a perfum'd breath and richness of Language as if they were made with the first Adam speak of the Dictates of the Patriarchs and Testimonies of the Prophets but in vain do any boast they are descended from Abraham since he is not a Jew who is one outward in the flesh bur inward in the Spirit as our Saviour told the Pharisees vaunting of Antiquity Joh. 8. except they did the works of Abraham and abide in the Truth Truth then is the Child of Time and as there is Antiquity of Time so also of Truth and Doctrine And so long as the Romish Church continued in the profession and practice of Apostolical purity i. e. of Faith and Doctrine which was once given to the Saints all other Christian Churches held Communion with her for the Church of Rome did not anciently in former Ages hold all these Doctrines which now she owns The ancient Church of Rome was but a Member of the Catholick Church of God of which Jesus Christ was Head But the now Roman Church does at this day what S. Augustine * De Vnit Eccles cap. 6. told to the Donatists inclose the Catholick Church within their own circuits and usurps it wholly to her self of which the Pope is Head And the Papacy will have their Pope by reason of the Kingdom of Christ to be the Head and King of the Church in ordine ad Spiritualia and consequently the Supreme Civil Power over the Monarchs of the Earth in ordine ad Temporalia to be the Head and King of the Church Such a Church was never in Rome for many hundred years after our Saviour no Bishop ‖ Gregory Bishop of Rome Ego fidenter dico quia quisquis se universalem Sacerdotem vocat vel vocari desiderat in elatione sâ—â Antichristum praecurrit Pope Pelagius distinct 99. Vniversalis autem nec etiam Romanus Pontifex appelletur Cyril Patriarch of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did assume Christs Title to be the Head of the Church till Boniface the Third who not contenting himself with his Jurisdiction Ecclesiastical and fulness of Spiritual Power but his towring Ambition aspires yet higher and with much contention obtained of the Rebel Phocas about the year 604. who murder'd Maurice the Emperour the Title of Universal The Pope looking for Primacy on Earth is very unlike his heavenly Master whose Vicar he pretends to be Christ paid Tribute unto Caesar Luke 20.25 but the Pope that Prevaricator of the Apostolick See exacts it from them and Caesar pays unto him Our Saviour wash'd his Disciples feet but the Bishop of Rome in these days with imaginary Supremacy causes the greatest Princes and mightiest Emperors do him Homage and swear Allegiance * Clement the Fifth call'd a Council at Vienna An. 1311. in which it was ordained and decreed That the Emperour his Lord should give his Oath of Allegiance to the Pope for being not content with his Primacy abused Religion into Policy and casting off all moderation the Pope devoured the Emperour Thus the Head of the Church degenerated into a Monster and in reaching at Temporal Soveraignty he broke the Spiritual Unity contrary to the Divine Authority and Majesty of the Scripture Let every Soul be subject to the higher powers Rom. 13. and to the King as Supreme 1 Pet. 2.13 As Heathen Rome under the Emperours Domitian and others would be adored as Gods though never so impious so Rome Christian falls under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostle Sitting in the Temple of God as God 2 Thess 2.4 and exalting himself above all that is called God * Zacharias Papa ex authoritate Sancti Petri Apostoli mandat populo Francorum ut Pepinus qui potestate Regiâ utebatur etiam nominis dignitate frueretur Ita Hildericus ultimus Merovingorum qui Francis imperabat depositus est in monasterio missus est Marian. Scot. Hist lib. 3. Lambertus Danaeus in his Response to Bellarmine the great Master of Controversie contending that Childerick was lawfully deposed by Pope Zacharias Can Zachary saith he have Authority in France being a Stranger Can he depose the publick Magistrate being but a private person though he were Bishop of Rome or transfer that Principality to Pepin that he hath no Right unto and commit so many Sacriledges and Impieties stealing from Childerick and giving to Pepin another mans Right Authorizing Subjects to violate their Oaths which they had sworn to their King Transposing Kingdoms from one man to another whereas it doth only belong to God to depose Kings and dispose of Kingdoms Thou mayest see Bellarmine how many outrages this thy Zachary hath committed Resp Danae ad Bellar. lib. 2. cap. 17. pag. 316. in a superlative Greatness and that not of order and precedency only as to Ecclesiastical Regency stretching his Diocese over all Bishops and Churches in the Christian World but of absolute Authority claiming universal Jurisdiction in a Monarchiâ—al Superintendency or Regality over all Christendom with a Power to depose Kings and dispose of Crowns and Kingdoms for the benefit of the Church is a Title only of Usurpation without any ground of Scripture or Antiquity First Christ was no Temporal Monarch but an Eternal King to rescue us from the thraldom of sin the sorcery of the flesh and the Curse of the Law Christ was no earthly King and left no Regal Power to S. Peter therefore the Pope can have no Civil Power or Temporal Dominion as the Vicegerent of Christ and consequently overturns and destroys the Doctrine of Supremacy The Lawgiver himself even Ipse Ille that bare rule in Heaven the incarnate and crucified Messias Joh. 12.36 saith My Kingdom is not of this World Whereas that Sect of Politicians the Romanists turns the Kingdom of Christ into outward Pomp and Bravery and they to have the Managery and Government of it as if the now See of Rome should be known to be the most Christian Bishop not in having with Christ no Temporalties but an absolute Soveraignty to depose Kings and dispose of Kingdoms which is nothing less than a strange Usurpation for the Son of God did never impose such a hard duty and condition to Kings that were to become Christians as to forsake their Imperial Crowns and Diadems except in their hearts and affections and in comparison of the Kingdom of God O Eternal Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light of Truth inspire the Universal Church with the Spirit of Truth Unity and Concord and grant that all they that do confess thy holy Name may agree in the Truth of thy holy Word and live in unity and godly love Secondly View it in relation to the Apostles who were the Patriarchs of the Church And the Evangelists make special mention of their Names as those to whom we owe great honour and veneration being conversant with Christ and daily instructed by him who continued with him unto his Passion and Crucifixion and after his Resurrection
have I in Heaven but thee All the Blessings that we do enjoy are the sweet influences of Heaven upon us Spiritual or Temporal First Spiritual Blessings in heavenly places arise from no other Spring and are Irradiations of the Trinity and the great kindness of Heaven to Mankind in relation to these Souls of ours The Father Son and Holy Ghost have all done their parts for them The Father gave his only Son the Son gave himself left his Glory and endured the bitter Death of the Cross meerly to keep our Souls from perishing The Holy Ghost is become as it were our Attendant waits upon us with continual offers of his Grace to enable us to do that which may preserve them These things all the Persons work equally and inseparably in respect of the Cause and Effect It is a Rule in Divinity That all the Works of the Trinity ad extra are common to the whole Trinity God the Father Son and Holy Ghost do co-operate and work together for what one doth all do yet in congruity we attribute a distinct Act in regard of the Order and Object 1. The Father Creates Gen. 1.1 In Order the original of Action is ascribed to the Father Joh. 5.17 19. 2. The Son Redeems Gal. 3.13 The Nature and Manner of Working to the Son Joh. 1.3 Heb. 12. 3. The Holy Ghost Illuminates 2 Pet. 1.21 The Efficacy and Power to the Holy Ghost 1 Cor. 11.12 The Father is to be adored as altogether of Himself The Son to be glorified as that Consubstantial Word The Holy Ghost to be magnified as that Co-essential Spirit eternally proceeding from Both. The Three Persons in the Trinity is the Object of our Faith and we daily owne it in our Creed 1. We believe in God the Father who made the World 2. In God the Son who redeem'd all Mankind 3. In God the Holy Ghost who sanctifies all the Elect People of God An Unity of Essence and a Trinity of Order Ordo Originis though not Regiminis Co-ordinativus though not Sub-ordinativus of Priority though not Superiority a First a Second and a Third though not a higher lower and lowest Deut. 6.4 1 Cor. 8.6 for the Lord our God is one Lord the Godhead or Essence of God is one undivided * This Tradition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a point of great discourse amongst the Ancients it was the great Principle on which Parmenides founded his divine Idea's delivered by Plato Platonicae ideae ortum habuerunt ex Parmenide cujus magnum principium fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and many one in the Architype Idea God many in their individual Natures or otherwise it relates to the Unity of the Divine Essence and the Plurality of Persons for the Platonists speak much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinity Parmenides who followed Pythagoras is brought in by Plato philosophizing on that old Axiom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many and determined thus That God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. one Divine Essence he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one immutable Being he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Eternal Being This Plato discourseth in his Philebus at large shewing how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One was Many and Many One. And it is not only good Philosophy but sound Divinity the Godhead considered diversly for the manner of Being is Three Persons in One Essence the Father the Son and the Holy Ghost 1 Joh. 5.7 The Father is the First Person of the Trinity having Foundation in none of Personal Substance 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not begotten to the Father The Son is the Second Person of the Trinity having Foundation of Personal Substance of whom he is eternally begotten Joh. 5.26 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Begotten to the Son The Holy Ghost is the Third Person in the Trinity having Foundation from the Father and the Son from both which he especially proceedeth Joh. 14.26 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proceeding to the Holy Ghost Here is a threefold Unity of Persons in one Nature of Natures in One Person of Natures and Persons in One Quality In the First is one God In the Second one Christ In the Third one Spirit All this Unity is but to usher in a single Deity S. Paul concludes all with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one God Eph. 4.6 And the Soul carrieth an Image of the Unity of the Godhead and Trinity of Persons in that there is one Soul with three Faculties of Understanding Will and Memory Let us all now lift up our heart and voice and praise God chanting forth the Anthem of the Seraphims for the Redemption of the World by our Lord Jesus Christ the Second Person of the Trinity concluding with S. Basil's Liturgy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God our God who hast sent this heavenly Bread the Food of all the World Our Lord Jesus Christ to be to us a Saviour a Redeemer Therefore with Angels and Archangels and all the Company of Heaven we laud and magnifie thy glorious Name evermore praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy Glory Secondly As Spiritual so Temporal Blessings are the product of Heaven This Day is a signal Instance and carries with it the Pomp of Blaze and Splendour as it is the Anniversary of His Majesty's happy Birth and Nativity And that Divine Providence that brought him this Day into the World hath led him by the hand of his visible goodness Ever since he entred the porch of life and walked upon the pavement of the Earth he has had the Royal Charter of Heaven and enjoy'd the testimony of Gods special care even a Writ of Protection 1 Chron. 16.22 Touch not mine Anointed do my Prophets no harm His Life hath been a continued Series of Divine Favour The Adversary hath not been able to do him violence the Son of wickedness could not hurt him but he hath smitten down his Foes before his face cloathed them with shame and wounded them that hated him The great Majesty of Heaven was a Helmet of Salvation unto him a strong Tower of Defence against his cruel Enemies Domestick and Foreign at home and abroad First Cruel Enemies at home who invested their Sword with the Authority of Law and made themselves after the Image of a King and usurp'd the Seat Royal chang'd the Kingdom into a State and Monarchy into a Common-wealth This was in the time of our late Troubles and Confusions when Monarchy was shaken off Religion and Property were lost and Laws and Liberty were with no small violence invaded being as in the days of Jeroboam whoever would 1 Kings 13.33 were consecrated Priests of the high places And when Souldiers turn'd Preachers every act of Providence that seems to favour their Designs shall be the voice of God Every opportunity to do mischief to such as they
oppose shall be interpreted a Command from Heaven to do it Judg. 5.23 Curse ye Meroz was the Text Rapine and Plunder the Comment and the Use Wars sounded as loud from the Pulpit as the Drum as if it had been the task of the Heavens to kill and slay and for its Arms hung in the Zodiack Man's Anatomy to shew they were born with those that arose oâ— the Dragon's Teeth in the Poet Mutuis perire gladiis to bleed to death on one another's Swords And here I may lead your thoughts to the unnatural Civil War in our British Isle when Tribe did rise against Tribe Brother against Brother Marte cadunt subito per mutua vulnera fratres Ovid. And the sight of one Aceldama one field of Blood will raise mens careless thoughts to a due valuation and grateful apprehension of the comforts we enjoy under our most Gracious Soveraign He that has escaped with him in Job to bring news of rapine and violence can best tell us what it is to see a flourishing Land become a Sea of Blood because War playes Pliny's Cockatrice annoying whatsoever it doth touch He can tell us what it is to see the Horse in equal state with its Rider both of them weltering in their own gore He can shew us what it is to see the obedient Son run over his slain Father to escape the hands of his own Executioner He can shew us what it is to see the burning of Cities and the woful Inhabitants martyr'd in the flames Is not every Siege the Funeral of a City * Quot obsidia tot urbium funera quot pugnae tot hominum lanienae quot agmina tot ruris supplicia quot turmae catervae cohortes acies tot suriae ad exitium agrorum hominum armatae Putean in stat bell pacis lit every pitched Battle a Massacre If a Samuel 1 Sam. 15.33 hew Agag in pieces a David in the heat of War falls a cutting Ammonites 1 Chron. 20.3 Sin Satan and War have all one Name Evil is the best of them The best of Sin is deformity the best of Satan enmity the best of War misery * The Turkish History makes mention of the Scythian Tamâ—rlane when he walked amongst the slain aâ—ter a bloody Victory against the Muscovites He accounted those Princes unhappy which by the destruction of their own kind sought to advance their own honour protesting himself grieved even from his heart to see such sorrowful tokens of his Victory It is no wonder now to complain as the Orator to the Athenians whatsoever they gain in their thrifty Peace they are deprived of by those consuming Tumults for what Paradise is there under Heaven which a lasting War will not easily turn into a Wilderness Many in this Nâ—tion have witnessed the truth of it with their eyes and its horrour with their tears by these inconveniences we may judge of the benefits of Peace and may see what gracious opportunities it doth yield for the practice of Religion and Godliness We may behold with joy and thankfulness that the Ark the Testimony of Gods presence which was long held captive among the Philistins is now returned and happily setled among us and that his Worship is duly performed in his Word and Sacraments Let his lungs waste in his breast let his spirits decay let his tongue languish to a perpetual silence that will not beseech God to establish this blessing as firm as the days of Heaven and wish its continuance O then pray for the Peace * Pulchriùs vomer quà m ensis splendet bidens quà m hasta meliùs ferro vervacta agrorum quà m agmina agricolarum proscinduntur saith Puteanus of our Jerusalem that love her and consequently for the life and prosperity of the Monarch of Great Britain King Charles II. our dread Soveraign the light of our eyes and the breath of our nostrils Lam. 4.20 who causes malignant vapours to vanish and dispels those clouds of mischief by his Princely power that would turn Religion into Rebellion and Faith into Faction cry up Priviledge to invade Regal Prerogative and under the notion of the Preservers of our Peace and Defenders of our Liberties reach out their hand to turn the stream of Royalty and subvert an excellent Monarchy into a Tyrannical Republick The Fallacy having been put on the Kingdom and Cheat acted once before it will not easily prevail with men of sober and rational judgments to renounce their Religion the best in the world or their Loyalty and obedience to the best of Kings whose Princely Goodness is not more tender of the Imperial Crown and Dignity than of the Peace and tranquillity of the Subject The one as it regards Royal honour the other the care of his People to cause Religion happily to flourish and Liberty Laws and Property to be safe and inviolable with the Blessings of Heaven notwithstanding the subtile insinuations and cunning stratagems of the old Enemies of Monarchy and the Church to throw us back into a relapse which reminds us of the late Rebellion when men in Buff durst proclaim themselves the only Legal Authority of the Nation and these like a mighty Torrent did drive all before them with an unruly violence brake down the banks of Ecclesiastical Discipline making no difference betwixt things Sacred and Common swallowed up Churches with their Revenues and laid desolate Sanctuaries of Piety and Religion Here we may wail out an Epicedium War and desolation poverty and paleness and garments roll'd in blood hearing the woful groans of dying men and bitter lamentations of Children for their Parents The Orphan blubbers his cheeks and sighs with Elisha O my Father my Father Now David breaths out an Elegy and O Absalom Absalom my Son my Son And Rachel likewise weeps and will not be comforted because they are not These were the miseries this Kingdom groan'd under after the Barbarous and horrid Murder of that Glorious Martyr King Charles the First of ever Blessed Memory And so it continued under the heavy yoke of an insolent Usurpation till his Majesty's happy Restauration actual Government and gracious Reign over us in peace and quietness security and freedom We owe the happiness of these temporal enjoyments under God to the prudent Conduct of Regal Majesty And here take this Thesis or Doctrine by way of affirmative Position If the Church be depriv'd of Kingly Majesty she is as apt to be infected with home-bred Errours as Foreign injuries for when there was no King in Israel Judg. 17.6 every man did what was right in his own eyes We see then the Office of a King is attended with as much burden as Jurisdiction He must encounter with Adversaries For has the holy Oyl been pour'd upon his Head and the Crown setled upon it by Divine Providence which over-rules Nature He that has given him the Crown gave the Sword also to secure and guard it and as it was Judah's Prerogative to
sway the Royal Scepter so also to yield Protection for the King is Custos utriusque Tabúlae Defender of the Faith and a Nursing Father to the Church And the Princely Power and Soveraign Authority with God's Blessing may still preserve the true and ancient Constitution both of Church and State from Anarchy and Disorder from Popish Superstition and Fanatical Faction For the King has his Authority over us from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord sets up Kings saith the Father And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are from God says the Heathen Therefore I must be subject purely out of Conscience for the Lord's sake The Religion of the Church of Rome like the Laws of Draco are written in Blood and advanced by Policy and propagated by Violence their Vow of Poverty is such as to covet Kingdoms their Humility is such that they tread upon the necks of Emperours their Charity is such as to kill Kings making black TREASON a glorious Act and to merit the brightest Crown of Immortality and highest Seat in Heaven Whereas Christianity never used the Sword the Kingdom of Heaven is another kind of Warfare Christianity came attired into the World with the white of meekness 2 Cor. 10.4 humility and patience Christ the Prince of Peace never pull'd the Crown from any Prince's head but commands the payment of all Duties to Caesar and acknowledgeth Pilate's power to be from above Nay when our blessed Lord had power with his Ego sum to strike all his Adversaries to the ground or caused Legions of Angels to have stood in his just defence to revenge the injury of the People the violence of the Souldiers Mat. 26.53 Joh. 19.15 Mat. 27.27 28 29. Luke 23.11 Mark 15 15. the scorn of Herod the judgment of Pilate yet he yielded himself patiently to suffer to teach all his Disciples that resistance is an affront to Divine Authority This was the Spirit of the great Exemplar of our Religion this was the Genius of his Doctrine and his practice Nor did any of his Followers ever rebel against their Prince usurp the State or disturb the Government and though it was their unhappy Fate at first to be accused as Factious and Seditious yet none were better Subjects nor testified their Allegiance more to Authority S. Paul in the days of Heathen Persecution and Tyranny lays down this Hypothesis There is no Power but of God the Powers that be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordained of God If Religion be pretended an Heathen must not be resisted If Tyranny 't is damnation to oppose a Nero. They that resist shall receive Rom. 13.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrath and judgment of God saith the Apostle This made the Primitive Christians those noble Spirits where they could not comply to suffer and thought it the greatest piece of devotion to be patient under all oppositions They were so far from conspiring into tumultuous Combinations that they freely offered themselves to the fury of their Enemies and quietly suffered all extremities of death and torment chusing rather to be crown'd Martyrs for Religion than be punished as Traitors for Rebellion It was not disability * Si hostes exertos agere â—â—llemus non deesset nobis vis â—â—merorum copiarum Vestra omnia implevimus urbes insulas castella municipia conciliabula castra ipsa tribus decurias palatium senatum sorum Cui bello idonei non promâ—ti suissemus etiam impares copiis qui tam libenter trucidamur Si non apud istam disciplinam magis occidiliceret quà m occidere Tertul. but duty not want of money or Martial prowess but a reverend regard to Imperial Majesty as commanded by God caused them not to avenge themselves The ancient Martyrs in saddest days as Tertullian tells us in his Apologetical Defence of Christians had courage to say to their greatest Adversaries Cruciate torquete damnate atterite probatio est innocentiae nostrae iniquitas vestra Rack us torture us do with us what you will or what you can your iniquity is but the proof of our innocency you think to weary out the Saints of the most High Dan. 7.25 by inventing of greater torments but the Sect ‖ Exquisitior quaeque crudelitas vestra illecebra est magis sectae nostrae plures efficimur quoties morimur Tertul. Apol. of Christians is the strangest Sect that you ever read of it is allured by those miseries whereby others are terrified S. Cyprian writing to Demetrianus the Governour of Africa and Christian Persecutor God saith he is the revenger of his Servants when they are annoyed therefore none of us resists nor avengeth * Nemo nostrûm quando apprehenditur nec se adversus injuriam vestram quamvis nimius copiosus sit noster populus ulciscitur Odisse non licet nobis sic Deo placemus dum nullam pro injuria vicem reddimus S. Cypr. ad Demetr himself of your unjust violence though our people are numerous and able to do it The innocent rest content with their undeserved punishments and tortures and thus we please God the more whilst we retaliate no injury ‖ Euseh Eccles Hist l. 8. c. 9. Eusebius tells us That in the Dioclesian Persecution in Thebais which was none of the greatest Countries of Africa were slain by various methods of cruel death so many that the Executioners were tired out In the time of Trajan also Tiberius the President of Palestine gives this relation in his Letter to the Emperor I am weary with punishing and destroying the Galilaeans who are called Christians according to your Majesties Command It was the inspired patience and courage of these great †The World admires the Lacedaemonians and Romans and they that had courage in any Age or place to dye for their Country they were so esteem'd by the Heathens that they had Statues erected Pictures ingraven Titles of Honour inscribed the World doing what it could to make their Names immortal how much better to suffer for Christ What Soul would not desire to have his Name inrolled in that Catalogue among the Cloud of Witnesses who wander'd up and down destitute afflicted tormented were stoned slain with the Sword sawn asunder yet not accepting deliverance on unworthy terms because they looked for a better resurrection Heb. 11.35 37. Heroes that blunted the very edge of Persecution to tire as the hands so the wits of their Tormentors to turn their pity at their suffering into envy at their patience to hug their Stakes as so many horns of the Altar letting fall * Magni animi est injurias despicere Sen. de Ira l. 2. c. 32. Absit itaque à servo Christi tale inquinamentum ut patientia majoribus tentationibus praeparata in frivolis excidat Tertul. de bon pat not so much as a tear lest it might quench some sparkle of that fire wherein they were with Elijah to ride to Heaven as in a Chariot ignis
patience charity and obedience And as many as lived to Christ's sacred Institution did never revile the Government of Tyrants but carry themselves in a demeanour towards them to obey and be subject Bâ—nâ—s tanquam Deo malis propter Deum tam bonis quam malis tanquam Deo propter Deum as one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto good Rulers as God bad Rulers for God Submit your selves saith S. Peter 1 Pet. 2.13 to every ordinance of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lords sake and to the King as supreme much less repelling by force their violence lest they should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God What presumption is it then to contradict the Laws of our Superiors and shew disrespect to that order of men which God intends as his Vicegerents The immense perfections of a Deity being such that the frailty of humane Nature can't bear his immediate converses let not our Law-giver speak unto us except we shall dye therefore he rules us by our own Species and governs us by men like our selves But as the dignity and excellency of Angels are above other Creatures so of Magistrates above other men The Heathen Poet calls Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons divinely descended God has imparted to them his own Name Ego dixi Psal 82.6 7. I have said Ye are Gods and Sons of the most High all of you As he hath given an eminent appellation unto them so he hath conferred an eminent Authority upon them a Divine power * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotog de Regno representing and resembling his own Soveraignty and they are Sacred and Soveraign because they bear not the Sword in vain And the same Authority that binds us to obey God commands us to revere those that so signally wear his Image Nothing can more oblige Heaven than to oblige those Heaven hath set over us especially our Princes and Governours Let us therefore shew our future Loyalty to the King and readiness to obey him by submitting our selves first unto God whose MINISTER he is that these things are enjoyned not secular men only saith S. Chrysostome * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Chrysostom in Rom. Hom. 23. Et eadem habent etiam Theodoret Theophyl Oecumen ad Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but even Priests and Monks also the Apostle evidently demonstrates when he saith Let every Soul be subject to the higher Power Be thou Apostle or Evangelist or Prophet or whatsoever thou beest else thou must not only obey them but even be subject unto them Here we may justly tax the intolerable Tyranny and Ambition of that man of sin 2 Thess 2.3 who not only exempts himself from all Civil subjection but even ‖ Sic Alexand. III. Frederic I. Imper. pede collum compressit Philip. Bergom Supplem Anno 1160. Petr. Justin rerum Venet. lib. 2. Papyr Masson in Alex. 3. Et Coelestinus Hen. VI. Imper. Capiti coronam pedibus imposuit eisdemque denuò dimovit Roger Hoveden Annal. par poster in Rich. I. Ranulph Polychron l. 1. c. 26. tramples on the Crowns of Princes in a most presumptuous manner Gregory VII feared neither God nor man when he erected the Papal Croisier against the Regal Scepter and read the Sentence of deprivation against the Emperour Henry †Carol. Sigâ—n de Regno Ital. lib. 9. in Vita Hen. III. Ego Authoritate Apostolica c. I by my Power Apostolical do bereave Henry of the German Kingdom and do deprive him of all subjection of Christian men absolving all men from the Allegiance sworn unto him And as I do deject Henry from Royal Dignity so I exalt Rodolph Duke of Saxony that was a sworn Subject to the Emperour to govern the Kingdom granting unto all men that shall serve him against the Emperour forgiveness of their sins in this life and in the life to come It is no wonder that Gregory his Chair clave asunder as some Writers * Benno Card. in Vit. Gregor VII affirm at the giving of the Sentence because the proud Pope and his wicked Decree were too heavy a burden for S. Peters Stool of humility to bear The ancient Fathers were not acquainted with this Divinity of the Popes Deity they were utterly ignorant of it We worship the Emperour Colimus Imperatorem ut hominem à Deo secundum solo Deo minorem Tertul. ad Sca. pul saith Tertullian as a man that is next to God inferiour to none but God alone The Speech of Optatus spoken of him by that insolent Schismatick Donatus may be applied to the proud Romish Prelate since ‖ Cùm supra Imperatorem non sit nisi Deus qui fecit Imperatorem dum se Donatus super Imperatorem extollit jam quasi hominum excesserat metas non verendo eum qui post Deum ab hominibus timebatur Optat. advers Parmen lib. 3. above the Emperour there is none but God that created him The Pope advancing himself above the Emperour goeth beyond humane bounds and carrieth himself not as man but as God in not reverencing him who of men is to be feared next after God Aeneas Sylvius saith Pius II. de ortu Author Imperii cap. 23. Sit tandem finis litium Let there be an end of contention and one principal Head to determine all temporal matters and the occasion of perpetual debate be taken away let men acknowledge themselves subject to their Prince and give reverence to him whom God hath made his Vicegerent on Earth S. Bernard though he lived but in a bad and corrupt Age writing to a great Bishop * Si omnis anima etiam vestra quis vos excepit ab universitate Qui tentat excipere conatur decipere S Bern. ad Hen. Senonens Epist 42. If every Soul must be subject to the higher Power then yours also among the rest The like may be said of the Bishop of Rome who hath given you an exemption from this general Injunction He that endeavours to exempt you doth but seek to destroy you What shall we now say of those who have blinded their understanding and overturn'd their Morals to think them Saints who have courage only to controul their Governours and fansie it piety and devotion to laugh at what the Supreme Magistrate commands is to exclude themselves from the Kingdom of Heaven It is a piece of new Divinity without colour of reason or Religion and was never heard of till Vice and Hypocrisie brought it into the World And it is hard to say which is worse mens actions or opinions that can turn the Dictates of the Holy Ghost to the temper of their own humor and transform Religion into Fancy Vertue into Speculation Zeal into Contention Truth into Policy and Faith into Faction that can see sin in a harmless circumstance a decency of habit or usage of a Ceremony which are instances of our obedience or
our charity and unity but can't discern those greater lines of Duty Subjection and Loyalty And as the Scribes and Pharisees of old cry'd up every where The Temple of the Lord the Temple of the Lord so we have many such now a-days who are seemingly great Champions for the Church and take great care of the Duties of the first Table and yet can freely indulge themselves in the violation of the second proving annoyances to the State by seditious Insurrections though the Christian Religion doth firmly oblige men to peace obedience and due submission unto Secular Governours there are many persons that owne that Name and yet entertain Positions wholly inconsistent with the Precepts of that Religion and the safety of Princes and their Kingdoms swallowing REBELLION * There was a time which is a precaution to posterity when men pretended a Call from God to do the work of the Devil viz. rebelling and then murdering the best of Kings erecting him a Scaffold for a Throne and for a Diadem of Gold gave him a Crown of Thorns and instead of a glorious Prince made him a glorious Martyr without regret which opens the floud-gates of impiety and lets in upon us a Chaos of Anarchy Libertinism and popular Confusion bringing a kind of present damnation on the World They that are Authors or Abetters of Sedition saith S. Chrysostome can neither avoid shame on Earth nor escape eternal Damnation Though God the great Judge do sometimes permit Rebels in his Justice to prevail against Kings for the contempt of the Law of the highest and neglect of their own duty the reward of Rebellion shall be no better than the recompence of Satan who is the Instrument of the Lords wrath for the punishment of all disobedience The Kings Power is from God and for any private person or any Club of Subjects to wrest it out is a double Usurpation First They invade Gods Soveraignty Rom. 12.19 who saith Vengeance is mine Secondly The Princes Prerogative whose Office is to protect and punish to defend the innocent and correct the Spirit of Contumacy and Rebellion relieve the oppressed and support the vertuous rewards to Merit as well as punishment to Sin and Vice are dispensed A terrour to evil doers 1 Pet. 2.14 saith the Text and praise to them that do well Therefore honour the King Secondly As the goodness of Heaven shines in the preservation of our Royal Soveraign from the Usurpation of cruel Enemies at home so likewise Divine Providence hath guarded him from Foreign Attempts of unreasonable men abroad and made the Plots and Conspiracies of these worse than Heathens of none effect and deliver'd our King and our Princes our Nobles and the Heads of our Tribes the Governours of our Church and Judges of our Land nay the whole Commons of this Realm from a fearful destruction that would have swallowed them up For when the Ax is laid to the root of the Tree to cut off Soveraignty and destroy the Lord 's Anointed the rest of the people who are the Branches must expect lopping The restless Emissaries of the Church of Rome whether Priests Jesuits or Colledge of Cardinals give daily proof of their inveterate malice against the King the Government and Protestant Religion thinking that new Massacres are the most effectual course to stop the cry of the old and that the readiest way to silence their Adversaries is to make them instances of the Truth of the Accusation If the great God of Heaven who refrains the Spirits of men that delight in Blood had not been gracious to our King and Kingdom you had not this Day been Auditors nor I Speaker of this Theme but all of us miserable Spectators of the contrary And the Pope's Triple Crown would have been set with many red Roses of great Triumphs in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing less than utter extirpation of us and Memorial from under Heaven The Rivers of Rome may seem to run smooth their Sea is Blood the extracted Spirits of things work more forcibly than concrete Bodies take heed of an Elixir an Extraction of Malice sublimated spiritualized into a Religion The cruel Massacres of Primitive Christians * If we reflect on ancient times and look back to the course of the World in general in the first Monarchy we find a fiery Furnace in the second a Den of Lions in the third the madness and fury of Antiochus when to believe in one God was to be put on the Rack and to abhor Idolatry involved the Votary in cruel Tortures In the fourth Monarchy the ten Persecutions more bloody and grievous than all that went before for not to sacrifice to Idols and to offer Incense to Heathen Gods was cause enough to be torn in pieces by wild Beasts and be exposed to all manner of terrible Torments when bloody Tumults affrighted Christ's Members and chased them from their Devotions when the Priest became the Sacrifice and his Books in disdain were made a Burnt-offering will teach us the price of our own happiness and the slaughter of our Forefathers may upbraid our unthankfulness with the benefits of our peace 'T were good that we their surviving Off-spring would learn to make use of their happy Martyrdom In their crimson steps we may trace the way to our Saviour's Cross and read in the living memory of their Torments the sad Tragedy of his Sufferings The World at this day is well mended with us we know not the meaning of Rack or Faggot of Sword and Gridiron the Instruments of Romish Cruelty Let three Kingdoms therefore bow themselves as the heart of one man and praise God for his mercy unto his Servants under the Protection of our gracious and religious King Charles Heaven hath preserved our Church from ruine and confusion from the spreadings and prevailings of Errours Heresies and Schisms Superstition and Idolatry which strive to oppress us and to eclipse the truth and purity of Doctrine which is our Churche's Glory and so much offends the Eyes of Rome and makes them clip wash and new-coyn the Gold of the Sanctuary Lastly As Divine Providence and Goodness did this Day bring into the World our gracious Soveraign and hath hitherto preserv'd him from all Enemies Domestick and Foreign So the same special grace and favour of God did this Day bring home and restore to us our King a Prince of so much Clemency and Mercy that he is inferiour to none that sways a Scepter or sits upon a Throne His Restauration was wonderful without any Effusion of Blood The Voice of War is changed into Proclamations of Peace the Clattering of Swords and Spears is turned into the sweet Melody of Harps and the harsh Tones of Death into a Psalm of Thanksgiving O Lord thou art become gracious unto thy Land and hast turn'd away the Captivity of Jacob Praise therefore waits on thee in Zion and unto thee shall the Vow be perform'd in Jerusalem We celebrate the Memory of this thy Mercy in restoring our King and with him the free Profession of true Religion and Worship What doth God require now both from Prince and People but the acknowledgment of his favour He that will not glorifie God as the Father of Mercies in the rigour of Justice God may glorifie himself in his eternal ruine If we prove not the Heralds of his Glory Examples shall we be of his just indignation All tasting Mercy all should be thankful and though all have not Frankincense yet every one mâ—y have Praise Let us praise God for his miraculous preservation of our King and Kingdom Church and People and let it sound so â—oud this day as it may reach Heavens gates and meet with Hallelujahs which the bright Morning-Stars in their Orbs pay to their Creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels Liturgy is singing of Hymns of Glory And shall not the Militant Church say We praise thee O God our Souls do magnifie the Lord The Stork pays Tribute of her young the Trees of their fruits the Earth of her flowers and shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return blessing and praise to the Divine Majesty for his infinite Blessing unto us We praise God in his Sanctuary and in the Firmament of his Power for his mighty Acts and according to his excellent Greatness Praise him with the Sound of the Trumpet with Psaltery and Harp with stringed Instruments and Organs shew your selves joyful before the Lord the King Let every thing that hath breath praise the Lord. Let us now direct our Prayers and Supplications to the Glorious and Eternal Trinity that all Blessings Divine and Humane Spiritual and Temporal like the precious Oyntment of Aaron's may be pour'd out on the Head of ouâ— Royal Soveraign length of days on hiâ— right hand on his left Riches and Honour that his Reign may be glorious and his Regal Vertues after this Life crowned with immortal Glory And we with the residue of God's holy Church may rise to that incomprehensible endless Felicity where the Blessings of the Trinity in Unity and Unity in Trinity will gloriously shine upon our Souls for evermore Which God of his infinite Mercy vouchsafe unto us for the Mercies of his Eternal Son our blessed Saviour To whom with the Father and Holy Ghost three Persons one God be ascribed as most due is all Honour Glory Power Praise Might Majesty and Dominion the residue of our lives and for ever Amen FINIS ERRATA Pag. 56. line 13. for then read there p. 62. l. 10. fo Reershaba r. Beersheba p. 74. l. 16. for fair this read this fair