It was a custom among the Persians that when their King died there was an Anarchy for the space of five days that by the many quarrels and Contentions in those few days the people might be convinced how advantagious Monarchy was to their peace and safety this is the happiness which a people have by good kings and Magistrates that as it is said of Solomon in their days shall the mountains bring peace to the people and the little hills righteousness 2. To that which mediately precedeth where we are exhorted to make Prayers for kings and all in authority upon this account that we may lead a quiet and peaceable life in all godliness and honesty According to this reference these words admit of a double notion as intimating either the matter or the motive of our prayers for them 1. If you ask what it is we should pray to God for in reference to Kings and those in Authority the answer is that we under their Government may lead a quiet and peaceable life in all godlinesse and honesty and truly considering what hath been already mentioned the great influence which Magistrates have upon godliness honesty and peace among the people and that not only on the one hand to further and encourage but on the other to discourage and hinder them this had need be one part of our prayer to God for them that he would so encline their wills as that they may improve their power for those happy advantages 2. If you ask why we should pray to God for kings and all in authority The answer is that we may lead a quiet and peaceable life in all godlinesse and honesty Indeed as Theophilact well glosseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their safety is our tranquility so that our intercessions though they be for them objectively yet they are for our selves terminatively and those vapours of good desires which ascend from us to Heaven in behalf of them descend in golden showers of blessing upon our own heads Indeed there might many arguments have been made use of to perswade this duty but surely none more prevailing than this which is drawn ab utili from the benefit which hereby redounds to our selves We ought to pray for kings and all in Authority in respect of our Christian Religion that it may be acquitted from that odious brand of disloyalty in respect of themselves it being one part of that duty which we owe to them But if neither of these can sway with us yet surely our own interest will oblige us No wonder if our Apostle singleth this from the rest and urgeth his exhortation with this consideration I exhort therefore first of all supplications prayers intercessions and giving of thanks be made for all men for kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty And now that your patience may not be too much tired nor your weighty affairs too long retarded I shall close up my Discourse in a few words of Exhortation To you Right Honourable and Right Worshipfull let me commend the care of these two lovely Virgin Sisters Godlinesse and Honesty with their comely hand maiden peace and quietness Godliness is in Suidas his language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of vertues good reason the head should be safe she is the Queen of graces fit it is the Queen should be guarded There are many good Laws made for the reverend using of Gods name decent Celebration of his Worship frequent repairing to his house due sanctifying of his Day comfortable maintenance of his Ministers I trust you will I desire you may improve the Authority with which God and the King hath invested you that they may be put in execution Honesty is societatis vinculum the bond of all humane society and civil commerce great need it should be kept inviolable In all causes which come before you let right take place and if men will not be honest imploy your power to make them so Finally pax optima rerum Peace is the best of outward blessings oh let the peace of the Country and Kingdom be pretious in your eyes consider you are Justices of the Peace to whose custody this Jewel is committed take heed it be not spoiled and remember I beseech you that Stocks and Whips Pillories and Ropes the Prison and the Gallows are those engines upon which hangs the Garland of Peace To you Gentlemen of the Grand Inquest my earnest advice is that you would show your selves friends to Godlinesse favourites of honesty and lovers of peace by making strict and diligent inquiry after the offenders against any or all these not only common swearers but Heretical blasphemers prophaners of the Lords day but those who detain the Lords portion Tithes from the Minister careless neglecters of the publique Assemblies but Schismatical frequenters of private Conventicles what ever they pretend are enemies to godliness let both the one and the other be taken notice of I shall not I suppose need to bid you find the Bills against Cheats Thieves Vagabonds and Marderers the enemies of honesty and I hope you will be carefull to finde out all riotous quarrellers with their neighbours and seditious raylers whither in pulpits or elsewhere against Civil and Ecclesiastical authority oh remember it is impossible for the Judges to punish and reform if the Grand Inquest do not present and complain To be brief Let honesty sit upon the tongues of the Learned in the Law and then I am sure they will not dawb over a rotten wall nor justifie any cause which is unjust let peace and quietness be their study and then though it may be a greater profit to plead Causes at the Bar they will esteem it a greater honour to take up especially petty differences among parties To all who are Plaintiffs in any causes now depending I wish a quiet and peaceable spirit that they would hearken to terms of accomodation with their adversary and not prosecute their neighbour for a trifle I would to God all witnesses who are to give evidence in any Cause were so overawed with godliness that they might not dare to take Gods name in vain and by false testimony bring upon themselves the guilt not only of lying but perjury And for you of the Petty Jury in whose hands are both the estates and lives of men I beseech you take heed what you do and let godliness and honesty sway in all your verdicts I should now end but that I foresee there will ere long be another publique meeting of this County for the choice of such as shall have share in the Parliamentary Authority and let it be a seasonable item that those whom you choose have these Characters imprinted on them Look that they be godly men the word indeed hath been much abused but the thing must not therefore be disregarded no choose godly men not of the new Cut but of the old stamp godly men
their hands to Gods Commandments in the exercise of godliness and honesty Brethren let no man deceive you honesty without godliness is but Philosophical and godliness without honesty Pharisaical let it therefore be our care to approve our selves to God by Piety and to men by honesty nor must we leave out the extensive particle All which is here annexed but make conscience of doing every part of our duty both in reference to God and Man that godliness is no godliness which abhorreth Idols and yet committeth Sacriledge that honesty is no honesty which detests intemperance and dispenseth with deceit there must be no baulks in our spiritual husbandry the work of Christianity must not be done by halfs Then shall I not be ashamed saith David when I have respect to all thy Commandments which we cannot do unless we have a care to lead our life in all godliness and honesty 2. The singular help to both these is peace and quietness and by the mention of this the Apostle intimateth 1. That the desire and endeavour of all Christians ought to be that they may lead a quiet and peaceable life By which two words may very well be understood that twofold peace namely foreign and domestick when there is no invasion from abroad then a Kingdom is like a calm Sea no blustring winds from without to enrage it when there is no insurrection at home then it is like a still earth no winds got into the bowels to shake it the former is peace in our borders and the latter is peace within our walls both great blessings where God confers them and both all good Christians seek after It was St. Pauls precept to the Romans If it be possible as much as lyeth in you live peaceably with all men and our Saviour to his disciples Have peace one with another we must not be wanting in our endeavours to live a quiet life with all the world however to live a peaceable life among our selves 2. The end why we should desire to lead a quiet and peaceable life ought to be in reference to godliness and honesty not so much that we may get wealth and riches much less that we may live in mirth and jollity idleness and luxury but that we may exercise godliness and honesty with which agreeth that of the Song of Zachary that being delivered out of the hands of our enemies we may serve him without fear in righteousness and holiness all the days of our lives 3. That peaceable and quiet living is an especial means to advance godliness and honesty It is a known saying Inter arma silent leges in times of War the Laws are silent no honesty ey and Religion is neglected no godliness neither our own sad experience can tell us what sacriledge and prophaness what oaths and blasphemies what plunders and violences unjust sequestrations and imprisonments War hath produced It was not without cause that St. James said The fruit of righteousness is sown in peace of them that make peace and the Author to the Hebrews exhorts to follow peace with all men and holiness where peace is placed before holiness not as if peace were the principal but because it is a preparative for though holiness be more excellent than peace yet it is peace which maketh way for holiness 4. Lastly we must desire such a peaceable and quiet life as may consist with godliness and honesty quae fidei non adversatur cum vitae probitate conjunctae which is consistent with a sound faith and a pure conversation it is a very ill bargain to purchase peace with the loss of piety and if peace cannot be had but upon such terms that God Caesar and the Church must lose their due it is not to be embraced but rejected 2. Having viewed the words in themselves I shall consider them in a double relation to what precedeth 1. To that which immediately precedeth Kings and all in authority whereby is intimated the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them There is a threefold power annexed to Magistracy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making Laws which belongs to the King as Supream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of passing Judgement and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of inflicting punishments which are executed by all in authority from and under the King and all of these are at least ought to be designed for this threefold end peace piety and honesty The Magistrate is called by St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creature or creation not in respect of the efficient cause that word Creation contradicts it which is Gods proper act but in regard of the final which is the benefit of man non mihi sed populo was Trajans pro lege grege was Alphonsus his Motto and good Kings though they receive not their Diadem from yet have still looked upon themselves as intrusted with it for the people More particularly 1. By Kings and those in Authority godliness ought to be propagated among the people It was Gods command concerning the King when he sitteth upon the Throne that he should have a Copy of the Law to be with him and read it and at the Coronation of King Joash the High Priest delivered him the Testimony and why this not only that they might know and do it themselves but take care as much as lyeth in them that it might be known and observed by the people accordingly we finde the good Kings of Israel and Judah purging the Temple pulling down Idols causing the people to enter into a Covenant to seek the Lord nor were those Christian Emperors Constantine and Theodosius less famous for their zeal in the things of Religion 2. By Kings and all in Authority honesty is to be maintained this being one special end wherefore Rulers are set up that they may suppress Robbery and violence with all manner of injustice and dishonesty When there was no King in Israel saith the Scripture every man did what was right in his own eyes and that right was wrong It is Government which is the hedge to keep in those men who like wilde beasts would trample upon their neighbours 3. By Kings and all in authority peace and quietness is preserved The Poet saith of Augustus Custode rerum Caesare non furor Civilis aut vis eximit otium By Caesars care the publick peace is kept inviolable and one of Seneca's characters of a great Prince is that he is one Sub quo justitia pax securitas dignitas florent under whom righteousness peace safety and honour flourish Hence in the Coyns of Emperours was engraven Securitas Publica and that of Nero Pax orbis terrarum and that phrase among us The peace of our Soveraign Lord the King Where there is Magistracy there is Order and where there is order there is peace
THE Apostolical Liturgy REVIVED A SERMON PREACHED At the Assizes held at Chelmsford in the County of Essex March 18. 1660. By Nath. Hardy D. D. D. R. and Vicar of St. Martins in the fields PSAL. 72. 15. And he shall live and to him shall be given of the gold of Sheba prayer also shall be made for him continually and daily shall he be praised Theoph. ad Luc. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London Printed by A. M. for Joseph Cranford at the sign of the Castle and Lion in St. Pauls Church-yard 1661. To the Right Worshipfull Sir ROBERT ABDY Knight and Baronet and High Sheriff of the County of Essex IT hath been the Lot of this following Discourse as well as its Author to passe through good and ill Report Your Self with many other worthy Gentlemen of the County so candidly accepted it as to desire its publication and yet some ignorant or malevolent Auditors have fastened upon it the heavy charge of Superstition whether justly or caulesly let the impartial Reader Judge The truth is when I reflect upon the persons offended I have reason to believe that not the Popery but the Loyaltie of the Sermon not so much that part of the Discourse about praying for the dead as that which perswadeth prayer for and subjection to the King and his Government both Civil and Ecclesiastical was the Crime and if so what they account my fault I shall ever esteem my duty and my glory In the mean time I cannot but congratulate you worthy Sir those honours which our gracious Soveraign hath confer'd upon you particularly in that having so plentifull a choice of Able Gentry he cul'd you out as it were to lead the Van in that high Office wherewith you are invested which how you have hitherto managed I need not tell the world The fame of your Noble Entertainments numerous Attendants and especially your impartial deportment hath already filled City and Country and I may justly affirm your place hath not so much honoured you as you the place Go on Good Sir to do worthily and be famous in Essex and by serving faithfully your God your King your Country to gain to your Self greater honour not only in this but the world to come which shall be the constant prayer of Your affectionate Friend Nath. Hardy THE APOSTOLICAL LITURGY REVIVED 1 Tim. Chap. 2. Vers. 1 2. 1. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 2. For Kings and for all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty IT is not long Beloved since this with other parcels of Canonicall Scripture was by our insolent Usurpers adjudged Apocryphall and the open performance of the duty of this Text would have been condemned by their obsequious Judges as Treasonable We have seen we have seen unquiet and troublous times wicked and evil dayes wherein the pretence of godliness banished all honesty and in truth neither godliness nor honesty were to be found wherein there was no King in Israel nor any lawfull Authority over us nor was it lawfull publickely to pray that there might but what was denied in publick was I doubt not performed in private by all loyall Subjects and good Christians and I trust the cold of their prohibition from without by a kind of Antiperistasis made our inward devotion so much the hotter And loe that God who hath heard our secret prayers hath returned an open answer giving us great cause of thanksgiving for restoring our King as of old our Judges as at the first and our Counsellors as at the beginning and therefore what Scripture can I present you with more sutable than this I exhort therefore that first of all c. The first word of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I exhort may well give a denomination to the whole it is an Exhortation in which are four parts considerable The manner of propounding it which is with gentleness and yet fervency in those words I exhort therefore that first of all The matter or duty perswaded which is set down with fulness and variety in those That supplications prayers and intercessions with giving of thanks be made The objects for whom we are to perform this duty represented both universally and eminently in those For all men for Kings and all that are in Authority The ends wherefore this duty is in particular to be performed for Kings and all in Authority specified both concisely and distinctly in those That we may lead a quiet and peaceable life in all godliness and honesty 1. The manner of propounding is that which first occurreth and shall briefly be discussed I exhort therefore that first of all The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore is most usually a Particle of Illation inferring one thing from but here it is only a transition passing from one thing to another and therefore I shall not need to enquire after any dependance of these words upon what precedeth in the former Chapter The word which we render Exhort properly signifieth to call upon another and is often used in Polybius to express a Commanders encouraging his Souldiers to the Battell Thus St Paul the Apostle being a Leader in the Church militant animateth Christians to fight but with no other weapons than those of their prayers Suidas observeth that the word signifieth not only Hortor but Oro to exhort but to entreat And accordingly it is often elsewhere translated I beseech and here in the vulgar Latin by Obsecro So desirous is this Apostle that this duty of prayer should be observed that he prayeth for the performance of it Indeed elsewhere in the first Verse of the fifth Chapter his word is I charge and in the eighth Verse of this Chapter I will and those phrases seem most sutable to an Apostle But the truth is both wayes of expression are very congruous and have their peculiar Emphasis I charge and I will are words that justifie his Authority I exhort or beseech testifie his humility those serve to set home upon the conscience and these to win upon the affections finally both arise from the zeal of his spirit and argue a great deal of vehemency Upon this account it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all is annexed which standing between I exhort on the one side and that supplications c. be made on the other may be refer'd to either nor is it much material to which since it will amount to one and the same sense This is that to which I first of all exhort or this is that which I exhort first of all to be done The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth order and that either of time or dignity and both may be admitted here In the former notion our Apostle intimateth à Jove principium that prayer should be the beginning of every day in the morning as soon as we
perils they are by secret enemies rebellious conspirators in danger by them who say in the language of the people to Herod The voice of God and not of man and in danger by those who say We have no King because we feared not the Lord what should a King do to us and being in so great hazards they need the prayers of their people to guard them Upon these Considerations there is good cause why Kings and all in authority should be much in prayer for themselves like that good King Charls the fifth of whom it is said Soepius cum Deo quam cum hominibus loquebatur He did more frequently converse with God by prayer than with men by discourse and why their subjects also should be earnest with God in their behalf by which means even Kings are in some sort engaged to their meanest as well as their greatest subjects who by their zealous prayers for bring down blessings upon them These prayers must be made for Kings and all in authority as well bad as good The truth is as Saint Austin observeth Qui Mario Imperium dederit ipse etiam Caio qui Augusto ipse Neroni qui Vespasiano Domitiano He that gave authority to Marius Augustus and Vespasian who were mercifull gave it also to Caius Nero and Domitian who were cruel Emperors and therefore we must testifie our subjection to by our devotion for the one as well as the other If Kings be good they deserve our prayers so much the more because of their singular care over us and if they be bad then so much the more need there is we should pray for them by how much they are backward to pray for themselves I end this with this short Item we are obliged in many duties to Kings and all in Authority we are bound to pay to them those tributes and customs which by the Laws belong to them we are bound to fight for them when required If my kingdom were of this world then would my servants fight for me but surely it is very little we will do if not so much as to pray for them and therefore pray and again I say Pray for Kings and all in Authority and so much the rather because it is our own concerne as well as theirs for so it followeth 4. That we may lead a quiet and peaceable life in all godliness and honesty which is the last part to be discoursed For the more Methodical handling whereof I shall consider these words in themselves and in their connexion 1. Consider the words in themselves they present us with the parts of a Christian conversation wherein it consists in godliness and honesty and with a singular help to the performance of them peace and quietness 1. If you would know what it is to lead a Christian life and wherein it consists the Text answers in godliness and honesty 1. The principal requisite to a good conversation is godliness which what it is will appear by the Etymologie of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benè so that to be godly is to worship God aright 1. The material part of godliness is the worship of God for though it taketh in imitation yet it primarily consists in adoration by imitation we acknowledge his excellency but it is by adoration we proclaim his Deity and therefore though every godly man endeavours to follow Gods pattern yet the proper act of godliness is to worship his name 2. The formal part of godliness is to worship him aright which is 1. When it is performed according to the right Rule to wit the word of God wherein the substantials of Worship are particularly and expresly prescribed whilest the circumstantials are included in those general precepts of Order Decency and Reverence 2. When it is directed to a right end namely the glory and honour of God which as it is finis operis the end of the worship so it ought to be finis operantis the ultimate end of every worshipper 2. The next ornament of a Christian conversation is honesty If we consult the derivation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall finde it to be from the same verb with the former and is fitly rendered veneration or reverence and as that refers to God so this may be refer'd to Kings and all in Authority I cannot but sometimes wonder at the folly of the Quakers as in many others so in this particular of denying external expressions of Reverence toward their Superiors because it is written Thou shalt worship the Lord thy God and him only shalt thou serve not considering that it is also written Fear God and the King fear God honour the King render to all men their due fear to whom fear honour to whom honour which cannot be render'd but by an outward testification in our speeches both to and of and our behaviour towards them Nor yet distinguishing between Religious and a Civil Worship the former whereof is Gods peculiar but the latter due to Kings and all in Authority Besides this strict notion of the word it is often used and may very well be enlarged to signifie gravitatem honestatem morum a grave and honest behaviour towards all men with whom we converse and so includeth omne officii genus all kinde of duty which belongeth to mutual society Both these godliness and honesty as elswhere righteousness and holiness are fitly joyned together since the one containeth the Duties of the first Table and the other of the second and so both render the conversation compleat But alas where or in whom almost do these two meet Some there are I trust not many who like that unjust Judge in the Parable who neither feared God nor regarded man abandon both godliness and honesty letting loose the reins to all manner both of impiety and iniquity But more far more there are whose Conversations are deficient in one or the other of these How many Christians are there who are no more then meer civil honest men to whom it may be truly said in the language of our Saviour what do you more then Heathens I can tell you of a grave Cato just Aristides chaste Lucretia many honest Pagans think you that the conversation of a Christian must not exceed theirs and what is it but godliness which maketh the difference Again how many Christians are there who seem for it is no more to be godly and so call themselves and would have others account them yet their practises have been manifestly unjust unmercifull and their works dishonest Oh that it might not be told in Gath and published in the streets of Ashkelon that in this Christian Kingdom there hath been a Generation of holy oppressors zealous Church robbers pious Traitors Religious Rebels and godly Regicides but where oh where is the Generation of them who lift up both