A SERMON PREACHED Before the KING'S most Excellent MAJESTY, in the Cathedral Church of DURHAM. Upon Sunday, being the fifth day of May. 1639. By the Right Reverend Father in God, THOMAS Lord Bishop of DURESME.  
Published by his Majesty's special command.  
¶ Imprinted at London by ROBERT BARKER, Printer to the Kings most Excellent Majesty: And by the Assigns of JOHN BILL. 1639.   
ROME XIII. I. Let every soul be subject to the higher POWERS, etc. 
THis argument of Subjection is the subject matter of the Epistle read this day, 1. Pet. 2. which I have transferred to this Text of S. Paul, only for more apt method and manifestation sake; which how seasonable it is for the occasions of this unseasonable and dismal time, alas! it is too evident: a Time, I say, wherein the seditious Faction professeth forcible Resistance against Sovereignty for defence of Religion. Now therefore this text being a divine Canon of Christian Subjection, it will be easy hereby (through God's assistance) to pull off the vizard of pretence of Religion from the visage and face of Rebellion itself. I propound to myself this Theme to be discussed, to wit, That arms are not to be taken up by Subjects, for defence of Religion: for the Canon itself teacheth us, 1. Who is the Subject; [Let EVERY SOUL be Subject.] 2. To whom; [To the higher POWERS.] 3. The why, [For there is no power but of GOD, and the powers that be, are of GOD.] Next, because Contraries, being compared together, illustrate each other, the Apostle useth this art; for having prescribed Subjection, he delivereth the Contrary, which he calleth Resistance, [Whosoever resisteth.] This he showeth what it is, both in the heinousness of the Crime, [He resisteth the Ordinance of GOD:] and also in the dreadfulness of the judgement, [He shall receive to himself DAMNATION.] These are the five stages of our future proceeding, which I therefore so name, because my purpose is (God willing) to hasten thorough them with all convenient speed  

I. Part, Who, [Every soul.]  
EVery soul.] By Soul understanding (by a Senechdoche, as all know) the whole person of man, as often elsewhere in holy Writ. But what, Every soul subject? Not I, saith the Pope, and so all Popes of aftertimes, for we have power over all Powers, be they Emperors themselves, to kick off their Crowns with our feet; to depose their persons, and to dispose of their kingdoms. Nor we, say the Popish Clergy, for our function is spiritual, and therefore doth in itself, in all cases, challenge Exemption. Nor we, say the seditious Conspirators, in the case of defence of our religion.  
I have therefore joined the Romish, and these other Factious together, that it may be known, that although the Romish, and the Church of Scotland, whereof these Conspirators would be members, do dissent in Religion, no less than Antiquity and Novelty (for those points, whereof the new Roman Church have made a new Creed of more than XII. new Articles of Faith) and differ also as much in some parts of God's worship, as Religious from Superstitious and Idolatrous: notwithstanding they agree in this one Conclusion of professing violent Resistance, for defence of Religion; and in the most 
* Principles which have been collected out of the Books of the Romish sect, and papers of the Conspirators, received from an authentic hand of an honourable Lord in Scotland, and entitled, The times require that the points following be pressed upon the people, etc.  Principles conducing thereunto: insomuch that the Conspirators, who otherwise hate our Church Ceremonies (albeit most Indifferent, and in use Laudable) even because they seem to them Papistical; do nevertheless, for confirming their seditious Conclusions, allege; saying in these very terms▪ The Papists are witnesses, etc.  
Howbeit this Canon doth, in effect, give them both the lie, because the word Soul signifieth the whole man; and seeing there is no man either so Spiritual, or Secular, but he hath an immortal Soul, incorporate in a mortal body; it must follow that every man is obliged both body and soul to subject himself to the Higher Powers. And what Powers these are, the Context pointeth out by their Symbol and Ensign, namely of him that carrieth the sword, even the temporal Magistrate.  
And that this doctrine was both professed and practised throughout the whole Christian Church for above 600. years, is manifoldly manifested by Evidences registered in all Ecclesiastical Records, whether they concern the Greek or Roman Church. But we, at this present, may content ourselves with two kinds, one from the Greeks, even in their 
* Chrysost. and after him, Theod. Euthem. Oecum. Theoph.  Commentaries upon this Text [Let every soul, etc.] That is, say they, Every Apostle, Evangelist, Prophet, &c If every apostle must be subject, than Peter, than his Successor, (every Pope) than every Popish Ecclesiastic. As for the Secular, it followeth in Chrysostome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Every other whosoever, etc. Which is an acknowledged truth even of their own Espensaeus, saying, 
* Apostolus docet omnes credentes mundi Potest●…ibus esse subjectos, nempe, sive Apostolus, etc.— ut tenet Chrysost. Euthem. Theod. & qui non Graeci? Espen. in Tit. 3. 1. digress. 10. pag. 5. 13. Paris Anno 1568.  What Greek authors did not hold, that the apostle hereby taught, that all the faithful were to be subject to worldly Governors?  
II. Concerning the Roman Church, what need more than the 
* Epistles, which are recorded by B●nius, as of Pope Leo the first, Epist. 26. & 35. of Simplicius the first, Ep. 4. of Felix the third, Ep. 2. of Anastasius the first, Ep 78. of Pelagius the first▪ 1 p 16. These before Gregory, and after him Martinus the first, Ep 3. Agatho the first, 1 p. ad Heraclium, Hadrian the first. Ep. ad Constant. Anno 770.  epistles of ancient Popes, yet extant, which they writ to the Emperors of their several ages for above 700 years, all 
* As is to be seen in my book entitled, Causa Regia.  agreeable to the style of Pope Gregory the first, surnamed the Great, in his Epistle unto the Emperor Mauritius, one somewhat vexatious unto him, after this tenor, 
* Greg. lib. 2 Epi. 21.  Ego indignus famulus tuus Jussioni tuae subjectus. i. I your unworthy servant am subject to your command. Here you hear his profession, will you see it in his practice? The same holy Pope being commanded by the same Emperor to proclaim an Edict, which although Gregory thought it to be unlawful in itself, yet held it necessary for himself to publish it throughout his Diocese; that done, he rendereth the Emperor this his account, 
* Idem ibid. Ep. 32.  Serenissimis jussionibus tuis obedientiam praebui. i. I have obeyed your Majesty's commands.  
As for the other Roman, both People and Clergy, one would think that the dedication of this Epistle [To the Romans] might instruct them to know their duties, thus, 
* Rom. 1. 7  To all that are at Rome, beloved of God, called Saints. What? (even this Canon as well as any of the Epistle else) [Let every soul be subject to the higher Powers.] Thus, Then, but contrarily Now; and therefore so much is the Church of Rome, in point of Subjection, degenerated from itself, so far as that (diverse hundred years after this Pope Gregory) when the Archbishop of Sens in France challenged the privilege of Immunity from all subjection to the King, he was encountered by S. Bernard, and arrested by virtue of this Canon of [Omnis ●●ima] saying, Forget you what is written? Let every soul be subject 
Bern. Ep. ad Epi. Senonensem.  to the higher powers. [Qui te tentat excipere, 〈◊〉 〈◊〉 decip●re.] i. He that seeks to exempt, doth but labour to delude and seduce you. Finally, whenas the Pastors of the Church Catholic performed Subjection themselves, for more than 100L. years after Christ, it can be no question but they catechised their people in the same Canon and Article of Christian loyalty. This case being so plain, that any man may understand the necessitiy of subjection in Everyman, our next Quaere must be, To Whom? and the Canon saith in the next,   

II. Part. [To the higher Powers.]  
THere were almost in all ages of the world diverse kinds of Powers and Governments, which I need not rehearse, but the principal ever was the Monarchical; whether it were by Conquest, Election, Inheritance (as the firmest) or otherwise: and in the Monarchical have always been diverse degrees of Powers yet so, that one was Supreme, and the other Subordinate; which S. Peter doth distinctly exexpresse, * Be ye subject to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1. Pet. 2. 13  as to the Supreme: And to (his) Governors, as them that are sent of him. I should now proceed, but the Conspirators do interrupt me, saying, That a difference would be put between private persons, taking arms for Resistance, and inferior Magistrates, Judges, Counsellors, Nobles, Peers of the land, Barons, Burgesses, etc. where they confess, that the Magistrates, Judges, Nobles, etc. are all Inferior to the King: and yet argue, from the Combination of all these, for Resistance by arms. Now harken we to the Canon, [Let Every soul be subject to the Higher Powers] but Inferiors are under the Monarch, as the Higher, and so are they confounded out of their own mouths. But they and the Romish descend yet lower, as we shall find, in discussing the Reason Why we ought to be subject to the Higher powers, which is the next Point, And▪   

III. Part, [For there is no Power but of God: the Powers that be are ordained of God.]  
THerefore it is plain (say we) God requireth a loyal Subjection. Here again both the Romish Seducers, and these Conspirators conspire together in defence of another Principle, to wit, When they have no power of Resistance in themselves, then to envenome and intoxicate the brains of the people with an opinion that the Power is in them to Resist by violence, when there shall be Occasion. So say the Romish, but why? because, forsooth, 
* P●rsons in his Dolman, the French Jes. Lib. de jure Abdicationis; Majestas regni sita est magis in populo▪ quam in persona Regis. Pag. 36. Didymus Non populus in Principum gratiam factus, sed Principes in populi gratiam creati. Rainoldus de justa Authoritate; Rex humana Creatura est, quia ab hominibus constituta. The moderate Answer to Doctor Morton; People made election of Kings, etc.  Majesty is seated in the people, because the Princes are made by consent of the People, and because St. Peter calleth them Humane Creatures. Accordingly the Conspirators, as if they meant to be the disciples of Papists; their words are these: The people originally make the Magistrate, and not the Magistrate the people. And (all this being supposed) their conclusion is, for Defence of Religion against Magistrates by the power of the People. Then which there could not be uttered a more fo●d, false or pernicious Conclusion, as the Canon itself will show from point to point.  
I. Fond, for what saith the Canon? The powers that be are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordained of God, that is, orderly constituted: but if, when the People have constituted a Ruler over them, there remaineth in them a power dormant, upon Occasion, to overrule, and un-king, and un-make him, to whom they are Subjects; this were as unorderly and ugly a confusedness, in the Body politic, as it would be in the body natural to stand on its head with the heels upwards▪ Their other Objection is out of S. Peter, for calling Magistracy an Humane creature, because of the Choice of the People; as if therefore by it the same humane and popular liberty might be dissolved: it is frivolous, because S. Peter addeth there, Be ye subject unto (the 
●▪ Pet. ●▪ 13.  same) humane Creature, for the Lords sake.  
II. If the Doctrine be fond, it must needs be false▪ and that more evidently by that which shallbe opposed against it in the Canon, which saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The powers that be are of God▪ [Powers that be] Are they then once established? then whatsoever the Government be, they are of God, God owneth them, they may not be disturbed. For as silver, whilst it is mere Plate, if it be tendered for exchange, may be either taken, or not, by the party to whom it is offered: but if it once receive the King's stamp, and be coined, it is currant money, and may not be refused. Or as Acts of Parliament, whilst they are but voted, are but only Consents, but after they have the King's Royal assent, they become Statutes, which may not be transgressed. So is it in governments; as soon as any is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created by man (as S. Peter calleth it) it becometh (thus Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's ordinance, and may not be Resisted.  
This Lesson our Saviour Christ taught all Christians, by his own example, who although he were Lord of lords, and King of kings; yet making himself (as man) subject to higher Powers, he would acknowledge them, both in the Supreme Magistrate, and therefore he paid 
* Matt▪ 17▪ 27.  Tribute to Caesar: and in his Deputy Pilate, as Subordinate, to whom he giveth testimony of his divine right, that he had his Power 
Joh. 19 11▪  from above, namely from God. Which thing is so evident, that some 
* Royard in dom. in 1. Advent. Rege constitute, non potest populus jugum Subjectionis repellere▪ Et Cunerus lib▪ de Offic.. Princip●●▪ Sieve electione, sive postulatione, vel successione, vel belli jure Princeps fiat, Principi tamen facto divinitus potestas adest.  Popish Divines could not but perceive it.  
Lastly here is made visible the Pernitiousnesse of this Infatuation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourth verse, [He carrieth the sword,] to wit, One chief Governor, but One sword: for albeit there be Governors under Governors, more or fewer, yet because the Subordinate are dependant, All upon the chief One, and do execute capital punishment in the name and authority of the Highest, All are accounted but One Sword; and Subalterna non contradicunt. But when as the people shall be making forceable Resistance, there must be clashing of Sword against Sword. Nay, and by this their learning, which we now hear, the Sword is wrested out of the hand of the King, & put into the power of the People, that is, into the hand of a Mad man. I have said this, and have good warrant for it; for when King David, in the like case,— (like Case? nay never was the like Case heard of, namely, that a King was so injuriously cheated of a Kingdom) when King David, I say, was delivered from the Contradiction of his people, he giveth thanks to God, that as he 
* Psal. 65. 7.  Stilled the raging waves of the Sea, so he repressed the Tumults of the People. Comparing hereby the Tumultuousness of the People to the Raging waves of the Sea; and is therefore translated in our Church-book more emphatically, The madness of the People. O merciful, and powerful God grant, we beseech thee, the like experience of thy deliverance, out of the outrageous Contradiction of the people, unto our gracious Sovereign, that He may likewise praise thee, the Lord of hosts, in the great Congregation! I proceed unto the Contrariety to Loyal Subjection, which is called Resistance in the   

IV. Part of this Canon; [Whosoever therefore resisteth the Power, resisteth the Ordinance of God.]  
IN these words you may perceive an Act, Which is Resistance of Magistracy, and the Crime therein, which is Resisting the ordinance of God. It is not, He that obeyeth not, but, [He that resisteth:] for there may be a lawful, yea and a necessary not-Obeying, as whensoever the immortal God shall Command any thing, and any power on earth shall give it a Countermand, then must the Law of the earthen and mortal God be rejected justly. To this purpose the Example of Daniel is registered in holy writ. A law was signed by king Darius, that none should make any Petition to God, for certain 
Dan. 6.  days. Daniel disobeyeth this law, he is cast to the lions to be devoured, he is delivered by God's Angel: Darius congratulateth his deliverance, and Daniel justifieth his former Disobedience, saying, Unto thee, O King, have I done no hurt. King's are not to think it any injury, or derogation to their Royalty, that the King of Kings be rather obeyed.  
King Solomon saw the Equity hereof, when distinguishing of Heights of powers (in the case of oppression of the people by unjust Judges) he said, There is higher than they: meaning the 
Eccles. 5 8.  King, whom in that respect also he calleth The Highest on earth, to whom the Subject might appeal: but if the King will not, then to know that there is one Higher than the Highest, even God. Thereby teaching Inferiors that they must still veil to the Highest. And our Canon, which will have us subject to the Higher Powers, before the lower among men, doth by Analogy instruct us principally to be Subject to that Higher Power, by whom these Powers are, namely (as saith the Canon) By the Ordinance of God. A case clearly resolved long since by the Apostles; for Christ had commanded his Disciples, to go, and teach in his Name; the Jewish Sanhedrin inhibiteth them, saying, 
* Act. 4. 18, 19  Teach no more in that name: they rejoin, Whether it be better to obey God or Man, judge you. An answer so Rational, Conscionable, and Irrefragable, by referring it to the Judgement and Conscience of whatsoever Adversary, that had any knowledge of God, as that it was an impregnable convincement. But we never read of a lawful Resistance to Governors, whereof the Canon here speake●●▪ for it is called a Resistance of Powers, and therefore it intimateth and withal condemneth a Powerful violent Resistance, whether it be made by Persons invaded, or else by Persons invading; for these two are to be differenced.  
The Conspirators (whatsoever else they might inwardly intend) do openly profess not to use any violence by Arms, until they shall be invaded: and therefore it is, that they palliate this their Opposition with the name of a Defensive Resistance; repeating again and again the word, Defence. Hereupon I am compelled to take up that Outcry of Tully against Tubero, for bringing men into the field, armed with Spears and Swords, Quis sensus armorum? (saith he.) What other meaning can mortal weapons have then mortal wounds? except the Conspirators would have us think, that there is more mercy in Muskets and Canons, than there could be in Swords and Spears: or that, if our King should be constrained (which God forbid!) to dispute his Right by Arms, they would defend themselves without blows and bloodshed. It will be no excuse for them, that there is a Generation more rebellious than they, who invade before they be invaded, and that also in pretence of Religion.  
These I need not name, they are to all the world so visible, both by public Invasions, and treacherous Assassinations. For it is needless to reckon up unto you the Romish often machinations to raise public Insurrections: the Curse of God upon the last Northern Rebellion is felt of this Country Inhabitants even at this Day. As for Assassinates, by Popish and Jesuitical Suggesters, the miseries of France, and horror at the sight of their Kings, wallowing in their gore-blood; the joy of England, for God's manifold and miraculous Deliverances to our last Queen, and King of blessed memory, together with the whole State of this Kingdom, do fully proclaim. O that both these Spirits of rebelliousness would now at the last abhor the mischief of all violent Resistance, by Consideration of the grievousness of the Crime! which in the next place is to be spoken of, [He that resisteth the Power,] what?  

[Resisteth the Ordinance of God] That is, Resisteth God himself.  
WHence we collect a Condemnation both of Actual Resistance, and an Habitual Purpose of Resisting. Touching the former, both the Romish Seducers and the Conspirators oppose, affirming and teaching, viz▪ If that Kings shall prove either Tyrants to their own people, or else Persecuters of the Professors▪ of Religion, than Subjects may arm themselves, and make hostile Resistance. This Doctrine is most notorious in the Romish Schools. The Conspirators, inspired with the same Spirit, will needs be thought to have an advantage from the verses following, because the Subjection, here required, is prescribed in behalf of Governors; who are said to be such Rulers, who are not a Terror to Good workers, but to Evil: who are Ministers of God for Good, and Revengers to execute vengeance on them that do Evil. Hence the Conspirators; But Tyranny and unjust violence (say they) is not the Ordinance of God, and be that resisteth it, resisteth not the Ordinance of God: for such Rulers are a Terror to good Workers, but not to Evil. And the whole course of the Apostles Argument runs against Resistance of lawful power, commanding things good. We must therefore acknowledge Tyranny to be the Ordinance of God, and for good, or extrude it from the Apostles argument. Thus we see the Ministers among the Conspirators, as Drummers in the Camp, strike up their Alarm to war and violence, and bewitch men's souls with that Sophistication, which is called Ignoratio El●nchi. And this Poison likewise they have sucked out of the quills of Romish Sophisters. That this may appear to very Novices in Religion, I shall give to our Adversaries their four Objections four punctual Answers.  
The first is, That the Powers, to whom Subjection is required, by this Canon, were indeed Tyrants to their own Subjects, and Persecuters of the Christian Professors. For were not these Powers heathen Governors? were not the most of them cruel Tyrants? were they not all professed enemies to the Christian faith? and Persecuters of the Professors thereof? This cannot be denied; but if any man's ignorance should gainsay it, we might instance in the Emperor Nero, who was the highest Power in the world at this time. He, after the fifth year of his Empire, became so bloody a Tyrant, even to his own heathenish people, that they branded him with the black mark of a Monster. And he was so vile and violent an Opposer of Christian Religion, that his Reign hath been registered ever since by Christians to have been their First fiery persecution; whereof the holy Penman of this Epistle felt some sparkles: for Ephes. 3. he displayeth himself, saying, I Paul a Prisoner of jesus Christ. Whence was that Epistle written? the Subscription thereof saith, From Rome. And the like we read in the Epistle to Philemon. All this notwithstanding, S. Paul requireth Subjection to this, and to all Other never so Tyrannous Governors. With what front or face than could these Romish, and other Seducers distort this Text, for proof of a Rebellious Conclusion?  
Their second Ignorance (if yet it may be called Ignorance) is, that they discern not this their inconsequence, viz. The Canon exacteth subjection to Governors that are no Terror to good Workers. Ergo, To those that are a Terror to good Workers, they owe no Subjection. Just as if, in Chatechizing Children in their duty to their Parents, they should instruct them, saying, Divine Scripture commandeth you to reverence your Parents, who bring you up in the fear of the Lord: Ergo if your Parents shall vex you, in your good Doings, you must not yield any Reverence unto them.  
Thirdly, they will not see, that there is a temporal Good redounding unto Subjects, even under most tyrannous Governors. I say again, They will not see it, who name Calvin, as standing for them: but only name him, alleging no place. Now, will any doubt but that when they argued from this Text, they did consult with Calvin upon it, than whom (upon this place) they could not have a greater Adversary? He saith, indeed, that the Text requireth Subjection to Governors, for the Good-sake that Government bringeth: but doth he contrarily conclude a no subjection, if they shall peradventure degenerate and turn Tyrants? His words are, 
* Calvin in locum.  Et ●amsi non rarò degenerant, qui Principatum tenent, nihilominùs deferenda est eye Obedien●ia, que principibus debetur. That is, Although they should degenerate from the office of good Magistrates, yet is the Obedience due unto Princes to be performed to them. But our Conspirators acknowledge no Good in the Government of any Tyrant; notwithstanding that, Calvin instructeth his Reader in this point also, 
* Ibid.  Quanquàm nè sic quidem abutuntur potestate suâ Principes, bonos innocentésque vexando, ut non aliquandò ex parte speciem aliquam justae dominationis retineant. Nulla ergo Tyrannis esse potest, quae non aliquâ ex parte subsidio sit, ad tuendam hominum Societatem. This his judgement is worth the translating. Nevertheless (saith he) Princes, in vexing good and innocent Subjects▪ do not so far abuse their authority, but that they preserve some part of just Government. Therefore there can be no Tyranny, which may not in some degree be an Help and Aid to the Commonweal.  
So Peter Martyr, commenting upon the same Text, hath these words; Nisi Tyranni saevissimi aliquam habeant rationem juris, potentiam illam suam retinere non possent. And it is very true; for if Tyrants should not uphold the public Justice and Peace, in some degree, they themselves could not subsist or support themselves. He instanceth in Nero, cum ipse Imperio suo opprimeret orbem terrarum, tamen jus dicebatur, nec vis legum funditus eversa erat è rebus humanis. The difference therefore, in this Case, between the Incendiaries and Calvin, is no more nor less than this; They say that the Argument of the Apostle Extrudeth (it is their own word) Subjection to Tyrannous Governors: But He denyeth this. And they reject the said Governors, as if they were void of all public Justice: But He saith, there was never any such Tyranny heard of.  
A fourth Crotchet they have, namely, that If we be Subject to Tyrants, then must we confess that Tyranny is the Ordinance of God. So they collect, for want of Spectacles, for so may we call a Distinction; Ordinatio Commissionis & Permissionis; one and the same man having Both. N●r● a King, by God's Ordinance of Commission; the same Nero a Tyrant, by God's Permission; yet Permission not Speculative only, but Ordinative, which useth a Tyrant for to be his Flagellum, A whip for scourging the Wicked▪ as Scripture teacheth▪ and as God himself avoucheth of himself, by his Prophet, saying; 
* Os● 13. 11.  I gave them a King in my wrath. Take you, for instance, unjust Pilate▪ (of whom you have heard) who albeit, by God's Permission, an unjust Governor, yet is acknowledged to be, by God's Commission and Ordinance, a Governor, as one 
* Joh. 19 11.  having his power from Above. And thus is the main Fort and Bulwark of both the Romish and Seditious Conspirators utterly demolished, touching Actual Resistance, even against Tyrants themselves; how much more against the Nursing Father of our Church, who is no way liable to so wicked an Imputation? as will hereafter appear. The second kind of Resistance is that which we called Habitual, in a purpose of Resisting; of which now.  
This I note, because of another notorious Principle, held by both our Conspirators. For the Romish, They allow their Professors sometime to perform Subjection to Protestant Princes, but it is under this Parenthesis of only 
* Sit Cautio ad●ibenda, ut vires 〈…〉 nt ad ●oc idon●a● s●bd●●●, alioqu● in ●eli●ion●● Catholicae praej●●i●tum ●●d 〈…〉. Cr●●well in his Philopater. again, Sub●●●● Obe●i●n●●am s●am praeb●ant R●●i●ae pro praesent●●●●u● statu. Ibid. Modo vi●●s ●is s●pp●●unt. Bannes in Thom. 2. cue 12. Art. 2. So also others of them.  The Case thus standing: and, Until there be force to Resist. Which Lesson the Conspirators may seem to have learned, who, whilst they wanted force, stood upon good terms of peace and Subjection: but no sooner were they furnished with Arms, but they began to threat; which is as wild and vile a piece of Learning as the former, and cometh now to be Confuted both by Text and Context.  
The Text saith (Omnis Anima) Let every Soul be subject: the Reason why the Denomination of the whole man is given (Animae) to the Soul, (as Aquinas glosseth) is, Because Subjection should be ex animo. Secondly, It is called the Ordinance of God, who is the searcher of the Heart, because he saith, concerning Obedience to himself, Give me thy Heart. And that he will have as due Subjection to cruel Governors, as Obedience of Servants to their froward Masters, none will make question. But concerning the du●y of Servants towards their Masters; Saint Peter enjoineth them to be 
* 1 Pet. ●. 1●.  Obedient (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to their froward and perverse Masters. And S. Paul, That they 
* Ephes. 6. 6.  serve not only the eye of the Master, but in singleness of heart, as unto Christ: For otherwise it is but brutish, like to the service of 
* Psal. 32. ●0.  Horse and Mule, whose mouth must be holden with bit▪ and bridle. Lastly, the Context acknowledgeth, concerning Subjects; It is necessary you be subject, not for Fear only (namely, of the Temporal sword) but for Conscience▪ sake also: that is, for fear of God's vengeance, which this Canon denounceth against obstinate Resistants, as is now to be unfolded in the last Part of this▪ Canon.    

V. Part. They that resist shall receive to themselves DAMNATION.  
THe Transgression being so heinous, the Judgement must needs be grievous; and so (indeed) it is thrice-dreadfull: Once, as being Intolerable, signified in the word Damnation; wherein are comprised the two Extremities of Punishment: one of Pain, which in Scripture is shadowed under the Metaphor of Fire; the other the Extremity of Continuance, for Time▪ expressed in the Epithe● Everlasting. Next is the unavoidableness thereof, as it is in the Canon, (shall Receive Damnation.) To wit, Although such Resistants shall escape the Edge of mortal Powers, yet if Giantlike they will needs (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Resist God, he will at length be too hard for them, They shall infallibly Receive Damnation. Lastly, the Judgement will be most just, to make them inexcusable, for so saith the Canon, (They shall receive damnation to themselves.) That is to say, they shall be found guilty of their own Danmation, be their Pretences in this life never so specious, as indeed they are.  
For both the Romish and the Conspirators hold (respectively) that They, who shall die in their quarrels, are in the state of Martyrs. Their Principles likewise agree, first, because they fight for Consciencesake. But why this▪ Because it is in ordine ad Deum. Yet why thus? because in the Defence of Religion. So they▪ And so their many Deductions are so many Seductions and Delusions, as the Canon will particularly and plainly discover. 1. To pretend Conscience for Resistance, albeit the Apostle here in ver. 5. teacheth, that it is Necessary to be subject even for Consciencesake. 2. In ordine ad Deum, that is, In zeal to God's glory: as if that could be called (In ordine ad Deum) which (as the Canon hath it) is a Resistance against the Ordinance of God. Lastly, to say that they Resist for Religion-sake, knowing that Religion is in adherence to the revealed will of God, and that there can be nothing more revealed than this Canon of a general Subjection to the Highest Powers: as also the reason against Resistance, in respect of the Crime, which is, Resisting God's Ordinance: and much more in regard of the Judgement, which is Damnation itself. And therefore can such Resistants, dying in their Rebellious quarrels, be but Black-Saints or Martyrs: even as diverse in the Church of Rome have been, whom (notwithstanding) their Writers doubt not to Beatify in their Books at large, even in these our times. One I dare be bold to name, Garnet the Jesuit, whom I knew at his Arraignment to confess, that he heard of the Powder-Treason out of Confession▪ and therefore was worthy of Judgement; and at his death he publicly exhorted the Romish Professors to avoid all Acts of Treason.  
Now therefore it being confessed on all sides, that it is not Poena, but Causa that Canonizeth a Martyr; we see by this one Instance how prone the Romish Professors are to adopt for Martyrs, as dying for Consciencesake, those who confessed themselves to die for guilt against their Conscience: except, in so Confessing, they do but Aequivocate; and if so, then but aequivocal Martyrs.  
But to come to the determination of the present Cause, by two Positions against aswell the entitled Romish holy-Leaguers, as the Religious Covenanters. The first is, that the Soldier of Christ his fight, for Religion, must not be by Worldly force. The Word Sacrament originally among the Romans was a Military term, signifying the Sacred Oath taken by the Soldier, to be faithful in his service under his General; and after translated, to notify our Sacred Mysteries: as, at first, our holy Vow in Baptism, for professing of our faith in Christ, by holiness of life, in imitation of our General, Christ Jesus. He in general proclaimeth, saying, 
* Joh. 1●. ●6.  My Kingdom is not of this world, else would my servants fight: which was spoken in relation of himself to his Disciples; and therefore we see he would not have them fight, no not for himself. But would any of his Servants seek to destroy Any for his sake? Yes, the Boanerges (sons of Thunder) would have done so for his honour, when they desired fire from heaven to destroy the Samaritans, for their Contempt against their Master; because of his Religion, for that he seemed to them to have set his face towards Jerusalem; that is, to have a purpose to go up to the feast, there to solemnize the worship of the true God; but notwithstanding were corrected by our General, saying, 
* Luk. 9 55 56.  Ye know not of what spirit ye are of; I came not to destroy▪  
And what then shall the Romish answer for their Boanerges▪ sons of Powder, who not ask for, but acting and working a Furnace of fire in a hollow vault, as from Hell, to consume at once the King, and the whole Representative state of this Kingdom with a blast▪ * A Treason 
Thuanus anno Dom. 1605  (saith one of their own Historians) of all other which either in our, or in any former age, hath been recorded: for Immanity most monstrous, no age ever hatched the like. So he▪ Or what will they answer for the Patron of all Assassinates, Pope Urbane the second, (called by the Nickname of Turbane) who made a Public Edict against those who should be excommunicated by the R●●ish Church, (●● 
* Bulla Caenae. Nos excommunicamus omnes Lu●herano●, H●g●notto●, Zu●ngl●●nos, etc.  all Protestants are at this day) authorising Private Persons to murder them, saying, 
* Urban 2. Papa R●sc●●pt. de Occiso●i●us Excommunicatorum, ad God●● idum: extat ap●d ●vonem.  Non enim eos Homicidas arbitramur, quos adversus Excommunicatos, zelo Catholicae matris ardentes, eorum quoslibet trucidasse contigerit, etc. Another servant of Christ, to rescue his Master, would needs draw his Sword, strike and wound an Officer of the Jews, but was rebuked thus; 
* Ma●. 26. 5●.  Put up thy Sword, for All that take the Sword, shall perish by the Sword: that is, aught to perish by it.  
The second Position may be this, That Christians ought, in defence of their Christian profession, to imitate Christ their General in Passive Obedience, in resisting the wicked world, by dying for the Christian Faith and Religion, whensoever the Alarm for Martyrdom shall be ●eard. That one Instruction of Saint Peter may alone suffice for this point: 
* 1 Pet. 2. 21.  If ye suffer for well doing, happy are ye, for hereunto are ye called, because Christ suffered for us, leaving us an Example, that we should follow his steps. Here is as much as need be said: Our Vocation whereunto we are called, is to be Soldiers of Christ; our Warfare is by suffering; our Example is our General, who suffered for us; our Victory is, as his was, the conquering of the world by an innocent death; our end is Blessedness, for so it is said, Happy are ye, etc. Upon which Contemplation we are bold to affirm, that we have all this by the Covenant of Baptism, (the Epitome of Christian Religion) which appeareth to differ as much from the Covenant of violent Resistance, for Religion, as Doing Resistance, and Suffering; as Vocation and Transgression; as Happiness and Damnation.  
It will be worth the while, to consider the Good of Persecution, for the profession of the true Christian Religion. The first is that Miraculous Good, which experience of the sufferings of the Primitive Martyrs hath brought forth, according to that saying, Sanguis Martyrum semen Ecclesiae; when the more the Christians were Massacred, the more they increased: and to work a Multiplication of Christians, out of the destruction of Christians, is not this Miraculous?  
Another Good, wrought by God through Persecution, is a virtuous and spiritual Good, not only by way of Purging the Soul, but even by a Spiritual power of Christian Warfare; Saint Peter speaketh of the first, when he compareth Persecution to 
* 1 P●●▪ 1. 7.  Trial by fire, and the operation thereof to a Purging, as gold is purged. And thus we may say, that thereby the ●oule of a Christian is purged from the dross of Hypocrisy, and of carnal Security. But our Discourse is of a Spiritual Warfare, and such are our enemies, 
* 〈…〉  We fight not against flesh and blood, but against, etc. And such are our weapons, 
* 〈…〉  The weapons of our warfare are not carnal. And such our fight, 
* 2 〈…〉 4. 7.  I have fought a good fight, speaking of his manifold Afflictions. And such is our Victory against all worldly force, even in suffering for the faith of Christ, as is signified by that saying of S. john, 
* ● 〈…〉. ●. 4.  This is the victory which hath overcome the world, even your faith. And indeed this particular virtue and Spiritual Good is graphically set out by the Apostle, Ephes. 6. in the panoply and spiritual furniture of a Christian Soldier: for, without that, the lustre of Spiritual Graces could not be glorious; not the Girdle of verity, which we profess, nor the Breast plate of righteousness, and sincerity of a good Conscience; nor the Sword of the Spirit, which is an animosity in professing the same Truth; nor the Shield of faith, which without persecution seemeth outwardly conspicuous sometime in an Hypocrite; not the Helmet of salvation, which is Hope, by a constant endurance of death in despite of the world, which is Christian Conquest itself.  
Let not the Conspirators say now (as they have done) that They who will not now take up Corporal Arms, for defence of their Religion, they endanger their own Souls: and they are but worldly men; they are Gallio's, not caring for these things; they are like Festus, holding difference of Religion to be but certain questions, etc. For I shall ask them but two Questions, One, whether They, who preach Suffering for Religion, rather than to Rebel against Sovereignty; or They that cry, Arma virúmque, to preserve their bodies, be the more Spiritual, and Consequently more Religious?  
Next, I demand, If that Primitive Christians (who were innumerable) had turned worldly Soldiers, how should they have become those Soldiers of Christ, in remembrance of whom the Church glorieth in her prai●e●, and glorifying of Christ, chanting and singing, The noble Army of Martyrs praise thee! For, I hope, they will not dare to put on the Rom●sh face, as to say they of the Primitive Church Resisted not, because they wanted Force; whereof something is to be said by and by.  
In the Interim, I would be rightly understood in this Discourse; My Theme is directly against their pretence of hostile weapons for Defence of Religion: For though (to speak in the General) it be lawful for one Kingdom to defend itself from the Invasion of another Kingdom, for Religion-sake, where they are paris juris▪ yet not here, where the Condition of Subjects to the Higher Powers is considered. Again, If such a Case (as hath been known) be propounded, when the King or State shall give Forts and Castles to some Subjects, for to defend and secure their profession of Religion; I may say, these Cautions fight not at all with my former Conclusion, grounded upon the divine Canon of [Omnis Anima.] I cannot sufficiently discharge my Task, except I may be permitted to deliver three Briefs (that I may so call them.) 1. A Brief Confirmation of the former Doctrine by Antiquity. 2. A Brief Contestation, in behalf of Protestants. 3 A Brief Application to the Person, who is now principally engaged.  
1. The ancient Catholic Church, and Mother of all Church's Christian, aught also to be acknowledged our blessed Nurse, from whom we may suck the most pure and wholesome milk, which the innumerable multitudes of Martyrs, Confessors, and Professors did; who, notwithstanding the 300 years' persecution for Religion, never used, or professed any forcible defence.  
To this our Romish Adversaries, in behalf of their Parricides, shape us a brief Answer, to wit, that the Martyrs, who suffered for Christ, did want force of arms to resist; which their Answer they 
* B●ll●r. l. 5. d● Po●ti●. ●. ●. & ●. Alan ●● his moderate defence, and others commonly.  themselves knew to be as false, as they would have it seem to be true: because they could not be ignorant that diverse Apologies were then made, in the name of all Christians▪ unto those persecuting Emperors, to remove from them all jealousy and suspicion of disloyalty, principally by this Reason, that they having warlike power enough, yet held it a part of Christian Religion not to make any forcible resistance. 
* T●rt. Apol. 37.  Tertullian in his Apology beginneth with an Absit! God forbid (saith he) that the Christian profession should revenge itself by humane force, although there can be no war made against us but we are fit and sufficient for it, if we would seek revenge of our Persecutors: nor should we suffer ourselves to be slain, unless that our Christian discipline and profession, were rather to be slain than to slay. So Herald Saint Cyprian expressed the same Christian profession; 
* 〈…〉  Not to seek revenge against unjust violence, but to leave that to God: Although (saith he) our people be excessive in number, etc. Greg. Nazianz. expostulateth thus against the persecuting Heathen, 
* 〈…〉  Who is there of you all, whose life any of our people have endangered, albeit otherwise boiling with heat and anguish. Saint Ambrose, when the Emperor invaded his Kyrk, and the people were ready to make rescue, so far as that the Invaders could not have sustained their force; 
* Ambr●● lib. 5. ●pist. ●● Auxent.  I restrained them (saith Saint Ambrose,) for prayers and tears are my Armour, and I neither ought nor may make other resistance. In a word, the universal Christian Resolution was proclaimed in these words; Precamur, Auguste, non resistimus; which Resolution of not-Resisting our Saviour confirmed, when he allowed his Disciples not so much as any outward Buckler, excepting only 
* 〈…〉 10. ●3.  [Fuga] Flight from one City to another: which is, by consequence, Fly; and therefore, not Resist and Fight.  
And, for the integrity of Subjection and true Loyalty, Arnobius was bold to prefer Christians before all the heathen Subjects, even in the days of Persecution, in the name of the Catholic Church of Christ, in the point of true Loyalty; Vos conscios timetis, Nos conscientiam. 
A●●ob. con. G●●te●.  That is, in true sense, You Gentiles perform your subjection, only for fear your disloyalty should be known of others, but we christian's fear lest our Conscience should accuse us before God.  
We may seal up this truth with the Confession of three learned Romanists. 
* B●●●laius lib. 3. contra Monarchom. c. 5.  The Christians (saith one) did not abstain from violence against their Persecutors, because they wanted force. Another, 
* Tol●ssanu● lib. 26. de r●p●b. cap. 7.  It is not to be read, for two hundred years after Christ, that Christians used any forcible Resistance against their persecuting Emperors, though they were equal in strength▪ Yea, Christians then held, that hereby they did prove their religion to excel all others in the world, and thought themselves therefore to be called Christians of Christ, whose doctrine this was, to obey Magistrates. A third, and 
Cunerus de office▪ p●ine c. 7.  so I have done. Christian Martyrs (saith he) when, for multitude, they might easily have conspired against their cruel Persecutors, yet bore such honour to Kings & higher Powers, that they chose rather to dye then to resist. And the Consequence will hold, that if there were an obligation in Christians, to profess subjection to Heathenish Powers, then are they tied much more to be subject to Christian Magistrates, seeing that (as the 
Aco●ta J●s. de Indor. salut. lib. 2. cap. 7.  Romish Jesuit Acosta confesseth) Omnes fatemur, & est per se certum, etiamsi Barbari ad Christum convertantur, eos tamen non jure suo excidere.  
The brief of Contestation, in behalf of Protestants, is an Additionall, which the Importunity of the Conspirators compel me unto, who 
* See his Majesty's large Declaration; where the Confessions of all the Reformed Churches are alleged against them: Pag. 4. and Pag. 75. where the Profession of the present Reformed Churches of Gen●●●, 〈…〉, and others, is avouched, ●● 〈…〉 dislike of this Scottish Covenant, as being to them Offensive, and Scandalous, and of dangerous Consequence to Religion.  think they have the Right hand of fellowship, in this their sinister cause, with those who are accounted amongst Protestants, Stellae primae magnitudinis inter suos; Luther, Calvin, Beza. Concerning Calvin, I shall desire any Covenanter to answer but this one Question, Whether they think it anyway lawful for any Subjects to make Resistance against such their Tyrannous Governors? And we may hear Calvin answer, that 
* ●●b. 4. Iust. ca 20 sect. 22.  The Word of God teacheth, that howsoever it is that Governors be established, yet being once constituted, they are to be obeyed, although they do nothing less than that which appertaineth to their office? and are to be held in the same honour and dignity (in respect of public obedience) as if they were of the Best, So he, and, for example, he instanceth in Nabuchodonosor, whom God commanded his people to obey, albeit he was a most wicked and cruel Tyrant. Then applying this to all after times, he admonisheth all Subjects, to have always this Example in their remembrance, to the end, that they may thereby extrude all seditious fancies out of their minds. And, for a better impression; This reverend and pious affection (saith he) we are continually to bear to them, whatsoever they themselves be; because (which I do (saith he) again and again repeat) they carry that person upon them by the will of God, whereon God hath imprinted and engraven an inviolable Majesty, So he. 
* As for Luther, methinks the Conspirators should stand to their own Collection out of Luther, in his determination of this Question; Whether it were lawful for the Germans to resist the unjust violence of the Emperor? And his Resolution is, They may▪ but mark his Reason; Because his authority is limited by a joint power of the Prince's Electors: Wherein (saith Luther) it differeth from the Monarchical Government, such as is that of France and England. And will any Scottish have Scotland go for less? Beza also teacheth it to be The duty of every man to suffer injury, and to know that there is no other remedy for those that are subject unto Tyrants, but prayers and tears, and amendment of life. Adding, that in this Case, A privatis Lominibus non multùm absunt inferiores Magistratus. Beza Confess. fidei.    

III. A brief Application.  
THe necessity of the matter exacteth of me the Heads, which are to be mentioned, and the proportion of a Sermon commandeth me not to exceed. Cankered jealousy, the Stepdame of Unity and Verity, hath so transported these Conspirators, that they have all this while laboured, by Arguments taken from the Condition of Impious, Irreligious, and Tyrannous Kings, to justify their rebelliousness against the Mirror of Moral Virtuousness, the Lamp of religiousness, and Miracle of Clemency and Patience: beside, (in Morality) his Wisdom, Temperance, Charity, justice, Conjugal fidelity. Each of which radiant and excellent Virtues, if they were in any one eminently, would greatly ennoble him in the estimation of all good men. Now all these being conspicuous in this One, what but black malice can cast a Cloud upon such brightness? But to return to the Points in question.  
The principal Oppositions they here make, are an Impeachment of their Liberty and Religion. Where could ever that Exclamation more justly have place, Prob hominum fidem! They will grant (I dare say) that his Royal Father, our late gracious Sovereign King JAMES of blessed memory, did deserve, before any other Prince, in his time, the title and sweetest of Posies, REX PACIFICUS; of which the Orator said, Dulce quidem nomen Pacis, res verò ipsa longe jucundissima. But our King, having inherited this his Father's Virtue, hath so improved it by his Clemency▪ in publishing a late Proclamation, with such conditions of Peace and graciousness towards these Conspirators, as may (if Comparison should be made) put all former ages to silence, and be an astonishment to all Posterity.  
2. We have referred the Contemplation of Religion to the last place, to the end it may be more lasting in the memory of the Hearer, concerning a Prince so Religious in himself, that if we shall call him The most Religious of Kings, what King could take exception? And then so favourable towards the Conspirators themselves, as to yield unto them whatsoever They have called Religion, excepting only the extruding of Episcopacy; which nothing but Ignorance, irreligiousness, and Heresy can condemn, as Unlawful. Volumes might be written in the Justification of it; I will Epitomise all that I might say hereof in one sentence of S. Hierome (a Father who wrote sparingly of the dignity thereof) who speaking of the Apostles times, saith, that it was then instituted, 
* Hieron▪  Vt capite constituto Schismata tollerentur. That is, That a Bishop being made an Head in his Diocese, Schisms, which are engendered in Parity, might be removed for the time past, and prevented for the future. But how now? Episcopacy by these Conspirators must be taken away, although two most pernicious Vipers shall take life by this their Resistance, Schism in the Church, and Sedition in the Commonwealth.  
The God and Lord of Hosts, who hath in his hands the hearts of Kings and Subjects, still incline our Sovereign to Love and graciousness; and Those his Subjects to Remorse and Thankfulness; and crown this his Expedition with an honourable, dry, and peaceable Victory, for his Son jesus Christ's sake! To whom be all glory, praise and thanksgiving, now, and for ever.  
Amen.   
FINIS.