelity to his person, Fidelity to his Authority: if any of these be plotted against, or injured, there is laesa Majestas. This made David say of Saul, God forbidden I should touch the Lords anointed: Not a lap of his garment can be touched, but the tender heart is smitten. And in Scripture, we find nothing taught for losing subjects from their fidelity and aleadgeance. But on the contrary, the saints are recorded to have remained loyal, even to wicked Kings and Emperors.  
The last duty is Aid: and that, First, by saithful counsel and advice, when called for; and discovery of his secret enemies and their plots. Secondly, by our estates, cheerfully paying out thereof tribute and custom, Rom. 13.7. Christ himself paid pole-money, Match. 17.27. And, Thirdly, by our persons: We ought to assist our Sovereign both against country Rebels and out-land Enemies, whensoever it is called for by him, who hath it in his Commission to be Deliverer:  
I have been the longer upon these things, because no small part of the day's work is to teach you to give to God what is God's due, even all Honour, Praise, Power and Dominion, being King of kings and the only Potentate, who hath made this day, that we may rejoice therein: And to give to our Caesar what is his due, even Reverence, Obedience, Fidelity, and Aid: which is a debt upon us by God's ordinance, and aught to be paid for conscience sake. I shall shut up all with repeating the Apostle Peter his exhortation, Fear God, and honour the King. These two are chained together by the Holy Ghost: Who do the first, will not neglect the last; and such as are much taken up with the last, would not neglect the first: Go therefore, and through the rest of this day, express your joy and thankfulness, as the people did, 1 Chron. 29.22. When Solomon was made King the second time, they did eat and drink (but it was before the Lord) on that day, with great gladness. Beware of any excess, Sin is no way to praise God, or please our good King who hath declared against it; Do, as, 1 Kings 8.66. Pray for a blessing to the King, and go to your tents joyful and glad of heart for all the goodness that the Lord hath done for CHARLES our King, and Scotland, England and Ireland His people. And thus, as we bless God for him; So we pray for all blessings on him from the King immortal, invisible and full of Glory, to whom be praise for now and ever, Amen.  
FINIS.