circumspection care counsell and continuall vigilancy they are preserved in peace and prosper in plenty and whether we did not enjoy all blessings which Subjects could hope for under His Majesties reign before this Parliament set themselves to pull him downe I leave all English men that are not prepossessed with prejudice to Monarchy and partiality to a side to judge what a condition we have been since in too sad experience can testifie Oh then my deare Countrey-men let no Theudas herein deceive you or any Iudas of Galile who in the dayes of the Tribute drew away much people as a Acts 5.37 Gamaliel speaks delude you for hee perished and all that obeyed him and as our Saviour said of them so I may say of this Nation in this matter except ye repent of this sinne you shall all likewise perish b Aug. in lib. iâ— Rom proposit 7 2 Augustine saith If any one thinke Imposts Tribute and Honour ought not to bee paid to the King hee falls into a great errour c B Aretii Com. in 13 Rom. v 7. Aretius saith We owe them by right if we doe not pay them we offend against the rule of Iustice Nay to pay them is necessary for all as the same Aretius there unlesse they would be deprived of their Fortunes Wealth and Wellfare Therefore pay it truely and doe it heartily as to the Lord and not unto men not grudgingly as if compelled by necessity but cheerefully and voluntarily in humble testimony of your hearty fidelity love and loyalty But to them that challenge immunity from the performance of these publique Debts of Tributary duties to their Liege Lords and Kings I may say as Dioclesian to the Philosopher Thy Profession differs from thy Petition thy Profession teaches thee to give Caesar his due and not to robbe him of his right Bishop Latimer calls such Theeves that rob the King of his due debt Subsidies Tribute or Taxes Rather imitate that d Ambros con ra Auxâ—◠〈◊〉 quaest 1. Can si tribistum Ambrose the famous Bishop of Millan who teacheth thee a better Lesson If the Emperour demand Tribute wee doe not deny it the fields of our Church shall pay Tribute If the Emperor demand the fields hee hath power to challenge them let him take them I neither give them nor deny them in no case arguing obedience in ordinary or extraordinary exactions agreeing fully with Luther e Luth. in Matt 22.21 If thy substance body or life should be taken from thee by the Magistrate thou maist say thus I doe willingly yeeld them unto you and acknowledge you for ruler over mee I will obey you but whether you use your Power and Authoritie well or ill see you to that For Kings must one day give account of all their workes to the King of Kings and if they have abused their Power by Tyranny Cruelty or any bad Government an hard judgement f Wisd 6.5.8 shall such have that beare such Rule for then abides the sorer Triall as the Sonne of Wisedome speaks The power is from God the abuse of it from themselves and they will finde it when God and it calls them to reckon The Chain of gold is not made the worse because an Harlot weares it about her neck it is g Luth. in Mat 2â— 21 Luthers comparison in this case so still Kings must be obeyed for Conscience sake if not commanding contrarie to Gods Commandements Let us with these follow the steppes of faithfull Fabricius of whose fidelity Pyrrhus boldly speakes Difficilius Fabricius a legalitate quà m sol a suo cursu verti possit Let the Sunne first turne from her Course than we from the course of Loyall Obedience and Allegiance alwayes remembring that Christian saying of that martyr h Ignarepiâ—â—â— 2. d Magnâ—sianos a Ignatius No man ever lived unpunished which lifted up himselfe against his betters superiours his Princes disobedience brings Infamy disgrace death yea hatred after death that the sorrowfull Sonne may say of his treacherous Sire i Gen. 3â— 30 Yee have troubled me and made me stinke among the Inhabitants of the Land as Iacob said of Simeon and Levi And whether we of this Kingdome have not too just cause to say of those two Brothers in iniquity the factious Party of the Lords and Commons sitting in Parliament you have made us by your proceedings stinke in the Nostrills of all neighbour Nations and rendred us the scorne and contempt of the whole World I leave it to the experience of Travellers To conclude lâ—t us alwayes from the bottome of our hearts 1 Prayer pray so the Kings safety Corporally for his salvation Spiritually and preservation Politically Let us obey him because he is the Lords Anointed 2 Obedience appointed by God to be his Vicegerent representing the person on earth of the King of Kings in heaven 3 Honour Let us honour him not with lips only but with hearts truely because he is the Father of our Countrey the constant Defender of the Faith and so worthy of double Honour 4 Service Let us bee ready to performe at his Command our best Service being his native and naturall Subjects born and bound by Allegiance to all Christian duties of Subjection Let us be willing to pay Tribute 5 Tribute a publike Purse must helpe the publike Peace Multorum manibus grande levatur onus Yea let us pay him his duty Tribute to him for we owe him Tribute Custome to him for we owe him Custome Feare Honour Obedience Service and all other loyall services and performances of Duties belonging to good Subjects in their severall degrees and places humbly to tender them and render them unto our Gracious and high Soveraigne Lord the King whose Sword Crowne Scepter Throne and Person justly requires all these duties the Sword exacts obedience Crown commands honour Scepter service Throne tribute and Person prayer alwayes powring forth to God this Prayer and Petition God save King CHARLES Let us be in Pace Lepores but in Praelio Leones in Peace like Hares timerous to offâ—nd his Majesty in any way of disobedience but like Lions when opportunity shall be offered fight for his freedome and re-establishment in his Throne and Power against all the enemies thereof with unwearied courage undaunted magnanimity joyning with our fighting hands our fervent prayers like faithfull Israelites against all rebelling Amalekites continually let us pray with David Psalme 20.9 Domine salvum fac Regem Lord save the King send him an happy Deliverance out of all his troubles visit him with much comfort now after the time that thou hast afflicted him and the yeares wherein he hath suffered such great adversity Lord keep him as the Apple of thine owne eye and hide him under the shadow of thy wings oh turne not thy face away from thine Anointed but let him be refreshed with the joy of thy Countenance Make his dayes as the dayes of heaven before thee and grant
Question that judgement bee executed upon them and then either behead or hang them or banish them or plunder them or at least imprison them oh unparâ—lleld disputants This is most certainly true witnesse the case of Corew Lilborne Jâ—nkins Mainard yea which ought to make a deepe Impression in all good mens hearts of the Kings Majesty himselfe whom they unjustly keep a Prisoner because he will not contrary to his Conscience and Honour say as they say and enact that for Law which contrary to Law they Vote and accuse him of his Fathers Murther and other crimes of a high nature and yet not admit him to answer for himselfe or permit others to write in his Vindication So that th se things considered heare oh heavens and judge oh eartâ— have not all the people of great Britan just cause to joyne as their loyall obedience bindes them to their necessary service both in hearts and voices to Almighty God the protector of Kings to a Psal 2â— 8 9. finde out all his enemies and make them like a fiery Oven in the time of his anger to confound all their Conspiraciâ—s making them like the grasse b Psal 119.6 on the house tops which withereth before it come forth And when more seasonable than upon this day for this is the day of our King c. CHAP. III. BVt besides these Reasons I shall here produce other causes and motives to induce all good Subjects to this Christian service and loyall duty to pray continually for the preservation of the King which because many and manifold I will but touch some of them and omit the reâ—â— for we must be short â—â—â—im 2.2 The first is the Apostle Paules Precept ante omnia before al that Supplications Prayers Intercessions and giving of thanks bee made for Kings c. and renders a powerfull motive to perswade all consiâ—ting of three benefits d Pâ—sâ— in â—â—â—um arising from it 1. a quiet and peaceable life 2. in all godlinesse and honesty 3. this is good and acceptable in the sight of God The Kings preservation is our preservation his welfare is the weal of our Common-wealth Pliny saith e Plin. 2 Panâ—g ad Praâ—◠〈◊〉 A Countrey is unhappy under an unhappy King so that if people desire to live a quiet and peaceable life in all godlinesse and honesty let them like dutifull members pray for the prosperity of the supreame head for if he fall upon the rocks they are like to come to ruine As a Ship whose Pilot perisheth is driven upon the rocks and so is cast away even so how can the ship of State saile with a prosperous winde whose Regall Pilot suffers shipwracke Regall adversity is the Harbenger of popular calamity and a Kings imprisonment of his peoples perpetuall slavery Wherefore if Subjects desire to bee happy themselves let them continually pray for the happinesse of their Soveraign whose prosperity is the Axis or Cardo the very foundation of their temporall felicity 2 Motive is the great difficulty in the right managing of the Regall Office and therefore had need to be assisted with the frequent and fervent prayers of the people imploring divine wisedome to direct the heart of their Soveraigne for it is the Art of Arts rightly to rule and governe Common-wealths this many-headed multitude so divided in faction and action scarce two of one minde or mould Peace pleaseth Cato Warre Pompey the Souldier cryes Arma virumque Cano War war that makes us merrie the Merchant prays give peace in our time oh Lord Brutus desires a Common-wealth Caesar a Monarchy Cicero's Counsel is Let us be Time-servers but Lentulus thinks that the voice of a flatterer in the f popular sort as many heads as hearts and let every one doe what seemes good in his owne eyes wee will not have Charles King in our Israel So that to reconcile and to reclaime to unity and unanimity this Babell of men and these men of Babell it is requisite that the King be for the people to God-ward Exod. 18.19 bring their causes unto God teach them Ordinances and Lawes shew them the way wherein they must walke V. 20. and the worke that they must doe and then provide out of all the people able men V. 2â— such as feare God men of truth who may judge the people in every small matter though every great matter be brought to him V. 22. so that each starre moving in its proper Orbe about the Sun who by this influence of his power unto others is not thereby accounted falne from his Sphere himselfe no more than to be conceited to bee placed therein at first by their appointment though such preposterous opinions have beene vented of late to the distraction of this poore Kingdome and without a timely retraction will produce its utter ruine and destruction which God of his mercy prevent I say that so each one in the Kingdome acting in his owne place the Commons under the Iudges or Peeres the Peeres or Iudges under the King and the King under God alone then shall the King be able to judge and rule this people wish ease and comfortably and all this people shall also goe to their place in peace â— â—od â—8 23 Now 't is the God of Heaven onely that can qualifie Kings with wisedome and knowledge fit for an imployment of such difficulty and he alone it is that will and must appoint the person whom he will thus qualifie For the Israel of God must accept of acknowledge and obey him for their King wh m the Lord their God shall chose not then whom themselves shall elect Deut. 17 15. Vnto God then it is the duty of all good subjects to pray alwayes with all manner of prayer and Supplication in the Spirit that God would enlarge with heavenly wisedome the heart of our Soveraigne and the Kings a Prov. 21.2 heart is in the hand of the Lord and furnish him with all blessed gifts sutable to performe his Royall Task making him as wise as b 2 Chr. 1.21 Solomon as religious as c Psal 27.4 Davia as zealous as the good King d 2 Kin. 2â— 1â— Iosias and in respect of his present condition as patient as Iob defending him against all forraine Invasions delivering him from all domestick Conspiracies and giving him Liberty from his present Captivity that so being by the power of our God restored to his Throne and Dignity full of the knowledge and experience of the great goodnesse of God towards him and endued with the wisedome which is ahout the Throne of the King of Kings with an understanding heart may judge this great people and awe and order this stiffe-necked and Rebellious nation then shall all this people also go to their owne place in peace and sit under their owne Vines and Fig-trees being for the future godly and governed quietly under him saying this is the day of our King this is a day of good
Christâ— 205. some write yet teacheth that all subjects should both Bene velle bene dicere bene facere wish well speak well and do well for the Emperor the which threefold Bene comprehends all loyall dutyes The first Ad Coâ— 2. Ad Linguam 3 Ad opus as the * Iansen c. 40. Concord Jesuite rightly 〈◊〉 in thought word and deed to be obedient So Iustin * Apolo 2 ad Anton Imperat. Martyr in the name of all Christians speaks to the Emperor Antoninus an infidel and a persecutor d Bellar. in Chronol in these words Wee worship onely God and in other matters are joyfull to serve you So Saint e Ambros Epist lib. 5. Epist 33. Ambrose would not wish the people of Millan to disobey the Emperour Valentinian yet a favourer and a follower of the Arrian Heresy If the Emperor saith he abuse his imperiall authority to tyrannize thereby here I am ready to suffer death we as humble suppliants flye to supplication if my patrimony be your mark enter upon it if my body I will meet my torments shall I bee dragged to prison or death I will take delight in both Oh Theologicall voice Oh Episcopall obedience These were the voices of the holy Fathers in the ancient times I but will the Adversaryes to the regall supremacy reply the times must be considered the people wanted power to resist No no that was not the matter when Iulian did dominere who was an Apostate and an Idolater as f August in Ps 124. Austine yet his souldiers who were for the most part Christians did obey him without resistance in all military matters and publique services yet they then had power to have resisted him for most of Julian Army did consi t of Christians as their voices to Ioâ—inian his Successor declare g Râ—ff lib hist c. 1. Ruffinus records that with a generall voice they all confessed themselvâ—s Christians So Câ—ustantius and Valens wicked Emperours and favourers of the Arrian Heresie yet wee do not read of any of the Orthodox Christians that disobeyed them by rebellion or resistance Then Bellarmines h Bellar. lib. 5 de Rom. Pon. c. 7. doctâ—ine was not in date It is not lawfull for Christians to tollerate an hereticall King Nor were those reasons for the Commons deposing their King at their pleasure so much as thought on then though of late published by the scribling creatures of this Parliament and borrowed from that their fellow rebellion fomenting Cardinal the people may at their pleasure depose their K. bâ—cau e Reges coronas sceptra ab hominibus recipiunt ad corum placita tenent Kings doe receive their Crownes and Scepters from men Ego unxite in regem super Israel and hold them at their pleasures Strange stuffe for Kings receive their Crownes from God as Psal â—0 3 And are enthroned by God By me Kings raigne Pro 8.15 They receive their throne from God as Queen i 2 Sam. 12.7 Sheba tells Salomon Diadema regis in manu Dei â— 2 Chro 9.8 Esay 62 3. Sedebat Salomon in throno Dei 1 Chron 29 23. Reges in sâ—lio câ—llocat in perpetuum Iob 36 7. the anointing is Gods With my holy oyle have I anointed him Psal 89.20 The Crowne the Scepter the Throne their annointing all from God stiled by God Vncti Dei Gods annointed Where is the Popes or peoples claime what interest have any except God in Kings Crownes who can remove whom God appoints who can deprive whom God approves yet these absurd errors the corrupt leaven of Romes Pharisees and Westminsters Parasites are moulded out by the mouthes of Cardinals and Iesuites and tasted by the Sectaries and Levellers of this Island by their pens republished both being indeed agreed in this to become Trumpeters to the world and sound forth false alarms of disobedience to encourage peoples rebellion But leaving them let us listen to Solomon who was wisâ—r then them both whose rule is k Pro. 24.21.22 My sonne fear thou the Lord and the King and meddle not with them that are seditious fâ—r their destruction shall rise suddenly and who knoweth the ruiâ—e â—f them both Leâ— us learne this lesson from our l Mâ—tth 22.21 Sav our to give unto Caesar that which is Caesars to give loyall obedience for it is Caesars royall due So our Saviour n Mat. 23 2 3. againe commands the multitude that they should obey the Scriâ—es and Pharisees who did sit in Moses c aire to observe and doe what they did command In all things not repugnant to Gods Lawes wee must and ought to obey Kings yet if they command contrary to Gods commands then we must follow the o Acts 4 1â— Apostles rule and practise rather to obey God then man and to remember St. p Aug. 11. quae c. 3. Austinâ— counseâ—l It God command one thing and the Emperor another thing what judgest thou to be done Gods power is greater give leave O Emperor thou doest threaten prison but God hell God that made these Gods ought to be obeyed before them and duty bindes that God who is the King of Kings the maker and master of all Kings omnes Reges ejus pedibus subjecti all Kings subject and subjects of that great King should be obeyed by them all anâ— before them all Yet for all this wee must not rebell against a King Regis voluntas fiat aut a nobis aut de nobis if hee command contrary to Gods Lawes but imitate the three children Theoph. in Luc. cap 20. obey in body and resist in spirit Theophylact saith wee must prostrate our selveâ— to the King who hath power over our bodyes be he a King or a Tyrant for this nothing hinders us spiritually to please the God of our soules nay we cannot be truly said to obey and please God if we resist and contemn the supream Ruler the King the contempt that is offâ—red to them being offered to God himselfe as the Lord said to Samuel They have not cast thee away but they have rejected mee that I should not raigne over them 1 Sam. 8.7 and the Apostle saith whosoever resisteth the power resisteth the Ordinances of GOD and shall receive to himselfe damnation How long then how long oh my deare but stupified Countrey-men will you permit your selves to be deluded by a crew of ambitious covetous and yet blinde guides How long will you suffer your selves to bee gui'd out of your propriety and true liberty and lead tamely into so dangerous a sinne as King resisting How long will you flatter your selves with the hope of Liberty under the Anarchy of a pack of such matchlesse Tyrants who intend nothing more than your Vassallage and des rved slavery Will yee not yet see your owne misery Will you be fool'd out of your Religion the pure Gospell of Iesus Christ by a company of wilde headed Sectaries and factioâ—s Beggars under that
that particular we cannot but inferre that all that you want of evidence against him lyeth against your selves and doth convince you to have committed as high an offence against the duty of Subjects as against the candour of Christians But secondly in case it could be proved and so fully so demonstratively proved as is requisite to overcome that larg portion of Charity which is due unto a King above all other sorts of men and to him for ought wee know above all other Kings much the more for the sad condition wherein you keep him proved so clearly as to bee victorious over so many and so disswasive improbabilities that present themselves in array against it we should indeed even then admit it with great reluctancy as a truth that it might bee thought a kind of impiety to understand wee should then when we must needs looke upon it as a sad and great affliction unto our Nation and as a great cause of humiliation not of triumph or insulting unto us That God should suffer our King to fall into such a depth of impiety for the sins of the Magistrate as of the Minister are usually the iudgements of a people for their sins But yet neverthelesse we should hold it our duty even in that case to cry out with the holy Prophet Micha 7.9 We will beare the indignation of the Lord because wee ha e sinned against him c. And to set our selves to the duties of Fasting and Prayers and Fears for the lamentation and expiation of so horrid an iniquity from his Maiesty and the Kingdome But we could not be perswaded that it were a Christian course for us to make his iniquity the countenance or excuse of ours or admit it as a supersedeas or discharge of the bond of our allegeance though it should render it indeed much discomfortable unto us for as a child owes his filiall honour and obedience not to a good father but to a father be he good or bad as servants owe subjection with all feare not to a good master but to a master be he good or froward 1 Pet 2.18 if that be scriptu e with them and wives subjection nâ—t to a believing husband but to a husband he be a beleever or an unbeleever 1 Pet 3.1 compared with 1 Cor 7 13. So subjects owe their allegiance not to a good King but to a King And though wee deny not but Potentates may forfeit their Crownes by their impieties yet the holy Word of God leades us to beleeve that none is thereby enabled to take that forfeiture but God Saul forfâ—ited his Crown by his Sacrilegious intrusion into the Office and Function of the Priesthood 1 Sam. 13.8 c. and doubled that forfeiture by his disobedience unto the command of God concerning Agag and the spoyle 1 Sam. 15.9 c. And God both times proceeds to sentence against him but yet none must take the forfeiture nor put the sentence in execution till God himselfe was pleased to do it And therefore notwithstanding all that David durst not lift up his hand against him 1 Sam. 24 26. David himselfe afterwards though an holy man yet was so far left unto himselfe for a time by God that hee fell into two horrid and unworthy sinnes base in the eyes of men as well as hainous in the sight of God First committing adultery with Bathsheba at such a time when her husband whom hee so vilely wronged therein was imployed in the hazarding of his life to doe his service and then to cover that treacherously contriving and procuring his murther and yet this was no good plea to justifie Absalom or the sonne of Bichrâ— in their rebellions no nor yet Shimei in his foule-mouthed railing against him for it But all of them in their times were overtaken with their rewards and David yet ended his dayes in peace being reconciled to God by his repentance Nero was as it were a Devil incarnate so bad that his wickednesse added glory to the persecutions of those that suffered by him And Tertullian useth it as an argument to prove Christianity to be good because Nero opposed it He made it his sport to see his owne Imperiall City set on fire before his face and when he had done caused it most falsly and wickedly to be laid upon the Christians And embrued his hands in the blood of his own Mother and yet it is observed this very Nero was then Emperour and Governour of the Romanes at that very time when Saint Paul wrote unto them to be subject unto the higher powers and tels them withall that whoever resists shall receive to himselfe damnation Let not any think that in this we plead for the wickednes of Kings but for their impunity from men for the preservation of Government the good of the people Nor would we wish any to imagine that we think these patterns of wickednesse have any such paralells in his sacred Majestyes story if it may be truly set downe as some would perswade but only to shew the unforciblenesse of such kind of deductions as our dayes have produced and if it may be to prevent the like hereafter And to satisfie all men who will be satisfied that for all your conclusions that you draw so hard for that you have even broken your Geeres we are yet to seek for a sound reason why the King should be secluded from his Government or from the addresse of a Parliament unto him but only upon your bare averrements Si satis est accusasse quis tandem innocens God himselfe should not be innocnt if to be accused were to be convicted we hold it therefore most unjust and unreasonable for us to admit any of those aspersions which you have laid upon his Majesty into our beleife or to make any results at all upon them in the least degree prejudiciall to his Majesty in our opinions untill we shall see as well what his Majesty can answer as what you have objected against him for since it is a justice not to bee denied to the meanest of Subjects nay to the greatest slaves that they have liberty to speake for themselves before iudgement be given upon their accusation we must tell you that we hold it a thing against all equity and right for you to take the freedome to say what you please against his Maiesty and in the mean time to keepe him in that restraint that hee can neither know what you have objected nor hath liberty to make his answer thereunto All which and much more that might be said proves substantially that the resisting not a good King but a King be he good or bad though by the Ordinance of them who call themselves a Parliament is a resisting the Ordinance of God that the imprisoning of King under what specious pretences soever couched is unlawfull and the deposing him and disposing his kingdome without him damnable according to the law of God what they are according to the law of this land
Iudge Ienkins clearly holds forth unto us in his last Remonstrance at the barre of the House of Commons To conclude this point this second duty of Obedience to Kings is by all true subiects faithfully and loyally to be performed being a duty necessary for two respects 1. Necessitate praecepti 2. Necessitate finis First God by manifold precepts commanded Obedience to bee given to Rulers and Kings Secondly by the benefit Government affords without which all Common-wealths were mothers of common woes and would become the very shambles and slaughter-houses of Christian blood if that obedience were not given to Rulers that beare the sword The kingdom of hell which is the kingdom of confusion cannot stand * Mar. 3.22 26. being divided wanting Belzebub their Prince but should presently as one day it shall most certainly come to desolation Seeing therefore obedience to Kings is a duty so necessary for al subjects and acceptable unto God profitable unto our selves without which Kings or Kingdoms cannot stand Church or Common-weale cannot long continue Let us performe and practise this duty of obedience with a pure conscience which for conscience sake must be performed evermore honouring and obeying our dread Soveraigne the golden head of great Britane beseeching God to restore him to his glory and to pierce with sharp arrows the hearts of his enemies as the Psalmist of Solomons Psal 45.5 evermore obeying and praying God save King Charles CHAP. VI. THere are three other dutyes which are to be performed by subiects to the King honour faithful service tribute three as essentiall flowers of the crown as the former two as I could easily prove and shall if any be so bold as to deny it but at this time I respite to speak so largly of them as I might because I do not affect prolixity nor would bee tedious to my Reader of each of them then a word or two only The first is Honor Saint a 1 Pet. 2.17 Peter commands all Subjects Fear God Honour the King Saint b Rom. 13.7 Paul exhorting all to submit themselves to the higher powers concludeth Give honour to whom ye owe honour so the Lord himselfe in the fifth Commandement chargeth all to honor Father and Mother in which precept as most old and new writers well observe Kings and Magistrates are understood being politicall Fathers Fathers of the Common-wealth c Esay 49.23 Nursing Fathers of Gods Church and people And this duty to honor the King obligeth all by a three fold bond Ex Praecepto By Commandement Ex Maledicto By Punishment Ex Praxi By Practise Math. 21.21 d First by Precept God in his law hath commanded it Secondly by Punishment for God hath put a sword in their hands to cut off such as dishonor them Thirdly by Practise our Lord and Saviour with his Disciples did preach and practise obedience honor and reverence evermore to bee given to Kings and Potentates And this word honor signifieth all that duty whereby the renown dignity reverence and high estimation of the King may be preserved and unblemished and it reacheth unto our thoughts words and works 1 To honour him in our hearts and thoughts curse not the King no not in thy thought for the fowles of the heaven shall carry thy voice and that which hath wings shall discover the matter saith d Eccle. 10.20 Solomon 2 Honour him in thy words seeke not by bad and wicked speeches to disesteeme the dignity of their sacred persons for they are Gods Deputies and he that despiseth the Deputy despiseth him that appointed the Deputy wherefore God made an expresse Precept e Exod. 22.28 Thou shalt not speake evill of the Ruler of thy people And St. f Iude 8 Iude hath marked those for filthy dreamers who despise Governement and speak evill of them that are in authority 3 Honour the King in all thy actions to be ready to defend the honour and renowne of our gracious Soveraigne both by word and sword And indeed all good people did ever honour their anointed Soveraignes David Solomon Nâ—xt God we must honour those who are in the place of God with the rest of the Kings of Israel how honourable and glorious ever accounted in the eyes of their Subjects Ierome saith where honour is absent there contempt is present and to contemne these regall children k Psalme 81.6 of the most High is to contemne the most High himselfe Thinke then of this ye flattering Pseudoli of the Papall Myter and ye Parasiticall Sycophants of the two Houses at Westminster you that would have the Regall Scepter stoop to the Popes Myter or Parliaments Mace you that every way both by your pen and your prate labour to disparage the Sacred persons of Kings diminish their Regall Rights and encroach upon their Prerogatives substituting all to a Papall Supremacy or a Parliament Priviledge and make all good by armes not arts by blood not the Bible ye Machiavells of the Conclave and worse of the close Committee learn of God himselfe with what Honourable Titles and High Prerogatives in his Sacred word Kings stand possessed there they are called l Ps 82.6 Gods and Children of the most High the m 1 Chr. 4.18 Lords Anointed the Angels n â— Sâ—â— 1.20 of God the o â— Sâ—â— 2â— 17 Light of Israel p 〈◊〉 3.1 sitting in Gods Throne q Râ—m 1â— â— 4. the Higher Powers the Ministers of God r â—â—kâ— 2â— 25 the Kings of Nâ—tions that beare rule every where with variety of such high and stately Titles great Prerogatives commanding every Å¿ Rom. 13.1 Soule to be subject to them that he who should go about to empaire their honour must first infringe the Book of God Vnworthy is that Creature to breath the Ayre which denies honour to the breathing Image of God his anointed Soveraigne or with unreverent Action or Elocution enterprize to debase their Soveraignety Such tongues are worthy with Dives to be tormented or with Progne to be cut out or w th Nicaenors to be divided in crummes for Birds that will not honour with tongues and reverence with hearts their anointed and appointed Kings the earthly Pictures of the King of Kings And not to travel so far as forraigne climates to teach them to honour Kings let our speech be bounded within the circumference of his Highnesse Countries People above all other Nations bound to honour and obey our gracious Soveraigne We are blest with a King of incomparable vertues Rex natus ad regna natus descended of bloud royall t Eccles 10.17 A blessednesse to a K ngdome when a King is the Sonne of Nobles and much more of noble vertues A trusty defender of the true faith by pen pike and prison ready to defend Religion against both superstition and this Ages prophanenesse I am unable and unfit to draw the map of our Kings perfections De ipso ipsi loquuntur Antipodes not any Zone habâ—table
who are full of such fraud believe them as the People of Rome beleeved Carbon make a Covenant never to believe them hereafter They are like to Polypus have various shapes changing themselves into Angels of Light but malus ubi se bonum simulat tunc est pessimus a bad man when he counterfetteth to be good is worst August in Psal 63. Simulata sanctitas duplex est iniquitas counterfeit holinesse being a two-fold wickednesse of which whether they who call themselves a Parliament bee not guilty I leave it to all who have eyes in their heads to judge But be they what they will Let every good Christian and Loyall Subject according to his place performe faithfull hearty and trusty Service to our dread Sveraigne and though the wicked labour to darken with a Cloud of slander our faire and faithfull Service yet at last that Eclipse of envy will vanish of it selfe and our own innocency and fidelity will animate us like that Roman Marius who being accused by the Senate of Treason in a passion teares his Garments and in sight of them all shews them his wounds received in the service and defence of the Emperor and his Countrey saying Quid opus est verbis ubi vulnera clamant What need of words our wounds declare our bloud was shed for his well-fare Faithfull service is laudable before men and acceptable before God it may bee by the wicked sometimes blamed but it cannot be shamed though it be not alwayes rewarded on earth it shall be sure to finde rewards in Heaven yea vertue is a reward to it selfe bonorum laborum gloriosus fructus the service of the * Ecclus 35.7 righteous is accepted and the remembrance thereof shall never be forgotten CHAP. VIII THe fifth duty of Subjects to be duely and truely payed and performed to their sacred and dread Soveraigns is Tribute which is as Vlpian saith Nervus reip The strong sinew of the Common-wealth without which King nor Kingdome cannot stand And therefore our Saviour first by a Christ paid Tribute to Tyberius Caesar Matth. 17.27 president paid Tribute yea rather than it should be unpaid he wrought a miracle and also by precept resolving the Disciples of the Pharisees demanding whether it was lawfull to give Tribute unto Caesar or no told them peremptorily b Mat. 22 21. that they must give unto Caesar that which was Caesars Piscator saith upon that place Tribute Honour and Obedience is to bee given to the Magistrate in all things not repugnant to the word of GOD for this cause saith c Rom. 13 4 6. Saint Paul ye pay Tribute because the King is the Minister of God d Theoph. in Lucam c. 20. The money which thou hast thou hast from him and therefore not give but pay not a gift but a debt which all subjects owe to him Beucer saith We doe not give but pay that which of duty wee owe Tributes Subsidies Taxes c. are not gifts but debts which of necessity they must and ought to pay e Verbo redden de significat dibitum quod inexcusabile subditis imâ—â—situm est Theoâ—â—i in 13 Rom. v. 7. Hiperius saith This doe the Scriptures allow of writing there of the payment of Tributes this doe the Civill Lawes with the common consent of all Nations accept and approve The same f Hip. in Rom 13 Hiperius saith the law and right of paying Tribute among all Nations hath ever been accustomed And therefore g In Rom. 13 6. Calvin writes wel that Tributes and Taxes are the lawfull revenewes of Princes h Calv. in instit lib. 4 c. 20. This duty of paying Tribute Subsides Taxes c. by the subjects to the Soveraigne is by the law of God and lawes of men and common customes of most nations commanded and approved and that for four principall causes First to mainetaine that royall estate which God hath given to Kings the glorious patterns of Kings magnificence may be fully seen in royall Solomon Look but upon his Throne 2 Chr. 9.17 and you may judge of all the rest of his royalty 2dly to defend the Common-wealth both from forraign invasions and home-bred rebellions which requires a great Treasury A great Bird had need of a great neast That high Head which cares for all the politicke body and night and day studyes to preserve their welfare must participate of their wealth without which the publike peace and security cannot be effected for it is Status insolidus qui caret solidis Thirdly to contestate and acknowledge their homage and subjection to their Soveraigne for say the Canonists i Extra de exactâ— cens c. 1. quaest 8. can Tributum To pay Tribute is to bee subject to the Emperour and a signe of servitude confessing all duty and loyalty to be due to their Soveraigne who hath power to command them their * Nehem. 9.37 goods * Nehem. 9.37 lands and lives for the service of the Kings and countries preservation Looke upon the Israelites when King Saul was dead comming to elect and anoynt David in Hebron to be King over Israel * 1 Câ—ro 11.1 Behold we are thy bones and thy flesh meaning as take it that their lives and all were at his service and commandement for Tribute is not only of money but sudor sanguis populi The sweat and blood of the people if such need require to defend their King and Countrey is a Tribute due from them willing and ready to adventure their lives and lâ—mbs to give repulse and resistance to forraigne or domesticall violence Fourthly to testifie their gratefull affections to their gracious Priâ—ces in thankefullnesse for the great benefits by their prudent provident and politicke Government reaped and received So David in lamenting Sauls death remembers the benefits his subjects received by him in his life time k 2 Sam. 1.14 Yee daughters of Israel weepe for Saul which cloathed you in scarlet with pleasures and hanged ornaments of gold upon your apparel So l Lament 4.20 Jeremiah oâ— the good King Iosiah lamenting his death The breath of our nostrels the Anoynted of the Lord was taken in their nets of whom we said under his shadow wee shall be preserved among the Heathen A good King brings many blessings and benefits unto his people and therefore when such as are in authority be righteous the people rejoyce saith m Prov. 29.2 Solomon n 4. A King by judgement maintaines the country By a man of understanding and knowledge a Realme endureth long saith the same o Prov. 28.2 Solomon yea as wise Plato wel said Beatas fore resp cum ant Philosophentur reges aut regnent Philosophi When as Kings were Philosophers or Philosophers Kings then such Common-wealths should be happy And indeed all earthly happinesse which is derived to the members proceeds from the Head next under God the primary Author of all good things by whose direction discretion
and to endue him from above with the gifts of Knowledge Prudence Iustice Tempâ—rance Patience Fortitude Clemency with fervent zeale of Gods glo y love to the Gospell and never-ceasing carâ— f r the generall well-fare of his publike charge Let as spend our spirits day and night in these Prayers that a gracious blessing may bee evermore upon our Soveraigne and his Seed to prolong his dayes with Health and Honour on earth and with immortall Happinesse in Heaven Amen Amen CHAP. V. THe second generall duty of all subjects is Obedience and that befâ—re God a Sâ—â— 15.22 is better than Sacrifice b Câ—â—gâ—â— â—5 〈◊〉 The Enemy opposite to Obedience is Rebellion compared by c 1 Sam. 15.23 Samuel to the sinne of Witchcraft the very Chaos of Confusion containing nothing else but mischiefe and murder discord and desolation As Rebellion is most odious and detestable so is Obedience commendable and acceptable and this is of three sorts First obey God by man Secondly Obey God and man Thirdly Obey God rather than man We need not write how God is to be obeyed before all and â—bove all Gods Precepts may not be countermanded by mans Ordinances nor Gods Ordinances prejudiced by mans Precepts God is to be obeâ—eâ— in every thing simpliciter man is to bee ob yed secundum quâ—d respectively so farre as his commands be consonant to Gods Lawes Saint Austin gives all a good rule for obedience willingly and wittingly obey not good men in the performance of ill nor disobey ilâ—men commanding things good but God himself commands obedience to his d breathing Images whom hee himselfe stileth e Gods the mortall Pictures of the immortall God the right fingers of that be veâ—â—ly â—and which ruâ—◠〈◊〉 â—â—ctantius saith Kings 〈◊〉 men before Gâ—â— aâ—â— Gods 〈◊〉 mâ—◠〈…〉 glâ—râ— of that God who makes these Gâ—â—â— Aâ—sâ—â—â— Tâ—â—tâ—â—â—â—ian â—aith The Emperor is greater in dignâ—â—â— thâ—â—â—â—ll â—â—rtall mâ—n onely interâ—â—â— to tâ—e iâ—mâ—rtall God a 〈◊〉 Cyrillus wâ—â—â—es to Theoâ—oâ—us the yâ—unger Nâ—n eâ—â—eâ—â—â— stâ—te equall to your Excellence or as ◠〈…〉 2 〈…〉 A 〈…〉 Baâ—â—â—â—â— oâ—â—â— Tâ—â—â— lib. ad Scapulum â— Epist ad â—hâ—â— pâ—â—â—â—na lib. aâ— vers â—uâ—â—an 1 Paraenet num 21 â—â—â—b 3. contra â—â—rmen Agapitus to 〈…〉 Iustiâ—â—â— None on the earth higher than he 〈◊〉 â—ptatus â—â—ove the Emâ—eror is none buâ— only Gâ—◠〈◊〉 â—â—â—e Emperor or as St Chrysostome l Hâ—m 3. ad poâ— Anâ—â—â— speakiâ—g oâ— tâ—e Emperor Theoâ—â—sius Hee hath no eqâ—aâ—â— upon earth the supreâ—me â—ead over alâ—mâ—â— oâ—eâ—â—th â—o now you Pâ—pâ—â— a 〈◊〉 Cardinalls of Rome and Lords and Commons assâ—nding at Westminster what can you answer to tâ—eâ—e clouds of witnesses But if these may bee objected against what say you to a rule of Scripture is not the Word of God of more truth and therefore to bee obeyed rather than your Decretalls or Ordinances What! is St Pauls Precept out of Date with you Rom. 13.1 Let every Soule be subject unto the higher Powers Which is not meant of you ye Vsurpers of the Regall Throne but of a King of our King in whom God hath ordained and placed power both in Church and Common-wealth and in testimony that that is the meaning of the Holy Ghost in the fourth verse those higher Powers are thrice mentioned in the singular number as intimating that Precept commanded subjection unto one the King m Pâ—â— 13 â—1 1 Greg 〈…〉 33 â—â— and forbade all resisting that one Hee is Gods Minister Hee beares not the swâ—ra in vaine he is the Minister of God to thee for thy good if thou resist not but obey But a revenger to execute wrath upon him that doth evill Oh ye Lords specially proud C mmons surely ye have rejected this Scripture or do◠〈◊〉 it as Apochryphall other wisâ— ye would 〈…〉 thrust your Sickl◠〈…〉 â—mon 〈…〉 Religion and Law usurpe a preheminence above your King Have you forgot Saint Peters Rule I wiâ—l put you in minde of it 1 Pet. 2.13 Submit your selves to all manner of Ordinance of man for the Lord sake unto the King as unto the Superiour c. Submit your selves unto temporall Lords for the eternall Lords sake unto your King on earth for the King of Kings sake in heaven as Augustine very excellently Aug. in Psal 124. Which that ye may see yee are all bound to doe looke but upon that Scripture seriously without prejudice or partiality and you shall plainly discover it propounding and holding forth these certaine and undenyable arguments to enforce so much First Vide Pisc anal in locum for the Lords sake that so we may honour God who hath commanded this obedience Secondly that wee may avoid the punishments of disobedience to the Magistrate sent for the punishment of ill-doers v. 14. Thirdly that we may get praise and protection against the wicked by our obedience v. 14. to the praise of them a Rom 13.3 that doe well To the same purpose also looke with the same candid judgment upon that generall and substantiall foundation for obedience laid downe by the great Apostle of the Gentiles Rom. 13. and the first and I am confident that you will with me conclude that that excludes or exempts as neither Pope nor Priest so neither Lords nor Commons from obedience but absolutely damns indefinitely all in general and every one in particular that resist the King Let every soule c. Saint Chrysostome upon that place saith though an Apostle an Evangelist or a Prophet yet let him be subject to the higher Powers which Augustine Chrysostome and the best Ancients confesse and affirme to bee the King and so acknowledged by the Iesuite b Disp 10. in Rom 13. v. 1. Goran in locù Pererius and the Apostle enforceth all to this obedience by three Reasons First drawn from the efficient or procreant cause of government For there is no power but of God and the powers that be are ordained of God verse 1. Secondly drawne from the pernicious effect of disobedience Whosoever resisteth power resisteth the ordinance of God and they that resist shall receive to themselves condemnation or judgement v. 2. Third taken A beneficio from the benefit or profitable effect of obedience For hee is the Minister of God for thy wealth v. 4. Concluding that obedience is necessary v 5. Not onely for feare but for Conscience sake So againe the Apostle d Tit. 3.1 Paul layes downe his Apostolicall lesson to his sâ—nne Titus Put them in remembrance or admonish them that they bee subject to Princes or Principalities and powers and that they be obedient c. Nay indeed it is e The Beasts obey the Lion the birds the Eagle the fishes the Whale c. Cyprian de vanit Idol The Cranes have their Captain Natures theame to obey Princes and of this theame Grace is the Hypothesis Look upon the silly Bees the best emblemes of obedient Crâ—atures painfull in their labour dutifull in
wherein his glory hath not habitation and they say we must praise a King as we honour God and herein such plenty of praise is offered that Inopem me copia fecit Xenophon might see that in our vertuous King Charles which he wished in his King Cyrus O fortunates Anglos bona si sua norint Oh happy had we been had we been but sensible of and thankfull for our happinesse and nothing can restore happinesse to us but his being restored to his former Honour and Glory that hee and his for the future may shine in their pristine lustre And lot all faithfull Subjects pray long may CHARLES the glorious Candle of this our Israel last who as upon this day was proclaimed with infinite joy received with peaceable entry enthroned with glorious investure But converted or confounded be all those his Subjects that refuse to pray for him obey him and honour him as well in deeds as words hearts as tongues saying and praying God save the King CHAP. VII THe fourth duty of Subjects to be duly rendred and tendered to their anointed Soveraignes is Loyall and faithfull service thinking themselves as Tiberius said of his people Homines ad sorvitutem nati Men borne to doe them service All true Subjects are bound by the Lawes of God and men to be faithfull servants to their Soveraignes and if they neglect or reject this duty I may say to them as a 1 Sam. 26.15 16. Daâ—id did to Abner Ye be worthy to die because ye have not kept your Master the Lords Anointed because you have not been faithfull Servants to your Anointed Soveraignes If any b Est 2.21.22 Bigchan or Teresh seek to lay hands on our gracious Sovâ—raigne with faithfull Mordecai and Ester speedily prevent it by revealing it if any King of c 2 Kin. 6.12 Aram takes counsell with his Servants against the King of Israel with faithfull Elisha reveale it to your Caesar even the words he speakes in his Privy Chamber nay not only reveale it but revenge it Jn reos Majestates publicos Hostes omnis homo miles est saith d Ter. Apo. c. 2. Tertullian against traytors and publike enemies every man is a Souldier yea in this kind and sence we may and must with e 1 Kin. 22.11 Zedekiah make hornes of iron to push these treacherous Aramites untill wee have consumed them give couragious resistance to treacherous violence untill they have received deserved doome by Iustice And for the performance of this Loyall service to their appointed Soveraignes no conditions of men under the Sun can plead immunity neither Popes Priests nor people yea a Parliament much lesse a part of a part of a Parliament cannot pretend to this Priviledge how ever that Claw-backe Sycophant the Author of the Vindicia contraâ—â—ty cannot by those his specious pretences but most false and Rebellion-countenancing principles would seem to insinuate such a priviledge their propriety like a right Machievell preparing the people by those gilded Pills to swallow those poysonous principles of treason and rebellion according to w his Masters have and if God prevent them not intend to act No no say hee and others what they will none upon what pretences soever can plead an exemption from performance of this duty Lords or Commons Popes or Cardinalls Preists or People their freedome from faithfull service to the King hath no warrant except from the Prince of the Aire to whom they may be justly said to dedicate their Scepter and service who deny their service to the King and therefore to him I leave such to receive their deserved wages But the servants of the King of Kings know they owe their service and allegiance to his Vicegerents Kings on earth and that this loyall service of the members unto the royall and Princely Head ought to be dutifull faithfull and perpetuall that is the happy service which comes from an hearty obedience for many things may seem so in apparence which are not so in essence 't is the practise and very prayers of the wicked to cry thus Hor. 1. Epist. 16. Da mihi fallere da justum sanctumque videri Noctem peccatis fraudibus objice nubem If they seem trusty in shew though treasonable in heart they care not like bad servants not in singlenesse of heart but with service to the eye as men-pleasers obey they their regall Masters This Age is full of such treacherous hearts as deceitefull f 2 Sam. 3.27 as Ioab to Amasa who tooke him aside to speak with him peaceably and smote him under the fift rib that he dyed or like g Macchab 16. Dalilah to Sampson with faire words and weeping to betray him to the Philistines No treason but in trust The faigned voice of Fowlers catch the Partridges and Plovers The Mother of Error puts on her maske to be taken for the daughter of Time truth The Wolfe in sheeps cloathing scarce known from the sheepheards dogge h Iudges 16.18 Ptolomie the sonne of Abusus under a faire vizzard of love and kindnesse feasting Simeon and his two sonnes kills them in his banquetting house a Mâ—â— h. 2 8. Herod when he would play the Wolfe he counterfeited a a Foxe a Maâ— h. 2 8. Goe and search diligently for the Babe and when yee have found him bring mee word that I may worship him his meaning was to worry him So b Maâ— 26 4â— Iudas comes with his Ave Rabbi Haile Master betraying him with a kisse So many a perfidious Traitor will cry Ave Caesar God save the King but it is with such an affection as Autoninus Caracalla said of his brother Geta Sit divus modo non vivus Let him be a Saint or a King in heaven so he bee not a King on earth Many such Iudases and Caracallaes there are in these dayes two Houses cannot scarce containe them yet there they sit and having first put out Sampsons eyes blinded the peoples understanding with glorious termes as We your Majesties faithfull Servants and Loyall Subjects and will make you the most glorious King in Christendome make the misery of both King and people their sport and past time Hee that foure yeare agoe should have said they had intended to set forth such a Declaration as their last is had runne the hazard of a Prison if he had scap'd the Halter as a false accuser and foule abuser of the Simeon and Levi of these dayes those two holy Brethren the Loyall Lords and Commons dissembling at Westminster Doe you not remember what was urged unto his Majesty at the beginning of this Parliament as an Argument to induce him to passe the Bill against the Bishops that their sawcy as they tearm'd it inference No Bishops no King and pray most Loyall Subjects as you are what is it come to now Oh my deare Countrey-men will you still be guld by such grosse and palpable Dissemblers Parasites and Equivocaters Beware I beseech you in time of those