THE Soveraignes DESIRE PEACE: THE SUBIECTS DUTIE OBEDIENCE. By Thomas Swadlin.

London Printed 1643.

To the WORLD.

READER;

KNow who ever thou art, that these lines fol­lowing were Sermons preached the last Sum­mer in St. Pauls, and St. B. Algate London: whether they containe any doctrine that is not Catholike and Orthodoxall, they appeale to thee for judgment: censure freely, I beseech thee. If praying for peace, which is the Kings desire, and subject of the former Sermons, and preaching of obedience, which is the subjects duty, and subject of the latter Sermons be at all Malignity, at least malignitie enough for the Authors imprisonment, from Octo. 29. 1642. Vntill December 26. following, now eight weekes, and as yet unheard, unseene: Till now I was not informed of any other fault I stood guilty of: But now it pleased the L. Major of Lond. upon my Letter to send for me, and tell mee the cause of my Committement, before whom when I appea­red, I found one Iohn Levet a Tallow-Chandler my Accuser, upon whose information, as I conceive, his Lordship was pleased to say, The cause of my commitment was, because I am an enemy to since­ritie; to which I answered, all the sincerity that either his Lordship or [Page]my selfe had lay within our Breasts, and not to be judged of by man. But you have opposed the Parliaments proceedings, replyed his Lordship, to which I made answer againe; It did not appeare so by my actions; for I had beene, and ever would be an humble Oratour to Heaven for the blessings of direction and successe upon their con­sultations: and for mine owne particular, I thought the Parliaments of England, to be the supreamest Courts of Judicature in the world: Yes, quoth Master Levet, So it seemes, for just when the Parlia­ment set forth their late Ordinances, You preached a Sermon for Obedience to the higher powers: I confessed it, and promised a Co­pie of it; and here it is: To make me yet more guilty, I, but you pray for Bishops said the Lord Major, To which againe, I made an­swer; Yes my Lord, I had, I doe and ever would, untill it plea­sed the King and His Great Councell to alter the Common prayer Booke; and then if I could not comply, I could leave the kingdome: Have you so, and do you so, and will you so reply'd the Lord Ma­jor? And so long as you pray for Bishops, so long you shall be a pri­soner: You see now upon what tearmes you may have your libertie. To which once more I was thus bold; My good Lord, I humbly thanke you, but I dare not venture a double Duckart to a single pen­nie: Nature, Wife, Children doe all strongly sollicite me to accept of liberty upon a [...] tearmes; but God, the Church, the King, mine own soule do all charge me to refuse it, unlesse it be Christian: an Act of Parliament besides, and mine owne Oath lye upon me; and un­till the one bee repealed, and the other dispensed, I dare not leave praying for Bishops: And when I had said this, his Lordship as I conceived, was moved with pittie; for he said, I perceive you are mistaken, and I will now rectifie and better informe your understand­ing: That Act of Parliament was made to confirme King Edwards Common Prayer Booke; not this which is now extant; for many prayers by the meanes of the wicked Hierarchie are crept into this which never were in that: To which yet once more, with his Lord­ships favour, I thus addressed my Answer.

But the prayer for the Bishops my Lord is in King Edwards Com­mon prayer Booke: Well, well, Sir, said his Lordship, I am a Mem­ber of the House, and know the Houses Intentions: To which last [...] [Page]ons: and so I was remanded to Prison; not where I was before, Crossebie House, but where I am now, Gresham Colledge: whence I adde these few words to the world, my Judge:

Happily his Lordship hath done Right in my imprisonment; for I have infirmities; for I am a man: but whether he hath done aright, judge; For, for iniquity, impurity, or impiety, more than what God and mine own soule are privie too, I dare the world to taxe me; for I and a Christian Protestant, and feare not the Tryall, summon mee when you will, my name is

Thomas Swadlin.

THE SOVERAIGNES DESIRE:

PSALME 122 6.

Pray For the peace of Ierusalem.

IF ever Prayer were necessary to bee preached, it is now; now prayer, Common prayer being so much preached downe by com­mon preachers, and spoke downe by common speakers.

If ever peace were necessary to bee prayed for, it is now; now peace being so much in feare by feares and jealousies.

If ever the peace of Ierusalem were necessary to be prayed for, it is now; now Ierusalem being so much preyed upon, that it can scarce receive Tyth s or Offerings: that it is now almost under another curse, (I hope none of Christs) a stone scarce left upon a stone; the superstructure of Epise pacie dis­ [...]onoured and the subterstructure of the Inferiour Clergie discountenanced.

And yet prayer is officium excellentissimum, the most excellent duty God re­quires at our hands: For it is his glory;

And yet peace is Donum excellentissimum, 1 the most excellent gift we receive at Gods hands; For it is our safety.

And yet Jerusalem is Subjectum excellentissimum, 2 the most excellent Subject wee can pray for: For it is the most excellent building of Gods hands: It was like a City compact [...]d together and at unity in it selfe.

And yet Ierusalem, 3 that most excellent Subject, as being the Church of God, cannot have peace, that most excellent gift of God, without performing this most excellent duty, prayer to God.

These are the p [...]rts of my Text; and of these parts by Gods assistance, and your patience, I shall speake apart; And when I have so done, I shall give you the [...]

It is every good mans duty, to pray for the peace of the Church.

And because they are three such excellencies. I wish my selfe an Angels tongue, that I might fasten them in their transcendency upon your hearts; But alasse [...] I am the meanest of my Tribe, and very conscious of mine own infirmities, I shall though try my skill, and God Almighty give the blessing.

I begin with t [...]e first, Pray; And it is a most excellent duty: this, prayer is, No man denies it; for it is necessary, for it is p [...]ofitable, there is a necessity of it, Part 1 and there is an [...]tility in it.

First, it is Necessary; For it is not only Documentum, a lesson, which wee may learne if we will; but it is Iussum, an Injunction, that wee should obey, 1 whether we will or no.

The vulgar Latine reads those words of Christ thus, Orabitis, ye shall pray; and Trem [...]lius thus, Orate, pray; both Mandatory. Mat. 6.

If it were but Ipse dixit, He hath said it, It were enough to binde our Obe­dience to it; This [...], though there were no more, might stop al [...] opposi­tions with Pythagoras Schollers; because hee hath said it, It is true; because hee hath said i [...], we must doe it.

But besides this Ipse dixit, He hath said it: there is also an Ipse jussit, Psa. 50.1 Matth. he hath [...]ommanded it, Call upon me; Yes, and an Ipse increpuit, He hath chid the neglect of it; Why sleepe ye? Arise and pray that yee enter not into temptation.

In a word there is a double necessitie to pray; 1. Necessitas indigentiae, an absolute necessitie; 2. Necessitas praecepti, a respective necessitie: God hath comm [...]nded it, so it is absolute, we cannot be supplyed without it, so it is respect­ive; There is a Text for this too; yee fight and warre, and get nothing, because yee us kenot. Iac. 4.2.

Now if ye [...] will adde to this necessitie by God imposed, 2 the Vrility to us re­dounding, the Obligation is not so strong, but the invitation is as sweete; and while that bidds us, this will wooe us to pray.

It is Saint Augustines note, Ille quod nos hortatur, propter nos hortatur; De verb. Do. Ser. when God bidds us pray, it is for our owne profit; Prayer is like sowing of Corne, and that promises increase at h [...]vest: like a bill of Adventure; and that brings a rich exchange, It is the very Ship that transports and returnes cloathing for the back, food for the belly; gold for the p [...]rse, and grace for the Soule: So that Father againe, precatio ascendit, misericordia descendit; Prayer is our Factor for Gods Mercy; It travailes, never without a saving Voyage, and returnes most com­monly richly laden; Christ affirmes it: Joan [...] Whatsoever yee shall aske the Father in my Name, &c.

If it bee health, prayer, is Medi [...]amentum probatum, an approved Medicine, so Sa [...]nt Iames: The prayer of Faith shall save the sicke. Iac. 5. If it be favour with Princes, prayer insinuates safest and soonest: Neh. 1. So Nehemiah got favour in the sight of that great man; If it be victory in Warre, prayer is the surest Enginer: you know how Israel prevaild against Amalecke; it was when Moses held up [...] [Page 4]to stop the execution of Gods vengeance, prayer is the best Advocate; so Moses held Gods hands, that his wrath could not wax hot against the Children of Is­rael: xo. 32.11 If it be prevalence with God, Oratio hominis est res omnipotentissima saies Luth. though Hyperbolically, yet devoutly; prayer is that Omnipotency, which wrestles with God, and overcomes him; If it be peace betweene kingdome and kingdome, prayer is the best Councellor, both to project it and obtaine it; It was not the wisedome, it was not the policy, it was the pietie of the Parliament, that obtained peace betweene England and Scotland; and m [...]y this dayes piety obtaine peace at home in England and abroad in Jreland.

But alasse! p [...]lic. we have little hope of it, since our piety it selfe is not at peace, some mens pietie is for common prayers; and that which other men call their pietie, is I feare me, altogether impietie against common prayers.

What will ye judge of that mans piety which said, our common prayer book is unrighteous, ungodly, Idolatrous, blasphemous, diabolicall; and what of that mans, who said, maintaine this booke, but mistake me not, I doe not meane, That damned devillish Common prayer booke, used by none but damned Priests; surely, if this were zeale, it wanted a great deale of wisdome and piety both, to make it a right zeale.

What doe these men meane? doe they think Common prayer is unlawfull? They cannot thinke so, if they thinke fairely either of the Old, or New Testa­ment: For in the Old Testament, God by himselfe and his Prophets prescribed a set forme of prayer; [...]um. 6. [...]2, 23, &c so to Aaron and his sonnes he gives a charge, and in that charge forbidds them to blesse the people as their owne fancie lead them; and en­joynes them to blesse them after this very prescription, and no otherwise: The Lord blesse thee and keepe thee, [...]eut. 16.3, 15. [...]os. 14.2. &c. And so againe; Thou shalt say before the Lord thy God, Thus &c. And so againe, by the Prophet Hosea; Take with you words.

And in the New Testament St. Tim. 2.1. Paul that great Apostle of the Gentiles com­mands Timothy thus: I exhort that first of all, prayers be made for all men: Mark you, they must be made: i. e. There must be set formes of prayer, and what Saint Paul enjoynes here by precept, Cor. 12. hee does elsewhere by patterne, He prayes thrice against the same infirmity; and questionlesse too he used the same words: and so did his and our blessed Master Iesus Christ; He prayd, and said the same words thrice: [...]atth. 26.39, 40. Mat. 6 9. O my Father, if it be, &c. and as he used a set forme of prayer himselfe; So He hath enjoyned us a set forme of prayer too, saying, pray yee thus; Our Fa­ther which, &c. And this prayer was ever had in veneration; and so was a com­mon and set forme of prayer; only in this last age of the world, some peevish people have excommunicat [...]d the one and the other.

Sure I am, that mighty learned man Master Calvine hath given a mighty commendations to our Common-prayer-Booke; when he sayes Non licet, It is not lawfull for our Pastors, or, They may not in their functions any way desert, or depart from them: It is in his letter to the then Lord protector.

[...] [Page 5]when we had in use no prayers, but our Common prayers, no religion but our 39 Articles; Yet then, God to shew, how well he was pleased with our Religion, and Common prayers, he gave Queen Elizabeth many per­sonall and this Kingdome one publike deliverance, viz. 88. and so King Iames 1605. Our Common prayers obtained the best of blessings then; and our Common prayers will obtaine the best of blessings now, Peace.

And that is Donum Excellentissimum, the most excellent gift, Part 2 that here David teaches us to pray for, pray for the peace: And this is my se­cond consideration. And here I shall inquire; 1 Quidpax, what peace is? and 2 the Quare impedit, by what persons peace is hindred? 1a. 2ae. and 3 Quo jure, how peace may be maintained when it is once obtained: And first, What is peace? Peace in the proper acception of the word is no more then an Ac­quiescence and cessation from publike Hostility; so it is Pax forensis, peace abroad, and from private enmity, so it is pax domestica, peace at home.

But the word here comprises all sublunarie and worldly blessings, delive­rance from the sword, and victory in battell, deliverance from famine, and plenty of victuals; deliverance from Pestilence, and health in our houses: for so long [...]s the sword is brandishing, no peace in our borders, so long as famine is stirring, no peace in our bowels; so long as the plague is reigning no pe [...]ce in our bodies; and therefore pray we, Give peace in our time O Lord; even the peace of health from the plague, and the peace of fulnesse from the famine, and the peace of quietnesse from the sword; such an ex­cellent thing is peace, that it includes all worldly blessings.

Nay I dare say it is so excellent, that it includes all divine blessings too: For as there is Pax temporis, the peace of time, which is, when our swords are sheathed and turned into Mattocks, so there is Pax pectoris, the peace of conscience, which we have when sinne is pardoned; and pax numinis, the peace of God which we obtaine when Satan is conquered: all which God grant us through Iesus Christ, Amen.

In a word, peace is either, First, Eternall, which we have in hope, Rom. 5.1. and must wait for the fruition of it till the next life; or Secondly, Internall, which we get by faith in Iesus Christ: or Thirdly, Externall: and this in a divine sense is a mutuall consent, when all Preachsers preach one holy truth, and all Beleevers professe one holy faith; that faith and this truth meeting in one Iesus Christ: and morally it is this, A wishing love within, and a working love without, when there is no grudging, no heart-burning with­in, when there is no brawling nor bloodsheding without; for which let us pray, Pe [...]ce in our time O Lord.

So excellent a thing is peace, that as by the Wine-presse many Grapes are pressed into one cup: that as in the kneading tub many grains are made into [Page 6]one loafe, that as in the field many sheep are put into one fold, that as in the wombe many members are united into one body, that as in a Fabrick many stones are cemented into one building; so by peace, and peace onely, are many Saints made, united, cemented, and builded into one Church, pray we therefore, Peace in our time O Lord.

For as those Grapes that are ungathered, and come not to the wine-presse, the Birds of the ayre eat them; as the eares that are ungleaned, and come not to the barne, the Beasts of the field devoure them; as the Sheepe that straggle in the field and come not to the fold, the Foxe worries them; as the arme that is cut from the body, rottennesse and putrefaction corrupt it, as the stone that is shaken and rent from the building, it makes a deformity in the building, so those Christians that are separated from the communion of Saints; those men that make a fraction in a society, that make a commo­tion in a Common-wealth; the Devill that fowle of the aire, that beast of the field, that Fox of hell, eats, worries, and devoures them; pray we there­fore, Peace in our time O Lord.

For what safety hath the sheep that strayes from the fold? what strength hath the arme that is parted from the body? what beauty hath the stone that is scattered from the building? what sweetnesse hath the Grape that is withered from the Vine? Iust so much sweetnesse, beauty, strength, and safety, hath that Christian, hath that man, that divides himselfe from the [...]ity of the Church, from the unity of the State, that breaks the bond of peace: pray we therefore, Peace in our time O Lord.

So excellent a thing is Peace, Zach. 8.16 Luc. 10.5. 2 Cor. 13.11, &c. that God in the Law commands it, that Christ in the Gospell commends it, that S. Paul in all his Epistles, not one that I remember excepted, exhorts it, Rom. 12.18. 1 Cor. 1.3. that God is called the Father of peace: 1 Cor. 14 33. that Christ is called the King and Prince of peace, Isay 9.6. Heb. 7.2. that the holy Ghost is called the Spirit of peace, Mat. 5.9. Gal. 5.22. that the Saints are called the children of peace, Iohn 13.35. that the holy Trinity promises to crowne it with the fatnesse of the earth, and the dew of heaven. Rom. 14 17.

And now my beloved, would you obey the law, or enjoy the Gospell? would you have God to be your Father, Christ your Saviour, or the holy Ghost your Comforter, and the Saints your Companions? Would you see many dayes and inherit the earth, and enjoy heaven? then pray, Peace in our time O Lord.

Peace is the onely Sunne that can disperse the Clouds of Schisme and Fa­ction in the Church, whereby we may all keepe the unity of the Spirit: Peace is the onely Sunne that can expell all mists and fogs of quarrels and contentions in the State, that we may all be happy and joyfull, living like [Page 7]brethren in unity: pray we therefore, Peace in our time O Lord.

Peace is the onely Key to lock warre out of our walles, and let quietnesse into our borders, and keepe the doore so fast, that no headstrong Iehu shall open by violence, that no cunning Ieroboam shall shut by subtilty the key of David: pray we therefore, Peace in our time O Lord.

Peace is the onely heart in our body, that can expell the sanguine hu­mour of revenge, and the melancholy distempers of revolt, and conserve in Temperance the state of our body politick, and the state of his body my­sticall.

For if peace be gone, the Spirit is gone, for he is the Spirit of peace; and if the Spirit be gone, Christ is gone with him; for nunquam divelluntur, they are never asunder; He is the Prince of peace; and if Christ be gone, God the Father is gone too; and how miserable that Church or State is, [...]om whom the blessed Trinity is departed, Father, Sonne, and holy Ghost; judge your selves: I pray God this be not our case now; and that it may not, pray you too, Peace in our time O Lord.

Peace is the onely spring in the year to blow out the malice of cold blood in Winter, and to keepe out the anger of hot blood in Summer, that the greennesse and tranquillity may ever flourish in a Church and kingdome, and that they may ever flourish in this Church and State, pray we, Peace in our time O God.

Peace is the onely vertue that S. Paul joynes with grace in all his Epi­stles; Grace and Peace q. d. you shall never have grace, unlesse you will entertaine Peace.

It was the speech of disordered spirits that said, Non pacem petimus superi, [...]e gentibus iram; We beg not peace, we long for warres; for Nulla sa­lus bello, no good can come from warre; Nulla fides pietasque viris qui ea­str [...] sequuntur, no piety, no fidelity in that people that delight in warre, and love to bathe their swords with the blood of men; Omnia pace vigent, we can never so earnestly pray for grace, as in the time of peace; faith cannot be wrought by the sword, heresies will not be consumed with Faggots; and those Disciples that would have fire from Heaven to consume the Sama­ritans, because they would not entertaine their Master, Christ told them, Luc. 9.55. they knew not of wh [...]t spirit they were of: If you earnestly desire grace, [...]ay for peace, peace, not onely with God, but also with man; For so long as thou art in malice with man, thou canst not be at peace with God; 1 Joan. 3.14. For the best signe of peace with God, is to be at peace with man; We know We are passed from death to life, because we love the brethren: pray we therefore, Peace in our time O Lord.

You see what an excellent thing peace is; and being so excellent a thing, [Page 8]what manner of persons think you are those, 2 a, 2 ae, that hinder us from the fruition of it? why, that my next consideration is to tell you.

And I must tell you there are many; so many that it would tyre your eares to heare, and my ton [...]ue to name them all; that we may come with­out wearinesse to our journeyes end, I shall name you but the Ring-leaders; and they are, first, a Schismaticall Corah in the Church: Secondly, A dis­lovall Absolon in the State; Thirdly, An idolatrous Ieroboam in the Throne, Fourthly, A roud Haman in the Court: and Fifthly, A covetous Nabal in the countrey.

Schisme deposes the Church, 1 and takes away Religion; For he that like Corah wil obtrude his own opinions, his own Enthusiasmes for as undoubted Truths, as the Articles of Religion established by the Church, would have either many Churches, or no Church; many religions or no religion; and this was Corahs case, he thought himselfe as holy and as wel [...] inspired as Aaron; away therefore with the Schismatick, that Coachman, that dares drive the Horses of the Sunne; Prometheus was much to blame for it; hee had like to set the world on fire: It was heretofore the Angels dignity, it is still his duty to muzzell this Asse.

Disloyalty dethrones the King; 2 for he that will not obey his King, when the King commands nothing but what is lawfull, and therefore ought to be obeyed, would have no King at all, and what imperfect state that is which hath no King, Judg 17.6 you may read in that sad sentence; In those dayes there was no King in Israel, but every man did that which was right in his owne eyes, and that was bad enough; Judg. 18 for by that means, Mica brought in a new religion, the Tribe of Dan brought in Burglary, rifling and robbing of houses; and the men of Gibea brought in ravishing of women, Iudg. 19. even unto death: Israel was like B [...]bel for want of a King: and disloyalty to a King is as bad; for disloyalty to a King whom God sets over a people, is disloyalty to God: whosoever resists the power, resists the ordinance of God; and they that re­sist, R [...], 13. shall receive to themselves damnation: From both which, confusion for want of a King, and damnation, for want of loyalty to a King, that we may be preserved, God conserve our King to us, and our loyalty to him: Amen.

Idolatry dethrones God: 3 For he that worshippeth many gods, as every Idolater doth, hath no God; Deus si non unus, nullus; If God be not one, he is none: Com. in Co­los. De vera Rel. 37. And therefore Saint Ambrose cals Idolatry, Crimen pergrave, a very, a very heavie and crying sinne; Origo impietatis as Saint Austine: the Fountaine of all impiety and misery both: Never had the Israelites known the misery of captivity, but for their often provocations; and Jeroboams Ido­latry was not the least of those provocations; from which captivity that we may be preserved, God keepe us from idolatry.

Pride and covetousnesse evermore breakes the bond of peace, 4. and 5. 1 Cor. 6. for covetous­nesse sayes the Apostle, why doe yee not rather suffer wrong? q. d. Were but every one of you content to put up a little wrong, what peace would there be in the whole City, in the whole Country? How would it flourish to the credit of the Gospell, and comfort of your selves? but alasse! you are so wedded to the world that the value of a half [...]-penny sets you to the Law.

And for pride sayes Salomon, It is the mother of contention; pro. 13.10 did not men thinke themselves fitter to governe, then to be governed, to rule, then to bee ruled, we should never faile of peace:

Endeavour to keepe the unity of the Spirit in the bond of peace, Eph. 4 sayes the Apostle; and this bond is n [...]ver or seldome broken, but either by the proud man or the covetous: The covetous ma [...] thinkes it too hard for his purse­strings; the proud-man thinkes it too hard for his heart strings, and so both would have it a little easier, the one that he might not pay so much, the other tha [...] he might not obey so much.

Pride was the losse of Ierusalem, and covetousnesse of Constantinople: Had the Christian Commanders yeelded to one Generall; Had the Christian Grecians yeelded a seasonable supply, the Turke had never beene Lord of the one nor the other.

I pray God continue our King in content to Rule according to Law, and out selves in humility to obey according to Gospell, that England may ne­ver bee lost, but live in peace, till Iesus Christ the Prince of peace come to judgement. Amen.

You see the hinderers of our peace, Schismaticall Kora's Disloyall Abso­lons; Idolatrous Jeroboams, pro [...] Hamans, Covetous Nabals; I wish not those of ours, their ends; if any such be amongst us; but I wish you to say to God deliver us from them, Amen.

And so God will, if when we have obtained peace by the fervency of our prayers, we will endeavour to maintaine it by the industry of our paines: and how it may be maintained, my next consideration is to tell you.

There are many preservatives of peace; I shall name them, 3a. 2ae. which I con­ceive to be the chiefest.

Ca [...]oatur iracundia: si praecaveri non poterit, cohibeatur; 1 It is Saint Am­brose, take heed of anger; or if you cannot prevent it from breaking out, yet restraine it: So the Father goes on; Si praeoccupaverit mentem tuam iracun­dia, ne relinquas locum tuum. If anger doe possesse your heart, yet doe you keepe the possession of your place: locus tuus patientia, sapientia, ratio, Luke 21.29 Rom. 32, and what is your place? Your place is wisdome, reason, patience; In patience pos­sesse your soules, as our Saviouradvises; Overcome evill with good; as Saint [Page 10] Paul advises; At least soone recover your selves againe; as Aristippus and Aeschynes, two famous Philosophers, having fallen out, sayes the one to the other, come shall wee be friends? It is a shame for such as us to be enemies; I with all my heart sayes the other; well remember I am the better man, and first offered the peace, sayes Aristippus; I will sayes Aeschynes, and ever acknowledge you so hereafter, because I the worst man first offered you the quarrell.

I with all Christians to follow the example of these H [...]athens; and then upon our prayers we should have, and by such means maintaine peace.

Obliviscantur injuriae; 2 let all former injuries be forgotten; yea, Delean­tur, let an Act of Oblivion be passed upon them: and doleantur peccata, and let all those sinnes which hinder our peace be repented of, for as Iehu asked Ieboram, what peace so long as the whoredomes of Iesabell remaine? So in vaine doe wee seeke for, or to maintaine peace so long as we live in sinne: Repentance therefore in our time O Lord, that we may successefully pray for and continually maintaine the peace of our Ierusalem.

Reminiscatur paternitas & fraternitas, 3 Remember there is a paternitie over you and a fraternity amongst you, not only Pater spirituum, the Father of your spirits, God, whom you are bound to obey in all things; but also Pater patriae, the Father of your Countrie, whom you are bound to obey in all things, hee commands either according unto, or not contrary to the revealed will of God.

Obedience to Monarchie is an excellent conservative of peace, especially where the Monarchie is bounded by an Aristocracie of Peeres, and Demo­cracie of Commons and this mixture meeting in their command and obser­ved in our obedience; For then we shall neither feare Tyranny, nor Faction, nor violence; and where neither of these three invade, there peace continues; but where either of these encroach, there peace is dissolving; you may see it in Israel in the Raigne of Rehoboam; he would not hearken to the Coun­sell of his Sages, and the Commons rebelled; and againe you may see it true in Germany of late dayes, when the Commons were weary of a well settled Government; But they would have the free choyce of sincere Ministers, they would be disburthened from paying Tythes; They would have it belee­ved that God revealed his will by dreames: They would have all judge­ments civill to be by the Bible, or Revelation from God; they would have all men to be equall in dignitie: and what followed? Confusion: that which was once the Garden is now the dung-hill of the world; That England ne­ver be made a like spectacle, God give us grace to remember we have a King and to obey him; that we are brethren; as being all subjects under that one King, as being all members of one Church, as being all sworne by one oath, [Page 11]as being all professors of one truth; and shall brethren fall out? God forbid; Abraham put an end to that quarrell, which was like to arise betwixt Lot and himselfe; We are brethren: Gen. 13. and I pray God we may ever endeavour to maintaine and keepe, what we now pray for (because we are brethren, and all the sonnes of one man, King CHARLES) the peace of our Ieru­salem, &c.

Jerusalem is my third part, the most excellent Subject; Part 3 and now I am to speake out: and in speaking of it, I shall wave the three severall names, and the three severall situations it hath had: and exercise your patience upon these two enquiries.

  • 1. What is meant by Ierusalem? and,
  • 2. Why Jerusalem is made choice of?

And first King David here saying, Pray for the peace of Jerusalem, 1a. 3ae. hee meanes in the Letter, his owne City; in the Type the State and Church of Christ: and so Saint Paul calls the Church Jerusalem, Ierusalem on high, and heavenly Ierusalem: so that the meaning is, pray for the peace of Ieru­salem, i. e. pray for the peace of the Christian Church and Common-weale, and especially wee, for the peace of England, Scotland, and Ireland.

But why for Ierusalem? why not, pray for the peace of Inda? 2a. 3ae.Or pray for the peace of Israel? They we [...]e in no lesse danger, then Ierusalem; and they greater than it by far; Iuda was his kingdome; Israel was his people, Jeru­salem was but his City, though his Metropolis; some great reason surely then, that Ierusalem is made choice of, rather than Iuda his Kingdom, or Is­rael his people; surely a Kingdom is better than a Citie; and the people of the Kingdome better than either Kingdome or Citie.

Let us see then, what may be the reason that Jerusalem is made choice of, and preferred before Iuda or Israel?

Is it because, as the Oratour sayes, the Citie is not the walls, the streets, 1 and the houses, but the people? and so while King David sayes, pray for the peace of Ierusalem, hee intends, pray for peace amongst the people of Ieru­salem?

This may be a reason; but this cannot be the maine reason.

Is it then because the people of Israel thorow out all the Land were bound thrice the yeare, at Easter, at Pentecost, and the Feast of Tabernacles, 2 Deu. 16.16. to come up and worship at Ierusalem?

This comes nigh the maine reason; especially if you receive for truth the opinion of some, who say this Psalme was prophetically made to sing by the way, when they went up by the steps to the Temple.

And yet this cannot be the maine reason; For at these three times, the Males onely came up; the women staid at home; and peace surely is as ne­cessary, [Page 12]and as necessary to be prayd for amongst women, as amongst men, amongst men and women, as amongst men and men:

The maine as I take it, 3 why Jerusalem is named and not Iuda, or Jsrael, is double.

Not so much because Jerusalem was the Citie and Throne of Da­vid, 1 as because it was the Throne and City of God: God calls it his house: This is my house, Psalme 132here will I dwell; At this time, when David penned this Psalme, the Tabernacle was there; but afterward there was the Temple too: and God is said to dwell in both; the Tabernacle and Temple both: and both these being the Type of Christendome, Ierusalem, where both these stood, is onely made choice of, and David saying; pray for the peace of IERƲSALEM, intends thus much, O God make all thy true Worshippers wheresoever over the face of the whole earth, to be of one heart; and wee must pray now; O God, send unitie and unanimitie into all Chri­stendome.

Ierusalem is named; not the peace of Iuda, not the peace of Jsrael, be­cause the peace of the State; 2 i. e. of Iuda and Israel, depends much if not altogether, upon the peace of Ierusalem: i. e. the Church; you never see the Church divided in opinion, but by and by you see the Common-Weale running into rebellion; when Micaiah the true Prophet was confron­ted by Zedekiah the false Prophet, by and by the Kingdome lost his peace:

I could give you a sadde instance of this in Germany; and a nearer instance of this in England: but God hath prevented the plot: and now pray wee for the complement of it, that our churchmen may bee of one judgment for matter of Doctrine; and of one heart for matter of affection; that once Prince, and Peeres, and people may goe hand in hand, and wee enioy the peace of our Ierusalem. Amen.

And now I am come to give you the summe of these three excellent parts of my text,

  • 1 The most excellent duty; Pray.
  • 2 The most excellent gift peace.
  • 3 The most excellent subject Ierusalem.

In that point of doctrine, which I conceive to be the naturall and genuine issue of my Text: viz.

It is every good mans duty to pray for the peace of the Church; Doct. And thus I prove it: David prayed for it, and he was a good man; for he was a man after Gods owne heart, and yet h [...] tooke it for his duty; For while hee ex­horts others, he doth not exempt himselfe, saying, pray for the peace of Ie­rusalem, [Page 13]and every man that is of Davids heart, and so I hope in God you are; if you are not, I pray God make you so, must make Davids duty his owne, and pray for the peace of the Church.

As David did, so Christ did; Christ did not onely leave it, or bequeath it, as his best Legacie to the Church, saying, My peace I leave with you; but also commends it, as the best thing for them to pray for; when first at their commission and sending them abroad he charges them to pray (for it is not onely a votum, a wish, which is a kinde of prayer; but also Oratio, the ex­pressing of the heart by the tongue, which is a kinde prayer) Pax domui, pax civitati huic, peace be to this house, Peace be to this City: and secondly at his last farewell, he prayes himselfe, as the best, because the last prayer he made for them, Pax vobis, Peace be to you: And every one that is Christs Disciple, will make the same prayer for the Church of Christ, which Christ did for his Disciples, who then represented the Church, and say, O God, peace be to out Ierusalem, peace in thy Church O God: As David did, as Christ did, so did S. Paul: S. Paul began as I told you before, all his Epistles with grace and peace; Grace and peace be to you from God the Father, and from our Lord iesus Christ: and whosoever is of S. Pauls religion or condi­tion, either an Apostle of Christ, as all Ministers are, though by an inferiour calling, or a Christian, idest, a professor of Christian Religion, will say and pray as S. Paul did, Peace to the Israel of God, peace to Jerusalem, peace to the Church o [...] Jesus Christ: yea, peace to the whole world; but especi [...]lly w [...], peace in England, Scotland, and Ireland. Besides these examples of David, Christ, and Saint Paul (to whom I might adde many more, if the time would not faile me) I can give you reason, reason both of Policy, and reason also of Divinity, Humane reason and Divine reason, to confirme this doctrine, viz. That it is every good mans duty to pray for the peace of the Church; and the first I tender, is this:

Because where concord and agreement is in minde and wils, Reas. 1 though but in humanity, there is freedome from danger to the State: For if two be better then one, because then the one may lift up the other if he fals; then two kingdomes are better then one kingdome; because if a forra [...]gne Na­tion comes against the one, the other assisting, will drive the Forre [...]er home againe: Ʋ. G This kingdome of England was never so troubled by the [...]rench, as when they had Scotland to back them: and do they dare any more to trouble us, now we are sure of Scotland to second us? Surely they dare not, unlesse it be for our owne present divisions, which invite them: and the best way to end these divisions is for us to pray, Peace amongst us O God: and then if they do come and trouble us, yet they cannot harme us, to that God forsake us not; and the best way to keepe God on our side, [Page 14]is to pray, Peace upon [...]ur Jerusalem O G [...]d; peace in England, and peace betweene England and Scotland, nor will I here leave out reland: Had the Spaniard ever more ho [...]e to invade and infest us, as when they had a party in Ireland? I pray God they have not too strong a party there now; if they have, the best way to weaken the strength of their party there is, for our selves to agree at home here; and then, when we are agreed here, (and (O God) when shall we enjoy that day? when? when shall we see one heart, and [...]ne minde, in our head and body?) but when we do, then we need not feare France nor Spaine, so long as Scotland and Ireland are ready to take part with us against them, if God forsake us not: and the best way to keepe God on our side, is to pray for peace, Peace be to our Jerusalem O God; peace betweene the three Nations, now all but one kingdome, be­cause all governed by one King, CHARLES, and long may he go­verne them, England, Scotland and Ireland.

That's the first reason; pray for the peace of Jerusalem: because concord and agreement in minde and will, though but humanely, is a faire security from danger to the State:

Because secondly, if you put this peace here praid for to his right Qu, not onely for Humane, Reas. 2 but also for Divine affection; not onely for Morall and Politick, but also for religious and Christian concord and unity, it se­cures the Church and State both; the Church from Schisme and Heresie, the State from disobedience and disjoynting; the Church from faction, and the State from fraction: The Iesuite knew this very well, That the State is never in so much danger of dissention, as when the Church is fallen already into the danger of division: And therefore their plot of long time was in Germany, and of long time hath been in England to usher in Arminianisme, that in the end they might bring in Papisme into the Church, and then they were sure of Anarchisme in the State: Their plot hath most unhappily suc­ceeded there in Germany, I pray God it may never take effect here in Eng­land; and that it may not, let every good man do his duty, and pray, Peace to our Ierusalem, O God: Even the peace of opinion in the hearts of all our Clergie, that so there may be peace also in our Israel, even the peace of union and affection in the hands of all our Laytie. It was Ieroboams subtilty to keepe ten Tribes to himselfe, by erecting a new worship of God: God keepe us to the old worship of God, by giving us dayes of peace.

It is every good mans duty to pray for peace, Reas. 3 because nothing so much provokes God to anger, as when he sees, Divisam Ecclesiam, that Church which was purchased by one, and but one blood, to become anothers Church, by becoming other then one: and so is the State too, not its own, nor one, Ʋbi est dissentio, when it hath gotten a breach of peace: then no [Page 15]comme [...]e abroad, then no trading at home, and therefore beggery must follow: Beggery, the worst condition in the world; to keep out which, from this yet flourishing kingdome, let every good man do his duty, and pray, peace be to our Ierusalem.

I could give you instance of this unhappinesse a farre off, and a great way hence, 2100 yeares agoe, and as far bence: looke else upon that grievous breach amongst the Iewes, when Manass [...] devoured Ephraim, and Ephra­im Manasses, and both these, Ephraim and Manasses both fell upon Iudah. Jsa. 9.21.

For this did not the Lord stretch out his hand still against them? still I say, even so long, till Ephraim, and M [...]nasses, which could not keepe peace at home, were carried away captive with the other Tribes.

I could give you an instance neerer home; nothing hath been the cause of so many slaughters in England; as want of peace amongst the English.

To speake of the Saxons, Danes, and Normans, of the Lancastrian and Yorkish line, would be but to tell you a story, which it may be, you know al­ready [...]s well, if not better then my selfe; I pray God the like story of these times may never come into any Chronicle: and that it may not, let every good man do his duty, and pray, Peace to our Ierusalem O God.

It is every good mans duty to pray for peace, 4 because the want of peace causes fractions, and Fractions make uneven reckonings; nor can you ever give God good account for so doing: where Fractions are, there are parts, and those parts are either equall or unequall: if both parts be equall, then ei­ther part hath but halfe his strength: if they be unequall, then one hath not so much, and that part which hath most, it may be hath not enough, V. G. Judg. 27.

Eleven Tribes came out against Benjamin 400000 strong; and their quar­rell was good, for it was to punish, ravishing of a woman to death, yet they fell twice before them.

The like is our case now in England, the King saith, He taketh up armes to maintaine the Protestant Religion, the just Priviledge of Parliament, the true property, and liberty of the Subject, his one just royall Preroga­tives, and Person, and who dares but beleeve what the King sayes, is true? and who can fight in a better cause? The Parliament againe sayes, That they are forced to take up armes for the very same ends, and withall to pu­nish the great Delinquents, the Malignant Party, that have disturbed the peace of this kingdome: and who would not, who does not beleeve the Parliament? who would desire, who can fight in a better cause? The cause se [...]eth alike on both sides, alike good on both sides: but whether side hath a good or bad cause, who knoweth on which side the victory is like to fall? God ordereth battels, he giveth victory to whom he will, but commonly and ordinarily, he giveth the successe according to the meanes that is used: [Page 16]In so much that if the worse part be better prepared, if they have men more in number and more valiant, if they have more store of ammunition and bet­ter, they are like to prove Gods rod to punish his children; and when they have done that worke, they are like to be cast into the fire: But in the meane time to prevent the smart of this rod, That the King may not fall be­fore the Parliament, that the Parliament may not fall before the King; I take it to be every good mans duty to pray, Peace be to our Ierusalem O God: peace betwixt the Head and the Body, peace betwixt the King and Parliament: And thus farre having proved my Doctrine, I now apply it.

And first, Applic. 1 if it be every good mans duty to pray for the peace of Ierusalem, surely then they are bad men, very bad men they are, that practise against the peace of Ierusalem: the Iew that wishes it all evill, and the Pope his pew fellow that curses it, the Heretique that slanders it, and the Sohismatick that rents it, the Brownist that will have no set for me of prayer, no decency of buriall, but bury our deceased friends, as we burie Dogs, the Anabaptist that will have no christening of Infants, no superioritie of Laytie or Clergie, no proprietie of goods, but a communitie of all things, wives and all, and a paritie of all men, the King and the Subject, the Peere and the Begger all one, and the spawne, the Iacobite, the Robincomite, the Barronist, and many more, and more then a good ma [...]y, the troublers of our Ierusalem, the disturbers of the peace of our Ierusalem.

Against these yet I will not pray with S. Paul, would to God they were cut off that trouble us: No, my zeale is not so hot, so furious: I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie, who for leaving his own game, the Partridge, and flying too high at the Eagle his Prince, was adjudged the next day to the Crowne for the one, and the next day after to the Hatchet for the other. I wish them not the Asses wages for his equall division twixt the Lion, himselfe and the Fox; He was put to death, because he thought the Lion, the King, worthy of no more then himselfe a subject: No, I wish none of them these ends; I wish them not cut off with S. Paul, but as S. Paul elsewhere advises me to pray for all men, so I pray for them, O God convert them, that they may not longer be the troublers of, but the prayers for the peace of our Ierusalem: If they will not be converted to us, then O God take them from us, that we may enjoy what we pray for: peace in our Ierusalem: peace within our walls, and prosperitie within our Palaces.

For our brethren and companions sakes, I will now say, Peace be within thee, to which do you now say, Amen: and for our Elder brothers and Me­diators sake, Iesus Christ, may God be pleased to say Amen to our peace, Amen. For for my part, I shall never make this day a day of objurgati­on, [Page 17]which our King and Parliament, our blessed and peace desiring King, our wise and peace-working Parliament hath made a day of Humiliation, of Humiliation and devotion, of Humiliation for our sinnes, and devotion to God for the diversion of the rebellion in Ireland, and of the division in England.

And so for my second use, Ʋse. I entreate you to joyne with me in t [...]rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme.

O give thankes unto the Lord of Lords; for he is gracious, Ps. 136.1.and his mercy endureth for ever.

O give thanks unto the God of all Gods, for his mercy endureth for ever. 1

O thanke the Lord of all Lords, for his mercy endureth for ever. 2

Which only doth great wonders; for his mercy, &c. sayes he there. 3

And now let us goe on, and say here: 4

O God by thy excellent wisdome, make Warres to cease in all lands; 5 and send peace into our Ierusalem, because thy mercy endureth for ever.

O God by thy excellent power disperse the people that delight in Warre, 6 and send peace into our Ierusalem; because thy mercy endureth for ever.

O God by thy excellent might, slay mighty Rebels, 7 and turne the councell of Achitophell into folly, and send peace into our Jerusalem; because thy Mercy endureth for ever.

O God by thy excellent goodnesse, remember us now we are in trouble, 8 and take our troubles away, and send peace into our Ierusalem; because thy mercy, &c.

O God by thy Excellent greatnesse, deliver us from our enemies, 9 and make us all friends by sending peace into our Ierusalem, because thy mercy, &c.

God of Heaven, when thou shalt returne thy spirit into us, 10 and send thy Dove with an Olive branch of peace into our Ierusalem, because thy mercy, &c.

And then we shall give thanks to thee who art the Lord of Lords, 11 if thou con­tinue the Gospell of thy Son amongst us, even the Gospell of peace, because thy mercy endureth for ever.

Which that God may doefor us, and which that wee may doe to God; 12 pray we to God the Father, the Author of peace, and to God the Son, Re­deemer of the world, the Prince of peace; and to God the Holy-Ghost, the spirit of peace, to give us peace alwayes, peace in affection, and peace in opi­nion; peace in unity, and peace in charitie; peace on earth, the peace of Grace, untill he exchange it into peace in Heaven peace of Glory: And this O Holy Trinity, and whatsoever else is needfull for us, and our Ierusalem for the Mediators sake betwixt thee and us, Iesus Christ the Righteous; To whom, three persons, one God, be ascribed all honour and glory for the peace of our Ierusalem. Amen.

FINIS.

The second Sermon.

ROMANS 13.1.

Let every soule be subject unto the higher powers, &c.

THe first curse that ever fell upon Creatures, was for insur­rection, for insurrection against Soveraigntie: and those Creatures were the Angels; what Angels they were Saint Peter tells you, saying, They were [...], Angels that sinned: and what their sinne was the Prophet tells you, 2 Pet. 1.4. Isa. saying, They would bee as high as the highest: i. e. They would not be Subjects; and their punishment was, they were cast downe into Hell:

The second Curse that ever fell upon Creature, was for insurrection too, and for insurrection against Soveraigntie too, and that Creature was the Serpent; the Serpent whom the Devill used and abused by subtiltie to insinuate into, Genesis 13 and deceive the woman: and what his punishment was, the Prophet Moses tells us saying, he must creepe upon his belly, and licke the the dust of the earth all the dayes of his life.

And that sinne of the Angels, and this sinne of the Serpent was against Soveraigntie Monarchicall; For God is [...] but one; and Adam was the only Lord of all Creatures upon earth.

I could descend and tell you, that another curse that fell upon man, was for insurrection against Soveraignty Monarchicall; Absolon by cunning and by Courtship stole the hearts of the people, and by and by tooke up Armes against his Father David, the King of Israel: and his curse was that which [Page 19]is due to all traytors, he was hanged; onely he was hanged by miracle, by the boughes or branches of a tree; and now all traytors are to be hanged by law with an halter.

I could descend lower yet, and tell you, that Jerusalem was lost by insur­rection, and so was Constantinople too; for had those Christan Princes, which undertook that holy warre, yeelded to one generall Commander; had those Citizens given Paleologus, a seasonable supply, the Turke in all probability had never been Lord of the one, nor the other.

Nay I could descend lower yet, even to our owne countrey, and tell you, had it not beene for Tonstaines insurrection (some call it a fraction or divi­sion;) had it not beene for Gnorthigernus and Mordredus insurrection; had it not beene for Mandubratius his insurrection, we had never been conque­red by the Norman, the Dane, by the Saxon.

Saint Paul saw the first of these by the eye of history; and for ought I know, he saw all the latter by the eye of Prophesie, and fearing the rumours of his owne time, that Christianity was an enemie to Monarchy, might have brought such a curse, as to make Christian Religion abortive, when it was yet but in conception, he brought this water to coole this fire; Let eve­ry soule, &c.

I need not in these times of division to make any division of the words; you to keep an order, they divide themselves: Division

Into a Precept; Let every soule be subiect to the higher powers. 1

Into a perswasion; For the powers that be are ordained of God: or, 2 There is no power but of God.

In handling these words I shall require: 1 Qualis potestas, what Saint Paul means here by the higher powers. 2 Qualis anima, who is meant by eve­ry soule? for one malignant Church saith, it is onely Anima Laica, the Lay [...]mans soule, that S. Paul here means by every soule: and thirdly, Quid subjectio, what is meant by subjection? Or, if you will please to give me leave, I shall without any wrong to S. Pauls intention, make his perswasi­on, or reason my proposition, and his precept your application; his per­swasion is, For there is no power but of God: and my Proposition is, Every power is of God; his Precept is, which I shall make your Application; Therefore every soule (every one of your soules) must be subject to the higher powers.

I begin with the first; Every power is from God, and thus I discourse it, Part and resolve it; All powers are supreame or inferiour, the supreame or higher powers are, either first, Monarchicall, when the people are go­verned by one, the King: or secondly, Aristocraticall, when the people are governed by many, and the best, the Peeres: or thirdly, Democraticall, [Page 20]when the people are governed by the most, the Commons.

Each of these powers where these powers governe by themselves a part in severall places or Nations, is from God; for there is no power but from God: and the best of these three, where they are severed, is the first of these three, the Monarchy, because it most resembles God; for God as I said ere while, is [...] but one; but the best government is when these three meet in one; and such is the happy government of this kingdome (and long may it be happy in the government,) where we have not three Kings, but one King; but three powers to governe one kingdome, to keepe this kingdome from tyranny, which is the ill of Monarchy; and from faction, which is the ill of Aristocracie, and from Licentiousnesse, which is the ill of Democracie: but these three meeting in one, though severally, they are equally and immediately from God, yet joyntly, the first onely, Monarchy, is immediately from God, and the rest from God, but mediately by the King. For the power of Monarchy was never involved or invested in the people; it was a cleere mistake by whomsoever said, as will appeare by and by: but the power in the people, whether Aristocraticall, or Democrati­call, is derived from, and created by the King; as appeares now by S. Peter, whether it be to the King as supreame; or unto Governours, as unto them that are sent by him.

And his supreame power of Monarchie is attained and obtained, either first by inheritance, which is the best clayme; or secondly, by donation, which is the second best; or thirdly, by election, which is the third best: or fourthly, by the sword, which is the fourth best, but the worst of the foure best.

And these foure degrees to the chayre of State, are but tytles, a word con­founded by some bodie with power, a conditio sine quâ non, that necessarie condition, which God uses, whereby to mount men to Soveraigntie, V. G. The soule is not infused into the body, untill the body be accommodated with all naturall dispositions of necessitie required to make the bodie a fit re­ceptacle for the soule; nor is any Prince mounted to his throane, without those meanes politicall, which are necessarily required to install him in his Throne; yet for all this Bayard himselfe dares not but say, That the soule is infused or created in mans body immediately of God; nor can any reaso­nable man justly say, but that the power whereby Kings rule and governe States, is immediately of God.

And whereas S. Peter cals it [...] an ordinance of man; [...] Pet. 2.13 he means it only either, 1 Subiectivè, or 2 Obiectivè; or 3 [...], because men are the subject, the object, and the end of it, but the fountaine of it is God: In a word, as I said before, the title to it is Humane, and by men; but the [...], [Page 21]the jurisdiction, the authoritie, or as it is called in our translation, the power of it is from God, and thus I cleare it:

All power, especially Monarchiall, is from God, 1 Sam. 10.24. so saies Samuel of the first King Israel ever had; see ye him whom the Lord hath chosen: he di­volves it altogether from himselfe, and from the people, that we might not be gull'd by the Papist, who saies, royall power comes from the Pope; or by the [...]abaptist, who saies, it comes from the people: he saies not therefore see ye him whom I the Prophet Samuel have chosen: or, see ye him, whom ye the people of Israel have chosen: but Quem elegit Dominus, whom the Lord hath chosen.

And sayes God himselfe, By me Kings reigno; and in that very word, Pro. 8.16. [...], by me, we are told that the power of Kings is not à fortunâ, by for­tune or à planetâ by the Planets, or à populo, by the people, nor yet à se, by himselfe, but à Deo, by God.

Christ makes it as evident in his answer to Pilate; Pilate began to chide him with surrowes and frownes, because he gave him no answer, Joan. 18. Knowest [...]ho [...]s not that J have power to release thee, and power to condemne thee? No, saies Christ, thou couldest have no power over me, unlesse it were given thee from above: and yet Pilate was but an inferiour power, for Pilate was but a De­putie; but because he was rightly deputed to that place by Caesar, by the King; he saies he could have no power over him, unlesse it were given him from above, to let us know there is no power but from God.

I know Scripture needs no second, yet to set this point home, I adde N [...] ­ [...]ceo Scripture, and Reason to Nature.

Nature is ingrafted by God, 1 and nature concludes power to be due over [...] propter bonum regimen eorum, for their more orderly government.

[...]iefly, as the precept against murther, is by the law of nature from God, so the authoritie of higher powers, to punish the evill and reward the good, is by the law of nature from God: I further cleere this truth by reason thus:

All power (especially Monarchie) is from God: for plenitudo, Rat. 1 all fulnesse of power is onely in God: that power which creatures have, is but potesta [...] [...], a part of power, V. G Looke upon that element which is highest and next to God, the fire; it hath a power, that element hath, but what power is it? a power to warme us, not to feed us: Look againe upon that Element which is lowest, and next to us, the Earth; that element hath a power too, to feed us, but not to cure us: looke once more upon the two Medium Elements, the Aire and the Water, they have power to cure us, but not to baile us against Deaths arrest: or to looke upon the power in my Text, the King: if he be not, he ought to be [...], & pater pa­ [...]r [...], the Leader of his people, as a Shepheard leads his sheep; and the fa­ther [Page 22]of his countrey, why even then by his power, he can but enable us, and inrich us, he cannot sanctifie us: or if he be what he ought not to be, [...], a Tyrant, what power hath he then? why then he hath power to kill our bodie, he cannot touch our soule: and therefore, as I conceive, is that saying of Christ. Feare not them that are ab [...]e to kill the bodie, but feare him which is able to ki [...] both body and soule, and cast them downe into h [...]ll fire.

Now as the Phil [...]sopher disputes, All s [...]cond causes worke by the vertue and influence of the first cause, the smaller wheeles of the Clock mo [...]e as they are moved by the greater wheele; all streames and Rivers a [...] from Fountaines, so all powers upon earth, because they are but part powers, are from God, because in God onely is all fulnesse of power.

All power is from God, Reas. 2 for whatsoever is possible to be done in nature, God onely can do it, can cause it to be done, and hereby possible to be done in nature, I understand not only [...] according to nature: as when a young man marries a young woman, why here it is according to nature that they multiplie, and yet this power in nature is from the God of nature; for though children be the fruit of the wombe, Psa. 127 4 Gen. 21. ye they are the gift of God: But here also I understand [...] besides nature, as when Sarah the old wife of old Abraham conceived and brought forth Isa [...]c: this was no worke of nature, but the finger of God: and here also I understand [...], Luc. 2. above nature; as when the Virgin Mary conceived and brought forth our bless [...]d Lord and Master Iesus Christ: This was a thing altogether above natures thoughts, nature never dreamt of it, for nature can dreame of no­thing, can intend nothing but what is naturall; and nature never saw or read of any producing mankinde, but either without the helpe of man or wo­man, as Adam of the earth [...] or woman without man, as Eve of Adam; or of man and woman, as our selves; but that a Man should be borne of a wo­man without the helpe of man: that a woman should compasse a man, without the compasse of a man; this was not within the compasse of na­ture; it was the worke of God you see; all power is still from God, and so is the power in my text, whether it be according to nature, as in the electi­on of Saul, or above nature, as in the anointing of David.

I go on, Reas. [...]sa. 4 [...].10, 11. and say, thirdly, all power is of God, because God onely can doe whatsoever he will do, or will have to be done; so by the Prophet Isaiahs, My counsell shall stand, and I will do all my pleasure, I have spoken it, J will also bring it to passe, I have purposed it, I will also do it: and so the false Prophet, the Prophet Balaam spake the same truth, Hath God said it, and shall he not do it, ha [...]h he spoken it, and shall he not make it good: and so said the Leaper, Num. 13.9 Ma [...]. 8. Domine si vis, Lord if thou wilt, thou canst q. d. whatsoever thou wilt thou canst do.

This receives some Objection, but a very weake one: Object. he cannot lye sayes the Objector; He cannot dye saies the Objector; and therefore he cannot doe, whatsoever he will doe; For he can if he will, lye, or dye; and there­fore he cannot doe whatsoever may be done:

And this objection, weake as it is, receives this answer: To dye, to lye, Answ. implyes weaknesse, and things, [...], against Nature; whatsoever may be done according to Nature, or besides Nature, or above Nature, and imply­ing power, God onely can doe, or cause it to bee done; could hee dye, or could he lye, he were not God: For God is immortall and true.

Nay, sayes the Objector, not so neither, Replic. God cannot doe whatsoever may be done according to Nature; and which implyes power and strength; For God could not destroy Sodome, while Lot was in it, but to have destroyd, Sodome while Lot was in it, was neither against Nature, Gens. nor implyed any wealtenesse: Therefore, &c.

And this replication receives this rejoynder; Rejoynd. Gods power is to be consi­sidered two wayes: Either. 1. As it is absolute and unlimited without; or, 2. As it is conditionall and limited by his will and decree. In and by the first consideration of his power, God could have destroyed Sodome while Lot was in it: but in the second, I dare not say, he could not, but I doe say, he would not: because he willed and decreed to manifest his mercy in sav­ing [...]ot, and his justice in destroying Sodome: In the justice of his abso­lute power, God gave Israel a Saul; In the Mercy of his limited power, God gave them a David; A Tyrant, or bad King is his Rod or Sword to whip and punish us; and such Kings we have had: A Father, or a good King is his Shield and Buckler to protect us and defend us; and such a King wee have now; and long and long may we have him: but were he other then he is; both bad and good, as they are powers, they are from God: For there is no power but of God.

Lastly; all power is of God: For God is the Creator of all things: Reason 4 and therefore of all powers; and that of nothing: of nothing, not onely priva­tively; but of nothing Negatively; of nothing, not only Mediately, as the Fish in the Sea, and Fowle in the Aire; but also of nothing immediately, as Hea­ven and Earth, and so God is the Author and Creator of power: i. e. of the Title to power, by meanes: the meanes of men; and of the power it selfe without meanes, from himselfe.

I have done with my proposition; All power is of God: and now I come to your application, viz.

There fore let every soule be subject to the higher powers.

ANd here I am first to enquire Qualis anima? Patt. [...] Who is meant by every Soule? Omnis anima; Every soule; i. e. Omnis anima laica; Every Laye Soule saies that Malignan Church of Rome; As for the Clergie, they are t [...]ee, and exempted from any such subjection; Saint Bernard determines th [...]s against them; who writing to a cerraine Archbishop upon this subject, quotes and cites these words of Saint Paul, Sit omnis animasubjecta; ergo & vestra; quis vos excepit ab hac universalitate? Let every soule be subiect to the higher powers: and therefore you must: for who hath excepted you; in­deed who can except you from this universalitie, Let every soule?

Saint Chrysostome is most luculent: Etiamsi Evangelista, etiamsi Apo­stolus, etiamsi propheta, though thou be an Evangelist, though thou be an Apo­stle, though thou be a Prophet; yet thou art within the verge of this pre­cept; Let every soule be subiect to the higher powers.

I conclude this with that Answer, which the King of Denmarke returned to the Bishop of Rome, who threatned him with an excommunication, Esse nostrum a Deo, Regnare a Deo & populo, a te (papa) nihil recipimus, nisi falsam & Idolatricam religionem, quam tibi remittimus per praesentes; Our being wee have received from God; our Kingdome we have received from God and the people; from thee O Pope, wee have received nothing but a false Idolatrous Religion, which we remit and send backe unto thee by these presents; I beseech you, take you heed that you make not popish opinions, your practise; yet I must tell you; That soule that Rebels against the King, that beates Armes against the King is as bad, if not worse, than that Soule that Excommunicates the King; for this there is some, for that there is no colour; He that excommunicates the King; usurpes upon pretence of bring­ing the King to a sight of his sinnes: Now suth evill may not be done, though such good may come of it; but he that rebels, whatsoever he pretends, in­tends the destruction of the King; and the first of these evills is badd, the latter farre worse; for it adds to disobedience against the King, disobedience against God; and so makes that sinne which was but one two, and the sin­ner lyable to a double punishment, judgement and shame in this world, dam­nation and torment in the next.

Nay, that it doth not, saies the Rebell; for the commands of the higher powers doe not oblige the Soule.

Yes that they doe, sayes St. Paul, a true and loyall Subject under a bloudy and cruell Tyrant, though not directly, yet reflexly, though not Primario & per se, 1a, 2ae, Object. principally and by themselves, yet they doe Per concomitantiam, by dependency and subordinately.

The second causes bring forth naturall effects, Answ when they are subordinate [Page 25]to the first cause: the Kings lawes are the second cause; our obedience is the naturall effect, which we are bound to yeeld, even in conscience, Rom. 13. where the Kings law, which is the second cause, is subordinate to the first cause, which is the law of God.

Yea, if the thing commanded by the higher power, be a thing indifferent, in it se [...]fe neither simply good, nor simply evill: that command more bindes the subject, then his conscience, and therefore the command of a thing sim­ply good, or the prohibition of a thing simply evill, the subject is bound in conscience to obey: not that the obligation depends upon the will of man, but upon the power of God: and because he that resists the power, resists the ordinance of God, therefore for conscience sake the power must bee obeyed.

[...], but saies the Rebell, Replic. it is possible for a higher power to command a thing unlawfull, and if he do, must he herein be obeyed or resisted?

Neither, for howsoever a King may deale unjustly with his servants, Rejoynd. either 1 In violating the lawes and inforcing their consciences: or 2 in depri­ving them of their goods by extortions, and imprisoning their persons, and though in the former of these cases he may not be obeyed, yet in neither of these cuses may he be resisted.

But what are we to do then? why then we may sugere, flye away: so Da­vid did from Saul: if we do not, then we must pati, suffer, but at no hand may we resist: No, Touch not mine anointed, saies God: It is worth your marking, He doth not say, Ne perdas, kill not mine anoynted, bee he a good or a bad King, which is the most you can doe: but Ne tangas, touch him not, which is the least that may bee.

St. Paul implies as much in the next word, which is, Part 3 if hee be the higher power, and the King, and command you a thing unlawfull) not, obey him, not resist him, but bee subiect to him: and this word how-ever it seemes to imply lesser then obedience, because in some cases it excludes the active part of it; yet indeed it implies more then obedience, because in all cases it in­cludes the passive part of it, and it selfe, and honour too: so that when Saint Paul saies, Let every soule be subject to the higher powers, he meants,

1 Let every soule honour the King.

2 Let every soule obey the King in things lawfull and indifferent.

3 Let every soule be subject to the King in commands unlawfull: that [...] let every soule patiently suffer, where he cannot actually do.

These are my three last Stages I am to travell over, which I shall with all truth and expedition dispatch, and then dismisse you: I begin with the first, which is,

Let every soule honour the King: 1a. 3ae and the honour which we owe the [Page 27]King is threefold: 1 Mentis, 2 Oris, 3 Operis, in thought, in word, in deed: in thought, this is plaine by those commands of Solomon and S. Peter. Feare God and the King, 1 Pet. Ecc [...]s 10.20. sayes Solemon: Feare God and honour the King, saies S. Peter: yea Solomon is yet more punctuall in this particular, Curse not the King, no not in thy thoughts: Now because there is no Medium betwixt doing well and ill, and Solemon forbidding the ill, he commands the good therefore, and therefore we must have a reverend estimation of the King; we must love him if he be good, but we must honour him though he be bad, because whether good or bad, the King, and so of God.

From this inward reverend estimation i [...] tho [...]gh, 2 proceeds an outward reverend expression in word: this is taught us by the example of Bathsheba, when Ad [...]niah aspired the Crowne, she, though the Queene, yet spake re­verent [...]y to King David, 1 Reg. 1.18. saying, And now my Lord the King thou knowest it not.

Too blame therefore were th [...]y, 1 Reg. 12.15. 2 Sam. 16. Exod. 22.28. that said, and much more too blame was he, that repeated it in print, To your Tents O Israel, what portion have wo [...] Dav [...]d? what in th [...] sonn [...] of lesse? Too blam [...] was Sh [...]mei for cursing D [...] ­vid, for no man may curse the [...]u [...]r of his people: the K [...]ng is the father of his kingdome, and h [...] that cur [...]eth his father is to die the dea [...]h: and it was heretofore a Canon Apostolic [...]ll, and it is not yet repeal [...]d, That whos [...] ­ever reproaches the Ki [...]g, if he be a C [...]ergie man, is to be deprived, if a Lay­man, he is to be excommunicated: and therefore whensoever thou peakest of Kings, speak [...] briefl [...]e or swee [...]ly.

And so shall you with more alacritie yeeld the King the third honour you owe him, 3 which is honour indeed, he honour of [...]hy g [...]ods: This honour lies under census v [...]ctigalis, Canonis, & Capitationu, the honour of custome from Me chants and Strangers, the ho [...]our of his s [...]t Rent, and the honour of Subsidie or Poll-money: They were sonnes of Belial that said, how shall this man save us? 1 Sam. 10.17. and they despised him and brought him n [...] presen [...]s; read the place: an if they were sonnes of Belial, who offered the King nothing, think with your selves what they are that bring in against the King?

You see the first duty you owe the King, honour, the honour of your heart, the honour of your tongu [...], and the honour of your hand.

Th [...] second dutie is obedience in all lawfull and indifferent things com­manded. Iosh. 1.16. All that thou commandest we will do, say the people to Moses his successor, I sh [...]a: yet to let us know that this must not be stretched to com­mands unlawfull say the three Children, Dan. 3.18. We will not serve thy God, O King, when Nebuchadnezzar commanded them to worship his golden Image.

This obedience consists, Zenoph [...] first in [...], in listning too, and being per­swaded [Page 28]by the Kings words; Plato. and therefore did he old Latine r [...]ad [...] Obedo to obey, Obaudio, to give care unto: and [...]ondly, in [...] doing his lawfull e [...]cts which his the com [...]le [...]en [...] of the former.

Which who o [...]er resists to do, d [...]s ipso facto, become a rebell and di [...] ­bedient: Quam qui facit, saies Thucid des, p [...]ccarum nonefacit s [...]d [...]pse [...]otus est peccatum; h [...]h whosoever do [...]h, [...]ed [...]th nor sinne but [...]e is sin, whol [...]y sinne: and Samuo give; t [...]e re [...]s [...]n [...]f it, 1 Sam. 15.23. R [...]bel [...]ion or Dis [...]e [...]ien [...]e is as the sin [...] of Witchcraft; and as a Witch m [...]y be s [...]id to be a De [...]ill, so may a R [...]be [...]l be said to be sin.

S [...] Bernard puts it as far, disobedience to an horitie is a peece of he sinne against the Holy Ghost: and in truth he had some reason as I can [...]we, for so lay [...]ng; for disobedience to authority is aga [...]nst the light of nature, and the sinne against th [...] Holy Ghost is so cal [...]ed, b [...]cause it is against t [...]e l [...]gnt of grace.

In a word, if the King commands not iniqui [...]y in temporals, as did Pha­raoh to the Midwive [...]; if he commands not mp [...]etie in spi [...]ituals, as did Nebu [...]adnezzar, he must be obeyed by us, else to deny obed [...]e [...]ce, is to up­hold, at least to usher in [...]ebellion; a [...]d that is the greatest dishonou [...] to the King, and bring first or last a great burthen on the conscience: [...]chit [...]phel for his evill counsell against the King, was so struck in conscience, that he hung himselfe: and David for but laying his hand upon the skirt of Sauls garment, he had thereby so disqui [...]red his conscience, tha [...] he coul [...] never againe be in quiet with himselfe, till he [...]nd Saul we [...]e f [...]iends.

And therefore much too blame are they who say with those rebels [...]n the Psal [...]e, Dirumpamus vincula, let us break their bonds; for when [...]he bo [...]d of obedience is broken, farewell safety: that we may live in safety, [...]od continue our obedience to authoritie; he that doth not, he that will not, wha [...]soever he talks of obeying God, is no true Ch [...]ist [...]an, bec [...]use he is a lye; because he cannot obey God, whom he hath not seene, if he obey not the King wh [...]m he hath seene; it holds as well [...]n obedience, as in love: you se [...] the second duty you owe the King.

The third is subject on: in case the King commands things unlawfull, or does things unjust, why even then where we cannot obedire, obey, there we must f [...]rre, suffer, not f [...]rir [...], resist.

It is storied of Theodosius, when h [...] hea [...]d that his C [...]tizens had defaced the brazon Image of his wife Priscilla, he was so incensed, that he presently com­manded his army to march with him, and such that City; the Citizens think not of resisting, but dispatch an honest able man, though a Monk, Macedo­nius by name, and he upon his knees speaks; Sir we know you are our Em­perour, and have just cause to be angry with your Citizens for def [...]c [...]ng the [Page 28]Image in brasse of your wife; but withall we beseech you to know you are a man and beare the image of God, and so do yonder Citizens too, and God will have a just cause to be angry with you, if you deface his living images.

I say no more of this, but God send us such Macedonius's in this age of feare of warre, and God make them as successefull.

It is our duty so to pray, and I pray God we may pray so, that he may heare our prayers and put an end to these dayes of division, by uniting the King to his great Councell in a gracious audience, and them to him in a gracious obedience.

Or if this division must continue, which God forbid; but if it must, I must yet pray every good Subject here to do his dutie, and say, God blesse King CHARLES. Amen.

FINIS.

The third Sermon.

ROMANS 13.2.

Whoesoever therefore resisteth the power, resisteth the ordinance of God, &c.

AB ineraet extra, ab infra et supra; from within and without, from above and beneath; from heaven and from hell, doth Saint Paul fetch arguments to per­swade obedience to the higher powers.

What those higher powers are I shewed you the last time I appeared here, Kings, in primo gradiu, as the supreme; and other Governours sent by him; what obedience we owe those higher powers, I shewed you then too: vi [...] Honour in [...] 1 Thought, 2. Word, 3. Deed: 2. Subjection in commands unlawfull. 3. Obedience in commands lawfull and indiffe­ [...]; In talibus non obedientes mortaliter peccant, nisi foret illud quod [...]pitur contra praeceptum dei vel in salutis dispendium. In all cases whatsoever, where the Kings commands stand not in opposition to th [...] [...]aw of God, he must be obeyed; if they bee but persons or purses [...]ommands, obedience must be performed; if the commands would [...] the conscience, yet then the power may not be resisted; for to [...] the power is a sinne second to none but sacriledge; proximum sa­ [...]gio crimen, quod Majestatis est, dicitur saies Ʋlpian: The highest [...] against heaven is sacriledge, and the next crime to this is re­bellion against, or disobedience unto the Majesty of earth, and indeed [Page 30]Saint Paul seems here to joyne them, saying, whosoever there­fore, &c.

Therefore: this word is illative, and carries you backe and puts you to seek for a wherefore to this: Therefore, wherefore then is it a so dangerous sin to resist the higher powers? why the powers that are, are ordained of God, and therfore they that resist the power, resist the ordi­nance of God, and they that resist, shall receive to themselves damna­tion.

In which words you have observeable two eminencies, Division. two capi­talls. 1. An eminent a capitall sinne; such is the resisting of power, be­cause it is a resisting of the ordinance of God, and secondly, an eminent a capitall punishment; for such resisters shall receive to themselves damnation.

In the capitall criminall, I shall enquire; first, quis quisquis, who is meant by whosoever; secondly, quid opponere, what is meant by resist­ing; thirdly, quare dei ordinationi, qui potestati; why, or how hee resists Gods ordinance, that relists the power.

In the capitall penall, I shall inquire: first, quid [...]ond mnatio, what is meant by condemnation; secondly, quomodo [...]ferent, how they shall receive it.

The first of these sets out the excellency of the King, the other the deformity of the Rebell.

I begin with the first, [...] the capitall criminall, the eminent sinne, who­soever resisteth the power, resists the ordinance of God,

All sinnes are not of an equall size: like dogs, some cry low, and some cry loud; some whisper, and some trumpet in Gods eare; some provoke him to anger; some to indignation.

If all sinnes were equall, all punishments would be a like, but the former of these, Parad. 3 equality of sinnes is Stoicall; So Tully tells us in his pa­radoxes: and the latter of these equality of punishment is Hereticall; So Aquinas tells us in his summes, [...] 2. q. 73. and so the scripture tells us too: first, in respect of punishment it makes a great disparity; some shall be bea­ten with few, Zuk. 12 Mat. 11. Mat. 7. and some with many stripes: some shall have an easier, o­thers a greater damnation: and secondly, in respect of sinnes, it makes as great a difference, some sinnes are but motes, the infirmities of our brethren; others are beams, our own hypocrisies; some are lesser things of the law, Mat. 13.23. [...] 7.13. the tithing of Minte, Annis, Cumine, others are greater things of the law, Iudgment, Mercy, Faith; is it a small matter to grieve man, but that you wil greive God also? sayes the Prophet Isaiah. q.d. [Page 31]To greive man is a fault, though but a small one, but to greive God is a great fault and therefore that must needs bee a great fault; which the committing of, at once greives both God and man: of this there are many sorts.

To resist the higher powers is not the least of those sorts; because at once that man resists both God and the King, whosoever he be, which is my 1 a 1 ae.

Whosoever; And who doth Saint Paul meane here by whosoever? 1 a. 1. ae. me [...]es he man, woman, childe, layety, clergy, and the whole people? yes he meanes them all, all whosoever; nay not so, sayes the conclave of Rome; the Miter is above the Crowne: the Pope may excommuni­cate him, and being excommunicated, any man may kill him: and so sayes the consistory of Amsterdam too; the thistle is above the Cedar, and the people may depose him; and being deposed, hee is but one of us.

Will ye give me leave a while to dwell here, and shew you how He­rod of Rome, and Pilate of Amsterdam, though mortal enemies, and at deadly fend in all other things, are yet sworne brothers in persecuting the Lords anointed; twixt these two, soveraignty is crucisied, as Christ betwixt the two thieves: these two like Sampson, foxes, though they looke contrary wayes, yet are joined by the Tayles, and carry fire­brands to burne downe Majesty.

The seditious Jesuite seekes to bring the crowne under the P [...]pes necke, and the peoples girdle. For sayes Bellarmine, pol [...]t capotestas, &c. 1. de Laicis. cap. 6. The civill power considered in the generall without descending in particular, to Monarchy, Aristocracy, and Democracy, is immediatly from God onely; and yet by and by sayes hee, this power is immediatly in the whole multitude, as in the Subject; and againe every particular kinde of Governement is of the law of nations, for it dependeth on the consent of the multitude to set a King over them; and so againe, regna non sunt, &c. Kingdomes are not of the law of God, de altr cis, cap. 18, but of the law of nations, and therefore are changeable, but the Popedome is of the law of God, and cannot be changed: once more, it is not lawfull for Chri­stians to tollerate a King, that is an infidell.

You may see by these few hints what the Iesuit aimed at, even that civill power being in the people immediately, and in the Magistrate but procarió, by curtesie from them, it may, nay i [...] must be taken from him [...] case of heresie or infidelity: Papa enim potest, &c. Bel [...]l. 5. de sun [...]pont Cap. 6. for the Pope may change Kingdomes, and take them from one, and bestow them on ano­ther, [Page 32]as the cheife spirituall Prince, if it been needfull for soules health: and if it were so, I wonder what king so just, but this great Phy­sitian would finde some distemper to let out the blood-royall.

Sure I am that Sixtus Quintus told Henry the third of France, Barelide potest. Pap: that he bad supream authority overall King and Princes of the whole earth: Plat in vi­ta. Greg. 7. and before him Gregorius the seventh, told the Emperour Henry the fourth, as much Imperia, regna, &c. that hee had absolute power to take away, and give away, Empires, Kingdomes, Soveraigne­ties, and whatsoever mortall man had.

And this opinion hath not wanted action. witnesse else that Pope that held the crowne between his feete, Hovedon. Ann. pag. 68 [...]. and having set it on the heads of Henry the sixth, and his wife the Empresse, presently kicked it of againe, to let him know, he had power to depose him.

I could give you the like from other Iesuits, but the time passes me [...] and I will therefore name but one more for all: It is Mariana; and sayes he, Regibus haec salutaris est meditatio, se eâ cond tione vivere, ut non solum jure sed cum laude, & gloriâ perimi poss [...]t; It is an whole­some meditation for Kings to thinke, they live in such a condition, that they may be killed, not only lawfully, but to the praise and glory of the regicide,

And I would to God this were onely their doctrine, the Iesuites, but alas, this leaven hath so wred many, and many of them who pretend themselves reformers of the reformed Churches; For whereas Ma­riana the Iesuite, sayes cum laude and no more; one factious statist goes futher, [...]hanen. and sayes cum praemio; if I had power, sayes hee, to make a law, I would make one law of reward and recompence to him that should kid a Tyrant; as men are rewarded for killing wolves and beares.

Populus Rege praestantior est & m [...]lior, lib. de jure Regn [...]. sayes the same Buchanan; The people are better then the King, and of greater authority; the col­lective body hath the same power over the King, that the King hath over any one person; They may arraign their Prince, and the Ministers may excommunicate him, and sayes another of the same stamp, The po­wer of the people over the kings is the same of a general Councel over the Pope, as a general Councel may displace one if he be an Heretick; so may the people depose the other if he be a Tyrant; and a Tyrant he is saies another, if he hinder the bringing in of their discipline.

Nay, the Anabaptist goes further yet; the Gospell, sayes he, makes the office of a Magistrate utterly unlawfull; evangellicall perfection makes it altogether uselesse and superfluous.

And hee that speakes most moderately amongst them all, vindiciae contra Tyrannos. allowes the institution onely of God; the Constitution of the people, the gi [...]ture of God; the seisin of the people, the Election of God, the Confirma­tion of the people.

Will yee give me leave or rather, Dan. 5.21 give the Holy-ghost leave to answer these men? Breifely then: The most high appointeth whomsoever he wil over the kingdoms of men; Pro. 8.15. and therfore the Constitution so wel as the institution is of God: By me Kings raygn sayes God; and therefore the seisin so well as the guifture is of God: Psal. 189.20. Psal. 23.3. 1 Chron. 8.4. God anoynted David with his holy oyle, and set a crown of pure gold upon his head: and therfore the confirmation so well as the election is of God: God both chose, and made David King. And for the other obiections? If the king be an infi­del or Tyrant, yet then he must not be deposed by any, but prayed for by all, whosoever: all men must pray, and all that pray, must pray for kings; 1 Tim. 2.1 it is St. Pauls [...]thortat on. And for what kings? for such kings as were then: and was not Nero king then? and was not he a Tyrant? else there was never any: A Lyon, as St. Paul calls him: Dedicator damnationis nostrae as Tertullian: the first Persecutour of Christianity.

And if such Tyrants were to be prayed for then by all men, whosoe­ver; surely then such a King as we have (and I pray God we may long have him) may not be resist d [...]ow by any whosoever. You have seen, who St. Paul means by whosoever; very one; continue your patience; and my next consideration shall informe you, what he means by resist­ing; whosoever resists the power. 2 [...]. The original is very empharicall [...] which coms of [...] which signifies obsistere, which is here translated to resist. This word is a compound of [...] the verb signifying ordino to order; and the Adverb, or the Preposition, ad­versus, or contra against.

From that verbe comes the Substantive [...] which signifies sum­m [...]s Magistratus, the chiefe magistrate, which is the King; and this word [...] or [...], reaching both to lawes and armes, (for so we read it in both) the meaning of the word here is this, whosoever counterorders, or orders against the lawes or the armes of the cheife Magistrate, he resists the higher powers whether it be,

In subtilty of councell; as Achitophel against king David; [...]. 1 Sam. 16 21. 2 Sam. 2 [...], [...].3. when [...]advised Absolon, first to goe into his father concubines, that so he [...]ight be abhor'd of his father; and then to chuse 12000. fighting men to pursue his father, and set upon him when hee was weary, and [...] him; which Councell was soe dangerous, that if it had taken [Page 34]effect, (and effect it had taken, had not God disapointed it by the coun­ter-councell of Hushai) it had lost Israel the best king they ever had; but God reserved that king for better dayes: (and may God preserve our King for many better dayes) and therfore [...]d feated that machavil­lian stratagem, and because it was deseated in a peevish mood that first Machavillian, being palsie-struck in his conscience, and given over by God, hee hangs himselfe God in his example telling all such counter-councellours against the King, what death they may expect, at least they do deserve.

If there be any such Achitophels in these day [...]s, within the King­domes of England, Scotland, Franc [...] or Ireland, that do [...] councell against the King in his lawes or armes, I pray God convert their persons, and confound their plots.

In obloquie of speech as Shemei cursed king David s [...]ying, come out thou bloody man and thou Man of Beliah, which treasonable tres [...]asse a­gainst him, howsoever he forgave, yet God tooke it so much to heart, because it was against his annointed that by an undream [...]t of, and un­thought of way to this counter-orderer of his wor [...]s against the king; he most severely punished it within few yeares after, by a death little shamefull and altogether as painefull as hanging.

The common law of this kingdome allots hanging to such disor­dered speakers against Soveraignety; and it is a cannon Apostollicall, that whosoever he be that reproaches the King, if he be a clergy-man, he be presently deprived, if a lay-man, he bepresently excomunicated.

Such disordered tongues have evermore disordered soirits; Ex a­b [...]nd [...]ntiâ cordis loquituros; a wicked tongue proceeds from a wicked heart, and yet Solomon curbs the heart, and will not suffer it in a thought to vilipend the King, and hee gives you this reason for it; for that that hath wings will betray it: and a greater then Sol [...]mon forbids the tongue to dishonour the King; thou shalt not revile the Ruler of thy people they must be prayed for, they must not be spoke against; He that doth it in an [...] a resister of the higher powers. And soe 3: is Hee, and hee especially, that forcibly opposes and oppugnes him with Arms: This is a sinne out of measure sinnefull; [...] Treason; and that is the greatest Crime that can bee; nor can the Iudge bee too Cruell in punishing it, saies Tully, and indeed noe wonder since a Traytor is a devill; soe Christ called Iudas; David shewes the hainousnesse of it, when he saies, God forbidd I should lay myne hand on the Lords anoynted; and his heart smot him: i: e: his Conscience [Page 35]told him, he had done amisse when he had but cutt off the lap of Sauls garment:

What a heynous crime is it then to take up armes against the King you may see the horriblenes of this same, if you but view the terri [...]lenes of Gods Iudgments upon such sinners.

Absolon was Miraculously hanged for taking Armes against King David; and aspiring his Crowne: Core, Dathan and Abiram were swallowed by the earth for but murmuring against king Moses: Pausa­nies was killed by his father, and thrown to the dogs by his mother, for offering, and but offering to betray Sparta to Xerxes: Ariobarzanes had his head cut off by the command of his Father, because he would haue betrayed his army into the hands Alexa [...]der: Rod [...]lph Duke of Swevia fighting against Henry the 4. for his Empire, because Hildebrand the Pope had excommunicated him, lost his right hand in the battell, and being now leaving this wretched world to go into a worse, and brea­hing out his distressed soule, he lookes upon the stump of his Arme, fet­ches a deep sigh, and cryes out, behold, with this arme and hand did I weare allegiance to my Soveraign Lord the Hen. q. d. This vengeance is justly fallen upon me, because I am an [...] resister of the higher powers.

But what need I speak of resisters here? it were a good theame this in Rome, or else where; but the English needs it not, as being the least [...]ery of rebells in the world: never had any protestant divine in this land his hand in treason, sayes a great knight of this kingdome; marke it, never any Protestant divine, a Jesuited divine may, a Schismaticall divine may; they may, and have, at this time they have: but never had any Protestant divine, no nor any Protestant lay-gentleman neither, as I believe; a lay-papist may, a lay-brownist may, a lay-anabaptist may, but I believe never had any lay protestant, no, whatsoever some malig­nant spirits here in this City say: that these present Armes are against the King, yet sure I am the Parliament sayes otherwayes; they are for the King and Parliament say they, and ie. They are for the King and kingdome, for they are now the Representative Body of the kingdom, and according to their loyalty to their King, and their realty to their kingdome, God reward them: It were a great sinne in me to thinke o­therwise, and it is a great sinne in them that doe otherwise: for he that resisteth the power, resisteth the ordinance of God.

And that I am now to shew you in my 3 a. 1. ae. why he that resists the power, resists the ordinance.

If there were no more then what is here, it were enough: St, Paul hath said it, and therefore it is true: but there is much more, and much more you will finde in the sence then in the letter, i [...] you will look in­to the worde: the powers are of God; not only by way of permission, but a so of commission; not by way of deficiencie, but of efficiency, not by way of sufferance but of ordinance, not as plagues, diseases, and pu­nishments, though so sayes the Anabaptist: for the Apostle does not onely speak the [...] but the [...] he doth not only say, they are of God, but he shews also how they are of God; not as his scourging rods and judgments, but as his sacred ordinances: the powers that be, are ordai­ned of God.

Vpon which words sayes Parcus explicat, quomodo dixerat, he decla­reth how he said, that all powers are of God; not certainly as wars and other mischeifs, but as a wholesom [...] order, which may supply the stead and represent the person of God in the government of men, and there­fore are the powers called, not onely the ministers of God, but also Gods; and that can by no meanes be spoken of Gods scourges.

All inferiour and subord [...]n te Magistrates, sayes Greg: Naz: are halft pieces of God drawn from the head to the shoulders, or middle: but Kings are the pictures of God at length, and represent him so pro­partionably, that as God is our invisible King, so the King is our visible God; and therefore as they that refuse the Kings coyne, refuse the king, so they that resist the powers, Obiect 1 1 Pet. 2.3 resist the ordinance of God. Nor is th [...]t a­ny barre to this truth, when St. Peter calls the Magistrate an humane ordinance, or creature; for so the word properly signifies [...], and it is Pareus's note, Humanam ordinationem seu creationem vocat Apostolus magistratum, non causaliter; the Apostle calls the magistracy an humane ordinance or creature, not in regard of the cause or author, as if it were devi [...]d by men; but in regard of the subject and object, because it is born by men; In [...]o [...] 13 Sol. respects the government of men for the very word [...] creature or creation, pr [...]ves, that maiestyis Gods ordinance, for he only can create, [...] 45. Act. 3. [...]. In Apolog. impossibile ost quod alicui creaturae conveniat creare, saies Aqui [...]as; it is impossible that power to create should bee given to any [...]reature; n [...] therefore sayes Irenaeus, cujus jussu homines nascuntur, ejus & jussureges constituuntur; by whose appointment men are borne, by his appointment kings are ordained, and therefore sayes Yert inde illis potestas, un [...]è spiritus; whence they have their breath, thence they have their power; but they have their breath from God; and therefore they have their power from God: and therefore as they that resist the breath [Page 37]of man and take it away by murther, and the like, resist the creation of God; do they that resist the power of the Magistrate, by resisting against it, or the like, resist the ordinance of God. Object.

Nor yet is that any bar to this truth; corrupt intruding into the Ma­gistracte, Hos. 8.4. as Jer boams getting the kingdome by his owne and the peo­ples rebe [...]ion; of which God sayes, they have set up Kings, but not by me; and againe.

Governours often use wicked administration, when they turne judgement into wormwood, when they oppresse the innocent, Act. 3.14 and de­liver the holy and just to be put to death; as Pilate did our Saviour; this comes not down from the Father of lights; Ps. 94, 20 for what fellow ship hath the throne of iniquitie which imagine himischeife as a law wi [...]h him? Yet for all this, the office and power it selfe is from God: Sol. do but distinguish the power from the abuse of the persons, and though this be of the corrupt will of man, Joh. 19.10. lib. 4. de lib. yet that is the true ordinance of God: so Christ told Pilate, Dens felicitatis author, & d [...]tor, and saies St. Aug. God that is the author and giver of happines, lib. 2 c. 10. indict. 11. giveth earthly king­domes both to good and evill men: Potestas super omnes homines domi­nortunt meorum pietati caelitus data est; sayes Gregory writing to Mau­ritius and Augusta. Power over all men is given from heaven to my good Lord and Lady: and to end this, saies Musculus upon that Psal. Psal. 82. vid [...]us hic; we see here that there is no Magistrate, whether good or bad, but he is of the will of God; for he sayes of them all, and some of them, if you read that Psalm, you will confesse to be bad enough, ye are Gods: and therefors as they that resist the s [...]bordinate Magistrate, the Iudge, doe ipso facto resist the higher Magistrate, the King; because they are Iudges by the Kings Pattent; so they that resist the higher power the King, doe ipso facto resist the highest power, God; because they are Kings (a [...]d Gods) by the ordinance of God. Obiect. 1 Tim. 2.5. in psal. 82.

Nor yet lastly, is that any bar to this truth; there is but one God; for they are Gods, not by nature, but by name; Dij titulares called Gods; non naturâ Dij. saies Musculus; they are not Gods by nature, but be­cause of their authoritie to rule and judge, the dignitie whereof hath some divinitie in it, they are called Gods: Dij saies Molerus, inpsal. 82.quia Dei vicarij & officiarij; Gods they are called, because they are Gods Vicars and Officers. Dij, saies Calvin quia Dei personam sustincut; Justit. l. 4. c. 20. Sect. 4. Gods they are called, because they represent the power of God; and therefore as they who resist the representee of the King, do resist the King; so they that resist the King, resist God; for they resist Gods ordinance.

I have not spoken this to flatter kings; no, no, they shall die like men; but to informe you what a dangerous thing you do, and what a feare­full sin you commit, when you resist the king, for, for so doing you shall receive damnation.

And that is my [...] general part, [...]. which I called my Capitall penall, or the eminent punishment du [...] to that Capitall criminall, or the eminent sin; they that resist shall receive to themselves damnation: and here I am first to shew you, [...]. what is meant by damnation.

The world is [...] and this word fignifies diversly according to the divers opinions of interpreters, sometimes it signifies condemnation or damnation, so Beza and the vulgar latine; sometimes judgement; so the Syriac interpreter; sometimes punishment, so Piscator, and this pu­nishment is both eternall inflicted by God, and temporall inflicted by the Magistrate. St. Chrisostome and Theoph [...]lact, both understand it, cum a Deo tum ab hominibus paenas daturum, hee that resisteth the po­wer shal receive the sentence of damnation from that power, for vio­lating the lawes of that power, and the sentence of eternall damnati­on from God, for violating the eternall law of God.

And a great deale of reason and equitie there is in this; for hee that presumes, Psal. [...]n. 4. sinnes but against the justice of God; hee saies no more, but tu [...]h, God regardes it not: he that despaires, sinnes but against the mer­cie of God, and hee saies no more, but my sins are greater then can bee forgiven the that falls, sins but against the wisedome of God; but he that resists the power, sinnes against the power of God; and so against all the attributes of God; for therefore is God omnipotent, because is ju­stice, mercie, and wisedome; and therefore is God just, wise, and merci­ful because he is omnipotent; and this man sayes as much as the veriest Atheist can say, there is no God: for hee that dares take armes against the King, would if he could take armes against God too: and therefore as damnation is due to every sinne, to especially to this sinne, the sinne of rebellion.

And indeed it is inflicted upon this kinde of sinner in a more feare­full manner then upon any kinde of sinner.

For it is at once damnatio rei, nominis et parsonae; the damnation of his goods; and they are confiscated, the damnation of his name to eternal in­famy, a traytor, the worst of names; & the damnation of his person; his body to a pe [...]petuall shamefull death, and his soule to an eternall paine­full death; from all which God deliver us; and from all which that wee may be delivered, God give us grace to be true subjects, and ever to [Page 39]resist the higher powers: if wee doe, wee shall receive damna­tion.

And how shall we receive it? 2a. 2ae. why that my last consideration is to tell you, any 2 a. 2 ae.

The word is [...] of [...] which signifies capio or acci­pio to take or to receiv [...]; i [...] is given by Tremelius in auferent, ip si si bi cond [...]mationem auseren [...], they shall take to themselves damnation▪

Which word howsoever it implies a willingnesse; yet [...] will they, nill, the shall beare that punishment is imposed upon them; that punishment which is imposed upon them here by the higher power upon earth, and that punishment which shall be imposed upon them hereafter by the highest power of heaven.

All the unjust shall be reserved unto the day of judgement to be pu­nished saies Saint Peter but cheifly them which walke after the flesh in the lust of uncleannesse, 2 Pet. 2.9.11. and delpise government presumptuous, selfe­willed, that are not [...]ffraid to speak evill of dignities.

But you beloved feare the criminall, and therfore you need not feare the penal: for praise is for them that feare God and the King; which praise that the world may know it doth belong to you, pray you to God for the King, that hee may have no resisters but a loyall people, a faithfull councell, and a quiet governement till the the glory of his [...]wne be exchanged into a crowne of glorie, through Iesus Christ. [...].

FINIS.

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