THE DREADFULNESS OF THE SIN OF Despising Dominion, AND Speaking Evil of Dignities: Represented in a SERMON Preached before the Right Honourable, the Lord Mayor, AND Court of Aldermen, At the Guild-Hall Chappel, July 30. 1682. By John Whitfeld, A. M. sometimes of Jesus College in Cambridge, and now Rector of Bugbrook near Northampton. LONDON, Printed for Samuel Carr, at the King's Head, at the West end of St. Paul's Church. MDCLXXXII. Moor, Mayor. Cur. Speci●… vent. die Dominico xxx. die Julii 1682. Annoque Regni Regis Caroli secundi Angl. etc. xxx iiijto. THis Court doth desire Mr. Whitfeld to Print his Sermon, this day Preached at the Guild-Hall Chappel, before the Lord Mayor, and Aldermen of this City. Wagstaffe To the Right Honourable Sir JOHN MOOR, Kt. Lord Mayor of the City of London, and to the Honourable Court of Aldermen, his Brethren. My Lord, NExt to despising those Dominions, the Vindication of which I have presumed humbly to offer at in the Discourse a●…ext, a demur to your Honour's Order for this impression of it, would be a Crime of greatest magnitude; which I could not contrive how to atone for. I know too well mine own deficiencies, to render myself and them obnoxious to the public Censure of this critical Age, but withal know as well, who is God's Representative in this Kingdom, and the Kings, in this Great and celebrated City; where like a Wise Masterbuilder you have laid such a Foundation, that if your Successors shall make a Superstructure proportionable, the Top stone will come to be advanced in glory to the best of Religions, Kings, and Churches in the World; And thereby Monuments erected of just and Pious fame, to yourself and them, more lasting than those of Brass and Marble; more Glorious than the Re-erection of this splendid City: Where the Foundations have been lately attempted to be destroyed, in a sadder sense than ever. Towards the prevention of which great Fatality, what here I have (with no other prospect than a truly conscientious one) designed, I have also endeavoured to make good by Scripture reason, the best, and most authentic; which none will, or can deny, but those that have dared of later days to abjure both. How propitious a reception this, and its poor Compiler found with your Lordship, I can never sufficiently own to the World, with that gratitude and obedience which is due, for those great and Everlasting Obligations you have deigned to lay upon me; having no better return to make, than the best and most importunate of my Devotions; That the Great God would graciously continue to assist you with that just and generous courage as well as conduct, which you have given very ample proof of, for carrying on the good Work you have begun; that at last it may be consummate; and your security, reputation, and satisfaction with it, in that of our Most Gracious Sovereign, and his truly sober, steadfast, Loyal Subjects; in which Vote your Lordship may assure yourself of the most cordial concurrence of all such, more especially those of our Function, and most peculiarly that of him, who though the meanest, yet cannot but be ambitious to be reputed, My Lord, Your Lordship's most Obliged, Devoted, and obedient Servant, John Whitfeld. August 10. 1682. JUDAS 8. Latter Part of the Verse. — Despise Dominion, and speak evil of Dignities. IF ever the complexion of any Age and People in the World were drawn in Colours to the Life, so certainly is that of them whom lately we have had too much of conversation with, by our Apostle in the great Instances here given, these two, that are the grand Characteristics of the Text: A People that have dared the Divine as well as humane vengeance to the extremest height; whom whole theatres of God's severest Judgements cannot awaken to any serious sense of those sins which here the Apostle sets out so very tragical a Scene of. The sin of the Apostate Angels, Judas 6,7. of Sodom and Gomorrha, and these one would think were great enough; yet there is one that vies them both, set off with the saddest and highest of all Emphases; not only in doleful, but very dismal accents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as St. chrysostom upon another place, What dreadful words he speaks when here he says, Despise Dominion, and speak evil of Dignities! Chrysost. in 1 Cor. 11.29. These the Apostle clearly ranks with those: This he represents as a very formidable thing; and shows, how its doom, though it commences, yet does not determine here, but in a place more hideous, in eternal fire. This he renders as a sin so hugely full of horror, that nothing can be more. And so St. Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2.10. a sin that they, we, and all the World, should tremble at; where he has stigmatised with as black Characters, not only the same thing, but done it in the self same words, with our Apostle here; from whom, says Tirinus, Tirinus' in loc. he took the Transcript of them, being wrote six years before, as he computes. The word for Dominion here being the same with that of Government there, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word appropriate to the Imperial Dignity and Dominion then; well if now in so great veneration. For despising indeed, St. Peter uses another word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, setting their minds, all their Prudentials, Politics, against that Government, those Dignities, in the diminution and derision of them. Saint Judas has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not only a rejection, as Beza and others give it; but annihilation of this Government, making nothing of it; as if thither they would (if they could) at last reduce it, into nothing; or, which is worse, a Democratical Chaos and confusion. The other words (which with both the Apostles are the same) rise higher still, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glories, splendours, or glorious Dignities, which such so ingloriously blaspheme. Dignities, that is, Princes, says Beza upon the place; Beza in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Principes, quantumvis augustâ Majestate praeditos. and that with this addition, Set off and illustrated with the Augustest Majesty. These are those which he makes the Dignities and Dominions here; and which he calls an Order constituted by God himself: Ordinem ipsum à Deo constitutum. so he owns the Divine Right of Monarchy. According to that of St. Peter and St. Paul, 2 Pet. 2. Rom. 13. the Imperial Powers then in being; as we shall see more clearly and fully in the Sequel. These he cannot but grant to be of a Celestial Origine, of Divine not humane Institution. So far we have him with us. And happy for him if here he could have held, and been consistent with himself. For he is presently off; and will have Governments to be, Senators, a Colleague of Medley Magistrates, Senatores, sive aliorum Magistratuum Collegium. in French Seignieur; to bring in his beloved Lay-Elders, within the Character of these Dominions. Estius flies higher, Est. in loc. and would transfer it to Angels, the heavenly Powers, the better to evade all earthly; wherein, Enthusiast-like, Papist and Schismatic, the Foxes and Firebrands, are well linked together. The vulgar of the Romanists reads that of St. Peter (one would bless himself how,) Sectas non metuunt introducere, Strange sort of introduction! so construing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, merely according to their own opiniatriment. And thus the Rhemists, that they may turn all upon the Protestants. For so I find in their Notes upon these words, Despise Dominion, such be Heretics (and we know who are so in their Calendar) that will not be subject to any Superior; of which kind, in blaspheming the supreme spiritual Magistrate, are the Protestants. Fulk. in loc. There they think they come home to us; and I think Dr. Fulke comes home to them in this return, Such an Heretic, nay worse than Heretic, is Antichrist the Pope; which will not be subject to any Superior, no not the Decrees of a General Council, though himself has owned its authority. As Martin the V that of Constance, and Eugenius the iv that of Basil; yet both of them refused to conform themselves to their Decrees, when they came to determine that such a Council should supersede his Holiness. Such an Heretic is he that advanceth himself above all that is called God, as St. Paul averrs; 2 Thess. 2.4. and so does perfectly despise all Dominion, besides his own insufferable usurpation: And blaspheme Majesty with the vilest of all indignities, when he arrogates to himself to deprive Kings of that Dominion which they have, and ever had by inviolable succession; and so imperiously to discharge Subjects of all loyalty and homage to their Sovereigns. As (says Beza) did Julius the iv to a Neighbouring King then, meaning, doubtless, King Henry the VIII. and Pius the V to our Sovereign Lady Queen Elizabeth. In short, such Heretics are all now with us that would take the Monopoly out of his hand; that do as did the Gnostics, and before them the Simonians (as the Apostle here has so significantly phrased it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, says Estius, in their own imagination. In imaginatione sua. Est. in loc. That are transported with delusive Dreams; so Clemens Alexandrinus, as well as after him Epiphanius and Oecumenius refer it to their absurd, blasphemous phantasms, That have all their senses sealed in profoundest slumber, as Beza does express it. Sensus omnes altissimo veterno sopitos. Beza in loc. According to that of the Prophet Isaiah, upon whom the Lord has made a full effusion of the Spirit; but 'tis the Spirit of slumber, nay worse than so, of deep sleep. Which he threatens as the greatest of Judgements that can befall any person or people in the World. Isai. 29.10. To rouse such then a little, who are but too numerous in this Lethargic Age of ours, and that I may the better do it, I shall thus endeavour to demonstrate, viz. That the two great things which are the true Original of this so grand despite and defamation in them that contemn Dominion, and in the Apostles sense as well as word, blaspheme Dignities, are Ignorance and Atheism; there's the source of all. First, Ignorance: So our Apostle has here affured us, These speak evil of the things they know not; Judas 10. that are beyond, that are above them; clear out of their Sphere and Orb. And so St. Peter in the same awakening word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They speak evil of the things they understand not, 2 Pet. 2.12. which they do not, cannot ken; that are preterpluperfectly past their intelligence; And this makes them go on in the way of Cain, that murderous one, (for there is worse murder of the tongue and Pen, than any of the hand;) Dei Episcopos linguae gladio jugulastis, fundentes sanguinem non corporis, sed honoris. Optatus contra Parmenianum, l. 2. p. 72. and run on so rashly and precipitantly as if they would outrun their Coryphaeus Corah, in that contradiction which shall be as (if not more) fatal to them without repentance, in a deeper absorption than it was to him. This is that which makes them to espouse so many mean and inferior apprehensions of those Dominions that are so very high, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elevated above all on Earth; Rom. 13.3. 1 Pet. 2.12. the Dignities that are so sacred, high as Heaven. The Case is so plain that nothing can be more. The main, and as to most, the only cause why the feculent part of Mankind amongst us do so much sleight and thwart the Sovereign Powers, is their egregious and, as to some, stupendous ignorance, if they would but be so ingenuous, nay commonly honest, as to acknowledge it. 'Tis chief, if not only, because they do not, or (which is infinitely more for their disparagement) will not know what indeed and truth they are in themselves, and aught to be in our repute. When the Old Roman Antony (as if the fatality of an awkard humour did attend that Name) squibbed at the Study of the Civil Law, withal acknowledging his own no great accuracy in it, the then Oracle of that and all Eloquence said, That by the one he had made some satisfaction for the other: 'Twas Cicero, as himself has told us. De Orat. lib. 1. Well if such would learn at last before it be too late to make some (though such, Heaven knows, is small reparation) for those otherwise irreparable injuries they have done, there where their ALICE cannot make restitution. No wonder in the least if a bright and piercing Ray affect a weak and waterish eye, Urit enim fulgore suo, as the Naturalist says. Still in reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and in St Peter. And because these Dignities and Dominions bear such beams of brightness in themselves, this makes them such motes as they are in the eyes of others, those Birds of Night, (though scarce Athenian ones) that can't endure the splendour of this Day. The Rays of Majesty which is so Divine a thing in itself, cannot but dazzle such illaffected eyes as theirs; and that makes it so troublesome to them, and them to it, as of late they have been. And therefore what fair Masquerade soever men have now to put upon the foulest of facts, the secret undermining, and withal too open scandalising of our Governors and Government both in Church and State, which have been ever since the gracious Reformation, so glorious in all the Christian World, (and begin now to be so, amongst the remoter Infidels and Pagans) doubtless the design of such infamous Persons is chief, if not only this, That amongst the blind Mobile they may seem to be something, when really they are nothing but in their own too great, and others as little estimate. According to that Adage, Inter caecos luscum, A purblind Person, though a cipher in himself, may make a considerable Figure with them that are stark blind; nay, pass for a Prince amongst the People, as well as those of Corah's Association. Numb. 16.9. And certainly, if ever knowledge and those whom the eternal Wisdom has constituted to be the lasting Conservators of it, Mal. 2.7. (for the Priests lips should preserve knowledge, and all the people should seek the Law at his mouth, the great Gospel-Law of their greatest Duty towards God and the King, for which he is sent to be the Messenger of the Lord of Hosts to them;) I say, if ever the knowledge, these notices, were at any time more requisite than other, now certainly they are most apparently so: when we have so many amongst ourselves, that by a more stupid than subtle sort of sophistry, attempt to wrangle us not only out of our senses, but (what is infinitely far more valuable in itself, and should be so to us) our Religion also: (The best the World ever had, or is like to have) which we derive not only ever since, but from our Saviour himself, the clearest Current. And that by a superfoetation of Religions, which they would introduce; such Principles and Practices as are perfectly and eternally abhorrent, not only to the thing but very Name and Notion of all true Religion, a Name too sacred to be so profaned, and thing too pure to be so defiled, (as of latter days it has been) with any thing of Sedition, Privy Conspiracy, much less open Rebellion, as well as false Doctrine, Heresy and Schism, the most daring contempts of God's holy Word and Commandment that can be contrived in all the World; from which all that are not wholly given up to hardness of heart, cannot but pray, Good Lord deliver us. 'Twould be thought an odd way to reform and illuminate the Structure by damning up its lights; just like that of our late blessed Reformades, Down with the Clergy to advance piety, and with the Universities only for the sake of learning: so with the supreme, and after that sobordinate Magistracy, Levelly all to exalt the little Achitophel, with his Associators great policy, but greater pride, vainglory, hypocrisy, envy, hatred, malice, and all manner of uncharitableness. The true Church-definition which our Litany will afford us of those false Anti-Church-Protestant-Dissenters, who have been so busy and capricious every where of late amongst us; buoyed up by some like him in Rome called Ennatus; who being very old, but withal very mutinous and aspiring; Adrian being told that he was dead, fell into a very pleasant humour, and said, He could not but admire how he could tend to die. Well it would be for the World if some such Boutefeaus could find leisure at the last to pay that Debt to the King of Terrors, which they have not yet done to the King of greatest (I dare not say too great) mercies. I read of the States of Mittellene, that designing a revenge at the most exquisite rate upon some they had an everlasting pique against, Aelian Var. Hist. lib. 3. because they would not conform themselves to their Republick-Constitutions, (or in plain English turn Commonwealths men) they imposed this penalty as the severest they could possibly invent to inflict upon them, viz. that their Children should not go to School, or have any kind of education towards any thing of that which we call humane (though to more than a good many it is barbarous) learning; the effects of which, they know, would be most fatal. Therefore also was the Apostate Julian's Persecution accounted more incomparably cruel than that of Dioclesian; though less bloody, yet more barbarous: because by shutting up the Christian Schools, they put out the eyes of their souls. Which some would make us believe is the best way to make men illuminate at a greater rate than ordinary, to see more and better than all the World besides. And what is like to be our fate in this regard, if another Age should veer about as this has done, the Omniscient only knoweth. The Heathenish (I had almost said Hellish) Education of but too many (and some of them none of the meanest Babes we have amongst us) bodes very little less than Barbarism, and that in the saddest and direst Abstract. And our Children may be shrewdly put to it to pray that of the holy Psalmist in a more sorrowful sense than we, (though some of us have known severity enough) That our great Master would teach our Senator's wisdom. Psal. 105.22. There's like, God knows, to be but too much need on't;— Deus omen! Heaven in its compassion towards them, as well as us and ours, avert it! Socrates hearing that one of his Scholars was very industrious to have a Statue (which he was never like to arrive to) made as like himself as might be, told him smartly, That he found him very much concerned that the Stone should be made like him, but not at all that himself should not become like the Stone: Which was the most disconsolate resemblance, and such an one as needs no Application, but of some to themselves. To be suret his is the Devil's grand design, ever was and will be so, to muzzle up men in profound ignorance of God and themselves, and as contemptuous also (next to God) of their Superiors; and then there needs no more to make them his devoties for ever. Like a crafty Thief or Setter he draws them aside into some dark and uncouth passage, some cunning Corner, Conventicle or Cabal; and there robs them of the best of Treasures, that of their Allegiance towards God, and man for the Lord's sake. 1 Pet. 2.13. He shuts the eyes and stops the ears from giving entertain to any thing of sound Doctrine; and then opens it to what is corrupt, perverse, rebellious, as the only saving Gospel-truths'. He and his Factors go out like Beasts of prey in the Night, John 11.10. though of latter days with us their impudence as well as ignorance (the two prime accomplishments amongst them) have dared with Absolom's brutality to stare the Sun itself in the face, 2 Sam. 16.22. as if they would outvie, and at the last extinguish it; and then bring in with the greater triumph those damnable Doctrines and practices the Apostle speaks of. 1 Tim. 4.2,3. 2 Tim. 3.1,2. to ver. 9 Which, would God they were confined within the compass of the Romish Church; and that some who would be vogued the best of Protestants, and most innocent of his Majesty's Subjects, were here Dissenters; and then they need not fear a prosecution. Such insinuating Serpents (as our Saviour very frequently calls the viperous Brood they come of) Matth. 23.33. that spit so much of their venom every where against our Government established by Law; Gen. 3.1. to 6. and would (as the Devil in their shape) 2 Cor. 11.3. promote an Apostasy and Rebellion, next fatal to that first; (as we know by a costly experiment they too lately did, and had it not been most miraculously prevented, had tantum non done it again past all retrieve.) They love to lie in the shade, under any sort of Umbrage, though it be but a very thin and sleighty one; when such Umbrellas would become a Bantamite better than a Christian. And they that are decoyed by them into the greatest of indignities they can devise to do to these Dominions, the most unnatural as well as disingenuous, not only of defiance, but despite against their genuine Liege Lord; do therefore (as the Light himself hath told us) love the darkness rather than the light, because their deeds are so superlatively evil: John 3.19,20. that so they may be beyond all capacity, not only of an Evangelical Conversion (which is so great a rarity with them) but so much as a Legal Conviction, which some, 'tis to be feared, dread more than damnation. Xerxes, as Herodotus reports, had so strange and unaccountable an affection for the Planetree, which is significant for nothing at all but shade, that he was very curious and enormously extravagant in his expenses for beautifying and adorning of it. Which fond fancy in so great a Person, does hugely well resemble that fonder one in those, who of later days have been seduced from and against that, as sacred as it is solemn, thing, called Allegiance: Eccles. 8.2,3,4. Which the Oath of God is upon them for; and that not only singly, but, it may be, more than doubly and trebly so. And, believe it, such a Bond it is, as the wisest of men thought could not be easily broken. Eccls 4.12. 'Tis not a tye of Law alone, but one of the greatest Gospel-Obligations that can be quoted. And yet how unconcernedly we see men drawn from that by the Spirit of error and profaneness, and withal (which is the worst of the two evils, this being Prompter and Promoter unto that) the profanity, ignorance and error of their own Spirits. As if they were resolved to anticipate their damnation, could not be at it soon enough, and so must ride Post upon this and such like Errands, to meet it in that way which most infallibly will lead to that very fatal end at last, of those who will not fear the Lord and the King, but meddle with them that are given to change. Prov. 24.21,22. No time or pains, cost or care, but they will as adventurously as carelessly expend upon the forbidden Tree, not of Knowledge and Life, but of ignorance and death; that has neither Fruit nor Flower, only 'tis hugely grown, very spaciously spread; casts, I cannot say, a good shadow so properly as the inversion; for 'tis only the shadow of good: like that of the Cypress, said to be, Gravis Umbra, a Doleful Shade; nay, worse and sadder still than so, 'tis Umbra Mortis, a Deadly One. Yet they as those that Pliny has told us of, Tributum & pro umbrâ pendent; Nat. Hist. lib 12. That they will purchase at any sort of rate, with the utmost hazard of their lives and fortunes, which brings them to, and keeps them in the Valley of the shadow of Death, for ever after. And they shall be lustily paid for their pains, that hold them in invincible ignorance, and as insuperable obstinacy as to all Duty, which they cannot but own themselves to stand so strictly and unacquittably indebted in, to their superiors, by all bonds of Nature, Conscience, Law, Gospel, Reason and Religion, which is the highest, the most refined and sublimated reason. I mean as here and elsewhere, 1 Tim. 2.1,2,3. Tit. 3.1,2. 1 Pet. 2.13,14. to ver. 18. the Apostle does so frequently and as fervently inculcate, viz. their duty towards these Sovereign Dominions, and Honour to these sublimest of Dignities. Which shall never, can never be discounted, but will be reckoned at the dearest rate imaginable, and paid for too, to the very utmost Doit, in that woeful place, 2 Pet. 2.4. Jud. v. 6. where there will be no liberty, but what Eternal Chains shall afford, nor property, but only indignation and wrath, Rom. 2.8,9. Tribulation and Anguish to them that are everlastingly contentious, as are the Troublers of our Israel, and do not, will not obey either for Wrath or Conscience sake, but are desperately bend to run the Eternal hazard, as well as Temporal. Our Saviour tells their Brethren the Sadduces (for these act as if they did disbelieve a Resurrection as did those,) who were as notorious and recorded Rebels as they were Schismatics; so we find from several Authors, and Josephus himself, who being a Jew, would not be too severe upon them. Truth itself tells them plainly, You do err, not knowing the Scriptures: Mat. 22.29. their ignorance in the Scriptures, in that sober sense which they ought duly to be rendered in, is that which renders them so obnoxious to this worst of errors, despising Dominion, and defaming Dignities. Not knowing the Scriptures, and the Power of God, in that Power and Dignity, which himself in his alwise Sovereignty, has conferred upon Kings and Princes, by instances that are no less than innumerable in the Old Testament, From the Patriarches and Prophets; and in the New from our Blessed Lord and his Apostles. Not knowing the purport of that Promise made personally by God himself, Gen. 17.1,2,3. so early in the World to Abraham the Grandfather of the faithful as the highest honour and happiness that could possibly attend him and his Family, viz. That Kings should come out of him; out of his Loins or Thigh (as the Holy Ghost has seen good to phrase it) that is descend lineally from him, by the unalterable, and indefeatable right of Inheritance, till it reach even to the King of Kings himself. This was part of that Sacred Covenant which God Almighty did then so solemnly stipulate between himself, and him: And that for an Everlasting Covenant, Gen. 17.6,7. as there he sets that peculiar remark upon it, in perpetuam rei memoriam, not only as to his Person but Posterity, to stand upon record for them, that great and numerous Train that should issue from him, as the greatest security as well as reputation they could have; which primely did consist in this, namely, That the Sceptre should not departed from Judah, (as that Covenant is afterward re-ratified with Jacob) Gen. 49.10. nor a Lawgiver (for so is a King, you see clearly in Gods own Estimate and Ordination) until Shilo, the great Sovereign, come: And unto him shall the Collection and Submison of the People be, and that for ever, no intercision is allowed of. 'Tis an Eternal Law, from the first to the last, Suprema Lex, that of the Legislative Power, wholly and solely to have its resiance there where the Sceptre is; like that of the Medes and Persians, never to admit a repeal. Dan. 6.8,15. And the Salus Populi only too consists in that, if they could once arrive to so much sense to see it, then seeing might be believing with them. Not knowing the Scriptures, what vast affluences of Dignity as well as Dominion, 1 Sam. 15.24,25. the infinitely Wise and Holy God was pleased graciously to confer in the Original of Kingly Government in Israel, upon Saul his own immediate Successor there. And afterwards accumulate upon David, Solomon, and their Successors in that Kingdom. 2 Sam. 5.10,11. 1 Kings 3,4,5,6,7,8,9.10. 2 Chron. 1,2,3,4,5,6,7,8,9. Not knowing what that so much celebrated Preacher as well as King, so frequently does reiterate, by Gods own special inspiration, Pro. 16.10.14.15. 19.12. 20.2.8. 22.11. 24.21.22. 29.4. 14.30.31. Against whom there is no rising up: and whoso provoketh him to anger, sinneth against his own soul. as to the Honour, Favour, Frowns, and displeasure of a King in terms so highly much emphatical, that nothing ever was or can be more: Each of which he renders so greatly and incomparably considerable, that nothing under Heaven can ever come in competition with them. Eccles. 8.2,4. I Counsel thee to keep the King's Commandment and that in regard of the Oath of God; whoso keepeth it shall feel no evil. Where the word of a King is, there is Power, and who may (so much as) say to him, What dost thou? As if his very word were a Law: so as to his commands. And for his threaten, the Wrath of the King is as the Roaring of a Lion, carries terror and execution with it: to make us the more conscientious to fear him in the one, and obey him in the other, and in neither to dare to disregard him in the least, as we respect our welfare there, or here. This, and infinitely more he gives in charge, in such weighty words as do preponderate all that can possibly pretend against it; and that in places more than can be enumerated. Be pleased to take one for all, as that which seems to have more peculiar affinity to the business of the Text. Where he gives that tremendous Prohibition, Eccl. 10.20. Curse not the King (the word there signifies the same still with this here, namely to blaspheme) no not so much as in thy thoughts, or Conscience, the most closeted and retired corner of them, thy very Bedchamber, where thou mayst suppose thyself most secret, and withal secure. See how he dares men to it at their highest peril; for says he there, a Bird of the Air, that is, the Winged Angels (says the Holy Father, Hieron. in loc. which in Zachary are said to take their flight over all the Earth) Zach. 1.10,11. shall carry the voice, and that which hath Wings (which therefore they are so significantly portrayed with) shall tell the matter. They are ever ready to be upon the Wing to take their several circuits over all the World. They hear when Treason and Sedition is but whispered in the closest, and most cunningly contrived Cabal, and give intelligence of it in the High Court of Heaven; much more when it comes to be Printed, to be Preached, Mat. 10.27. to be vogued in altissimis, in the high places of the streets, and preached upon the house tops, as our Saviour speaks; not only creeps into the Press, but mounts the Pulpit, as of later days it did, and God grant it may never, never do so again. They err, not knowing the Scriptures of the Prophet as well as Preacher; where God is graciously pleased by him to promise, as the People's most peculiar Happiness and Privilege, Esa. 49.23. as well as their Prince's Honour and Prerogative, That Kings should be their Nursing Fathers and Queens their Nursing Mothers, to support them in their tender and indulgent, their kind as well as potent and capacious Arms. 'Tis He that hath made them, and not themselves, to be Patres Patriae, National Fathers; and they that make it their business so unnaturally, as well as undutifully to expose them, do but hereby expose themselves to that ignominious curse of the shameless Cham, Gen. 9.24. for displaying their Father's nakedness, in that irreverent and indecent manner that their brutal Libels (too barefaced every where amongst us) do. And they also that mouthed out a Sedition, which is their own Liberty and Property, at that tumultuous rate as they have lately done, have but hereby offered themselves and theirs to the dint of Divine Vengeance, Gen. 9.25. in the Letter of Canaan's Curse, to be made Servant of Servants to him that so has superciliously styled himself, when they will not be true and loyal Subjects to their only true and rightful Sovereign. Not knowing, that is, not owning that of him who was more than a Prophet, Mat. 22.19,20. Mark 12.16,17. Luk. 12.24,25. the great decision and determination he has made for himself and us, in all succeeding ages of the World. The lasting, everlasting Precept, as well as exemplar, he has given for rendering to Caesar the things that are Caesar's, as duly and exactly, as carefully and conscientiously as to God the things that are Gods; no difference that he who is God blessed for evermore has made between them. When the Tribute-money was demanded of him, Mat. 17.24. to v. 28. though he was a Prince, and they that were his Attendants free, because not strangers, but Children of the Kingdom, as himself assures us; yet he stands not upon their Privilege and his own Prerogative, as most justly he might have done. Though he was the legal Heir of that Kingdom, by a lineal descent from David, yet he would pay Tribute to the Roman Emperor, and work a signal miracle designedly for doing of it, rather than Caesar should not have his demand, and that by arbitrary imposition, as is most apparent. They know not, Rom. 13.7. or at least will not own that of the great Apostle, Render therefore to all their deuce: Tribute to whom Tribute, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour is due. And if ever due, to be sure it is so here, where the Apostle does so importunately insist upon it, as to that homage and subjection which is the debt of every single Soul, not any one that is, was, shall, or can ever be exempted. And the Reason which there he renders for it is most irrefragable, because they are the Higher or Superior Powers, as he expressly calls them; Rom. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a word I cannot easily quit) i. e. such as have the superiority over all things and persons, as it does most genuinely denote. The Powers that were then are now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. the Regal and Imperial, (as before was hinted) then, and ever since in being, which he assures us is immediately ordained of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make the Monarchick Power and our submission to it, a Divine Ordinance. St. Peter is more express (if any thing can be so) 1 Pet. 2.13. when by him it is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Creature, Gods own Creation, that of subjection to this very Power, which there he does so particularly urge to the King in the first and highest place: so both the Apostles are most punctual, and past all contradiction in that averment. And therefore whosoever resisteth or confronteth that Power; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.2. that sets himself in array against it, or would set up another in diametrical opposition to it, (the sole Sovereign singular Power, which there those, and here this Apostle do so very particularly fix upon) does as particularly rebel against the Ordinance of God, so the Apostle does persist; and they that are resolved to do so in their resistance, he is as positively resolved against them, that they shall receive to themselves Damnation; not only judgement in this World, (for then it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, down right Damnation in that to come. They that will not believe it now, shall feel it then for ever, in the most exquisite of sensible experiments. Therefore is it that he urges that Universal Reverence and Veneration due to them from us all, so smartly and severely, for no less than Wrath, if we will not render it for Conscience sake. Ay and farther still than so, Rom. 13.4,6. For, for this Cause pay you Tribute also, as there he does proceed; gives the reason of the thing, as to these Persons, past all dispute; and that because they are Gods Ministers to us for good; set over us, so to be. And certainly the least and cheapest Tribute we can offer, or he require, is that of Honour to these Dignities, subjection to this Dominion; That costs us nothing is a very light and easy, Rom. 12.1. a most reasonable, and acceptable piece of service. Hard case that men cannot give good words, when no more at present is expected thence, whence we can hardly ever hope for any thing of good action; but must still be prompted to perpetuate their wont ways of Disobedience and Despite, to inflame all; to provoke still daily more and more, (as if they had not done more than enough already;) sad resolution to be impregnable, and everlasting, in their impenetrably obdurate humour: Certainly, there are softer, smother, and far more decent ways the Scripture does direct them to, if they would observe them as that which every Christian man ought to know and believe to his Soul's health, as duly as his Creed, and the Commandments. But they err, they and their Misleaders too, not knowing, or as if they did not, or else would not know the Scriptures, where it stands written in fair and legible Characters; so that he that runs may read them thus upon. Sacred, Record for ever: Act. 21.5. Exod. 22.28. Thou shalt not speak evil of the Ruler of thy People, quoted by St. Paul in Gospel times from that of the Law, Thou shalt not revile, or Blaspheme the Gods; so they are in his account, whatever they are in ours; Psal. 82.6. we have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it; I have said you are Gods, and all of you Children of the Most High, so that he must needs be the Father and Original of them. The word there in the Hebrew, is still as consonant as ever to this in the Greek, where we are forbid to revile those Gods, or curse these Rulers; an inseparable Curse does every where attend it. Let him that likes it; take it to himself, and see how well he can digest it when he comes once deliberately to ruminate upon it. 'Tis hard digesting Poison, such especially as has been so epidemical in this unexemplared Age of ours, wherein the vilest of men have made so little of it, to cast the greatest and foulest of aspersions upon them that bear Divinity about them: Wherein the meanest of Mechanics turn Censors of their Sovereign's actions, so Critical. That as in Pompey the Great it was thought a crime, because he scratched his head with one finger, so they are ready through their malicious ignorance, to make every mole a scar, every Infirmity a gross Enormity: And accordingly to pass their Censures; nay, sadder still than so, their sentence too; and that perhaps a very black and bloody one, upon the greatest, and the best of men; Psal. 105.15. their Princes, Prophets, Priests, on Gods anointed, whom he has so strictly prohibited us to touch, with our impure, unhallowed Hands, Tongues, Pens, under a weighty Penalty, for he that toucheth them, toucheth the Apple of his own eye: Deut. 32 10. Psal. 17.8. Zach. 2.8. and that is a very dear, and tender part indeed. Whatever is designed or effected against them, he takes it all as offered directly at himself; Luk. 10.16. He that despiseth you, despiseth me; believe it, they bid as high as possibly they can; they that despise them and their Government, despise the Regiment of Heaven, nay, clearly do defiance to God himself; when they attempt to have to do with them, they shall find at last they have to deal with him; impar congressus. For by me Kings reign; Prov. 8.15,16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hagg. 2.23. Jer. 22.24. 'tis God that upholds Kings, not that Golden Sceptre as Xenophon says; They are the Signets of his right hand, as himself calls them, which doubtless the great Poet had some sense of when he styles King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bred up in the bosom of Jove, or rather Jehovah, the same word. Once again, they err, not knowing the Scripture, which muzzles the mouths of all such Bruits, and ties them up not only from acting but speaking against Kings; it will allow of no such thing at all. Job 34.18. Is it fit to say to a King thou art Wicked, or to Princes you are ungodly? Suppose they were, suppose they did so, yet the Scripture tells us, it is not fit that we should say so. Nay, from so much as thinking evil of them: 'Tis worth the repetition, Curse not the King no not in thy thought. He that knows the secrets of all Hearts will not suffer us to harbour so much as one single thought against them. Not only the Overt Act, but the very thought is Treason by the Laws of Heaven that are indisputable, that are altogether indispensible. Holy David, wise Solomon, and other Kings, whose authority the most Holy Scriptures give us so ample an account of, did things not to be done, and withal not spoken of. They are not blazed and blown up and down in the World: Nothing at all spoke or thought of, tending to their defamation or disiparagement. No libelling of Kings then, none that durst to speak evil of Dignities in a single Syllable, all hushed, still and quiet, serene, according to that Majesty they had so much then, as we have little regard and reverence now for. Which should teach us to do as they did, to hold our Peace whilst we have it; to sit down in silence, sobriety and humility: and if we cannot (or which is worse, will not) act the Christians part, let us learn at least the Pythagoreons; go to their School of silence, seal up our mouths for ever; and let this impression (if we be not as flint to receive, or water to retain none) be made upon them in such indelible Characters, as never to be obliterate, stamped with the point of a Diamond, Not to despise Sovereign Dominion, sacred Dignities. The Scripture is so far from allowing, that it does perfectly abhor all such deportment amongst men; Judas v. 9,10. worse than Michael the Archangel would treat the Devil withal in his contest with him. Angels that are greater, infinitely far greater in power and might than the greatest of men, 2 Pet. 2.10,11. bring not railing accusations as do these; that despise Government. Presumpruous are they, and self-willed, most prodigiously so: Nay, not afraid to speak evil of Dignities, which the Apostle makes such a very fearful sin, past all sort of Parallel whatever. For thus St. Peter falls in which our Apostle here; is as copious also as St. Paul, in this great and necessary argument spends whole Chapters, 1 Pet. 2. 2 Pet. 2. the second of both his Epistles upon it; to press obedience to Governors, supreme and subordinate, to every Ordinance of man; for God's sake. To the King; therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an Etymology as true as it is trite: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is the foundation upon which his Subjects are fixed for their Lives, Estates, Laws, Liberties, Religion, the grand supporter of them all. Prov. 29.4. And by Wisdom itself the wise King is called, stabilimentum Populi, the People's settlement, most satisfactorily and completely so. To the King as supreme; so that the Apostle you see does solemnly assert the King's Supremacy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and makes it to be originally of Divine Right: Hard case than if we cannot afford it to be so, when so it is the Will of God that it should be, as there himself expressly has declared it; that we should all of us, duly and devoutly pay that Allegiance which we own to the King as he is supreme: Esa. 45.1. Rom. 13.4. And seeing all Kings, without distinction or restriction are Gods Vice-gerents, we should without exception yield obedience to them, whom by his Prophets he has so significantly styled his anointed, and that Cyrus himself, and by his Apostle, Nero and Tiberius (if not both) the Ministers of God, which is worthy of our observation. What then will our Despisers and Defamers say to this, do they, nay, do they not know these Scriptures? or rather do they not wish them * I have seen those Chapters of St. Paul and St. Peter, which press obedience to our Governors, torn out of the Quakers Bibles; and an impression of their own, wherein they are wholly left out. Rom. 13.5. out of their Bibles, as they are with some, and were out of the Churches in the Usurpation; where I have seen Fear God left, though but dimly so, and Honour the King quite expunged. Well, let the vilest of men say what they will, do what they can against them, these are great and fundamental Principles of Faith, as well as Doctrine and Practice, standing stable Truths; First of Piety towards God, and next of Honour, Devoir and Duty towards the King; whom next and immediately under God, we all stand everlastingly obliged in Conscience to and for God to obey. And 'tis not a passive, without active obedience that will serve to bear us out now, or another day. Though as to true conscientious (and to give it the Kings own Epithet) steadfast Loyalty, well grounded, thus fixed upon the Scriptures, a little of that, God knows, goes a great way, as the World has too long gone with us. Yet sure I am, the Apostle makes it a main Masterpiece of Christianity, when he joins, 1 Pet. 2.17 Fear God, and honour the King, so indivisibly together. The greater their guilt that formerly and lately have attempted to make the separation, of what God has made so inseparable. Where there is the one, there will be the other, and without the one there can be nothing of the other. He that is not a good Subject, cannot be a good Christian; a Rebel can never commence Saint, though their Holy Father dubbs them so. This the Scripture does avouch, Isa. 40.6. 1 Pet. 1.25. and this we do and dare abide by, being as sure as the word of our God, which endureth for ever. Thus we stand, but thus they fall into error, willingly and wilfully so, not knowing, that is, not regarding the holy Scriptures, but still suppressing the Truth in unrighteousness; Rom. 1.18. the Law of God, Gospel of Christ, Laws of the Land; those of more antique and fresher Date; by one of which it stands enacted to this purpose, that whosoever shall defame the King's Government in Church as well as State, the Doctrine and Discipline by Law established, shall thereby incur the severest of Penalties that can be inflicted. Not knowing, or at least not considering the Law of Nature, and that of Nations; though indeed the Civil Law which is hugely copious as to all other rights, is more contract in that of Sovereignty; as taking it for granted, that none should dare to contradict it in the least. That leaves Monarches free, to make their Subjects so, more or less, according to their own pleasure; to which that has resigned all, as the Scripture does. Not knowing the Laws of common humanity and Civility, which would have taught them better words and things, than such as these: 2 Pet. 2.12. Jud. v. 10. But as mere Natural brute Beasts, made to be taken and destroyed, they speak evil of the things and Persons that they know not. And what they know naturally in these things, they continue to corrupt themselves and others, so long till at last without Repentance, (and 'tis not an ordinary share will serve their turn) they shall utterly perish in their own corruptions, wherewith they so deeply have contaminated themselves, and the unfortunate age they live in. They know not the Scriptures of former ages; the Writings of the Holy Fathers, next to the Holy Writ, to be had in perpetual Veneration; nor the Practice of the Primitive times, how the good Christians then did honour and revere, and only not adore their Kings and Emperors, next and immediately after God, they that were in those devouter ages next and immediately after Christ. As they in their great and learned Apologies, have registered and vouched to all the World; instances from whom, if I should once begin, I should not know when, or where to end. How the Christian Church offered up their daily Devotions for Heathen Emperors; the manner as well as matter of whose Prayers for them, is recorded in the greatest of solemnity. Manibus expansis, quia innocuis, capite nudo, quia erubescimus; precantes sumus semper pro omnibus Imperatoribus, orbem quietum, vitam longam. Tertul. Apol. Whom in their Prayers, and by their Practices, they ever owned as God does, to be his anointed; let their Practice and profession be what it would, yet Oleum suum defendit Deus, says Optatus; Though no defenders but opposers of his Faith, God would defend his Unction in them, and upon them judicio suo Deus servavit rem suam; They are peculiarly his; so he has ever styled them; and therefore to no man singly, nor some, or all men collectively to be any ways accountable, for any thing, that at any time, in any way or manner they have done, or can ever do. Quia si Peceatum est hominis, unctio tamen est Divinitatis; ergo, ne tetigeritis, ne dum Peccatum hominis percatitur, & Oleum quod Dei est, feriatur. Optat. lib. 2. p. 1273. This is Christian Doctrine, and practice, I am sure; and you may rest sufficiently secured of it. But alas! such know not what Heathens have said and done in this regard: How to admiration and amazement they have outdone too many of our Modern Christians; the more and greater is the shame. Seneca de Clem. lib. 1. c. 11. thus describes a King; ille, ille est Spiritus vitalis quem tot millia trabunt. And again, lib. 1. c. 4. ille, ille est vinculum per quod Resp. cohaeret: nihil ipsa per se futura, nisi onus & praeda, si mens illa imperii subtrahatur. Prudet haec opprobria Nobis— They could as if they had it from Scripture say, Timendosque Reges, call Dread Sovereign, as well as we; show more fear of the Deity, in the honour due to Dignities and Dominions, than we now; could call their Kings, as the Scripture has done, The breath of their Nostrils. So dear they were in their Estimate, that it is celebrated of the Cappadocians, that when offered by the Roman Senate to be freed from Kingly Government, They bravely and gerously refused; telling them in plain terms, That they were such a people as could not live without a King; he was their Life and Soul. Heroic Souls indeed! Heroice repudiarunt, illamque gentem sine Rege ne quidem vivere posse. To conclude this Head with that of the Apostle, where he speaks to Jews, and I of Jewish Christians, Act. 13.40,41. from Hab. 1.5. Beware lest that come upon you which is spoken of by the Prophet, Behold ye despisers and wonder, and know that without Repentance you shall assuredly perish, for the Mouth of the Lord hath spoken, and nothing else can reverse it. And to give a demonstration of it, I will work a work in your days, saith the Lord, such a work as you shall in no wise believe, though a man declare it to you; seeing could not do with such stupid creatures, nothing but feeling could serve the turn, in irreversible vengeance. Discite justitiam moniti, nec temnere Divos. Which leads me to give you an account of the other great Origine of this so great despite and defamation; for alas, ignorance is not all; it rises higher still; Atheism comes in and joins its forces in this defiance; wherein they are both equally and eternally engaged, against these Dignities, whose cause the Text espouses. Omne in praecipiti vitium stetit, as the Poet has it. All Monstrous and Prodigious sins, concentre here in one, and are arrived at their fullest height, their compleatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and this is the sad emphasis of all the rest that here are instanced in. That of the Apostate Angels, who kept not their Primitive station, but turned Rebels against Heaven, and so are immediately doomed to Hell. Jud. v. 6.7. Those of Sodom and Gomorrha, that gave themselves over to be immersed in all manner of strange stupendous Licentiousness; Likewise also those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthy dreamers, that are so fond in their own irrational imaginations, which are but Dreams; when by defaming Dignities, they think to dethrone Dominions: His Majesty's Declaration April 8. 1681. p. 9 The restless malice of ill men, who are labouring to poison our People; some out of fondness of their old beloved Commonwealth Principles, and some out of anger at their being disappointed in the particular designs they had for the accomplishment of their own ambition and greatness. These Plato's redivive, that by a fatal revolution, would reinduce a Commonwealth, which was one of his Ideas; herein he did but dream, as well as others after him, that here the Apostle takes to task. Though they set all the little Wits they have left, upon the Tenters to outreach all that have been before them in such vile attempts as these; Psal. 31.20. Old Version. that cruelly, disdainfully and despitefully act, as well as speak against their Superiors. So that the profane Esau, Ishmael, and Rabshekah, were but Bunglers to those (as they would be thought gentiler Ones) in this most accomplished age of ours. St. Austin has an observation, that if a Felon or Traitor immediately upon his fact should lose his eyes, then all as immediately would be ready to look upon it, and construe it as a Judgement: But, oculum cordis amisit, & ei pepercisse putatur, his heart is stone-blind, as well as hard; and then, Heaven is thought to be soft and indulgent to him. Should it now deal with them that despise Dominion, Num. 16.21,29. to 34th. as it did with Corah, and his Rebellious crew, Nay but as St. Paul with Elymas, Act. 13.8. to 12th. when he set himself designedly in opposition to him, than all would learn at last, before it be too late, to hear and fear before the Lord and his Anointed, Deut. 17.13. and do no more presumptously as yet they do. But, oculorum caecitas ad mentem translata est, says Cicero; and few or none take notice of that more dismal doom so far as he did; as if he had it from that of the holy Prophet, Esa. 6.9. In seeing they shall not see, at least not perceive; Nay, their eyes have they closed as well as ears, lest at any time they should see with their Eyes, hear with their Ears, and understand with their Heart, and so should come at last to be converted. All avenues here we see are stopped, and barricadoed; there's no approaching such as these; Heaven itself has interposed by way of prevention; Mat. 13.13,14. Mark 4.12. Luk. 8.10. Joh. 12.40,41. Act. 28.25,26,27. Rom. 11.8. therefore is this doom so fatally denounced from God by the Prophet, frequently insisted on by our Saviour, and St. Paul, to show, that we, as well as they should take some more than ordinary notice of it. It is the Panther's hatred to the Man, that makes him fly so fiercely at his Picture. Potest iniquè Princeps, potest tamen odio esse nonnullis, etiamst ipse non oderit. And what in these dignified Dominions, that makes them pursued with such an implacable Odium, but only the image of God that they bear upon them: that of their Government, being the fair resemblance of his, I mean as to Monarchy in Heaven, and upon Earth. Not these, if they would speak out, not these Dominions only that they so much strike at, in all those unheard of and unparallelled affronts they have lately met withal; which Heaven and Earth may justly stand astonished at, Jer. 2.11,12. and blush for them that will not, cannot do it for themselves; no, they arrive higher yet in this their flight; take up the gauntlet against Heaven itself. These, these are the bold, and daring offspring, that past a fiction, too truly do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bid battle against Heaven, in the great sense of that greater word, a word by itself, when they are told to their teeth, by one of their own Orators, Act. 5.39. That they fight against God. How highly is the Holy one of Heaven pleased to show himself concerned in this contrast? He takes it wholly, solely to himself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word that we have here in the Text, 1 Thes. 4.8. He that despiseth, despiseth not man, but God; it reflects all at last directly upon him. They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spurn against heaven, and him that hath his Throne situate there, when thus they attaque Thrones, and Dominions here, as they will find in his own vindication of them. So that well might the blessed Ignatius thus say, that whoever any ways attempts to extenuate the Sacred Order in Church as well as State, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that directly does defiance unto Christ, flies in his face; in one word, to answer his, an Atheist Cap-a-pe. Ignatius is much, most upon this, in all his Epistles that are accounted and proved by the incomparable Bishop of Chester to be genuine. Which that none of them might ever be, that holy and truly Apostolical person beseeches God it might never come within the compass of his hearing, or their receiving such a black infection into their souls. For prevention of which disease, that Plaguy one as there he calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the factious and seditious are habitually so very much disposed to; he gives them a Sovereign antidote, and does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was their Taster, as he tells them, and they as they valued the health of their souls, to pledge him in it. He is very sedulous in such prescripts as are these; cautions them to whom he writes, Ad Tralliar. not to offer by any means to contradict, or any ways oppose the Authority that Heaven had set over them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is, says he, a dreadful thing to do it, reaches very high, as high as God himself; as in that apt instance that there he gives of Moses, in that ingrateful People's murmur; Exod. 16.7,8. which himself in his appeal to God says plainly were not against him and Aaron, but against the Lord. And withal observes, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none ever past without vengeance, that risen up in resistance, against their Superiors, whether Moses in the Civil, or Aaron in the Ecclesiastical State, but came to some formidable end. Nay farther still, that none such either are, or can be truly conscientious in themselves, whatsoever their pretensions are to others; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but only such as have all formality and nothing of the Power and Energy of Godliness in them. For than they would not dare to blaspheme the Gods, and endeavour to render those Powers so impotent and insignificant, which the hand of Omnipotency itself, has industriously set up amongst them. In pursuance of which he shows, how they should ever have them in the greatest and most valuable estimation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as having, the express image and representation of the great Deity upon them, as they govern us, from him that governs all. 1 Sam. 2.30. And applies that peculiar of Gods own to them, Heb. 10.28,29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that honours them, he will honour; but who despiseth them, shall be rendered as despicable himself: Such God will not let pass always with impunity; for if they that despised Moses Law died without mercy; then says He, in the Apostles words, of how much sorer punishment shall they be thought worthy that despise Dominion now? They that thus smear and bespatter Gods Anointed, that do any thing in derision and disesteem to them, whom he has taken so near to himself, into his particular care and conduct, they fall foul upon God himself, as Shimei did in his accost to David; 2 Sam. 16.5.7. who was the first the Scripture gives us notice of, that ever did or durst attempt such a horrid, and before unheard of villainy as to affront a King; (though he did it but at a distance neither, not directly to his face;) as to cast dirt upon the Robes of Royalty, 2 Sam. 16.13. to bemire and vilify, nay, to profane that Person, Power, which in Gods own estimate ever was and still is, no less at all than Sacred, that he himself has stamped Divinity upon. But now to see how docible some Creatures are, the meanest and vilest Peasant can outdo him; though in what he did, he gave too clear an evidence, that there was no fear of God at all, before his eyes. When he was so foolishly as well as wickedly extravagant. Psal. 14.1,2. For the same fool that says in his heart there is no King, says also, there is no God. And they that will not allow us to honour the King, would not leave us at last a King to honour: And they that in honouring and obeying the King, will not admit us to fear God, would (if they could) not leave us a God to fear. And yet withal, to show how dastardly the most daring and audacious Atheists are, (and such are those degenerate Hectors of our age, who are valiant in nought but fight against their God and King; you find him (Shimei I mean) afterwards in another posture; he comes submissively to wipe, nay, sneakingly to lick off that dirt again; is not more hasty before in cursing, 2 Sam. 19.18,19.20. than he is after that in caressing and complementing the King when the rising Sun was set, praecocious Absolom, under a sad and sable Cloud; quickly up, and as quickly down again; no more to be admired, to be adored. And he whose proper sphere it was, breaks out afresh, after all Eclipses, which the interposition of their malice had made to darken him, more bright and glorious than ever. The Race of true and real, not affected Majesty (that's but a Stage or rather Puppet-play at best) are pure and piercing; dazzle the eyes of him, and all such invidious ones as his. Who in the most virulent of all their despite, shall find at last they do but play at small game. I once heard as great a reputed Atheist as he was Commonwealths man, (and they are usually Twins) who durst not speak in the disparagement of his Majesty's Person or Power, ('twas too early then, not long after his Triumphant Coronation,) fall very foul upon the Regalia, those Ensigns of Majesty, Insignid Majestatis. with which he was then so solemnly and most magnificently Inaugurate; making the Crown and Sceptre to be no better than mere childish gewgaws, (which as near as I can recollect, was his very word;) rendering all such solemnities a perfect ridicule: Though together with the most Sacred Unction there was a Crown of pure Gold set upon the Head, and a sumptuous Sceptre put into the hands, of Kings in Scripture; which I think was then urged. 2 Sam. 1.10. 2 King. 11.12. 2 Chron. 23.11. Amos 1.5,8. But you would wonder how very powerfully he did then insinuate himself with some, and in his own conceit, past all control. You see what influence such have amongst the people, and how they begin at first to draw them into mean and despicable thoughts of these Dominions, that so at last they may hurry them on to the most daring and destructive practices; When not despising, not defaming no nor blaspheming neither will suffice, but only deposing, dethroning, annihilating them, (as you heard the Word imports). Here, here must be the black Catastrophe of all; which fate, how near, how very, very near it was lately to have been our own, there are none, but must be feared as well as senseless, that are themselves, and would have others to be wholly disbelievers, in a Case so clear and undeniable to any sober, thoughtful, unprejudiced, and unbiast man. If we should insist any farther upon the inquisition, and all were rightly once examined, we should find, that concomitant to these two great Causes of the not only disregard but direct defiance that is now done to these Dignities and Dominions, are those which do proceed from intolerable Pride, Prejudice, Partiality and Presumption. But above all, a scurrilous, scandalising humour, which is every where so vehemently predominant, in this unbridled and licentious age of ours. And that both of the Tongue, and Pen; as to which, Machiavelli from whom they have their Maxim, borrowed it (some say) from Midas, viz. fortiter calumnari, to calumniate stoutly, do it to purpose; and therefore they will be sure, not to be behind hand with it in the least; Their Superiors shall have it home; they'll lay on, and something will stick, before all (or any thing with some) be taken off. Some Mouths, the Prophet and Apostle from him tells us, Rom. 3.13,14. from Psal. 5.9. are open Sepulchers; and how many such Graves we have gaping all about us, to bury men's reputation in, before themselves? How many that (like the Serpent) carry Poison in their Tongues; nay, their Tongues have also poisonous Teeth; the Poison of Asps, as there 'tis called; and that is said to be the most exquisite. The Devil the Old Serpent, ever was and will be the slanderer, as his name so significantly implies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5.8. That original Accuser, whose perpetual work it is to calumniate the best, and misinform the worst of men; and therefore he insinuates himself into the society of those that would be Angeli agentes in rebus humanis; the great Intelligencers in the Higher, as well as Lower World. His Pique as poignant and inveterate against them that make it their care and Conscience with holy Job, Job 16,7,8. to keep their integrity as ever it was against him. De veneno Serpentis nascuntur Vermes mendaciorum, says St. Austin; and for such worms, bred of the forbidden fruit, the cure is very difficult, if not impossible. Calumny so black and withal infectious so poisonous and pestilential a breath it bears, that it blasts a Fame though never so white and clear. Such a pernicious quality it has, says Bernard, that tres uno flatu lethaliter inficit; it kills three at once, the informant, informed, and him that is falsely and maliciously informed against. Like White Powder it kills without a Crack, though not without a Report, which now makes so great a noise in this tumultuous World. And if ever a people given up of God to believe lies, and live upon them, certainly these are they. 2 Thes. 2.11,12. Isa. 28.15. We have made lies our refuge, and under falsehood have we hid ourselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An endless task it would be to accost all, or indeed any sort of Cavils, a most servile, sordid slavery; so the great Plato calls it. Therefore some think 'twas nobly said of him, Vindico me à conviciis solo contemptu; that he had the compleatest conquest here only by as complete contempt. So said Socrates, and believe it, he was no Fop. When abused to his face upon the Stage, he only smiled it off; gave it no greater notice. One told Diogenes that the Boys laughed at him, at egonon video, says he; he did not at all regard it; and so he could laugh as fast at them. And 'twas the opinion of no mean man, nondum foelix es, si te nondum derideat turba; that to be ridiculed by the Rout, is a badge of happiness as well as honour: it does not black, but brighten; as if nothing could advance our credit or comfort at a higher rate than this: For if they have called the Master of the House Beelzebub, Mat. 10.25. no wonder if the best of his servants cannot escape the worst of all their Censures. Quo nihil immensus melius orbis habet. And again; Quo nihil majus, meliusve terris fata donavere, bonique dii, nec dabunt quamvis cedant in aurum secula primum. This hath been the lot of the greatest of Princes, that ever wore a Diadem; you shall not see a Crown without this Cross in it: Titus Vespasian, Surnamed Deliciae humani generis, the Darling of men, as David was of God, drew this Lot: and so Augustus Caesar, of whom 'twas said, as it may be of ours, than whom the World yet never had more great, more good, or ever shall, or can, till it shall be no more. This I know, to some is but as the sounding Brass, and tinkling Cymbal; 1 Cor. 13.1. to such as would deal with ours, as the Jews did with their and our King Jesus; Mat. 27.29. put a Reed instead of a Sceptre into his hand; and a Crown of Thorns upon his Head, and do it in as despightful a derision. But better it is, more suitable, and decent, and I hope more seasonable, than the noise of Pulpit-Drums, and Sheba's Seditious Trumpet, 2 Sam. 20.1. to sound an Alarm to another Holy War, as formerly we know full well they did. To close all then with that which sounds more peacefully and harmoniously, namely, the Prayers that our holy Church has taught us. As we are most humbly and hearty to implore, English Liturgy, in several of its Prayers, both upon ordinary, and extraordinary occasions. That God would so rule the Heart of his chosen Servant Charles our King and Governor, that he knowing whose Minister he is, may above all things seek his Honour and Glory; so that we, and all his Subjects, duly considering whose authority he hath, may faithfully serve, honour, and humbly, in God, and for God, obey him, according to his blessed Word, and Ordinance; that as we have thus promised, we may as carefully and conscientiously, in the sight of God, perform all Loyal and Dutiful Allegiance to his anointed Servant, our Dread Sovereign, and his Lawful Heirs that shall succeed him. That our Gracious King may through God's abundant mercy continue his Reign over us, in virtue, Godliness and honour, many, and many years. And that we dutifully serving and obeying him, with all honour, fidelity, & cheerfulness, as faithful and Loyal Subjects, may long enjoy him with the continuance of those great and most invaluable blessings, which by him, God has vouchsafed us: But especially the profession of the only true Protestant Religion, by Law established amongst us. That God would strengthen the hands of him, and all that are put in Authority under him, with Judgement and Justice effectually to suppress all such workers of iniquity, as would turn Religion into Rebellion, and Faith into Faction, that they may never be able to prevail against us, or triumph in the ruin of God's Holy Church amongst us: But that our Gracious Sovereign, and his Realms being preserved in God's true Religion, and by his merciful goodness still protected in the same, we may all duly serve our God and our King; and evermore offer up our Prayers and Praises to God for King, and People, in the public Congregation, and hereto let all that are there assembled, say Amen; So be it, through Jesus Christ our Lord; the King of Kings, and Lord of Lords; the blessed and only Potentate of all the World; 1 Tim. 1.17. 6.15,16. Now unto the King Eternal, Immortal, Invisible, the only Wise God, Father; Son, and Holy Ghost, be ascribed all Honour, Power and Glory, whose is the Kingdom, the Power, and the Glory, for ever, and ever, Amen. FINIS.