THE Sovereign's DESIRE PEACE: THE SUBJECT'S DUTY OBEDIENCE. By Thomas Swadlin. London Printed 1643. To the WORLD. READER; KNow who ever thou art, that these lines following were Sermons preached the last Summer in St. Paul's, and St. B. Algate London: whether they contain any doctrine that is not Catholic and Orthodoxal, they appeal to thee for judgement: censure freely, I beseech thee. If praying for peace, which is the King's desire, and subject of the former Sermons, and preaching of obedience, which is the subjects duty, and subject of the latter Sermons be at all Malignity, at least malignity enough for the Author's imprisonment, from Octo. 29. 1642. Until December 26. following, now eight weeks, and as yet unheard, unseen: Till now I was not informed of any other fault I stood guilty of: But now it pleased the L. Major of Lond. upon my Letter to send for me, and tell me the cause of my Committement, before whom when I appeared, I found one john Levet a Tallow-Chandler my Accuser, upon whose information, as I conceive, his Lordship was pleased to say, The cause of my commitment was, because I am an enemy to sincerity; to which I answered, all the sincerity that either his Lordship or myself had lay within our Breasts, and not to be judged of by man. But you have opposed the Parliaments proceed, replied his Lordship, to which I made answer again; It did not appear so by my actions; for I had been, and ever would be an humble Orator to Heaven for the blessings of direction and success upon their consultations: and for mine own particular, I thought the Parliaments of England, to be the supremest Courts of Judicature in the world: Yes, quoth Master Levet, So it seems, for just when the Parliament set forth their late Ordinances, You preached a Sermon for Obedience to the higher powers: I confessed it, and promised a Copy of it; and here it is: To make me yet more guilty, I, but you pray for Bishops said the Lord Major, To which again, I made answer; Yes my Lord, I had, I do and ever would, until it pleased the King and His Great Council to alter the Common prayer Book; and than if I could not comply, I could leave the kingdom: Have you so, and do you so, and will you so replied the Lord Major? And so long as you pray for Bishops, so long you shall be a prisoner: You see now upon what terms you may have your liberty. To which once more I was thus bold; My good Lord, I humbly thank you, but I dare not venture a double Duckart to a single penny: Nature, Wife, Children do all strongly solicit me to accept of liberty upon a●● terms; but God, the Church, the King, mine own soul do all charge me to refuse it, unless it be Christian: an Act of Parliament besides, and mine own Oath lie upon me; and until the one be repealed, and the other dispensed, I dare not leave praying for Bishops: And when I had said this, his Lordship as I conceived, was moved with pity; for he said, I perceive you are mistaken, and I will now rectify and better inform your understanding: That Act of Parliament was made to confirm King Edward's Common Prayer Book; not this which is now extant; for many prayers by the means of the wicked Hierarchy are crept into this which never were in that: To which yet once more, with his Lordship's favour, I thus addressed my Answer. But the prayer for the Bishops my Lord is in King Edward's Common prayer Book: Well, well, Sir, said his Lordship, I am a Member of the House, and know the Houses Intentions: To which last on's: and so I was remanded to Prison; not where I was before, Crossebie House, but where I am now, Gresham College: whence I add these few words to the world, my Judge: Happily his Lordship hath done Right in my imprisonment; for I have infirmities; for I am a man: but whether he hath done aright, judge; For, for iniquity, impurity, or impiety, more than what God and mine own soul are privy too, I dare the world to tax me; for I and a Christian Protestant, and fear not the Trial, summon me when you will, my name is Thomas Swadlin. THE SOVEREIGN'S DESIRE: PSALM 122 6. Pray For the peace of jerusalem. IF ever Prayer were necessary to be preached, it is now; now prayer, Common prayer being so much preached down by common preachers, and spoke down by common speakers. If ever peace were necessary to be prayed for, it is now; now peace being so much in fear by fears and jealousies. If ever the peace of jerusalem were necessary to be prayed for, it is now; now jerusalem being so much preyed upon, that it can scarce receive Tithe s or Offerings: that it is now almost under another curse, (I hope none of Christ's) a stone scarce left upon a stone; the superstructure of Episcopacie dishonoured and the subterstructure of the Inferior Clergy discountenanced. And yet prayer is officium excellentissimum, the most excellent duty God requires at our hands: For it is his glory; And yet peace is Donum excellentissimum, the most excellent gift we receive at God's hands; For it is our safety. And yet Jerusalem is Subjectum excellentissimum, the most excellent Subject we can pray for: For it is the most excellent building of God's hands: It was like a City compacted together and at unity in itself. And yet jerusalem, that most excellent Subject, as being the Church of God, cannot have peace, that most excellent gift of God, without performing this most excellent duty, prayer to God. These are the p●rts of my Text; and of these parts by God's assistance, and your patience, I shall speak apart; And when I have so done, I shall give you the It is every good man's duty, to pray for the peace of the Church. And because they are three such excellencies. I wish myself an Angel's tongue, that I might fasten them in their transcendency upon your hearts; But alasse● I am the meanest of my Tribe, and very conscious of mine own infirmities, I shall though try my skill, and God Almighty give the blessing. I begin with t●e first, Pray; And it is a most excellent duty: this, prayer is, No man denies it; for it is necessary, for it is profitable, there is a necessity of it, Part 1 and there is an●●tility in it. First, it is Necessary; For it is not only Documentum, a lesson, which we may learn if we will; but it is jussum, an Injunction, that we should obey, whether we will or no. The vulgar Latin reads those words of Christ thus, Orabitis, ye shall pray; and Trem●lius thus, Orate, pray; both Mandatory. Mat. 6. If it were but Ipse dixit, He hath said it, It were enough to bind our Obedience to it; This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though there were no more, might stop al● oppositions with Pythagoras Scholars; because he hath said it, It is true; because he hath said i●, we must do it. But besides this Ipse dixit, He hath said it: there is also an Ipse jussit, Psa. 50.1 Matth. he hath commanded it, Call upon me; Yes, and an Ipse increpuit, He hath chid the neglect of it; Why sleep ye? Arise and pray that ye enter not into temptation. In a word there is a double necessity to pray; 1. Necessitas indigentiae, an absolute necessity; 2. Necessitas praecepti, a respective necessity: God hath comm●nded it, so it is absolute, we cannot be supplied without it, so it is respective; There is a Text for this too; ye fight and war, and get nothing, because ye us kenot. jac. 4.2. Now if ye● will add to this necessity by God imposed, the Vrility to us redounding, the Obligation is not so strong, but the invitation is as sweet; and while that bids us, this will woo us to pray. It is Saint Augustine's note, Ille quod nos hortatur, propter nos hortatur; De verb. Do. Ser. when God bids us pray, it is for our own profit; Prayer is like sowing of Corn, and that promises increase at h●●vest: like a bill of Adventure; and that brings a rich exchange, It is the very Ship that transports and returns clothing for the back, food for the belly; gold for the p●rse, and grace for the Soul: So that Father again, precatio ascendit, misericordia descendit; Prayer is our Factor for God's Mercy; It travails, never without a saving Voyage, and returns most commonly richly laden; Christ affirms it: Joan ● Whatsoever ye shall ask the Father in my Name, etc. If it be health, prayer, is Medi●amentum probatum, an approved Medicine, so Sa●nt james: The prayer of Faith shall save the sick. jac. 5. If it be favour with Princes, prayer insinuates safest and soon: Neh. 1. So Nehemiah got favour in the sight of that great man; If it be victory in War, prayer is the surest Engineer: you know how Israel prevailed against Amalecke; it was when Moses held up to stop the execution of God's vengeance, prayer is the best Advocate; so Moses held God's hands, that his wrath could not wax hot against the Children of Israel: xo. 32.11 If it be prevalence with God, Oratio hominis est res omnipotentissima says Luth. though Hyperbolically, yet devoutly; prayer is that Omnipotency, which wrestles with God, and overcomes him; If it be peace between kingdom and kingdom, prayer is the best Councillor, both to project it and obtain it; It was not the wisdom, it was not the policy, it was the piety of the Parliament, that obtained peace between England and Scotland; and m●y this day's piety obtain peace at home in England and abroad in Jreland. But alas! p●lic. we have little hope of it, since our piety itself is not at peace, some men's piety is for common prayers; and that which other men call their piety, is I fear me, altogether impiety against common prayers. What will ye judge of that man's piety which said, our common prayer book is unrighteous, ungodly, Idolatrous, blasphemous, diabolical; and what of that man's, who said, maintain this book, but mistake me not, I do not mean, That damned devilish Common prayer book, used by none but damned Priests; surely, if this were zeal, it wanted a great deal of wisdom and piety both, to make it a right zeal. What do these men mean? do they think Common prayer is unlawful? They cannot think so, if they think fairly either of the Old, or New Testament: For in the Old Testament, God by himself and his Prophets prescribed a set form of prayer; ●um. 6. ●2, 23, &c so to Aaron and his sons he gives a charge, and in that charge forbids them to bless the people as their own fancy lead them; and enjoins them to bless them after this very prescription, and no otherwise: The Lord bless thee and keep thee, ●eut. 16.3, 15. ●os. 14.2. etc. And so again; Thou shalt say before the Lord thy God, Thus etc. And so again, by the Prophet Hosea; Take with you words. And in the New Testament St. Tim. 2.1. Paul that great Apostle of the Gentiles commands Timothy thus: I exhort that first of all, prayers be made for all men: Mark you, they must be made: i. e. There must be set forms of prayer, and what Saint Paul enjoins here by precept, Cor. 12. he does elsewhere by pattern, He prays thrice against the same infirmity; and questionless too he used the same words: and so did his and our blessed Master jesus Christ; He prayed, and said the same words thrice: watch. 26.39, 40. Mat. 6 9 O my Father, if it be, etc. and as he used a set form of prayer himself; So He hath enjoined us a set form of prayer too, saying, pray ye thus; Our Father which, etc. And this prayer was ever had in veneration; and so was a common and set form of prayer; only in this last age of the world, some peevish people have excommunicated the one and the other. Sure I am, that mighty learned man Master Calvine hath given a mighty commendations to our common-prayer-book; when he says Non licet, It is not lawful for our Pastors, or, They may not in their functions any way desert, or departed from them: It is in his letter to the then Lord protector. when we had in use no prayers, but our Common prayers, no religion but our 39 Articles; Yet then, God to show, how well he was pleased with our Religion, and Common prayers, he gave Queen Elizabeth many personal and this Kingdom one public deliverance, viz. 88 and so King james 1605. Our Common prayers obtained the best of blessings then; and our Common prayers will obtain the best of blessings now, Peace. And that is Donum Excellentissimum, the most excellent gift, Part 2 that here David teaches us to pray for, pray for the peace: And this is my second consideration. And here I shall inquire; 1 Quidpax, what peace is? and 2 the Quare impedit, by what persons peace is hindered? 1a. 2ae. and 3 Quo jure, how peace may be maintained when it is once obtained: And first, What is peace? Peace in the proper acception of the word is no more than an Acquiescence and cessation from public Hostility; so it is Pax forensis, peace abroad, and from private enmity, so it is pax domestica, peace at home. But the word here comprises all sublunary and worldly blessings, deliverance from the sword, and victory in battle, deliverance from famine, and plenty of victuals; deliverance from Pestilence, and health in our houses: for so long ●s the sword is brandishing, no peace in our borders, so long as famine is stirring, no peace in our bowels; so long as the plague is reigning no pe●ce in our bodies; and therefore pray we, Give peace in our time O Lord; even the peace of health from the plague, and the peace of fullness from the famine, and the peace of quietness from the sword; such an excellent thing is peace, that it includes all worldly blessings. Nay I dare say it is so excellent, that it includes all divine blessings too: For as there is Pax temporis, the peace of time, which is, when our swords are sheathed and turned into Mattocks, so there is Pax pectoris, the peace of conscience, which we have when sin is pardoned; and pax numinis, the peace of God which we obtain when Satan is conquered: all which God grant us through jesus Christ, Amen. In a word, peace is either, First, Eternal, which we have in hope, Rom. 5.1. and must wait for the fruition of it till the next life; or Secondly, Internal, which we get by faith in jesus Christ: or Thirdly, Externall: and this in a divine sense is a mutual consent, when all Preachsers preach one holy truth, and all Believers profess one holy faith; that faith and this truth meeting in one jesus Christ: and morally it is this, A wishing love within, and a working love without, when there is no grudging, no heartburning within, when there is no brawling nor bloodsheding without; for which let us pray, Pe●ce in our time O Lord. So excellent a thing is peace, that as by the Winepress many Grapes are pressed into one cup: that as in the kneading tub many grains are made into one loaf, that as in the field many sheep are put into one fold, that as in the womb many members are united into one body, that as in a Fabric many stones are cemented into one building; so by peace, and peace only, are many Saints made, united, cemented, and builded into one Church, pray we therefore, Peace in our time O Lord. For as those Grapes that are ungathered, and come not to the winepress, the Birds of the air eat them; as the ears that are ungleaned, and come not to the barn, the Beasts of the field devour them; as the Sheep that straggle in the field and come not to the fold, the Fox worries them; as the arm that is cut from the body, rottenness and putrefaction corrupt it, as the stone that is shaken and rend from the building, it makes a deformity in the building, so those Christians that are separated from the communion of Saints; those men that make a fraction in a society, that make a commotion in a Commonwealth; the Devil that fowl of the air, that beast of the field, that Fox of hell, eats, worries, and devours them; pray we therefore, Peace in our time O Lord. For what safety hath the sheep that strays from the fold? what strength hath the arm that is parted from the body? what beauty hath the stone that is scattered from the building? what sweetness hath the Grape that is withered from the Vine? Just so much sweetness, beauty, strength, and safety, hath that Christian, hath that man, that divides himself from the ●●ity of the Church, from the unity of the State, that breaks the bond of peace: pray we therefore, Peace in our time O Lord. So excellent a thing is Peace, Zach. 8.16 Luc. 10.5. 2 Cor. 13.11, etc. that God in the Law commands it, that Christ in the Gospel commends it, that S. Paul in all his Epistles, not one that I remember excepted, exhorts it, Rom. 12.18. 1 Cor. 1.3. that God is called the Father of peace: 1 Cor. 14 33. that Christ is called the King and Prince of peace, Isay 9.6. Heb. 7.2. that the holy Ghost is called the Spirit of peace, Mat. 5.9. Gal. 5.22. that the Saints are called the children of peace, john 13.35. that the holy Trinity promises to crown it with the fatness of the earth, and the dew of heaven. Rom. 14 17. And now my beloved, would you obey the law, or enjoy the Gospel? would you have God to be your Father, Christ your Saviour, or the holy Ghost your Comforter, and the Saints your Companions? Would you see many days and inherit the earth, and enjoy heaven? then pray, Peace in our time O Lord. Peace is the only Sun that can disperse the Clouds of Schism and Faction in the Church, whereby we may all keep the unity of the Spirit: Peace is the only Sun that can expel all mists and fogs of quarrels and contentions in the State, that we may all be happy and joyful, living like brethren in unity: pray we therefore, Peace in our time O Lord. Peace is the only Key to lock war out of our walls, and let quietness into our borders, and keep the door so fast, that no headstrong jehu shall open by violence, that no cunning jeroboam shall shut by subtlety the key of David: pray we therefore, Peace in our time O Lord. Peace is the only heart in our body, that can expel the sanguine humour of revenge, and the melancholy distempers of revolt, and conserve in Temperance the state of our body politic, and the state of his body mystical. For if peace be gone, the Spirit is gone, for he is the Spirit of peace; and if the Spirit be gone, Christ is gone with him; for nunquam divelluntur, they are never asunder; He is the Prince of peace; and if Christ be gone, God the Father is gone too; and how miserable that Church or State is, ●●om whom the blessed Trinity is departed, Father, Son, and holy Ghost; judge yourselves: I pray God this be not our case now; and that it may not, pray you too, Peace in our time O Lord. Peace is the only spring in the year to blow out the malice of cold blood in Winter, and to keep out the anger of hot blood in Summer, that the greenness and tranquillity may ever flourish in a Church and kingdom, and that they may ever flourish in this Church and State, pray we, Peace in our time O God. Peace is the only virtue that S. Paul joins with grace in all his Epistles; Grace and Peace q. d. you shall never have grace, unless you will entertain Peace. It was the speech of disordered spirits that said, Non pacem petimus superi, ●●●e gentibus iram; We beg not peace, we long for wars; for Nulla salus bello, no good can come from war; Nulla fides pietasque viris qui eastr● sequuntur, no piety, no fidelity in that people that delight in war, and love to bathe their swords with the blood of men; Omnia pace vigent, we can never so earnestly pray for grace, as in the time of peace; faith cannot be wrought by the sword, heresies will not be consumed with Faggots; and those Disciples that would have fire from Heaven to consume the Samaritans, because they would not entertain their Master, Christ told them, Luc. 9.55. they knew not of wh●t spirit they were of: If you earnestly desire grace, ●●ay for peace, peace, not only with God, but also with man; For so long as thou art in malice with man, thou canst not be at peace with God; 1 Joan. 3.14. For the best sign of peace with God, is to be at peace with man; We know We are passed from death to life, because we love the brethren: pray we therefore, Peace in our time O Lord. You see what an excellent thing peace is; and being so excellent a thing, what manner of persons think you are those, 2 a, 2 ae, that hinder us from the fruition of it? why, that my next consideration is to tell you. And I must tell you there are many; so many that it would tire your ears to hear, and my tongue to name them all; that we may come without weariness to our journeys end, I shall name you but the Ringleaders; and they are, first, a Schismatical Corah in the Church: Secondly, A dislovall Absalon in the State; Thirdly, An idolatrous jeroboam in the Throne, Fourthly, A rood Haman in the Court: and Fifthly, A covetous Nabal in the country. Schism deposes the Church, and takes away Religion; For he that like Corah will obtrude his own opinions, his own Enthusiasms for as undoubted Truths, as the Articles of Religion established by the Church, would have either many Churches, or no Church; many religions or no religion; and this was Corahs' case, he thought himself as holy and as wel● inspired as Aaron; away therefore with the Schismatic, that Coachman, that dares drive the Horses of the Sun; Prometheus was much to blame for it; he had like to set the world on fire: It was heretofore the Angel's dignity, it is still his duty to muzzle this Ass. Disloyalty dethrones the King; for he that will not obey his King, when the King commands nothing but what is lawful, and therefore aught to be obeyed, would have no King at all, and what imperfect state that is which hath no King, Judge 17.6 you may read in that sad sentence; In those days there was no King in Israel, but every man did that which was right in his own eyes, and that was bad enough; Judg. 18 for by that means, Mica brought in a new religion, the Tribe of Dan brought in Burglary, rifling and robbing of houses; and the men of Gibea brought in ravishing of women, judg. 19 even unto death: Israel was like B●bel for want of a King: and disloyalty to a King is as bad; for disloyalty to a King whom God sets over a people, is disloyalty to God: whosoever resists the power, resists the ordinance of God; and they that resist, R●●, 13. shall receive to themselves damnation: From both which, confusion for want of a King, and damnation, for want of loyalty to a King, that we may be preserved, God conserve our King to us, and our loyalty to him: Amen. Idolatry dethrones God: For he that worshippeth many gods, as every Idolater doth, hath no God; Deus si non unus, nullus; If God be not one, he is none: Com. in Colos. De vera Rel. 37. And therefore Saint Ambrose calls Idolatry, Crimen pergrave, a very, a very heavy and crying sin; Origo impietatis as Saint Austin: the Fountain of all impiety and misery both: Never had the Israelites known the misery of captivity, but for their often provocations; and Jeroboams Idolatry was not the least of those provocations; from which captivity that we may be preserved, God keep us from idolatry. Pride and covetousness evermore breaks the bond of peace, 4. and 5. 1 Cor. 6. for covetousness says the Apostle, why do ye not rather suffer wrong? q. d. Were but every one of you content to put up a little wrong, what peace would there be in the whole City, in the whole Country? How would it flourish to the credit of the Gospel, and comfort of yourselves? but alas! you are so wedded to the world that the value of a halfpenny sets you to the Law. And for pride says Solomon, It is the mother of contention; pro. 13.10 did not men think themselves fitter to govern, then to be governed, to rule, then to be ruled, we should never fail of peace: Endeavour to keep the unity of the Spirit in the bond of peace, Eph. 4 says the Apostle; and this bond is n●ver or seldom broken, but either by the proud man or the covetous: The covetous ma● thinks it too hard for his purse-strings; the proudman thinks it too hard for his heart strings, and so both would have it a little easier, the one that he might not pay so much, the other tha● he might not obey so much. Pride was the loss of jerusalem, and covetousness of Constantinople: Had the Christian Commanders yielded to one General; Had the Christian Grecians yielded a seasonable supply, the Turk had never been Lord of the one nor the other. I pray God continue our King in content to Rule according to Law, and out selves in humility to obey according to Gospel, that England may never be lost, but live in peace, till jesus Christ the Prince of peace come to judgement. Amen. You see the hinderers of our peace, Schismatical Kora's Disloyal Absalon's; Idolatrous Jeroboams, pro●● haman's, Covetous Nabals; I wish not those of ours, their ends; if any such be amongst us; but I wish you to say to God deliver us from them, Amen. And so God will, if when we have obtained peace by the fervency of our prayers, we will endeavour to maintain it by the industry of our pains: and how it may be maintained, my next consideration is to tell you. There are many preservatives of peace; I shall name them, 3a. 2ae. which I conceive to be the chiefest. Ca●oatur iracundia: si praecaveri non poterit, cohibeatur; It is Saint Ambrose, take heed of anger; or if you cannot prevent it from breaking out, yet restrain it: So the Father goes on; Si praeoccupaverit mentem tuam iracundia, ne relinquas locum tuum. If anger do possess your heart, yet do you keep the possession of your place: locus tuus patientia, sapientia, ratio, Luke 21.29 Rom. 32, and what is your place? Your place is wisdom, reason, patience; In patience possess your souls, as our Saviouradvises; Overcome evil with good; as Saint Paul advises; At least soon recover yourselves again; as Aristippus and Aeschynes, two famous Philosophers, having fallen out, says the one to the other, come shall we be friends? It is a shame for such as us to be enemies; I with all my heart says the other; well remember I am the better man, and first offered the peace, says Aristippus; I will says Aeschynes, and ever acknowledge you so hereafter, because I the worst man first offered you the quarrel. I with all Christians to follow the example of these Heathens; and then upon our prayers we should have, and by such means maintain peace. Obliviscantur injuriae; let all former injuries be forgotten; yea, Deleantur, let an Act of Oblivion be passed upon them: and doleantur peccata, and let all those sins which hinder our peace be repent of, for as jehu asked jeboram, what peace so long as the whoredoms of jesabel remain? So in vain do we seek for, or to maintain peace so long as we live in sin: Repentance therefore in our time O Lord, that we may successfully pray for and continually maintain the peace of our jerusalem. Reminiscatur paternitas & fraternitas, Remember there is a paternity over you and a fraternity amongst you, not only Pater spirituum, the Father of your spirits, God, whom you are bound to obey in all things; but also Pater patriae, the Father of your Country, whom you are bound to obey in all things, he commands either according unto, or not contrary to the revealed will of God. Obedience to Monarchy is an excellent conservative of peace, especially where the Monarchy is bounded by an Aristocracy of Peers, and Democracie of Commons and this mixture meeting in their command and observed in our obedience; For than we shall neither fear Tyranny, nor Faction, nor violence; and where neither of these three invade, there peace continues; but where either of these encroach, there peace is dissolving; you may see it in Israel in the Reign of Rehoboam; he would not hearken to the Counsel of his Sages, and the Commons rebelled; and again you may see it true in Germany of late days, when the Commons were weary of a well settled Government; But they would have the free choice of sincere Ministers, they would be disburdened from paying Tithes; They would have it believed that God revealed his will by dreams: They would have all judgements civil to be by the Bible, or Revelation from God; they would have all men to be equal in dignity: and what followed? Confusion: that which was once the Garden is now the dunghill of the world; That England never be made a like spectacle, God give us grace to remember we have a King and to obey him; that we are brethren; as being all subjects under that one King, as being all members of one Church, as being all sworn by one oath, as being all professors of one truth; and shall brethren fall out? God forbidden; Abraham put an end to that quarrel, which was like to arise betwixt Lot and himself; We are brethren: Gen. 13. and I pray God we may ever endeavour to maintain and keep, what we now pray for (because we are brethren, and all the sons of one man, King CHARLES) the peace of our jerusalem, etc. Jerusalem is my third part, the most excellent Subject; Part 3 and now I am to speak out: and in speaking of it, I shall wave the three several names, and the three several situations it hath had: and exercise your patience upon these two inquiries. 1. What is meant by jerusalem? and, 2. Why Jerusalem is made choice of? And first King David here saying, Pray for the peace of Jerusalem, 1a. 3ae. he means in the Letter, his own City; in the Type the State and Church of Christ: and so Saint Paul calls the Church Jerusalem, jerusalem on high, and heavenly jerusalem: so that the meaning is, pray for the peace of jerusalem, i. e. pray for the peace of the Christian Church and Commonweal, and especially we, for the peace of England, Scotland, and Ireland. But why for jerusalem? why not, pray for the peace of Inda? 2a. 3ae. Or pray for the peace of Israel? They we●e in no less danger, than jerusalem; and they greater than it by far; juda was his kingdom; Israel was his people, Jerusalem was but his City, though his Metropolis; some great reason surely then, that jerusalem is made choice of, rather than juda his Kingdom, or Israel his people; surely a Kingdom is better than a City; and the people of the Kingdom better than either Kingdom or City. Let us see then, what may be the reason that Jerusalem is made choice of, and preferred before juda or Israel? Is it because, as the Orator says, the City is not the walls, the streets, and the houses, but the people? and so while King David says, pray for the peace of jerusalem, he intends, pray for peace amongst the people of jerusalem? This may be a reason; but this cannot be the main reason. Is it then because the people of Israel thorough out all the Land were bound thrice the year, at Easter, at Pentecost, and the Feast of Tabernacles, Deu. 16.16. to come up and worship at jerusalem? This comes nigh the main reason; especially if you receive for truth the opinion of some, who say this Psalm was prophetically made to sing by the way, when they went up by the steps to the Temple. And yet this cannot be the main reason; For at these three times, the Males only came up; the women stayed at home; and peace surely is as necessary, and as necessary to be prayed for amongst women, as amongst men, amongst men and women, as amongst men and men: The main as I take it, why Jerusalem is named and not juda, or Jsrael, is double. Not so much because Jerusalem was the City and Throne of David, as because it was the Throne and City of God: God calls it his house: This is my house, Psalm 132 here will I dwell; At this time, when David penned this Psalm, the Tabernacle was there; but afterward there was the Temple too: and God is said to dwell in both; the Tabernacle and Temple both: and both these being the Type of Christendom, jerusalem, where both these stood, is only made choice of, and David saying; pray for the peace of JERUSALEM, intends thus much, O God make all thy true Worshippers wheresoever over the face of the whole earth, to be of one heart; and we must pray now; O God, send unity and unanimity into all Christendom. jerusalem is named; not the peace of juda, not the peace of Jsrael, because the peace of the State; i. e. of juda and Israel, depends much if not altogether, upon the peace of jerusalem: i. e. the Church; you never see the Church divided in opinion, but by and by you see the Commonweal running into rebellion; when Micaiah the true Prophet was confronted by Zedekiah the false Prophet, by and by the Kingdom lost his peace: I could give you a sad instance of this in Germany; and a nearer instance of this in England: but God hath prevented the plot: and now pray we for the compliment of it, that our churchmen may be of one judgement for matter of Doctrine; and of one heart for matter of affection; that once Prince, and Peers, and people may go hand in hand, and we enjoy the peace of our jerusalem. Amen. And now I am come to give you the sum of these three excellent parts of my text, The most excellent duty; Pray. The most excellent gift peace. The most excellent subject jerusalem. In that point of doctrine, which I conceive to be the natural and genuine issue of my Text: viz. It is every good man's duty to pray for the peace of the Church; Doct. And thus I prove it: David prayed for it, and he was a good man; for he was a man after Gods own heart, and yet h● took it for his duty; For while he exhorts others, he doth not exempt himself, saying, pray for the peace of jerusalem, and every man that is of David's heart, and so I hope in God you are; if you are not, I pray God make you so, must make David's duty his own, and pray for the peace of the Church. As David did, so Christ did; Christ did not only leave it, or bequeath it, as his best Legacy to the Church, saying, My peace I leave with you; but also commends it, as the best thing for them to pray for; when first at their commission and sending them abroad he charges them to pray (for it is not only a votum, a wish, which is a kind of prayer; but also Oratio, the expressing of the heart by the tongue, which is a kind prayer) Pax domui, pax civitati huic, peace be to this house, Peace be to this City: and secondly at his last farewell, he prays himself, as the best, because the last prayer he made for them, Pax vobis, Peace be to you: And every one that is Christ's Disciple, will make the same prayer for the Church of Christ, which Christ did for his Disciples, who then represented the Church, and say, O God, peace be to out jerusalem, peace in thy Church O God: As David did, as Christ did, so did S. Paul: S. Paul began as I told you before, all his Epistles with grace and peace; Grace and peace be to you from God the Father, and from our Lord iesus Christ: and whosoever is of S. Paul's religion or condition, either an Apostle of Christ, as all Ministers are, though by an inferior calling, or a Christian, idest, a professor of Christian Religion, will say and pray as S. Paul did, Peace to the Israel of God, peace to Jerusalem, peace to the Church o● Jesus Christ: yea, peace to the whole world; but especially w●, peace in England, Scotland, and Ireland. Besides these examples of David, Christ, and Saint Paul (to whom I might add many more, if the time would not fail me) I can give you reason, reason both of Policy, and reason also of Divinity, Humane reason and Divine reason, to confirm this doctrine, viz. That it is every good man's duty to pray for the peace of the Church; and the first I tender, is this: Because where concord and agreement is in mind and wills, Reas. 1 though but in humanity, there is freedom from danger to the State: For if two be better than one, because then the one may lift up the other if he falls; then two kingdoms are better than one kingdom; because if a foreign Nation comes against the one, the other assisting, will drive the Foreigner home again: V. G This kingdom of England was never so troubled by the ●rench, as when they had Scotland to back them: and do they dare any more to trouble us, now we are sure of Scotland to second us? Surely they dare not, unless it be for our own present divisions, which invite them: and the best way to end these divisions is for us to pray, Peace amongst us O God: and then if they do come and trouble us, yet they cannot harm us, to that God forsake us not; and the best way to keep God on our side, is to pray, Peace upon ●ur Jerusalem O G●d; peace in England, and peace between England and Scotland, nor will I here leave out reland: Had the Spaniard ever more ho●e to invade and infest us, as when they had a party in Ireland? I pray God they have not too strong a party there now; if they have, the best way to weaken the strength of their party there is, for ourselves to agree at home here; and then, when we are agreed here, (and (O God) when shall we enjoy that day? when? when shall we see one heart, and ●ne mind, in our head and body?) but when we do, than we need not fear France nor Spain, so long as Scotland and Ireland are ready to take part with us against them, if God forsake us not: and the best way to keep God on our side, is to pray for peace, Peace be to our Jerusalem O God; peace between the three Nations, now all but one kingdom, because all governed by one King, CHARLES, and long may he govern them, England, Scotland and Ireland. That's the first reason; pray for the peace of Jerusalem: because concord and agreement in mind and will, though but humanely, is a fair security from danger to the State: Because secondly, if you put this peace here prayed for to his right Cue, not only for Humane, Reas. 2 but also for Divine affection; not only for Moral and Politic, but also for religious and Christian concord and unity, it secures the Church and State both; the Church from Schism and Heresy, the State from disobedience and disjointing; the Church from faction, and the State from fraction: The jesuite knew this very well, That the State is never in so much danger of dissension, as when the Church is fallen already into the danger of division: And therefore their plot of long time was in Germany, and of long time hath been in England to usher in Arminianism, that in the end they might bring in Papism into the Church, and then they were sure of Anarchisme in the State: Their plot hath most unhappily succeeded there in Germany, I pray God it may never take effect here in England; and that it may not, let every good man do his duty, and pray, Peace to our jerusalem, O God: Even the peace of opinion in the hearts of all our Clergy, that so there may be peace also in our Israel, even the peace of union and affection in the hands of all our Laiety. It was jeroboam subtlety to keep ten Tribes to himself, by erecting a new worship of God: God keep us to the old worship of God, by giving us days of peace. It is every good man's duty to pray for peace, Reas. 3 because nothing so much provokes God to anger, as when he sees, Divisam Ecclesiam, that Church which was purchased by one, and but one blood, to become another's Church, by becoming other than one: and so is the State too, not its own, nor one, Vbi est dissentio, when it hath gotten a breach of peace: then no comme●●e abroad, than no trading at home, and therefore beggary must follow: Beggary, the worst condition in the world; to keep out which, from this yet flourishing kingdom, let every good man do his duty, and pray, peace be to our jerusalem. I could give you instance of this unhappiness a fare off, and a great way hence, 2100 years ago, and as far bence: look else upon that grievous breach amongst the jews, when Manass●● devoured Ephraim, and Ephraim Manasses, and both these, Ephraim and Manasses both fell upon judah. Jsa. 9.21. For this did not the Lord stretch out his hand still against them? still I say, even so long, till Ephraim, and M●nasses, which could not keep peace at home, were carried away captive with the other Tribes. I could give you an instance nearer home; nothing hath been the cause of so many slaughters in England; as want of peace amongst the English. To speak of the Saxons, Danes, and Normans, of the Lancastrian and Yorkish line, would be but to tell you a story, which it may be, you know already ●s well, if not better than myself; I pray God the like story of these times may never come into any Chronicle: and that it may not, let every good man do his duty, and pray, Peace to our jerusalem O God. It is every good man's duty to pray for peace, because the want of peace causes fractions, and Fractions make uneven reckon; nor can you ever give God good account for so doing: where Fractions are, there are parts, and those parts are either equal or unequal: if both parts be equal, than either part hath but half his strength: if they be unequal, than one hath not so much, and that part which hath most, it may be hath not enough, V G. Judg. 27. Eleven Tribes came out against Benjamin 400000 strong; and their quarrel was good, for it was to punish, ravishing of a woman to death, yet they fell twice before them. The like is our case now in England, the King saith, He taketh up arms to maintain the Protestant Religion, the just Privilege of Parliament, the true property, and liberty of the Subject, his one just royal Prerogatives, and Person, and who dares but believe what the King says, is true? and who can fight in a better cause? The Parliament again says, That they are forced to take up arms for the very same ends, and withal to punish the great Delinquents, the Malignant Party, that have disturbed the peace of this kingdom: and who would not, who does not believe the Parliament? who would desire, who can fight in a better cause? The cause se●●eth alike on both sides, alike good on both sides: but whether side hath a good or bad cause, who knoweth on which side the victory is like to fall? God ordereth battles, he giveth victory to whom he will, but commonly and ordinarily, he giveth the success according to the means that is used: In so much that if the worse part be better prepared, if they have men more in number and more valiant, if they have more store of ammunition and better, they are like to prove God's rod to punish his children; and when they have done that work, they are like to be cast into the fire: But in the mean time to prevent the smart of this rod, That the King may not fall before the Parliament, that the Parliament may not fall before the King; I take it to be every good man's duty to pray, Peace be to our jerusalem O God: peace betwixt the Head and the Body, peace betwixt the King and Parliament: And thus fare having proved my Doctrine, I now apply it. And first, Applic. 1 if it be every good man's duty to pray for the peace of jerusalem, surely than they are bad men, very bad men they are, that practice against the peace of jerusalem: the jew that wishes it all evil, and the Pope his pew fellow that curses it, the Heretic that slanders it, and the Sohismatick that rends it, the Brownist that will have no set for me of prayer, no decency of burial, but bury our deceased friends, as we bury Dogs, the Anabaptist that will have no christening of Infants, no superiority of Laiety or Clergy, no propriety of goods, but a community of all things, wives and all, and a parity of all men, the King and the Subject, the Peer and the Beggar all one, and the spawn, the jacobite, the Robincomite, the Barronist, and many more, and more than a good ma●y, the troublers of our jerusalem, the disturbers of the peace of our jerusalem. Against these yet I will not pray with S. Paul, would to God they were cut off that trouble us: No, my zeal is not so hot, so furious: I do not wish them the Hawks reward for his bold Magnannmitie and saucy temereity, who for leaving his own game, the Partridge, and flying too high at the Eagle his Prince, was adjudged the next day to the Crown for the one, and the next day after to the Hatchet for the other. I wish them not the Ass' wages for his equal division twixt the Lion, himself and the Fox; He was put to death, because he thought the Lion, the King, worthy of no more than himself a subject: No, I wish none of them these ends; I wish them not cut off with S. Paul, but as S. Paul elsewhere advises me to pray for all men, so I pray for them, O God convert them, that they may not longer be the troublers of, but the prayers for the peace of our jerusalem: If they will not be converted to us, then O God take them from us, that we may enjoy what we pray for: peace in our jerusalem: peace within our walls, and prosperity within our Palaces. For our brethren and companions sakes, I will now say, Peace be within thee, to which do you now say, Amen: and for our Elder brothers and Mediators sake, jesus Christ, may God be pleased to say Amen to our peace, Amen. For for my part, I shall never make this day a day of objurgation, which our King and Parliament, our blessed and peace desiring King, our wise and peace-working Parliament hath made a day of Humiliation, of Humiliation and devotion, of Humiliation for our sins, and devotion to God for the diversion of the rebellion in Ireland, and of the division in England. And so for my second use, Use. I entreat you to join with me in turning this Hemistichium of King david's in this Psalm into that Amabaeum of King david's in another Psalm. O give thanks unto the Lord of Lords; for he is gracious, Ps. 136.1. and his mercy endureth for ever. O give thanks unto the God of all Gods, for his mercy endureth for ever. O thank the Lord of all Lords, for his mercy endureth for ever. Which only doth great wonders; for his mercy, etc. says he there. And now let us go on, and say here: O God by thy excellent wisdom, make Wars to cease in all lands; and send peace into our jerusalem, because thy mercy endureth for ever. O God by thy excellent power disperse the people that delight in War, and send peace into our jerusalem; because thy mercy endureth for ever. O God by thy excellent might, slay mighty Rebels, and turn the council of Achitophel into folly, and send peace into our Jerusalem; because thy Mercy endureth for ever. O God by thy excellent goodness, remember us now we are in trouble, and take our troubles away, and send peace into our jerusalem; because thy mercy, etc. O God by thy Excellent greatness, deliver us from our enemies, and make us all friends by sending peace into our jerusalem, because thy mercy, etc. God of Heaven, when thou shalt return thy spirit into us, and send thy Dove with an Olive branch of peace into our jerusalem, because thy mercy, etc. And then we shall give thanks to thee who art the Lord of Lords, if thou continue the Gospel of thy Son amongst us, even the Gospel of peace, because thy mercy endureth for ever. Which that God may doefor us, and which that we may do to God; pray we to God the Father, the Author of peace, and to God the Son, Redeemer of the world, the Prince of peace; and to God the Holy-Ghost, the spirit of peace, to give us peace always, peace in affection, and peace in opinion; peace in unity, and peace in charity; peace on earth, the peace of Grace, until he exchange it into peace in Heaven peace of Glory: And this O Holy Trinity, and whatsoever else is needful for us, and our jerusalem for the Mediators sake betwixt thee and us, jesus Christ the Righteous; To whom, three persons, one God, be ascribed all honour and glory for the peace of our jerusalem. Amen. FINIS. The second Sermon. ROMANS 13.1. Let every soul be subject unto the higher powers, etc. THe first curse that ever fell upon Creatures, was for insurrection, for insurrection against Sovereignty: and those Creatures were the Angels; what Angels they were Saint Peter tells you, saying, They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angels that sinned: and what their sin was the Prophet tells you, 2 Pet. 1.4. Isa. saying, They would be as high as the highest: i. e. They would not be Subjects; and their punishment was, they were cast down into Hell: The second Curse that ever fell upon Creature, was for insurrection too, and for insurrection against Sovereignty too, and that Creature was the Serpent; the Serpent whom the Devil used and abused by subtlety to insinuate into, Genesis 13 and deceive the woman: and what his punishment was, the Prophet Moses tells us saying, he must creep upon his belly, and lick the the dust of the earth all the days of his life. And that sin of the Angels, and this sin of the Serpent was against Sovereignty Monarchical; For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one; and Adam was the only Lord of all Creatures upon earth. I could descend and tell you, that another curse that fell upon man, was for insurrection against Sovereignty Monarchical; Absalon by cunning and by Courtship stole the hearts of the people, and by and by took up Arms against his Father David, the King of Israel: and his curse was that which is due to all traitors, he was hanged; only he was hanged by miracle, by the boughs or branches of a tree; and now all traitors are to be hanged by law with an halter. I could descend lower yet, and tell you, that Jerusalem was lost by insurrection, and so was Constantinople too; for had those Christian Princes, which undertook that holy war, yielded to one general Commander; had those Citizens given Paleologus, a seasonable supply, the Turk in all probability had never been Lord of the one, nor the other. Nay I could descend lower yet, even to our own country, and tell you, had it not been for Tonstaines insurrection (some call it a fraction or division;) had it not been for Gnorthigernus and Mordredus insurrection; had it not been for Mandubratius his insurrection, we had never been conquered by the Norman, the Dane, by the Saxon. Saint Paul saw the first of these by the eye of history; and for aught I know, he saw all the latter by the eye of Prophecy, and fearing the rumours of his own time, that Christianity was an enemy to Monarchy, might have brought such a curse, as to make Christian Religion abortive, when it was yet but in conception, he brought this water to cool this fire; Let every soul, etc. I need not in these times of division to make any division of the words; you to keep an order, they divide themselves: Division Into a Precept; Let every soul be subject to the higher powers. Into a persuasion; For the powers that be are ordained of God: or, There is no power but of God. In handling these words I shall require: 1 Qualis potestas, what Saint Paul means here by the higher powers. 2 Qualis anima, who is meant by every soul? for one malignant Church saith, it is only Anima Laica, the Layman's soul, that S. Paul here means by every soul: and thirdly, Quid subjectio, what is meant by subjection? Or, if you will please to give me leave, I shall without any wrong to S. Paul's intention, make his persuasion, or reason my proposition, and his precept your application; his persuasion is, For there is no power but of God: and my Proposition is, Every power is of God; his Precept is, which I shall make your Application; Therefore every soul (every one of your souls) must be subject to the higher powers. I begin with the first; Every power is from God, and thus I discourse it, Part and resolve it; All powers are supreme or inferior, the supreme or higher powers are, either first, Monarchical, when the people are governed by one, the King: or secondly, Aristocratical, when the people are governed by many, and the best, the Peers: or thirdly, democratical, when the people are governed by the most, the Commons. Each of these powers where these powers govern by themselves a part in several places or Nations, is from God; for there is no power but from God: and the best of these three, where they are severed, is the first of these three, the Monarchy, because it most resembles God; for God as I said ere while, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one; but the best government is when these three meet in one; and such is the happy government of this kingdom (and long may it be happy in the government,) where we have not three Kings, but one King; but three powers to govern one kingdom, to keep this kingdom from tyranny, which is the ill of Monarchy; and from faction, which is the ill of Aristocracy, and from Licentiousness, which is the ill of Democracie: but these three meeting in one, though severally, they are equally and immediately from God, yet jointly, the first only, Monarchy, is immediately from God, and the rest from God, but mediately by the King. For the power of Monarchy was never involved or invested in the people; it was a clear mistake by whomsoever said, as will appear by and by: but the power in the people, whether Aristocratical, or democratical, is derived from, and created by the King; as appears now by S. Peter, whether it be to the King as supreme; or unto Governors, as unto them that are sent by him. And his supreme power of Monarchy is attained and obtained, either first by inheritance, which is the best claim; or secondly, by donation, which is the second best; or thirdly, by election, which is the third best: or fourthly, by the sword, which is the fourth best, but the worst of the four best. And these four degrees to the chair of State, are but titles, a word confounded by some body with power, a conditio sine quâ non, that necessary condition, which God uses, whereby to mount men to Sovereignty, V G. The soul is not infused into the body, until the body be accommodated with all natural dispositions of necessity required to make the body a fit receptacle for the soul; nor is any Prince mounted to his throne, without those means political, which are necessarily required to install him in his Throne; yet for all this Bayard himself dares not but say, That the soul is infused or created in man's body immediately of God; nor can any reasonable man justly say, but that the power whereby Kings rule and govern States, is immediately of God. And whereas S. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of man; ● Pet. 2.13 he means it only either, 1 Subiectiuè, or 2 Obiectiuè; or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because men are the subject, the object, and the end of it, but the fountain of it is God: In a word, as I said before, the title to it is Humane, and by men; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the jurisdiction, the authority, or as it is called in our translation, the power of it is from God, and thus I clear it: All power, especially monarchial, is from God, 1 Sam. 10.24. so says Samuel of the first King Israel ever had; see ye him whom the Lord hath chosen: he divolves it altogether from himself, and from the people, that we might not be gulled by the Papist, who says, royal power comes from the Pope; or by the anabaptist, who says, it comes from the people: he says not therefore see ye him whom I the Prophet Samuel have chosen: or, see ye him, whom ye the people of Israel have chosen: but Quem elegit Dominus, whom the Lord hath chosen. And says God himself, By me Kings reigno; and in that very word, Pro. 8.16. 〈◊〉, by me, we are told that the power of Kings is not à fortunâ, by fortune or à planetâ by the Planets, or à populo, by the people, nor yet à se, by himself, but à Deo, by God. Christ makes it as evident in his answer to Pilate; Pilate began to chide him with surrowes and frowns, because he gave him no answer, Joan. 18. Knowest ●ho●s not that I have power to release thee, and power to condemn thee? No, says Christ, thou couldst have no power over me, unless it were given thee from above: and yet Pilate was but an inferior power, for Pilate was but a Deputy; but because he was rightly deputed to that place by Caesar, by the King; he says he could have no power over him, unless it were given him from above, to let us know there is no power but from God. I know Scripture needs no second, yet to set this point home, I add N●●●●ceo Scripture, and Reason to Nature. Nature is engrafted by God, and nature concludes power to be due over 〈◊〉 propter bonum regimen eorum, for their more orderly government. ●●iefly, as the precept against murder, is by the law of nature from God, so the authority of higher powers, to punish the evil and reward the good, is by the law of nature from God: I further clear this truth by reason thus: All power (especially Monarchy) is from God: for plenitudo, Rat. 1 all fullness of power is only in God: that power which creatures have, is but potesta● 〈◊〉, a part of power, V. G Look upon that element which is highest and next to God, the fire; it hath a power, that element hath, but what power is it? a power to warm us, not to feed us: Look again upon that Element which is lowest, and next to us, the Earth; that element hath a power too, to feed us, but not to cure us: look once more upon the two Medium Elements, the Air and the Water, they have power to cure us, but not to bail us against Death's arrest: or to look upon the power in my Text, the King: if he be not, he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & pater pa●r●●, the Leader of his people, as a Shepherd leads his sheep; and the father of his country, why even then by his power, he can but enable us, and enrich us, he cannot sanctify us: or if he be what he ought not to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Tyrant, what power hath he then? why than he hath power to kill our body, he cannot touch our soul: and therefore, as I conceive, is that saying of Christ. Fear not them that are able to kill the body, but fear him which is able to ki●● both body and soul, and cast them down into h●ll fire. Now as the Philosopher disputes, All s●cond causes work by the virtue and influence of the first cause, the smaller wheels of the Clock mo●e as they are moved by the greater wheel; all streams and Rivers a● from Fountains, so all powers upon earth, because they are but part powers, are from God, because in God only is all fullness of power. All power is from God, Reas. 2 for whatsoever is possible to be done in nature, God only can do it, can cause it to be done, and hereby possible to be done in nature, I understand not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature: as when a young man marries a young woman, why here it is according to nature that they multiply, and yet this power in nature is from the God of nature; for though children be the fruit of the womb, Psa. 127 4 Gen. 21. ye they are the gift of God: But here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature, as when Sarah the old wife of old Abraham conceived and brought forth Isa●c: this was no work of nature, but the finger of God: and here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 2. above nature; as when the Virgin Mary conceived and brought forth our blessed Lord and Master jesus Christ: This was a thing altogether above nature's thoughts, nature never dreamt of it, for nature can dream of nothing, can intent nothing but what is natural; and nature never saw or read of any producing mankind, but either without the help of man or woman, as Adam of the earth● or woman without man, as Eve of Adam; or of man and woman, as ourselves; but that a Man should be borne of a woman without the help of man: that a woman should compass a man, without the compass of a man; this was not within the compass of nature; it was the work of God you see; all power is still from God, and so is the power in my text, whether it be according to nature, as in the election of Saul, or above nature, as in the anointing of David. I go on, Reas. ●sa. 4●. 10, 11. and say, thirdly, all power is of God, because God only can do whatsoever he will do, or will have to be done; so by the Prophet isaiah's, My counsel shall stand, and I will do all my pleasure, I have spoken it, I will also bring it to pass, I have purposed it, I will also do it: and so the false Prophet, the Prophet Balaam spoke the same truth, Hath God said it, and shall he not do it, ha●h he spoken it, and shall he not make it good: and so said the Leper, Num. 13.9 Ma●. 8. Domine si vis, Lord if thou wilt, thou canst q. d. whatsoever thou wilt thou canst do. This receives some Objection, but a very weak one: Object. he cannot lie says the Objector; He cannot die says the Objector; and therefore he cannot do, whatsoever he will do; For he can if he will, lie, or die; and therefore he cannot do whatsoever may be done: And this objection, weak as it is, receives this answer: To die, to lie, Answ. implies weakness, and things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against Nature; whatsoever may be done according to Nature, or besides Nature, or above Nature, and implying power, God only can do, or cause it to be done; could he die, or could he lie, he were not God: For God is immortal and true. Nay, says the Objector, not so neither, Replic. God cannot do whatsoever may be done according to Nature; and which implies power and strength; For God could not destroy Sodom, while Lot was in it, but to have destroyed, Sodom while Lot was in it, was neither against Nature, Gens. nor employed any wealtenesse: Therefore, etc. And this replication receives this rejoinder; rejoined. God's power is to be consisidered two ways: Either. 1. As it is absolute and unlimited without; or, 2. As it is conditional and limited by his will and decree. In and by the first consideration of his power, God could have destroyed Sodom while Lot was in it: but in the second, I dare not say, he could not, but I do say, he would not: because he willed and decreed to manifest his mercy in saving ●ot, and his justice in destroying Sodom: In the justice of his absolute power, God gave Israel a Saul; In the Mercy of his limited power, God gave them a David; A Tyrant, or bad King is his Rod or Sword to whip and punish us; and such Kings we have had: A Father, or a good King is his Shield and Buckler to protect us and defend us; and such a King we have now; and long and long may we have him: but were he other then he is; both bad and good, as they are powers, they are from God: For there is no power but of God. last; all power is of God: For God is the Creator of all things: Reason 4 and therefore of all powers; and that of nothing: of nothing, not only privatively; but of nothing Negatively; of nothing, not only Mediately, as the Fish in the Sea, and Fowl in the Air; but also of nothing immediately, as Heaven and Earth, and so God is the Author and Creator of power: i. e. of the Title to power, by means: the means of men; and of the power itself without means, from himself. I have done with my proposition; All power is of God: and now I come to your application, viz. There fore let every soul be subject to the higher powers. ANd here I am first to inquire Qualis anima? Patt. ● Who is meant by every Soul? Omnis anima; Every soul; i. e. Omnis anima laica; Every Say Soul says that Malignan Church of Rome; As for the Clergy, they are t●ee, and exempted from any such subjection; Saint Bernard determines th●s against them; who writing to a cerraine Archbishop upon this subject, quotes and citys these words of Saint Paul, Sit omnis animasubjecta; ergo & vestra; quis vos excepit ab hac universalitate? Let every soul be subject to the higher powers: and therefore you must: for who hath excepted you; indeed who can except you from this universality, Let every soul? Saint chrysostom is most luculent: Etiamsi Evangelista, etiamsi Apostolus, etiamsi propheta, though thou be an Evangelist, though thou be an Apostle, though thou be a Prophet; yet thou art within the verge of this precept; Let every soul be subject to the higher powers. I conclude this with that Answer, which the King of Denmark returned to the Bishop of Rome, who threatened him with an excommunication, Esse nostrum a Deo, Regnare a Deo & populo, a te (papa) nihil recipimus, nisi falsam & Idolatricam religionem, quam tibi remittimus per praesentes; Our being we have received from God; our Kingdom we have received from God and the people; from thee O Pope, we have received nothing but a false Idolatrous Religion, which we remit and send bacl unto thee by these presents; I beseech you, take you heed that you make not popish opinions, your practice; yet I must tell you; That soul that Rebels against the King, that beats Arms against the King is as bad, if not worse, than that Soul that Excommunicates the King; for this there is some, for that there is no colour; He that excommunicates the King; usurps upon pretence of bringing the King to a sight of his sins: Now such evil may not be done, though such good may come of it; but he that rebels, whatsoever he pretends, intends the destruction of the King; and the first of these evils is bad, the latter fare worse; for it adds to disobedience against the King, disobedience against God; and so makes that sin which was but one two, and the sinner liable to a double punishment, judgement and shame in this world, damnation and torment in the next. Nay, that it doth not, says the Rebel; for the commands of the higher powers do not oblige the Soul. Yes that they do, says St. Paul, a true and loyal Subject under a bloody and cruel Tyrant, though not directly, yet reflexly, though not Primario & per se, 1a, 2ae, Object. principally and by themselves, yet they do Per concomitantiam, by dependency and subordinately. The second causes bring forth natural effects, Answ when they are subordinate to the first cause: the King's laws are the second cause; our obedience is the natural effect, which we are bound to yield, even in conscience, Rom. 13. where the King's law, which is the second cause, is subordinate to the first cause, which is the law of God. Yea, if the thing commanded by the higher power, be a thing indifferent, in it self neither simply good, nor simply evil: that command more binds the subject, than his conscience, and therefore the command of a thing simply good, or the prohibition of a thing simply evil, the subject is bound in conscience to obey: not that the obligation depends upon the will of man, but upon the power of God: and because he that resists the power, resists the ordinance of God, therefore for conscience sake the power must be obeyed. ●, but says the Rebel, Replic. it is possible for a higher power to command a thing unlawful, and if he do, must he herein be obeyed or resisted? Neither, for howsoever a King may deal unjustly with his servants, rejoined. either 1 In violating the laws and enforcing their consciences: or 2 in depriving them of their goods by extortions, and imprisoning their persons, and though in the former of these cases he may not be obeyed, yet in neither of these cuses may he be resisted. But what are we to do then? why than we may sugere, fly away: so David did from Saul: if we do not, than we must pati, suffer, but at no hand may we resist: No, Touch not mine anointed, says God: It is worth your marking, He doth not say, Ne perdas, kill not mine anointed, be he a good or a bad King, which is the most you can do: but Ne tangas, touch him not, which is the least that may be. St. Paul implies as much in the next word, which is, Part 3 if he be the higher power, and the King, and command you a thing unlawful) not, obey him, not resist him, but be subject to him: and this word however it seems to imply lesser than obedience, because in some cases it excludes the active part of it; yet indeed it implies more than obedience, because in all cases it includes the passive part of it, and itself, and honour too: so that when Saint Paul says, Let every soul be subject to the higher powers, he meants, 1 Let every soul honour the King. 2 Let every soul obey the King in things lawful and indifferent. 3 Let every soul be subject to the King in commands unlawful: that 〈◊〉 let every soul patiently suffer, where he cannot actually do. These are my three last Stages I am to travel over, which I shall with all truth and expedition dispatch, and then dismiss you: I begin with the first, which is, Let every soul honour the King: 1a. 3ae and the honour which we own the King is threefold: 1 Mentis, 2 Oris, 3 Operis, in thought, in word, in deed: in thought, this is plain by those commands of Solomon and S. Peter. Fear God and the King, 1 Pet. Ecc●s 10.20. says Solemon: Fear God and honour the King, says S. Peter: yea Solomon is yet more punctual in this particular, Curse not the King, no not in thy thoughts: Now because there is no Medium betwixt doing well and ill, and Solemon forbidding the ill, he commands the good therefore, and therefore we must have a reverend estimation of the King; we must love him if he be good, but we must honour him though he be bad, because whether good or bad, the King, and so of God. From this inward reverend estimation i● tho●gh, proceeds an outward reverend expression in word: this is taught us by the example of Bathsheba, when Ad●niah aspired the Crown, she, though the Queen, yet spoke reverently to King David, 1 Reg. 1.18. saying, And now my Lord the King thou knowest it not. Too blame therefore were th●y, 1 Reg. 12.15. 2 Sam. 16. Exod. 22.28. that said, and much more too blame was he, that repeated it in print, To your Tents O Israel, what portion have wo●● Dav●d? what in th● sonn● of less? Too blame was Sh●mei for cursing D●vid, for no man may curse the ●u●●r of his people: the K●ng is the father of his kingdom, and h● that cur●eth his father is to die the death: and it was heretofore a Canon Apostolical, and it is not yet repealed, That whosoever reproaches the King, if he be a Clergy man, is to be deprived, if a Layman, he is to be excommunicated: and therefore whensoever thou peakest of Kings, speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly or sweetly. And so shall you with more alacrity yield the King the third honour you own him, which is honour indeed, he honour of ●hy goods: This honour lies under census v●ctigalis, Canonis, & Capitationu, the honour of custom from Me chants and Strangers, the ho●our of his s●t Rent, and the honour of Subsidy or Poll-money: They were sons of Belial that said, how shall this man save us? 1 Sam. 10.17. and they despised him and brought him n● presents; read the place: an if they were sons of Belial, who offered the King nothing, think with yourselves what they are that bring in against the King? You see the first duty you own the King, honour, the honour of your heart, the honour of your tongu●, and the honour of your hand. Th● second duty is obedience in all lawful and indifferent things commanded. Iosh. 1.16. All that thou commandest we will do, say the people to Moses his successor, I shea: yet to let us know that this must not be stretched to commands unlawful say the three Children, Dan. 3.18. We will not serve thy God, O King, when Nabuchadnezzar commanded them to worship his golden Image. This obedience consists, Zenoph● first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in listening too, and being persuaded by the King's words; Plato. and therefore did he old Latin r●ad● Obedo to obey, Obaudio, to give care unto: and ●●ondly, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing his lawful e●●cts which his the com●le ●en● of the former. Which who o●●er resists to do, d●●●s ipso facto, become a rebel and di●bedient: Quam qui facit, says Thucid des, p●ccarum nonefacit s●d●●pse ●otus est peccatum; h●●h whosoever do●h, ●ed●th nor sin but ●e is sin, whol●y sin: and Samuo give; t●●e re●s●n●●f it, 1 Sam. 15.23. Rebellion or Disobedience is as the sin●● of Witchcraft; and as a Witch m●y be s●id to be a De●ill, so may a R●be●l be said to be sin. S● Bernard puts it as far, disobedience to an horitie is a piece of he sin against the Holy Ghost: and in truth he had some reason as I can●we, for so laying; for disobedience to authority is against the light of nature, and the sin against th● Holy Ghost is so cal●ed, b●cause it is against t●e l●gnt of grace. In a word, if the King commands not iniquity in temporals, as did Pharaoh to the Midwife's; if he commands not mp●etie in spi●ituals, as did Nebu●adnezzar, he must be obeyed by us, else to deny obedience, is to uphold, at least to usher in rebellion; a●d that is the greatest dishonour to the King, and bring first or last a great burden on the conscience: achitophel for his evil counsel against the King, was so struck in conscience, that he hung himself: and David for but laying his hand upon the skirt of saul's garment, he had thereby so disqui●red his conscience, tha● he coul● never again be in quiet with himself, till heynd Saul we●e friend's. And therefore much too blame are they who say with those rebels ●n the Psalm, Dirumpamus vincula, let us break their bonds; for when ●he bo●d of obedience is broken, farewell safety: that we may live in safety, ●od continue our obedience to authority; he that doth not, he that will not, whatsoever he talks of obeying God, is no true Ch●ist●an, because he is a lie; because he cannot obey God, whom he hath not seen, if he obey not the King wh●m he hath seen; it holds as well ●n obedience, as in love: you se● the second duty you own the King. The third is subject on: in case the King commands things unlawful, or does things unjust, why even then where we cannot obedire, obey, there we must f●rre, suffer, not f●rir●, resist. It is storied of Theodosius, when h● hea●d that his Citizens' had defaced the brazon Image of his wife Priscilla, he was so incensed, that he presently commanded his army to march with him, and such that City; the Citizens think not of resisting, but dispatch an honest able man, though a Monk, Macedonius by name, and he upon his knees speaks; Sir we know you are our Emperor, and have just cause to be angry with your Citizens for defacing the Image in brass of your wife; but withal we beseech you to know you are a man and bear the image of God, and so do yonder Citizens too, and God will have a just cause to be angry with you, if you deface his living images. I say no more of this, but God send us such Macedonius' in this age of fear of war, and God make them as successful. It is our duty so to pray, and I pray God we may pray so, that he may hear our prayers and put an end to these days of division, by uniting the King to his great Council in a gracious audience, and them to him in a gracious obedience. Or if this division must continue, which God forbidden; but if it must, I must yet pray every good Subject here to do his duty, and say, God bless King CHARLES. Amen. FINIS. The third Sermon. ROMANS 13.2. Whoesoever therefore resisteth the power, resisteth the ordinance of God, etc. AB ineraet extra, ab infra et supra; from within and without, from above and beneath; from heaven and from hell, doth Saint Paul fetch arguments to persuade obedience to the higher powers. What those higher powers are I shown you the last time I appeared here, Kings, in primo gradiu, as the supreme; and other Governors sent by him; what obedience we own those higher powers, I shown you then too: vi●● Honour in● 1 Thought, 2. Word, 3. Deed: 2. Subjection in commands unlawful. 3. Obedience in commands lawful and indiffe●●●; In talibus non obedientes mortaliter peccant, nisi foret illud quod ●●●●pitur contra praeceptum dei vel in salutis dispendium. In all cases whatsoever, where the King's commands stand not in opposition to th●●aw of God, he must be obeyed; if they be but persons or purses ●●●ommands, obedience must be performed; if the commands would 〈◊〉 the conscience, yet then the power may not be resisted; for to 〈◊〉 the power is a sin second to none but sacrilege; proximum sa●●●gio crimen, quod Majestatis est, dicitur says Ulpian: The highest 〈◊〉 against heaven is sacrilege, and the next crime to this is rebellion against, or disobedience unto the Majesty of earth, and indeed Saint Paul seems here to join them, saying, whosoever therefore, etc. Therefore: this word is illative, and carries you bacl and puts you to seek for a wherefore to this: Therefore, wherefore then is it a so dangerous sin to resist the higher powers? why the powers that are, are ordained of God, and therefore they that resist the power, resist the ordinance of God, and they that resist, shall receive to themselves damnation. In which words you have observable two eminencies, Division. two capitals. 1. An eminent a capital sin; such is the resisting of power, because it is a resisting of the ordinance of God, and secondly, an eminent a capital punishment; for such resisters shall receive to themselves damnation. In the capital criminal, I shall inquire; first, quis quisquis, who is meant by whosoever; secondly, quid opponere, what is meant by resisting; thirdly, quare dei ordinationi, qui potestati; why, or how he resists God's ordinance, that relists the power. In the capital penal, I shall inquire: first, quid ●ond mnatio, what is meant by condemnation; secondly, quomodo ●●ferent, how they shall receive it. The first of these sets out the excellency of the King, the other the deformity of the Rebel. I begin with the first, 〈◊〉 the capital criminal, the eminent sin, whosoever resisteth the power, resists the ordinance of God, All sins are not of an equal size: like dogs, some cry low, and some cry loud; some whisper, and some trumpet in God's ear; some provoke him to anger; some to indignation. If all sins were equal, all punishments would be a like, but the former of these, Parad. 3 equality of sins is Stoical; So Tully tells us in his paradoxes: and the latter of these equality of punishment is Heretical; So Aquinas tells us in his sums, ● 2. q. 73. and so the scripture tells us too: first, in respect of punishment it makes a great disparity; some shall be beaten with few, Zuk. 12 Mat. 11. Mat. 7. and some with many stripes: some shall have an easier, others a greater damnation: and secondly, in respect of sins, it makes as great a difference, some sins are but motes, the infirmities of our brethren; others are beams, our own hypocrisies; some are lesser things of the law, Mat. 13.23. 〈◊〉 7.13. the tithing of Mint, Annis, Cumine, others are greater things of the law, judgement, Mercy, Faith; is it a small matter to grieve man, but that you will grieve God also? says the Prophet Isaiah. q.d. To grieve man is a fault, though but a small one, but to grieve God is a great fault and therefore that must needs be a great fault; which the committing of, at once grieves both God and man: of this there are many sorts. To resist the higher powers is not the least of those sorts; because at once that man resists both God and the King, whosoever he be, which is my 1 a 1ae. Whosoever; And who doth Saint Paul mean here by whosoever? 1 a. 1.ae. me ●●es he man, woman, child, laity, clergy, and the whole people? yes he means them all, all whosoever; nay not so, says the conclave of Rome; the Mitre is above the Crown: the Pope may excommunicate him, and being excommunicated, any man may kill him: and so says the consistory of Amsterdam too; the thistle is above the Cedar, and the people may depose him; and being deposed, he is but one of us. Will ye give me leave a while to dwell here, and show you how Herod of Rome, and Pilate of Amsterdam, though mortal enemies, and at deadly fend in all other things, are yet sworn brothers in persecuting the Lords anointed; twixt these two, sovereignty is crucified, as Christ betwixt the two thiefs: these two like Samson, foxes, though they look contrary ways, yet are joined by the Tails, and carry firebrands to burn down Majesty. The seditious Jesuit seeks to bring the crown under the Pipes neck, and the people's girdle. For says Bellarmine, pol●t capotestas, etc. 1. de Laicis. cap. 6. The civil power considered in the general without descending in particular, to Monarchy, Aristocracy, and Democracy, is immediately from God only; and yet by and by says he, this power is immediately in the whole multitude, as in the Subject; and again every particular kind of Government is of the law of nations, for it dependeth on the consent of the multitude to set a King over them; and so again, regna non sunt, etc. Kingdom's are not of the law of God, de altr cis, cap. 18, but of the law of nations, and therefore are changeable, but the Popedom is of the law of God, and cannot be changed: once more, it is not lawful for Christians to tolerate a King, that is an infidel. You may see by these few hints what the jesuit aimed at, even that civil power being in the people immediately, and in the Magistrate but procarió, by courtesy from them, it may, nay i● must be taken from him 〈◊〉 case of heresy or infidelity: Papa enim potest, etc. Bel●l. 5. the sun●pont Cap. 6. for the Pope may change Kingdoms, and take them from one, and bestow them on another, as the chief spiritual Prince, if it been needful for soul's health: and if it were so, I wonder what king so just, but this great Physician would find some distemper to let out the blood-royal. Sure I am that Sixtus Quintus told Henry the third of France, Barelide potest. Pap: that he bade supreme authority overall King and Princes of the whole earth: Plate in vita. Greg. 7. and before him Gregorius the seventh, told the Emperor Henry the fourth, as much Imperia, regna, etc. that he had absolute power to take away, and give away, Empires, Kingdoms, Soveraigneties, and whatsoever mortal man had. And this opinion hath not wanted action. witness else that Pope that held the crown between his feet, Hovedon. Ann. pag. 68●. and having set it on the heads of Henry the sixth, and his wife the Empress, presently kicked it of again, to let him know, he had power to depose him. I could give you the like from other jesuits, but the time passes me● and I will therefore name but one more for all: It is Mariana; and says he, Regibus haec salutaris est meditatio, se eâ cond tione vivere, ut non solum jure sed cum laude, & gloriâ perimi poss●●t; It is an wholesome meditation for Kings to think, they live in such a condition, that they may be killed, not only lawfully, but to the praise and glory of the regicide, And I would to God this were only their doctrine, the jesuites, but alas, this leaven hath so wred many, and many of them who pretend themselves reformers of the reformed Churches; For whereas Mariana the jesuite, says cum laude and no more; one factious statist goes further, ●●●hanen. and says cum praemio; if I had power, says he, to make a law, I would make one law of reward and recompense to him that should kid a Tyrant; as men are rewarded for kill wolves and bears. Populus Rege praestantior est & m●lior, lib. de jure Regne. says the same Buchanan; The people are better than the King, and of greater authority; the collective body hath the same power over the King, that the King hath over any one person; They may arraign their Prince, and the Ministers may excommunicate him, and says another of the same stamp, The power of the people over the kings is the same of a general Council over the Pope, as a general Council may displace one if he be an Heretic; so may the people depose the other if he be a Tyrant; and a Tyrant he is says another, if he hinder the bringing in of their discipline. Nay, the Anabaptist goes further yet; the Gospel, says he, makes the office of a Magistrate utterly unlawful; evangellical perfection makes it altogether useless and superfluous. And he that speaks most moderately amongst them all, vindiciae contra Tyrannos. allows the institution only of God; the Constitution of the people, the gifture of God; the seisin of the people, the Election of God, the Confirmation of the people. Will ye give me leave or rather, Dan. 5.21 give the Holyghost leave to answer these men? Briefly then: The most high appointeth whomsoever he will over the kingdoms of men; Pro. 8.15. and therefore the Constitution so well as the institution is of God: By me King's raygn says God; and therefore the seisin so well as the guifture is of God: Psal. 189.20. Psal. 23.3. 1 Chron. 8.4. God anointed David with his holy oil, and set a crown of pure gold upon his head: and therefore the confirmation so well as the election is of God: God both chose, and made David King. And for the other objections? If the king be an infidel or Tyrant, yet than he must not be deposed by any, but prayed for by all, whosoever: all men must pray, and all that pray, must pray for kings; 1 Tim. 2.1 it is St. Pauls ●thortat on. And for what kings? for such kings as were then: and was not Nero king then? and was not he a Tyrant? else there was never any: A Lion, as St. Paul calls him: Dedicator damnationis nostrae as Tertullian: the first Persecutor of Christianity. And if such Tyrants were to be prayed for then by all men, whosoever; surely then such a King as we have (and I pray God we may long have him) may not be resist d●●ow by any whosoever. You have seen, who St. Paul means by whosoever; very one; continue your patience; and my next consideration shall inform you, what he means by resisting; whosoever resists the power. 2 〈…〉. The original is very empharicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies obsistere, which is here translated to resist. This word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb signifying ordino to order; and the Adverb, or the Preposition, adversus, or contra against. From that verb comes the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies summ●●s Magistratus, the chief magistrate, which is the King; and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reaching both to laws and arms, (for so we read it in both) the meaning of the word here is this, whosoever counterorders, or orders against the laws or the arms of the chief Magistrate, he resists the higher powers whether it be, In subtlety of council; as Achitophel against king David; ●. 1 Sam. 16 21. 2 Sam. 2●, ●. 3. when ●●advised Absalon, first to go into his father concubines, that so he ●●ight be abhorred of his father; and then to choose 12000. fight men to pursue his father, and set upon him when he was weary, and 〈◊〉 him; which Council was so dangerous, that if it had taken effect, (and effect it had taken, had not God disappointed it by the counter-councell of Hushai) it had lost Israel the best king they ever had; but God reserved that king for better days: (and may God preserve our King for many better days) and therfore●d feared that machavillian stratagem, and because it was defeated in a peevish mood that first Machavillian, being palsy-struck in his conscience, and given over by God, he hangs himself God in his example telling all such counter-councellours against the King, what death they may expect, at least they do deserve. If there be any such Achitophel's in these day's, within the Kingdoms of England, Scotland, Franc● or Ireland, that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 council against the King in his laws or arms, I pray God convert their persons, and confound their plots. In obloquy of speech as Shemei cursed king David s●ying, come out thou bloody man and thou Man of Beliah, which treasonable trespass against him, howsoever he forgave, yet God took it so much to heart, because it was against his anointed that by an undream●t of, and unthought of way to this counter-orderer of his wor●s against the king; he most severely punished it within few years after, by a death little shameful and altogether as painful as hanging. The common law of this kingdom allots hanging to such disordered speakers against Sovereignty; and it is a cannon apostolical, that whosoever he be that reproaches the King, if he be a clergyman, he be presently deprived, if a layman, he bepresently excommunicated. Such disordered tongues have evermore disordered soirits; Ex ab●nd●ntiâ cordis loquituros; a wicked tongue proceeds from a wicked heart, and yet Solomon curbs the heart, and will not suffer it in a thought to vilipend the King, and he gives you this reason for it; for that that hath wings will betray it: and a greater than Sol●mon forbids the tongue to dishonour the King; thou shalt not revile the Ruler of thy people they must be prayed for, they must not be spoke against; He that doth it in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of the higher powers. And so 3: is He, and he especially, that forcibly opposes and oppugnes him with Arms: This is a sin out of measure sinful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treason; and that is the greatest Crime that can be; nor can the judge be too Cruel in punishing it, says Tully, and indeed no wonder since a Traitor is a devil; so Christ called judas; David shows the heinousness of it, when he says, God forbid I should lay mine hand on the Lords anointed; and his heart smote him: i: e: his Conscience told him, he had done amiss when he had but cut off the lap of saul's garment: What a heinous crime is it then to take up arms against the King you may see the horribleness of this same, if you but view the terri●lenes of God's judgements upon such sinners. Absalon was Miraculously hanged for taking Arms against King David; and aspiring his Crown: Core, Dathan and Abiram were swallowed by the earth for but murmuring against king Moses: Pausanies was killed by his father, and thrown to the dogs by his mother, for offering, and but offering to betray Sparta to Xerxes: Ariobarzanes had his head cut off by the command of his Father, because he would have betrayed his army into the hands Alexa●der: Rod●lph Duke of Swevia fight against Henry the 4. for his Empire, because Hildebrand the Pope had excommunicated him, lost his right hand in the battle, and being now leaving this wretched world to go into a worse, and breahing out his distressed soul, he looks upon the stump of his Arm, fetches a deep sigh, and cries out, behold, with this arm and hand did I wear allegiance to my Sovereign Lord the Hen. q. d. This vengeance is justly fallen upon me, because I am an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resister of the higher powers. But what need I speak of resisters here? it were a good theme this in Rome, or else where; but the English needs it not, as being the least ●●●●ery of rebels in the world: never had any protestant divine in this land his hand in treason, says a great knight of this kingdom; mark it, never any Protestant divine, a Jesuited divine may, a Schismatical divine may; they may, and have, at this time they have: but never had any Protestant divine, no nor any Protestant lay-gentleman neither, as I believe; a lay-papist may, a lay-brownist may, a lay-anabaptist may, but I believe never had any lay protestant, no, whatsoever some malignant spirits here in this City say: that these present Arms are against the King, yet sure I am the Parliament says otherways; they are for the King and Parliament say they, and ie. They are for the King and kingdom, for they are now the Representative Body of the kingdom, and according to their loyalty to their King, and their realty to their kingdom, God reward them: It were a great sin in me to think otherwise, and it is a great sin in them that do otherwise: for he that resisteth the power, resisteth the ordinance of God. And that I am now to show you in my 3 a. 1. ae. why he that resists the power, resists the ordinance. If there were no more than what is here, it were enough: St, Paul hath said it, and therefore it is true: but there is much more, and much more you will find in the sense then in the letter, i● you will look into the word: the powers are of God; not only by way of permission, but a so of commission; not by way of deficiency, but of efficiency, not by way of sufferance but of ordinance, not as plagues, diseases, and punishments, though so says the Anabaptist: for the Apostle does not only speak the 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not only say, they are of God, but he shows also how they are of God; not as his scourging rods and judgements, but as his sacred ordinances: the powers that be, are ordained of God. Upon which words says Parcus explicat, quomodo dixerat, he declareth how he said, that all powers are of God; not certainly as wars and other mischiefs, but as a wholesome order, which may supply the stead and represent the person of God in the government of men, and therefore are the powers called, not only the ministers of God, but also Gods; and that can by no means be spoken of God's scourges. All inferior and subord●n te Magistrates, says Greg: Naz: are halft pieces of God drawn from the head to the shoulders, or middle: but Kings are the pictures of God at length, and represent him so propartionably, that as God is our invisible King, so the King is our visible God; and therefore as they that refuse the King's coin, refuse the king, so they that resist the powers, Object 1 1 Pet. 2.3 resist the ordinance of God. Nor is th●t any bar to this truth, when St. Peter calls the Magistrate an humane ordinance, or creature; for so the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is Pareus' note, Humanam ordinationem seu creationem vocat Apostolus magistratum, non causaliter; the Apostle calls the magistracy an humane ordinance or creature, not in regard of the cause or author, as if it were devi●●d by men; but in regard of the subject and object, because it is born by men; In ●o●● 13 Sol. respects the government of men for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature or creation, proves, that maiestyiss Gods ordinance, for he only can create, 〈…〉 45. Act. 3. 〈…〉. In Apolog. impossibile quod alicui creaturae conveniat creare, says Aqui●as; it is impossible that power to create should be given to any ●reature; n● therefore says Irenaeus, cujus jussu homines nascuntur, ejus & jussureges constituuntur; by whose appointment men are borne, by his appointment kings are ordained, and therefore says Yert inde illis potestas, un●è spiritus; whence they have their breath, thence they have their power; but they have their breath from God; and therefore they have their power from God: and therefore as they that resist the breath of man and take it away by murder, and the like, resist the creation of God; do they that resist the power of the Magistrate, by resisting against it, or the like, resist the ordinance of God. Object. Nor yet is that any bar to this truth; corrupt intruding into the Magistracte, Hos. 8.4. as Jer boams getting the kingdom by his own and the people's rebe●ion; of which God says, they have set up Kings, but not by me; and again. Governors' often use wicked administration, when they turn judgement into wormwood, when they oppress the innocent, Act. 3.14 and deliver the holy and just to be put to death; as Pilate did our Saviour; this comes not down from the Father of lights; Ps. 94, 20 for what fellow ship hath the throne of iniquity which imagine himischeife as a law wi●h him? Yet for all this, the office and power itself is from God: Sol. do but distinguish the power from the abuse of the persons, and though this be of the corrupt will of man, Joh. 19.10. lib. 4. de lib. yet that is the true ordinance of God: so Christ told Pilate, Dens felicitatis author, & d●tor, and says St. Aug. God that is the author and giver of happiness, lib. 2 c. 10. indict. 11. giveth earthly kingdoms both to good and evil men: Potestas super omnes homines dominortunt meorum pietati caelitus data est; says Gregory writing to Mauritius and Augusta. Power over all men is given from heaven to my good Lord and Lady: and to end this, says Musculus upon that Psal. Psal. 82. vid●●●us hic; we see here that there is no Magistrate, whether good or bad, but he is of the will of God; for he says of them all, and some of them, if you read that Psalm, you will confess to be bad enough, ye are Gods: and therefors as they that resist the subordinate Magistrate, the judge, do ipso facto resist the higher Magistrate, the King; because they are judges by the King's Patent; so they that resist the higher power the King, do ipso facto resist the highest power, God; because they are Kings (a●d Gods) by the ordinance of God. Object. 1 Tim. 2.5. in psal. 82. Nor yet lastly, is that any bar to this truth; there is but one God; for they are Gods, not by nature, but by name; Dij titulares called Gods; non naturâ Dij. says Musculus; they are not Gods by nature, but because of their authority to rule and judge, the dignity whereof hath some divinity in it, they are called Gods: Dij says Molerus, inpsal. 82. quia Dei vicarij & officiarij; Gods they are called, because they are Gods Vicars and Officers. Dij, says Calvin quia Dei personam sustincut; Justit. l. 4. c. 20. Sect. 4. Gods they are called, because they represent the power of God; and therefore as they who resist the representee of the King, do resist the King; so they that resist the King, resist God; for they resist God's ordinance. I have not spoken this to flatter kings; no, no, they shall die like men; but to inform you what a dangerous thing you do, and what a fearful sin you commit, when you resist the king, for, for so doing you shall receive damnation. And that is my 〈◊〉 general part, 〈◊〉. which I called my Capital penal, or the eminent punishment du● to that Capital criminal, or the eminent sin; they that resist shall receive to themselves damnation: and here I am first to show you, 〈◊〉. what is meant by damnation. The world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word signifies diversely according to the divers opinions of interpreters, sometimes it signifies condemnation or damnation, so Beza and the vulgar latin; sometimes judgement; so the Syriac interpreter; sometimes punishment, so Piscator, and this punishment is both eternal inflicted by God, and temporal inflicted by the Magistrate. St. Chrisostome and Theoph●lact, both understand it, cum a Deo tum ab hominibus paenas daturum, he that resisteth the power shall receive the sentence of damnation from that power, for violating the laws of that power, and the sentence of eternal damnation from God, for violating the eternal law of God. And a great deal of reason and equity there is in this; for he that presumes, Psal. ●●n. 4. sins but against the justice of God; he says no more, but tu●h, God regards it not: he that despairs, sins but against the mercy of God, and he says no more, but my sins are greater than can be forgiven the that falls, sins but against the wisdom of God; but he that resists the power, sins against the power of God; and so against all the attributes of God; for therefore is God omnipotent, because is justice, mercy, and wisdom; and therefore is God just, wise, and merciful because he is omnipotent; and this man says as much as the veriest Atheist can say, there is no God: for he that dares take arms against the King, would if he could take arms against God too: and therefore as damnation is due to every sin, to especially to this sin, the sin of rebellion. And indeed it is inflicted upon this kind of sinner in a more fearful manner then upon any kind of sinner. For it is at once damnatio rei, nominis et parsonae; the damnation of his goods; and they are confiscated, the damnation of his name to eternal infamy, a traitor, the worst of names; & the damnation of his person; his body to a perpetual shameful death, and his soul to an eternal painful death; from all which God deliver us; and from all which that we may be delivered, God give us grace to be true subjects, and ever to resist the higher powers: if we do, we shall receive damnation. And how shall we receive it? 2a. 2ae. why that my last consideration is to tell you, any 2 a. 2 ae. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies capio or accipio to take or to receiv●●; i● is given by Tremelius in auferent, ip si si by cond●●mationem auseren●, they shall take to themselves damnation▪ Which word howsoever it implies a willingness; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will they, nill, the shall bear that punishment is imposed upon them; that punishment which is imposed upon them here by the higher power upon earth, and that punishment which shall be imposed upon them hereafter by the highest power of heaven. All the unjust shall be reserved unto the day of judgement to be punished says Saint Peter but chiefly them which walk after the flesh in the lust of uncleanness, 2 Pet. 2.9.11. and delpise government presumptuous, self-willed, that are not afraid to speak evil of dignities. But you beloved fear the criminal, and therefore you need not fear the penal: for praise is for them that fear God and the King; which praise that the world may know it doth belong to you, pray you to God for the King, that he may have no resisters but a loyal people, a faithful council, and a quiet government till the the glory of his ●●●wne be exchanged into a crown of glory, through jesus Christ. 〈◊〉. FINIS.