dieu ET MON DROIT   
God save the King, the royal Progeny, and the Gentry and Commons of England.   

THE ROYAL PREROGATVE; OR, SUBJECTION TO KINGS: AND THE Necessity of Passive Obedience in the SUBJECT.  
●roved and pressed, as an excellent Duty to be performed by all good Christians; or any that would be accounted so; Contrary to the Schismatical and Rebellious Tenets of some in these times.  
●eing also a Divine and Excellent Preservative against Famine, Sword, and Pestilence, Jer. 27.8.  
In a Sermon.  
By ALLEN RAYNER Minister of the Gospel.  
London, Printed for the Author, MDCLXVI.   

TO THE READER.  
Beloved Christians,  
THe chief cause of Old Mr. Reyners setting forth this Sermon in Defence of Kingly Government, is, because that there are so many enemies to King and Church, the which will not aclowledge our Gracious Kings Majesty hath the same Authority in Causes Ecclesiastical, that the Kings had amongst the Jews or Christian Emperours in the Primitive Church; although God the Father gave the power of Monarchy to Kings which knew not God, Isa. 45. Jer. 27.6. and God the Son confirms it by his own humility, in his own obedience, Mat. 17.26.27. and 22.21. and God the Holy Ghost threateneth damnation to all that shall resist them, Rom. 13.2. But in all ages there hath been Sons of Belial, that would resist the Almighty himself, Mal. 3.14. and so in all ages there hath been Rebels against his Deputies, that he hath set to rule over his people; and although, through their wickedness and disobedience, they have grievously rebelled against their heads yet they have all come to ruin: for it is clear, that the Head Governor of Gods people, in all him is in the stead of God, Exod. 4.16. and what is done against them, is done against God himself: and the Obedience or Presents which are offered unto King or Church, is as offered to God himself; Act. 12.5. Phil. 4.3.  
And therefore, if ever we expect for to obtain mercy from the Lord, or to have his judgments taken away thereby, either of Sword Famine, or Pestilence; it must be by our prayers and presents, the which must be presented unto them, that they may pray to God for to heal their people; and this hath been the practise of all the Saints( the which they have used) that hath gone to heaven before us, as all these Scriptures can testify, Exod. 8.12, 13. Numb. 21.6, 7. Josh. 10.12, 13. judge. 4.14, 15. and 7.15, 16. 1 Sam. 3.19, 20. 2 Sam. 15.30, 31. and the Lords anger was kindled against Israel, not so much for Davids sin, but for the peoples running into Rebellion after Absolom and Sheba; as may be seen, 2 Sam. 20.1, 2. and so on; and the Plague was stayed when it came to Judah and Jerusalem, because they were Loyal to their King, 2 Sam. 24.16. And the Lord was so angry with the sin of rebellion, that he would have destroyed all Israel in a moment, Num. 16.45. had not Moses and Aron prayed; for the Divine Sentence is in the lips of a King, Prov. 10.16. and the Priests lip●s preserve knowledge, Mal. 1.7. And King David prayed, and the Plague was stayed at the prayer of the King, 2 Sam. 24.1, to 25. Numb. 16.47, 48. 2 Chron. 12, to 20. Ezra 6.10, 11. and 7.10. Nehem. 2.4. and 8. Esth. 4.15, 16, 17. Job 42.1, to the end; Psa, 47.3. Prov. 2●. 11. 1 Sam. 10.26 27. Isa. 1.1, to 30 There is not any place in the Old and New Testament, where the godly people have not offered supplications and prayers, and intercessions, and giving of thanks for all men, for Kings and all men in Authority, 1 Tim. 2.1, 2▪  
There be many that are enemies to Kin● and Church government, that will take upon themselves those places of Scripture, how Moses desired that all the Lords people were Prophets, Num. 11.29. but they must understand Moses spake there of meek spirited men as himself was, the meekest man in all the earth, Numb. 12.3. For Eldab and Medab, the spirit of Moses restend on them; for their names were written among the seventy men of the Elders of the people, N●m. 11.16. So the Lord God came down and took of Moses meek spirit, and it restend on them, and they Prophesied, and did not cease, verse 27. and Eldab and Medab stayed in the Camp to keep the people in obedience to the Government by Moses and Aaron, the which there was great need of, for the people were always ready to follow some son of Belial in Rebellion; for if they had taught Sedition, as Nadab and Abihu did, they had been devoured with fire from heaven, as they and konrah and all his company, Lev. 10.1, 2. Num. 16.35. but Eldab and Medab were such meek spirits, as St. Peter and Saint John, which taught the people the fear of God, and to honour the King, and to love the Brother-hood, 1 Pet. 2.17. the which stayed in the Camp, and converted three thousand souls one day, Acts 2.40. and four or five thousand at other days; the which could not be done at one time, nor at one place; for they were scattered, and went every where preaching the Word, Act. 8.4, 5. and where they saw great multitudes of people together, according to the will and mind of our blessed Saviour Jesus Christ, Mat. 13.2. they stood up and Preached to the people passive obedience to Magistrates, Rom. 13.1. and such meek and quiet spirits, which is in the sight of God of a great price, 1 Pet. 3.4. and the Prophets and Ministers of God must Preach with the spirit of meekness, before many people, Jer. 1.7, 8. Rev. 10.11. And for to confirm by Scripture, that the Lord God hath raised up Kingly Power, in their seed for ever, upon their Thrones to all Generations, Psa. 89.3.4. and Jesus Christ hath left as an example of all means possible not to offend, nor to keep any thing that the earth, or the sea will yield us, to present unto them, Mat. 22.21. and 17.26, 27. For Christ Jesus will be always with them unto the end of the world, Amen, Mat. 28.20. And this is the Doctrine which Reyner hath taught the people in all public places, and in streets, fields, marketplaces,& churches, when admittance might be had, all the time of Cromwels government; and even the next Sunday after that Fminent Martyr, Reverend Dr. Hewet was beheaded; then did old Rayner preach a Loyal Sermon in St. Pauls Church yard, in the honour of Martyrdom, for Kingly Government; for which he was haled before the Lord Mayor of London, by the Marshal and his Men, as soon as he had done, between one and two of the clock at noon, that Holy day, as many that saw and heard him can testify; and afterwards in all public places within threescore miles and above, as he hath many Ministers hands to testify: And was much encouraged by that Reverend and Pious Divine Dr. Wild, which is since a Reverend Bishop in Ireland; and by the most Reverend Dr. Gunning, who with many more, the which were valiant Champions for his Royal Majesty, and the Church of England; And since his Royal Majesties happy return, he continues in the same way of Preaching of Loyalty, although not in the streets, as before, because there is offence taken at it: though there is as much need as ever was in the time of Nehemiah, for to have Pulpits of wood for to stand in to preach, to teach the people to understand the law, Neh. 8.3, to 9. And besides, it was his Royal Majesties express command in Octob. 1660. that Orthodox Ministers should be sent into all reverend Bishops dioceses, for to Preach obedience to Monarchy: As also it was the example of all Ancient Kings in all ages, as the Holy Writ, and this Sermon doth testify; and above all, Christ Jesus, the King of Kings did the like. For if there were sent forth into all Bishops dioceses but twenty meek spirited ministers, it would do his Royal Majesty much service, and the Church of England, in going into full Congregations, with a Licence for to Preach obedience to Kingly Government as ten thousand men in Arms can do. Not that his Royal Majesty should be without an Army of Horse and Foot, for it is for his Honour, in the defence of him and his Kingdoms, by the example of wise K. Solomon, who had forty thousand Horses, and twelve thousand Chariots together, with a abundance of Riches, as 2 Chron. 9. 1 Kings 4. The which, and the like abundance of blessings, God grant unto our gracious King charles the Second, the Lords Anointed, and his Royal Queen, together with the Illustrious Prince James, Duke of York, and all the Royal Family, and the Church of England▪ Amen; And all Officers, and Seamen, and Souldiers, under his Royal Majesties Dominions and command▪ and the Duke of York, Lord High Admiral of England, whom the Lord God defend, and give them the victory over all their enemies, Amen, Amen.  
Si Deus pro nobis, quis contra nos? Rom. 8.31.  
Although Old Mr. Reyner hath almost lost his Sight, his Hearing, and his Teeth, yet the Lord God hath in his great mercy given his Holy Word under his Tongue, for to Preach judgement against the great sin of Rebellion, Jer. 1.9. Isa. 1.20. though he be the chief of sinners, 1 Tim. 1.15. and the filth of the world, and the scouring of all things, unto this day, 1 Cor. 4.13.  
Thine in the Lord ALLEN REYNER.   

THE ROYAL PREROGATIVE; OR, Subjection to KINGS.  PSAL. 101.1. 
I will sing of mercy and judgement: unto thee, O Lord, will I sing.  
HOly David, the sweet singer of Israel, who was a Type of Christ, and his kingdom of Christs kingdom; for when he had received the promise of the kingdom, not thinking so much of the great honour that was given him of the Lord, as of the grievous burden that should be laid upon him, he therefore would bind both himself and his posterity( as it were) with a solemn Vow, as before God, as representing the person of God, in the which the Office of the Deity, in the Offices of a King, is with marvellous brevity explained.  
For first of all, Then he bindeth the whole Office of a King into two principal virtues, even to Mercy and judgement: Whereof the one causeth the King rather to be loved, then feared; and that other of judgement, as the holy Scripture declares, is the severity, whereby the obstinate are bridled and kept under the order of Government and obedience to Christ, 2 Cor. 10.5. Who is the King of all Kings, and Lord of all Lords, Rev. 19.16. And sitteth high above all the people, Psal. 99.2. and Psal. 95.3. Holy David making a vow that he will give great care to understand that which is the right way, he being mindful of the words of the Lord, doubled unto Joshuah, Josh. 1.7, 8. The Lord God said unto Joshuah, Only be thou strong and courageous, that thou mayest observe to do according to all the Law, which Moses my servant commanded thee: Turn not from it to the right hand, or to the left, that thou mayest prosper whithersoever thou goest: This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: For then thou shalt make thy way prosperous, and then thou shalt have good success. So that by this right Government of his own Family, he might come to know how to execute the Office of a King, in the great Work of Mercy and judgement.  
Holy David being anointed King over Israel by God, By whom Kings reign, and Princes decree Justice, Prov. 8.15, 16. and after such a manner of bountifulness, as never was heard of, did consecrate this Psa●m of Mercy and judgement; whereunto he doth bind himself before the Lord, to perform them in the Government of his kingdom. Where,  
First, In this Text of holy Scripture, is to be observed these two things, Mercy and judgement.  
First of all then, As he was set over the Kingdom by the Lord God, for to rule and govern for him, 1 Chron. 28.4. so his Office was Mercy and Judgement, as in the context, which is from the first Verse to the end of the Psalm; and his resolution is, how he would behave himself, wisely in a perfect way, with a perfect heart, v. 2  
2. He will set no wicked thing before his eyes, in verse 3.  
3. A froward heart shall depart from him, he will not know a wicked person, v. 4.  
4. Whoso privily stande●eth his neighbour, him he will cut off, and he that hath an high look, and a proud heart, v. 5.  
5. His eyes should be upon the faithful of the Land, that they may dwell with him, v. 6.  
6. He that worketh deceit, shall not dwell in his house, nor he that telleth lies, v. 7.  
7. He would cut off all wicked doers from the City of the Lord, v. 8. for the Lords mercy endureth to all generations, Psal. 100.5.  
Now in this Text we must observe these five circumstances.  
First, How God is the Author of mercy, and the executor of Judgement.  
Secondly, That Kings do hold their Kingdoms immediately from God, and inferior Magistrates are his Ministers of justice, to divide the same as occasion serveth, For the punishment of evil doers, and for the praise of them that do well, 1 Pet. 2.13, 14.  
Thirdly, The offender must be punished in the body, That his spirit may be saved in the day of the Lord Jesus Christ, by judgement, 1 Cor. 5.5.  
Fourthly, That the godly are exhorted unto patience, to arm themselves with the same mind as Christ was; for he hath suffered in the flesh, hath ceased from sin, 1 Pet. 4.1. So, scil. He suffered not as an evil doer, or as a busy-body in other mens matters, 1 Pet. 4.15.  
Fifthly and Lastly, How God hath punished his dearest and best beloved Saints in this world, upon offence given by occasion of sin.  
Of these in order beginning with the first.  
First, How God is the Author of Mercy, and executor of judgement. God is called in the Holy Scripture by the honourable Title Jehovah, God above all. The Supremacy of the Deity, passeth mans utterance. Indeed we can better think then speak of God, yet when we consult with our deepest thoughts, we come far short of apprehending that incomprehensible Majesty. Out of doubt, whosoever shall go about to search into the secrets and essences of the Will of God, Fear and shane shall be his covering, Prov. 25.26, 27. To such curious searchers, who to get themselves a name above their Neighbours, will seem to be Gods Counsellors. I commend the advice of the Wise man, Seek not out things that are too hard for thee, neither search the things rashly, which are too mighty for thee; but what God hath commanded thee, think upon that with fear and reverence, and be not curious in many of his works; for it is not needful for thee to see with thy eyes the things that are secret, Eccles. 3.22, 23. 2 Pet. 3.16. To such curiosity, may be applied all that in Job 36.26. Behold God is great, and we know him not, neither can the number of his years be preached out. For in Counsel he is mighty in works; for thine eyes are upon all the ways of the sons of men, to give every one according to the fruits of his doings, job 34.21. O the depth of the riches both of the wisdom and knowledge of God? How unsearchable are his judgements, and his ways past finding out, Rom. 11.33. Let us use our best diligence, to know what God hath revealed of himself in his Word; For howsoever the secret things belong to the Lord our God, but those things which are revealed belong unto us, and to our Children for ever: so witnesseth the Word of Truth, Deut. 29.29. It is revealed of God the Father, of God the Son, and of God the Holy Ghost, as Saint Austine stiles him ( unus natura trinus in personis) a Trinity in Unity, and Unity in Trinity; That he is a God of all Gods, and Lord of Lords, a God most wonderful, very great, mighty, and terrible; a God that cannot be expressed by word, nor conceived by thought; whom all the Angels in heaven do adore and fear; whom all Dominations and Thrones do adore, at whose presence all Powers do shake. A God in greatness Infinite, in goodness Sovereign, in wisdom Wonderful, in power Almighty, in counsels terrible, in judgements righteous, in cogitations secret, in works holy, in mercies rich, in promise true, always the same, eternal, everlasting, immortal, unchangeable. Thus have ye the Author of Mercy and Judgement.  
Secondly, Kings do hold their kingdoms immediately from God, as you shall more hereafter hear: As for example; For whatsoever were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. When God had drawn out that long and real Map of the World, and all Creatures therein, he made his Son Adam Luke 3.28. And God having made so great a Prince, like himself, he gave him power for to govern all living Creatures, Gen. 2.19, 20. And so from Adam successively to Enoch, the seventh from Adam, Gen. 5.22. judas ver. 14. and from Enoch to Noah, and with Noah did God establish his Covenant, with him and his seed after him, Gen. 9.9. and from Noah to Melchizedek the King of Salem, and Priest of the most High God, Gen. 14.18. Heb. 3.1. and from Melchizedek to Abraham, whom God said Kings of People should he beget, Gen 17.6. Gen. 17.15, 16. and from Abraham to Isaac and Jacob, and he gave the sceptre to Judah; from him it should not depart, nor the Law-giver from between his feet, until Shilo come; unto him shall the gathering of the people be, to be their King, Gen. 49.10, 11. Thus you see that the Lord desires but one King to be supreme Head over his People, Prov. 28.2. and 1 Pet. 2.17. And so from Judah to Joseph, the which for the disobedience of the Patriarks being moved with envy, sold Joseph into Egypt, but God was with him, Acts 7.9. And God made Joseph a Father unto Pharaoh, and a Ruler over all the Land of Egypt under Pharaoh; but Pharaoh was supreme King, Gen. 45.8. And although afterwards the people of God were much afflicted under another King, which knew not Joseph, Acts 7.18. yet they did not rebel against him, a though they were 600000 men in number, and able to overcome Pharaoh and all his kingdom; and had Moses to be their Prince, but fled before them, from one place to another, according to the mind of God, 1 Sam. 24. and mat. 8.20. but God did fight for them, Exod. 12.37. And thus may you see God sent Moses to acquaint Pharaoh with his Name, I am that I am, Exod. 3.14. Moses having declared in what manner the Lord permitted Pharaoh to oppress the Children of Israel more and more, still hardening his heart; he shows the reason of it in these words: That I may multiply my miracles and wonders in the Land of Egypt, that I may lay my hand upon Pharaoh, and bring out my people Israel, mine Armies, by great judgement,& that my power may be known, and that I may declare my Name throughout all the Earth, Exod. 3.9, 10. Exod. 9.16. and Rom. 9.17. And thus you see how God had chosen Moses in his stead, and had given him another spirit, whereby his people might be under one Goveonor, Exod. 4.12. Exod. 7. as appears afterwards, when Moses sat as King in jesurun, Deut. 33.5. For God called Moses unto him out of the midst of the Bush, that himself was in, which burned with fire, and was not consumed, and gave him his Charge of Supremacy, Exod. 3.2, 3, 4, 5, 6, 7. and so on. And after the Lord had governed his people by Judges three hundred years& upwards, when they came unto the Land which the Lord God had gave them, then he commanded them in any wise to set a King over them, Whom the Lord thy God shall choose from among thy brethren, Deut. 17.15. And after the people had chosen Saul for to be their King, the Lord called Samuel to anoint him Captain or Prince over his Inheritance, as he calls it in 1 Sam. 10.1. And because he rejected the Word of the Lord, the Lord rejected him from being King, 1 Sam. 15.23. and after found out a man after his own heart, to whom the Lord gave great prosperity unto his Anointed, and his Seed for evermore, Psal. 18.51. And after the Lord had governed his people by Kings three or four hundred years, in delivering them from one generation to another, that is the greatest we red of, in Jehoshaphats the King of Judah, when that multitude of Ammonites and Meabites came to war against him and the Children of Israel, intending to cast them out of the Lords Inheritance( as the enemies to Monarchy did to our Gracious King here in England) and utterly to destroy them, to the dishonour of the Lord God; then the Lord by delivering them from that sore affliction, gained to himself such honour and glory, that the fear of the Lord God was upon all the Kingdoms of the Earth.  
When the Lord had fought against the enemies of the King and his people the Children of Israel, as in 2 Chron. 20.29. the judgement was upon some, but the fear came upon all the Kingdoms of the earth( saith the Text.) It was but a few mens losses, but it was all mens warning: and yet they were three days gathering the spoil, as you may see in the following verses, 2 Chron. 20.25, 30. Now all these things happened unto them for examples to us, and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10.10, 11, 12. And afterwards, when the Lord brought back again his people out of Captivity, by the hand of Zerubbabel their Prince; when the Church had been among the Heathen, the Lord had done great things for them, Psal. 126.12. So our gracious King and the Church of England may say, when he came back again from his long affliction, and now settled in his Royal Throne, and the Church in their Ancient Order: We may all say, that the Lord hath done great things for us all; for our gracious Kings life from the 10th. year to the 30th. year of his age, hath been a weary Pilgrimage, a Sojourners condition, from one Kingdom to another People, Psal. 105.13. For the battle he was in at Worcester, his Adversaries had the day for a time, but not the Victory; the Place, but not the Person. Gods mercy and our Kings escape, are as Twins of wonder; which makes good the Text, of Mercy and judgement to be joined together. For God hath, as you hear, in all Ages, provided mighty Adversaries against his King and Church, that their humiliation may be the greater in sustaining, and his glory may be the greater in his deliverance; yea, though there be legions of Devils, and every one stronger then many legions, and they more millions then strong, yet our gracious King and Church doth prosper, which makes exceedingly for Gods Mercy as well as judgement.  
Now there be many that would fain wring out of the Kings hand the Sword of Justice; and others are of an error, that they are always as the Jews, Obstinate, stiff-necked, always resisting the holy Ghost, Acts 7.51. The one is against Piety, and the other against Policy; but their error against Policy is most politicly devised by the enemies to Monarchy, there being but these two that any need to fear, Piety and Policy. And if they could keep themselves out of the reach of the Civil Sword, then they might every where securely both vent their errors, and practise their schism: For an heretic doth corrupt the sincerity of faith and doctrine of the holy Apostles, by d●awing men back from faith, Heb. 10.38. And a schismatic, although he sin not against the pure Doctrine of the sincere faith, yet he rashly separateth himself from the Church, he breaking the bands of unity, as the Angels did, that were cast into hell fire, for not being obedient to the order, 2 Pet. 2.4. And konrah and his Company, Num. 16. for not being obedient to Moses and Aaron, the ground clavae asunder, and devoured them all. For schism is Rebellion, and Rebellion is as the sin of Witchcraft; And stubbornness is as iniquity and idolatry, 1 Sam. 15.23. O stand fast in one spirit, with one mind, striving together for the faith of the Gospel: And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but to suffer for his sake, Phil. 1.27, 28, 29. Now the reason why heretics and contentious people do so vehemently contend, that Kingly Power can in no ways consist with Christian perfection of Christianity; although that Power is an Ordinance of God, which the Holy Ghost commands not to resist, upon the pain of damnation, Rom. 13.2. And Gods command should be a sufficient argument; but when he adds a reason too, he answers all objections: but when he threatens punishments, no less then damnation, upon the resistance thereof, he used all means to persuade a necessity of obedience; For let every soul be subject to their King, in things lawful actively, in things unlawful passively. If a good King, a good Power; if an evil King, an evil Power: Therefore he that resists the Power, whether good or evil( for all Power is of God) he resisteth an Ordinance of God; and Ordinances of men are not resisted without ruin; and whosoever resisteth the Ordinance of God, shall receive damnation to themselves. Now compare this place with 1 Cor. 11.29. He that shall eat this Bread, and drink this Cup of the Lord unworthily, eateth and drinketh his own damnation. If then there be a proportion betwixt the sin and the punishment, you may hereby gather the heinousness of disobedience, the punishment whereof is the very same; which, in that he is guilty of the body and blood of Jesus Christ; to the one, for not discerning the Lords Body; and to the other, for not discerning the Lords Anointed. For Kings in all Ages, and in all Generations over Gods people, are and have been Gods Anointed, 1 Sam. 1.10. 1 Sam. 26.9. Isa. 45.4, 5. 2 Kings 10.31, 32. And as God hath Monarchy in Heaven, so will he have Monarchy on Earth; and to that end did he anoint Cyrus King of Persia, over all the kingdoms of the earth, 2 Chron. 36.23. For the holy Apostle shows a reason in Rom. 13.4. For the Magistrate beareth not the Sword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that doth evil: For the Sword is given the Magistrate to root out heresy and 'vice; for if Magistracy do not root out heresy and 'vice, contentions and heresies, 'vice will root out Magistracy: But before I cut off this heresy against the material sword, with the sword of the Spirit, which is the Word of God, Ephes. 6.17. I shall present unto the enemies of Monarchy a glass, wherein they may see their own faces drawn to the life, and that in Saint Peter and Saint Iude, who were both holy Apostles of Christs, and both lived and preached up Kingly Power, and both suffered Martyrdom under Monarchy; and both preached against false Prophets and despisers of Monarchy, that all men may plainly see who were the grandfathers of these heretics, that trouble both King and Church at this day. They walked( saith Saint Peter) after the flesh, in the lust of ●ncleanness, and despise government; and presumptu●us are they, self-willed: yea, they are not afraid to speak evil of dignities; whereas Angels, which are ●reater in power, and might, they dare not bring any ●aising accusation against them before the Lord. But ●hese, as natural brute beasts, made to be taken and lestroyed by judgement, for speaking evil of things ●hey understand not, and they shall utterly perish in ●heir own corruption, 2 Pet. 2.10, 11, 12. and judas 8.9. to the 14. Enoch the seventh from Ada● prophesied of these, saying, Behold, the Lord come● with ten thousands of his Saints, to execute judgement upon them all, verse 14.15. Now belove● Christians, I beseech you to take special notice● these words of these two great Apostles, whi● fall out so pat upon the heretics of our times, ● if the Apostles had particularly aimed at the errors that should come in these our days; as Sai● Paul prophesied of, That in the last days perillo● times shall come; for men shall be lovers of the own selves, covetous, boasters, proud, blasphemous, disobedient to Parents, unthankful, unholy, without nature affection, truce-breakers in forswearing themselv● and false accusers, incontinent, fierce despisers ● those that are good, traitors, heady, high-minde● lovers of pleasare, more then lovers of God, hav● a form of godliness, but denying the power thereo● from such turn away. Ever learning, and never a● to come to the knowledge of the truth. As Jann● and Jambres withstood Moses, so do these resist t● truth, 2 Tim. 3.1, 2, 3, 4, 5, 7, 8. in their resisting King and Church. For the Office ● a King, or any Magistrate sent by him, is ● Office appointed by God for the administrati● of justice, and executing judgement, and preserv●tion of peace both in Church and Kingdom, ● these Scriptures testify, Rom. 13.3, 4.5. 1 Pet. 13.14. Exod. 18.20, 21. Prov. 16.10. And as t● Lord God spake unto Moses, And thou shalt te● this people Ordinances and Laws, Exod. 18.20. A● shalt show them the way wherein they must walk, and and work that they must do. God commands Moses ●r to provide out of all the people able men, ●ch as fear God, and hating covetousness; and ● place none but such over the Land to be Ru●ers of thousands, and Rulers of hundreds, and ●ulers of fifties, and Rulers of tens, and let ●em judge the people at all seasons; but every ●reater matter they should bring to Moses, because he was supreme Judge, and was as King in ●esurun, Deut. 35.3. And this counsel of ●ethro the Priest of Midian, Moses Father-in-law, ●as greatly approved of God, Num. 11.16, 17. ●nd the Lord God said unto Moses, gather unto me ●venty men of the Elders of Israel, whom thou know●t to be Elders of the people, and Officers over them; ●d bring them to the Tabernacle of the Congregati●, that they may stand there with thee; and I will ●me down and talk with thee there; and I will take ● the spirit that is upon thee, and will put it upon them, ●d they shall bear it, not thyself alone. And the greatest matters were to be brought to Moses, as ●ou heard before in Exod. 18.20, 21. Deut. 33.5. ●nd the voice of Wisdom cries aloud, By me ●ings reign and Princes decree justice; by me Prin●s rule, and Nobles, even all the Judges of the Earth, ●rov. 8.15, 16. For to execute justice upon him that ●oth evil, Rom. 13.4. And for the praise of them ●at do well, 1 Pet. 2.14. So you may see by all ●ese Testimonies of holy Scriptures, that the ●ssice of a King may be with a good conscience executed by a Christian; for there is as mu● necessity of the Office of a King or Judge u●der the Gospel, as under the Law. For t● Scriptures out of the New Testament confir● it, that the twelve Apostles called the multitud● of Disciples, and sought out men of honest re● port, and full of the Holy Ghost and wisdom, ● serve and govern the people; and the greate● matters were to be brought to the twelve Apostles, that stayed still at jerusalem, Acts 6.1, 2, ● and in Acts 8.1. And Saint james was Bisho● when Herod the King stretched forth his hand to v● certain of the Church, and he killed Saint James t● Brother of Saint John with the sword, Acts 12.1, ● And he sought for Saint Peter for to slay hi● also, but Saint Peter got out of his hands; the the faithful were fain oft-times for to assemb● themselves into the Fields for to pray& prea● unto the people, Acts 16.13. And Tertullian i● his Apology, Chap. 39. affirmeth, That in th● assembling the Christians together in those day● was to pray for their Emperours, and Kings, an● Magistrates, and their Officers, and Servant● and for all Estates of the world, and to pray fo● their peace, and to preach out of the Divin● Scriptures; and they did feed and nourish th● Faith with their voice, and the Holy Word o● God, and did travail here and there much t● preach the Word, Acts 8.4, 5. and to imprint in● to the hearts of the people the discipline of th● Church, the Creed, and Lords Prayer, and Te● Commandments: And Tertullian saith, We christians have our eyes elevated unto Heaven, ●nd our hands stretched out, because of their ●nocence; and the head uncovered, because we ●are not hear the Word, but with fear and reverence, eccles. 5.1.  
And we are not ashamed, and we do pray al●ays with all our hearts for Emperors, Kings and ●rinces, that God would give them long life, ●nd an assured Empire, and a trusty and sure ●ouse, mighty in battle, a faithful Council, a good ●nd loyal people, a quiet World, and all that Man ●nd the Emperour can desire: And all this and ●uch more did the Christians in the Primitive ●me, both fight for them in battle, and pray to the ●teat God of Heaven and Earth, for the Empe●ours and the Kings of the Earth, as in Mat. 17. ●6. 17. 1 Tim. 2.1, 2, 3. Tit. 3.12. Dan. 9. ●om 3. to 22. Ezra 8.10.11. and yet were ●ey killed for their doctrine and discipline. And and Apostle tells them that despise Governours, that they are enemies of the across of Christ, whose ●od is their belly, and whose glory is their shane, ●at mind earthly things, and will not have their con●ersation in Heaven, from whence we look for the ●ord Iesus Christ, Phil 3.18, 19, 20. Who is the ●pream King of Kings, and Lord of Lords, and sit●th above all people, Psal. 99.2. Rev. 19.16. And ● was the Prayer the Lord Jesus Christ taught ●is Disciples, that as it is in Heaven, it should be ●n Earth, Luke 11.2, 3. That as he was and is Monarch in Heaven, so would he have a Monar● in Earth; or else Christ Jesus would not have se● his greatest Apostle Saint Simon Peter to the S● for to cast an hook, and take up the Fish that fi● cometh up, and find money in his mouth to gi● unto Kings, because he would not give them a● occasion of offence, mat. 17.26.27. And th● is to show that honour, dignity, and power is m holy and just; and holy and religious men ha● in all Ages been invested with honour, dignit● and power of Majesty as well as others: Nam● ly, Melchisedec was both King of Salem, a● Priest of the most High God, Heb. 7.1.2, 3. lest a● should argue and say, he had his Kingdom fro● men, and is said to have his Kingdom from ● eternity, verse 22. And Joseph was a Father un● Pharaoh, and Ruler over all the Land of Egyp● Gen. 41.43. For to teach his Princes wisdom, a● his Senators understanding, Psal. 105.22. And J● was a King in the Land of Uz, Job 1. till th● had stripped him of his glory, and taken his Cro● from his head, Job 19.9. For there was Kings 〈◇〉 Edom, before any Kings in Judah or Israel ma● years, Gen. 36.31. And then Moses and Ioshu● and David and Solomon, and Hezekiah, and Iehos● phat and josiah, after whom the Holy Ghost se● this testimony, Like unto them were no Kings bef● them, that turned to the Lord with all their heart a● all their soul, according to all the Law of Moses; ● after them arose any the like unto them, the like f● to do mercy and justice, 2 Kings 23.25. To ha● mercy on the poor, and judgement on the wicked. ●nd again, it was foretold and promised for a ●gular blessing to the Christian Church in these his, and cannot be repugnant to the rules of the gospel; For the Government and Protection of ●ings, and their supporting and maintaining the gospel, was foretold and promised as a singular ●essing to the Christian Churches in these days, ●sal. 68.29. Kings shall bring presents unto thee; ●d Psal. 72.9, 10, 11. They that dwell in the Wil●rness shall bow before thee, and his enemies shall lick and dust, and the Kings of Tarshish, and of the Isles, ●all bring presents, Psal. 72.9, 10, 11. And Kings ●all be their Nursing Fathers, and their Queens ●eir Nursing Mothers, Isa. 49.23. For to have ●ercy on the poor, that their Throne may be establish● for ever, Prov. 29.14. with mercy and judgement. ●r God hath required of a good Magistrate ten ●incipal virtues: 

First, To be a Father of his People,  
Secondly, Skilful in the Scriptures,  
Thirdly, A Divider of Offices.  
Fourthly, And Encourager of the Fearful.  
Fifthly, A Defender of the Oppressed.  
Sixthly, An Helper of the Needy.  
Seventhly, A Despiser of the Proud.  
Eighthly, A governor of his People.  
Ninthly, An Exalter of the Humble.    
Tenthly, A Punisher of the Offenders with ●gment, that their spirit may be saved in the day 〈◇〉 the Lord Iesus Christ, 1 Cor. 5.5. As holy job saith, The Magistrate is Eyes to the Blind, Feet to the Lame, Father to the Poor, and Watchman to his whole Commonwealth, Job 29.15. and a blessing to all his people. For in Judah the hand of God was to give the people one heart, to do the Kings Commandment, and the Commandment of the Princes, by the Word of the Lord, 2 Chron. 30.12. For the which the King prayed for his people when they were afflicted by judgement, and said, The Lord pardon every one, 2 Sam. 24.25. and the Lords mercy healed the people at the prayer of the King, 2 Chron. 30.18, 19, 20. And Scriptures teacheth, That a Divine Sentence is in the mouth of the King, and his lips shall not transgress in judgement, Prov. ●6. 19. Therefore it is that no godly person dares say to Kings, You are wicked; nor to ungodly Princes, you are ungodly, Job 34.18. For although the Lord suffered his Anointed( King Charles of Blessed Memory) to fall by judgement under the hands of his Enemies; yet the Lords mercy hath saved his Son to sit on the Royal Throne of his Royal Father, as he did holy King David, his Anointed, from the hurtful and crue● sword, Psal. 144.10. For although God himself be the King of Kings, yet is nabuchadnezzar by the Spirit of God styled a King of Kings; so the God of Heaven had given him a kingdom, power, and strength, and glory, Dan. 2.37. And the Lord God saith, They that serve not th● King, and they that will not put their Necks under his Yoke, them I will penish with the Sword, Famine, and the Pestilence, till I have consumed them; and therefore harken not to your Diviners, and Prophets, that say unto you, you shall not serve the King; for they prophesy a lie unto you: But that Nation that shall serve the King, and bring their Necks under his Yoke, those will I let remain in their own Land, saith the Lord God, and they shall till it, and dwell therein, Jer. 27.6, 7, 8, 9, 10. Can there be a stricter Precept? or could there be a more impious Prince? and yet this Precept, and yet this Prince must be obeied; nay, sub poena, too, upon the pain of Gods high wrath, fully expressed in three great judgments, in Famine, Sword, and Pestilence; not only upon the People, but upon the Priests also, that shall persuade them unto disobedience: For the Lord God hath such a love unto Monarchy, that as he anointed Cyrus over all the kingdoms of the Earth; yet it pleased his Divine Majesty, yet for to divide the Kingdoms of the Earth since, into several Men and Nations, Deut. 2.5. Deut. 32.8. For the Lord said unto Elijah, Go anoint Hazael to be King over Syria, and Jehu the Son of Nimshi shalt thou anoint to be King over Israel, 1 Kings 19.15, 16. So then, our Gracious King, and Gods Deputy, having more Kingdoms under him then one, two, or three, may substitute under himself Viceroys, Dukes, Nobles, and Judges, as helpers to bear the burden of Government under him; and as well Right Reverend Arch Bishops, and Reverend Bishops for Sacred matters, according to the example of Moses, Joshuah, David, Solomon, and Jehosaphat, who set Judges in the I and; throughout all the fenced Cities of Judah, City by City, and said to the Judges, Take heed what ye do; for ye judge not for men, but for the Lord, who is with you in the judgement: Wherefore now let the fear of the Lord be upon you, take heed, and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts: Moreover did Jehosaphat set of the Levites, and of the Priests, and of the chief of the Fathers of Israel for judgement of the Lord, and for to end controversies, when they returned to Jerusalem, 2 Chron. 19.5, 6, 7, 8. And harken unto Jehosaphats encouragement, 2 Chron. 19.9, 10, 11. Deal courageously, and the Lord God shall be with the good. And harken unto Gods encouragement, Chap. 20. And in Joshua, If thou obey, to do according to the Law which Moses my servant commanded, then thou shalt have good success, Josh. 1.7, 8. And harken unto Christs commandment, unto all his Kings, Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the worlds end, Amen, mat. 28.20. For it is the Lord God that made Kings and Priests for to reign on the earth, for God the Father, and his Son Jesus Christ, To him be glory and dominion for ever and ever, Amen, Rev. 1.5, 7. For the Lord made a Covenant with his chosen, and had sworn unto his seed unto David his Servant, Thy seed will I establish for ever, and build up his Throne to all generations, Psal. 89.3, 4. Thus have I shewed you how the Lord is the Author of Mercy and judgement.  
Secondly, Kings are to divide it as occasion serveth, for the punishment of evil doers, and for the praise of them that do well; and the necessity of our obedience unto Kingly government to be from the Lord.  
Thirdly, The godly are to arm themselves to be like minded as Christ was; For he that hath suffered in the flesh, hath ceased from sin, 1 Pet. 4.1. But many will rather have the mind of Satan, and be an offence unto Christ Jesus, and savour the things of men, and not those things that be of God, mat. 16.23. and will not take the pains to think of Gods judgments; they have a shorter way for all, a way which seems to them more pleasing, and so lay the whole matter upon the back of Christ himself; as the Jews did concerning Abraham, saying, That they were Abraham's Children, and had but one Father, even God; and they never did the works of Abraham, nor do these people obey Jesus Christ; and therefore saith Jesus Christ the Lord, They have no cloak for their sin, John 15.22. But answer whatsoever you can say against them, they will answer you with this holy sentence, God is merciful. Of these men may Christ complain with the Prophet, saying, Sinners have built upon my back, they have prolonged their iniquity, Psal. 129.3. By which words we may account ourselves charged, that prolonging of iniquity, in hope of Gods mercy without judgement, is to build all our sins on his back: But will God bear it? no verily will he not; for in vers. 4. is justice; for there it is said God is just, he will cut in sunder the neck of sinners. Now here are two Cooling Cards for the two warm imaginations before; for why should man prolong his iniquity, because God is merciful: Let them know saith the Prophet, that he is just. Are ye gotten upon the back of God, to make your Nest of sin? then take heed, for he will fetch you down again, and break sinners necks downward, Psal. 129.5. except they repent, Luke 13.3. and 5. Shall we continue in sin, that grace may aboand? God forbid, Rom. 6.1. Indeed there is no one thing which may be so injurious to God, so as to make him the foundation of our sinful transgressing this Commandment, in not obeying Christ, who lost his own life for the extinguishing of the Sin of Rebellion, 1 Sam. 15.20, 21, 22. 2 Pet. 4.1. I pray was not Christ the great Reformer, when his weapon is a Trumpet to lift up his voice, Isa. 58.1. and his way to Reformation, were they not his own words, He that taketh up the sword, shall perish by the sword, Matth. 26.52. Nor was it for want of strength; for he could command more then twelve Legions of Angels, in v. 53. or had he pleased to use the arm of flesh, I hope he that raised the dead, John 11.44. if he had pleased, ●●●ld have raised a considerable Army: When he caused his best Apostle Saint Peter for to catch a Fish to bring money in his mouth, for to pay to Kings, because he would not offend them, mat. 17, 26, 27. and Saint John and Saint Peter, who converted three thousand in one day, and four or five in another day, Acts 2.40. Acts 4.5, 6. he might have raised a mighty Army in a little time: And Saint Paul, and the twelve Apostles and Disciples, might have proved as stout colonels and Captains to led them, as any in England; but they all know that there was such a necessity of passive obedience, for the godly to arm themselves to be like minded as was Christ, to suffer in the flesh, that they may cease from sin, 1 Pet. 4.1. and Christ left himself to be such a pattern of obedience, that we must follow his steps, 1 Pet. 2.21. But as our blessed Saviour Christ saith, if he had not spoken unto them for to be obedient unto Magistrates, it might have been born withall; But now they have no cloak for their sins, John 15.22. The holy Prophet Daniel faith, The M●st High ruleth in the Kingdoms, and giveth them to whomsoever he will, Dan. 4.25. to 32. And Saint Austine is bold to say, That the same God, who set the Crown upon Constantine( the Christians head Emperour) the same God gave the Empire of the world unto Julian the Apostate; because he would have his Saints to suffer in the flesh, that they might cease from sin: And Christ himself paid tribute to Caesar, and acknowledged earthly things to be Caesars, Mat. 22.21. And that Caesar he spake of was Tyberius, an enemy to all godliness, and a kind of monster among men; yea, the Lord God anointed Cyrus to subdue Nations before him, for Jacob his Servants sake, and Israel his Elect, and called him by Name, and yet he hath not known me, Isa. 45.12. because he would have Jacob suffer in the flesh, and Israel to cease from sin; and therefore he commanded his Preachers for to cry aloud, and spare not, to lift up their voice like a Trumpet, and show the people their transgressions, and the house of Jacob their sins, Isa. 58.1. But you will say, And is not God merciful? that we must suffer under cruel Kings; yea, beloved Christians, he is most merciful, and there is neither end nor measure of his mercy; he is even mercy itself, it is his Nature and Essense, and he can no more leave to be merciful, then he can leave to be God; but as the Prophet here saith in the Text, he is judgement also; we must not so remember his mercy, as to forget his justice: For example, nabuchadnezzar the King of Babylon, set up a golden Image, Shadrech, Meshach, and Abednego, were commanded to fall down and worship it. The King, a known Pagan, commands a gross Idolatry; did these men conspire? no, by no means, they did not, although they were Rulers of the Provinces, and could have raised above a hundred thousand Souldiers if they had pleased, neither did they invite the Jews into a rebellion; no, being called by their King they came, and being commanded to give actual obedience to his unlawful commands, I beseech you observe the modesty of their first answer, Dan. 3.16. We are not careful to answer thee in this matter; and being urged, mark their pious resolution in the 18 verse; Be it known, O King, we will not serve thy god, nor worship the golden image thou hast set up: The King threatens the Furnace, they yield their bodies up to it, and say, Our God, whom we serve, will in mercy deliver us from out of thy hands of judgement: They expect deliverance rather in the r passive obedience, then in their actual resistance; For the Lord is upright and sweet, saith holy David, Psal. 25. All the ways of the Lord are mercy and truth, verse 9. which words holy Saint Bernard expounding in a Sermon of his, saith, There be two feet of the Lords, when he walketh in his ways; that is, Mercy and Justice, and God fasteneth both these feet upon the hearts of them which turn unto him; and every sinner which truly is converted to him, must lay hands on both these feet; for if he should lay hands on Mercy, and let pass Judgement, he would perish by presumption: and on the other side, if he should apprehended Justice only without Mercy, he would perish by desperation. To the end therefore that we may be saved, we must humbly fall down and kiss both these feet, as Mary Magdalen did the feet of Jesus, Luke 13.8. so that in respect of Gods Justice we may retain fear, and in respect of his Mercy we may receive hope; and happy is that soul upon whom our Lord Jesus Christ hath placed both these feet. I will not sing unto thee of Judgement alone my God, nor yet of Mercy alone my God; but I will with the Prophet in the Text sing of Mercy and Judgement joined together. Again,  
Fourthly, I pray mark another reason of this Mercy and gentleness of our God; Let us mark I say, and fear also his Judgements; for as the prophet saith, That God is both sweet and just too: Dost thou love that he is sweet? then fear that he is just: For I pray mark the words of God, as a sweet Lord he said, I have held my peace at your sins of disobedience, Psal. 10.11, 12, 13. but as a just Lord he added in the 15. verse of that Psalm, And thinkest thou that I will hold my peace still? No, he will break the arm of the wicked and evil man. God is merciful, and full of mercies say you: It is most certain; yea, add unto it that he beareth long, but fear that which cometh at the end of the Psalm, Et verax, he is just and true.  
There be two things whereby disobedient sinners do stand in danger.  
The one, hoping too much, which is presumption; the other in hoping too little, which is desperation.  
Who are they that are deceived by hoping too much? He which saith unto himself, well, God is a good God, a merciful God, and therefore I will do this or that, what best pleaseth my judgement; and why so? because God is a merciful God, a good God, a gentle God: This is most true; but these men run into danger, by hoping too much.  
Now who are in danger by despair, even those who seeing their sins to be grievous, and think within themselves it is to be pardonned impossible, saying within themselves, well we are once to be damned; why do not we whatsoever pleaseth us best? in this like evil communication corrupts good manners, Come let us eat and drink, for to morrow we shall die, Isa. 21.13. 1 Cor. 15.32, 33. these men are murdered by desperation, and the other by hoping too much; what therefore doth God for gaining of both these sorts of people unto himself again. To him which is in danger by hoping too much, he saith, Do not say within thyself the mercy of God is great, he will be merciful unto the multitude of my sins; but I must be revenged for such or such wrongs: I must tell you, That the face of the Lord is against such sinners, Eccles. 5.6. For if you do not forgive, neither will your Father which is in Heaven forgive your trespasses, Mark 11.25, 26. And to him that is in danger by desperation, God saith, I have no pleasure in the death of him that death, saith the Lord God: wherefore turn yourselves and live, Ezek. 18.32. And much more may be spoken in the same place, touching the great peril and folly of those which upon vain hope of Gods mercy without judgement,( although we are saved by hope, Rom. 8.14.) to persevere in their evil life of disobedience and hope of mercy without it. As there is mercy, so there is judgement too; and therefore it is a very evil consequent, and a most unjust kind of reasoning, to say that for so much as God is merciful and long-suffering; and therefore I will abuse his mercy, and continue in my wickedness: But the Scripture teacheth us not to reason so, but rather quiter contrary; for God is merciful and expecteth my conversion. The longer he expecteth, the more grievous will be his punishment when it cometh, if we neglect this his patience; and therefore we ought presently to accept of his mercy; so reasoneth Saint Paul, who saith, Dost thou contemn the riches of the long-suffering, and gentleness of the Lord? Dost thou not know that the patience of God towards thee, is used to bring thee to repentance? but thou through the hardness of thy heart and impenitency, dost heap up to thyself wrath against the day of vengeance, at the revelation of Gods just judgement, Rom. 2.5. 2 Thes. 1.7, 8, 9 in which words Saint Paul signifieth, that th● longer God suffereth us with patience in ou● wickedness, the greater heaps of vengeance doth he gather against us, if we persist in obstinacy and disobedience.  
Fifthly, Another consideration of no le● great dread and fear is, That if he offer the grace to day, thou knowest not whether he will do it to morrow; or as Saint James saith, Who knows whether we shall live while to morrow, James 4.14. And if he give us life and memory this Week, we know not whether we shall enjoy it the next Week or no. 
We must not curse the King, no not in our thoughts, Heb. 10.28. Nor think evil of any superior, Job 34.18. Exod. 22.28. Nor of the Church, Act. 23.5. Num. 16.11.  So the holy Prophet saith in Psal. 66.5. God is terrible in his doings towards the children of men. And in verse 16. There the Lord calls upon all that fear God, and declareth what he hath done for our souls; but it is unto all such as are of a clean heart: For if we regard iniquity in our heart, the Lord will not hear our prayers, Psal. 66.18. wherein the holy Prophet sheweth the heavy justice of God towards the wicked, even when and giveth them prosperity, and worldly wealth unlawfully gotten. His words are these, Behold, O Lord, they shall perish which depart from thee, for God is terrible out of his Holy Place, even the God of Israel, Psal. 68.35. By which words the holy Prophet signifieth, That how good soever God be unto them that fear him, yet that per●aineth nothing to the relief of the disobedient, who are to receive just vengeance at his hands, midst the greatest mercies bestowed upon the obedient, even to eat the good things of the land; and to those that refuse and rebel, nothing but sword or other judgement; For the mouth of the Lord hath spoken it, Isa. 1.19, 20. But behold the eyes of the Lord is upon them that are just, and his ears are open to hear their prayers, Luke 1.56. and Psal. 145.9. and Gen. 18.17, 18, 19. But the face of the Lord is upon them that do evil to destroy them, and their memory from out of the earth, Psal. 34.16. For the Text is Mercy and Judgement too. It was the practise of the deceiving Prophers in all Ages, which have been resisted strongly by the Prophets of God) to cry, Peace, Peace: For, saith the Lord, they have healed also the hurt of the Daughters of my people slightly, saying, Peace, Peace, when there was no peace. Jer. 6.14. And mark, I pray you, what the true Prophet saith in the 15. verse, Were they ashamed, when they had committed abomination; nay, they were not at all ashamed, neither could they blushy; therefore they shall fall by judgement, among them that fall at the time that I will visit, saith the Lord God, Jer. 6. from the 15. to the end. So you see by the true Prophets, there was nothing to the obstinate but danger, sword, and destruction, as the true Prophets did foretell, and as the event proved after, as you may see Ezek. 13.1. to 12. 2 Kings 17.21. to the end, 2 Chron. 36.11. to the end, Jer. 3.10. Holy David giveth a notable and sure rule to govern our hope and confidence withall, Do you sacrifice unto God even the sacrifice of righteousness, and trust in the Lord, Psal. 36.5. wherein Saint John agreeth, when he saith, That which we have seen, and heard, declare we unto you, that ye may have fellowship with us; and truly our fellowship is with the Father, and his Son Jesus Christ, 1 John 1, 2, 3. but if our Conscience be guilty of lewdness and disobedience, and resolve to continue therein, in vain have we confidence in the mercies of God, unto whose just judgement we stand subject for disobedience, for my Text is Mercy and judgement too. So much for the fourth Part.  
Now I come to the fifth Part of my Text, that is, for to show how God hath used himself towards his best beloved Saints in this World, by offence given him, by occasion of sin of disobedience, how soon he hath broken friendship, how strictly he hath taken account, and how severely he hath punished the Angels that and created with so great care and love, and to whom he imparted so singular privileges of ●ll kind of perfections, as he made them almost very Gods in a certain manner; onely and set his own dearly beloved Son Christ Jesus above them all, and commanded all the Angels ●o worship him, Heb. 1.5, 6. That was, they must ●ollow his direction; but they seeing themselves ●ade in such perfection of knowledge, were so ●fted up in pride, that they refused a Director,& would serve him after their own understanding, as too many people in our Nation do, who without repentance are wandring Stars; To whom i● rescrved the blackness of darkness for ever, judas 13● as the Lord God did the Angels for that sin of disobedience: You see presently all good will and favour was changed into judgement in darkness of the great day, and to be chained for ever, to abide the rage of Hell fire, and intolerable judgement, without remembrance of mercy, among the damned; as you may see i● Isa. 14.14. 2 Pet 2.3, 4. judas Ephes. 9.10, 11, 12, 13, 14.  
Secondly, God made himself another new friend of flesh and blood; which was Father Adam in Paradise, where God conversed with him so friendly and familiarly, as is most wonderful to consider: He called him, he talked with him, he made all his Creatures in the world subject unto him, he brought them before him to the end that he, and not God, should give the● their Names; he made a Mate and Companio● for him, he blessed them both, and finally, shewed all possible tokens of love that might be What ensued? Adam committed but one sin o● disobedience, and that at the enticement of another, and that also a sin not of very great importance, as it may be seen to mans natural reason, which receiveth not the things of the Spiri● of God, 1 Cor. 2.14. but to a Spiritual mans understanding, it was the greatest that was committed in all the earth, in the latitude and extent; for none ever made all the world guilty of sin, but he: It was for eating of the three of Knowledge, forbidden. The matter was no sooner done, but all friendship was broken between God and them, and they were thrust out of Paradise, condemned to a world of misery, and all his seed to great judgement, together with himself, for hiding his sin, as Job saith, Job 31.34. yet he afterwards repented; and how severely this grievous sentence is executed, may sufficiently appear by this, that infinite millions, even almost the whole race of mankind, as the Prophet Isaiah saith, Chap. 1.9. The Lord reserved even a small remnant, even those few that since are ransomed by the coming down of Gods own Son, the second Person in the Trinity, into flesh, and by his intolerable sufferings, and in mercy to take the Government upon his shoulders, for his Name is called, Wonderful counselor, the Mighty God, Everlasting Father, the Prince of Peace; for of the increase of his Government and Peace there shall be no end, upon the Throne of David and his Kingdom, to order it, and to establish it with justice and judgement, from henceforth even for evermore; for the zeal of the Lord will perform this, Isa. 9.6, 7. And so if the Lord had not reserved unto himself a small remnant, we had been like unto Sodom, and like unto Gomorrah, Isa. ●. 9. Thus you see God is Mercy and Judgement.  
Thirdly, The two Miracles of the World, Moses and Aaron, were of singular authority and favour with God, insomuch as they could obtain great things at Gods hands for other men; as for Pharach and the Israelites, and the Lord did according to the word of Moses, Exod. 13.21, 31. and yet they offended God once themselves, at the Waters of Contradiction, in the desert of sin, Numb. 20.10, 11, 12. and hear the words of the Lord which he spake unto Moses and Aaron in the 12. verse, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this Congregation into the Land which I have given them; and Aaron was stripped of his holy Garments; and died there in the top of the Mount( at the 28. verse) and Moses died in the Mount Nebo, in the Land of Moab, Deut. 32.49, 50, 51. for that they doubted somewhat of the miracle promised to them from the Lord God, and thereby did dishonour his Divine Majesty, before the people, as you heard before: They were rebuked most sharply, as you heard in the Text, for the same; and though they repented hearty for that offence, and so by repentance obtained remission of the fault or guilt, so that their souls were saved, yet there was laid upon them a grievous chastisement for the same, and that was they should not enter themselves into the Land of Promise, but should die when they came into the sight thereof, the which must needs be a grea● grief to them both; albeit, they entreated God most earnestly for the release of this penance, yet could they never obtain the same at his hands; but a ways the Lord answered them, Seeing ye have dishonoured me before the people, ye shall die for it, and shall not enter into the Land of Promise, Numb. 20.12. Deut. 32.50. And although Christ be the Saviour of the World, Yet he that is ashamed of me, saith he, before men, of him will I be ashamed of before my Father which is in Heaven, Luke 9.20. Luke 12.9. to preach his Word any where, openly in the World, John 10.20. and Acts 8.5.  
Fourthly, In what special great favour was King Saul with God, when he choose him to be a King, and the first King of the people of God; and caused Samuel the Prophet so much to honour him, and to anoint him Prince upon Gods own Inheritance, as he calleth it, 1 Sam. 10. when he commended him so much, and took such tender care over him: And the people so honoured him, and feared him so much, as is most wonderful for to consider the love of God, and the obedience of the people to their Prince, 1 Sam. 14. and yet afterward, for that he broke Gods Commandment in rescuing certain Spoils of War, which he should have destroyed, 1 Sam. 15.10. yea, though he reserved them to honour God withal, as he pretended, 1 Sam. 15. yet you may see his heart was not upright, as he pretended; yet he was cast off by the Lord God, and degraded of his Dignity, and given over into the hands of an evil Spirit, and brought to infinite miseries; though he shifted himself out for a time, yet he was finally so forsaken and abandoned by God, as he slay himself, his Sons were crucified or hanged on a across by his Enemies, 1 Sam. 31. and all his Family and lineage extinguished for ever, from having to do to reign over Israel any more, 2 Sam. 21, 6, 7, 8, 9. Thus you see that the sacrifice of the wicked is an abomination; how much more when he bringeth it with a wicked mind? Prov. 21.27. and Isa. 11. Mich. 1.7. The Lord loveth him that doth justly, and loveth mercy, and to walk humbly with God, in Mich. 6.8. And, for as the Text is, Mercy and Judgement too. Happy is the man that feareth always; but he that hardeneth his heart shall fall into mischief, Prov. 28.14. O what a boundless abundance in all Ages have fallen into mischief thorough a hard heart! As first, Cain having slain his righteous Brother Abel, and had committed such a horrible murder: Did Cains heart relent into obedience? No: Did he confess and say, I have sinned? No such matter; but first, he answered God with a foul word, I cannot tell, or I know not where he is: He despised the Lord to his face; as if he should say, You may go look him, Am I my Brothers Keeper? Gen 4.9. I pray but mark this answer of Cain, and his carriage therein, and you need no other example of disobedience; when neither affection in Kindred could touch him, nor shane of the World check him, nor the blood of his slain Brother move him, nor the glorions presence of the Lord astonish him, nor the guilt of his own thoughts raise him, nor the quickening Word of God, which is powerful to raise the very dead, none of these could move him into obedience and repentance, as David did, as you heard: And the Publican cried, Lord be merciful to me a sinner, Luke 13.18. For although the godly suffer in this life, that they may cease from sin; yet the wicked will be punished with the second death, as Saul which persecuted David, and Achitophel hanged himself, for teaching Absalom to be a Rebel; and Judas that betrayed his Master, hanged himself, and burst asunder in the middle, Acts 1.18. and Antioch and Herod, for killing Saint James, Acts 12.2. was eaten of worms, and gave up the Ghost, at the 14. verse. God will not leave the wicked unpunished, as appeareth of Ahab and his seventy Sons, that Jehu slay for their tyranny upon the Children of God, and for their disobedience against God, 2 Kings. And Senacherib sent to reproach the Living God, and the Angel of the Lord went forth in defence of Hezekiah King of Judah, and by his prayer to the Lord, smote in the Camp of the Assyrians, an hundred fourscore and five thousand, all dead corpses, slain, and himself put to death by the hands of his Sons, Isa. 27.38. So let the Lord serve all the Enemies of our gracious King.  
Fifthly, David was the chosen and Friend of God, and honoured with the Title of one that was according to Gods own heart, 1 Sam. 13.14. 1 Sam. 15.2. 2 Sam. 7, 8. but as soon as he had sinned, the Prophet Nathan was sent unto him, to denounce Gods heavy displeasure and punishment upon him: For although Nathan was the Lords Prophet, yet he was Davids Subject, and durst not come unto the King, but with all humility, as holy Daniel, O King, live for ever: And he  told the King of two men in one City, of one rich, and the other poor; and how the rich man had taken the poor mans Lamb, to save his own flock, 2 Sam. 1.2, 3, 4. When the King heard thereof, he was the more ready to give judgement saying, As the Lord liveth, the man that hath done this thing shal surely die, v. 5. Then had the Prophet an opportunity to strike him to the heart, with the Sentence of his own mouth, Thou art the man, thus and thus hast thou done. Notwithstanding that he sorrowed and humbled himself so much as he did, for the sin that he had done, as may appear by his fasting, prayers, weeping, wearing of sackcloth, and eating of ashes, his tears came so fast from him, Psal. 102.9. Psal. 42.2, 3. by which it is evident, that how great Gods mercy is to them that fear him, so great is his judgement to them that offend him.  
The Scriptures have infinite examples of this nature, as the rejecting of Cain, Gen. 4.8. and all his Seed, Gen. 7.22. and the pitiful drowing of the whole world, in the time of Noah, except eight persons, Gen. 8. and the dreadful consuming of Sodom and Gomorrah with fire, with the Cities about it, Gen. 10. and the saving of Lot; whose righteous soul was grieved at their sins, and hunted after as a prey to their ungodly rage, because he would have hindered them from Rebellion, when all their Cities were consumed with fire from Heaven; and the sending down quick to Hell of konrah, Dathan, and Abiram, with the slaughter of two hundred and fifty Princes of their Adherents, and many thousands of the people besides, for Rebellion against Moses and Aaron, who was their King and Priest, Numb. 16.5. to the 38. verse. God saith that they destroyed their own souls, Numb. 16.38. And the sudden killing of Nadab and Abihu, Sons of Aaron, and chosen Priests, for once offering of other fire on the Altar, then was appointed them in Scripture, as Levit. 10.1. And the most terrible striking dead of Ananias and Saphira, for retaining some part of their own goods by deceit from the holy Apostles, the which they should not have done, Acts 5.1. to 10. with many more such examples as before alleged. And the holy Scriptures do tell these things happened unto them for examples to us, upon whom the ends of the world are come, and they are written for our admonition, 1 Cor. 10.11. And who will not confess with Moses, That the Lord our God is a God of gods, a Lord of Lords, a great God, a mighty and a terrible God, which regardeth not persons, nor taketh rewards: He doth execute judgement for the Fatherless and the Widow, and loveth the Stranger, Deut. 10.17, 18. Heb. 13.2. And therefore it is a horrible thing to fall into the hand of the Living God, who is a consuming fire to all Rebels, Heb. 12.29. Numb. 16.15. And who will not say with holy David, I have feared and trembled at thy judgements? Psal. 120.1. For my Text is of Mercy and Judgement.  
O beloved Christians, If God would not spare the destroying of a whole Tribe almost for one sin onely( the which is remarkable, which I shall by Gods assistance repeat out of the holy Scriptures, the which is expressed in a wonderful manner in the Tribe of Benjamin: Among al● the Twelve Sons of Jacob, Benjamin was th● dearest to his Father, as appeareth in Gen. 42.34. and therefore also greatly respected o● God; and this Tribe was placed in the be● part of all the Land of Promise, upon the Di● vision thereof, Josh. 18.11. having Jericho an● other of the best Cities within it; yet notwithstanping for one onely sin committed by certain private men in the City, Sons of Belial, or Rebels, as God calls them, judge. 19.22. upon the Wife of a Levite, God punished the whole Tribe in this Order that the holy Scripture renounceth: He caused all the other Eleven Tribes to rise against them: And first they must come to the House of God in Shiloh, to ask Gods advice, and to follow his Direction in this War against their Brethren; and thence having by Gods appointment entred battle twice with the Tribe of Benjamin, the third day God gave them so great a Victory, as they slay all the living Creatures within the compass of that Tribe, except onely 600 men, that escaped into the desert; all the rest were slain, both Men, Women, and Children, and Infants, together with all the Beasts and cattle, and all the Cities, Villages, and Houses burnt with fire, together with above threescore thousand valiant men, as ever drew the Sword, on both sides; and all this for disebedience in standing on the defence of one sin, committed onely at one time with one woman; all this you may see in judge. 20. to the end.) What will the Lord do to those that assemble themselves by Troops in the Harlots houses on the Lords Day and holidays! Shall not the Lord be avenged on such a Nation as this? Jerem. 5.7, 8, 9. The Text is Mercy and Judgement; for all the whole Tribe of Benjamin were but 600 men that fled, and abode hide in the Rock Rimmon four Moneths in great misery, judge. 20.47. And thus you see my Text is Mercy and Judgement. And if God would not forgive one sin of Pride and Disobedience unto the Angels, nor the eating of the three of Knowledge forbidden unto our Father Adam, without infinite punishments; and if the Lord would not forgive Esau, for selling his Birth-right, though afterwards he sought it with tears, Heb. 12.17. And if he would not remit the punishment of one fault to Moses and Aaron, though they asked it with great instance; and if the Lord God would not pass over the cup of affliction from his own Son, though he asked it three times upon his knees, with his face on the ground, and prayed, saying, O my Father, if it be possible, let this Cup pass from me; nevertheless, not as I will, but as thou wilt, Matth. 26.39. to 44. What cause have any of us to induce our imaginations, that he will deal extraordinarily with us, and break the course of his Judgements for our sakes? nay, are any that are alive better then those whom I have already name? or have any men or women living ●ore pilgrimage from God above them fore-named? O beloved Christians. Let us but consider the great and strange effects of Gods Judgements, which the Rebels did in our Lands of England, Scotland, and Ireland, for the sins of her Prophets and the iniquities of her Priests: They have  shed the blood of the just One in the midst of her; for they respected not the persons of the Priests, and savoured not the persons of the Priests, nor the Elders, nor the Breath of our Nostrils; the Anointed of the Lord was taken in their Pits, of whom we said, Under his shadow we shall rejoice, Lam. 4.13. to the end. Notwithstanding Gods mercy in bringing us peace under the protection of our gracious King Charles the Second, yet we never red of any that suffered so like a Saviour, as King Charles the First of blessed Memory: For after Christ was persecuted in the Manger, Mat. 2.16. Christ was rejected of his; for example, He came to his own, and his own received him not, John 1.11. Nay, so far were they from doing him good, that they denied the Holy and Just One, and desired a murderer to be granted to them, Acts 3.14. And this hath been our Kings Case; they have rejected him, even his own people, and have with open mouth cried out, We will not have this man to reign over us, John 19.14. They have preferred Murderers and Robbers before him, choosing rather to live under the Iron Yoke of such, then under the gentle and easy Government of Monarchy.  
Secondly, Christ complained that Foxes had holes, and the Birds of the Air had nests, but the Son of Man had not whereon to lay his head, mat. 8.20. And hath not our King been so served by the crafty Foxes and ambitious Kites, which had seized on all his Houses, Shipping, that he had not where to lay his Head, until they cut it off, as on that doleful day of January 30.  
Thirdly, Christ was tempted in his necessity to distrust God, to turn stones into bread for his present sustenance, mat 4.3. and hath not our gracious King been so tempted for to seek for contrary means for the sustenance of his body, for to see who would show him any good, Psal. 6.4.  
Fourthly, Was not Christ accounted a Deceiver of the people, and called a Fellow, and one that had a Devil? John. 8.48. and hath not our gracious King been so called? Indeed Christ and our King have had alike conditioned enemies, great pretenders to Religion, and in that regard of great repute among the people.  
Fifthly, Christ was opposed by men of several Sects; as by Scribes and Pharisees, and Sadduces, and Herod, and all his spiteful Jews was banded together against Christ, Acts 4.27. and all of them at odds enough among themselves; so hath our King been assau●ted by men of several opinions, Brownists, Anabaptists, Quakers, Fifth-Monarchy men, and the like, and Jews; Nay, Christs enemies hated and abused all that loved him, John 12.10, 11. For they consult how they might k●l Lazarus a so; because, by reason of him, many did believe on Jesus. Yea, most urgent were they with Christ, for to deliver his Disciples, to betray them into their hands; but Christ knowing their malice, by no means would do it; for his desire was, his Followers might have their lives spared, saying unto them, I am he, if ye seek me, let these go their way, John 18.8. And so did our gracious King directly parallel Christ; for all his friends were hated for his sake, and all those that were instrumental of working of a good opinion towards him, were persecuted even unto death: And they would have had his Majesty to deliver up his Friends into their hands; the which our King, according to Christs example, by no means ought to do. And when they had him in so low a condition, as to put him to death, he made Christs request, that his Friends might be spared: No, it would not be granted, it was Royal Blood, and Loyal Blood, and Christian Loyal Blood, which these bloody men thirsted after; and therefore fulfilled was the prophesy of the Prophet Zachary, Awake, O Sword, against my Shepherd, and against the man that is my fellow, saith the Lord of Hosts: Smite the Shepherd, and the Sheep shall be scattered, and I will turn mine hand upon the little ones, Zech. 13.7. Matth. 23.31. For since the Reformation, in the Reign of Edward the Sixth, of blessed memory, the second year, both Kings, Queens, and Priests, and all Loyal People, have come out of great tribulation, and have washed their Robes, and made them white in the blood of the Lamb, Rev. 2.9, 10, 11. for the Lord hath given salvation unto his King; and he hath delivered our gracious King Charles the Second from the Sword of strange Children, Psal. 144.10.11. which makes good the Text, of Mercy and Judgement; For the Lord saith, Misericordiam& veritatem diligit Dominus, God loveth Mercy and Truth; For mercy and truth have met together, and righteousness and peace have kissed each other, Psal. 85.10. As the Prophet Jeremiah saith, O L●rd, correct me but with judgement, not in anger, lest we be consumed; and because his compassions fail not, Jer. 10.24. And it is the Lords mercy, that we are not consumed, Lam. 3.22. and therefore let us repent, and our former wickedness shall be forgotten, Acts 3.19. for the Lord loves Mercy and Judgement together; that is, I will not presume of thy me●cy, nor will I fear thy judgements, nor will I despair of thy mercy, but love thy judgements; for the fear of Gods judgements is always to be joined with our confidence in Gods mercy: For he loveth righteousness and judgement, Psal. 33.5. For with a Sonlike fear he loveth his Saints, and his best Saints love gentle correction; for the Lord loveth whom he chastiseth, Heb. 12.7, 8, 9. And therefore for to draw to a conclusion, the Scripture describeth them which fear God, and they will keep his Commandments; for his Commandments are not grievous, 1 John 5.3. and therefore God saith, My Son, fear thou the Lord, and the King, and meddle not with them that are given to change; for their calamity shall rise suddenly, and who knows the ruin of them both? Prov. 24.21, 22. Beloved, warning is here given to every one, as well High as Low, for to love the Lord and the King; to fear and reverence him in heart, and obey him indeed, and God in him. Honour and obey the King, the chief Ruler, as the Head, next under the Lord God, together with his under Officers, and meddle not with them that are given to change: Be not in company with any that vary from the holy Laws of God, concerning Religion; or the wholesome Laws of Princes, touching Policy; or as seek to change them, to stir up Rebellion, or establish their own fancy.  
Against this Divine Charge or Precept, two sorts of people offend, who will seem to be great observers thereof.  
The first are they, who will pretend to give unto Caesar that which is Caesars, but give not unto God that which is Gods: For although they pay tribute to the King, or observe some of his positive Laws, yet they break the Laws of God in teaching false Doctrines, as the holy Apostle calls it, The Doctrine of Devils, forbidding to mary, and the like, in 1 Tim. 4.1, 2, 3, 4.  
And the second are they, who, concerning the Exercises of Religion, or Sanctification of the Lords Day, will pretend they give unto God, the things that are Gods; but withal, they give not unto Caesar, that which is Caesars; for they refuse to pay duties to the King, and deny their Oath of Allegiance and Supremacy, 1 Pet. 2.13. Or they take up Arms against him, and will not be subject to his good Laws, but rather seek to change them.  
But here is a Question may be demanded: What if the King command things contrary to the Laws of God?  
The Answer hereunto is, The rule of the holy Apostle is to be put in practise, who teach, That it is better to obey God then man, Act. 4.29, 30. Albeit in these Cases every soul is so to obey God, as still he must be subject to the King, or any that are sent by him, for the punishment of evil doers, or for the praise of them that do well, 1 Pet. 2.13, 14. as the honouring the Kings Majesty, the reverencing of his Officers, and the not resisting of his Authority; the which if they do, They will receive damnation to themselves, Rom. 13.2. And there is great Cause not to meddle with Rebels, seeing such great judgement, without mercy from God or Man, be the end of it, although the Text be Mercy and Judgement. But if so be you will, dearly beloved Christians, remember the words of Saint Peter, Honour all Men, love the Brotherhood, fear God, honour the King, 1 Pet. 2.17. And he that hath this fear of, and honouring his King, will expel all sin; he that hath this love of God and the King, he will neglect nothing that is good, but will do good unto all men, Gal. 6.10. and the Lord will prepare their hearts and souls, and sanctify them, and fulfil all their desires; For he fulfils the desires of them that fear him, Psal. 145.19. Luke 1.50. And this is the true description of fearing the Lord and the King, Prov. 24.21. This is the description of that fear which is so much commended and commanded, in every part and parcel of Gods holy Word; for it is the Fountain of Life, Prov. 14.27. He that hath this fear, the Scripture saith is happy, Happy is the man that feareth the Lord and the King, for God calleth him his Son, Prov. 24.21. for he placeth his mind upon all his Commandments, Psal. 1.12. Again, The man that feareth the Lord and the King, the Lord God hath prepared great multitudes of sweetness for them, Psal. 125.1. God hath purchased them an heavenly inheritance, and is as merciful to them, as a Father is to his own Children, Psal. 1.3, 10, 11, 12, 13. This fear had holy Job, when he said to God, I fear and am afraid of all my sorrows; For he yieldeth the reason thereof, Job 9.22. and the 28. and we shall all come together in judgement, in verse 30. 2 Cor. 5.10. This fear lacked the disobedient, of whom the Lord is known by the judgement which he executeth on the souls of them which he casts into Hell for the sin of disobedience, Mat. 10.28, 29. 2 Pet. 2.4. for tush, say they, God will not take account of our doings. Beloved, It is a great wickedness and a great provoking o● Gods anger against them every day, Psal. 7.11. for to take ●●e half of Gods Nature from him, which is to make him merciful without Judgement, and for to live so, as though God will no● take account of our Life; whereas he professet● most earnestly to the contrary, that he will hav● an account at the Day of Judgement for every idle word, Matth. 12.36. and then the wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9.17. but the Lord heareth the desire of the humble, and will prepar● their heart and his ear to hear their prayers Psal. 10.17. and he will say unto them, Come y● blessed of my Father, inherit the Kingome prepare● for you from the foundation of the world, Mat 25.34 for the Text is Mercy and Judgement too. An● thus have I passed over my five Circumstance●  
And it is to be noted, that as often as Master Rayner preached this Sermon in a Church, he caused this Psalm the Second Part, to be sung Memento Domini, 132.  

The Lord to David swore in truth,  
And will not shrink from it:  
Saying, the fruit of thy body  
Upon thy seat shall sit.  
And if thy Sons my Covenant keep,  
That I shall learn each one:  
Then shall thy Sons for ever sit  
Upon thy Princely Throne.   

The Lord himself hath chosen Sion,  
And loves therein to dwell:  
Saying, this is my Resting place,  
I love and like it well.  
And I will bless with great increase,  
Her victuals every where:  
And I will satisfy with bread,  
The needy that be there   

Yea, I will deck and cloth her Priests  
With my salvation:  
And all h●● Saints shall sing for joy  
Of my Protection.  
There will I surely make the horn  
Of David for to bud:  
For there I have ordained for mine  
A lantern bright and good.   

As for his enemies, I will cloth  
With shane for evermore:  
But I will cause his Crown to shine  
More fresh then heretofore.   
Amen, Amen.  
FINIS.  
Pro nobis, Quis?   

A Prayer.  
O Most holy and glorious Lord God, which out of thine infinite mercy and goodness, art pleased in the midst of thy Judgements, to show mercy to thy poor people, in bringing home the Lords Anointed, King Charles the Second, Son of that blessed and glorious Martyr King Charles the First, to sit upon his Royal Fathers Throne; and hast, O Lord, therewith brought back again the Captivity of Sion, and in thy great goodness restored this our afflicted Church of Great britain and Ireland: We beseech thee merciful Father, to perfect this thy great and marvelous Deliveradce, hedge it about with thy continual Protection, with the Custody of Angels, with the Patronage of Kings and Princes, with the hearts and hands of Nobles, with the defence of the whole secular Arm, and with the affections of all good People: ruinated all our remaining Divisions, reconcile our Differences, and change all our Spirits into a sweet Christian temper of Gentleness and Peace, that with one heart and voice we may serve and praise God in the Holy Church, through Jesus Christ our Lord and only Saviour, Amen. God save the King, and the Church of England, Amen.  
The Names of several places, where Master Rayner, out of his humble duty and earnest affection to Monarchy, hath preached this Sermon, together with many more not name, in, and about this City of London.  
At Gravesend in Kent.  
At Croyden in Surrey.  
At Darking in Surrey.  
At Uxbridge in Middlesex.  
At Wendever in Buckinghamshire.  
At Rochester in Kent, and many other places in Kent, as the Ministers and Inhabitants can testify.  
If I perish, I perish, Esth. 4.16. But I will fear God, and honour the King, 1 Pet. 2.  
An evil man seeketh only Rebellion; therefore a cruel Messenger shall be sent against him, Pro. 17.11.  
What I have now done, is there not a cause? 1 Sam. 17.29. To bring presents to the King, 1 Sam. 10.27.  
Nam hilarem datorem diligit dominos, 2 Cor. 9.7.   

The elegy of a Obedience Unto the Oath of Allegiance.  

WHo is equal to the Wise man? Who but he  
Can judge of things? or what their natures be.  
Wisdom adorns the Cheek with lovely grace,  
And paints courageous boldness in the Face.  
Let me advice the Subjects heart to stand  
Devoted always to the Kings Command:  
For having sworn Allegiance to him, both  
Heaven and thy Conscience do attest thy Oath.  
Let not thy discontented hast incite  
A brute departure from his awful Sight.  
If thou hast erred, continue not in ill;  
For Princes Acts are guided by their Will.  
The Potent Majesty of a Princes Word  
Is backed and made authentic by the Sword.  
What venturous Tongue dare question, or demand  
The least account from his Illustrious Hand;  
Whose Loyal Breasts observe the Laws of Kings,  
Shall never know the Grief Rebellion brings.  
The Wise mans heart knows Mercy and judgement too,  
Not only when to speak, but what to do:  
For there's to every purpose among Wise men,  
A judgement how to do, a season when,  
Which if mistaken, or not understood,  
Brings so much misery upon flesh and blood.  
There was a little City poorly man'd,  
'Gainst which a Potent King brought up a Band  
of Martiall Strength; besieged it, and withall  
Built mighty Bulwarks 'gainst her slender Wall.  
In this half-conquered City there was found  
A poor Wise man, whose wisdom did confounded  
Both them and all the works their strength could plant,  
Yet no Reward relieved this poor mans want.  
O blessed art thou, O Land, when as thy King.  
Derives his Royal Blood from the Ancient Spring.  
Of Royal Majesty, and rules his Subjects  
By Mercy and Judgement both,  
And sendeth Rebels to the Yoke or Ro—  
Curse not the King, nor them that bear the Sword;  
No, not in thought, though thought express no word:  
The Fowls of Heaven shall vent such hideous things,  
And Swift Report shall fly with Secret Wings.   
FINIS.