A sermon preached at St. Bartholomevvs the lesse in London, on the xxvii. day of March 1642; being the day of the inauguration of our soveraigne lord King Charles. By William Hall. Minister of that parish, and now thought fit to be published.

A sermon preached at St. Bartholomevvs the lesse in London, on the xxvii. day of March 1642; being the day of the inauguration of our soveraigne lord King Charles. By William Hall. Minister of that parish, and now thought fit to be published.

Table of contents

Title page

To the Right Honourable Sr. IOHN BANKS Knight, Lord chiefe Iustice of the Court of Common pleas, and one of his Majesties most honorable Privy Counsaile.

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EXOD. 22.28.‘Thou shalt not revile the Gods, nor curse the Ruler of thy people.’

THe Pulpit is not to bee made the theater to vent politique Discourses: Nor is it the taske of the Preacher of the Gospell to busie the minds of the people with Civill matters, who are more easily fixed upon them than upon Divine. It hath been one of the diseases of our age, not only for Laick preachers, but some of the lawfull Ministers of Christ, to make the matters of the times the subjects of their Sermons, more than matters more [Page] necessary to Salvation, they have taught [...], the course of the World more than the Crosse of Christ. My Text (though it concern Politique Government) will not, I hope, ingage me to such an error, to unprofitable discourses of Policy, or intermedling with the times which is not for edification: yet you see it is fitted to the day. The day is both Gods and the Kings, and therefore challengeth the remembrance of those duties, which God requireth towards Kings and Governors. Neither indeed is such Doctrine more seasonable in respect of the day (the anniversary of our Princes inauguration) than for those dayes wherein we live. The [...], or liberty of the tongue extends so far that every man or woman make themselvs the Censurers of Magistracy; one disrelishing and taxing the actions of the sacred Senate of our Common-wealth; another throwing his private imputations upon the person of Gods annoynted. One undertaking (that which only is peculiar to the highest) to stand in the Congregation of Princes and be Iudge among the Gods; another using such language as that of Shimei to David, or as innocent Naboth was falsly charged to have used against King Ahab. The propounded Scripture wil meet with both kinds of presumption; for God forbid we should so reprehend [Page] one sort of presumers as to countenance the other. All sorts of Governours are here united in my Text, both the supreame and subordinate: and may they never be disunited among us; censorious or bitter speeches against both kinds are severely prohibited, Thou shalt not, &c.

God himselfe had now made knowne the Morall Law in ten precepts, upon Mount Horeb, and Moses having a Legislative power derived to him from God himselfe, propounds Ceremoniall and judiciall precepts to the people: The one sort to prescribe those formalities wherewith God would be worshipped, the other, to order their politicall government, for the better maintaining humane society in that populous Common-wealth of Israel. This latter sort of judiciall Lawes, we shall find to begin in the first verse of the former chapter, where we shall finde them intituled judgements, which God commanded Moses to set before them. Judgements quia sunt leges secundum quas judicandum est, because they were Lawes according to which judgement in judiciall tryalls, was to proceed in Israel. Many particular Lawes there are to prevent private injuries betwixt man and man, and here in this precept the Law giver addes a peremptory precept, for deportment towards publike persons, Thou shalt not, &c.

[Page]It is indeed, a Morall precept in its owne nature: a streame derived from the fountain of the fift Commandement (as those are the strongest and most obliging judiciall Lawes, which have neerest dependance on the Morall Law) and therefore is of perpetuall efficacy, and obligeth all to perpetuall observation, but is here placed among the judiciall or politicque Lawes for double reason.

First, Because it concerned the policy or government of the Common-wealth, the duty of men towards their Magistrates.

Secondly, Because upon breach of this precept the Delinquents should be proceeded against by the Civill Magistrate, and in a judiciall course, punishment be inflicted. This was now made a penall statute to Israel, aswell as it was a branch of a morall Commandement, and though we find not the nature or degree of the punishment expressed (because God leaves that arbitrary to Magistrates, who would be forward enough to punish indignities to themselves) yet is it most probably conjectured to be no lesse than death it selfe, for notorious open railing upon the highest Magistrate. He that railed on his Father or Mother, was to be put to death, Chap. 21.17. and surely no lesse was he to suffer, who should curse and revile them who were publici parentes, the publique [Page] parents of the Country: Neither was it more for blasphemy against God, than blasphemy against the King, that Naboth was stoned, though he was guilty of neither. What ever their judiciall punishments were in that Hebrew Common-wealth, that indeed obligeth not other nations to inflict the same, for punishments were only nationall, and the indulgence of our Christian Lawes, may perhaps not exact such rigour; but still the sin must needs be as hainous as ever it was then. There is still the same stampe or impression upon Magistracy, by the same Almighty hand, and the precept is no lesse pressing upon Christians than upon Iews. Thou shalt not revile, &c.

The Command you see is double: but the latter part is either exegeticall, of the former, by way of explication, or else it is emphaticall, to urge it on with vehemence by double repetition: yet may we justly find some aduantage from the variety or duplicity of the words, and therefore thus distribute them.

First, Here is dignitas Magistratuum, the Magistrates dignity, and that first, of Magistrates in generall, they are all Dii Gods. Secondly of one Superior above the rest: he is Princeps populi sui the ruler of &c.

Secondly, Here is officium privatorum, the duty of private men expressed in a double negative precept. [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] First, for regulating their carriage towards Magistrates in generall; they must not revile nor raile upon them. Secondly, For their behaviour towards the principall Ruler, they must not curse him, Thou shalt not, &c.

First, the dignity of Magistrats in generall, the Rulers they are Elohims Gods. There were a kind of nominall Gods, which Saint Paul mentions, 1 Cor. 8.5. there are Gods many, and Lords many, which some would understand in the same sense (Saint Austin for one) with these in my Text, of Rulers and Governours, but the Apostle alludes there to none other but the vaine Idolls of the Heathen, who in the blockish imagination of the people were esteemed Gods, and so were Dii nominales, nominall Gods though not digni nomine, worthy of that title, being indeed nothing at all, as Saint Paul, in that 4 verse of that 8 to the Cor. nothing but by meere fancy, and supposition. Besides these even Sathan himselfe is intituled not only a Prince, but Deus mundi hujus, the God of this world, 2 Cor. 4.4. because he is so reputed by the men of this world: the wicked make Sathan to be their God, they obey his dictates, and so do serve and worship him, in stead of him that is God essentially. But these are Gods [...], only abusively, so called by the opinion of foolish and sinfull men: But such [Page] there are who are dignified with this title by him, in whose only power it is to communicate so high an appellation, Ego dixi quod vos Dii estis, I have said yee are Gods. Psa. 82.6. It is not the idolization by mens vaine opinion, that defies Judges and Rulers nor such an [...], or ridiculous deification as the Romans used to their dead Emperours, nor their own arrogant assuming the title of God to themselves (as did Alexander, and also many of the Romane Tyrants) that makes them to be called Gods; but Gods own appellation in his Word, he honours some of the sons of men with that title which is his owne, and calls them Gods who are but mortall men.

Many significant Epethits we finde ascribed to Magistrats, which speak some of them their eminency, some their duty by prophane Writers they are called somtimes [...] Leaders, because they ought to lead others by their vertuous example, sometimes [...], adorners, they should beautifie the world with Order and Government; somtimes [...], Keepers, for they are for the safety of their charge▪ some time [...], Benefactors, as our Saviour intitles them, Luk. 22.25. because they are set up for the good of men, not for the hurt. The Scripture addeth to them many other expressive attributes, they are [...], Saviours, because of deliverances wrought, [Page] by their meanes, Judg 3.15. Nutricij, Nurses by the Prophet Esay, because they are to tender, and educate the Church of God; in Ezekiels language they are [...] Shepheards, to feed and rule over the people; in S. Pauls [...] the Ministers of God, Rom. 13.6 but this in my Text transcends them all, they are Elohim, Gods themselves. All lawfull Rulers then bee they supreame or subordinate, Iudges or Magistrates are in some manner mortall Gods, sublimes & sapientes viri, as Gregory understands it, Elevati, as the Hebrew word signifies, those whom God hath exalted and set over others, such as was Moses and Aaron, and the Rulers of the great Sauhedcim among the Iews, these are Gods in Scripture language; and that not with impropriety.

For first, they are Imagines Dei, Images of him who is the Vniversall Ruler and Iudge of all; there is a representation and resemblance of the Deity in Magistrates, more than in Common men; judgement is comitted to them, which belongs ultimately and properly to him; some rayes and beames of his Majesty, he hath made to shine in them, though not in all alike, for one Star may differ from another in glory: shadows and pictures may be made in severall proportions, one piece may represent the [Page] person only to the shoulders, another to the middle, some at full length; still all are Images, and have a resemblance: Inferiour and supreame Rulers there may be, but all have (more or lesse) some of his likenesse: to have a power of Iudging and ordering others, to have some splendor and honor above others, is a Character of Divinity; Gods they are as by their office and dignity they resemble him.

Secondly, Gods they are quia Dei locum sustinent tanquam legati & vicarii, they susteine the place and person of God to men, as his deputies and vicegerents; God judgeth mediately by and through them, and executes those things, which (were they not) he would immediatly do himselfe; they do the works which God himselfe would do: thus Moses is said to be (loco Dei) instead of God to Aaron, Exod. 4.15. thou shalt be to him in stead of God, that is, thou shalt give him councell, and direct him as my Oracle: and the same Moses is called Pharaoh's God, Exod. 7.1 I have made thee Pharaoh's God, because he should execute Gods judgements upon him; God would execute judgement upon Pharaoh by Moses. Those who do those actions, which belong to the Highest, as his Ministers and Substitutes are Dii minorum gentium, they may be called petty inferior Gods, he hath so honored them.

[Page]Thirdly, Gods, all Magistrats are, quia à Deo ordinati, because they are ordained of God, as S. Paul in expresse tearmes, Rom. 13.1. ordeined they are, not only permitted, but established by providence, by precept; it is the same reason which our Saviour himselfe gives of this title, Joh. 10.34. he calleth them Gods (saith he) to whom the Word of God came, that is, cui speciale venit dominandi mandatum, to whom the speciall Word of God came to give them power to rule; there is no authority but is from God, he is not only the permitter but the author of it: All Magistracy is Gods Ordinance. Should we seek to the fountaine and originall of all power, we shall find God Almighty investing man with a threefold power at the first.

First, with that which is called liberum arbitrium, free will: he erected in Man a Magistracy and power over himselfe, ut [...], pre esset [...], the leading rationall part of the Soule he made the Leader and Commander over the inferiour appetite; hee made man Master and Governour of himselfe till his fall overthrew that internall Magistracy.

Secondly, he gave a second power, of man over the creatures, that he should be Lord of them Dominamini animalibus terrae, rule ye over the beasts of the earth, Gen. 2.8.

[Page]Thirdly, he at that time gave a power of man over man, which when there were but two persons could only be potestas maritalis in uxorem, the power of the husband over the wife; the Magistracy could only appeare in that, and in that it did, Gen. 3. [...]6. But as the World increased, so did this power extend it selfe.

First, in potestatem Patriam, into the paternall power of parents over their children.

Then secondly, in potestatem herilem, into the power of Masters over Families, and as humane society multiplied, so did God by the light of nature imprint in man a knowledge of the necessity of Order and Government, he taught them by their own bodyes, that some members must be superior to others; and from the Bees and Cranes, Men learned to choose a Ruler over them. Indeed we find Magistracy implicitely instituted by that peremptory Law, Gen. 9.6. That whosoever shed mans bloud by man should his blood be shed; Now that any man should promiscuously at his own pleasure execute the Law upon a murderer without warrant, would make him still a murtherer, and introduce confusion. It must therefore suppose a Magistrate, who should have power to execute this Law upon offenders.

Rulers then are all of Gods appointment, they [Page] stand by vertue of his Ordinance; be there different ways of administration of Power, different States and formes of Government, yet are they still from the same author: Ecclesiasticall and Civill governements, Monarchies and Democra [...]ies, hereditary Crownes and Magistrats chosen by suffrage of the People, Kings and Parliaments, all are ordained by him; For his providence doth variously call the sons of men to authority, and orders severall formes of exercising Magistracy. Thus in that people Which he had taken into his owne speciall immediate care, he ordained various ways of Government; by Captaines, as Moses and Joshua, by assistance of a Counsell of 70 Elders; by Judges, and then by Kings, and so mediatly in severall Common-wealths he ordaines severall Magistracies, though not by his owne immediate appointment yet by the agreement of men, such as shall best consist with the constitution of the People: and upon all those he hath stamp'd the character of his authority, they are not rashly to be disobeyed or altered, they are Gods by his ordination Yet there are scruples raised against this third reason (that all Magistrates are called Gods, because ordeined by him) for some would take away the foundation of it: Surely, say some Objectors, all Magistrates and their power cannot be from God.

[Page]1 Object. For first, they are his own words, by his Prophet ‘Hosea 8.4. They have set up Princes, but not by mee, they have made Princes, but I knew it not.’

Solu. It is true indeed, God speaking there of the rending of the Kingdom from the son of Salomon by Jeroboam, saith, that they have set up Princes but not by him, and yet himselfe tels Jeroboam by his Prophet ‘Ahijah, Behold, I will rend the Kingdome out of the hands of Salomon, and will give the ten Tribes to thee, 1 King. 11.31.’ In one place God saith the people had done it, in another, himselfe had done it; surely then the rending of the Kingdome was from God as a just revenger for the sins of Salomon; the rebellion of the people without consulting with him, was not from him: Jeroboam's power was from him, though not the peoples rebellion and revolt; still all authority finds him for the author, and therefore they are called Gods.

2 Object. But secondly, they cannot all bee ordeined of God and so be stiled Gods for that reason, for then would all the worst and most tyrannicall governments claime God for their Patron: hath he ordeined Tyrants, and made them Gods on earth? Did he appoint Nimrod and Pharaoh? Did he set up the Babylonian and Persian Tyrants? Did he authorize [Page] the Mahumetane Sultuns? and set up Governements that prove scourges to the sons of men?

Solu▪ To answer this, we must first know that all tyranny is the corruption of Government; it is not that sound and lawfull authority of which God is the author. Government and Governors have all their degenerations and corruptions, as Politique Writers describe them, and these are not from God, but from the vices and wickednesse of men permitted by him for their punishment.

There are three things which must be considered in all Governments, in every Ruler.

There is first, ipsa potestas, the power it selfe, and this is by the Will and Ordinance of God, in whose hands soever it is, for by him Kings raigne, and though in anger he gives a King, yet still he gives him Hosea 13.11.

Secondly, there is acquisitio potestatis, the obteining of this power, this may often be by usurpation, by corrupt unlawfull meanes, and of this God is not the author, he may permit evill Governors, by forceable or unjust meanes, to get that power into their hands unlawfully, which himselfe hath lawfully constituted.

Thirdly, there is Executio potestatis, the execution and use of that power, which if it be abusive, exceeding [Page] the limits of Iustice, can no way be ascribed to him, but to the wickednesse of men: Tyrannicall oppression, establishment of superstition and errour, by a lawfull, though an abused power, have no relation to Gods ordinance, they find no support or authorization from him: Yet those who execute them still quoad potestatem, in respect of their power are from him, they are ordeined by him, and in that respect are called Gods in Scripture.

We must yet adde a fourth reason, why Magistrates are called Gods, and that the best and most proper quia Deum imitari debent, because they are, or should be like God himselfe in their actions and qualities. They should be well acquainted with his attributes; of Wisdome, to discerne betwixt good and evill; of Justice to distribute to every one with an unpartiall hand; of Mercy in mitigating the utmost rigour of severity. God hath in Scripture assumed the same titles which he hath given to Rulers: he is Pastor Israelis, the Sheepheard of Irael, and they are (or should be) [...], the Sheepheards of the people. he is Salvator Israelis, the Saviour of Israel, they should be [...], deliverers of them (like him) in times of danger. He is [...], the great Watchman over his people, & they are [...], watchmen also subordinate to him: They should be like God in all their actions, but especially [Page] in these two, first, in protegenda Ecclesia, in protecting Religion, and the Church of God; it is that whereof the highest takes the principall care, he by ordinary providence cares for the just and unjust, affords them all life, & aire, & raine, and sunshine, but his special eye is over his Church, how to preserve his truth, and his servants; so should earthly Magistrates shew themselves similes Deo, like Gods in this; Their care and their endeavour should be principally fixed upon the establishment of Religion, the advancement of the Church; they can never be more like God, than when they do his worke, defend his truth, advance his glory. Secondly, like him they ought to be in faciendo justitiam, in doing justice and judgement: God is knowne by this, that he is the great executer of justice and judgement, relieving the injured, vindicating the oppressed, punishing the wicked, rewarding the righteous; then are Rulers truly like him when they do that which is correspondent to these: thus did the Queene of Sheba tell Salomon, that the Lord his God set him upon the Throne for that end to do justice and judgement; It is the great end of Magistracy, and they properly deserve the title of Gods, no longer than they resemble him in that. Vnjust Magistrates have more of Sathan in them than of God, more of the God of this world, than of the true [Page] God of heaven. Their power makes them like the highest, but their injustice like the father of wrongs: Properly and truly are they called Gods, when their wayes are like his. It is the generall title of Magistrates to be called Gods; here is another added, which seemes to be singular. The Ruler of thy people. &c.

Moses was at this time constituted by God the principall Ruler of Israel, and so himselfe particularly might be thought to be designed by this expression, The Ruler of the people: yet Saint Paul applying this expression to the high Priest, when he was charged to have reviled him, Act. 13.4. calling him the Ruler of the people, implys that it is not wholy to be restrained to one, but to any ruler; yet certainly it may include an [...] upon the supreame Ruler, where such there is; if there be one Ruler of the people, whom God hath placed in more eminency than the rest, (as Kings or Monarchs) the Command is principally given concerning him: such as was Moses at this time, such as was the High Priest in Saint Pauls time, for he was then (excepting those governours which the Romans set over the Jewes) the chiefe ruler in Israel. It is not indeed of absolute necessity, that in every nation there should be one person honoured, with the title of [...] the sole ruler of the people: for God [Page] hath not expresly imposed it on all Nations: were the Question to be discussed in generall, what Government were best, it were not rashly to bee concluded for any one, Vniversally to be the best: But that were best for every Nation, which would best consist with the disposition, and manners, and frame of the people. The mixture and contemperation of them, is without question the most Vniversally profitable and of longest duration; where there is one supreame Ruler, and yet supported with and strengthened by representative Counsellors, where there is [...], one Chiefe, and yet plures Consiliarii, a multitude of Counsellors. When only one would rule without subordination of other Magistrates, the burthen must needs prove unsupportable: & where each member would rule, there must needs be Ataxy and confusion; where there is one superior Ruler, and he standing in Congregatione Principum, in coetu Deorum, in the congregation of Princes, amongst the inferior Gods, there surely is the happiest commixture, there may be expected with Gods blessing, the fruits of a happy temper. It is (beloved) the happinesse, wherewith God hath blessed our sinfull Nation, that we have both parts of the subject of this precept in my Text. We have those who are called Gods without flattery, wise, and just, and provident [Page] Rulers. We have one [...] a Ruler of the people, a gracious King, appointed by God over us, to do Iustice and Iudgement, established in the Throne by long succession, from many Ancestors: May wee therefore joyne them together; and proceed to see what it is God Commands us concerning them, which is the second Part of my Text, Thou shalt not, &c.

The command is not in tearmes affirmative and proportionable to the appellation.

For first, it is not said Deos adorabis, thou shalt adore the Gods.

Nor secondly is it said, thou shalt flatter them. Non jussi sunt sacrificiis adorari, saith S. Austin, they are not commanded to bee honored with sacrifices, though they are called Gods. It was the foolish presumption of the Heathens, that they would indeed be stiled Gods, and have the people offer them sacrifice, forgetting they should dye like men. Though God give Rulers his own title, he would not have them arrogate it, so as to forget they are men: though he call them Gods, that men may honour them; yet he would not have them call themselves so in the pride of their hearts: It was Lucifer's sin to say similis ero Altissimo, I will be like the Highest. Neither would he have private men suppose them to be [Page] God essentially, and to forget him in respect of them, nor to ascribe that honor to them, which is only due to himselfe. It was the madnesse of the ignorant Heathen to account Paul and Barnabas Gods in the likenesse of men, and to be ready to offer sacrifice to them; may such idolatry never bee found in knowing Christians. There have beene no greater enemies to the happinesse of Princes than flatterers: Nor is there any way speedier to bring judgements upon Rulers and Nations, then when the due honor shall be taken from God, and ascribed to men, which are but secondary subordinate instruments to convey them. For God is a jealous God, and though he give the title of Elohim, yet he will not give his glory to the sons of men: While the people cry out to Herod, that it is the voyce of God and not of man, they draw down a sudden vengeance upon him; for immediately the Angell of God smote him, and he is eaten with wormes, Acts 12.23. There contrary to the old verse, deliraat Achivi Rex plectitur, the people flatter and the King is smitten.

It was the frequent affirmation of the late Heroick and Victorious King of Sweden, that he feared the peoples ascribing too much of that glory to him, which was due to God, would bee a cause that God would remove him before the work was finished; [Page] and perhaps it was a speech too Propheticall. Wee must not ascribe,

First, Gods Power, his Omnipotency to Princes and Rulers, as Flatterers have made weake Princes believe that they had power to do any thing, that their will was a Law, that Quicquid libet licet, that they should be able to bring any designe to passe, be it never so impossible or unjust; this was Jesabell to Ahab: dost thou now governe Israel, and canst not do this? Whereas the power of earthly Gods is circumscribed both by Law, and by the short limits of humane power; they neither may nor can doe all things; they are Dii, but non Omnipotentes, they are Gods, but not Almighty.

Secondly, we must take heed we do not ascribe to them Gods glory, that is, not make them the utmost objects of our thankfulnesse, or the first and prime causes of any happinesse that betides us; we must looke beyond them in our deliverances, give glory to God on High, above those on earth.

Many eminent and unparalelled blessings God Almighty hath conveyed (Beloved) upon this Nation, by meanes of those who are called Gods amongst us, our gracious King and Parliament, and more we expect by their meanes▪ he is not worthy of a tongue or a heart, that will not acknowledge them; but [Page] take we heed we do not forfeit them all, by ascribing too much to the second causes, and too little to the first, by looking more to them for safety, than to him from whence it commeth. As I am confident, none of those Worthies will arrogate it, but take up that of David, Non nobis Domine, Not unto us ô Lord, &c. So let us also ascribe the honour of all ultimately and principally to God, for thine is the Kingdome, and the Power, and the Glory. Surely it is the Lord's doing, if our liberties be asserted, our Religion setled, our selves secured: Blessed and renowned for ever be the sedulous Procurors, and the Royall ratifier of it: But let not our thankfulnesse to them, make us forget God above. Gods they be called, but not Dii, imprimis glorificandi, Gods principally to be glorified, here is neither an injunction of adoration, nor of flattery.

But a negative command it is, either because negatives are more peremptory and generall, they bind ad semper, For it is never lawfull to do evill, in no place, by no person; or because the first worke of Reformation must be by not doing evill; But as in the Decalogue or Morall Law affirmative precepts do include negative, and negative the affirmative, so here we may conceive this negative precept to comprehend also affirmative duties to Magistrates; [Page] and so shall consider it both wayes, negatively and affirmatively. And first as it is a prohibition: (Thou shalt not raile, or revile, or curse) so it includes three sins to be avoyded.

First, it is Contra resistentiam in factis, it is against resistance in actions; for the Argument is good in Logique, à minore ad majus, we must not revile, or curse in words, therefore we must not resist in actions.

There is a threefold distinction of resistance observed by some, One is Precepta negligendo, by neglecting commands; For this is a kind of resistance.

A second Peter Martyr observes, Fraude by deceiving or mis-informing Princes or Rulers, for such abuse is indeed no better than an unfriendly opposition, and may come in (rightly understood) under the title of resistance.

A third is, aperta vi, by open violence, & this is surely prohibited inclusively by Gods Cōmandement, Thou shalt not revile the Gods, as it is expresly by S. Paul, whosoever resisteth the power, resisteth the Ordinance of God, Rom. 13.12. Rebellion against authority, which God hath set over men is contrary to his precept, to the practice of all his Servants. If indeed such earthly gods and rulers there shall be, who shall impose impious or dishonest commands, contradictory to the Laws of God, it is then no breach of this Commandement [Page] to disobey him; for then they cease to bee called Gods properly, they are rather Diabolicall; the Immortall God is rather to be obeyed than they, according to the determination of the Apostles, ‘It is better to obey God than man, Acts 4.19.’ Yet even then find we not resistance countenanced against them in private men: Much difference and many restrictions there are amongst the Casuists, how far the whole Civill State united in it selfe, may oppose the supreame Ruler; but all agree upon such cases only as can hardly be imagined, to fall out in Christian Common-wealthes.

If there be any such resistance tolerable it must be say they First, where there is direct and absolute Tyranny executed upon Lives and Consciences.

Secondly, where there is flat Idolatry introduced by force.

Thirdly, where there is none other refuge left, but resistance; neither flight nor suffering, and in these cases (which God forbid should ever go further than supposition) there are so many cautions added for moderation, and against revenge, that they who maintaine resistance lawfull, yet might aswell conclude it impossible to be merited, unfit to be executed. But as for us who are but private persons, there is no difficulty but that we [Page] may resolve against all resistance, without an extraordinary perscription. The Lacedemonian resolution, becomes Christians to their Rulers. Si duriora morte imperetis, potius moriemur, if yee command things harder than death we will rather dye: There is no allowance of offence, or opposition against those whom God hath set over us: the Primitive Christians have no armes but preces & lachrymae against their furious persecuting Magistrates. Saint Ambrose useth no other force but of his strongest Petitions, Rogamus Auguste non pugnamus: Surely there is no resisting the Ordinance of God: that is the first thing included in the prohibition.

Secondly, as it is a negative precept, so it forbids maledicentiam in verbis, railing or reviling in words, God hath not allowed man a liberty of reviling his neighbour, his equall; nor are mens tongues at their own command so absolutely as to vent that which their malice or virulency shall dictate against any man: for did not the Law of man take cognizance of their slanders, yet if they shall give account of every idle word, much more of every malignant and slanderous word against their brethren. The cursed speaker is a greater enemy to himselfe, than those he curseth. But needs must it be more blameable against publique Magistracy, then particular persons; [Page] for there the Magistrates resemblance to God, makes the injury reflect on him. He that speaketh evill of Rulers, speaketh not evill of man but God, and therefore it is called no lesse than [...] plasphemy in Scripture. Those whom God hath set in Authority, he would not have subjected to the scurrilous tongues of railours, no more than he would have his own name blasphemed: Saint Jude therefore makes those [...] (those filthy dreamers as we translate it) the worst of men who speake evill of dignities: Michael the Archangell (saith he) durst not bring a railing accusation against the Devill. We never find the Saints of God, though never so highly provoked, uttering bitter words against the higher powers, not Moses against Pharoah, not the three Children against Nabuchadnezzar, when the Furnace is prepared, but O King live for ever. We heare not our Saviour exclaiming against Herod, or Pilate condemning him; not Paul speaking to Festus in other tearmes when he saith he is mad, then in that mild reply, I am not mad most noble Festus: Once when he seemed to the standers by to forget himselfe, he recollecteth himselfe with this Text of mine, ‘I wot not brethren that he was the high Priest, for it is written, thou shalt not speak evill of the Ruler of thy people Acts 23 4.’ a great difference there is amongst Expositors, upon those words [Page] of Paul, which are partly quoted from my Text, and therefore I shall shortly indeavour to cleere them. He had called Ananias the High Priest whited wall, because he had commanded him to be smitten, and being rebuked by the standers by for reviling Gods High Priest (for so they called Ananias) he answers, I knew not, brethren, that he was the High Priest, for it is, &c. Some say his meaning was, that he did not regard or consider him as the High Priest: others, that he did not account him worthy to bee the High Priest: others, that he plainly meant he did not know him to be the High Priest, for it was possible he might mistake: The chiefe Captaine sitting there also in judicature, and the High Priest not in his Priestly habit, which should distinguish him from others; so that Pauls answer to them consists of two parts. First, an acknowledgement of his ignorance, that he knew him not.

Secondly, a deniall that he did raile at all, for he knew that there was a law against that: as if he should say, I did not (I confesse brethren) know that he was so great a Magistrate as the High Priest, yet be he so, as I know him to be a Judge I did not raile upon him, though I sharply reprehended his injustice towards me, for I know very well I should not revile the Ruler of the people.

[Page]Reprehensions there may be of Rulers, but no reviling, just charges or accusations against them, but without rayling or cursing; All manner of rayling against them is here prohibited, be it in secret murmured amongst friends, by stil detraction: or secondly, be it openly before many, and that either by traducing them before others, or impudent reviling them to their own faces, as Shimeis was to David, all these are here forbidden, Thou shalt not, &c.

How can we then but from hence taxe and condemne three sorts of breakers of this Law?

First, even those of the Ministry, who take too free a liberty of traducing, if not the highest Magistrate, yet at least inferior rulers, both Ecclesiasticall and Civill, in rude and homely language. It was never the lesson their Master taught them to mixe their owne virulency with preaching the Gospell. It is true the Minister of the Gospell, who will be faithfull, must admonish the blamable Magistrate, hee must boldly exhort, rebuke, convince him; Elias may reprove Ahab to his face, and John Baptist doth well to tell Herod plainly it is not lawfull for him to have his brothers wife; Nathan may come and tell David, Thou art the man; and Ambrose boldly taxe the Emperour Theodosius. But much caution there is necessary in such reprehensions of Princes and Rulers, they must [Page] not be for suspitions or jealousies, or supposed faults or slighter error, but for enormous & apparant sins, for such there were in all those we instanced: Open Idolatry and oppression in Ahab; Incest in Herod, Adultery and Murder in David; Injust tyranny in executing many Innocents in Theodosius: The sinnes of Rulers must be very evident, ere the pulpit taxe them.

Secondly, there must be distinction made betwixt the persons & their faults, the persons of Magistrats must be spared (for they are called Gods) while their sins are taxed.

Thirdly, there must be discretion used, no bitternesse or unmannerly termes, no railing or reviling.

Fourthly, it should be coram too before them, as all those reprehensions were. Ministeriall reprehensions must not degenerate in tribunitios clamores, be turned into popular clamors; the people not be rated for the sins of their Governors, and the Magistrates faults be aggravated before those who are not to redresse them To exceed these limits, is an unhappy breach of this Law, with which our Churches have lately rung too loud, so that we had need have it the Mottoe of our Pulpits, Thou shalt not, &c.

Secondly, this must also condemne the scurrilous generation of Libellers, who taking advantage of the [Page] freedome of our times (of which we should make better use) have vented their railing invective Pamphlets against many sorts of Magistrates; were the accusations never so just, the crimes never so odious, yet could not these men be justified in their bitternes; which exceeds the bounds of Christianity, of Common humanity it selfe; the Devill that great accuser durst not have brought such railing accusations against Michael. These must needs stand guilty of the breach of this injunction.

Thirdly, It must also reprehend those who in their Common discourses make themselvs too eager Censurers of the actions of the Higher Powers; tongues are not left at liberty to accuse and Censure as they please, the proceedings of the Superiors.

It was indeed a noble and generous speech of that Roman Emperour August. In libera Civitate liberas linguas esse oportere, That in a free State tongues should be at liberty, and a happinesse truely accounted by the Historian of his Times; Ʋbi sentire quicquid velis, & quicquid sentis dicere licet; When men may think wLat they please, and speake what they think: nor can we but admire the lenity of those Christian Emperors, Theodosius and Honorius, & Arcadius, who would have no man punished for speaking evill of them, for Si ex levitate profectum, est contemnendum; Si ex insania, [Page]miseratione dignissimum; si ab injuria, remittendum: if it proceed from lightnesse, or vanity, it is to be despised; if from madnesse, it is to be pittyed; if from malice, to be forgiven: But notwithstanding such indulgence (whereof our times have had a share) Christians must know not to abuse their liberty: if they stretch it to traduce and censure those who are set over them, they use it for a cloake of maliciousnesse, and breake that peremptory Law, which expressely saith, Thou shalt not revile, &c.

There is yet more in this Precept: for as it forbids resistance in act and railing in words; so thirdly, execrationes in men [...]e, cursing in the thought of those who are called Gods; malignant conceits of their actions in our breasts must not be entertained, nor evill wishes imagined and contrived against them; for even the soule must be subject to powers that are ordained of God. Rom. 13.1. They are little beholding to him for restraining his tongue, who harbours and frames curses in his heart: It is the advise of the wisest of men, ‘Eccl. 10.20. Curse not the King, no not in thy thought: and curse not the rich in thy bedchamber, for a bird of the aire shall carry the voyce, and that which hath wings shall tell the matter:’ that is, thy guilty thoughts may betray thee before thou art aware: for Kings and Magistrates have quicke eyes and eares; or at the least [Page] thou maist be sure thy thoughts are knowne to him to whom thou must give account of them, and he can never approve them, when there is cursing of his Ordinance.

For us therefore (Beloved) let not our impatience or mis-understanding drive us to such intemperance: let us not harbour any cursing or malignant thought, either against him whom God hath made our gracious Soveraigne, or those who under him, he hath designed to be the instruments of our establishment. The meeke and patient Spirit, must looke upon the actions of both, as them whom God hath ordained for his good, and in stead of these requitalls, which are flately forbidden in my Text, railing and cursing (which neither become our mouthes, nor hearts) let us frame our selves to the contrary affirmative duties, which are here virtually included, But I must but name them.

In opposition then to reviling and cursing, there must be used towards them who are called Gods. First, Subjection, we must heartily submit our selves to them, 1 Pet. 2.13. Secondly, honor and reverence, we must honor the King, and consequently all who derive power from him. Thirdly, fidelity, as I [...]tai to David, ‘2 Sam. 15.21. Wheresoever my Lord the King shall be, whether in life or death; even there will thy servant be:’ and while we are faithfull to him, we cannot, [Page] wee must not bee unfaithfull to his Counsellors, as our owne late protestation will remember us. Fourthly, We owe them obedience, for this is due to the Commands & Laws of Kings & Rulers, while they are consonant to those of God. Fiftly, Let us allow them paying of tribute, for this both our Saviour, and Saint Paul tels us is due to Kings, and Rulers, and never let that be denied, which must purchase publique security. Lastly, in stead of this forbidden cursing, let us allow them prayer; for if Saint Paul enjoyne supplication for Kings, and all that are in authority in generall; much more doth it oblige us to pray for a gracious King, for the authority we have most desired and prayed for; and this duty is the most necessary, and highest we can allow them. May we therefore never cease to pray, that God would unite the hearts more and more, of our King and Parliament: That he will direct and assist them with his Spirit of wisdome. That he will prosper them in their designes, against enemies abroad, in their Reformations at home. That he will protect them against all oppositions forraine, or domestique. That he will give us a blessing upon all their determinations. These things we most humbly beseech thee (oh most gracious Father) to grant unto us, and that for the merits of Iesus Christ, &c.

FINIS.

§

§

[Page]

A SERMON PREACHED At St. Bartholomevvs the lesse in LONDON, on the xxvii. day of March 1642; Being the day of the Inauguration of our Soveraigne Lord King CHARLES.

By WILLIAM HALL. Minister of that Parish, and now thought fit to be published.

LONDON, Printed by T. Badger, for Samuel Brown, 1642.

To the Right Honourable Sr. IOHN BANKS Knight, Lord chiefe Iustice of the Court of Common pleas, and one of his Majesties most honorable Privy Counsaile.

[Page]

[Page]

My Lord,

THis Sermon being delivered by a son of mine, whom it hath pleased God to call to his speciall service in the Ministery of his Gospel, upon the anniversary day of the Inauguration of our gracious Soveraigne, the 27 of March last. In the passing of it, not only thorough my eares (for I may well be deemed partiall) but of diverse others of the then Auditors (who surely could not be partiall) it found such approbation, as wee did not thinke fit it should be confined within those narrow limits of a small Parish but that it should bee communicated to others, by this diffusive way of silent speaking by these dumb Characters, to the [Page] eyes, eares and hearts of all who please. My Lord, I have long studied to find out some way or other, wherely I might returne some acknowledgement of those many undeserved favours, which I have received from your Lordship, and having the free tender of this Sermon, from the Deliverer of it as a pledge of his duty to mee: I could not but think fit (I having nothing else so worthy) to present it to your Lordship, the rather; First because the subject of it is touching Rulers and Magistrates, amongst which your Lordship sits in none of the lowest rankes. Secondly, because it teacheth the duty of the people to their Rulers and Magistrates, and how they ought to deport themselves towards them in words and actions. A thing very necessary in this licencious age of ours where every man conceives hee may not only thinke what hee list, but utter what he thinkes, be it of the greatest or highest: I shall humbly desire your Lordship, to set apart one vacant houre for the perusall of it, and consider it comes from a higher Spirit than from the spirit of the Speaker; Wherefore it cannot bee altogether unworthy Your Lordships sparing so much time for contemplation of it: We shall wish it may prove acceptable to Your Lordship; And for us, both the Author and the Presenter, [Page] Wee shall ever (as exceedingly obliged) rest desirous to take hold of all occasions to offer to Your Lordship all fit testimonies of our duties and respects and shall ever remaine

Your Lordships most humble and affectionate servants in all we can performe, NATHANIEL HALL, WILLIAM HALL.

Information about this book

Title statement

A sermon preached at St. Bartholomevvs the lesse in London, on the xxvii. day of March 1642; being the day of the inauguration of our soveraigne lord King Charles. By William Hall. Minister of that parish, and now thought fit to be published.

Hall, William, d. 1662.

Edition statement

1642

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Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A86986

ID [STC]

Wing H446

ID [STC]

Thomason E142_14

ID [STC]

ESTC R7921

ID [EEBO-CITATION]

99873212

ID [PROQUEST]

99873212

ID [VID]

156581

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Early English books online.

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(EEBO-TCP ; phase 1, no. A86986)

Transcribed from: (Early English Books Online ; image set 156581)

Images scanned from microfilm: (Thomason Tracts ; 25:E142[14])

Source

— A sermon preached at St. Bartholomevvs the lesse in London, on the xxvii. day of March 1642; being the day of the inauguration of our soveraigne lord King Charles. By William Hall. Minister of that parish, and now thought fit to be published., Hall, William, d. 1662..

Extent

[6], 33, [1] p.

Printed by T. Badger for Samuel Brown,. London :: 1642.. (Reproduction of the original in the British Library.)

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