is of God because God onely can doe whatsoever he will do or will have to be done so by the Prophet Isaiahs My counsell shall stand and I will do all my pleasure I have spoken it J will also bring it to passe I have purposed it I will also do it and so the false Prophet the Prophet Balaam spake the same truth Hath God said it and shall he not do it haâ—h he spoken it and shall he not make it good and so said the Leaper Num. 13.9 Maâ— 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 weake one Object he cannot lye sayes the Objector He cannot dye saies the Objector and therefore he cannot doe whatsoever he will doe For he can if he will lye or dye and therefore he cannot doe whatsoever may be done And this objection weake as it is receives this answer To dye to lye Answ implyes weaknesse and things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Nature whatsoever may be done according to Nature or besides Nature or above Nature and implying power God onely can doe or cause it to bee done could hee dye or could he lye he were not God For God is immortall and true Nay sayes the Objector not so neither Replic God cannot doe whatsoever may be done according to Nature and which implyes power and strength For God could not destroy Sodome while Lot was in it but to have destroyd Sodome while Lot was in it was neither against Nature Gens nor implyed any wealtenesse Therefore c. And this replication receives this rejoynder Rejoynd Gods power is to be consisidered two wayes Either 1. As it is absolute and unlimited without or 2. As it is conditionall and limited by his will and decree In and by the first consideration of his power God could have destroyed Sodome while Lot was in it but in the second I dare not say he could not but I doe say he would not because he willed and decreed to manifest his mercy in saving â—ot and his justice in destroying Sodome 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 wee 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 Lastly 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 onely privatively but of nothing Negatively of nothing not only Mediately as the Fish in the Sea and Fowle in the Aire 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 meanes the meanes of men and of the power it selfe without meanes from himselfe I have done with my proposition All power is of God and now I come to your application viz. There fore let every soule be subject to the higher powers ANd here I am first to enquire Qualis anima Patt â— Who is meant by every Soule Omnis anima Every soule i. e. Omnis anima laica Every Laye Soule saies that Malignan Church of Rome As for the Clergie they are tâ—ee and exempted from any such subjection Saint Bernard determines thâ—s against them who writing to a cerraine Archbishop upon this subject quotes and cites these words of Saint Paul Sit omnis animasubjecta ergo vestra quis vos excepit ab hac universalitate Let every soule be subiect to the higher powers and therefore you must for who hath excepted you indeed who can except you from this universalitie Let every soule Saint Chrysostome 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 soule be subiect to the higher powers I conclude this with that Answer which the King of Denmarke returned to the Bishop of Rome who threatned 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 wee have received from God our Kingdome we have received from God and the people from thee O Pope wee have received nothing but a false Idolatrous Religion which we remit and send backe unto thee by these presents I beseech you take you heed that you make not popish opinions your practise yet I must tell you That soule that Rebels against the King that beates Armes against the King is as bad if not worse than that Soule that Excommunicates the King for this there is some for that there is no colour He that excommunicates the King usurpes upon pretence of bringing the King to a sight of his sinnes Now suth evill 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 evills is badd the latter farre worse for it adds to disobedience against the King disobedience against God and so makes that sinne which was but one two and the sinner lyable to a double punishment judgement and shame in this world damnation and torment in the next Nay that it doth not saies the Rebell for the commands of the higher powers doe not oblige the Soule Yes that they doe sayes St. Paul a true and loyall Subject under a bloudy and cruell Tyrant though not directly yet reflexly though not Primario per se 1a 2ae Object principally and by themselves yet they doe Per concomitantiam by dependency and subordinately The second causes bring forth naturall effects Answ when they are subordinate to the first cause the Kings lawes are the second cause our obedience is the naturall effect which we are bound to yeeld even in conscience Rom. 13. where the Kings 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 seâ—fe neither simply good nor simply evill that command more bindes the subject then his conscience and therefore the command of a thing simply good or the prohibition of a thing simply evill 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 bee obeyed â— but saies the Rebell Replic it is possible for a higher power to command a thing unlawfull and if he do must he herein be obeyed or resisted Neither
our obedience to authoritie he that doth not he that will not whaâ—soever he talks of obeying God is no true Châ—istâ—an becâ—use he is a lye because he cannot obey God whom he hath not seene if he obey not the King whâ—m he hath seene it holds as well â—n obedience as in love you seâ— the second duty you owe the King The third is subject on in case the King commands things unlawfull or does things unjust why even then where we cannot obedire obey there we must fâ—rre suffer not fâ—rirâ— resist It is storied of Theodosius when hâ— heaâ—d that his Câ—tizens 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 Emperour and have just cause to be angry with your Citizens for defâ—câ—ng the Image in brasse of your wife but withall we beseech you to know you are a man and beare 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's in this age of feare of warre and God make them as successefull It is our duty so to pray and I pray God we may pray so that he may heare our prayers and put an end to these dayes of division by uniting the King to his great Councell in a gracious audience and them to him in a gracious obedience Or if this division must continue which God forbid but if it must I must yet pray every good Subject here to do his dutie and say God blesse King CHARLES Amen FINIS The third Sermon ROMANS 13.2 Whoesoever therefore resisteth the power resisteth the ordinance of God c. 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 perswade obedience to the higher powers What those higher powers are I shewed you the last time I appeared here Kings in primo gradiu as the supreme and other Governours sent by him what obedience we owe those higher powers I shewed you then too viâ—â— Honour inâ— 1 Thought 2. Word 3. Deed 2. Subjection in commands unlawfull 3. Obedience in commands lawfull and indiffeâ—â—â— In talibus non obedientes mortaliter peccant nisi foret illud quod â—â—â—â—pitur contra praeceptum dei vel in salutis dispendium In all cases whatsoever where the Kings commands stand not in opposition to thâ—â—aw of God he must be obeyed if they bee but persons or purses â—â—â—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 sinne second to none but sacriledge proximum saâ—â—â—gio crimen quod Majestatis est dicitur saies Vlpian The highest 〈◊〉 against heaven is sacriledge and the next crime to this is rebellion against or disobedience unto the Majesty of earth and indeed Saint Paul seems here to joyne them saying whosoever therefore c. Therefore this word is illative and carries you backe 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 therfore they that resist the power resist the ordinance of God and they that resist shall receive to themselves damnation In which words you have observeable two eminencies Division two capitalls 1. An eminent a capitall sinne such is the resisting of power because it is a resisting of the ordinance of God and secondly an eminent a capitall punishment for such resisters shall receive to themselves damnation In the capitall criminall I shall enquire 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 hee resists Gods ordinance that relists the power In the capitall penall I shall inquire first quid â—ond mnatio what is meant by condemnation secondly quomodo â—â—ferent how they shall receive it The first of these sets out the excellency of the King the other the deformity of the Rebell I begin with the first 〈◊〉 the capitall criminall the eminent sinne whosoever resisteth the power resists the ordinance of God All sinnes are not of an equall size like dogs some cry low and some cry loud some whisper and some trumpet in Gods eare some provoke him to anger some to indignation If all sinnes were equall all punishments would be a like but the former of these Parad. 3 equality of sinnes is Stoicall So Tully tells us in his paradoxes and the latter of these equality of punishment is Hereticall So Aquinas tells us in his summes â— 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 sinnes it makes as great a difference some sinnes 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 Minte Annis Cumine others are greater things of the law Iudgment Mercy Faith is it a small matter to grieve man but that you wil greive God also sayes the Prophet Isaiah q.d. To greive man is a fault though but a small one but to greive God is a great fault and therefore that must needs bee a great fault which the committing of at once greives 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 1 ae Whosoever And who doth Saint Paul meane here by whosoever 1 a. 1. ae me â—â—es he man woman childe layety clergy and the whole people yes he meanes them all all whosoever nay not so sayes the conclave of Rome the Miter is above the Crowne the Pope may excommunicate him and being excommunicated any man may kill him and so sayes the consistory of Amsterdam too the thistle is above the Cedar and the people may depose him and being deposed hee is but one of us Will ye give me leave a while to dwell here and shew you how Herod of Rome and Pilate of Amsterdam though mortal enemies and at deadly fend in all other things are yet sworne brothers in persecuting the Lords anointed twixt these two soveraignty is crucisied as Christ betwixt the two thieves these two like Sampson foxes though they looke contrary wayes yet are
for howsoever a King may deale unjustly with his servants Rejoynd either 1 In violating the lawes and inforcing 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 then we may sugere flye away so David did from Saul if we do not then we must pati suffer but at no hand may we resist No Touch not mine anointed saies God It is worth your marking He doth not say Ne perdas kill not mine anoynted bee he a good or a bad King which is the most you can doe but Ne tangas touch him not which is the least that may bee St. Paul implies as much in the next word which is Part 3 if hee be the higher power and the King and command you a thing unlawfull not obey him not resist him but bee subiect to him and this word how-ever it seemes to imply lesser then obedience because in some cases it excludes the active part of it yet indeed it implies more then obedience because in all cases it includes the passive part of it and it selfe and honour too so that when Saint Paul saies Let every soule be subject to the higher powers he meants 1 Let every soule honour the King 2 Let every soule obey the King in things lawfull and indifferent 3 Let every soule be subject to the King in commands unlawfull that 〈◊〉 let every soule patiently suffer where he cannot actually do These are my three last Stages I am to travell over which I shall with all truth and expedition dispatch and then dismisse you I begin with the first which is Let every soule honour the King 1a 3ae and the honour which we owe the King is threefold 1 Mentis 2 Oris 3 Operis in thought in word in deed in thought this is plaine by those commands of Solomon and S. Peter Feare God and the King 1 Pet. Eccâ—s 10.20 sayes Solemon Feare God and honour the King saies S. Peter yea Solomon is yet more punctuall 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 iâ— thoâ—gh proceeds an outward reverend expression in word this is taught us by the example of Bathsheba when Adâ—niah aspired the Crowne she though the Queene yet spake reverentâ—y to King David 1 Reg. 1.18 saying And now my Lord the King thou knowest it not Too blame therefore were thâ—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 woâ—â— Davâ—d what in thâ— sonnâ— of lesse Too blamâ— was Shâ—mei for cursing Dâ—vid for no man may curse the â—uâ—â—r of his people the Kâ—ng is the father of his kingdome and hâ— that curâ—eth his father is to die the deaâ—h and it was heretofore a Canon Apostolicâ—ll and it is not yet repealâ—d That whosâ—ever reproaches the Kiâ—g if he be a Câ—ergie man is to be deprived if a Lay-man he is to be excommunicated and therefore whensoever thou peakest of Kings speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brieflâ—e or sweeâ—ly And so shall you with more alacritie yeeld the King the third honour you owe him which is honour indeed he honour of â—hy gâ—ods This honour lies under census vâ—ctigalis Canonis Capitationu the honour of custome from Me chants and Strangers the hoâ—our of his sâ—t Rent and the honour of Subsidie or Poll-money They were sonnes of Belial that said how shall this man save us 1 Sam. 10.17 and they despised him and brought him nâ— presenâ—s read the place an if they were sonnes of Belial who offered the King nothing think with your selves what they are that bring in against the King You see the first duty you owe the King honour the honour of your heart the honour of your tonguâ— and the honour of your hand Thâ— second dutie is obedience in all lawfull and indifferent things commanded Iosh 1.16 All that thou commandest we will do say the people to Moses his successor I shâ—a yet to let us know that this must not be stretched to commands unlawfull say the three Children Dan. 3.18 We will not serve thy God O King when Nebuchadnezzar commanded them to worship his golden Image This obedience consists Zenophâ— first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in listning too and being perswaded by the Kings words Plato and therefore did he old Latine râ—adâ— Obedo to obey Obaudio to give care unto and â—â—ondly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing his lawfull eâ—â—cts which his the comâ—le â—enâ— of the former Which who oâ—â—er resists to do dâ—â—â—s ipso facto become a rebell and diâ—bedient Quam qui facit saies Thucid des pâ—ccarum nonefacit sâ—dâ—â—pse â—otus est peccatum hâ—â—h whosoever doâ—h â—edâ—th nor sinne but â—e is sin wholâ—y sinne and Samuo give tâ—â—e reâ—sâ—nâ—â—f it 1 Sam. 15.23 Râ—belâ—ion or Disâ—â—eâ—ienâ—e is as the sinâ—â— of Witchcraft and as a Witch mâ—y be sâ—id to be a Deâ—ill so may a Râ—beâ—l be said to be sin Sâ— Bernard puts it as far disobedience to an horitie is a peece of he sinne against the Holy Ghost and in truth he had some reason as I canâ—we for so layâ—ng for disobedience to authority is agaâ—nst the light of nature and the sinne against thâ— Holy Ghost is so calâ—ed bâ—cause it is against tâ—e lâ—gnt of grace In a word if the King commands not iniquiâ—y in temporals as did Pharaoh to the Midwiveâ— if he commands not mpâ—etie in spiâ—ituals as did Nebuâ—adnezzar he must be obeyed by us else to deny obedâ—eâ—ce is to uphold at least to usher in â—ebellion aâ—d that is the greatest dishonouâ— to the King and bring first or last a great burthen on the conscience â—chitâ—phel for his evill counsell against the King was so struck in conscience that he hung himselfe and David for but laying his hand upon the skirt of Sauls garment he had thereby so disquiâ—red his conscience thaâ— he coulâ— never againe be in quiet with himselfe till heâ—nd Saul weâ—e fâ—iends And therefore much too blame are they who say with those rebels â—n the Psalâ—e Dirumpamus vincula let us break their bonds for when â—he boâ—d of obedience is broken farewell safety that we may live in safety â—od continue