TO frame a Discourse, concerning the Su­premacy of Kings, the Allegiance of Sub­jects, and the unlawfulnesse of Rebellion; (after so many Learned Tongues and Judi­dicious Pens) is to make Iliads after Homer; to doe that, which hath been already so well done, that it cannot be done better. But fit it is the Preachers Trumpet should sound, so long as the Rebels Drum doth beate; fit it is to presse Loyalty to the Peo­ple, when the People are so much prest to Disloyalty. Who that they may know, they are not more willing, and able to defend the King, and His cause, by force of Armes, than the Scholler is, by force of Arguments. I have made choice of this Text, a fit Doctrine for these Times: And a King, against whom there is no rising up. The depen­dance of the Words.

In the handling of which Words, I will first speak of their Dependance upon the former, implyed in the con­junction [Page 2] And; And a King, &c. to understand this aright, we must look back to the 29. verse, and so downewards. There be three things which goe well, yea foure which are comely in going: A Lyon which is strongest amongst beasts, and turneth not away for any; a Grey-hound, or rather as the Margent, to which accords Junius, accinctus Lumbis Equus, an Horse girt in the Loynes, Equus edoctus mili­tiam, an Horse trayned up for War; An He-Goate also, and a King, against whom, &c. By the by, Observe; That the Scriptures are a rich Golden Mine, wherein, those parts which seeme most earthy, have in them some rich Veines of Heavenly Doctrine. Solomon, not onely as a Man endued with Wisedom (for then some would here, as in some passages else, have had the boldnesse to have brought his Wisedome into question) but as a Man in­spired by the Holy Ghost, tells us here of things which goe well, and which are comely in going. But what is this to a godly Mans Instruction? Why, search this oare, try it in the fire of discretion, and we shall extract some Golden Sentence, some Godly Doctrine. To omit the pious descant of Clarius the Scholiast, and others; I will adhere to that set rule of the Doctors of Lovaine. Quod quarto tribuitur, Doctores Lo­vanten. in an­notat in loc. convenit etiam tribus; sicut quod tribus adscribitur, quarto convenit. That which is attributed to the fourth, is agreeable also to the three; as that which is ascribed to the three, is agreeable also to the fourth. The Lyon then, the Horse, and the he-Goate, are said to goe well,Vid. Sala­zar. exposit. in Proverb. Solomon. and to be comely in going; ob innatam quandam Ma­jestatem, for a certain innate Majesty, which they especi­ally expresse in their manner of going. So that whereas the Wise Man saith, There are three things which goe well, yea, foure are comely in going; a Lyon, an Horse, an he-Goate also, and a King; we may insert this Conclu­sion, [Page 3] That Majesty is the ornament of the Crown, The Conclu­sion inferd. the beauty and comelinesse of a King. This for the Dependance. Now for the Words themselves, A King against whom there is no rising up. I will not divide the Words, for the King hath been too ill handled in Divisions, I will therefore take them in order as they lye, and first speak of the King; and for Method sake,The Method observed. I will give you these Heads of my Discourse. 1. Quid, what a King is. 2. Per quem, by Whom he is King.

1. Quid, what the King is, in se, & ad nos. 1. quid in se, what he is in himselfe; and 2. quid ad nos, what he is to us.

1. Quid, what a King is? Some may here stop me,First Quid. What a King is. in limine, at the very Threshold, and tell me, I may spare my paines, they know well enough what a King is. And in­deed they have some shew of Reason for't; for there have been too many Bethshemites of late, who have curiously pry'd into Arcana Imperii, the Ark of Sacred Royalty. But stay; the matter is not so easie neither, to know what a King is; unlesse what he is, must be resolv'd, by what those Men would have him be. All enjoy the benefit of the Sunnes glorious Light, and it's refreshing Heate, but know not the quality of it's Celestiall Body, nor the greatnesse of it's Heavenly Orbe. So all of us have, and (by Gods blessing) may enjoy the benefit of the Kings Government, and his Scepters Peace; yet know not the quality of his Kingly Office, nor the dignity of his Roy­all Throne: Neither will I now determine either: onely such Truths as are cleare in Scripture, evident in Na­ture, consonant to Reason, and withall, agreeable to the Time. I will produce in the prosecution of this first particular, concerning the King: quid in se, what he is in himselfe.

[Page 4] First, quid in se, what he is in him­selfe. Aquinas.A King consists especially of these three; Huperoche, Exousia, and 'Arche. Huperoche, Excellency; Exousia, Power; and 'Arche, Principality; in which three, Kings of the Earth, are faire and glorious Resemblances of the King of Heaven. Quicquid communiter de Deo & Crea­turis dicitur, a Deo in Creaturas derivatur; Whatsoever is attributed in common to God and the Creature, is derived from God upon the Creature; so Aquinas upon Rom. 13. whereby, Kings are Gods Images, and glorious Beams of that all-glorious Sunne of Righteousnesse: Whence it is, that as God is often called King, so Kings often called Gods.

1 1. Huperoche, Excellency, and that either Sanguinis, or Virtutis, Huperoche. excellency of Birth, or excellency of Gifts: excellency of Birth, when Divus e sanguine Divum, de­scended of the Blood Royall: excellency of Gifts, ena­bled to discerne Judgement, and to goe in and out before his People.2 Cron. 1.10. 2 2. Exousia, power, Civill and Ecclesiasticall; Civill, over the Commonwealth; Ecclesiasticall, over the Church.Exousia. No power then above the King; not the Bishop of Rome under the Gospell, no more than the High Priest of the Jews under the Law, who had a Mitte upon his Head,Exod. 19.6. but withall, a Crown upon the Mitre. 3 3. 'Arche, principality or Government, being established in his Throne,Arche. supreame Governour over all his people. Hu­peroche, excellency, that for Direction; 'Exousia, power, that for execution; and 'Arche, principality or Governe­ment, supported by both; for Excellency and Power are the two Leggs upon which Kings do stand, the two Pil­lars upon which the Throne of Governement is establi­shed. Now these three things which compleat a King, require three things correspondent to compleat a Sub­ject:What a Sub­ject. his Excellency, that requires Honour; his Power, [Page 5] Feare; his Principality, Obedience; and Excellency, Power; Principality, ther's a King; Honour, Feare; Obedience, ther's a Subject. But in that 1 of Timothy ch. 1. v. 17. Honour there is Gods Tribute, and belongs onely unto him: True, properly and exactly so it doth; but because God hath imparted to the King of his Excellency, there­fore also hath he imparted to him of his Honour, Psal. 76. v. 7. Feare also, that is Gods Tribute, and belongs onely unto him: True, properly and exactly so it doth; but because, Power is not but from above, Joh. 19.11. God imparting to Kings of the Power which he hath, imparts also unto them of the Feare we owe. So Obedience; also, God most peculiarly and exactly requires of us: yet we must be subject, we must be Obedient also to Kings, for the Lords sake: he hath ordain'd their Government, and therefore enjoynes to them, as to himselfe, our Obedience. If therefore Honour, Feare, Obedience, are the Kings dues,Mat. 22.21. then Apodoce, in the Language of our Saviour, reddite, render them, for ye cannot with-hold them, without ma­nifest Injury; as to the King who hath this Excellency, this Power, this Principality, so also to him that gave it, even God himselfe. Thus quid in se, what the King is in himselfe.

2. Quid ad nos, what he is to us. And he is first,2. quid ad nos, what he is to us. the Defendor of our Faith. Secondly, the preserver of our Peace. Thirdly, the protector of our Laws.

1. The Defendor of our Faith, 1. The De­fendor of our Faith. Isaiah 49.23 in the true Worship and Service of God; in which respect especially, the Pro­phet Isaiah stiles Kings Nutricii Ecclesiae, the nursing Fathers of the Church; to this purpose, as the Kings of the Jews had a Copy of the Law, so now our Kings the Book of holy Scriptures committed to them at their In­auguration. That as the King of the Jews was Custos [Page 6] utriusque Tabulae, the keeper of both the Tables; so ours also, Custos utriusque Testamenti, the keeper of both the Testaments.

Secondly, the Preserver of our Peace.2. The Preserver of our peace, preventing by his Wis­dome, or suppressing by his Power all Insurrections at home; and withstanding and repulsing all Invasions from abroad.Ver. 23. Hence it is, that in the 34 of Ezech. the King is called, the Shepheard of his people; the Shepheard, as pascere to Feed them, regere, to Guide them, so tueri too, to de­fend them, to defend one from the other, and all from the Wolfe;Ver. 20. one from another, the Leane from the Fat, the poore from his Oppressor, and all from the Wolfe; the Wolfe, the Enemy without the Fold, the Enemy without the Kingdome. In that 1 Tim. 2.2. we are com­manded to pray, for Kings, Why? that we may live He­remon kai 'Esuchion Bion, a peaceable and quiet Life; Heremon Bion, a peaceable Life, free from Civill Dis­sentions, and 'Esuchion too, a quiet Life, safe from For­raigne Invasions. This then is the King also ad nos, to us, the preserver of our peace.

3 3. The Protector of our Laws, as the Sunne is the Foun­taine of Light,The prote­ctor of our Laws. so the King the Fountaine of Justice; the Magistrates in the State, like the Starres in the Heavens: the Starres borrow their lustre of Light from the Sunne, and the Magistrates their power of Justice from the King; the Rule of which Justice are the Laws. So that if any Magistrates shall violate the Laws, they eclipse the Kings Justice, and cast dishonour upon his Throne. Which Indignity to revenge, he hath the Sword com­mitted to him by God, and is appointed Vindex malo­rum, Rom. 13.4. to take vengeance on them that do evill, and this protection of our Laws, is the preservation of our peace, and defence of Religion, the glory of both. This then is the [Page 7] King ad nos, to us, the Defendor of the Faith, and to that end especially he hath Huperochen, his Excellency; the preserver of our peace, and to that end especially he hath 'Exousian, Power; the Protector of our Laws, and to that end especially he hath 'Archen, Principality, or Governe­ment; or, put them altogether, as in good Kings they are ne're asunder, he hath Excellency, Power, Principality; for the Defence of the Faith, the preservation of the Peace, and the protection of the Laws of his Kingdom. That the King is in se, in himselfe; this he is ad nos, to us. Now on our part is due to the King, a full maintenance of his Royall Estate; a full Maintenance is due, non donum sed debi­tum, not a Gift, but a Debt, For this cause pay you Tri­bute also, so Saint Paul, Rom. 13.6. from which Tribute,Aquinas Comment. in Rom. 13. though Aquinas will have the Clergy exempted ex pri­vilegio Principum, by the priviledge granted them from Princes (for indeed, no Man can remit a Debt, but he to whom the debt is owing) yet he confesseth, it hath, equi­tatem quidem Naturalem, truely a Naturall Equity; for it is Equity indeed, if we will have our Faith defended, our Peace preserved, and our Laws protected, that then the Ex­cellency, Power and Principality of the King should be maintained. To see a Man stand bare headed, we account an ordinary and usuall Signe of Subjection; and what is it think we then, to see a State bare headed? the Prince who is the head kept bare, not onely denuded of his power and Aurhority, but also of his meanes and maintenance?

Object. But what is the Subject excluded? may not he stand up in the defence of the Faith, the preservation of the peace, and the protection of the Laws? Anſ. Yes, rise up he may, but with his King, not against him; for against him there is no rising up.

Object. But what if the King neglects? nay, seduced by his [Page 8] evill Councellors opposeth, the sincerity and truth of Religion? may not the Subject then stand upon Religi­ons guard, and Defend the Faith, even against the King himselfe? Anſ. Judg. 6. v. 31. Here I might answer as Joash did, Let Baal pleade for himselfe, let wicked Kings Patronize their owne Cause; Thanks be to God, we have no cause to complaine of our Kings wickednesse, but of our own; and so need not I pleade for evill Kings, since God hath given us so good and gracious a King. But because this is that which many pretend, to coun­tenance their unlawfull Armes; I Answer, That in case a King neglects, nay, seduced by evill Councellors opposeth the sincerity and truth of Religion: the Sub­jects may not rise up against the King, Vi & Armis, with Force and Arms; but Precibus & Lachrymis, with Pray­ers and Teares, the Weapons with which the ancient Christians overcame the cruelty of their Persecutors; according to that of Saint Bernard, Bernard Epist. 221. Stabimas & pugna­himus usque ad mortem (si ita oportuerit,) We will stand to it, and fight even unto Death, (if need be,) But how? why, heare the Father, non scutis & Gladiis, not with Shields and Swords, sed precibus & fletibus ad Deum, with Prayers and Teares unto God.

The Subject then may defend, by Petition to the King, and Prayers for the King. By Petition, I say, to the King, yet not as Caesars Captaine Petitioned the Roman Senate (as Plutarch Relates it) with his Hand upon the Pummell of his Sword; that if they would not grant it, that should give it. And in case the King will not Grant, not Reade, not Receive a Petition, then Vince se­rendo, ouercome by suffering. And if it be the Truth of the Gospell a Man stands for, so that the goodnesse of the Cause will beare him out, he must not refuse to under­goe [Page 9] 4 goe Death it selfe, and so obtaine a Crowne of Martyr­dome, to be a Martyr himselfe by Christian Patience; not Martyr the State by Civill dissentions. King Solo­mon was chosen by God to build the Temple, because he was a King of Peace. 1 Cron. 2. Sure then (Beloved) whatsoever Men may pretend, God hath not chosen them to reforme the Church, who are Men of War, yea, War against their King, against a Solomon too, War against a King of Peace. To raise a Civill War is certainely to exalt Satans Kingdome, and not Gods or the King; every where (as too sad experience tells us) to settle vile Profanation, no where to settle true Religion.

And if Petitions to the King will not prevaile, we must use Prayers to God, for Solomon tells us, The Kings heart is in the hand of the Lord (not in the power of the People) and he turneth it whethersoever he will. He can move evill Princes to good, in mercy to his People, as he did Belshazzar and Darius, as well as suffer good Princes to be moved to evill, in judgement to his People, as he did David and Hezekiah; yea, as he can move evill Princes, so remove them at his pleasure, as he did Saul and Ahab.

But the full clearing of this, belongs to the last part of the Text. Onely this by the way; Since there are Men, who are now up in Arms against their gracious So­veraigne; least any should be led away with their faire pretences, we must know, That no Man ought to take up Armes, but in the Defence of a just cause,Note. and in Obedi­ence to a lawfull Command. For, as a Man must have a good Cause to justifie his Arms, so a lawfull Authori­ty to justifie his Cause: which who so wants, is not onely a Rebell, but a Murderer, as Bernard to the Templars, Serm. 1. Concerning unlawfull Duels, so may I say of him who takes up unlawfull Arms, if he dyes, Moritur ho­micida, [Page 10] he dyes a Murderer; if he lives, Vivit homicida, he lives a Murderer: yea, whether he lives or dyes, Est homi­cida, he is a Murderer: Occ sor lethaliter peccat, & occi­sus aeternaliter perit; if he lives, he is spiritually dead in that he slew, and if he dyes, he is eternally dead in that he is slaine, slaine without Repentance: here then enter a se­rious Deliberation, and no sudden Resolution. Were the Cause as Just as is pretended, though no Man will think, to pillage Houses the way to reforme the State, to deface Churches the way to confirme Religion; formerly tow­ling a Bell on the Lords Day, hath been accounted a great breach of the Sabbath; now, sounding of Trumpets, bea­ting of Drums, taking of Castles, plundering of Houses on the Lords Day, an acceptable and commendable Ser­vice. Will any Man think this the way of Reformation? no sure, unlesse this Reformation must be another Creati­on, and so require another Chaos of Confusion. But sup­pose we yet the Cause as good (I say) as is pretended; yet where is the lawfull Command of Authority? As for Excellency, Power, and Principallity, which must consti­tute this Authority: The Scriptures allowes them to Kings, denyes them to Subjects, though Magistrates, yea, the highest Magistrates, denyes them (I say) joyntly and together as in Kings. For the Magistrate though ne're so high,1 Epist. 2.14. he is the Kings Creature. So Saint Peter, and so his Power and Governement a Derivative. The Subject may have an Huperochen, an Excellency of Gifts; yea, Megisten Huperochen, the greatest Excellency, which makes him ca­pable of being Councellor to the King, but not a King. But his 'Exousia and 'Arche, his Power and Governement, being only Delegate, and Derived from the King; it is not Consonant to Reason, that they should afford a lawfull Command against the King. For the King being the [Page 11] Fountaine from whence the Magistrates Power doth Streame; how against Nature is it, for the Streame to run backwards into the Fountain? for the Power derived from the King, to be exercised against the King? So that whil'st Men take up Armes and prosecute a Civill War against the King, in stead of Defending, we see, they de­stroy Religion, in stead of Preserving; they disturbe the Peace, in stead of Protecting; they violate the Laws, and that in an high Measure, and an hainous Nature. Indeed if we aske, whether there be any Cause that can justifie Armes against the King, and any Authority that can ju­stifie the Cause? The Scriptures (as shall afterwards ap­peare) will say no, the Fathers say no, the best of Mo­derne Divines say no. What shall we say then? or rather, what shall we doe then? Why, Defend our Kings Person, and he will Defend our Religion; Preserve His Honour, and he will preserve our Peace; maintaine His Royalty, and He will protect our Lawes.

Strigellus tells us, That Alphonsus King of Naples, his Embleme was, A Pelican feeding her young with her own Blood; with this Motto, (better applyed then of late) Pro Rege & pro Grege. What was that Kings, may be most truely Ours; who Pelican like, is now ready to spend His owne Blood, for the redeeming His owne Honour, and His Peoples safety; and if ye now tread in His steps, follow His Example, in being ready to sacrifice your own Lives, for the Honour of your King, and the Peace of your Country, if ye dye in the enterprise, your Deathes shall not be Mortes, but Immortalitates, having made your peace with God, an Eternall Reward shall attend your Tempo­rall Deaths. And here I passe from Quid, What the King is, to the per Quem, by whom he is King.2. Perquem, by whom he King.

2. Per Quem, by whom? If we come to Solomons Pro­verbs, we shall finde this per quem answered, with a per [Page 12] Me, Prov. 8.15. per Me Reges Regnant, by me Kings Reigne, by Me King of Kings, and Lord of Lords: where the per is not a meere Permission, but a full Commissi­on; it is not that they Reigne by my Sufferance, but by mine Ordinance, for if we bring our per quem to St. Paul, he will answer us with an Ordinatae sunt a Deo: Rom. 13.1. The Pow­ers which are, are ordained of God. Bring this per quem to the Ancient Fathers,Lib. 5. c. 24. and Irenaeus will tell us, That Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur: By whose Command Men are Created, by his Command are Kings Ordained. Tertullian in Apologet. tells us, Inde est Imperator, unde & homo antiquam Imperator, By him is the Emperour, by whom he is Man before he be Empe­rour, Inde potestas illi, unde & Spiritus, from him he hath his Power, from whom he hath his Spirit. Hence it is, that in 1 Cron. c. 29. v. 23. it is said, Solomon sate on the Throne of the Lord, in solium Domini, not in solium Po­puli, on the Throne of the Lord, not on the Throne of the Peo­ple. Yea, bring this per quem to the Heathen, and such is the dictate of Nature, that he will answer it with a per Jovem. And it were more than a Miracle, that among the Heathen (as one hath well observ'd) so many Princes should submit themselves to one, and that one peradven­ture a Woman, peradventure a Childe; were it not that they did acknowledge a Divine Power (which St. Paul more Divine-like, calls Gods Ordinance) which begat a Reverence in their hearts. Hence it is that we owe Ho­nour and Subjection unto Kings (though wicked) even because of Gods Ordinance; for as the unfaithfulnesse of a Man cannot frustrate Gods promise, as appears, Rom. 9. so nor can the Wickednesse of the Person make void Gods Ordinance: So that a King is nor a King, because he is a good King, nor leaves being a King, when he leaves being [Page 13] good. We give Honour, saith Bishop Andrews well, not proswpw, but proswpwpoiw, not to Man: but to God in Man. So that as contempt of the Magistrate the Kings Vicege­rent, is contempt of the King, who ordained the Magistrate; so contempt of the King, Gods Vicegerent, is contempt of God who ordained the King. For in the chain of order one linke still depends upon the other. Saint Basils advice then is good, That we give Honour, Tois men calois hws tw thew, tois de cacois dia ton theon, to godly Kings, as to God; to wicked Kings for God. Though Kings themselves then be evill, yet must we reverence Gods Ordinance, and not resist, but suffer their Commands to be fulfilled, either a nobis, or de nobis; a nobis, in Active obedience, if lawfull; de nobis, in Passive, if unlawfull, we must take up, not a Sword of resistance, but a Buckler of patience; and if occa­sion be, we must maintaine Truth and Justice morte, ra­ther than marte, by suffering rather than by resisting. For qui insurgit in Christum Domini, insurgit in Dominum Christi, He that riseth up against the Anoynted of the Lord, riseth up against the Lord of the Anoynted. Monar­chomachoi, are theomachoi, fighters against the Kings, are fighters against God. Therefore howsoever we respect the Royall Person as Man, we must Honour, Feare, and Obey him as King. For therefore are Kings called Gods, as Bren­tius well, upon Joh. 10. non quod natura sint Dii, sed quod officium eorum ordinatio sit divina: Not because they are Gods by Nature, but because their Kingly Office, is Gods Divine Ordinance. Since the King then is per Deum, by God, we must Honour, Feare, and Obey him propter Deum, for God, which is the Charecter of a good Christian, as well as a good Subject; who doth arcessere rivum fidelitatis, a fonte pietatis, draw the streame of Loyalty from the Foun­taine of Piety; and where Loyalty is the Daughter of Re­ligion, like Naomi and Ruth, they are inseparable. When [Page 14] Saul was made King, though the Sonnes of Belial did despise him, yet, they whose hearts God had touched (say the Scriptures, 1 Sam. 10.26.) they followed after him. They did not then look upon him as the Son of Kish, but as the King of Israel; as after, David looked upon him, not as his Persecutor, but as his Soveraigne; and therefore though cruell and impious, yet did he Honour him, propter Deum, as the Lords Anoynted. And thus have I done with the first word, Rex, a King; having shown you, 1 Quid, what a King is. 2. Per quem, by whom he is King. Quid in se, what a King is in himselfe, Huperoche, 'Exousia, & 'Arche, Excellency, Power, and Principality; which require of us, Honour, Feare, and Obedience. Quid ad nos, what he is to us, the defender of our Faith, the preserver of our Peace, and the protector of our Laws; which require of us a full main­tenance of his Royall Estate. This for the quid. 2. The per quem, answered with a per me, where non vox hominum sonat, it is not the voyce of Man, but of God, by him Kings Reigne, who looseth the bond of Kings, and guirdeth their loynes with a girdle, Job. 12.18. This the Summe of what hath been delivered. I should now speak of that which fol­lowes, against whom there is no rising up. But of these Words, when opportunity shall be offered. Give me leave to adde a word or two, which shall neither be propter, nor ultra tempus, beside, or beyond the Time.

Beloved, Elijahs small Cloud hath now overspread the whole face of the Heavens with a Storme; The not long since Tumults, have overspread the whole Kingdom with a Civill War, and we must now know, Stormes come not but by Vapors, so that if the Storme of Gods Judgements fall down upon us, the Vapours of our filthy Sinnes have first ascended: take away the Vapors, the Storme will cease; take away our Sinnes, Gods Judgements will be [Page 15] removed. We attribute the continuance and encrease of our miseries, to the raging malice of the Adversary; who like Jehu, drives furiou ly, and what conditions of peace are offered, yea, what Articles concluded, he casts them behinde his back. But indeed we ought to look within our selves, and if we desire peace with Men, we must first make our peace with God, and having made our peace with him, we need not feare the Enmity of Man. God shall be to us, what he was to David, Ps. 62. our Rocke, and our Salvation, our Defence, our Refuge, and our Glory. And if he be our Rock, what Storme shall shake us? if our Salvation, what trouble shall deject us? if our Defence, what Weapon shal Wound us? if our Refuge, what Enemy shall pursue us? if our Glory, what Tongue shall disgrace us? Feare we not then the power or violence of the Adversary, feare we not his great strength. It is a remarkeable passage, which Hi­story relates concerning Phocas, who when he had slaine his Master the Emperour Mauritius, he strengthened him­selfe with strong forces, fortified himself about with strong Walls; and when he thought himselfe secure from the Enemy without, he heard a voyce in the Night saying to him, The Enemy that is within, that shall destroy thee, meaning his rebellious sin; the Application is easie. We may (blessed be God) say with holy David, Ps. 21.2. In virtute tua Domine, The King shall rejoyce in thy strength, O Lord, exceeding glad shall he be of thy Salvation. The King shall rejoyce in thy Strength, not in the strength and number of his people, not in the valour and prowesse of his Captains; but Virtute tua Domine, in the might of the Almighty, for that is Virtus ad Salutem; that Strength brings Salvation; in which Salvation great shall be our Kings Joy, great shall be his Glory and his Honours, v. 5. Now Regis ad exemplum, let not us place our Strength in an Arme of Flesh, which like Jeroboams hand shall suddenly wither, and bring ine­vitable [Page 16] ruine upon us: but let us rely upon the Arms of the Almighty, which are Everlasting, Deut. 33.27. strecht out to all Eternity, as for the Defence of his Anoynted, so for the Safety of all those, who repose their whole trust and Confidence in him.

Let others thinke Force of Arms whereby they offend God no lesse than their King, the way to reforme and re­paire all: my advice to you is, that if you desire the Times should mend, you would first mend your selves; and to that end, in unfaigned humiliation betake your selves to God with Prayers and Tears, least your Darkenesse be without Light, your Judgement without any Beams of Mercy. Sue to God for a Treaty of Peace (for your Soules first, and then for the Kingdom) sending forth, Legationem Lachrymarum, (as Gregory calls the weeping of a Penitent) an Embassage of Teares, to which God will assuredly give a gracious au­dience. Now that our State like Noahs Ark is tossed upon the waters of Civil Dissentions, send out the Dove of hum­ble Prayer, and though it return into your bosomes, as the Dove into the Ark, empty; yet send it out again, and at length it wil bring in the Olive Branch of Peace. Though the fury of War had suckt out all the marrow of the Com­monwealth, so that it were like those dry bones in the Pro­phets vision,Ezech. 37. v. 4.5.6. yet by our Prayers and Tears we should so prevaile with God, that (according to the Scirptures expres­sions) he would make the severall Joynts of Kings, Nobles, and People, to knit again; and tye them together with their Sinnes and Ligaments, Loyalty and affection; cloathe them with their old Flesh, of peace and plenty; wrap them in their old skin of Riches and Glory, and breath Life into them again, even the execution of justice, the life of a Com­monwealth, and soule of a Kingdom; which God of his infi­nite mercy, and for Christ Jesus his all-sufficient Merits gra­ciously vouchsafe unto us, Amen.

Laus Deo.

AN abrupt Beginning dulls the Attention of the Auditor; for the better Introduction then to our present Discourse; give me leave to recapitulate, and recall to your Memories, the Heads of our former. In the handling of the Words, I shewed you first their Depen­dance, implyed in the Conjunction And; And a King: From whence I infer'd this Conclusion, That Majesty is the Ornament of the Crown, the beauty and comelinesse of a King. The Words themselves I took in order as they lye, making a King the Subject, yet without subjecting the King; for our method was, First to shew you quid, What a King is. 2. Per quem, by whom he is King, &c. Here I left the King, in his Relation to His Subjects; and Here I left the Subjects, in their Relation to their King. And I wish this mutuall Relation had been kept so invi­olate, as that, having spoken of the King, I had not any [Page 20] occasion to enter upon the latter Words of my Text, more than to repeate the Words themselves, and tell you that, against him there is no rising up. But since Solomons Nemo insurgit, there is no rising up, is turn'd into Da­vids, multi insurgunt, many are they that rise up. I could not any longer sit still, but rise up I must too (and good manners you will say when my betters rise before me) But how rise up? why, as every good Subject ought to doe pro, not con, for the King not against him: For, against him there is no rising up.

In the handling of which Words, I shall observe this Method.The Method 1. To speak of the Words as denying rem factam the thing done; and herein I follow Junius and Tre­melius with their in quem nemo insurgit, the same with our English, Against whom there is no rising up. 2. As denying, jus facti, the lawfulnesse of doing the thing; herein I follow Lyranus, Clarius the Scholiast, the Do­ctors of Lovaine, and others, with their nec est qui resi­stat ei, neither is there any that may resist him. Having done with the Words as denying rem factam, the thing done, and jus facti, the lawfulnesse of doing the thing. I shall shew you the quomodo, and the quare.

1. The quomodo, the manner how, there is no rising up.

2. The quare, the reason, why there is no rising up.

1. The quomodo the manner, how there is no rising up.

1. Non Corde, no rising up in the Heart, malum cogitando, in thinking evill. 2. Non Lingua, no rising up with the Tongue, maledicendo, in speaking evill. 3. Non Manu, no rising up with the Hand, malefaciendo, in doing evill.

2. The quare, the reason, why there is no rising up, and that is, 1. Propter malum culpae, for the evill of sinne. 2. Propter malum paenae, for the evill of punishment, Rebellion being properly Satans sin, both to denotate the krima, and the katakrima, the guilt and the punishment.

[Page 21]1. Then to speak of the Words as denying rem factam, 1. Denying rem factam the thing done. the thing done, in quem nemo insurgit, so Junius, against whom there is no rising up, so our English. But what? Nemo insurgit, no rising up? What meaneth then those soundings of Trumpets, those beatings of Drums, those Alarums of War? Are these so frequent in our Ears, and yet Nemo insurgit, no rising up? What think you? was Solomon acquainted with the Logick of our Times, that Towns should be Garrison'd, Armies rais'd, Fields pitcht, Battails fought, contrary to the Kings Command, with contempt of the Kings Majesty, and with hazard of the Kings Life, and yet Nemo insurgit, no rising up against the King? no sure; there is ingens hiatus, a vast distance betwixt Achitophels policy, and Solomons Wisedome; that foments Disloyalty and Faction, this instructs Obe­dience and Subjection. What then? is it, because ri­sing up in Rebellion against the King, is a Sin so horrible, and the Miseries which attend this Sin so insupporta­ble, that Negare maluit quam prohibere, he rather chose to deny than to forbid it? That as St. Paul, Ephes. 5.3. would not have covetousnesse so much as once named amongst the Saints, so nor Solomon here Rebellion amongst Sub­jects? This doubtlesse is not far from the Wise-Mans intent. But the truth is, non tam negat, quam negando fortius prohibet, he doth not so absolutely deny, as by de­nying the more strongly forbid. For we may observe, that in the Language of the Scriptures, as the strongest Negation is by an Interrogative, so the strongest prohibi­tion, is by a Negative: as here, Rex in quem nemo insur­git; A King against whom there is no rising up. 2. Denying jus facti. the lawfulnesse of doing the thing. Thus as denying rem factam, the thing done.

2. As denying jus facti, the lawfulnesse of doing the thing. And here I must lanch out into the deep, and [Page 22] not fearing what Stormes may follow, steare forwards; guiding my Course by the Compasse of Gods Word. Non est qui resistat ei, so Clarius the Scholiast, and others, Neither is there any that may resist him. Not any, whe­ther of the Clergy or Laity, whether Private Persons or Publique, whether Lords or Commons. Solomon hath a Non est qui resistat ei for them all. Let every Soule be subject to the higher Powers, so Saint Paul, Rom. 13.1. pasa psuche every Soule, si quis tentat excipere conatur decipere, is the known Language of S. Bernard, he that at­tempts to except, endeavours to deceive. Though a Pro­phet then, an Apostle, or Evangelist, though a Man of an Extraordinary Calling, yet subject to the Ordinary Jurisdiction; no Cloyster or Church, no Profession, Employment or Dignity, is a Sanctuary, a Priviledg'd Place, from the Tribute of Obedience due to Caesar. To apprehend the strict tye, in which the Subject is bound to His Soveraigne; we must know that Kings, are the Successors of the Patriarches, both in the right of their Fatherhood, as Fathers of the Country; and in the rule of their Government as Governours of the Commonwealth. The difference seems to be only this, that the Patriarchs were Kings of their Families, and Kings are the Fathers of their Countries.B. Andrews. So that jus Regium commeth out of jus Patrium, the Kings right from the Fathers, and both hold by one Commandement morall, and one Bond naturall; so that as the Sonne by the same Command of God is bound to obey his Father, that the Subject is to obey His King; So by the same Bond of Nature the Subject is to obey his King, that the Sonne is to obey his Father.What the re­lation of a Subject to his King. Yea, in the Relation of a Subject to His King, is contain'd not onely the Relation of a Sonne to his Father, but also of a Wife to her Husband, of a Servant [Page 23] to his Master. And what Father will admit it lawfull, for his Sonne violently to resist him? What Husband, for his Wife forcibly to oppose him? What Master, for his Servant to rise up against him? And shall we admit it lawfull then, for the Subject violently to resist, forcea­bly to oppose, and with Arms to rise up against the King, who is Pater Patriae, the Father of the Country; Mari­tus Reipublicae, the Husband of the Commonwealth, and Subditorum Dominus, the Lord of all His Subjects? Object. True (may some say) it is impious indeed to resist a King that is pious; but a King by impiety doth degenerare in Tyrannum, degenerate and become a Tyrant; and when the King deserts his Duty, no marvaile if the Subjects forsake their Loyalty.Anſ. As if Kings received their Crowns, as some high Officers their Commissions with a dum bene se gesserint. I told you before, and now tell you againe. I might here answer as Joash did, Judg. 6. Let Baal pleade for himselfe, let wicked Kings Patronize their own cause (thanks be to God) we have no cause to complaine of our Kings wickednesse, but of our own, and so need not I pleade for evill Kings, since God hath bestowed upon us so good and gracious a King, had we but thankfull Hearts to acknowledge his Goodnesse. Yet because the Presse and the Pulpit have abounded with false aspersions cast upon the Royall Majesty, and pre­possest the People with vile Opinions, and wicked con­ceits of His Sacred Person and Dignity. I will sup­pose those Men, who maintaine the People in their dis­loyalty, not to be what indeed they are, fallaciae Magistri, (as Tertullian calls some in his time) Masters of Falshood; and to be what indeed they are not, Magistri Veritatis, Masters of Truth; and so all their false reports, true re­lations. And notwithstanding this supposition, I shall [Page 24] make good Solomons non est qui resistat ei, make it evi­dent unto you, That it is not lawfull for the Subject to rise up in Arms against him. You may remember I toucht upon this point formerly, I shall now (I hope) to your better satisfaction more fully handle, what I then but lightly toucht.

Our Ground-work must be this infallible Axiome, That It is not lawfull to take up Arms, but in the defence of a just Cause, and in Obedience to a Lawfull Command. 1. Then I will make it apparant, that there is no Cause. 2. That there is no Authority that can justifie a Sub­ject taking up Arms against the King. But before I pro­ceed, give me leave to premise somewhat, for the preven­ting prejudice and misunderstanding (a thing too too in­cident in the cause of Kings.) When God and the King stand in Subordination,Note. there, Deo & Hominibus, we must obey God and Man. But where they stand in Opposi­tion, there the Apostles Maxime is good, Deo potius quam Hominibus, Acts 4.19. we must obey God rather than Man. When then I tell you, you must obey wicked Kings, thinke not that I would have you obey Kings in their wickednesse. No. I know there is a quae Caesaris, and a quae Dei, so that our Oath of Allegiance to the King, must be no breach of our Oath in B [...]ptisme to God. As Kings Reigne, per Deum, by God, so must we obey them propter Deum, for God, not contra Deum, a­gainst God. Not, because Kings are Kings, therefore, quod libet licet, their Will must be a Law. What were this, but to Deifie Kings; and in stead of Gods, by Ana­logy, to make them Gods indeed, instead of Dii dicti, Dii facti, and so wipe the first Commandement out of the Decalogye. We must know then, we are to learne a Lesson of Obedience, even when we disobey, Obedience [Page 25] to the punishment inflicted, when we disobey the Com­mand enjoyn'd; yeelding though not Active Obedience to do, yet Passive, to suffer what the evill Prince lay's upon us; so that, as we may not obey Princes in doing the evill they Command, so nor may we rise up against them, when they Command that which is evill. And this is the Summe of Gods Truth, and the Saints Practise, in this case of Subjection to wicked Kings. This to re­move Prejudice and Misunderstanding, now ad Rem.

1. No Cause can justifie the Subjects taking up Arms against their King. 1. No cause can justifie arms against the King. We must know Satan deceives not more, than when an Angell of Light; and Rebellion pre­vailes not more, than when it's pretence is Religion and Justice. See that one Example of Absolon, 2 Sam. 15. He steales away the Hearts of the People; and how that? Vers. 6. First he possesseth them with an evill opinion of the King, Vers. 3. that he neglects the execution of Justice; and then insi­nuates into them,Vers. 4. That if he were made Judge in the Land (not yet seeming to ayme at the Crown, he onely desires to be made a Judge in the Land) them the times should be better: If any Man had any suite or cause, if he came unto him, he would doe him Justice. Vers. 5. &c. And then con­descended to a winning Affability with the People, he raiseth a most unnaturall Rebellion; which he colours over, not onely with the faire Pretence of executing Ju­stice, but also of preserving Religion, and therefore, he offers Sacrifice before the People. And the better to coun­tenance his Rebellion, he makes use of Achitophell the great Councellor, and others of the Nobles of Israel. And if we look upon King David, he (good Man) is put to as great straits as King Charles. He is driven from the great City Jerusalem, he is forc't to fly a farre off, and glad that he can be furnisht with provision at Maha­naim, [Page 26] at the bounty of his better Subjects. And being at this distance, he Assembles what Forces he can rayse, and sends them out to suppresse the Rebellion of Abso­lon; who as he brought upon the Kingdome, the misery of a Civill War, so upon himselfe the confusion of an unnaturall Sonne, and a Rebellious Subject. Here let me say to King Charles, what Cushi said to King David, (since their case is not much unlike) when he brought the News of the Victory, 2 Sam. 18.32. Let the Enemies of my Lord the King, and all that rise up to doe thee hurt, be as that young Man is. But that a pretended Cause how specious soever, should justifie Arms against the King, no Man will beleive. Therefore I must goe a great way farther, and draw the Cord much longer, and make it appeare; that no Cause, how just soever truely and indeed, can justifie the Subjects taking up Arms against their Soveraigne. What cause more Religious than that of Religion? What cause more Just than that of Justice it selfe? Yet neither for the Profession of Religion, nor for the execution of Justice, may Subjects take up Arms against their King. This is evident. Ashur is the Rod of Gods anger, yet must Israel be subject; Nebuchadnezzar his scourge, yet must Judah submit, and be so farre from raising Arms against him, that they must pray for his Peace, Jer. 29.7. In that 1 Tim. 2.1. Prayers are comman­ded to be made for Governours, who were they? not Chri­stians, but Heathens. In that 1 Pet. 2.13. Honour the King. Who was that? Constantine the good? No, but Nero the Cruell. And sure, where God Commands Prayers to be made for Kings, Horour and Obedience to be given to Kings, he takes away taking up Arms against Kings; though such as Nebuchadnezzar, such as Nero, Idolatrous and Cruell.

[Page 27] Blessed are they (saith our Saviour) who suffer persecu­tion for Righteousnesse sake, for their's is the Kingdome of Heaven, Math. 5.10. not Blessed are they who rayse Re­bellion for Righteousnesse sake, that theirs may be the Kingdomes of the Earth. And againe,Vers. 44. Love your Ene­mies, blesse them that curse you, and pray for them which despightfully use you, and persecute you; and the reason is, ut Filii sitis, That ye may be the Children; the Children of whom? Filii hujus seculi, Children of this World? no; Flesh and Blood cannot endure this; they are for another Way, a Way of Opposition, a Way of Rebellion; but Filii Patris vestri qui est in Caelis, the Children of your Father which is in Heaven. If then to love our Ene­mies, to Blesse them that Curse us, to doe good to them that here us, and to Pray for them who despightful­ly use us and persecute us, be Godly, Spirituall, and Hea­venly; then to have bitter Envyings and Strifes in the Heart, to rayse Civill Dissention and Division in the State, is Earthly, Sensuall and Divellish, as S. James speaks ch. 3. v. 15. S. Peter in 1 Ep. c. 2. v. 18. He admonisheth Servants to be subject to their Masters, with all Feare, not only to the Good and Gentle, Alla kai tois skoliois, but also to the Froward, so our English, pravis the wicked; so Beza: duris, hard or cruell; so Tremelius. And if Servants must obey wicked and cruell Masters, then must Subjects obey Wicked and Cruell Kings; for the same relation that the Servant hath to his Master, the same hath the Subject to his King. And Beza's note here concerning the Servant, may, not unfitly, be applyed to the Subject; That, though his condition seem in this case very grievous, yet his subje­ction shall be so much the more accoptable to God, si volun­tas ipsius plus valeat quam Dominorum injuriae; If the good pleasure of his will more prevaile with them, than the [Page 28] injury's of their Lords. Again in Rom. 12.19. Dearely beloved (saith Saint Paul) avenge not your selves: If we may not avenge our selves upon our Equalls, much lesse upon our Superiours, and least of all (that is, not at all) on him who is Supreame,Comment in locum. Ergo affligemur inulti, shall we then be tyrannized over without Revenge? Musculus makes the Objection, and gives the answer; adjecta est, (saith he) hujus gratia, assertio illa, ego rependam, For this cause, is that Assertion added, I will repay, saith the Lord; and a fearefull thing it is to fall into the hands of the living God, Heb. 10 11. and ideo horribilius Regibus, therefore the more fearefull for Kings, because they have him alone to be their Judge, and, quid credimus judicem illum, si non & ultorem? as Tertullian speaks, Wherefore doe we beleive him a Judge, if not a Revenger? As for Kings then, God will punish them Autocheir, with his own hand; which David knew well, when he answered Abishai (moving, yea, inciting him to slay Saul, or suffer Saul to be slaine) with a Deus percusserit, God shall smite him; but as for himselfe, he would not stretch out his hand against him, 1 Sam. 2.6.10.11. I could heape up Texts of Scripture to confirme this Truth, but this one sentence of my Text may suffice; where we have it propriis terminis (a thing now a dayes so much stood upon) A King against whom there is no rising up.

If we desire Examples for further confirmati­on, let us retire backe to former. Ages, and we are pre­sently (as Saint Paul speaks upon another occasion) en­compassed about with a cloud of Witnesses, Heb. 12.1. Nephos marty­rwn, a cloud of Martyrs, sealing and maintaining Gods Truth, with their owne Blood, not with the Blood of others. Was not Saul a bloody Persecutor, slaying Abi­melech, with fourscore and foure Priests in one Day, upon [Page 29] the false accusation of Doeg? was he not a Demoniacke, possessed with an evill Spirit? a cruell Tyrant, seeking not onely the death of David, but also of Jonathan his owne Sonne? Yet when God had delivered him into Davids hands, and Abishai (looking upon him onely with a Souldiers Eye, as his Enemy) had been earnest to kill him; yet saith David, destroy him not, for who can stretch forth his hand against the Lords Anoynted, and be guiltlesse? 1 Sam. 26.9. The Lords Anoynted! What Saul a Persecutor, a Doemoniacke, a Tyrant, and yet Christus Domini, the Lords Anoynted? Note. Here (beloved) let me give you a remarkeable Observation; This Anoyn­ting here, doth not betoken any Spirituall Grace, as else­where it doth in severall places of the Scriptures; a mi­stake (let me tell you) which hath begotten many irreve­rent opinions concerning Kings. Royall Unction gives a Just Title to the Crowne, not divine Grace to sway the Scepter; it gives Right to rule, not to Rule rightly. Though true it is, it were much to be wish't, that Grace in their Hearts, were as fragrant, as the oyle upon their Heads; and that, as they excell in Glory and Dignity, so in Godlinesse and vertue. But we see wicked Saul then, as well as holy David, is Christus Domini, the Lords Anoynted; he had (as all wicked Kings have) sanctitatem Ʋnctionis, though not sanctitatem vitae, an holy Calling though not an holy Life. Yea, the Lord ruleth in the Kingdom of Men, and giveth it to whomsoever he will, so the Prophet Daniel, c. 4. v. 32. so that he may be Christus who is not Christianus as was Darius the Heathen, Is. 45.1. If then Kings are made Christi Domini, the Lords Anoyn­ted, neither for Religion nor Vertue; then certainly, they may not be unmade for either Heresie or Vice, according to that Divinity axiome, dominium temporale non funda­tur [Page 30] in gratia, Salis. deter­minat. Comment in locum. temporall Dominion (or power of Rule) is not founded upon Grace. To all this accords that of Junius, and Tremelius, Ʋncto Jehovae (say they) the Anoyn­ted of the Lord, that is, a Deo ad Regnum assumpto, ad­mitted by God to the Kingdome; and what? to have his Crown presently cast down to the ground, and himselfe upon misdemeanour deposed from his Throne by the States, by the multitude, by the Collective body of the Kingdom, as some would have it? no, a Deo ad Regnum assumpto, ac proinde sancto, & munito ab omni injuria, ad­mitted by God to the Kingdom, and therefore sacred and fortified from all Injury.Note. In that great defection under Jeroboam, did there not live many holy Prophets? in that hot Persecution under Nero, did there not live many holy Apostles? under that grand Apostacy of Julian, did there not live many holy Fathers? yet (I will speak it ex animo) let it appear that there was ever any one Prophet, any one Apostle, any one Father, that stirred up sedition, or moved the People to take up Arm's (though in their defence) a­gainst their Soveraign; and I will submit to their Censure who now oppose their King, & I think I could not expect more severe Iudges. Run over the Acts of the Apostles and you shall find them in the Prison, not in the Campe; drawne before Magistrates, not drawing Magistrates be­fore them; stoned but not stoning; struck with the Sword, but not striking with the Sword. And in 2 Thes. 1.4. We glory in you (saith the Apostle) in the churches of God; for what? for their Valour and Courage in defen­ding the Gospell by force of Arms? no, but for their Patience and Faith, in all their Persecutions and Tribu­lations for the Gospell. Epist. 42. Aske Saint Augustine (that ho­ly and Learned Father) how Paganisme and Heresie was vanquisht, and how the Truth of the Gospell was main­tained? and he will tell you, non a repugnantibus, sed a [Page 31] morientibus Christianis, nor by Christians resisting, but by Christians dying. What thinke you now? who are the best Christians, they who take up the Crosse and fol­low Christ, or they who take up Arms and resist their Soveraigne?

Object. But some may say; The former Christians did not take up Arms, and a good reason why, they had no Arms to take up; or if they had, they were so far Inferiour in number and Power, that they durst not take them up. But, what think you of that which Tertullian tells us of in his Greek Fragments? Anſ. That when Plinius Secundus observed the numerous Company of Christians which suffered Martyrdome for the Faith of Christ; tarach­theis tw plethei, multitudine interremptorum permotus (as Ruffinus Translates it Paraphrasticws) astonished at the Multitude of them that were slaine, he related to the Emperour, quod innumera hominum millia quotidie ob­truncarentur, that innumerable thousands of Men were slaine dayly (as the same Ruffinus tells us) what so many thousands slaine, & quotidie too, slaine every day? how easie had it been (having the Lord of Hosts on their side) to have gathered themselves together in every Province, and to have stood, not onely for the Truth, but also for their Lives; and to have destroyed, to have slaine, and to have caused to perish all the Power of the People, and of the Provinces that should have assaulted them, as did the Jews, (yet not without Commission from Ahasuerus) Esth. 8.11. But we see the contrary affirm'd to their Faces with a Challenge, in Nazianzens Oration. 2. contra Julian; In quos vestrum (saith he) populum exaestuantem contra vos infurgere solicitavimw? quibus vitae periculum attulimus? Against whom of you have we moved the Tumultuous People to rise up? Which of you have we put in danger [Page 32] of his Life? They had not so learned Christ. They knew well, The Kingdom of Heaven suffereth violence, and the violent take it by force; but what Violence? of opposing? no, but of suffering. What Force? of arm's? no, but of a godly life. They knew well, if God had intended the founding his Church, the propagating his Truth, by an Arme of Flesh, by the Power of the Temporall Sword, he who is kardiognwstes, the searcher of the Heart, is also kardiotreptes, the mover of the Heart; and so would have moved the Hearts of Kings, rather then the hearts of the People; he would have called the Wise, the Mighty, and the Noble, rather than the foolish, the base, and the de­spised. But that no flesh should glory in his presence, and that Gods Strength might appeare in Mans Weakenesse, he chose the foolish things of the world to confound the Wise, the Weake things to confound the things which are Mighty, and base things of the World and things which are despised, did God chuse; yea, things which are not to bring to naught things that are, 1 Cor. 1.26.27. &c. That of Cy­prian to Demetrianus is full to our purpose; none of us (saith he) when he is apprehended resisteth, quamvis ni­mius & copiosus noster sit numerus, though our number be far the greater. Above all, Ecclesiasticall History relates, that Julians Army (notwithstanding his great cruelty and persecution) did consist most of Christians, who (we reade) fought for him against his Enemies, but never for themselves against him; and that his Army did consist most of Christians, appears by that full Acclamation of theirs to Jovinian afrer Julians death, Christiani sumus, we are Christians. So that we may well say with Ter­tullian, concerning the Sect of Christians in their Perse­cutions, occidi licet, occidere non licet; not occidi potest, occidere non potest; not, that it is in their Power to be slain, [Page 33] not in their Power to slay; but, it is Lawfull for them to be slaine, not Lawfull for them to slay. Solomon here confirm's it with a non est qui resistat, there is not any that may resist.

Yet are not the Adversary's herewith satisfied,The Adver­saries obie­ctions answe­red. but ob­ject to us the Men of Jerusalem who rose up against King Amaziah, 2 King. 14.19. Yet see how the Scrip­ture setts a brand upon them, and tells us, that conspirave­rant conspirationem, they made a great Conspiracy; an act as little commendable, as it is imitable. They tell us of the ten Tribes falling away to Jeroboam; though the Scripture tells us, that it was of the Lord, 1 Kin. 12.24. Jeroboam being anoynted to the Crown by Ahijah the Shilonite. They tell us of Jehu smiting the House of Ahab, and rising up in arms against Joram his King, though the Scripture tells us, 2 King. 9.6. Thus saith the Lord, I have anoynted thee King over Israel; and so Peter Mar­tyr well, It was an act extraordinary,Loc. com. cla. 4. c. 20. & non in Exemplum trahendum, and not to be drawn into example. They tell us also of the People delivering Jonathan from Saul, 1 Sam. 14.45. Though it appears not in Scripture, that they did it by forceable arms of resistance, but rather (as Junius and Tremelius) by forceable Argument of Per­swasion, ut posthabita juramenti ratione, Comment in locum. juris haberetra­tionem, That laying aside the account he had of his Oath, he would have respect to Equity and Justice. Thus then, notwithstanding the Opposition of the Adversaries, I have made it cleare to you, that no Cause can justifie the Subjects taking up arms against the King.

2 No Authority. Who shall command against him,2. No autho­rity. from whom issueth the Power of commanding? Object. Yea, but he is entrusted with that Power by the Commonwealth, for the safety and well fare thereof, which if he abuseth, [Page 34] he may be deprived of it, by the Commonwealth. Anſ. Sup­pose this true (as you know affirm'd it hath been for a Truth) suppose our King had his Power committed to him by the State (which yet is most false, as shall pre­sently appeare) and suppose it in the Power of the State, to require it of him again (Though let me tell you, this severing the Head from the Body, the King from the State, hath been as ominous as erroneus. But as I leade you into this Maze,Note. so will I conduct you out again.) Up­on this Supposition then, consider well our many He­ro's, brave Worthies, Starres primae magnitudinis, shi­ning no lesse in Valour than in Vertue; consider the gra­vity of their Wisedome, the Authority of their Persons, the Uprightnesse of their Lives, Men fit for Councell in Peace, and Conduct in Warre. Consider those great Nobles, and Grave Judges of the Land; the Learned Do­ctors and Clergy of the Land; the Faithfull Gentry, and Loyall Commonalty; consider the great Counties, the many Cities, with the Famous Universities: All which stand up in the defence of their Soveraigne, the Lords anoynted. Consider these well, and then tell me, what is that you call the State? what is that you call the Com­monwealth of the Kingdome.

Thus you see, that not without cause Saint Jude tells us, v. 8. that they who despise Governement, kurioteta, not Dominum, but Dominatum, not the Governours, but the Governement;Comment in locum. ordinem ipsum a Deo constitutum, so Beza, the Order it selfe constituted by God. They (the Apo­stle tells u ) are 'Enupnazourenoi, altissimo veterno sopiri, buried in a dead sleep, so Beza againe; they are filthy Dreamers, so our English; delusi insomniis, deluded with Dreames, so Erasmus. That of our English may be ap­plyed, to the great Statesmen, the Patriots; that of Eras­mus [Page 35] to the People, their Disciples; the former they are filthy Dreamers; the latter, they are delusi insomniis, de­ceived with their Dreames. For is it not evident to him that is awake, and his Eyes open; That what those Men set down to justifie their Actions, doe most of all con­demne them, they swerving from their own Principles? But to returne.

The Power of Kings is de super, nor de subter, from above, not from beneath; from God,From whence the power of Kings is. not from the Subjects; call them what you will, the Multitude, the States, or the Commonwealth, Ego dixi Dii estis, Psal. 82.6. I have said ye are Gods; Ego dixi, I have said, not nos diximus, We have said; he hath said it, whose Dixit, is a Fecit, by him are Kings ordain'd, by whom all things are created; Per me Reges per quem Regna, by him are Kings, by whom are Kingdomes; the World, and the Go­vernement of the World, hath the same per, both pote­statis & personae, of Power and of Person; If wicked Men once separate Reges, from per me, Kings, from him by whom they are Kings, no wonder if they strike at Regnant too, no wonder if they strive to cast their Crowns down to the ground, and lay their Honour in the dust. Tertul­lian is full for an Heathen Emperour;In Apologet. Imperatorem (saith he) necesse est ut suspiciamus, it is necessary that we reve­rence the Emperour; and how so? ut eum quem Dominus noster elegit, as him whom our Lord hath chosen; ut me­rito dixerim noster est magis Caesar, ut a nostro Deo con­stitutus, that I may very well say, Caesar is rather our Em­perour, as constituted by our God. Object. Yea, the King is by God; but God he worketh by means, and therfore though he chuse the King, yet it is mediante Populo, by the choice of the People. Object. For this see, Psal. 89.20. there saith God of King David, I have exalted one chosen out [Page 36] of the People▪ The King not chosen by the People. Electum [...]e Populo, chosen out of the Peo­ple; not electum a Populo, chosen by the People, qui exaltavit, etiam elegit, by him he was chosen, by whom he was exalted; by him he was chosen out of the People, by whom he was exalted above the People. And as for King David, so for all the Kings of his Race, God hath a per me for them all; and as for them, so for all Kings else by lawfull Succession, that is, certum & deter­minatum; As for unlawfull Usurpation, I leave that sub Judice, as needing no Sentence at the present. If then the King receives not his Power from the Common­wealth, then cannot the Commonwealth, either take away the Power from the King, or exercise a Power and Command against the King. Thus then, if no Cause, no Authority can justifie armes against the King, whatsoe­ver Cause Men pretend, whatsoever Authority they pro­duce, Solomon stands up still for the King with his non est qui resistat ei, there is not any that may resist him. But here I must not passe neither, without a stand.

The severall places of Scripture, which yeeld either Precept or Example of Obedience to Kings (though wic­ked) there are those who evade the Force of them, by ap­plying them to private or Particular Men, and so runnes indeed the whole Current of Antimonarchians. And therefore say they; the Magistrates under the King though singuli separatim each one severall be his inferi­our, yet Ʋniversi conjunctim, all conjoyn'd are his Supe­riour. By the way observe, ut dicta factis deficientibus e­rubescant, as Tertullian (de Patientia) speakes, That their Writings may shame their Actions. Their owne Tenet is, That if the Magistrates be above the King, they must be universi conjunctim, all conjoyn'd; not divided, and so,Note. as that the lesse part prevaile over the greater. Which perchance may be true, as concerning a Duke of [Page 37] Venice (as you have formerly had the Example) or a Prince of Orange; but most certainly not as concerning a King of England. Therefore (Beloved) beware of those kind of Statesmen, who following their Masters, would first bring us to a low King, and after that (I feare) a Low-Country too. Buchanan a great Patron of this Faction tells us, quasi ex Tripode, with as much confi­dence, as if it were an Oracle (in Dialog. de jure Reg.) jus idem habere in Reges multitudinem, quod illi in singu­los e multitudine habent: It is too poysonous to be Eng­lished. Thus sometimes the States, sometimes the Multitude in these Mens opinions, must supereminere, be Supreame; and not the King in Saint Peters. But what? shall we beleive Buchanan and the Presbytery, or Saint Peter and others of the Apostles? cui potius sigu­ram vocis suae declarasset, quam cui figuram gloriae suae re­velavit (saith Tertullian) to whom should Christ have reveal'd his will, rather than to whom he reveal'd his Glory; namely, Saint Peter and the rest. I will not a­buse your patience, nor misusemy paines to enlarge a Confutation; vel recitasse, est confutasse, to have recited them, is to have confuted them. Onely observe, that the Practises of those in our times who oppose the King, are falne besides the Foundation layd them by their Ma­sters, for if they look their Lesson over again, they shall find; that not a part or parcell of the Magistrates, but universi conjunctim, all conjoyn'd; not aliqui e multitudine, Note. sed multitudinem, not some Companies of the Multi­tude, but the whole Multitude; not unus aut alter de judi­cibus, aut Principibus Regni, one or two (that is, some few) of the Judges or Nobles of the Kingdom; but they are universi Regni ordines, the whole States of the King­dome, who may either moderari coercere, or punire Prin­cipem. [Page 38] Thus as Job speaks, c. 5. v. 13. God taketh the Wise, 'En panourgia 'autwn, saith the Septuagint, in their subtle wilinesse, and the councell of the froward is carryed headlong, consilium reluctantium, so Junius; the councell of the Rebellious, not devised with more folly, than prosecuted with fury, to their own destruction.

I will conclude this point then, with that place in the Church Homilyes (so full against wilfull Rebellion, That certainly Satan intending to raise Rebellion in the People, first thought it necessary to suppresse the Homilies from the People.) The Words are these, Turne over and reade the Histories of all Nations, look over the Cronicles of our own Country, call to memory so ma­ny Rebellions of old time, and some yet fresh in Memory; and we shall finde, That, were the Multitudes of the Rebells never so huge and great, the Captains never so Noble, Po­liticke and Witty, the pretences feigned never so good and holy; yet the speedy overthrow of all Rebells, of what Number, State, or Condition soever they were, or what colour or cause soever they pretended, is, and ever hath been such, that God thereby doth shew, that he alloweth neither the dignity of any Person, nor the Multitude of any People, nor the weight of any cause, as sufficient for the which the Subjects may move Rebellion against their Princes, Thus far the Homily's of the Church. And if thus no Cause, no Authority against a wicked King,Note. much lesse can any Cause, any Authority justifie Arms against a gracious King. If Jeremy will have Subjection to Idol [...]trous Nebuchadnezzar; if Christ to Heathen Caesar; if Saint Paul to Persecuting Nero; who shall deny it to pious King Charles? If for any King, then sure for our King; Solomon's non est qui resistat ei, stands good, There is not any that may resist him. Thus of the Words as denying rem factam, the thing done, and [Page 39] jus facti, the lawfulnesse of doing the thing. I will briefely runne over the rest.

1. Quomodo the Manner, how there is no rising up, 1. Quomodo the manner how there is no rising up. 1. Non Cor­de, not in the Heart. and first, non corde, no rising up in the Heart, malum cogitando, in thinking evill. Rebellion is the rankest poyson, the least drop whereof is deadly; not onely the large quan­tum, but the least Scruple is forbidden, Eccl. 10.20. Curse not the King in thy thought; the very hatching of a Cockatribe Egge is poyson, as well as the Viper; the In­tention of Treason is a Sinne of an high nature, as well as the Action, and if proved, shall be equally punished. Esth. 2.22. it is said of Bigthan and Teresh, that voluerunt insurgere, not that they did rise up, but that they would have risen up against Ahasuerus; though but a voluerunt an intention onely without action, yet treason, for which they are adjudged to death. Touch not mine Anoynted (saith the Lord, Ps. 105.15. Noljte tangere, not the hand onely to act, but the Heart also to will, is forbidden. Not un­fitly then for this Cause (though for others too more fit­ly) Kings are called Gods, because of the divine Privi­ledge communicated to them from God; that as against God, so against the King, sufficit cor, the Heart is enough; therefore nemo insurgit, no rising up corde; in the Heart, malum cogitando, in thinking evill.

2. Non Lingua, no rising up with the Tongue, 2. Non Lin­gua, not in the Tongue. maledi­cendo, in speaking evill. In that 21. v. of Saint Iudes Epi­stle, it was contradictio, the gainsaying of Core, in which he and his Company perished. If the defacing of the Kings Picture be Treason, what think you is the disgracing the Kings Person? veni & maledic, come and curse, where God hath blessed is Balaam's Office; to rayle and revile whom God hath humbled (especially if a King) is Shimei's practise, neither sit for imitation, neither fit for a Sub­ject [Page 40] against his Soveraigne. The King is the Father of his Country; and as for the Naturall Father, so for the Politicall, maledictus qui vilipendit, cursed is he that de­spiseth him; yea, and qui maledicit, who speaketh evill of him, Deut. 27.16. cursed, and that with a mount Ebal's curse, a curse to which many have formerly said Amen, who now are in Arms against their Politicall Father the King. Thus nemo insurgit, no rising up, Lingua, with the Tongue, maledicendo, in speaking evill.

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

2. quare, the Reason why.2. Quare, the Reason, why there is no rising up. 1. Ta­ken from malum culpae, the evill of Sinne. 2. Malum paena, the evill of Punishment, it is but borrowed of Saint Paul in Rom. 13. He that resisteth the Power, resisteth the Ordinance of God, ther's the malum culpae, the evill of Sin, and they that resist, shall receive to themselves damnation, [Page 41] ther's the malum paenae, the evill of Punishment. The former Argument is for the Godly, who are moved cum timore Dei, with the feare of God. The latter is for the ungodly, quos ut magis moveat (saith Musculus) whom that he might the more strongly move, he comes upon them, metu Judicii, with the feare of Judgement.

1. Then malum culpae, the evill of Sinne. If a Rebell were askt his Name, how well might he answer with the Man possessed with Devills, that his name is Legion, for they are many. Rebellion being a Nest of Devills, a Sinke of all Sinnes, a Masse of all Impieties; what Profanesse, what Murders, what Robberies, what Whore­domes, what Malice, what Hatred, what Mischiefe is it that you can name, which is not heapt up in this Chaos of Confusion, this one manyfold Sinne, Rebellion? Re­bellion in the State, is like an Impostume in the Body, which breaking inwardly, distempers and corrupts the whole, and makes it's recovery desperate. So that to re­dresse Disorders, by dissorderly Commotions, to compose Distractions by Rebellion, is all one, as if a Man should quench fire with pitch, or cure old sores with new plagues Better therefore (as our Church speaks in her Homily's against wilfull Rebellion) undergo the worst of Governe­ments, then the worst of miseries, Rebellion the Destruction of all Governement, a right Apollyon, bringing ruine upon all States. so that as the Lacedemonians, to cause their Chidren to loath drunkennes, caused them to behold their Servants when they were drunke; so that you may abominate Rebellion, it is enough if you look upon those mens actions who are Rebells, for then will this Reason appeare good, that there is no rising vp against the King, 2. Malum paenae, the e­vill of pu­nishment. propter malum culpae, for the evill of Sinne.

2. Malum paenae, the evill of punishment, why? what [Page 42] is the punishment of a Rebell? Death. What death? an ignominious death, an untimely death, a painfull death, vt sentiat se mori (as he in Seneca) whether it be that of Bigtham and Teresh Esth. 2.23. or that of Sheba 2. Sam. 20.22, or that of Baana and Rechab, 2. Sam. 4.12. and to this adde that of the Psalmist, Psal. 109. his Lands and Estate are confiscate, his Posterity disgrac't and beg­ger'd, his Name quite blotted out, or if remembred, he is damnatae memoriae, a Man whose Memory doth stinke, and is corrupted. This Punishment is Temporall, far short of that which is Eternall, when he shall goe to his owne place, where with the Arch-Rebell Satan, he shall suffer the hottest flames in Hell, who hath raysed so great a fire in the State. Thus then nemo insurgit, no rising up, propter malum Paenae, for the evill of Punishment. I will end all in a few Words of Application.

Because (Beloved) I have not gravity enough to be the Speaker, take it as spoken from the Ancient of dayes, even God himselfe, Prov. 24.21. Fili mi, time Deum & Re­gem, My son, fear thou God and the King, and meddle not with them who are given to change; for their calamity shall rise suddenly, and who knowes the ruine of them both? Here God seems to stand as a Father, as a Judge; as a Fa­ther, his advice is loving, My Son fear thou God and the King, and meddle not with them who are given to change; as a Judge, his sentence is severe, Their calamity shall rise suddenly, and who knows the ruine of them both? As we behave our selves, we shall finde the benefit of his Councell, or the penalty of his Sentence, It's added, Cajet▪ vult hanc sententi am esseancipi tem & posse quidem ante­cedentes sen­tentias clau­dere & con­sequentes eti­am ordiri. These things belong to the Wise, to them who either are, or would be accounted Wise; such as are the Fathers of the State, no shame for them to be Solomons Sons, and to ac­cept this Fatherly Councell, which if they doe not, [Page 43] though they will be Iudges themselues, yet God a Iudge above them, hath past their Sentence.

Give me leave to reveiw the Words by way of Para­phrase; since they so much reflect upon the Text, by way of Comment; and may (not unfitly) conclude my S [...]r­mon by way of Application; My Son, [...]ear thou God and the King; Here a fit place for Davids quam bonum & ju­cundum, Psal. 133.1. how good and joyfull a thing it is to see? to see what? why, to see God and the King in con­junction; and we know our Saviours axiome, quos Deus conjunxit, nemo separet, whom God hath joyned let no Man put asunder. He that separates God from the King, separates himselfe from God. But why feare God and the King? because no Man doth rightly feare the King, unlesse he also feare God; neither doth any Man truely fear God, unlesse he also fear the King. Feare the King in a Loyall subjection, not put him into a feare by unlaw­full Rebellion. Feare God and the King, and meddle not, Cum muta­toribus. So Cajet vi, Sa­lazar expo­sit. en Prov. Solomon. meddle not with whom? cum detractoribus, with them, who are given to Detraction, so the Vulgar, cum variis, with them that are given to change, so Junius and our English; cum seditiosis, with them who are given to sedi­tion, so others. The Word and the Sence will beare all three.

1. Then, ne commiscearis cum detractoribus, 1. Ne cum detractori­bus. meddle not with them who are given to Detraction. Detraction is ever the forerunner, and the fomenter of Sedition. Ei­ther Moses and Aaron take too much upon them, so Corah and his Company, Numb. 16, 3. Or, there is no Man ap­pointed by the King to do Justice, so Alsolon, 2 Sam. 15.3. Or too heavy a yoke is layd by the King, upon the necks of the People, so they who fell away to Jeroboam, 1 King. 12.4. Therefore, ne cum detractoribus, meddle not with them who are given to detraction.

[Page 44] 2. Ne cum variis.2. Ne cum variis, meddle not with them who are given to Change. Upon Detraction, is buz'd into the People a desire of Change. Moses and Aaron take too much upon them, and therefore their Power and Autho­rity must be lessened; the King takes no care of Justice, and therefore the Power of Iustice must be by others communi­cated; the Yoke is too heavy upon the Peoples neck's, and therefore, Their liberty must be enlarged. Therefore ne cum variis, meddle not with them who are given to Change.

3. Ne cum seditiosis.3. Ne cum Seditiosis, meddle not with them who are given to Sedition. Upon Detraction, men are put upon a desire of Change, and upon that growes Sedition. Corah and his Company then assemble; Absolon with his Com­plices then make warre; the People with their Patriot, then Desert their King, and enter the field against the Lords Anoynted. Thus Shimei's rayling, ends in Sheba's rising; Detraction ends in Sedition. Defiling of Govern­ment, begetts Despising; Despising begetts Opposing; Opposing begetts Removing, and Removing begetts Ruine. Therefore in that the Wisman adviseth, with a Ne com­miscearis cum detractoribus, meddle not with them who are given to Detraction, he seemes as it were, obstare prin­cipiis, to stoppe the beginnings of Rebellion; and if some be carried away with that perversitas fidei, that per­versnes of faith, so as to beleive and give credit to the De­traction, then his, ne cum variis, stands good, meddle not with them who are given to Change, and if againe any be so far misled as to desire a Change, an alteration, or (if you will) a pretended reformation, yet, ne cum Seditiosis, by no meanes meddle with them who are given to Sedition.

Ne commiscearis, meddle not, which forbids not only with Ioab to be generall, with Achitophell to be Coun­cellor, [Page 45] with Sheba to be Trumpeter, with Abiather to be Priest, with the Citty Abell to be harbourer, with the men of Sichem to be Contributers, with the Congregation of Israel to be Approvers; but ne Commiscearis, meddle not, have no part or portion with them; though they tell thee as it is Pro. 1.13.14. We shall find all pretious Substance, we shall fill our Houses with spoyle, cast in thy Lott amongst us, let us all have one purse; yet, ver. 15. My sonne (that is, such an one as he would have feare God and the King) walke not thou in the way with them, refraine thy foot from their path; meddle not, that is, rise not up, corde, in the heart, by Consenting; Lingua, with the Tongue, by Encouraging; Manu, with the Hand, by Acting, or Contributing. But why so? why, their calamity shall rise suddenly, &c. here is the malum culpae, and the malum paenae, the malum culpae the e­vil of Sin implyed, and the malum paenae the evil of punish­ment exprest, for Punishment ever presupposeth Sinne, and by the greivousnes of the Punishment, we may con­ceive the hainousnes of the Sin. Their calamity, or their destruction, shall rise suddenly, it shall not come lento, but cito pede, not with a slow but a swift pace, repente consur­get, it shall rise suddenly; and suddain mischiefes confound the mind, and fitly, when the mind is set upon confusion. Yea consurget also, it shall not only rise up against them, but consurget, rise up with them, following their Sinne as the Shadow doth the Body. Thus their destruction shall rise suddenly, & ruinam eorum quis scit, and who knowes the Ruine of them both? both whom? why the Author and the Actor, the Rebell and the Rebell-Maker; the De­tractor, and him that gives credit to his wicked Detrac­tion; the innovator, and him that favours his unlawfull innovation; The Seditious, and him that meddles with his detestable Sedition; quis scit? who knows? rather quis [Page 46] nescit, who knowes not the end of a Traytor, the Ru­ine of a Rebell? true, as concerning his temporall Ruine; but his eternall Ruine, quis scit, who knowes that? his Sufferings are sutable to his Doings; there is a quis scit? for his Rebellious Actions, and not unfitly then a quis scit? for his just Sufferings The Praecipice of Rebellion is such, that Seldome doth it stoppe till it come to the Bottome, even hell it selfe, where I wish it had beene long since chained. That (to the Glory and Praise of God, with the Peace and Prosperity of this Kingdome, and to the joy and happines of our King) we might say with Solomon, in the prayse of our Soveraigne, as well as of his Subjects; ‘Rex, in quem nemo insurgit; A King, against whom there is no rising up.’

Laus Deo.