RELIGION AND ALLEGIANCE: IN TWO SERMONS Preached before the KING'S MAJESTY:  
The one on the fourth of july, Anno 1627. At oatland's.  
The other on the 29. of july the same year, At ALDERTON.  
By ROGER MAYNWARING Doctor in Divinity, one of his Majesty's Chaplains in Ordinary: and then, in his Month of Attendance.  
By His MAJESTY'S Special Command.  
LONDON, Printed by I. H. for RICHARD BADGER. 1627.   

THE FIRST SERMON, Preached before the KING'S Majesty at oatland's, on the fourth day of july, 1627.  ECCLESIASTES 8. 2. I counsel thee, to keep the King's commandment, and that in regard of the oath of God. 

a V●um ponitur in definitione multi●udinis. Thom. 1●. 11. 2. ad 4.  Unity is the foundation of all difference and Distinction; 
b Distinctio est, ex quâoritur multitudo. Sua● rez Me●ap●.  Distinction the mother of Multitude; Multitude and number infer Relation; which is the knot and confederation of things different, by reason of some 
a Amicabilia ad alterum, venî●ūt ex amicb●l●bus quae sunt ●omini ad seipsum. Thom. 1. 99 1. ad 3. ex 〈◊〉 Eth. 9 ●ap. 8.  Respect they bear unto each other. These Reltions and Respects challenge Duties correspondent; according as they stand in distance or dearness, afar off, or near conjoined.  
Of all Relations, the first and most original is that between the Creator, and the Creature; whereby that which is made depends upon the Maker thereof, both in Constitution and Preservation: for which, the Creature doth ever owe to the Creator, the actual & perpetual performance of that, which, to yts Nature is most agreeable: which duty is called Natural. And sometimes also is the Creature bound to submit in those things, that are quite and clean against the natural, both inclination, and operation thereof; if the Creator's pleasure be so to command it: which dutiful submission is called by the Divines, an obediential capacity, in that which is made, by all means to do homage to him that made it of mere nothing.  
The next, is that between Husband and Spouse; a respect, which even Ethnic Antiquity called and accounted 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rodogin. col. 1314. D●onys. Halicar. lib. 2. Pro. 6. 35.  Sacred: the foul violation of which sacred Bed and bond of Matrimony, was ever counted heinous; and justly recompensed with that wound and dishonour, that could never be blotted out.  
Upon this, followed that third bond of reference which is between Parents, and Children; where, if dutiful obedience be not performed by them that received, to them that gave their being; the malediction is no less than this, 
Pro. 2●. 20.  that their light shall be put out in obscure darkness, 
Pro. 30. 17.  the Ravens of the valleys to pick out their eyes, and the young Eagles to eat them up.  
In the fourth place, did likewise accrue that necessary dependence of the Servant on his Lord; God having so ordained, that the eyes of Servants should look unto the hand of their Masters; 
Psal. 123. 2.  and the eyes of the Handmaid, unto the hand of her Mistress.  
From all which forenamed Respects, there did arise that most high, sacred, and transcendent Relation, which naturally grows between The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. de Nom. mu●at. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes. de regno. fol. 8.  Lords Anointed, and their loyal Subjects: to, and over whom, their lawful Sovereigns are no less than Fathers, 
Psal. 82. 6.  Lords, Kings, and Gods on earth.  
Now, as the Duties comporting with all these several Relations, if they shall be answerably done, are the cause of all the prosperity, happiness, and felicity which doth befall them in their several stations: so is it, in the world, the only cause of all tranquillity, peace, and order; and those things, which distinction, number, and disparity of Condition have made Different, it most effectually reduceth to Union: that, as of One there arose many, so, by this means, do Multitudes become to be made One again. Which happy Reunion, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. polit. 1. cap. 2. Natura non facit unum ad multa, sed unum ad unum. To●t. Gen. 13. fol. 784.  Nature doth by all means much affect: but the effecting thereof is the main and most gracious work of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys●. Areopag. coelest. Hier. cap. 1. Act. 4. 32. 1 Cor. 10. 17.  Religion. Which the wisdom of Solomon well seeing, and the Spirit that was in him well searching into, he sends forth the sententious dictates of his divine and Royal wisdom, fenced with no less reason, than the fortress of Religion; in these words following: I counselthee, to keep the King's commandment, and that in regard of the oath of God.  
This is God's Text, and the Kings: and for the sake of all Kings was it written. And as the King is the sacred & supreme Head of two Bodies, the one Spiritual, the other Secular: so, this high and royal Text contains in it two parts correspondent: The one Civil, which is a Counsel of State, or a politic caution; I counsel thee to keep the King's commandment: the other Spiritual, which is a devout or religious reason; And that in regard of the oath of God. The First part is founded upon the Second; the Second is the ground of the First: Religion the stay of Polity; which, if it be truly taught, devoutly followed, & sincerely practised, is the root of all virtues; the foundation of all well-ordered Commonweals; and the wellhead, from whence, all, even temporal felicity doth flow. The zeal, and fervour of which Religion, if at any time it fall into a wane or declination, contempt or derision, portends evermore, the Ruin and desolation of that State and Kingdom, where, the service and worship of him who sits in heaven, is set at naught: and fills the world with terrible examples of God's revenging justice, and most ireful indignation.  
Now, in the first part, do lie these particulars.  
First, there is Rex, a King.  
Secondly, Mandatum Regis, the Commandment of a King.  
Then, Custodia Mandati, the Keeping of, and obedience to this Commandment.  
After this, Consilium, Counsel to pursue, and practise this obedience.  
And lastly, the Counsellor, who gives this most divine and Royal Counsel; which is no less than Solomon: who (as we all know) was,  
1. A King, and the Son of a King.  
2. A King, and the wisest of all Kings.  
3. A King, and a Preaching King.  
4. A King, and a very Fair (if not the Fairest and clearest) Type of him, who was the King of Kings, and Lord of Lords.  
To ingeminate again, the parts of the Text: 1. Rex, 
Sentiunt eum, Deum esse solum, in cuius 〈◊〉 po●estate sunt, a quo sunt secund●, po●t quem primi, ante omnes. Ind est Imperator, unde & homo, antequam Imperalor: inde potestas illi, unde & spiritus. Tertul. Apolog. cop. 30. Eccles. 5. ●.  a King: and what is higher (in heaven or earth) than a King? God only excepted, who is excelso excelsior: higher than the highest. 2. Mandatum Regis: and what is stronger than it? For ver. 4. Sermo eius potestate plenus. 3. Obedience to this Commandment: and what more rightful, just, and equal with men? what with God more acceptable? 4. Counsel, to follow this: what more needful, wise, or gracious? 5. And all this from such a Counsellor, than which, none ever greater, but he alone, of whom it was said, Ecce plus quam Solomon, hîc: Be●old, a greater than Solomon, 
S. Mat. 12. 42.  is here.  
A King: This is the Suppositum, 
1. Point.  or Person on whose behalf this Counsel is given: and it is a Rule of that Science, whose Maxims are privileged from error; that, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Metaph. lib. 1. cap. 1.  Actiones sunt suppositorum; Individualls challenge all activity as peculiar unto them. Now, all things that work, and have any operation, must (of necessity) work by some Power, or ability which is in them. All Power is either such as is Created, and derived from some higher Cause, or such, as is Uncreated, and Independent. Of this last kind, is that Power which is in God alone; who is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  selfe-able in all things, and most puissant of himself, and from, and by no other. All Powers created are of God; 
S. joh. 19 11.  no power, unless it be given from above: 
Rom. 13. 1.  And all powers, that are of this sort, are ordained of God. Among all the Powers that be ordained of God, the Regal is most high, strong and large: Kings above all, inferior to none, to no man, to no multitudes of men, to no Angel, to no order of Angels. For though in 
d Angel●s esse in supremo perfectionis gradu, proximosque Deo. Suarez de Ang. lib. 1. cap. 1. num. 6.  Nature, Order, and Place, the Angels be superior to men: yet, to Powers and persons Royal, they are not, in regard of any dependence that Princes have of them: Their Power then the 
e Primum dei, deinde Regis est, ut nulli sub●●ciatur. Ecphanta Phythagor, lib. de Regno apud Stob●um. fol. 335.  highest. No Power, in the world, or in the Hierarchy of the Church, can lay restraint upon these 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo. lib. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas verbo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  supreames; therefore theirs the strongest. And the largest it is, for that no parts within their Dominions, no persons under their jurisdictions (be they never so great) can be privileged from their Power; nor be exempted from their care, be they never so mean. To this Power, the highest and greatest Peer must stoop, and cast down his Coronet, at the footstool of his Sovereign. The poorest creature, which lieth by the wall, or goes by the highway-side, is not without sundry and sensible tokens of that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo. de vitâ Mosis.  sweet and Royal care, and providence; which extendeth itself to the lowest of his Subjects. The way, they pass by, is the King's highway. The Laws, which make provision for their relief, take their binding force from the Supreme will of their 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. 8. cap. 13.  Liege-Lord. The bread, that feeds their hungry souls, the poor rags, which hide their nakedness, all are the fruit and superfluity of that happy plenty and abundance caused by a wise and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phllo. Allegor. legis.  peaceable government. Whereas, if we should come to hear the dreadful and confused noise of war, and to see those garments rolled in blood, if ploughshares should be turned into swords, and scythes into spears; then Famine of bread, and cleanness of teeth, 
Esay 9 5.  and dearth of all good things, would be the iu●t and most deserved punishment, of all, both their, and our sins.  
Now, to this high, large, and most constraining Power of Kings, not only 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polyb. Histor. lib. 6. fol. 452.  Nature, but even God himself gives from heaven, most full and ample testimony: and that this Power is not merely humane, but Superhumane, and indeed no less than a Power Divine, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. apud 〈◊〉. fol. 326. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes de regno. pag. 20.  Though Majesty (saith Herodotus) be shrouded under Mortality, yet is it endowed with such a Power from above, as bears no small resemblance with the Deity. For if it were of men, or if that Power which is dispersed in Communities and multitudes, were collected and settled in the King; then might this Power be thought humane, and to rise from men. But, because God would have men to conceive quite otherwise of Regal Sovereignty; therefore himself pronounceth this of them, who wear Crowns on their heads, sit upon Thrones, and with Sceptres in their hands rule Nations; I said ye are Gods. 
Psal. 82. 6.   
That sublime Power therefore which resides in earthly Potentates, is 
a Communi●●●▪ nihil sui consert Regibus▪ Spalet▪ Tom. 2. 5 29.  not a Derivation, or Collection of humane power scattered among many, and gathered into one head; but a participation of Gods own Omnipotency, which he never did communicate to any 
b Summum Imp●rium nunqu● suisse populo demandatum. D●. Sarau. fol. 175.  multitudes of men in the world, but, only, and immediately, to his own Vicegerents. And, that is his meaning when he saith, 
Pro. ●. 15.  By me King's reign; Kings they are, by m● 
c Vnctio Regum in cap●●e, ut significaretur, quod instituebantur Principes per Deum. To stat. ad 1. Reg. fol. 287. Proinde, licet communicatio potestatis, quandoque sit per conse●sum homin●● at potestas ipsa immediatè est ● D●o, evils est po●testas. Roffens. de potestat. Pap●. fol. 283.  immediate constitution; and by me also, do they Rule, and exercise their so high and large Authority.  
This therefore may be well conceived to be the cause, wherefore God doth plead in Scripture, and that so mainly, not only for the Sooner aignty, but also for the Security of his Anointed; I said ye are Gods: and he saith it in no secret, but standing in Synagoga Deorum; for so the Psalm begins, as if he would have all the world take knowledge of what he said. 
Pro. 8. 15.  Then, Per me Reges regnant. After that, 
Psal. 105. 15.  Nolite tangere Christos meos. And lastly, 
Eccles. 10. 20.  Curse not the King; Ne detrahas Regi (says the Vulgar) Traduce not, detract not from the King. Put all together. 1. I said ye are Cod. 2. By me Kings reign. 3. Touch not mine Anointed. 4. And speak not amiss of the King, no not in thy secret thought. And take we these sentences asunder again, thus:  
1. I said ye are Gods: there's their sublime and independent Sovereignty.  
2. Per me Reges regnant: there's their unresistable Authority.  
3. Nolite tangere Christos meos: there's their sacred and anointed Majesty, with the security of their royal State, and persons.  
4. In cogitation tuâ, Regi ne detrahas: speak not ill of the King, in thy thought: there's the tendering, and preserving of their great and precious Names from obloquy; and the safety, and indemnity of their Royal fame and glory.  
To put then, an end to this first point: Royalty is an Honour, wherein, Kings are stated immediately from God. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio. Cass. lib. 53. An potestas Adami in fi●ios, ac Nepotes, Ade●que omnes uhique homines, ex consensu filiorum ac nepotum dependel, an a solo Deo, ac naturâ profluit? Roff. de potestat. Papae fol. 282.  Fathers they are, & who gave Father's Authority over their Families, but he alone, from whom all the Father hood in heaven and earth is named? The power of Princes then, is both 
b ●ure divino naturali Reges regnant, & iure divino naturali homines a Regibus regi debent. Spalet. Tom. 2. fol. 529.  Natural, and Divine, not from any consent or allowance of men. And he that gaine-saies this, transgreditur terminos quos posuêrunt Patres, saith 
c Antonin 3. par, tit. 3. cap. 2.  Antonine. Not therefore, in any 
d Nusquam inuenie Regem aliavem judeorum, populi suffragijs crea●●: quin, si primus ille erate, de signunaretur a Deo, vel a Proph●ta, ex Dei iussu, vel sorte aut aliâ ratione qu● Deus indicasset. Pinaed. de Reb. Salo●non lib. 2. cap. 2.  consent of Men, not in Grace, not in any Municipal Law, 
Ephes. 3. 15.  or Local custom, not in any law national, nor yet in the law of Nations, which, consent of men, and tract of time, hath made forcible; not finally, in the Pope, or any People is Regal preeminency founded; for 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. orthod. fidei lib. 2. cap. 11. fol. 112.  Adam had Dominion settled in him, before ever there was either Pope, or People: neither Popes nor 
f Regnum etiam congregatum subest Regi, regi●que pot●stati. Spalet. Tom. 2. fol. 531.  Populous Multitudes have any right to give, or take, in this case. So that Royalty is a Prehemencie wherein monarchs are invested, immediately from ᵃ God; For by him do they reign. And likewise Sacred to God himself; For he who toucheth them, toucheth the apple of Gods own eye: and therefore, Touch not mine anointed.  
Supreme also it is, and Independent upon any Man, Men, or Angels; and for this saith he; They are Gods: whose glorious and dreadful 
b Person●m sustinent (scil Reges) cu● maiestatem inuiolabil●m impressit i●se (scil. ●●us) & 〈…〉 Eccles. 5. 9  Names, must not be meddled with by any wicked tongues, or pens, nor mingled with any lewd perverse or depraving thoughts; and for this, Curse not the King in thy thought.  
And yet notwithstanding this; they are to be sustained, and supplied by the hands and helps of men; for The King himself is served by the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  field; & Re●dite quae Caesaris, Casari: Render as due, not give as arbitrary, for, for this cause pay we tribute, saith the great Apostle. God alone it is, who hath set Crowns on their heads, put sceptres, yea and revenging swords into their hands, settled them in their thrones; for this, do their Royalties render to God (as a due debt) that great Care, Paines, and Providence which they sustain in the ruling over, and preserving of their people in wealth, peace, and godliness: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ S. Chrysost ad Rom. 13. Penditur tributum ●d sustentationem Principis, & ad satisfaciendum naturali obligationi, in dando stipendium iustum laboranti in nostr●vtilitatem. Suarez de legib ●ol. 311. Sic Musculus, Locis, cap. de Magistrate. 2. Point.  and for this, do the people render, as due, to them again, by natural and original justice, tribute, to whom tribute, custom, to whom custom appertaineth.  
The second point was, Mandatum Regis; the Commandment of the King. Now, a Mandate or Command is a signification of his will, who hath power to send it forth. Five several Intimations of the will are observed by the Divines. 1. Either, when a man doth undertake the transacting, and doing of any thing himself, and that is a clear intimation of his will, by reason that all actions rise from the 
b Voluntas 〈◊〉 actionis origo. Tertul. de P●eniten. ●ol. 437.  will: whose proper sway is, to set on work all the powers of the soul, and parts of the body. Or 2. when some Counsel is given for aught to be dispatched, by which the Will and Pleasure of him who gives the Counsel, is signified; and that which is counselled, is shown possible to be done, and that, in reason, it ought not to be left undone. 3. The Permitting also of any thing to be done, where there is power to hinder it, is a clear intimation (at least,) of a kind of resolution, to have it done. But 4. the Resolute and Mandatory forbidding, Or 5. commanding of any thing, is the most undoubted and express declaration of his will, who hath Power and jurisdiction, so to derive his pleasure.  
Now then, a Commandment is an act descending from three most eminent faculties of the humane soul. First, from the Understanding, finding out by exact discourse, advice, and counsel, what is to be done, by which 
c Intellectus extensione fit practicus. I●ban. Scot ad prim. Prologue. quaest. 4. num. 2.  extensions of reason, the Intellectual part draws to practise. Secondly, from the 
d judicij verbum hoc. faciendum est.  judgement, decreeing and resolving what is the meetest to be done, amongst many particulars. And lastly, from the 
e Imperij verb●u: fac hoc. Greg. de Val. Tom. 2. in ●2. col. 243.  Imperial sway of the Will, which fastens a Command on all other powers, to do their parts, for the dispatch of such designs, as Reason hath found out, and judgement thought meet or necessary to be done.  
To draw then towards some conclusion of the point in hand; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Antiquital. lib. 11▪ cap▪ 4.  All the significations of a Royal pleasure, are, and aught to be, to all Loyal Subjects, in the nature, and force of a Command: As well, for that none may, nor can search into the high discourse, and deep Counsels of Kings; seeing their hearts are so deep, by reason of their distance from common men, even as the heavens are in respect of the earth. 
Pro. 25. 3.  Therefore said he, who was wise in heart, and deep in Counsel, The heavens for height, and the earth for depth, and the heart of a King is unsearchable. As also, for that none may dare to call in question the 
c Reges, suo solius iudicio, reseruavit Deus; qui stans in Synagonga dêorum (i. e. Regum) dijudicat eos. Roff. de potestat. Papae. fol. 291.  judgement of a King, because, the 
d Quia per cor Regis gubernatur regnum, ne necesse regnum esse in potestate Dei, in cuius manu, cor Regis est. Tostat. ad Math. 4 quaest. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. orat. 27. fol. 471.  heart of a King is in the hand of God, and he turneth it which way he pleaseth. Who then may question that, which, God doth proclaim from heaven to be in his hands, and at his guidance? And for his Sovereign will (which gives a binding force, to all his Royal Edicts, concluded out of the Reasons of State, and depth of Counsel) 
a N●fas est, in d●b●um vocare etus potes●a●em, cui omnium g●berna●io supremo consiat 〈◊〉 iudicio. Concil. Tolet 6▪ cap. 14. Si quis, potestati Regiae, quae non est (i●xta Aposto●●) nisi à De●, contumaci▪ & instito spiritu, etc. obtemperare Irrefrigabiliter noluerit; An●thematiz●tur. Council Meldense. apud Roff. de potestat. Papae. lib. 2. cap. 5. Rom. 13.  who may dare resist it, without incurable waste and breach of Conscience? seeing the Apostle speaks under terms of so great terror; that he who resists commits a sin done with an high hand, for he resists the ordinance of God▪ and so contracts an heinous guilt, and incurs likewise the heaviest punishment: for, to his own soul doth he receive Damnation.  
Nay, though any King in the world should command flatly against the Law of God, yet were his Power no otherwise at all, to be resisted, but, for the not doing of His will, in that which is clearly unlawful, to endure with patience, whatsoever penalty His pleasure should inflict upon them, who in this case would desire rather to obey God then Man. By which patient and meek suffering of their Sovereign's pleasure, they should become glorious Martyrs: whereas, by resisting of His will, they should for ever endure the pain, and stain of odious Traitors, and impious Malefactors.  
But, on the other side; if any King shall command that, which stands not in any opposition to the original Laws of God, Nature, Nations, and the Gospel; 
a R●x non peccat, suam legem non obseruans, in iis quae solùm deccant subditos, no● autem princi●em ipsum: neque enim caput discordat corpori sinon sit subiectum iis omnibus, quibu● reliquum corpu● subditum est, nisi in iis rebus, quae aequè ipsum, ac reliquum corpus respicîunt. Vasquez in 1●. d●sp. 137. cap. 3. ex Soto lib. 1. de Iust. q. 6. a. 7.  (though it be not correspondent in every circumstance, to Laws national, and Municipal) no Subject may, without hazard of his own Damnation, in rebelling against God, question, or disobey the will and pleasure of his Sovereign. For, as a Father of the Country, he commands what his pleasure is, out of counsel and judgement. As a King of Subjects, he enjoins it. As a Lord over God's inheritance, he exacts it. 
Et, quisquis, hoc summum obtinet Imperium, sive is si● unus Rex, sive pauci Nobiles, vel ipse populus universus. supra omnes leges sunt. Ratio h●c est, quòd nemo sibi ferat legem, sed subdi●is: suis se legibus nemo adstringit. D ●. Sarau. de Imperand. Author lib. 2. cap. 3. Huc accedit & illa ratio, quòd neque●uis legibus teneri possi● (scil. Rex) cum nemo sit seipso superior, nemo à seipso cogi possit, & leges à superiore tantùm sciscantur, denturque inferioribus: neque antecedentium Principum, cum par in parem, non habet imperium: neque populi, cum ipse populo superior sit. Barclaius contra Monarchomach. lib. 3. cap. 16. Quare qui Reges legibus subijciunt, Ne quid prae●clari pro Repub. audeant, impediunt, & calumnijs Improbissimi cuiusuis exponū●. D ●. Sarau. ●ol. 174 Rom. 13. 2.  As a Supreme head of the body, he adviseth it. As a Defendor of the Faith, he requires it as their homage. As a Protector of their persons, lives, and states, he deserves it. And as the Sovereign procurer of all the happiness, peace, and welfare, which they enjoy, who are under him, he doth most 
a Hoc ●rit ius Regis 1 Sam 8. 6. h●c est▪ potestas legitima, non tyrannica, nec violenta. Spalet. tom. 2. full. 251. Et ide●, quando Rex, propria negotia, non poffit expedire per proprias res ac seruos, possit, pro negotijs proprijs, tollere. res & seruos aliorum; & i●●o mod● dicebat Deus, quod p●rtiuebat ad ius Regis. 1 Sam. 8. 6. Gu●iel. Ocean. tracta●. 2. lib. 2. cap. 25. Tributa esse maxim è naturalia, & praese far iustitiam: quia exiguntur de rebus proprijs. Navar. apud Suarez de legib. fol. 300 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat 27. fol. 471. King's may justly command the goods and bodies of all their Subjects, in time both of War, and Peace, for any public necessity or utility. B. Bilson. d●ff. fol. 356.  justly claim it at their hands. To Kings therefore, in all these respects, nothing can be denied (without manifest and sinful violation of Law and Conscience) that may answer their Royal state and Excellency: that may further the supply of their Urgent Necessities: that may be for the security of their Royal persons (whose lives are worth million of others:) that may serve for the Protection of their Kingdoms, Territories, and Dominions: that may enable them to yield Relief, aid, and succour to their dear & Royal Confederates & Allies: or that may be for the defence, and Propagation of that sacred and precious Truth; the public profession whereof, They do maintain by their Laws, and Prerogatives Royal.  
The third point is Obedience. 
3. Point.  Obedience is a willing and Understanding act of an Inferior, done at the command, and to the honour of a Superior. Reasonable then, 
Rationabile obsequtum.  and Willing, 
Rom. 12. 1.  must it be: Violenced-duties, forced and extorted actions, are not within the compass of true Obedience. Voluntary service is that which pleaseth God and Man: And so well doth this suit with the nature of God, (to whom all things ought to yield most willing obedience) that he pronounceth it better than sacrifice, 
1 Sam. 15. 22.  and to hearken, better than the fat of Rams.  
Every will therefore, and Inclination that is in the Creature, is charged with the duty of Obedience toward the Maker of it. To this end, God hath planted a double Capacity, and possibility in the Creature, to submit to his pleasure: The one is Natural, by which, the Creature, in all yts actions, that follow, and flow from yts form, doth actually and perpetually serve the Creator: as the Heavens, in moving; the Earth, in standing still; the Fire, in burning; the Air, and Water, in refreshing, cooling, and flowing.  
The other capacity, is called obediential: whereby the Creature is ever ready to do that which is contrary to yts own Nature; if the Maker's pleasure be to command it so. And with this Obedience, did the Earth fearfully shrink, and fali asunder, 
Num. 16 32.  to swallow up those Rebels against God, and the King; so to give them a sudden and ready passage into hell, by a direct and straight diameter. Thus, did the waters stand on heaps, 
Exod. 14. 2●.  and leave the Channel dry, that God's people might find amaruelous way, 
Wisd. 19 5.  and his enemies a strange death. Thus, did stones yield to be lifted up against their nature, into the air, that they might fall back, 
josuah 10. 11.  and recoil with greater violence, to bruise and brain the enemies of his people. Thus, did the Fire of the Babilonian-Furnace refresh the three Children. 
Dan. 3. 27.  And thus, in fine, did the Sun stand still in Gibeon, 
●os. 10. 12.  and the Moon, in the Valley of Aialon; to give the longer light, and lesser heat to them, who fought for him, that made both Sun and Moon.  
Now, this Power which God hath over, & this kind of Subjection which he receives from the Creature, is a privilege, and prerogative, which God hath reserved only to himself; and not commn●icated, at any time, to any King, or Caesar, to have, or to receive Regularly: but only, by way of Impetration, and extraordinary Dispensation, for dispatch of some miraculous work, as it was in Moses, and josuah.  
All the Obedience therefore, that Man can challenge from man, is, in part, Natural; as agreeable and convenient to their inclinations: and, in part, 
c In re morali, actio hominis, ut homo est, ea dicitur, quae libera est. Azor. Instit. lib. 1. ●ap. 1.  Moral, in as much as it is Free and Willing. And this, of right, may every Superior exact of his Inferior, as a due debt: And every Inferior, must yield it unto his lawful Superior, for the same reason. Children, to Parents, in discipline, and domesticals: Servants, to their Lords, in their respective and obliged duties: Soldiers, to their Commanders, in Martial affairs, and feats of Arms: People, to their Pastors, in Conscientious-duties and matters of Salvation: Subjects, to their lawful Sovereigns, in the high Concernements, of State and Policy. And This is that Obedience, wherewith we are all charged in this Text, by the Word of God, and Wisdom of Sal●mon.  
To draw then toward an end of this third point: We may observe, that, in the Text, there is a double, nay a treble Majesty: The Divine Majesty of him, 
●er. 10. 10.  who is the Living God, and everlasting King; The Majesty of King Solomon, that gives the Counsel; And the Majesty of all Kings, on whose behalf this Counsel is given. And, did we well consider the King, that gives the Counsel; and the King, that is now to receive the Obedience; and the King, for whose sake it is to be given; and the Reason, why: In regard of the oath of God: it were reason sufficient, without any more ado, to persuade all Rationall-men, to accept of this Counsel.  
But, there be Pretenders of Conscience, against Obedience; of Religion, against Allegiance; of Humane Laws, against Divine; of Positive, against Natural; and so, of Man's Wisdom, against the will and wisdom of God; and of their own Counsels, against the Counsel of Solomon. These men (no doubt) may be wise in their generation, but wiser than Solomon no man can think them: nor (as I hope) do they think themselves so, for if they did, of such there were little hope. Some there were, in the days of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Martyr: dialog. cum Trypho. fol. 312.  justin Martyr, who were so strongly conceited of their own ways, as to think themselves wiser than the Scriptures. Upon them, and the like, 
c Testimonijs divinis lights suay praeferunt.— Qui enim Testimonia divina non sequntur, pondus humani testimounij perdid●r●n●. S. August. contra Donatistas'. Tom. 2. Epist. 50.  Saint Augustine, (against the Donatists,) lets fall this sentence, as an heavy beam to bruise their hairy scalps: They (saith he) who prefer their own desires of contention, before divine and humane testimonies; deserve, that, neither their words should be ever held for Laws, nor their deeds taken for Precedents. Now therefore, Salomon's wisdom is great, and his Counsel deep, and able to persuade; and, if these men's wisdom be from above, as Salomos was, it is no doubt 
e Quae autem de sur●ùm est sapientia, suadibilis, bonis consentiens. S. jacobi Epist. cap. 3. ver. 17.  perswadeable: And, if I wished it were, and that they would be persuaded, (as some have been) I would propound unto their view, a few short Considerations, which, (if they would please well, and seriously to weigh them) might (with facility) remove, as well, all their Speculative, as, Practic errcurs.  
First, if they would please to consider, that, though such Assemblies, as are the Highest, and greatest Representations of a Kingdom, be most Sacred and honourable, and necessary also for those ends to which they were at first instituted: yet know we must, that, ordained they were not to this end, to contribute any 
c In regnis h●●editarijs, populus & P●oce●es nihil saciunt; solùm cum plausu proclamant. Roff. de pot. Papae. fol. 290. Communi●as, nihl sui con●ert Regibus, nisi ad summum person. nam determinet; & patiùs, personam applicat divinae potestati, quam divinam potestatem pers●nae. Spalet. tom. 2. fol. 529. Populus nihil contulit: Christi Domini, non Christi pop●li sunt. Oleo sancto infuso, signare id, Deus voluit, & consignare. Winton. Respons. ad Math. Tort. fol. 384.  Right to Kings, whereby to challenge Tributary aids and Subsidiary helps; but for the more equal Imposing, and more easy Exacting of that, which, unto Kings doth appertain, by 
d Obligati● Pendendi Tributum, it a naturalis est Principi, & per se orta ex ratione justitiae, v● non poffit quis excusari, propter appar●tem ini●stitiam, vel nimium gravamen. Suarez de legib. fol. 316.  Natural and Original Law, and justice; as their proper Inheritance annexed to their Imperial Crowns, from their very births. And therefore, if, by a 
a Tres conditiones Tributorum, scilicet legitima potestas, iusta causa ac debita proportio, quaa planè videntur sufficientes ad iustitiam Tributi, & ita illas tantùm▪ ponunt Castro & Medina. Suarez de legibus lib. 5. cap. 17. num. 1. Acceptationem populi, non esse conditionem necessariam, ex vi iuris naturalis, aut Gentium, neque ex iure Communi. Suarez ubi supra, num. 3.  Magistrate, that is Supreme; if, upon ᵃ Necessity, extreme and urgent; such Subsidiary helps be required: a ᵃ Proportion being held respectively to the abilities of the Persons charged, and the Sum, or Quantity so required, surmount not (too remarkably) the use and charge for which it was levied; very hard would it be for any man in the world, that should not accordingly satisfy such demands; to defend his Conscience, from that heavy prejudice of resisting the Ordinance of God, and receiving to himself Damnation: though every of those Circumstances be not observed, which by the Municipal Laws is required.  
Secondly, if they would consider the Importunities, that often may be; the urgent and pressing Necessities of State, that cannot stay (without certain and apparent danger) for the Motion, and Revolution of so great and vast a body, as such Assemblies are; nor yet abide those long and pausing Deliberations, when they are assembled; nor stand upon the answering of those jealous and overwary cautions, and objections made by some, who (wedded overmuch to the love of Epidemical and Popular errors) are bend to cross the Just and lawful designs of their wise and gracious Sovereigns: and that, under the plausible shows of singular liberty, and freedom; which, if their Consciences might speak, would appear nothing more than the satisfying either of private humours, passions, or purposes.  
In the third place; if they would well weigh the Importance, weight, and moment of the present affairs; for which such helps are required.  
1. It is for the honour of his Sacred Majesty; and to enable him to do that which he hath promised in the word of a King: that is, to give supply to those Wars, which, the Resolutions of his own Subjects represented in the high Court of Parliament, caused him to undertake; and that, with the highest Protestations, and fullest Assurances from them, to yield him all those subsidiary helps that way, which, the Power, or Love of Subjects, could possibly reach unto.  
2. 
2 Sam. 18. ●. Tu, vn●s, pro decem A●●llibus computaris.  It is for the Security of his Royal State and Person, which ought ever to be most dear and tender unto us: his Life being worth Millions of ours.  
3. It is for the Safety and Protection of his Majesty's Kingdoms, Territories, and Dominions.  
4. It is for the Relief, and Succour of his Royal and Confederate Uncle the King of Denmark; who, in a Cause that much nearer concerns us, than it doth himself, hath hazarded his life, Crown, and Kingdom; as they well know.  
5. It is also, for the Securing, and Preserving of all our Lives, Goods and States, and the Preventing of Foreign Invasions, by bitter and subtle enemies of ours, both intended, and projected.  
6. And lastly: It is for the Defence, and Propagation of that Sacred and Precious Truth, which we all profess to follow, protest our Interest in, and resolve to die for; if need require, and occasion be offered.  
Fourthly, if they would Consider, what Treasures of wealth are dispended within this Realm, upon purposes of infinite less importance: Nay, to lewd & vile uses, much is spent and with wonderful alacrity quite cast away: what within, and what without the body; upon back, and belly, upon fingers, and feet, Rings and Roses, rioting, and drunkenness, in chambering, and wantonness, in pride, and vanity, in lust, and luxury, in strife, and envy; So that, if God come to claim his Tenth; or the King his Tribute, the Devil is gone away with all. So that, we cannot say, as 
d S. August. tom. 10. Homil. 48.  Saint Augustine yet sometimes said, Quod non accipit Christus, tollit fiscus: but where the Devil hath devoured all, there, God and the King, do lose their right. 
● S. joh. 5. 19  Mundus totus in maligno positus.  
Fifthly, if they would consider, what Advantage this their Recusancy in temporals gives to the common Adversary: who, for disobedience in spirituals, hath hitherto alone inherited that Name. For, that, which we ourselves condemn in them, blame them for so doing, and profess to hate that Religion, that teacheth them so to do; that is, to refuse subjection unto Princes, in spirituals: The same (if not worse) some of our own side now (if ours they be) dare to practise. For, in temporals they submit to his Majesty; though he be no Defendor, but a Suppressour of their Religion. Of their Lives, and States, indeed, his Majesty is a most gracious Protector; but of their Religion not so: Of our Lives, States, Faith, and Religion, is his Sacred Majesty a most gracious Defendor, by his Laws, and Prerogative Royal; and in his own Person, a most glorious Example of zealous and active Devotion. Therefore, we must needs be argued of less Conscience, and more ingratitude, both to God, and the King; if in Temporal things, we obey not. They, in spirituals, deny Subjection, wherein they may perhaps frame unto themselves some reasons of probability, that their offence is not so heinous. If we, in temporals, shall be Refractory, what colour of reason can possibly we find out, to make our defence withal, without the utter shaming of ourselves, and laying a stain (that cannot easily be washed out) upon that Religion, which his Majesty doth so graciously maintain, and ourselves Profess?  
And last of all, (to conclude) if they would consider and know, that he who doth not, upon the former reasons and Considerations, yield all willing Obedience to this Counsel of grace; and observe the Command of his Sovereign; as Solomon here adviseth: is so far from being a good man, or a good Christian, or a good Subject, that he is not worthy to be reputed amongst the Reasonables; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thess. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● S. Pet. 2. 12.  but such as the Apostle calls absurd and unreasonable men. And, if they shall now at length think upon this Transcendent duty, to do it with all Obedience, and Alacrity; to God, shall they do that, which, to him, will be most acceptable: to his Anointed, shall they give great content, in the performance of that promise, we all made to his Majesty, by way of Representation, in that high and honourable Court of Parliament: to their dear and Native Country, shall they do that, which, by Nature they are bound to do: to themselves, shall they do well, yea, their own souls shall they reward with good, and their Consciences with perpetual Peace, Amen.  Et sic, liberavi animam meam. 
FINIS.   

THE SECOND SERMON: Preached before the KING'S Majesty at Alderton, on the 29. of july, 1627.  ECCLES. 8. VER. 2. — And that, in regard of the Oath of God. 
THis Text is Scripture, and the Word of God. The Word of God is a Mystery most deep and Sacred: Sacred, as well for the things it doth contain, which are the Treasures of wonderful depths; as for the Fountain from whence it flows, to wit, the sublimity of Gods most blessed Understanding; to 
a Theologia e●● de his, quae sunt soli Intellectui Divino Naturali●●r cognita. johan. Scot prolog. Senten. qu. 3●. & 2 d●. laterali. num. 7.  whom, the Scriptures are even naturally known, and with much more facility understood; then by Us, matters of Sense and Reason can possibly be discerned. From hence it is, that Clemens saith, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alex. Stromat. lib. 4. f●l. 346.  Scripturas esse validas ac ratas, ex Omnipotenti Authoritate: from that Omnipotent and authentic Copy, which is in the mind of God, are we secured of Scriptures infallibility, and taught (in most dutiful manner) to submit to Scriptures Authority.  
Now, the Commandments of God in Scripture, though they differ in Matter and Manner of Revelation; yet have they the same Author, and one and the same end. If God please to command for himself, 
●rou. 7. 1.  and say, Keep my Commandments; no man will deny, but that all Audience and Obedience is to be given to it. And, if God command for the King (as here he doth) and say, Keep the King's Commandment, it is all from one Author, and of the same Authority; with the same Conscience, and Reverence to be received; for the same Reason, with the same Religion, and under the same Obligation to be observed. For, as in things to be believed, we rest in the credit of him that speaks; So, in 
a Hoc est insigne 〈◊〉, ut absqu● 〈…〉 ob●diat Imperanti●n●c ullamrationem exposc●●t imperij. Chrysost. tom 2. col. 63. Edit. Basil.  Matters of Fact, and to be done, we content ourselves with the Authority of him that commands.  
This Text was rendered in two parts: First, a Caution: and Secondly, a Reason, to enforce the same. In the first, there was Rex, a King: then, Mandatum Regis, the Commandment of a King: then, Custodia Mandati, the keeping of, and obedience to this command: then, Counsel, to pursue and practise this Obedience: which was left untouched.  
Now therefore, Counsel is not any profane thing; But, by the verdict of the Heathen, called and accounted Sacred. Plato styles it a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Theag.  Sacred Engine. Besides this, the Scriptures do aver, That the first step to wise Counsel is the Gift of Understanding; this Understanding is of God. There is a spirit in man (saith job) but the inspiration of the Almighty giveth Understanding. 
job 32. 8.  This is so bright and clear a Lamp, in this dark house, of Sin, Mortality, and Ignorance, wherein we dwell; that Solomon calls it, 
Prou. 20. 27.  The Candle of the Almighty. Now, this Understanding is the Mother of Knowledge: Knowledge brings up to the maturity of Wisdom and Prudence: These two are th● Parents of wise Counsel. 
Prou. 1. 5.  Therefore Solomon saith, That a man of Understanding, shall attain unto wise Counsels. 
Prou. 20. 5.  Counsel then, draws deep, and is far-fetched; from Understanding, and Knowledge, from Wisdom and Prudence, all these from God; who is the unemptiable Fountain of all Perfection.  
I will then finish this Point, with certain Aphorisms: and the first shall be;  
1 That, as there is nothing more high, deep, or sacred than Wise Counsel; So, neither is there any way to prevent dangerous sequels in a Commonwealth, more effectual; then the Sovereign Counsel of Those, who are Wise in Heart, and Mighty in Power.  
2 That, no way so pregnant, to raise up a Dam against the overflowing of Wickedness, and superfluity of Naughtiness, and those fearful Evils, into which our sins are like to sink us; as harkening to the Counsellors of Peace.  
3 Nothing more seasonable, in this Age, wherein profaneness hath so far overrun Piety; Pride, Meekness; and Vice, in a manner, drowned all Virtue and Modesty; as to boar the ears of men, that they may give all Audience and Obedience to wise Counsel.  
4 Nothing more the cause of so little fear of God, and Reverence toward Man (as there is in these days) then is the supine-slacking of this Obedience.  
5 And (in●fine) nothing so much the cause of this Neglect, and (in a manner) Contempt of all dutiful submitting to Supreme authority; as the want of that Discipline and due Correction, wherewith men ought to be framed, and smoothed in their Minority, and tender age. Dutiful obedience being ever the effect of moral and well-disposed Minds; of Regular and wel-composed Affections. And most certain it is, That, if the hand of Discipline be not held more straight, over this late and stiffnecked Brood, that is now growing to Maturity in the world; nothing is more to be expected, then that the coming- Generation will bring in such a Torrent of Vice and Corruption, as will overrun the World, with Rudeness, Lewdness, and extreme Barbarity; and bring upon us that Curse which Esay threatens to them, who ought timely to repress such intemperancies; 
Esay 3. 5.  That the Child shall behave himself proudly against the Ancient, and the Base against the Honourable: and which, in time will grow to such Monsters, as the same Prophet speaks of (in another place) who being but a little pinched with hunger, or touched with the least Calamity, 
Esay ●. 21.  will Curse their King and their God, and look upward: not being a whit ashamed of themselves, or afraid of humane or divine Revenge. For, what makes the Nature of Man more stiff and inflexible, than hardening in sin? What more desperate and daring, than Impunity, in their evil moral dispositions; and never to suffer that smart of Correction, which is meet for the back of Fools? Hence it comes to pass, that the hearts of men, (in their tender years) being never subdued, with any Religious Awe; nor acquainted with any Reverence or godly fear toward their Superiors; do afterward (in their riper times) become so desperate and audacious, so lewd, and licentious, as to be so far from honouring the Person of the Ruler, that they dare, with great boldness, Traduce his Actions. I will end this Point with an observation of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Curiositat.  Plutarch, who comparing these Tempter's of Supreme Authority; saith, They be like unto certain Overcurious Men, that desiring to try conclusions with Poison, do taste it themselves; whereby it comes to pass, that, together with an Experimental Conclusion of their knowledge, th●y draw upon themselves (and that most justly) the fatal conclusion of their Lives.  
I should now speak of the Counsellor, Solomon: which was my fifth Circumstance; and, I hope, you know, he gave a Wise man's Counsel, and the Counsel of a Prophet: But I must pass to the Second general Part of the Text.  
For Preparation whereunto, and that I may derive both my Discourse, and your Contemplation, to the view thereof: We must know, That this World is not One thing only, but many things; yet fairly disposed, and fitly ordered: and for this cause, it is called a 
e Mundus est ornata Dei ordinatio, constans societate Caeli, ac terrae. Apul. de mundo.  World; that is, a Trim and goodly Ornament. Now, no Ornament can be without Order, but a tumultuous Motion and Confusion. 
f Ordo, est parium dispariumque, rerum, sua cuique, loca tribuens dispositio. S. August. Civit. l. 19 c. 13. Sic Gerson. Considerate. 13●. part. 12.  Order therefore (as Saint Augustine saith) facit quiescere: Order gives to every thing its proper place, and so procures, and preserves Rest and Quiet thereunto. In Order therefore, of necessity, must be those two things which justine Martyr calls 
a Iust. Martyr. ad Or●hod. fol. 434.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; transcendency, and Lowliness: Sublimity, and inferiority: Supremacy, and Subordination: Majesty and Subjection.  
Now, that which is most high and supreme (be it in Heaven above, or on Earth beneath) that is ever the best. Which, that wise and illuminate Heathen Ecphantas did see full well, when he said, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecp●ant. apud Stobaeum. fol. 330.  In Heaven, God; on earth, the King is chief: 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid. fol. 332.  Of Creatures Man, of Men, the King most sacred is.  
Now, a Natural Ground it is, That look what is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil● jud. lib. 2. legis Alleg.  best and most divine, that aught to Rule; and what is of a lower strain of Goodness, that aught to be at Command, and in Subjection. And so, in Goodness, God being the highest, of necessity all 
g Condere legem▪ unus est ex pr●cipuis actibu● gubernationis Reipub. ita praecipuam & superiorem requirit pot●statem▪ aec autem p●te●i●s primariò est in Deo, et per essentiam. Suarez de legibus, lib. 1. cap. 8. n. 8. Esay 33. 22.  Power, as well of Dominion, as of jurisdiction, originally resides in him. And hence is that of the Prophet Esaiah: The Lord God is our Lawgiver; the Lord God is our judge; the Lord God is our King. In the first, we do believe that our Persons to him are acceptable: In the second, that our Actions to him are accountable: In the third, that our Substance is liable to his honour and service, as Solomon, elsewhere, 
Prou. 3. 9  saith; Honour God with thy Substance, and with the first fruits of all thine Increase. And, from that natural Right that is in 
d D●o, nat●●aliter competit supremum dominium rerum omnium: & home, etiam natura●●ter, est Deosubiectus: ex hac ergo subiectione, ex parte himi●is, & potestate, ex parte Dei, fundamenatum ●abent leg●s divinae juxta illud, Esay 33. 22. Suarez de legib. lib. 1. cap. 8. n. 8. Deu●, autho●itate propriâ, leges ferre potest, & coger● ad ●arum ●bseruationem, et ●unire, transgr●sseres. Suarez vbisupr●.  God, to give Laws unto the Creature, and by them to govern all things; and from that natural Obligation which is in Man, to submit to the Creator's Law; is supported, and held up all the Credit, Reverence, and Obedience, which is due to all Laws both of God, Nature, and Men, and all that Power, which is derived to Men, be they Kings, or Priests▪ is wholly, and immediately transmitted from 
e Potestas legislati●a primariò & per essentiam, in Deo est; communicatur autem Regibus ●er qua●dam participationem: juxta illud Sap. 6. Audite Reges, quoniam data est v●bis à Domino potestas: Non enim est po●estas, nisi à Deo. Rome▪ 13▪ Suarez de legib. lib. 1. cap. 8. n. 8.  God; in whom is the Plenitude of all Power.  
To the King then, as the best, and highest under God, and after God, the most divine; is communicated all Power; of 
f Qui est dominus aliquarum personarum, est dominus rerum, ad easdem pers●na▪ spectantium. Occam. tractat. 2. lib. 2. cap. 22. Omnia, quae sun● in ragno, sunt Regis, quoad potestatem utendi eyes, pro bono communi. Occam. ubisupra. cap. 25.  Dominion over the States, and Persons; and of jurisdiction over the Deeds and Actions of mortal men.  
Nor yet, doth God's Providence stay here; but goes further: and as he is the Fountain of those Powers, and doth derive them to, and bestow them on, and settle them in, all Earthly Potentates; for the endless good of all Generations of Men: So hath he a special care to see that Power both feared, and obeyed in Them, who are the Dispenser's of his Power, and Ministers of his Providence. And for this cause therefore, doth he himself, call for in his Word, the Actual and perpetual discharge of that natural Obligation, which lies upon all the Sons of Adam, To yield all Reverence, and Obedience to the sacred Mandates of their Sovereigns: and not only so; but fetcheth Reasons, and fills his mouth with Arguments, to press, and persuade the same. And further, to this purpose not only useth Reason, but Religion too (which is the Queen of all Virtues, and Crown of all Reason) And that, inregard of the Oath of God; that so we might thereby conceive, That, where the reason of Persuasion is more sacred; there the Transgression is more vile and finfull.  
TO fall then, upon the Text: God is the Author of all Power; of the Being; of the deriving thereof unto Men: of the Care and Providence over it: of the Obedience done unto it. This Care is manifested in his Word: his Word is the seed of all Religion: Religion the Root of all rightly informed Conscience: Conscience the Mother of Allegiance: Allegiance the Mistress of Obedience: Obedience the Way of Life (saith 
a T●ties vitae reddimur, quoties obediential. Sanctus Gregot. 〈◊〉 1 Sam. cap. 4.  Saint Gregory) For, no sooner are we rendered to the Paths of our Obedience, but we are set upon the Borders of Eternal Life. That God therefore, who, by Religion, brings us▪ to Obey them that Reign over us; by Obedience shall bring us also to a Crown; if, with Conscience to his Commandment, we perform the same: And that, in regard of the Oath of God.  
And that, 
Text.  in regard of the Oath of God. THe Interpreters, on this Text, are divided into two Regiments.  

1 Some say, That here is meant the Oath of Religion.  
2 Others, the Oath of Allegiance. Both are great and Sacred.   
And first; If the Oath of Religion be here meant, than God is a Party; and so it is juramentum Dei, not only a great Oath; as Omnia Dei magna; for so, all Oaths are juramenta Dei: But for that God is the most high and Sacred Person, to whom, we, by solemn protestation, impledge ourselves.  
Secondly: If the Oath of Allegiance be understood; there, God is a Witness, and an Undertaker both: And so this is the Oath of God too: and a great Oath▪ wherein, God becomes a Witness that we have Sworn; and an Undertaker for us, that we shall perform Faith, and true Allegiance to his Anointed King. However we take it, It is a Reason; and t●e Reason is Religion; and religiously to be observed. Obedience therefore is the Conclusion intended, and Religion, the Reason represented, to draw on the Conclusion.  
The whole matter of this Part of the Text, 
Points. 4.  may be resolved into four Points.  
First, to consider what Religion is; and wherein it doth consist.  
Secondly, what Power and Property it hath, to persuade Obedience to God, and the King. For, as a Reason, it ought to Persuade men; as a Virtue, Moral men; as a Religious Vow, Religious and Devout men, to Obedience.  
Thirdly, what Objections have been framed against her, and what Aspersions have been cast upon this Queen of Graces; by a world of Enemies, whose endeavour hath ever been, not only to Traduce her Fame, but to suppress her very Being.  
Fourthly, what Regard, All (in whom there is as yet any Impression of this Virtue of Religion) ought to have, that, they cause not the Name of God to be blasphemed, nor the way of Truth to be evill-spoken off, by pretending Religion, as a Reason to persuade Rebellion, or Disobedience in any wise, to Supreme Authority.  
FIrst, 
Point. 1.  What Religion is: God, who, by his Will, Goodness, and Power, is the Author, and Cause of all Things, the same God, by his Providence, is the End for which they were Created; 
Prou. 16. 4.  For he Created all things for himself. This Providence is twofold: The first is termed Natural; which some, even of the wiser Gentiles, did acknowledge. One of them saith, That impossible it is, that so huge a 
c Tantum opus, non s●ne Custode stare. Senec. lib. de providentiâ.  Frame, as this World's compass is, should stand without some special Guardian to protect and overlook it. And that Nature (saith 
d Natura, ut est sub primo agente intellectuali, operatur propter finem. Arist physic. 2. cap. 7.  another) which works under the command, and moves at the instance of the First and most Understanding Agent; drives at some End, which it desires, and labours to attain; and unto which, it is secretly and undiscernably guided, by that Supreme Mover, who sets all the world on wheels. Saint 
f Secundum illam primam, coelest a Superiùs or●linari infer iúsque terrestria, lumm●ria sidereque●utg●re, dici noctisque vices agitari, aquis terram fundatam interlui atque circun●lui, aerem altius superfundi, arbus●a & animalia concipi & nasci, crescere & senescere, occidere.— In bac autem alterâ, signa dari, doseri et discere, agros coli, socie●a●es administrari, art●s excerceri. S. August. de Genes. ad Lit. lib. 8. cap. 9  Augustine calls this kind of Providence, a close and hidden Government, of Things in Heaven above, and Earth beneath. For by This (saith he) The Night exchangeth with the Day: The Sun by day, the Moon and Stars by night do take their turn: By this, the Earth as Centre stands▪ the Waters flow upon the Surface of the Earth▪ the Air, like oil, doth float upon the waters: By This, all Living things do breed, increase, decay, and fall to dust again: By This, do Angels fly to do his will, and Man doth haste unto his work: By This, the Fields are tilled, and blessed with fruitful increase; Arts and Sciences are learned; and Cities, Nations, and Societies of men are settled and preserved in Peace, and Order.  
The Second kind of Providence is that, which is called Moral; distinctly guiding Reasonables (both Men, and Angels) ●o such several Ends, as their deliberate and willing Actions may with justice bring them to: Which Providence moral, doth mainly depend upon the dispensation of divine Graces; and those Supernatur all Motions, Elevations, and Directions heavenly, that may render Men to their last End, and chiefest good. Of all which, Religion is the main: For, it is, not only a Sacred and divine impression, whereby the 
b 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Trism●gist. Principium Religionis, ritè sentire de Deo. Sanct. Chrys●st.  
Ag●oscere aute● Deum, nihil ali●● est, quam in Deum credere, deque, eo, ut par est, sentire. Xisti Bethulei Comment. ad Lactant. lib. 4. cap. 28.   Understanding Part is possessed with most high and peerless Thoughts of God; and the Part affective rapt with Admiration of that Glory and Excellency that shines in him; But also a 
c Dix●mus, Religionis nomen à vinculo pietati● esse deductum; quòd hominem sibi, Deus religaverit, & pietate constrinxerit. Lactant. Instit. lib. 4. cap. 28. Dictam ess'e Re●gionē quod quasi in fascc●▪ Domini, vincti, & relegati sumus. S. Hieron. ad Amos 9  Hinder, that Ties and Confederates our Souls to God.  
For, though nothing that we can Do, or Say; Promise, or Swear; Vow, or Protest; adds any farther Right, gives any other Title unto God, whereby to challenge other Sovereignty over us, than what originally he hath; Yet do our Religious Vows and Oaths add (and that very much) to our Obligation unto him. Religion is the Belt or Girdle that doth clasp the Soul to God. And many ways doth this Religion, tie us. In Baptism, by a Vow; whereby, at our first Entrance, we do, in express and solemn manner, Impledge our Souls to God, and voluntarily resign and swear ourselves to his Service: with a Protestation to renounce all contrary Powers. In the Sacrament of the Altar are we tied by a divine Indenture, sealed with the Blood of Christ. To his Word, are we tied by 
d Deratione virtutis Th●ologicae est, ●t uniat nos Deo immediatè, per actum internum, proxime à se el●citum. Suarez de Relig. lib. 3. cap. 3. num. 2.  Faith: To his Promises by Hope; And by Love, are we engaged to his infinite Goodness: By Gratitude, to his Benefits: By Fidelity, to his Covenant: And by justice, to that 
e Religio est cultus D●o debitus, rationesuae excellentiae. Suarez de Relig. lib. 1. c. 9  excellent Glory that shines in him.  
And not only doth our Religion bind us unto God; But, from many other things are we Tedered, by this Oath of God. Humane Laws, Shame, Disgrace, and Fear of Punishment; the hope of obtaining our wished Desires, may tie, and often do manacle our external Actions: But to the very secret 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenag. legate▪ pro Chri●i. fol 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. supra.  Thoughts, and most inward Cogitations, Religion is a Curb. The Hands it ties from Violence; the Tongue from speaking; the Ear from hearing Blasphemy, Slander, or Detraction; the Eyes from beholding Vanity; the Heart from evil Thoughts; the Head from wicked Imaginations; the Feet from running swift to vile Excess: On all these, Religion lays a most sweet and easy yoke.  
And beside all these, Religion prays; it Adores, and falls low before his Footstool: It offers up Praise and Thanksgiving: Observes days assigned; honours Places consecrated to his Service; and desiring to yield no Reverence to any 
f Nimirum Religio, veri cultu● est; superstitio, falsi. Lactant. lib. 4. cap. 28.  false Deity; doth thereby shun the one Extreme of Superstition: and labouring to give all Reverence to the True and Living God, doth hereby also balk the common Road of Profanation. With most willing and devout Obedience, pays She Vows to God; Tithes to the Tribe of his Inheritance; and Tribute to his anointed Kings: labouring ever, by most dutiful Obedience, to submit, wherein it is commanded; and by sorrowful Repentance to satisfy, wherein it hath offended. And all this, in that most dear affection; with that most sweet Devotion; in that most pure Intention, and humble Adoration of that God, whose it is, and whom it desires to Obey. For, even as the virtue of Obedience ever eyes the Precept or Command; So Religion teaches to refer Obedience to the honour & glory of that high God, who gives the Precept.  
To conclude then, this first Point: Religion is our Vow: It is the Tie and Bond that doth knit our Souls to God; and the Mistress that learns us to refer all our Actions to his Glory. Without Religion therefore, and without God. Take away Religion (faith 
a Si Religio t●llitur, nulla nobis rati● cum coel● est. Lactant. Instit●t. lib. 3. c▪ 10.  Lactantius) and men have no more to do with Heaven. If therefore, we had no faith toward God; No fear of the holy One; No love of things not seen, but eternal in the Heavens; No taste of the Powers of the Life to come; No expectance of a Resurrection, nor hope of that Reward laid up for righteous souls; but lived without all hope, and without God in the world, 
Ephes. 2. 12.  than were we, not only of all Men, 
1 Cor. 15. 19  but even of all Creatures, the most miserable: and so much the more, by how much, God hath given us more Understanding than the Beasts of the Field, and made us wiser than the Fowls of the Air; whereby we become able to Reflect upon our own wretchedness, which to do, the Beasts of the Field are in no wise able.  
The second Circumstance is, What force Religion hath to win Obedience to the God of Heaven, and to all that is called God on Earth. And that appears by This; That the Wisest of Men persuades to Obedience by it. And yet farther than this; The Power of Religion is seen by her Property; This Property is a Passion; This Passion is Love; and that kind of Love, which, by the Divines, is called Appretiative: the Love of singular esteem, regard, and honour, which true Religion ever bears to Powers and Persons Royal. And this affection of Religion is expressed in this; That Regal Sublimity is, by her Command, placed so near the Presence of the Deity. For, as the Honour and Reverence which is due to God, and the King, do both (in 
f 
Et sic, per quandam nomni● ex●ensionem, illud, quod pertinet ad 〈◊〉 Principis, s●il. disputare de e●●s iudc●o, anopor●ea● e●m s●qui, sceundum quand●m similitudinem, sacr●l●gium dicitur. Thom. 2●. 2ae. quaest 99 Art. 1. ad pri●um.  
Obedien●iam erga Principes, cum Dcicul●●, & timore, s●mper co●iunctum esse. Calvin. ad Sanctum Matth. cap. 22. vers. 21.   some manner) appertain to one Table; so is it (for the most part) conjoined in one Text, throughout the Scriptures.  
My Son, fear God, and the King.  
Give to Caesar, the Things that are Caesar's; and to God, the Things that are Gods.  
Fear God: Honour the King.  
Keep the King's Commandment; And that, in regard of the Oath of God.  
So that, 
Prou. 24. 21. St. Matt. 22. 21.  if it speak of Fear, or Reverence; of Supply, or Maintenance; of Honour, or Obedience; Religion is the Reason to persuade All; 
1 Pet. 2. 17. Eccles. 8.  Because It hath the Affection, and Persuades, because It loves; and nothing is more dutiful than Love, 
1 Cor. 13  that beareth all things.  
Now, if we demand the Reason, why Religion doth thus associate God, and the King, It may be conceived to be, from three Causes: Either from the Communion of Names: For God, is not only said to be Standing in Synagôga Deorum; 
Psal 82.  in the Assembly of Princes, as One of them; But doth also vouchsafe them the Participation of his own most blessed Name. A Privilege, which He never did impart to any Creature, but only unto such, as are most near, and dear unto him; namely, to 
a Psal. 82. 6.  Kings, 
b Psal. 8. 5.  Angels, and 
c St. loh. 10. 35. Constantini dictum ad Episcopos, Vos estu nobis Di● a Deo d●ti. citat. Dist. 96. cap. Satis.  Priests, whom alone, the Scriptures honour with that high and noble Grace, to be called Gods.  
Or else, from the Propinquity, and neere-bordering of such Offences, as reflect upon God, and his anointed King. That, the Sin of the next affinity unto Sacrilege is Disloyalty unto Princes, was the 
d Proximum s●crilegio crimen, quod Majestatis est, dictur▪ lib. 1. 〈◊〉 jul. Mayest.  Rule of Ulpian: The highest Crime (saith he) that can reflect upon heavenly Majesty, is Sacrilege; the next door to This, is Rebellion, and Disobedience unto Kings. And hence it comes to pass (from this N●erenesse) that Sacrilegious Persons, who are not afraid to rob God of his Tithes, and Christ of his Patrimony, (the only 
e 〈…〉  Tribute which the World must for ever owe, and pay to God, for his Universal Dominion and Providence over the World) fall incontinently upon Kings, and make no bones to tie their hands, or clip their wings, or depress that Regale Culmen, unto which God hath advanced them with his own immediate hand.  
Or else, from that Parity of Beneficence, which, Men enjoy from God, and sacred Kings. 
a Homo, per se, potest iniuriam fa●ere Deo, suo modo, infi●itam; recompe●sare autem, ad equalitatem, non potest, non solù● per seipsum, suisque, viribus, sed, nec per auxilium gratiae, quia semper infinitè distat à personâ of●ensâ. Suarez de Relig. lib. 3. cap. 7. num.  Impossible it is for any Creature in the world, 
12. Psal. 16. 2  to answer, or proportion divine Beneficence. My Goodness extendeth not unto thee (saith David.) Nor, likewise, can a King receive aught from the People, that may consist in that Indivisibility of justice, or have that Condignity, as to Merit or Recompense (in rigour) Imperial Excellence in itself, or Regal Providence over the World. For there is no way (as yet) in the world, found out, for Men to Recompense God; or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo jud. de Decalog.  Children to requite their Parents; much less Him, who is Pater Patriae, and hath the Care of all; and is, (as ● may term him) a general Parent.  
Now, as justice (properly so called) intercedes not between God and Man; nor between the Prince, being a 
f Inter patrem & ●ilium, non est propriè Ius, Caiet. 2. 2. q. 57 a●t. 8. & Sot● lib. 1. de Justiniano▪ q. 1. art▪ 4. ex Suarez de Relig. lib. 3. cap. 4. num. 17.  Father; and the People, as Children; (for justice is between Equals) So cannot Iustice●e ●e any Rule, or Medium, whereby to give God, or the King, his Right. Those Parts of justice therefore, which the Divines call Potential; as Religion, Piety, Devotion, Gratitude, and most dutiful and submiss Obedience (all which respect not Equals, but Superiors) are chosen and assigned, to pay God and the King their right, in some proportion: For though the Acts of these Virtues have not any exact definition of, or hold any equal proportion with justice, yet, some semblance they may be said to have therewith; forasmuch as the affections of these Graces are of great extent, and largeness; and are ever labouring most durifully to Submit, in what they are enjoined; and most abundantly to Satisfy and make amends, wherein they have Transgressed. And how far, a Religiously-affected Mind, a pious and devout Affection, the Impression of true Thankfulness, will reach and extend itself towards God; may easily be discerned by Mary's Oil, 
St. joh. 12. 3.  and Martha's Toil to entertain their Lord: 
St. Luc. 10. 41.  by Zacheu's half, and Peter All, 
St. Luc. 19 8.  left for their Lord's sake: by those willing Hearts and ready hands, 
St. Matt. 19 27.  to pull out of their heads so many Eyes, 
Gal. 4. 15.  to please their dear Apostle; & by that world of Treasures poured out upon Christ, & his Service, while the world was in love with Religion. And to the King, how far, the like Affections will go, may be seen by that unanimous Acclamation of those right-loyall, and well-affected People to their Prince; 
josuah▪ 1. 16.  All that thou commandest us, will we do; and whithersoever thou sendest us, will we go.  
And further, for a more full enlightening of our minds in this Point; what force Religion hath to work Obedience: We must know, that it is a Maxim Solemn with the Schoolmen, That, the Virtue of Religion is not only a Transcendent amongst the other Virtues (as well Divine as Moral) But, that She doth also sit as Queen and Empress of them all: at who●e Sovereign Command, those sacred Habits of acquired and infused Graces, are sent forth about the exercise of their several Acts: Saying to Faith, Believe; to Hope, Rely; to Love, Adhere; to Prudence, advice well; to justice, divide aright; to Fortitude, endure with Patience, and do valiantly; to Temperance, Abstain; to Repentance, grieve for Sin; 
Eccles. 9 10.  and to Obedience, whatsoever thine hand findeth to do, do it with thy might.  
To draw then to a Conclusion of this Point: As Men rule Beasts, so Passions rule Men, and Virtues, command Passions; and so, God hath made Religion to command Virtues, and to set them to, and see them bestir themselves about their several Works. Religion therefore (as Solomon saith of Wisdom) hath built 
Prou. 9 1.  herself a House, and therein a glorious Throne; and sat Her down thereon, with the Divine Graces on her right hand; on her left hand, the Virtue's moral; Before her Throne, Devotion and Adoration; Behind her Chair of State, Humility, Repentance, and Obedience: And all These come to Her, as did the People, and the Publicans to Saint john the Baptist, to receive their Charge; Saying each One, And what shall we do? 
St. Luc. 3. 10. 12.   

g Deu●, suis rebus, rationales creature as praéfêcit, posuit (inquit) ibi hominem, quem finx●rat. Philo de 〈…〉  If Men therefore, are made (as Philo saith) to rule Beasts, Let not rebellious and unruly Passions, overrule us; Let Virtues sway our Passions, and Religion command our Virtues, both Divine, and Moral; both toward God, and his anointed King; for both must go together, as, in God's Command, and Solomon's Counsel, so, in Man's Obedience: And, That which God hath joined, Let no man dare to sever. And, if we be Rationals, let Reason guide us; if Moral men, let Virtues rule us; if Christian men, let Religion sway us; for this is God's Reason. Natural Reason may be reasoned with, cauilled at, and (be it never so convincing) disputed against; Religion may not: 
Rom. 9 20.  What art thou, O Man? (saith that great Apostle) For so doth He rebate the Insolency of such as dare dispute with God Religion persuades Angels; 
Sic retundit Apostolus. Sanct. August.  makes Devils tremble; Good men it overcomes; and from the worst of Men, it draws some Good: Great is the Power of true Religion, and it prevails: All things in Heaven, and Earth, do Her homage: the greatest, as feeling her Power; the least, as not exempted from her Care. And indeed, of Her, we can confess no less than ●hi●, That her Words are Oracles, her Sayings are Sentences; her Rules, Irrevocable Truths; her Reasons▪ Demonstrations, her Certainties, Syllogisms; her Counsels, peremptory Commands; her Ways are Peace; and the fruit of her Works is Immortality.  
Now, for the third Point; Most true it is, (as Tertullian saith) That Christian Religion, not being a home-born, but a 
d Scit se, peregrinam in terris agere, inter extraneos, facilè inimicos inu●●ire. Tert●l. Apolog. advers. Gent. C. ●▪  Pilgrim here on earth; most easy it is for Her, in this case, to find few Friends, and many Enemies. For, no sooner did the Feathers of this true Religion begin to grow, and She able to fly abroad into the world; but, presently, the mortal Enemy coined This, as a Razor to clip her wings, and cause her to fall down, into the Clutches of those Birds of Prey, that were everready to devour her; Namely, That Christian Religion was a 
f Exitiabilis superstitio. Tacit. Annal. lib. 15.  fatal Superstition; and the 
g Genus hominum, superstitionis n●uae & male●icae. Sucton. in Neron. cap. 16.  Professors thereof (as Sueton calls them) the Authors of new and scandalous Incantations. Which misconceived- Enmity, against the Gospel, while the Truth and Goodness thereof, was unto the world utterly unknown; was in cause, wherefore, the Professors thereof were so cruelly hated, condemned, and persecuted, for the space of 300. years: duting which time, The Heathen raged, 
Psal. 2. 1. ●.  and the People imagined a vain thing: The Kings of the Earth stood up, and the Rulers took Counsel against the Lord, and against his Christ.  
For first, They did quarrel the Christians, as the cause of all those Troubles, and calamities, which, at any time befell the Roman Commonweal; which (as Tertullian saith) was but a 
d Praetexentes ad odi● defensionem, illam quoque vanitatem, quod existiment, omnis publicae cladis, o●nis popularis incommodi, Chriflines esse causam. Tertul Apologet. cap. 39  Mask, or Veil for their Malice; and (as Saint Augustine observes) a ready way to create 
e Vt nobis, i●fensissimas reddant, ineruditora● turbas. Sanctus August. lib. Ci●. 2. cap. 3.  Mischief to the harmless Christians, from such as had not judgement to weigh the cause. If therefore any Fire, or Combustion, had fallen upon any Town or City. if, any fearful Earthquake had shaken or swallowed up (as sometimes it did) any City, Town, or Territorie: If any 
f Haec bella, quibus mundus iste conteritur, maximeque Romanae Vrbis recentem à Barbaris vastationem, Christianae Religi●ni t●ib●●nt. Sanct. August. Ci●it. 2. cap. 2.  Goth, Vandal, or other barbarous Natian had made any Inroads upon the Bounds of the Roman Empire: If 
g Si Tyberis ascondit●● maenia, si Nylus non ascand●● in 〈◊〉 c●elum stetit, si terra m●uet, si foams, silues statim Christianos ad Leone●. Tertull. Apolog. ●. 3●. 〈…〉. 126.  Tiber's swelling waves did but strike the walls of Rome, and threaten Inundation: If Nilus flowed not on the Fields to make them fertile: If th● Heavens did at any time become Brass, and the Earth (Iron▪ If any Plague, Famine, or public Calamity had 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉 ad Orthodox. quaest.  wasted the People: all was laid upon the late Enchanting Superstition (as they termed it) of Christian Religion.  
The 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euagrius lib. ●. ca 41. contra Z●simum. Ita Iust●n. Mart. in solutions quaestions 26.  Fathers therefore, to purge the Christian Faith, of such causeless Imputations; did, (by way of Retortion) cause the edge of these Objections to recoil upon the Heathen. What sore Calamities (saith 
k Orovos; quantae clades, Orbem & ●rbem ceciderant▪ legimus Hierapolin, & Delos, & Random, & Co●n Insults, multis cum miltibus bominum pessum abi●sse: mem●rat & Plato maiorem Asiae, ac Affricae terram, Atlantico mari ereptam. Tertul. Apologet. cap 39  Tertullian) befell those most famous and fortunate Islands; Hierapolis, Delos, Rbodes, and Choos? Who in cause, That the Atlantic Sea swallowed up so vast a portion of the African, and Asian Continents? What in cause, That Carthage gave Rome such a defeat, as that a whole 
l Fama te●ui●, quae propi●r vero est, ●aud plus fuisse modi●, Tit. Liu. lib. 33. cap. 12. Occid●ssesupr● ducenta millia. Idem ubisupra. Nemo adhuc, Romae, Deu● verum adorabat, cum Han●ib●l apud Cannae, per Romanos Annulos caedes suas metiebatur. Tertull. Apolog. c. 39  Bushel was filled with the Rings that were taken from the fingers of the Slain? Where could they lay the fault, when the 
m Onmes Dij vestri ab omnibus col bantur, c●m ipsum capitolium Senones occup●uêrunt. Idem ubi supra.  Senones took the Capitol? All this being long before the Name of Christ, or any of his Race, was known, or heard of in the world.  
When thou hearest (saith 
n cum dicas plurimos couqueri, quòd bella crebriùs surgant, quò ●ues, quod fames saeviant, quodque imbres ac plwias serena longa suspendent, nobis imputari: tacere ultrà non oportet, quemadmodum Hebraei, in Deserto, mortem Sc●ismatici illius Core, & sociorum, in Mosem re●ere●an●, ingrati in Deum & Mosen: Ita ●i, ●ui●scemodi mala, quae Deu● ob eorum flagitia immittebat, ingrati in Christum, & seruos eius, Christia●is ascribebant. Sanctus Cyprian. ad De●etrian. tom. 2. Ea ●ala, quae, pro suorum morum perver ●it●●e, meritò patiti●●tur, bl●sphemantes, Christ● imputant. Sanct▪ August. Ci●it. lib. 1. cap. 3.  S. Cyprian) such Complaints made by the Heathen, of so often Wars, Plagues, and Famines, and that all is cast upon the Christians, answer thus; That as the Rebellious jews did impute it to Moses their Prince, that so many Murmurers of Core and his Company, were in a moment swallowed up (which indeed was for their Sin of Murmuring against God, and their King.) Even so do ye Heathen impute those things to Christ and his Followers, which God most justly inflicts on you, for your horrible Impieties.  
And call to 
b Rec●lant erg● nob●cum, antequam Christius venisse● in Care, antequam eius nomen, c●, cui frustrà invident, gloriâ, populis innotesceret: quibus cal●mitatibus, Res Romanae, multipliciter varieque contritae sunt. Sanctius August. Civit. 2. cap. 3.  mind (say't Saint Augustine) how Rome (while the world was Heathen) hath been scourged; and if any Plagues, at this time, light upon the world, it is, for resisting that Gospel, which God hath decreed to be preached to all Nations; and for their hateful endeavour, to Suppress that Church, which God hath foretold should be glorious from East to West.  
Secondly, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qu●ru● libidines Mysteria nominant. A●●enag. legate: pro Christian. pag. 35.  They did object, That Christian Religion was the Mother of Impurities: And for This, they may thank a certain 
d Name, quaecu●que erant, Gnostico●um porte ●o, vel all orum 〈…〉 Christianis ascribe●ant. Baron. A●n. 143. ●um. 4.  Sect of foul and Nasty Heretics, who styled themselves by the name of Gnostics, from the skill they● did profess; as the only knowing men alive: There was (saith Epiphanius) in the lives and Mysteries of these Monsters (
e Indid●●unt ●bi nomen Christia●um ad hoc, ut Ge●tes per ipsos ●ffen●●ntur Epiphan. ●aeres. 27.  who did notwithstanding arrogate unto themselves the Christian Name) such unspeakable wickedness, as did send forth that noisome 
f Turpis operationis caenosa male olentia Epiph. ●aeres. 26.  Savour, 
g Vt ●urpem ignominiae Notam universae Christi●norum multitudini inherent. Eusebius Histor. lib. 4. cap 7.  which did Involve the whole Christian Name in Infamy. 
h Tertul. Apolog. cap. 7. justin. M●rt. orat. ad Ant. pium, apud Baron. Ann. 120. num. 20. & 31.  Tertullian calls them the Overthrowers of Candlesticks; and thereupon committing, in the dark, most detestable and unspeakable Pollutions; which, in their Putrid Language, they termed The Paying of that due debt they owed unto the flesh; which, common Modesty can find no Art to express, without doing violence to Chaste and Christian Ears. Of this foul Stain caused by these odious Heretics to the Professors of the Gospel, the Authors speak (in effect) thus much: The Flagitious and heinous Lives of such Miscreants, masking under the Christian Name, 
i Dicimur s●el●ratissimi, de sacramento Infanticidij, & p●bulo inde, & post convivium, incesto; quod euers●res luminum, etc. Tertu●. Apolog. cap. 7. Qui, ad nostrae doctrinae n●tam, & infomiam illud disseminabant. Origen. contra Caelsum, lib. 6. His, Diabolusus usu● est, ministris, sacrosanto Dei verbo, petulanter, impiéque obtrectandi. Euseb. Histor. lib. 4 c. 7▪ Ipsi ad detracti●nem divini ●ominis & Ecclesiae.— 〈◊〉 sunt. Irenae. lib. 1. cap 24. apud Baron. Ann. 120. num. 25.  did open the petulant and unbridled mouths of Heathen men, to stamp the note of perpetual shame upon the Christian Religion; and to make the world believe, as if She had been the Mother of incomparable and unspeakable Impurities: Which ugly blot, once laid upon the Christian Name, soon fled both far and wide. 
k Caeter●m, insignis verae & catholicae Ecclesiae splendour, ijsdem vir●utum vestigijs incedens, & purae divinae vivendi rationis Instituti●, sic mirandum in mod●m entituit, ut, defor●is infamiae labes, ●●mulcum tempore deleta: ut nemo, ex illo tempore, turpem aliquam dedec●ris maculam, fidei ●ostrae auderet infer. Euseb. lib. 4. c. 7.  Till at last, the splendour of the Christian Lives, and invincible verity of their Doctrine did so prevail, and triumph so victoriously over the Lives and Tongues of all her Enemies, that no man, ever after, durst so much as bark, or hiss at our Profession.  
The third Imputation: That Christian Religion was a seditious Doctrine, and did contain dangerous Principles, and such, as were adverse to the Imperial Crowns, and dignities of Kings and Princes. And this the Devil did, Intending thereby, to defeat that famous Prophecy of Esay; where it is said, 
* Esay 49. 25.  Kings shall be thy Nursing-fathers', and Queens thy Nursing-mothers': And also to Incense and Irritate that Power, which is best able to Suppress, or to advance it: knowing right well, (himself being a 
1 Ephes. 2. 2.  Prince of the Air, and 
2 job 41. 34.  a King over all the Children of Pride) the just and natural jealousy that is in Earthly Potentates, over their Royal Dignities, and Prerogatives: and that, their 
3 Eccles. 10. 4.  Sacred Spirits are aver ready to be raised, against all that shall lift itself up against their irresistible Power. This weapon was first framed, and sharpened too, against the Lord himself. 
4 St. Luc. 23. 2.  Him have we found (say the jews) subverting the Nation, and forbidding to pay Tribute to Caesar: And likewise, in that Intangling Question, and Tempting Problem, 
5 St. Matth. 22.  Is it lawful to pay Tribute to Caesar? But He cleared the Point (and that most fully) with his own Deed and Doctrine both; By his Doctrine, when he said, Reddite quae Caesaris, Caesari; For, by 
1 Res, eius esse censetur, cuius, iure praesert, vel nomen, vel imaginem; Brugenf. ad Sanct Matth. cap. 22. vers. 20. Ius supremi dominij, penes ●um man●t, qui insculptâ imagine suâ, nummum edidit, va●oren. q, praescribit. Ide●● ibid. Regum est potestas fabricandi, c●dendi, mutandi, augendi, minue●d● m●netam eius● pretium, ac aestimationem. Azor. Institut. tom. 2. lib. 11. col. 1217. Atqui, nummus, Caefarem vebis dominari, testatur, ut tacitâ qu ● vestrá approbotione, perierit, ac erepta sit libertas, quam obtenditis, calu. ad Sanct Matth, 22. vers. 21.  natural justice, hath Caesar a Right unto, and a Portion in that, which bears his Image, and Superscription; and which, from his Authority alone, receives Price and Valuation. So, by his own Deed, when he sent the Apostle Saint Peter to the Sea, to fetch Money (by Miracle) out of the Mint of the Fish's mouth, rather than He would give offence, or let Caesar be scanted of his Right. And this, our Blessed Lord did with that Readiness; not expecting any Parliament, at Rome, or in judea, to be first assembled; Nor had Caesar, at this time, any Wars in hand, the whole world being then at Peace. Remarkable it is, That 
m Securus affirmo, potuisse Dominum christum, tempore mortalitatis surae, disponere de temporalibus omnibus; & Reges, ac Principes, regnis, dominijsque privare. bellarm. contra Barclaium. S● hanc potestast●m tribuit Christ● Bellarminus, tanquam D●o, fatemur id omn●s. Spalet. tom. 2. pag. 512.  Christ jesus our Lord, who might (and that justly) have arrayed himself with the Glory of all the Kingdoms in the world: Taken all thei● 
n Christus, haeres universorum cons●i●utus, propter eminentiale Dominium inomnes Creaturas, ratione filiationis, sive propter exal●ationem supra Angeles, sive vuòd recuperâuit i●lud plenum dominium, quod Adam perdidit. Spal●t. tom. 2. pag. 498.  did, nor would do: 
o Chrisuis ver● habuit ius Regis saper omnes a●ios Reges: q●amuis c●nol●eritvti, et temporaliter regnare. Vasq. tom. 1. in 3●m. disputat. 17. cap. 2. cum multis aliis ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanof. tom. 1. de sanctiss. Deip.  The habit of all Regency was in him: the Exercise he would not have: 
p Non eripit. terr●na, qui regna dat coelestia. ex hymna Sedulij profesto Sanctorum In●ocent. vide Vasq. tom. 1. in 3am. disput. ●7. cap. 1. num 9  So unmeet a thing (He thought) it was for Him, who came to this end, to bestow upon them, heavenly, to take from Kings, their earthly Crowns. Tribute, therefore receive He would not, but Pay he would; And, no sooner was He demanded, but (to make himself exemplary to all his Race) Pay he did: And, for denying so to do, his pleasure clearly was, That neither Himself, nor His should ever suffer: And therefore 
q St. Mat. 17. 26.  Pay it (he saith) for Me, and Thee.  
Briefly then, (to finish this Point) we may resolve, That Christian Religion was never the cause of any dangerous Sequale, Cross, or Calamity, to any Commonwealth; nor was it ever prejudicial, but advantageous to all States and Kingdoms, while it had all due Reverence done unto it: 
1 Sam. 6. 19  But, if the Ark be irreverently handled, it may bring a Plague upon the Philistims.  
Christian Religion never taught any Untruth, or persuaded any 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenag. Legat. pro Christian fol. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th●ophil. Antioch. ad Ant●lyc. lib. 3. p. 127. 1 Thess. 4. 7.  Impurity, or unclean thing, but the Contrary. For, by it, are Men called, not to Uncleanness, but to Holiness. And that Grace which came down from heaven, teacheth to deny all Ungodliness, and worldly Lusts, and to keep themselves unspotted of the world; and that, under the Pain of that eternal Loss of Heaven, and of that intolerable Sense of Hell-fire. For no Whore monger, nor Adulterer, nor any unclean person shall have any Inheritance in the Kingdom of God, 
Tit. 2. 11, 1●▪  or of Christ: For without shall be Dogs and Sorcerers, 
Eph. 5. 5.  and Idolaters, 
Apoc. 22. 15.  and whatsoever loveth, or maketh a Lye. Nor did Christian Religion ever teach Men, to be Wolves within, and Sheep without: to be Devils within, and Angels without: 
St. Mat. 24. 51.  No, to Hypocrisy, it gives a Portion, where shall be weeping and gnashing of teeth; To Vainglory, no better Recompense than the Praise of Men: for Amen dico vobis (saith our Lord) They have their Reward; 
St. Matth. 6. 2.  All, they shall have, they have already. It is that they Loved and looked for, they have it; and, though it be as much as nothing, yet let them expect no other.  
Christian 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. Antioch, ad Autolyc. l 3. p. 126.  Religion never taught any Soul, (that thought itself tied by This Oath of God) to deny Subjection, or Obedience to any lawful Sovereign. But even to the most Impious, Infidel, and Idolatrous Princes, such as were Nero, julian, Dioclesian; yea, to such as pursued as well their Persons as Profession with implacable Rage, and intolerable Torments; Christian Religion ever taught, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tatian. Assyr. orat. ad Gracoes. sol, 144.  Christian men ever performed (and believed themselves ever tied by this Oath of God so to do) most willing Obedience; notwithstanding all the bitter and Inuective 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tatian. Astyr. orat. contra Graecoes. fol. 142.  Eloquence of her most learned and subtle 
x 1 Porphyrius. 2 Celsus. 3 Lucian. 4 Indian.  Enemies, to persuade the contrary. For, this learned they from Christ, the head of their Race, who taught it with his own Mouth, Did it his in own Person, when he said, Give that for Me and Thee. Thus did his Followers, as they had learned of him, and so they Taught, Saint Peter (that was sent to teach the jews, 1 Pet. 2. 13.) Saint Paul (who was enjoined to preach unto the Gentiles, Rom. 13) not only preacheth this Point, but presseth it with Arguments, fetched from God's Ordinance, from Man's Conscience, from Imperial Wrath & Vengeance, from that last & terrible sentence of Damnation (for he that resisteth, receives Damnation.) From within, from without, from home, from abroad; from above, from beneath; from Heaven, from Hell & Damnation itself; doth the Apostle fetch Arguments to persuade this Transcendent Duty. No mention, nor so much as any touch of any Limitation, Caution, Protestation, or Pragmatical Sanction, in all the holy Scriptures; to bar Kings of that Obedience, which, by natural Right to them doth appertain; In any case whatsoever, but only, where their Commands stand in a clear and direct 
y In talibus no●●bedientes, mortaliter Peccant: nisi foret illud quod praecipitur, contra praeceptum Dei, vel in salutis Dispendium, Angel. sum. verb obed.  opposition, to the Law of God. If Nebuchadnezar had not erected an Image, and commanded the People to fall down and worship it; 
Dan. 1. 6.  If Antiochus (
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athen●us. Deip. lib. 5.  the mad) had not, by his Decree, constrained the Maccabees to eat Swines-flesh; If the Heathen Emperors had not compelled the Christians to cast Incense into the fire of Idols; If these Kings had commanded no more than the Persons, and some of the Purses of the People; surely They, for their disobedience, would never have suffered a Temporal, nor, for their 
a Bonum, sine quo p●test esse salus, dimitti ●ebet, propter obedient▪ am. Angel. Sum. verb. Obedientia.  Obedience, ever feared an eternal fire.  
And this is a Truth so solid and fundamental, that it hath the clear and express Text and testimony of holy Writ: is grounded on the perpetual practice of all the Primitive Saints, and Martyrs: hath the consent of all the holy Bishops and Catholic Writers. 
b No Orthodox Father, did, by word, or writing, teach any resistance for the space of a thousand years. Lichfield l●b. 4. cap. 19 Sec. 19 All the worthy Fathers, and Bishops of the Church, persuaded themselves, that they owed all duty to Kings, though Heret●kes and Infidels. D ●. Field lib. 5. c. 30.  Never any good, or learned man taught, or thought the contrary, till the Devil, of late, infused it into the heads of those Two fiery and entailed Foxes of the world, the 
c Bellarmin. de Laic. cap. 6. Snarez defence. fidei Cathol. cap. 3.  Roman Jesuits, and 
d Parraeus ad Rom. 13. Hotemannus, Franc●gall. cap. 6. Boucherius lib. 2. cap. 2▪ de abdica. Henr. 3. Keckerman. System. p●lit. ca 32. Brutus' v●dic, quaest. 2. pag. 56.  Germane Puritans.  
To put an end then, to this whole matter. It may clearly (by what hath been already spoken) appear unto all, of indifferent and impartial judgement; how many are the Paradoxes, which They run themselves into, who (in this case) do, in so stiff a manner, Refuse Obedience to Supreme Authority.  
For (first) what a Paradox is it in Divinity; to opine, 
1. Paradox.  That Religion is an Oratresse to persuade Rebellion, or Disobedience to sacred and anointed Kings? This being the Weapon wherewith Saint 
e Dent talem exercitum, tales 〈◊〉, tales Marit●s, tales ●oniuges, tales Parents, tales filios, tales 〈◊〉, tales serous, tales Reges, t●l●s ●ud●ces, tales d b●torum red ●●res, & exact●●es●● sius fisci, q●a●es 〈◊〉 doctrina Christi●na. 〈◊〉. 2. epist. 5. ad Mar●ellin.  Augustine did ward the blows of Heathenish Objections made against the Christians: Give us (if you can) such Cons●ls, such Provincials▪ such Husbands, such Wives; such Parents▪ such Children; such Master, such Servants; such Debtors, such Creditors; such judges, such Officers; such Kings, such People or Subjects; such Publicians, such Tribute-Prayers as Christians are, and the Doctrine they profess, teacheth them to be. And (indeed) impossible it is, That, of Religion (which is the Mistress of Obedience) any man should learn the evil Lesson of Disobedience.  
Again; 
2. Paradox.  What a Paradox is this in Nature; to think, That the Part should not conform itself to the whole, 
f Omnis pars debet se con●or mare toti.  Nature having stamped this Law, and it being the very Imprease of Nature's light; That every Part ought, in right, to Comply with the whole, or greater Part. So, in all the Counsels of the Church, and Parliaments of the world, hath it ever been, since the world began; without which yielding of the lesser to the greater Side, or Number, no Laws could ever have been agreed upon, nor the World, or the Church ever enjoyed any peaceable or happy days. Now, these Refusers of Obedience, have quite forgotten, their very yielding to the mayor part: For, what a handful are They, compared with almost two hundred thousand men, which have willingly submitted, and lead the way of most dutiful Obedience. towards his Majesty? And therefore, these Recusants must of necessity follow them, in so good a Rule, and Precedent; unless they will have Men think, that the very Light of natural Illumination is damped in them.  
Thirdly, 
3. Paradox.  What a Paradox is this in point of Policy, to imagine, that a part of the Republic (though the greater) should submit their shoulders to the Burden of the whole? For in every well-ordered Commonwealth, as, by Distributive justice, each person hath a share in the Profits and Honours therein; So, by the same justice ought he to bear a part in the Taxes and Burdens thereof: For, it hath the ground from that 
g Res transit cum oncre. Regula juris.  Rule, That every Commodity that passeth unto any man, carries with it a certain Burden correspondent. Nay, this is founded expressly on the Apostles words; Where he teacheth, (and that from the very sense of Nature) That the Members ought to have the same care one of another; 
1. Cor. 12. 25.  much more, of the whole, or greater part. For any Members therefore, in this case, to enjoy a Privilege, is to prejudice the 
h Qui p●ccat in Regem, pcccat quodammodo, in omnes s●bi subditos▪ Occam, tract●t. 2. l. 2. c, 25.  whole, and so, to extinguish and overthrow the Safety and welfare, as well of the Natural, as of the Politic Corporation; and the Sacred Constitution of both.  
Fourt●ly, 
4. Paradox.  What a Paradox is this in Loyalty, (and that very soul) to far to depress supreme Authority, and to 
i Suut. 〈…〉 ar●od●●t, ne numis al●●m v●lent: si ● is●i ita sub●jc● volunt: v●, e●●am ipsis, su●i●ctus sit Princeps▪ Dr Sarau de Imperandi Author● 〈◊〉. 175.  tie the hands, and clip the wings of sacred Kings; and to attempt the keeping of them within such strait and intolerable Bounds, as not to be able to command that from their Subjects, which, the Laws of God and Nature do most plentifully allow them, yea, though it be for the singular Behoof, Benefit, and Advancement of the 
k Vid●re viri sa●●entes, quanquam libertatis amantissi●i, Sum●um Imperium, 〈…〉 legum A●gustias coerceatur; non posse cum utilitate Publicâ exer●eri. Dr. Sarau. fol. 174.  Commonweal; as at this Time, and in this Case, it is clearly manifest?  
Fiftly, What a Parodox is this, in the Practic Observation of humane Laws; 
5. Paradox.  so far to prefer them in our Practice, as to cause them hereby, to prejudice and preponderate divine Determinations? and so, through a kind of preposterous Zeal unto the One, to elevate the Authority of the Other? It being a certain truth, That so far are humane Laws in force, as they 
l Lex nulla valeat contra ius divinum. Laelius de privileg. Eccles. 122.  derogate not, from the Eternal Law of God, and naturally Impressed Light. In prejudice of which Laws of God, and Nature, if any man in the world should observe the Constitutions of Men, he did sin mortally. Neither do Man's Laws exact Obedience any farther, than so far, as the observance which they require, may not cause men to Rush over the everlasting bounds, of Laws, divine.  
Sixtly, 
6. Paradox.  is this, in Humanity, and moral honesty? That, what one Friend usually doth for another: One Christian, nay one Man for another: nay, What a Turk will do for a Christian, and a Christian for a Turk, and a jew for both; What (and much more) the Primitive Christians did at the command of such Princes, who did pursue their Persons and Religion with cruel Torments, and bitter Contumelies; the same (and much less) Christian men should deny to a Christian King; and such a King, of so great Goodness, and Patience, justice, and Clemency, Wisdom, and Prudence, Piety, and pure Conscience; that of Him, we may say as Eadmer said of Saint Dunstane; That he is 
m Ea●mer. Histor. Novor. lib. 1. in Princip. Act. 13. 22.  Virro, totus ex Virtutibus factus. Or as the Scripture saith of David the King of Israel, A man after Gods own heart; yea, and after the heart of all good men, I am sure. And to say this, is no Solecism: For this, if we say not, we shall be found Liars against God, who hath made him so. There was never such a thing heard in Israel.  
Lastly, 
7. Paradox.  What a Paradox is this in point of Patience, for any man to disobey the Commandments of a King, requiring but what, by Scripture, and Nature, is allowed him; and for Disobedience, to resolve to Suffer, and in so Suffering, to think themselves Martyrs?  
By whom, such Impressions as these, are made in their minds, is not hard to conjecture. I will say no more of it, than what the Author of the imperfect work said sometime in the like case, 
n Tolle erg●, hoc vitium de Clero, ne velint popul● placêre, & sine labour, omn●a viti● resecantur. Author operi● imperfecti: tom. ●. col. 917. Edit. 〈◊〉.  Tolle hoc Vitium de Clero; Removefrom Clergy men, that vicious and ambitious appetite, to please the People's humours, and to sew pillows under their elbows; and all things shall succeeed right well, both in Church and Commonwealth.  
But, as for any Conformity that such Recusants may have, in their supposed-dese●ued Sufferings, with Martyrs, (Who altogether suffered for Righteousnesse-sake) I (for my part) can conceive none at all. Core, Dathan, and Abiron, whom, for their Murmuring against the King, God suddenly sunk into hell fire, might as well allege, that their Sufferings had some semblance with that of the Three Children in the Babylon-Furnace. And 
o josephus' Autiquit. lib. 18. cap. 1. & lib. 20. c. 2.  Theudas, and judas, the two Incendiaries of the People, in the days of Caesar's Tribute; might as well pretend, their cause to be like the Maccabees. And the two Malefactors, who were crucified With our Lord at the same time, might as well have said, That (for the sense and semblance of Bodily pains) their Sufferings were not unlike His; But for the Cause, they differed as far as Light and Darkness: And the Cause it is, not the Pain, that makes up a Martyr's definition.  
So that, I resolve all, into this Conclusion: Those Persons can have no Conformity with Christ in their Sufferings (as Martyrs have) who, in their Doings, run clean cross to his Example and Doctrine both: That Cause cannot be good, nor that Conscience well warranted in what it doth, that is not able to defend itself in what it doth, or suffers: 

1 Neither by any Law or light of Nature.  
2 Nor by any Text, or Testimony of holy Scripture.  
3 Nor by any Rule of Moral honesty.  
4 Nor by any Original Law or justice..  
5 Nor guide itself in what it doth, or suffers, by any reasonable, or well-grounded Precedent from Them, who, for their Wisdom and Religion, have been Exemplary in their Generations.   And now for the fourth and last Part. 
Regard.  The Regard, which we are to have to Religion.  
Religion (as I said) is an Oath: the Oath of God: yea, and our Oath too: for it ties us to God: Regard it then we must, and aught, because an Oath, for that it is God's Oath, and our own Oath also.  

1 Regard it we must, as a Rule, to direct.  
2 As a Reason to persuade us.  
3 As a Virtue, yea a Queen of Graces to Control and Command us.  
4 As a Vow, that strictly binds us unto God.   
As a Rule of direction: 
p Voluntas humana eatenùs bona eft; quatenùs continuatur divinae voluntati, ut principio moun●nti, & conso●matur ci, ut Reguladirigeneti etc. Bonauent. ad 2 'em. dist. 35. Art. 2. qu. 1. Conclus.  The Schoolmen have a Maxim, and they take it from the Scriptures; That the will of Man being cross, and unhappy in itself, becomes then most right, and equal, when it receives Motion, or Direction from the will of God, revealed in his Word. This Word then, which is the Seed of Religion, is the Rule of Direction too. A dangerous thing therefore it is, to suffer Men, in any Christian Commonwealth, to drink in that fanatical, and Erroneous Spirit, which teacheth them to relinquish those clear and common Rules of Nature's light, and supernaturally-revealed Truth, by which all men ought to be guided; and to reduce all things, to the Dictates of a private Conscience; and (Enthusiast-like) so pertinaciously to adhere thereunto; that they cannot be beaten from them; Neither by any force of humane Reason, Nor by any ground or Fortress of Religion, Nor by the weight and greatness of any Royal Injunction, Nor by the Representation of any (be they never so great) Vrgencies of State, Neither by Mercy received, Nor by justice inflicted, Nor by the most laudable and religious Examples of Those, who have strewed unto them the way of most dutiful Submission in this kind.  
Regard it also we must as a Reason, that ought ever to be most potent, and able to persuade us: For this was the very Style & Character of the ancient Saints, which they did professedly both Believe and Practise; 
q Propter Dominum a ternum Domino temporali s●ruie●ant. Sanctus August. 〈◊〉 Psal. 124.  That for their most blessed Lords sake, who is eternal in the Heavens, they did yield all Reverence and Obedience unto their Temporal Lords and Kings on earth; Reigned they never so Despotically, nay never so Tyrannically, or with never so little Clemency.  
To Regard it likewise, as the Queen and Empress of all other Graces are we bound: without whose Active and Imperial Charge, the exercise of all other Virtues (as well Divine as Moral) will prove remiss and idle. Religion being the only Grace that can bring to pass (as St. 
2 Pet. ●. 8.  Peter speaks) That we neither become barren, nor unfruitful in the kuowledge of our Lord jesus Christ.  
And, in the fourth place; We stand bound, religiously to observe, and keep Sacred; the grounds of that Religion, by which, our Souls are Confederate to God; And to believe, that we can do nothing contrary to the Principles thereof; without the fearful Violation of that Oath, whereunto, God himself is not only a Witness, and a Party, but an Undertaker. For wheresoever these Bonds of Religion are wilfully and against Conscience violated, there the very Light of Nature, and Dictates of Right Reason are trampled under foot; Humanity, and moral Honesty find themselves grieved: the Conscience wounded cries secret Shame and Horror to that Soul, that wilfully rusheth over such clear and open Landmarks: This tender- hearted Matron, Religion, weeps bitterly, to see the sinful Transgression of that Positive Charge, 
Eccles. 5. 4.  which saith; Vow to God, and defer not to Pay.  
But five, above all; To Regard it: because the Disregard of it Imposeth upon God himself, most heavy. Preiudices: causeth his Name to be blasphemed, and the way of his Truth to be evill-spoken of: Takes from God the honour of being reputed the highest Truth: fastens upon him an opinion of Ignorance: Charges that God, that cannot Lie, as if he did favour Falshood, when we call for him, to stand by, not only as a Witness, but as an Undertaker to our Faithless Protestations: Impleades him as unfaithful in his own Promises unto Men; and (in fine) bereaves him of that very Esteem, Regard, and Honour, which done unto a mortal Man, is worthily counted vile and hateful; and was never done to God, without some fearful Token of Di●ine Vengeance.  
Look we then (and that seriously) to our Rule, to our Reason, to our Religion, to the Oath of God, to the Commandments of God, to the Counsel of God, to God himself, to our own Conscience toward all These; to God's Wrath and Vengeance threatened to the Contemners of All, or any of These: to his Temporal and Eternal Promises to such, as have an Eye of Regard to every of These. So shall we be good and faithful Servants unto God, and to his anointed King, most dutiful and Obedient Subjects (the One whereof can in no wise be without the Other.) And so, we being restored to the Paths of our dutiful Obedience, we shall be (in God's good time) rendered at the Gates of Eternal Paradise.  
And so, Vivat Rex, & Vincat Veritas: The Blessing of Life and Peace be upon the Head of his most Sacred Majesty, that He may Live long, and long; and Reign gloriously over us, and Triumph Victoriously over His Enemies; and so become an Invincible defender of this Faith, Religion, and Truth: that so, this Truth, Faith, and Religion, may defend Him; in His most Sacred Person, in His Imperial Power, and in His Royal Posterity for evermore.  
And, Let all those, who love God, and the King, say Amen: Even so Amen, Amen.  
FINIS.