A SERMON Preached at Christs Church IN DUBLIN, Jan. 31 1669.  
EZEKIEL HOPKINS.  

Published by Order.   
DUBLIN, Printed by Benjamin took, Printer to the King's Most Excellent Majesty, And are to be sold by Mary Crooke in Castle-street. 1671.   

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1 PET. II. xiii, xiv. 
Submit yourselves to every Ordinance of man, for the Lords sake. Whether it be to the King as supreme; or unto Governours, as unto them who are sent by him for the punishment of evil doers, and for the praise of those that do well.  
WEre nothing else required to a day of Humiliation, but the Solemnity of public sorrow, and a sad review of former miscarriages: if a Fast did onely lay a tribute upon our eyes; and tears, were the whole amecement of our crimes; I myself should have judged the Text now red, much improper to the occasion; and should rather have chosen some of those passionate lamentations, that might have opened a fountain in every eye, to flood this place, and turn it into a Bochim. But because the best sorrow is amendment, and Reformation the truest Repentance, I therefore thought our most unfeigned mourning for a slaughtered Monarch, would be to learn, and practise our duty to the living.  
I believe there are none of us here, but do from our very hearts detest, and execrate that horrid villainy, which we this day bewail; and account those hands accursed that were so impiously embrewed in the Royal, and Sacred blood of their sovereign, and Gods Anointed. Let us therefore testify our abhorrence of that bloody crime by our present submission: and by our cheerful obedience, if not expiate the sin, and guilt; yet in some measure redeem the credit, and glory of these Nations.  
I have therefore pitched upon these words of the Apostle, Submit yourselves to every Ordinance of man, for the Lords sake, &c. And they are one of those many rules, prescribed in this latter part of the Chapter for the right ordering of a Christian conversation, that it might be blameless, and inoffensive.  
For though it were both the primitive Principle and practise, in all lawful things, to yield ready obedience to the will and command of their Magistrates; and in all unlawful, cheerfully to devote themselves to sufferings: yet( as appears by their Apologies) they were clamoured against by the heathens, as heady, and seditious, authors and leaders of factions, disturbers of the public peace, and pestilent enemies to the State. This accusation was altogether undeserved, and indeed incongruous both to their temper, and the rules of their Profession. It was a very unlikely thing, that they should aim at worldly greatness, whose first entrance into Christianity was the renouncing of the world: that they should embroil the State in Rebellion against their Prince, who never lift up their hands, but in prayers to God for him; that they should intend to get the sovereignty, and Dominion to themselves, who never thought of any other Crown, but of martyrdom, and that which followed upon it, of Glory. They were not such marshal and fighting Christians, as the men of our times. And we may well wonder, if this Generation, who have been so hot, and fiery about little circumstances, and thought the debate of a Rite, or the mode of Discipline, cause enough, to warrant arms, and blood, and the ruins of Kingdoms; if they had lived in those primitive and Apostolical days, how they would have comported themselves under the Tyranny, and Cruelty of their heathen Emperours. Certainly, if onely a conceit and fancy of Superstition, could now levy Armies, and draw out the sword against those, who were acknowledgedly of the same Doctrine, and Faith with themselves, who held the same Profession, the same Baptism, the same Head, the same God, and Father of all, and agreed in all the substantials of one, and the same Religion; we may well think they would have flown out into all the extremities of blood and violence, when no other choice lay before them, but either Death, or Idolatry. Those who could now think it lawful to depose and murder a Christian King, would, no doubt, have thought it meritorious to assassinate a Pagan Persecutor. The Church had been then militant in another sense, than it was: and Christ might have had many Hectors, but few Martyrs. No; the mildred and calm Spirit of the Gospel taught them otherwise. Flying, or dying were their onely refuges; and prayers, and tears their onely weapons. To red the histories of those first days of the Church, is but to wade so far in blood. Such multitudes perished, of each sex, of all ages, by wild beasts, by fire, by the across, by the sword, by all the 
Quid saints de carne cum suppliciis erogatur, enisa reddere Christo vicem moriendi pro ipso,& quidem per eandem crucem saepe, nedum per atrociora quoque ingenia poenarum. Tertul de Resurrect.  witty cruelties, that rage could invent, or power execute, that it is a wonder there were Persecutors enough to destroy them; and a far greater wonder that there were any left to succeed in the profession of the same faith. But it was here true, which one of them said, Sanguis Martyrum est seemen Ecclefiae; The blood of Martyrs is the seed of the Church: 
Ligabantur, iucludebantur, caedebantur, torquebantur, urebantur, laniabantur, trucidabantur,& multiplicabantur, Aug. de Civit. Dei lib. 28 cap. 6.  whence sprung up such a numerous company of Confessors, as by their invincible patience, not by opposition, and resistance, wearied out their Tormenters, who had not strength enough to inflict, what the Christians had strength enough to suffer. Yea so thick was this seed sown, that 
Hieron. Epistol. ad Chromatium& Heliodorum.  St. Jerome assigns no less than the blood of five thousand Martyrs, to every day in the year; onely excepting the first of January from so deep a rubric: And that which I cannot but account the hardest and sorest trial of their patience, was, that whensoever it pleased Almighty God to sand any notable plague upon the world, as sickness, or drought, or famine; whensoever the Sea, or Rivers broken out, or a worse deluge of Barbarous, and Savage Nations broken in, upon the Roman Confines, streight the out-cry of the Rabble was, Christianos ad Leones, Away with the Christians to the lions, as Tertullian witnesseth in his apologetic: streight the anger of the Gods must be appeased with the blood of Christians, who for refusing to Sacrifice, must themselves be made drams.  
Now, though it be a great provocation to become turbulent and seditious, when men are causelessly suspected, and punished as such already: yet, saith our Apostle, though you are so dealt with, spoken against and Persecuted as evil doers, herein show yourselves to be Christians, that aim at greater matters than what your Emperours are jealous you will attempt to take from them; and be not onely victorious in your Constancy under sufferings, but loyal also in your Obedience, under suspicions, and false accusations. Though they speak against you as evil doers, as it is vers. 12. Yet submit yourselves to every Ordinance of man for the Lords sake.  
The words contain in them.  
First, An Authoritative Command of Obedience. Submit yourselves.  
Secondly, The Object to which this Obedience must be yielded. Every Ordinance of man.  
Thirdly, The division of this Ordinance of man into supreme, and subordinate. Submit to the King as supreme, and to Governours sent by him, as subordinate.  
Fourthly, We have the Duty of all Governours, and the end of all Government expressed; and that is, The punishment of evil doers, and the praise of them that do well.  
Fifthly, We have the Motive that enforceth this Exhortation and Command. Submit to them for the Lords sake.  
There are but two Terms in the Text that require explication. The one is, what is meant by every Ordinance of man. The other, what force lies in that adjuring expression, For the Lords sake.  
As to the former; Every Ordinance of man may be taken, either.  
First, For every Edict and Constitution, every Law and Command that issues forth from those that are in Authority over us. Called therefore an Ordinance of man, because invigorated by human Authority. Or  
Secondly, It may be taken for Magistrates themselves. And indeed thus it ought to be understood in this place. And so the sense is this: Whatsoever lawful form of Magistracy or Government you live under, Submit yourselves unto it. And it is here called an Ordinance of man, {αβγδ}, an human creature, not as though Magistracy were onely an human Invention, or a creature of mans making. For so St. Peter should contradict St. Paul, who tells us, Rom. 13.1. There are no powers but of God, the powers that be are ordained of God; and he that resisteth the power, resisteth the Ordinance of God. But yet this Ordinance of God, is here called an Ordinance of man; both because it is appointed among men, and for the good of men: and because likewise the several forms of Government were at first modelled according as human prudence and convenience dictated. Magistracy is an Ordinance of God, in respect of its original Institution: but it is an Ordinance of man, in respect of its particular Constitution, and Modification.  
Then as for the Motive, Submit yourselves for the Lords sake; This can bear no other sense, than upon the account of Gods Command, as you would do an acceptable service to him. And it is tantamount to that other place, Rom. 13.5. You must needs be subject, not onely for wrath, i.e. for fear of the Princes wrath, and the direful effects that may follow upon it in case of disobedience; but also for Conscience sake: i.e. because of those obligations which lye upon Conscience from Gods commands. For nothing can be done for Conscience sake, which is not done out of respect to Gods Authority, who is the onely supreme Lord of Conscience, and hath strictly bound it to all duties of submission to his under Officers, and Vicegerents upon earth. So that disobedience to the Ordinance of man, rests not there, but becomes Rebellion against God himself. Princes rule by virtue of Gods Commission and Authority; they are his Lieutenants in the world, and therefore to disobey them, is to rebel against that Sovereign and Divine Authority by which they reign.  
Hence therefore let us observe; That Obedience to earthly Kings and Governours is a duty we owe to them, and not to them onely, but to the great King, and Governor of Heaven and Earth. Submit yourselves for the Lords sake.  
Man was at first created after the image and similitude of God; and one great part of that Image consisted in his Dominion over the Creatures. But Kings in this particular approach much nearer unto the Divine resemblance, and have fairer stroke of this Image drawn upon them than other men. They are raised in power and sovereignty, not onely over the brute and irrational Creatures, as others are; but over men themselves, and are Lords of those, who are Lords of the world. As Adam was therefore like unto God, because inferior to none, but him: so are they. The Image of Divinity is so conspicuous in their Dominion and sovereignty, that upon this very account alone, God takes them into co-partnership of that glorious name, whereby himself is known, Psal. 82.6. I have said ye are Gods. Whatsoever they be for other endowments; whether virtuous, or vicious, persecutors, or Favourers of Religion; yet in respect of sovereignty, and Dominion, they are the visible Images and lively portraits of God upon Earth.  
Now as a contumely, or dishonour done to the Image or statue of a man; redounds onely to the dishonour of the Person, whom it represents( and therefore States, to punish those who are either dead, or fled out of their reach, have been oftentimes known publicly to execute their Pictures) so it is here: Disobedience to the lawful Magistrate reflects contempt upon God himself, whose Image the Magistrate is: and by despising Government, and speaking evil of Dignities, they onely invent a way how they may rebel against, and depose God in effigy.  
But it is not my design to make a panegyric in magnifying Kingly power; but rather to give some Instructions, concerning that submission and obedience which we owe unto it upon the command of God. Never certainly was it more needful than now, rightly to state how far, and upon what grounds we are obliged to obey the Powers that God hath set over us. Which possibly we may gain some light to discern by a through sifting of these following distinctions.  
First we must distinguish of Rulers: For they are either lawful Magistrates, or Usurpers. And blessed be God, that we may now without danger, make such a distinction as this is.  
Secondly, As they, so their Commands may be either lawful, or unlawful.  
Thirdly, Obedience to their lawful commands may be considered as due, either in point of Prudence; or else in point of Conscience.  
Fourthly, Obedience in point of Conscience, is either Active, in performing what is required; or Passive in suffering what is threatened.  
Out of these Distinctions, I shall form several Propositions, resolutory( as I hope) to my subject in hand.  
First, Therefore, No subjection is due to an unlawful and Usurping Power, upon Gods Command, and for Conscience sake. Some of late years who have been mighty loth to dispute Titles against their present Interest and advantage, have earnestly opposed this Assertion: affirming that Usurped Power though it be unlawful in the Acquisition; yet becomes so far lawful when acquired, as to oblige Conscience itself to submission. A strange and absurd opinion this; as if that became lawful by being accomplished, which was wicked and sinful in being but attempted. Then must prosperous wickedness, hereafter be taken for virtue: and the onely way to justify a bad undertaking must be to go through with it. No, It is not a rude, boisterous Power, that may perhaps be like an irresistible Torrent, and bear down all before it; it is not this, but Right, and Title that invests a Magistrate. Magistracy and Authority, is too Sacred a thing to be intaild upon the longest sword, and the strongest arm. And certainly if actual possession of Sovereignty can make good any Usurpers Title unto it, and make him the power ordained of God, by the same reason may any pled Title to your houses and estates, who can either by force, or fraud make entry upon them.  
But yet as absurd as this Doctrine is, Scripture is alleged for it: and of all, that place is especially insisted on, Rom. 13.1. There is no power but of God, the powers that be, are ordained of God Hence they collect, that the very Being or Existence of a Power, makes it the Ordinance of God, and obligeth even Conscience itself to Obedience. But here, it is not the Apostles intent to assert, that the Being of a Power makes it lawful; but that those lawful Powers that are, are Gods Ordinance and appointment. And this appears.  
First, Because the word {αβγδ}; which is here translated Power, is not any where used in the New Testament; but onely to signify Authority and a lawful Power. Yea, when the Devil himself used it; Luke 4.6. He would willingly have had our Saviour understood him in this sense. And not to insist on this, the very notation of it from the verb {αβγδ}, Licet, proves the onely proper use of it to be for lawful Power.  
Secondly, This Power which the Text speaks of, is such as may not be resisted. Whosoever resisteth the Power, resisteth the Ordinance of God: and they that resist, shall receive unto themselves damnation, verse 2. But now that Power which hath no Title to Sovereignty, besides present Possession, may be lawfully resisted, without the sad doom of incurring damnation for so doing. What frequent instances have we in the Book of Judges, of the revolutions of the Israelites affairs. Often in the Possession, and under the oppression of their neighbouring Kings, till God raised them up deliverers to rescue them from that bondage, and slavery. They did not think they were for Conscience, or for Gods sake, bound to obey the usurping Powers they were at times under. No, though their Usurpers might pled, sometimes Twenty, sometimes Forty years prescription to strengthen their Title. Not to instance in all the particulars I might,( for that would be too tedious) what shall we think of Jehoiada's proceedings, not onely in resisting, but in deposing, and putting Athaliah to death. Clear it is, that she had the Sovereignty in Possession, and stood seized of it above six years. Yet none( I hope) will affirm, that Jehoiada resisted Gods Ordinance, or incurred damnation, by deposing her, and restoring his rightful Prince. Again  
Thirdly, Since the onely Title that an Usurper hath to sovereignty, is his resisting, and destroying the lawful power, it will follow, that a damnable act, as this is, may of itself confer a lawful power, if invasion, or possession alone can make it such, which is an opinion so wild, that sobriety, and reason abhor it. 'tis true indeed, many have been rightful sovereigns, who ascended the Throne by flagitious Crimes, and the murder of their Predecessors: but yet the Title could never be devolved upon them by their wickedness, but either by Elective, or Hereditary succession. They have resisted, and destroyed the lawful Powers, onely to make way for their own Title to take place; but never can it be conceived, that Rebellion should give a Title; or that God should give a man such a form of Deputation, as doth at once confirm his Authority, and Seal his damnation. It is evident therefore that lawful sovereignty is not founded upon actual possession, but a fixed and settled right; and consequently where ever an Usurping Power is advanced, neither God, nor Conscience require submission to it.  
And yet to give the contrary opinion some plausible colour, it is here objected, that those very persons which the Apostle speaks of, and which the believing Romans ought not to resist upon pain of Damnation, were but Usurpers: the Caesars intruding by force and violence, and the ruin of the Commonwealth, into the supreme Authority.  
To this may be answered, That not to dispute their right in first seizing of the Roman Empire, which possibly( as I think in most, if not all other Governments) might be unjust enough, yet it is certain, and as clear as History can make any thing, that they were by the free votes both of Senate and People, and all the Authority of that State settled and acknowledged for their rightful Magistrates, and enjoyed the Title and Power for some succession of Emperours, before the Apostle wrote this Epistle. And therefore Obedience was due to them, upon the account of Conscience, and for Gods sake. But it no way follows, that because the Powers that then were, were Gods Ordinance, that therefore every Power that is at any time existent, must needs be so too. That's the first Position.  
Secondly, Upon prudential and self-preserving Principles, Submission may sometimes be yielded to the lawful commands of an unlawful and usurping Power. Lawful commands I call them, not as though such had any right to command, but because they may command that which is right, and lawful to be done. Now though it be every mans duty, by all likely and probable means, to endeavour the suppression of an usurping Power; yet Prudence, and that sovereign Law of self preservation must dictate to him the way and manner how it may be accomplished, which till it be found feasible, it is but precipitateness for any man to oppose himself naked and defenceless against armed violence. This rashness doth but throw away a life, which if preserved till fairer opportunity presents itself, might become greatly serviceable to the rightful Prince, and instead of deposing, doth but secure the Usurper, alarming him against the future attempts of others, to which Confidence, and security might else expose him. And therefore Jehojada did not declare against Athaliah till he had engaged the Officers of the Army, and laid his combination so, as reason might vote it would prove successful. But enough, and too much already of Usurped Powers, Therefore  
Thirdly, We ought to obey the commands of the lawful Magistrate in those things which are in themselves necessary to be done, and our indispensible duty; and that not only out of Conscience to God, but also out of Conscience to him. Such are all the duties of the law, of nature, and of the written law of God, which the Magistrate ought to enforce upon us by his Authority: for he is Custos utriusque tabulae, the Guardian of both Tables of the Law. And though the duties therein prescribed, do before hand bind the Conscience to the practise of them; yet also is the guilt of transgressing them, aggravated by the addition of the Magistrates commands: and it is no contemptible security added to the Laws of God, when they have a Guard of human Laws set about them; and none can violate the Laws of God, but he he must also wrong and violate the Authority of his Prince. As for Instance, we ought to worship God after a right and due manner; we ought to honour our Parents, to abstain from theft, murder, and adultery, though there were no human Laws to require it from us. But yet when the Magistrate shall interpose his Authority, and enjoin the very same; these duties lie then more pressing and binding upon our Consciences. For then the strength of divers Commands is put together into one; and we are doubly obliged to their duties, both by these Laws of God which expressly require them; and also by another Law of God, which requires Obedience to our Magistrates. Of this I think, there is no doubt at all made, and therefore.  
Fourthly, If the thing commanded be indifferently lawful, and appear so to us; that is, if it be in its own nature such as we may either do it, or not do it without sin; then are we to be determined by the Magistrates Commands to do what he requires, and to abstain from what he forbids. For though after the Magistrate hath interposed his Authority, the thing remains in itself still indifferent, yet it no longer remains so, as to our practise; but it is a sin in us, not to do what lawfully we may when he requires it. For I suppose a Magistrate hath a greater Command over his Subjects, than any Father hath over his children; since the Magistrate is the Common Father, Pater Patriae, and Children are bound to obey him, rather than their Parents, when their Commands contradict one the other. Now which of you doth not assume to himself such an authority over his Child, as to think him bound in duty, to do that upon your Command, which before you commanded him, was merely indifferent, and might either be done by him, or not done. The same obedience therefore which you expect from your children in things indifferent, the same you owe to your Prince, and the Authority that is over you.  
And therefore it is a most absurd opinion, which some have taken up, that things in themselves indifferent, become unlawful when imposed. As if that were unlawful to be done when commanded, which was lawful to be done, even without a command: or any thing could be lawful, when onely permitted; but sinful, when enjoined.  
And as it is hugely absurd and irrational, so it is very dangerous and pernicious: For it cuts the very finews, and plucks up the very roots of Government. It cashiers and abrogates the far greater part of all human Laws; and abridgeth the Magistrates Authority, in enjoining any thing, but express duties, commanded before of God in Scripture.  
And see what a wild consequence will follow upon this tenant: For if things indifferently lawful, become sinful when imposed, then by the same reason they must needs become necessary, when they are forbidden. And so consequently, whatsoever of this nature the Magistrate shall forbid, men must look upon themselves as bound in Conscience to practise: and what Monsters lie in the womb of this consequence, any understanding man may at first glance perceive. What is this, but to spell the Magistrates Authority backward; and to give him that power over your Consciences by his Prohibitions, which you deny to his Commands and Injunctions? This tenant therefore is most ridiculous; most foolish, and most pernicious.  
We ought then in all things, which are in themselves indifferent, and appear so to us, to give ready and cheerful obedience to the Commands of our lawful Magistrates; and that for the Lords sake. And here they are not little prejudices, nor little inconveniencies; because such a Command crosseth my former custom, or my present humour, that can supersede my obligation. No, nor is it lawful, without very great and pressing reasons, and almost a necessity, to choose the passive part of the Command, to undergo the Penalty, rather than fulfil the Precept. And that because the Penalty is onely annexed, as the secondary will of the Magistrates, to enforce the Precept; nor doth the Law primarily aim at punishment, but at conformity to it. This is to be accounted the will of the Magistrate, whose will is our Obligation in all things that are lawful and indifferent. And therefore to choose the Penal, before the Preceptive part of Obedience, without very weighty, and necessitating reasons urging us thereunto, cannot altogether be excused from Disobedience; because it comes not up to that Conformity which the Magistrate principally intends. That's the fourth Position.  
Fifthly, If the thing be indifferently lawful in itself; but appears doubtful unto us, and we cannot resolve ourselves whether it be lawful, or evil; I think we are obliged( till we receive clearer light, and information) to take that part of the doubt, which the Magistrate commands us, as being the safest, and most satisfactory to Conscience. And my reason is this; Because the Obligation that lies upon us to obey the Magistrates Commands, is certain; but the unlawfulness of what thou doubtest is not so: and therefore his Authority ought to preponderate with us, and make that our undoubted duty, which was before, but a doubted and suspected sin.  
Indeed the Apostle tells us, Rom. 14.23. That whatsoever is not of Faith, i.e. whatsoever is not done, or forborn with a rational persuasion of the lawfulness of doing or forbearing it, is sin: and that whosoever doubteth is damned if he eat. But in this case, the Magistrates Commands do not engage thee to do any thing doubting, but rather will solve thy doubts, and distinguish thee from the snare in which thy Conscience was held. For though the nature of the thing be not at all changed by his Commands, yet thy doubtful mind may be well settled: for upon his Command, thou hast reason to think that thy duty, which before his Command thou couldst not absolutely conclude to be a sin. That's a fifth Position.  
Sixthly, If the thing enjoined, be in itself sinful, and unlawful, or at least appear so unto us, then take these two following Rules.  
First we ought not upon any pretences, or inducements whatsoever, to yield Active obedience to such a Command. In this case, that plea of the Apostle holds good, and will do so ever, Acts, 5.29. We ought to obey God rather then men. And Acts, 4.19. Wether it be right in the sight of God to harken unto you, more than unto God, judge ye. And in this case, it was no rude, nor uncivil, but a noble and truly heroic answer which the three Worthies gave unto nabuchadnezzar, Dan. 3.18. Be it known unto thee O King, that we will not serve thy Gods, nor worship thy golden Image, which thou hast set up. For when Princes commands contradict the commands of God, they carry no Authority in them to enforce our Active obedience; no more than the Commands of an inferior Magistrate do, when they contradict the Laws of the supreme.  
Yea we are not to yield Active obedience, not onely when their commands are expressly against the commands of God; but when we are verily in our own Consciences so persuaded. For Conscience rules us in Gods name; and whatsoever it Dictates, it believes to be the very will and mind of God. And therefore to slight the voice of Conscience, is interpretatively to slight the voice of God. And those who will not follow the voice of Conscience, when they believe its dictates to be the will of God, would not follow them, though indeed they were so.  
But then we must be sure that we have express word and warrant from God; and not take up with doubtful and obscure Texts, and more doubtful and remote consequences to dispense with us from that obedience, which is evidently and frequently required. But  
Secondly, Though we may not yield Active obedience to the unlawful commands of our superiors, yet we are bound to yield Passive obedience to them. For all human Laws consist of a Precept, and a penalty; where the Precept may not be obeied, yet the Penalty must be submitted to, with all patience and quietness, though it reach to the loss of our Estates, or of our liberty, yea the dearest of all our possessions, life itself; unless we can prudently with-draw ourselves, and avoid their rage by flight. That's the sixth Position.  
Seventhly, and lastly, we ought in no case whatsoever to resist, and rebel against the lawful Powers that God hath set over us; yea though they should use their power unlawfully. For whosoever resisteth the Power, resisteth the Ordinance of God. And they that resist, shall receive to themselves damnation. As it is in the Government of a State or Nation, if any inferior Magistrate abuse his power over thee, thou art not presently to oppose him by any violent or illegal proceedings, nor to make any insurrection against him, and pull him off his Tribunal, or divest him of his Authority; but appeal to the Prince and supreme Magistrate, for redress of those wrongs: so likewise here, if the supreme Magistrate should abuse his sovereign Power, and command thee to do what God, his superior, hath commanded thee not to do, and shall punish thee for not obeying him, and offending God; thou art not to resist, nor make conspiracies against him, nor to raise tumults and seditions to depose him from his Authority; but onely quietly and meekly to appeal unto God, who alone is his Judge and Ruler, and to beg him to take thy cause into his cognizance, and redress thy wrongs and injuries.  
Yea put the case as high as we can; suppose that Christian Subjects should live under the Dominion of a Prince, who, as he is a God in respect of Power, so he is a Devil in respect of Cruelty, and mischief. Suppose the two worst cases that can befall them.  
First, That he should enjoin them superstition and Idolatry.  
Secondly, That he should oppress them by Persecution and Tyranny.  
If ever there were a specious pretence for Subjects to say, shall I smite him, shall I smite him, it is in this supposition. Here seems the best cause and the highest equity in the world, to deliver the world from a Monster, and the Church from a Devil, Yet I say, neither of these can justify Rebellion against him, or Revenge upon him. Was there ever a more accomplished and consummate wretch than Nero? A man that made the Martyrdom of Christians his pastime; 
Pereuntibus( Christianis) ludibria addita, ut ferarum tergis contecti, laniatu canum interirent, aut crucibus affixi aut flammandi; atque ubi defecisset dies, in usumnocturni luminis urerentur. Tacit. Annal. lib. 15.  and burnt them in the streets of Rome to light him from the stews. And yet St. Paul commands the Roman Christians to submit to him for Conscience sake, and threatens them with Damnation if they resist. No, we ought in this case( though it be far from the fiery spirit of our times) to receive blows, but not to strike again, and rather to endure the greatest of Cruelties, then lift up our hands to revenge them.  
And indeed there is a great deal of Reason for it. For  
First, Punishment is an Act of vengeance. Now Revenge is such a wild untamed thing, that God hath not trusted it in any private hands, but reserved it to himself, who can best dispense and govern it. Vengeance is mine, saith the Lord, and I will repay it. Rom. 12.19. So that none ought to intermeddle with this part of Justice, but those whom God hath impowered thereunto, and made his Substitute officers, and Ministers to dispense it, and that is onely the Magistrate. Rom. 13.4. He is the Minister of God, a Revenger to execute wrath upon him that doth evil. None are to be Revengers, but God, and Magistrates. Magistrates upon evil men: and God upon evil Magistrates. Private Christians have nothing to do with Revenge, or punishment; no, not to inflict it one upon another; much less upon their Rulers: and if they do; as they Rebel against men, so they usurp upon God, and put themselves in his stead.  
Secondly, Princes are supreme to all, but God; and therefore accountable to none besides him. All human power is subordinate to theirs, and derived from it: for from the chief, do other Magistrates receive their Authority, and Commission; and therefore cannot any human Power punish those, on whose Authority they depend.  
Thirdly, What a wide gap for all manner of confusion, and disorder, would this open to the world! who, that fancies himself aggrieved and wronged, would not presently make a party, and sound the Trumpet, and proclaim that he had equity, and justice on his side, and so hurl all into Tumults and wild confusion? But though thou mayst have suffered real injustice; yet thou oughtest not to rebel. The wiseman hath long since condemned the striking of Princes for equity, Prov. 17.26. Whether for their equities sake, or thine. And the Apostle reckons it the glory of a Christian, and an acceptable service to God patiently to endure when we suffer evil for doing well. 1 Pet. 2.19, 20, 21. What glory is it if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently; this is acceptable with God. For even hereunto were ye called: because also Christ suffered for us, leaving us an example, that ye should follow his steps.  
Yea even Religion, the best and most precious of all our enjoyments, is too weak a cause to justify Rebellion, and insurrections. To think that upon the account of Religion, or any form, or mode either of worship, or Discipline, that men are zealous for, they may lawfuly oppose, yea and depose the Authority that God hath set over them, is a tenant utterly irreligious. And truly Religion can never so much suffer by the fiercest Persecution, as by such wild and rebellious Principles. It is a Doctrine quiter contrary to the true Genius and Constitution of Christianity. In the primitive times, for the long space of three hundred years, till at length the Roman Emperours gave up their names to Christ, those who commanded the whole world, set all their wit and force to crush this growing Doctrine; but were still disappointed in this attempt, whence this defeat? was it because they were overborne by the too powerful resistance that the Christians made against them? Nothing less 
Si enim hostes apertos, non tantum vindicesoce●●tos agere vellemus, deesset nobis vis numerorum& copiarum? Plures nimirum Mauri& Marcomanni, ipsique Parthi, vel quantaecunque unius tamen loci,& svorum finium gentes, quam totius orbis? Externi sumus& vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, sorum; sola vobis reliquimus Templa. cvi bello non idonei, non prompti fuissemus, etiam copiis impares, qui tam li●enter trucidamur, si non apud islam disciplinam, magis occidi liceret quam occidere? Tertul. Apol.  For though almost every City, every Village, every Family; yea their Camps, and Armies abounded with Christians, as Tertullian witnesseth in his apologetic; yet under all those savage and barbarous presecutions, that butchered them up like sheep appointed to the slaughter, we never red of any insurrection against the lawful Magistrate. 
Circa Majestatem Imperatoris infamamur; tamen unúquam Albiniani, vel Nigriani, vel Cassiani, in●●●i●i po●e runt Christiani. Tertul ad scapulam, 〈◇〉 Ca●●ij,& Nigri,& Albini? unde qui inter duas ●a●ro● obsident Caesarem? Unde qui ●aucibus ejus exprimendis palaestricam ex●rcent 〈◇〉 De romans, ni fallor, id est, de non Christi●●●. tart. Apol. vid. Aug. de civ. Dei. l. 22. c. 6.  Nay the Fathers boast and glory of this conquering patience of the Christians, and challenge the Heathen to produce any one instance of a mutiny or sedition, wherein a Christian was engaged. 
No● nos adversum te Imperator, armavit ipsa, quae fortissima est in periculis desperatio. Tenemus ecce arma,& non resistimus, quia ●●●i m●●i●, quam vincere volumus,& innocents inte●●●●●●●m noxij vivere prae●ptamus. Exuperius legionis Thebaea signifer, ad Maximinian.  Notwithstanding their vast numbers, that might make them potent; notwithstanding they were all devoted to ruin and destruction, which might make them desperate, and despair added to power makes it invincible; yet we red of no tumults, no uproars, no wars raised by them in the State; for the Peace and Prosperity of which they prayed dying, and took the sword, rather into their throats, than into their hands: nor was it their method to propagate Christianity, and true Religion, by any other blood, but their own. This was the way, by which the Primitive Church thrived, which sent more Christians to Heaven, and gained more to be Christians on Earth, than ever the pomp, and splendour of it hath done since.  
This was the true Evangelical Spirit, which taught them to obey their Magistrates Commands, in what was lawful, and in what was otherwise, either prudently to avoid their rage by flight, or patiently to endure it by dying. They had not learned that lirry, that the Saints are the onely Lords of the world; that all the ungodly( and all must be such, whom they pleased) were but Usurpers and Intruders upon their Rights: That they must Overturn, Overturn, Overturn, to make way for the Kingdom of Christ; intending, no doubt, to set themselves, one at his right hand, and another at his left, in that his Kingdom. The Doctrine of the Gospel taught them not these violent and rebellious Principles; but it is as full of Peace as it is of Purity; and instructed them to acknowledge their Magistrates Authority, to pray for their Prosperity, to obey their commands cheerfully, or quietly to suffer punishment: and this though they had abundant Provocation to resist, and Probability of being successful.  
Much more damnable, therefore is it, when there is no such provocation given; when Religion, and Piety, and justice, are onely pretended; when Godly Princes discharge their Conscience, and their Christian duty in the Government committed unto them; much more damnable is it; I say, yea damnable to the utmost degree of damnation, for Subjects upon every whimsical discontent, to resist, imprison, depose, and murder them; while they cheat and cousin the world with the pretences of Saints, but do the works of Devils.  
And now had this Doctrine been more prest, and more pondered of late years, we had not this day had this sad occasion to be humbled for the unparalleled wickedness of Yesterday. A day it was, that were it not it afforded us an opportunity to testify our abhorrency and detestation of that bloody villainy it once saw, we might well wish that the year would skip it over; and imprecate it as Job doth the day of his birth, Job. 3.3.4. Let that day perish, let it be darkness, let not God regard it, neither let the light shine upon it; let darkness, and the shadow of death slain it, and a perpetual cloud dwell upon it. A day that hath brought an indelible blot and infamy upon these Nations, and made us a reproach and scorn to the whole world. And what is worse, it hath exposed Religion itself to contempt and hatred, and made it a reproach to scorners, who whilst they saw those very men that so highly pretended Reformation, and the Power of Godliness, embrew their hands in Royal and Sacred blood, have been ready to conclude, that to profess Religion, is nothing else but to seek a varnish and colour for some black and horrid wickedness. This hath rendered the Reverend name of Godliness, despicable and odious to profane Spirits; who whilst they saw none privileged to act their rapines, revenge, injustice, and most wrongful Usurpation and Tyranny, but those whose mouths were as full of a glorious Profession, as their hands: were of wicked deeds, have charged all those impieties upon the score of Religion, and made it bear the burden of those Crimes with which it is not consistent.  
It was once the glory of the Protestant Religion, that it taught Subjects to account the persons of their Princes Sacred and Inviolable; supreme to all under God, and accountable to none but Him: and possibly this one Doctrine hath been no small advantage, to make it gain so much ground, in so short a space. But now our Adversaries triumph in the shane of our Profession, when the most notorious Regicides, who not not onely avow the Doctrine but publicly perpetrate the fact of deposing and killing a King, are found among those who pretended to be at the greatest distance from Romish Principles and practices. There is indeed a great difference between the Doctrine of a schism; and the Doctrine of a Church: between the practise of a Nation, and the practise of a prevalent Faction in the Nation. And blessed be God, we have this still left to silence the recriminations of all Antichristian Adversaries, that to depose and assassinate Kings, is not the Doctrine of the Protestant Church, but of the Romish Synagogue. And as it was not the Doctrine of the Church, but of a schism; so neither was it the Fact of the Nation, but of a Rebellious and prevailing Faction in it; nor could their armed violence reach the Head, till they had first destroyed the body both of Church and State.  
But it is not the work of this day to excuse any, but to stir up all to bemoan this bloody, and horrid Crime. A Crime the most horrid and accursed, that ever was acted under the Sun, but onely when a Miracle eclipsed it from looking on. Though the Histories of all Nations abound with the sad Tragedies of their lawful Princes assassinated by their Subjects, yet we may still remark that their wickedness was either so Timorous, or so Modest, as to endeavour to hid the blood they  shed, and durst not be otherwise guilty, but with those advantages of night and secrecy, that might make them appear Innocent. But here Royal and Sacred blood is Theatrically split, and the Fact avowed by the impudent Pomp and Solemnity of villainy. villainy so profligate that it scorned to proceed in a clandestine manner, but as it was resolved to out-do all the examples of former Regicides, so to out-face all that should dare to oppose or condemn it. And therefore to add Ceremony, and scorn to Murder, they erect a Pageantry of Justice; summon the Throne to appear before the Bar; arraign Majesty, before which awe and reverence should have made them tremble condemn him for their own Crimes; and execute that wicked Sentence with all the Ostentation that triumphant spite and malice could invent.  
And that which makes all this the more odious, and execrable, all this was transacted under forms of Justice, and specious pretexts of the Glory of God, and the Interests of Religion. Here the Faith bleeds bleeds together with the Defender of it: Religion itself suffers by the vile hypocrisy of those who pretended to an higher strain of godliness in practise, and reformation in Discipline, than yet the world had ever known. And it is likely to suffer an eternal reproach, as long as there are any Popish blasphemers, to cast it into the teeth of Protestants, that they never thought their Religion pure enough, till it was washed in the blood of a Christian King, of the same profession with themselves. O prodigy of wickedness! That ever Justice should be pretended to the committing of a Crime so full of dread and horror, that it might well puzzle and nonplus Justice, how to punish it, and mercy how to forgive it. That ever the increase of true Piety, and the advancement of the honour of Religion should be made a colour to the shedding the blood of a King, a Fact that gave Religion the most mortal wound that ever it received, since it was first planted in the world by the blood of our Saviour. And yet those Sacred Names, The purity of Worship, The reformation of Abuses, The honour and glory of God, Law, and Justice, and the due Liberty of the subject, must be made a Stale by those men( who could not else have successfully acted such a devilish part, unless they appeared like Angels of Light) to promote an impiety whose direct design, and natural consequence was to overthrow, and root them all out: and when they had cast out and slaughtered, not onely their Brethren, but their common Father, set up their cry with those hypocrites in Isaiah, 
Isa. 66.5  Now the Lord be glorified.  
And as this Fact was in itself most impious, so it was most fatal in all its Train of consequents. Nothing but ruins and mischiefs, extortion, distraction, sacrilege, injustice, the blood of many, and the tears of all, personal, domestic, and public evils, rents and divisions at home, scorn and contempt abroad, have almost ever since followed one upon the neck of another: and would to God they were so little, felt and known, as to need recounting. Nor indeed, was it fit, that so horrid a Crime should have any better Attendants. And truly how could it be otherwise, where Oppression and Violence were the onely legislative power, where Anarchy and Tyranny, the two Extri●●●es 〈◇〉 Government, were always striving for the upper hand? Where ou● lives, liberties, and estates depended onely upon the rude vote of the sword? Our Law, the common sense and security of the Nation; and every mans best and richest Patrimony, were themselves outlawed by the private Interests of a few ambitious 〈◇〉 contents. Our Church r●nt in pieces by schism, errors, heresies, damnable Doctrines of Devils, not onely publicly breach't but publicly patronized t●o.  
And yet some easy minds are ready to think those times happy, because of the Liberty, or rather indeed the preciousness of Religion. But was Religion indeed in so good a plight, when in a Juncto the necessity, and usefulness of the Ministry was put to the Question? when learning, Religion, and the holy and precious Ordinances of God, depended upon the rotten breath of a Company of men of rotten and corrupt minds, whose gain w●s their Godliness, and had nothing holy belonging to them, but what they got by sacrilege? Was Religion in so good a plight when we daily feared an Interdict upon our public Assemblies? When the solemn Worship of God was interrupted and affronted by every one that had but Impudence and enthusiasm enough to do it? Nay indeed Religion was vanish't into canting Phrases, into an empty and notional profession, and that very Profession dwindled away into innumerable Sects, and Schisms, Err●●rs, and Heresies; that certainly none can think it was in a Prosperous condition, but those who think Religion then prospers, when it is not much, but manifold. These that tolerated every Sect, every opinion, and Religion of 〈…〉 to carry themselves, as if within a while they would have excepted the true. For certainly, when once men in Power can allow of false Doctrines, the next step is to embrace them, the next to impose them.  
Yea the sickleness and instability of our Usurped Governments, which might give us hope of relief, proved onely the frequent renewing of our misery: one power still succeeding another in the same design; all seeking to advance themselves upon the ruins of the public. I remember an Apologue of an ulcerated man, who, when his friends would have driven away a swarm of flies, that had been long sucking his sores; let them alone, saith he, these are pretty well sated; but if you drive them away, fresh ones will come, with fresh appetites, and more torment me. So truly it fared with us in our tosses and change of Governments. When one swarm of our Governours had their greediness,& avarice some what glutted, then were we consigned over unto another, who eat the very flesh of these Nations, and drank their tears and blood. Yea and what was both the reproach, and aggravation of our misery, those flies were but the off-spring of dirt and dunghills. Our plague was like that of Egypt, the very dust of the Earth crawled upon us. The meanest of the people were our Rulers, and out of those brambles proceeded fire, that consumed the Cedars of Lebanon. And according to the Pedigree of our Princes, such were our Priests and Teachers. If any could but prate nonsense, and prove it by Blasphemy, this was a sufficient Consecration into the Office. This was enough to make him a most admired light, who indeed was but an Ignis fatuus, leading the silly and deluded rout, through the bogs and precipices of Error, and Heresy, into perdition.  
This was the posture both of Church and State in those blessed times of Religion, and Liberty, which they so much boast of, and which were so highly advanced by those mens zealous endeavours, that they were grown quiter out of reach, and almost out of sight: and had not God by a Miracle of Divine mercy interposed, within a while we should neither have had the face, nor the name of Religion, or Liberty left amongst us. But he infatuated their counsels, and defeated their designs; and when their was no visible power to break them, he dashed them in pieces one against the other, till they mutually broke themselves. So let all thine Enemies perish O Lord; but let the King rejoice in God, and joy in thy strength; through the mercy of the most high, let him never be 〈◇〉.  
Now although it hath pleased Almighty God to break that yoke from off our necks, and to set us free from that oppression and violence, yet we ought not onely to detest, but bemoan, the outrages and wickednesses that were then committed; and seek to God, that he would avert from us those Plagues and judgments, which the guilt, of a Part, may deservedly bring upon these whole Nations. For this is the unhapiness of being linked, though not in conspiracy, yet in National Society with evil doers; that although we first suffer from their sins, yet we may afterwards suffer for them. When but one Achan had sinned; and that not so heinously, as to make him either a Murderer, or a Regicide; God punisheth the whole Camp of Israel for it, and causeth them to flee, and fall before their Enemies. Joshua 7.11. Israel hath sinned, for they have taken of the accursed thing, and have also stolen and dissembled. It was but the fact of one Private man, and yet God chargeth it upon the whole people, Israel hath sinned, and they have taken. Such a malignant influence hath the very community with wicked men, though we have no communion with their wickedness, to diffuse guilt and judgments upon a whole Nation. Believe it, blood is a loud and crying sin. The first that was ever spilled, was heard as far as from Earth, to Heaven. Gen. 4.10, The voice of thy Brothers blood crieth to me from the ground. And Revel. 6.10. The souls under the Altar cry with a loud voice, how long O Lord holy and true, dost thou not judge and avenge our blood on them which dwell on the Earth. And if the blood of private persons be so audible in Gods ears, how much more loud and vocal, is the blood of a slaughtered Monarch! Especially, when the blood, and oppression, and ruins of so many thousands as were involved in the direful consequences of that fatal day, join their voices with it, assault heaven, and cry aloud for vengeance. Let us then cry mightily to God, that the voice of our Prayers, may be louder in his ears, than the voice of our provocations: and let us by our Tears wash away that foul slain that lies upon our profession; and beg of God, that he would power out a plentiful effusion of the blood of Christ, to cleanse these Nations from the guilt of blood: for nothing less than the blood of God, which could expiate even for the shedding of itself, can expiate for shedding the blood of a King.  
FINIS.