mercy c. God of Heaven when thou shalt returne thy spirit into us and send thy Dove with an Olive branch of peace into our Ierusalem because thy mercy c. And then we shall give thanks to thee who art the Lord of Lords if thou continue the Gospell of thy Son amongst us even the Gospell of peace because thy mercy endureth for ever Which that God may doefor us and which that wee may doe to God pray we to God the Father the Author of peace and to God the Son Redeemer of the world the Prince of peace and to God the Holy-Ghost the spirit of peace to give us peace alwayes peace in affection and peace in opinion peace in unity and peace in charitie peace on earth the peace of Grace untill he exchange it into peace in Heaven peace of Glory And this O Holy Trinity and whatsoever else is needfull for us and our Ierusalem for the Mediators sake betwixt thee and us Iesus Christ the Righteous To whom three persons one God be ascribed all honour and glory for the peace of our Ierusalem Amen FINIS The second Sermon ROMANS 13.1 Let every soule be subject unto the higher powers c. THe first curse that ever fell upon Creatures was for insurrection for insurrection against Soveraigntie and those Creatures were the Angels what Angels they were Saint Peter tells you saying They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels that sinned and what their sinne was the Prophet tells you 2 Pet. 1.4 Isa saying They would bee as high as the highest i. e. They would not be Subjects and their punishment was they were cast downe into Hell The second Curse that ever fell upon Creature was for insurrection too and for insurrection against Soveraigntie too and that Creature was the Serpent the Serpent whom the Devill used and abused by subtiltie to insinuate into Genesis 13 and deceive the woman and what his punishment was the Prophet Moses tells us saying he must creepe upon his belly and licke the the dust of the earth all the dayes of his life And that sinne of the Angels and this sinne of the Serpent was against Soveraigntie Monarchicall For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one and Adam was the only Lord of all Creatures upon earth I could descend and tell you that another curse that fell upon man was for insurrection against Soveraignty Monarchicall Absolon by cunning and by Courtship stole the hearts of the people and by and by tooke up Armes against his Father David the King of Israel and his curse was that which is due to all traytors he was hanged onely he was hanged by miracle by the boughes or branches of a tree and now all traytors are to be hanged by law with an halter I could descend lower yet and tell you that Jerusalem was lost by insurrection and so was Constantinople too for had those Christan Princes which undertook that holy warre yeelded to one generall Commander had those Citizens given Paleologus a seasonable supply the Turke in all probability had never been Lord of the one nor the other Nay I could descend lower yet even to our owne countrey and tell you had it not beene for Tonstaines insurrection some call it a fraction or division had it not beene for Gnorthigernus and Mordredus insurrection had it not beene for Mandubratius his insurrection we had never been conquered by the Norman the Dane by the Saxon. Saint Paul saw the first of these by the eye of history and for ought I know he saw all the latter by the eye of Prophesie and fearing the rumours of his owne time that Christianity was an enemie to Monarchy might have brought such a curse as to make Christian Religion abortive when it was yet but in conception he brought this water to coole this fire Let every soule c. I need not in these times of division to make any division of the words you to keep an order they divide themselves Division Into a Precept Let every soule be subiect to the higher powers Into a perswasion For the powers that be are ordained of God or There is no power but of God In handling these words I shall require 1 Qualis potestas what Saint Paul means here by the higher powers 2 Qualis anima who is meant by every soule for one malignant Church saith it is onely Anima Laica the Layâ—mans soule that S. Paul here means by every soule and thirdly Quid subjectio what is meant by subjection Or if you will please to give me leave I shall without any wrong to S. Pauls intention make his perswasion or reason my proposition and his precept your application his perswasion is For there is no power but of God and my Proposition is Every power is of God his Precept is which I shall make your Application Therefore every soule every one of your soules must be subject to the higher powers I begin with the first Every power is from God and thus I discourse it Part and resolve it All powers are supreame or inferiour the supreame or higher powers are either first Monarchicall when the people are governed by one the King or secondly Aristocraticall when the people are governed by many and the best the Peeres or thirdly Democraticall when the people are governed by the most the Commons Each of these powers where these powers governe by themselves a part in severall places or Nations is from God for there is no power but from God and the best of these three where they are severed is the first of these three the Monarchy because it most resembles God for God as I said ere while is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one but the best government is when these three meet in one and such is the happy government of this kingdome and long may it be happy in the government where we have not three Kings but one King but three powers to governe one kingdome to keepe this kingdome from tyranny which is the ill of Monarchy and from faction which is the ill of Aristocracie and from Licentiousnesse which is the ill of Democracie but these three meeting in one though severally they are equally and immediately from God yet joyntly the first onely Monarchy is immediately from God and the rest from God but mediately by the King For the power of Monarchy was never involved or invested in the people it was a cleere mistake by whomsoever said as will appeare by and by but the power in the people whether Aristocraticall or Democraticall is derived from and created by the King as appeares now by S. Peter whether it be to the King as supreame or unto Governours as unto them that are sent by him And his supreame power of Monarchie is attained and obtained either first by inheritance which is the best clayme or secondly by donation which is the second best or thirdly by election which is the third best or fourthly by the sword which is
bee obeyed â— but saies the Rebell Replic it is possible for a higher power to command a thing unlawfull and if he do must he herein be obeyed or resisted Neither for howsoever a King may deale unjustly with his servants Rejoynd either 1 In violating the lawes and inforcing their consciences or 2 in depriving them of their goods by extortions and imprisoning their persons and though in the former of these cases he may not be obeyed yet in neither of these cuses may he be resisted But what are we to do then why then we may sugere flye away so David did from Saul if we do not then we must pati suffer but at no hand may we resist No Touch not mine anointed saies God It is worth your marking He doth not say Ne perdas kill not mine anoynted bee he a good or a bad King which is the most you can doe but Ne tangas touch him not which is the least that may bee St. Paul implies as much in the next word which is Part 3 if hee be the higher power and the King and command you a thing unlawfull not obey him not resist him but bee subiect to him and this word how-ever it seemes to imply lesser then obedience because in some cases it excludes the active part of it yet indeed it implies more then obedience because in all cases it includes the passive part of it and it selfe and honour too so that when Saint Paul saies Let every soule be subject to the higher powers he meants 1 Let every soule honour the King 2 Let every soule obey the King in things lawfull and indifferent 3 Let every soule be subject to the King in commands unlawfull that 〈◊〉 let every soule patiently suffer where he cannot actually do These are my three last Stages I am to travell over which I shall with all truth and expedition dispatch and then dismisse you I begin with the first which is Let every soule honour the King 1a 3ae and the honour which we owe the King is threefold 1 Mentis 2 Oris 3 Operis in thought in word in deed in thought this is plaine by those commands of Solomon and S. Peter Feare God and the King 1 Pet. Eccâ—s 10.20 sayes Solemon Feare God and honour the King saies S. Peter yea Solomon is yet more punctuall in this particular Curse not the King no not in thy thoughts Now because there is no Medium betwixt doing well and ill and Solemon forbidding the ill he commands the good therefore and therefore we must have a reverend estimation of the King we must love him if he be good but we must honour him though he be bad because whether good or bad the King and so of God From this inward reverend estimation iâ— thoâ—gh proceeds an outward reverend expression in word this is taught us by the example of Bathsheba when Adâ—niah aspired the Crowne she though the Queene yet spake reverentâ—y to King David 1 Reg. 1.18 saying And now my Lord the King thou knowest it not Too blame therefore were thâ—y 1 Reg. 12.15 2 Sam. 16. Exod. 22.28 that said and much more too blame was he that repeated it in print To your Tents O Israel what portion have woâ—â— Davâ—d what in thâ— sonnâ— of lesse Too blamâ— was Shâ—mei for cursing Dâ—vid for no man may curse the â—uâ—â—r of his people the Kâ—ng is the father of his kingdome and hâ— that curâ—eth his father is to die the deaâ—h and it was heretofore a Canon Apostolicâ—ll and it is not yet repealâ—d That whosâ—ever reproaches the Kiâ—g if he be a Câ—ergie man is to be deprived if a Lay-man he is to be excommunicated and therefore whensoever thou peakest of Kings speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brieflâ—e or sweeâ—ly And so shall you with more alacritie yeeld the King the third honour you owe him which is honour indeed he honour of â—hy gâ—ods This honour lies under census vâ—ctigalis Canonis Capitationu the honour of custome from Me chants and Strangers the hoâ—our of his sâ—t Rent and the honour of Subsidie or Poll-money They were sonnes of Belial that said how shall this man save us 1 Sam. 10.17 and they despised him and brought him nâ— presenâ—s read the place an if they were sonnes of Belial who offered the King nothing think with your selves what they are that bring in against the King You see the first duty you owe the King honour the honour of your heart the honour of your tonguâ— and the honour of your hand Thâ— second dutie is obedience in all lawfull and indifferent things commanded Iosh 1.16 All that thou commandest we will do say the people to Moses his successor I shâ—a yet to let us know that this must not be stretched to commands unlawfull say the three Children Dan. 3.18 We will not serve thy God O King when Nebuchadnezzar commanded them to worship his golden Image This obedience consists Zenophâ— first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in listning too and being perswaded by the Kings words Plato and therefore did he old Latine râ—adâ— Obedo to obey Obaudio to give care unto and â—â—ondly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing his lawfull eâ—â—cts which his the comâ—le â—enâ— of the former Which who oâ—â—er resists to do dâ—â—â—s ipso facto become a rebell and diâ—bedient Quam qui facit saies Thucid des pâ—ccarum nonefacit sâ—dâ—â—pse â—otus est peccatum hâ—â—h whosoever doâ—h â—edâ—th nor sinne but â—e is sin wholâ—y sinne and Samuo give tâ—â—e reâ—sâ—nâ—â—f it 1 Sam. 15.23 Râ—belâ—ion or Disâ—â—eâ—ienâ—e is as the sinâ—â— of Witchcraft and as a Witch mâ—y be sâ—id to be a Deâ—ill so may a Râ—beâ—l be said to be sin Sâ— Bernard puts it as far disobedience to an horitie is a peece of he sinne against the Holy Ghost and in truth he had some reason as I canâ—we for so layâ—ng for disobedience to authority is agaâ—nst the light of nature and the sinne against thâ— Holy Ghost is so calâ—ed bâ—cause it is against tâ—e lâ—gnt of grace In a word if the King commands not iniquiâ—y in temporals as did Pharaoh to the Midwiveâ— if he commands not mpâ—etie in spiâ—ituals as did Nebuâ—adnezzar he must be obeyed by us else to deny obedâ—eâ—ce is to uphold at least to usher in â—ebellion aâ—d that is the greatest dishonouâ— to the King and bring first or last a great burthen on the conscience â—chitâ—phel for his evill counsell against the King was so struck in conscience that he hung himselfe and David for but laying his hand upon the skirt of Sauls garment he had thereby so disquiâ—red his conscience thaâ— he coulâ— never againe be in quiet with himselfe till heâ—nd Saul weâ—e fâ—iends And therefore much too blame are they who say with those rebels â—n the Psalâ—e Dirumpamus vincula let us break their bonds for when â—he boâ—d of obedience is broken farewell safety that we may live in safety â—od continue
which could not keepe peace at home were carried away captive with the other Tribes I could give you an instance neerer home nothing hath been the cause of so many slaughters in England as want of peace amongst the English To speake of the Saxons Danes and Normans of the Lancastrian and Yorkish line would be but to tell you a story which it may be you know already â—s well if not better then my selfe I pray God the like story of these times may never come into any Chronicle and that it may not let every good man do his duty and pray Peace to our Ierusalem O God It is every good mans duty to pray for peace because the want of peace causes fractions and Fractions make uneven reckonings nor can you ever give God good account for so doing where Fractions are there are parts and those parts are either equall or unequall if both parts be equall then either part hath but halfe his strength if they be unequall then one hath not so much and that part which hath most it may be hath not enough V. G. Judg. 27. Eleven Tribes came out against Benjamin 400000 strong and their quarrell was good for it was to punish ravishing of a woman to death yet they fell twice before them The like is our case now in England the King saith He taketh up armes to maintaine the Protestant Religion the just Priviledge of Parliament the true property and liberty of the Subject his one just royall Prerogatives and Person and who dares but beleeve what the King sayes is true and who can fight in a better cause The Parliament againe sayes That they are forced to take up armes for the very same ends and withall to punish the great Delinquents the Malignant Party that have disturbed the peace of this kingdome and who would not who does not beleeve the Parliament who would desire who can fight in a better cause The cause seâ—â—eth alike on both sides alike good on both sides but whether side hath a good or bad cause who knoweth on which side the victory is like to fall God ordereth battels he giveth victory to whom he will but commonly and ordinarily he giveth the successe according to the meanes that is used In so much that if the worse part be better prepared if they have men more in number and more valiant if they have more store of ammunition and better they are like to prove Gods rod to punish his children and when they have done that worke they are like to be cast into the fire But in the meane time to prevent the smart of this rod That the King may not fall before the Parliament that the Parliament may not fall before the King I take it to be every good mans duty to pray Peace be to our Ierusalem O God peace betwixt the Head and the Body peace betwixt the King and Parliament And thus farre having proved my Doctrine I now apply it And first Applic. 1 if it be every good mans duty to pray for the peace of Ierusalem surely then they are bad men very bad men they are that practise against the peace of Ierusalem the Iew that wishes it all evill and the Pope his pew fellow that curses it the Heretique that slanders it and the Sohismatick that rents it the Brownist that will have no set for me of prayer no decency of buriall but bury our deceased friends as we burie Dogs the Anabaptist that will have no christening of Infants no superioritie of Laytie or Clergie no proprietie of goods but a communitie of all things wives and all and a paritie of all men the King and the Subject the Peere and the Begger all one and the spawne the Iacobite the Robincomite the Barronist and many more and more then a good maâ—y the troublers of our Ierusalem the disturbers of the peace of our Ierusalem Against these yet I will not pray with S. Paul would to God they were cut off that trouble us No my zeale is not so hot so furious I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie who for leaving his own game the Partridge and flying too high at the Eagle his Prince was adjudged the next day to the Crowne for the one and the next day after to the Hatchet for the other I wish them not the Asses wages for his equall division twixt the Lion himselfe and the Fox He was put to death because he thought the Lion the King worthy of no more then himselfe a subject No I wish none of them these ends I wish them not cut off with S. Paul but as S. Paul elsewhere advises me to pray for all men so I pray for them O God convert them that they may not longer be the troublers of but the prayers for the peace of our Ierusalem If they will not be converted to us then O God take them from us that we may enjoy what we pray for peace in our Ierusalem peace within our walls and prosperitie within our Palaces For our brethren and companions sakes I will now say Peace be within thee to which do you now say Amen and for our Elder brothers and Mediators sake Iesus Christ may God be pleased to say Amen to our peace Amen For for my part I shall never make this day a day of objurgation which our King and Parliament our blessed and peace desiring King our wise and peace-working Parliament hath made a day of Humiliation of Humiliation and devotion of Humiliation for our sinnes and devotion to God for the diversion of the rebellion in Ireland and of the division in England And so for my second use Vse I entreate you to joyne with me in tâ—rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme O give thankes unto the Lord of Lords for he is gracious Ps 136.1 and his mercy endureth for ever O give thanks unto the God of all Gods for his mercy endureth for ever O thanke the Lord of all Lords for his mercy endureth for ever Which only doth great wonders for his mercy c. sayes he there And now let us goe on and say here O God by thy excellent wisdome make Warres to cease in all lands and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent power disperse the people that delight in Warre and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent might slay mighty Rebels and turne the councell of Achitophell into folly and send peace into our Jerusalem because thy Mercy endureth for ever O God by thy excellent goodnesse remember us now we are in trouble and take our troubles away and send peace into our Ierusalem because thy mercy c. O God by thy Excellent greatnesse deliver us from our enemies and make us all friends by sending peace into our Ierusalem because thy
quietnesse from the sword such an excellent thing is peace that it includes all worldly blessings Nay I dare say it is so excellent that it includes all divine blessings too For as there is Pax temporis the peace of time which is when our swords are sheathed and turned into Mattocks so there is Pax pectoris the peace of conscience which we have when sinne is pardoned and pax numinis the peace of God which we obtaine when Satan is conquered all which God grant us through Iesus Christ Amen In a word peace is either First Eternall which we have in hope Rom. 5.1 and must wait for the fruition of it till the next life or Secondly Internall which we get by faith in Iesus Christ or Thirdly Externall and this in a divine sense is a mutuall consent when all Preachsers preach one holy truth and all Beleevers professe one holy faith that faith and this truth meeting in one Iesus Christ and morally it is this A wishing love within and a working love without when there is no grudging no heart-burning within when there is no brawling nor bloodsheding without for which let us pray Peâ—ce in our time O Lord. So excellent a thing is peace that as by the Wine-presse many Grapes are pressed into one cup that as in the kneading tub many grains are made into one loafe that as in the field many sheep are put into one fold that as in the wombe many members are united into one body that as in a Fabrick many stones are cemented into one building so by peace and peace onely are many Saints made united cemented and builded into one Church pray we therefore Peace in our time O Lord. For as those Grapes that are ungathered and come not to the wine-presse the Birds of the ayre eat them as the eares that are ungleaned and come not to the barne the Beasts of the field devoure them as the Sheepe that straggle in the field and come not to the fold the Foxe worries them as the arme that is cut from the body rottennesse and putrefaction corrupt it as the stone that is shaken and rent from the building it makes a deformity in the building so those Christians that are separated from the communion of Saints those men that make a fraction in a society that make a commotion in a Common-wealth the Devill that fowle of the aire that beast of the field that Fox of hell eats worries and devoures them pray we therefore Peace in our time O Lord. For what safety hath the sheep that strayes from the fold what strength hath the arme that is parted from the body what beauty hath the stone that is scattered from the building what sweetnesse hath the Grape that is withered from the Vine Iust so much sweetnesse beauty strength and safety hath that Christian hath that man that divides himselfe from the â—â—ity of the Church from the unity of the State that breaks the bond of peace pray we therefore Peace in our time O Lord. So excellent a thing is Peace Zach. 8.16 Luc. 10.5 2 Cor. 13.11 c. that God in the Law commands it that Christ in the Gospell commends it that S. Paul in all his Epistles not one that I remember excepted exhorts it Rom. 12.18 1 Cor. 1.3 that God is called the Father of peace 1 Cor. 14 33. that Christ is called the King and Prince of peace Isay 9.6 Heb. 7.2 that the holy Ghost is called the Spirit of peace Mat. 5.9 Gal. 5.22 that the Saints are called the children of peace Iohn 13.35 that the holy Trinity promises to crowne it with the fatnesse of the earth and the dew of heaven Rom. 14 17. And now my beloved would you obey the law or enjoy the Gospell would you have God to be your Father Christ your Saviour or the holy Ghost your Comforter and the Saints your Companions Would you see many dayes and inherit the earth and enjoy heaven then pray Peace in our time O Lord. Peace is the onely Sunne that can disperse the Clouds of Schisme and Faction in the Church whereby we may all keepe the unity of the Spirit Peace is the onely Sunne that can expell all mists and fogs of quarrels and contentions in the State that we may all be happy and joyfull living like brethren in unity pray we therefore Peace in our time O Lord. Peace is the onely Key to lock warre out of our walles and let quietnesse into our borders and keepe the doore so fast that no headstrong Iehu shall open by violence that no cunning Ieroboam shall shut by subtilty the key of David pray we therefore Peace in our time O Lord. Peace is the onely heart in our body that can expell the sanguine humour of revenge and the melancholy distempers of revolt and conserve in Temperance the state of our body politick and the state of his body mysticall For if peace be gone the Spirit is gone for he is the Spirit of peace and if the Spirit be gone Christ is gone with him for nunquam divelluntur they are never asunder He is the Prince of peace and if Christ be gone God the Father is gone too and how miserable that Church or State is â—â—om whom the blessed Trinity is departed Father Sonne and holy Ghost judge your selves I pray God this be not our case now and that it may not pray you too Peace in our time O Lord. Peace is the onely spring in the year to blow out the malice of cold blood in Winter and to keepe out the anger of hot blood in Summer that the greennesse and tranquillity may ever flourish in a Church and kingdome and that they may ever flourish in this Church and State pray we Peace in our time O God Peace is the onely vertue that S. Paul joynes with grace in all his Epistles Grace and Peace q. d. you shall never have grace unlesse you will entertaine Peace It was the speech of disordered spirits that said Non pacem petimus superi â—â—â—e gentibus iram We beg not peace we long for warres for Nulla salus bello no good can come from warre Nulla fides pietasque viris qui eastrâ— sequuntur no piety no fidelity in that people that delight in warre and love to bathe their swords with the blood of men Omnia pace vigent we can never so earnestly pray for grace as in the time of peace faith cannot be wrought by the sword heresies will not be consumed with Faggots and those Disciples that would have fire from Heaven to consume the Samaritans because they would not entertaine their Master Christ told them Luc. 9.55 they knew not of whâ—t spirit they were of If you earnestly desire grace â—â—ay for peace peace not onely with God but also with man For so long as thou art in malice with man thou canst not be at peace with God 1 Joan. 3.14 For the best signe of peace with God is to
owne heart and yet hâ— tooke it for his duty For while hee exhorts others he doth not exempt himselfe saying pray for the peace of Ierusalem and every man that is of Davids heart and so I hope in God you are if you are not I pray God make you so must make Davids duty his owne and pray for the peace of the Church As David did so Christ did Christ did not onely leave it or bequeath it as his best Legacie to the Church saying My peace I leave with you but also commends it as the best thing for them to pray for when first at their commission and sending them abroad he charges them to pray for it is not onely a votum a wish which is a kinde of prayer but also Oratio the expressing of the heart by the tongue which is a kinde prayer Pax domui pax civitati huic peace be to this house Peace be to this City and secondly at his last farewell he prayes himselfe as the best because the last prayer he made for them Pax vobis Peace be to you And every one that is Christs Disciple will make the same prayer for the Church of Christ which Christ did for his Disciples who then represented the Church and say O God peace be to out Ierusalem peace in thy Church O God As David did as Christ did so did S. Paul S. Paul began as I told you before all his Epistles with grace and peace Grace and peace be to you from God the Father and from our Lord iesus Christ and whosoever is of S. Pauls religion or condition either an Apostle of Christ as all Ministers are though by an inferiour calling or a Christian idest a professor of Christian Religion will say and pray as S. Paul did Peace to the Israel of God peace to Jerusalem peace to the Church oâ— Jesus Christ yea peace to the whole world but especiâ—lly wâ— peace in England Scotland and Ireland Besides these examples of David Christ and Saint Paul to whom I might adde many more if the time would not faile me I can give you reason reason both of Policy and reason also of Divinity Humane reason and Divine reason to confirme this doctrine viz. That it is every good mans duty to pray for the peace of the Church and the first I tender is this Because where concord and agreement is in minde and wils Reas 1 though but in humanity there is freedome from danger to the State For if two be better then one because then the one may lift up the other if he fals then two kingdomes are better then one kingdome because if a forraâ—gne Nation comes against the one the other assisting will drive the Forreâ—er home againe V. G This kingdome of England was never so troubled by the â—rench as when they had Scotland to back them and do they dare any more to trouble us now we are sure of Scotland to second us Surely they dare not unlesse it be for our owne present divisions which invite them and the best way to end these divisions is for us to pray Peace amongst us O God and then if they do come and trouble us yet they cannot harme us to that God forsake us not and the best way to keepe God on our side is to pray Peace upon â—ur Jerusalem O Gâ—d peace in England and peace betweene England and Scotland nor will I here leave out reland Had the Spaniard ever more hoâ—e to invade and infest us as when they had a party in Ireland I pray God they have not too strong a party there now if they have the best way to weaken the strength of their party there is for our selves to agree at home here and then when we are agreed here and O God when shall we enjoy that day when when shall we see one heart and â—ne minde in our head and body but when we do then we need not feare France nor Spaine so long as Scotland and Ireland are ready to take part with us against them if God forsake us not and the best way to keepe God on our side is to pray for peace Peace be to our Jerusalem O God peace betweene the three Nations now all but one kingdome because all governed by one King CHARLES and long may he governe them England Scotland and Ireland That 's the first reason pray for the peace of Jerusalem because concord and agreement in minde and will though but humanely is a faire security from danger to the State Because secondly if you put this peace here praid for to his right Qu not onely for Humane Reas 2 but also for Divine affection not onely for Morall and Politick but also for religious and Christian concord and unity it secures the Church and State both the Church from Schisme and Heresie the State from disobedience and disjoynting the Church from faction and the State from fraction The Iesuite knew this very well That the State is never in so much danger of dissention as when the Church is fallen already into the danger of division And therefore their plot of long time was in Germany and of long time hath been in England to usher in Arminianisme that in the end they might bring in Papisme into the Church and then they were sure of Anarchisme in the State Their plot hath most unhappily succeeded there in Germany I pray God it may never take effect here in England and that it may not let every good man do his duty and pray Peace to our Ierusalem O God Even the peace of opinion in the hearts of all our Clergie that so there may be peace also in our Israel even the peace of union and affection in the hands of all our Laytie It was Ieroboams subtilty to keepe ten Tribes to himselfe by erecting a new worship of God God keepe us to the old worship of God by giving us dayes of peace It is every good mans duty to pray for peace Reas 3 because nothing so much provokes God to anger as when he sees Divisam Ecclesiam that Church which was purchased by one and but one blood to become anothers Church by becoming other then one and so is the State too not its own nor one Vbi est dissentio when it hath gotten a breach of peace then no commeâ—â—e abroad then no trading at home and therefore beggery must follow Beggery the worst condition in the world to keep out which from this yet flourishing kingdome let every good man do his duty and pray peace be to our Ierusalem I could give you instance of this unhappinesse a farre off and a great way hence 2100 yeares agoe and as far bence looke else upon that grievous breach amongst the Iewes when Manassâ—â— devoured Ephraim and Ephraim Manasses and both these Ephraim and Manasses both fell upon Iudah Jsa 9.21 For this did not the Lord stretch out his hand still against them still I say even so long till Ephraim and Mâ—nasses
the fourth best but the worst of the foure best And these foure degrees to the chayre of State are but tytles a word confounded by some bodie with power a conditio sine quâ non that necessarie condition which God uses whereby to mount men to Soveraigntie V. G. The soule is not infused into the body untill the body be accommodated with all naturall dispositions of necessitie required to make the bodie a fit receptacle for the soule nor is any Prince mounted to his throane without those meanes politicall which are necessarily required to install him in his Throne yet for all this Bayard himselfe dares not but say That the soule is infused or created in mans body immediately of God nor can any reasonable man justly say but that the power whereby Kings rule and governe States is immediately of God And whereas S. Peter cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance of man â— Pet. 2.13 he means it only either 1 Subiectivè or 2 Obiectivè or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because men are the subject the object and the end of it but the fountaine of it is God In a word as I said before the title to it is Humane and by men but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jurisdiction the authoritie or as it is called in our translation the power of it is from God and thus I cleare it All power especially Monarchiall is from God 1 Sam. 10.24 so saies Samuel of the first King Israel ever had see ye him whom the Lord hath chosen he divolves it altogether from himselfe and from the people that we might not be gull'd by the Papist who saies royall power comes from the Pope or by the â—â—abaptist who saies it comes from the people he saies not therefore see ye him whom I the Prophet Samuel have chosen or see ye him whom ye the people of Israel have chosen but Quem elegit Dominus whom the Lord hath chosen And sayes God himselfe By me Kings reigno and in that very word Pro. 8.16 〈◊〉 by me we are told that the power of Kings is not à fortunâ by fortune or à planetâ by the Planets or à populo by the people nor yet à se by himselfe but à Deo by God Christ makes it as evident in his answer to Pilate Pilate began to chide him with surrowes and frownes because he gave him no answer Joan. 18. Knowest â—hoâ—s not that J have power to release thee and power to condemne thee No saies Christ thou couldest have no power over me unlesse it were given thee from above and yet Pilate was but an inferiour power for Pilate was but a Deputie but because he was rightly deputed to that place by Caesar by the King he saies he could have no power over him unlesse it were given him from above to let us know there is no power but from God I know Scripture needs no second yet to set this point home I adde Nâ—â—â—â—ceo Scripture and Reason to Nature Nature is ingrafted by God and nature concludes power to be due over 〈◊〉 propter bonum regimen eorum for their more orderly government â—â—iefly as the precept against murther is by the law of nature from God so the authoritie of higher powers to punish the evill and reward the good is by the law of nature from God I further cleere this truth by reason thus All power especially Monarchie is from God for plenitudo Rat. 1 all fulnesse of power is onely in God that power which creatures have is but potesta◠〈◊〉 a part of power V. G Looke upon that element which is highest and next to God the fire it hath a power that element hath but what power is it a power to warme us not to feed us Look againe upon that Element which is lowest and next to us the Earth that element hath a power too to feed us but not to cure us looke once more upon the two Medium Elements the Aire and the Water they have power to cure us but not to baile us against Deaths arrest or to looke upon the power in my Text the King if he be not he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater paâ—râ—â— the Leader of his people as a Shepheard leads his sheep and the father of his countrey why even then by his power he can but enable us and inrich us he cannot sanctifie us or if he be what he ought not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tyrant what power hath he then why then he hath power to kill our bodie he cannot touch our soule and therefore as I conceive is that saying of Christ Feare not them that are abâ—e to kill the bodie but feare him which is able to kiâ—â— both body and soule and cast them downe into hâ—ll fire Now as the Philâ—sopher disputes All sâ—cond causes worke by the vertue and influence of the first cause the smaller wheeles of the Clock moâ—e as they are moved by the greater wheele all streames and Rivers aâ— from Fountaines so all powers upon earth because they are but part powers are from God because in God onely is all fulnesse of power All power is from God Reas 2 for whatsoever is possible to be done in nature God onely can do it can cause it to be done and hereby possible to be done in nature I understand not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to nature as when a young man marries a young woman why here it is according to nature that they multiplie and yet this power in nature is from the God of nature for though children be the fruit of the wombe Psa 127 4 Gen. 21. ye they are the gift of God But here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides nature as when Sarah the old wife of old Abraham conceived and brought forth Isaâ—c this was no worke of nature but the finger of God and here also I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 2. above nature as when the Virgin Mary conceived and brought forth our blessâ—d Lord and Master Iesus Christ This was a thing altogether above natures thoughts nature never dreamt of it for nature can dreame of nothing can intend nothing but what is naturall and nature never saw or read of any producing mankinde but either without the helpe of man or woman as Adam of the earthâ— or woman without man as Eve of Adam or of man and woman as our selves but that a Man should be borne of a woman without the helpe of man that a woman should compasse a man without the compasse of a man this was not within the compasse of nature it was the worke of God you see all power is still from God and so is the power in my text whether it be according to nature as in the election of Saul or above nature as in the anointing of David I go on Reas â—sa 4â— 10 11. and say thirdly all power
pursue his father and set upon him when hee was weary and 〈◊〉 him which Councell was soe dangerous that if it had taken effect and effect it had taken had not God disapointed it by the counter-councell of Hushai it had lost Israel the best king they ever had but God reserved that king for better dayes and may God preserve our King for many better dayes and therforeâ—d feated that machavillian stratagem and because it was deseated in a peevish mood that first Machavillian being palsie-struck in his conscience and given over by God hee hangs himselfe God in his example telling all such counter-councellours against the King what death they may expect at least they do deserve If there be any such Achitophels in these dayâ—s within the Kingdomes of England Scotland Francâ— or Ireland that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 councell against the King in his lawes or armes I pray God convert their persons and confound their plots In obloquie of speech as Shemei cursed king David sâ—ying come out thou bloody man and thou Man of Beliah which treasonable tresâ—asse against him howsoever he forgave yet God tooke it so much to heart because it was against his annointed that by an undreamâ—t of and unthought of way to this counter-orderer of his worâ—s against the king he most severely punished it within few yeares after by a death little shamefull and altogether as painefull as hanging The common law of this kingdome allots hanging to such disordered speakers against Soveraignety and it is a cannon Apostollicall that whosoever he be that reproaches the King if he be a clergy-man he be presently deprived if a lay-man he bepresently excomunicated Such disordered tongues have evermore disordered soirits Ex abâ—ndâ—ntiâ cordis loquituros a wicked tongue proceeds from a wicked heart and yet Solomon curbs the heart and will not suffer it in a thought to vilipend the King and hee gives you this reason for it for that that hath wings will betray it and a greater then Solâ—mon forbids the tongue to dishonour the King thou shalt not revile the Ruler of thy people they must be prayed for they must not be spoke against He that doth it in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of the higher powers And soe 3 is Hee and hee especially that forcibly opposes and oppugnes him with Arms This is a sinne out of measure sinnefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treason and that is the greatest Crime that can bee nor can the Iudge bee too Cruell in punishing it saies Tully and indeed noe wonder since a Traytor is a devill soe Christ called Iudas David shewes the hainousnesse of it when he saies God forbidd I should lay myne hand on the Lords anoynted and his heart smot him i e his Conscience told him he had done amisse when he had but cutt off the lap of Sauls garment What a heynous crime is it then to take up armes against the King you may see the horriblenes of this same if you but view the terriâ—lenes of Gods Iudgments upon such sinners Absolon was Miraculously hanged for taking Armes against King David and aspiring his Crowne Core Dathan and Abiram were swallowed by the earth for but murmuring against king Moses Pausanies was killed by his father and thrown to the dogs by his mother for offering and but offering to betray Sparta to Xerxes Ariobarzanes had his head cut off by the command of his Father because he would haue betrayed his army into the hands Alexaâ—der Rodâ—lph Duke of Swevia fighting against Henry the 4. for his Empire because Hildebrand the Pope had excommunicated him lost his right hand in the battell and being now leaving this wretched world to go into a worse and breahing out his distressed soule he lookes upon the stump of his Arme fetches a deep sigh and cryes out behold with this arme and hand did I weare allegiance to my Soveraign Lord the Hen. q. d. This vengeance is justly fallen upon me because I am an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resister of the higher powers But what need I speak of resisters here it were a good theame this in Rome or else where but the English needs it not as being the least â—â—â—â—ery of rebells in the world never had any protestant divine in this land his hand in treason sayes a great knight of this kingdome marke it never any Protestant divine a Jesuited divine may a Schismaticall divine may they may and have at this time they have but never had any Protestant divine no nor any Protestant lay-gentleman neither as I believe a lay-papist may a lay-brownist may a lay-anabaptist may but I believe never had any lay protestant no whatsoever some malignant spirits here in this City say that these present Armes are against the King yet sure I am the Parliament sayes otherwayes they are for the King and Parliament say they and ie They are for the King and kingdome for they are now the Representative Body of the kingdom and according to their loyalty to their King and their realty to their kingdome God reward them It were a great sinne in me to thinke otherwise and it is a great sinne in them that doe otherwise for he that resisteth the power resisteth the ordinance of God And that I am now to shew you in my 3 a. 1. ae why he that resists the power resists the ordinance If there were no more then what is here it were enough St Paul hath said it and therefore it is true but there is much more and much more you will finde in the sence then in the letter iâ— you will look into the worde the powers are of God not only by way of permission but a so of commission not by way of deficiencie but of efficiency not by way of sufferance but of ordinance not as plagues diseases and punishments though so sayes the Anabaptist for the Apostle does not onely speak the 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not only say they are of God but he shews also how they are of God not as his scourging rods and judgments but as his sacred ordinances the powers that be are ordained of God Vpon which words sayes Parcus explicat quomodo dixerat he declareth how he said that all powers are of God not certainly as wars and other mischeifs but as a wholesomâ— order which may supply the stead and represent the person of God in the government of men and therefore are the powers called not onely the ministers of God but also Gods and that can by no meanes be spoken of Gods scourges All inferiour and subordâ—n te Magistrates sayes Greg Naz are halft pieces of God drawn from the head to the shoulders or middle but Kings are the pictures of God at length and represent him so propartionably that as God is our invisible King so the King is our visible God and therefore as they that refuse the Kings coyne refuse the king so they that resist the powers Obiect
our obedience to authoritie he that doth not he that will not whaâ—soever he talks of obeying God is no true Châ—istâ—an becâ—use he is a lye because he cannot obey God whom he hath not seene if he obey not the King whâ—m he hath seene it holds as well â—n obedience as in love you seâ— the second duty you owe the King The third is subject on in case the King commands things unlawfull or does things unjust why even then where we cannot obedire obey there we must fâ—rre suffer not fâ—rirâ— resist It is storied of Theodosius when hâ— heaâ—d that his Câ—tizens had defaced the brazon Image of his wife Priscilla he was so incensed that he presently commanded his army to march with him and such that City the Citizens think not of resisting but dispatch an honest able man though a Monk Macedonius by name and he upon his knees speaks Sir we know you are our Emperour and have just cause to be angry with your Citizens for defâ—câ—ng the Image in brasse of your wife but withall we beseech you to know you are a man and beare the image of God and so do yonder Citizens too and God will have a just cause to be angry with you if you deface his living images I say no more of this but God send us such Macedonius's in this age of feare of warre and God make them as successefull It is our duty so to pray and I pray God we may pray so that he may heare our prayers and put an end to these dayes of division by uniting the King to his great Councell in a gracious audience and them to him in a gracious obedience Or if this division must continue which God forbid but if it must I must yet pray every good Subject here to do his dutie and say God blesse King CHARLES Amen FINIS The third Sermon ROMANS 13.2 Whoesoever therefore resisteth the power resisteth the ordinance of God c. AB ineraet extra ab infra et supra from within and without from above and beneath from heaven and from hell doth Saint Paul fetch arguments to perswade obedience to the higher powers What those higher powers are I shewed you the last time I appeared here Kings in primo gradiu as the supreme and other Governours sent by him what obedience we owe those higher powers I shewed you then too viâ—â— Honour inâ— 1 Thought 2. Word 3. Deed 2. Subjection in commands unlawfull 3. Obedience in commands lawfull and indiffeâ—â—â— In talibus non obedientes mortaliter peccant nisi foret illud quod â—â—â—â—pitur contra praeceptum dei vel in salutis dispendium In all cases whatsoever where the Kings commands stand not in opposition to thâ—â—aw of God he must be obeyed if they bee but persons or purses â—â—â—ommands obedience must be performed if the commands would 〈◊〉 the conscience yet then the power may not be resisted for to 〈◊〉 the power is a sinne second to none but sacriledge proximum saâ—â—â—gio crimen quod Majestatis est dicitur saies Vlpian The highest 〈◊〉 against heaven is sacriledge and the next crime to this is rebellion against or disobedience unto the Majesty of earth and indeed Saint Paul seems here to joyne them saying whosoever therefore c. Therefore this word is illative and carries you backe and puts you to seek for a wherefore to this Therefore wherefore then is it a so dangerous sin to resist the higher powers why the powers that are are ordained of God and therfore they that resist the power resist the ordinance of God and they that resist shall receive to themselves damnation In which words you have observeable two eminencies Division two capitalls 1. An eminent a capitall sinne such is the resisting of power because it is a resisting of the ordinance of God and secondly an eminent a capitall punishment for such resisters shall receive to themselves damnation In the capitall criminall I shall enquire first quis quisquis who is meant by whosoever secondly quid opponere what is meant by resisting thirdly quare dei ordinationi qui potestati why or how hee resists Gods ordinance that relists the power In the capitall penall I shall inquire first quid â—ond mnatio what is meant by condemnation secondly quomodo â—â—ferent how they shall receive it The first of these sets out the excellency of the King the other the deformity of the Rebell I begin with the first 〈◊〉 the capitall criminall the eminent sinne whosoever resisteth the power resists the ordinance of God All sinnes are not of an equall size like dogs some cry low and some cry loud some whisper and some trumpet in Gods eare some provoke him to anger some to indignation If all sinnes were equall all punishments would be a like but the former of these Parad. 3 equality of sinnes is Stoicall So Tully tells us in his paradoxes and the latter of these equality of punishment is Hereticall So Aquinas tells us in his summes â— 2. q. 73. and so the scripture tells us too first in respect of punishment it makes a great disparity some shall be beaten with few Zuk 12 Mat. 11. Mat. 7. and some with many stripes some shall have an easier others a greater damnation and secondly in respect of sinnes it makes as great a difference some sinnes are but motes the infirmities of our brethren others are beams our own hypocrisies some are lesser things of the law Mat. 13.23 〈◊〉 7.13 the tithing of Minte Annis Cumine others are greater things of the law Iudgment Mercy Faith is it a small matter to grieve man but that you wil greive God also sayes the Prophet Isaiah q.d. To greive man is a fault though but a small one but to greive God is a great fault and therefore that must needs bee a great fault which the committing of at once greives both God and man of this there are many sorts To resist the higher powers is not the least of those sorts because at once that man resists both God and the King whosoever he be which is my 1 a 1 ae Whosoever And who doth Saint Paul meane here by whosoever 1 a. 1. ae me â—â—es he man woman childe layety clergy and the whole people yes he meanes them all all whosoever nay not so sayes the conclave of Rome the Miter is above the Crowne the Pope may excommunicate him and being excommunicated any man may kill him and so sayes the consistory of Amsterdam too the thistle is above the Cedar and the people may depose him and being deposed hee is but one of us Will ye give me leave a while to dwell here and shew you how Herod of Rome and Pilate of Amsterdam though mortal enemies and at deadly fend in all other things are yet sworne brothers in persecuting the Lords anointed twixt these two soveraignty is crucisied as Christ betwixt the two thieves these two like Sampson foxes though they looke contrary wayes yet are
joined by the Tayles and carry firebrands to burne downe Majesty The seditious Jesuite seekes to bring the crowne under the Pâ—pes necke and the peoples girdle For sayes Bellarmine polâ—t capotestas c. 1. de Laicis cap. 6. The civill power considered in the generall without descending in particular to Monarchy Aristocracy and Democracy is immediatly from God onely and yet by and by sayes hee this power is immediatly in the whole multitude as in the Subject and againe every particular kinde of Governement is of the law of nations for it dependeth on the consent of the multitude to set a King over them and so againe regna non sunt c. Kingdomes are not of the law of God de altr cis cap. 18 but of the law of nations and therefore are changeable but the Popedome is of the law of God and cannot be changed once more it is not lawfull for Christians to tollerate a King that is an infidell You may see by these few hints what the Iesuit aimed at even that civill power being in the people immediately and in the Magistrate but procarió by curtesie from them it may nay iâ— must be taken from him 〈◊〉 case of heresie or infidelity Papa enim potest c. Belâ—l 5. de sunâ—pont Cap. 6. for the Pope may change Kingdomes and take them from one and bestow them on another as the cheife spirituall Prince if it been needfull for soules health and if it were so I wonder what king so just but this great Physitian would finde some distemper to let out the blood-royall Sure I am that Sixtus Quintus told Henry the third of France Barelide potest Pap that he bad supream authority overall King and Princes of the whole earth Plat in vita Greg. 7. and before him Gregorius the seventh told the Emperour Henry the fourth as much Imperia regna c. that hee had absolute power to take away and give away Empires Kingdomes Soveraigneties and whatsoever mortall man had And this opinion hath not wanted action witnesse else that Pope that held the crowne between his feete Hovedon Ann. pag. 68â— and having set it on the heads of Henry the sixth and his wife the Empresse presently kicked it of againe to let him know he had power to depose him I could give you the like from other Iesuits but the time passes meâ— and I will therefore name but one more for all It is Mariana and sayes he Regibus haec salutaris est meditatio se eâ cond tione vivere ut non solum jure sed cum laude gloriâ perimi possâ—â—t It is an wholesome meditation for Kings to thinke they live in such a condition that they may be killed not only lawfully but to the praise and glory of the regicide And I would to God this were onely their doctrine the Iesuites but alas this leaven hath so wred many and many of them who pretend themselves reformers of the reformed Churches For whereas Mariana the Iesuite sayes cum laude and no more one factious statist goes futher â—â—â—hanen and sayes cum praemio if I had power sayes hee to make a law I would make one law of reward and recompence to him that should kid a Tyrant as men are rewarded for killing wolves and beares Populus Rege praestantior est mâ—lior lib. de jure Regnâ— sayes the same Buchanan The people are better then the King and of greater authority the collective body hath the same power over the King that the King hath over any one person They may arraign their Prince and the Ministers may excommunicate him and sayes another of the same stamp The power of the people over the kings is the same of a general Councel over the Pope as a general Councel may displace one if he be an Heretick so may the people depose the other if he be a Tyrant and a Tyrant he is saies another if he hinder the bringing in of their discipline Nay the Anabaptist goes further yet the Gospell sayes he makes the office of a Magistrate utterly unlawfull evangellicall perfection makes it altogether uselesse and superfluous And hee that speakes most moderately amongst them all vindiciae contra Tyrannos allowes the institution onely of God the Constitution of the people the giâ—ture of God the seisin of the people the Election of God the Confirmation of the people Will yee give me leave or rather Dan. 5.21 give the Holy-ghost leave to answer these men Breifely then The most high appointeth whomsoever he wil over the kingdoms of men Pro. 8.15 and therfore the Constitution so wel as the institution is of God By me Kings raygn sayes God and therefore the seisin so well as the guifture is of God Psal 189.20 Psal 23.3 1 Chron. 8.4 God anoynted David with his holy oyle and set a crown of pure gold upon his head and therfore the confirmation so well as the election is of God God both chose and made David King And for the other obiections If the king be an infidel or Tyrant yet then he must not be deposed by any but prayed for by all whosoever all men must pray and all that pray must pray for kings 1 Tim. 2.1 it is St. Pauls â—thortat on And for what kings for such kings as were then and was not Nero king then and was not he a Tyrant else there was never any A Lyon as St. Paul calls him Dedicator damnationis nostrae as Tertullian the first Persecutour of Christianity And if such Tyrants were to be prayed for then by all men whosoever surely then such a King as we have and I pray God we may long have him may not be resist dâ—â—ow by any whosoever You have seen who St. Paul means by whosoever very one continue your patience and my next consideration shall informe you what he means by resisting whosoever resists the power 2 〈…〉 The original is very empharicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies obsistere which is here translated to resist This word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb signifying ordino to order and the Adverb or the Preposition adversus or contra against From that verbe comes the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies summâ—â—s Magistratus the chiefe magistrate which is the King and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaching both to lawes and armes for so we read it in both the meaning of the word here is this whosoever counterorders or orders against the lawes or the armes of the cheife Magistrate he resists the higher powers whether it be In subtilty of councell as Achitophel against king David â— 1 Sam. 16 21. 2 Sam. 2â— â— 3 when â—â—advised Absolon first to goe into his father concubines that so he â—â—ight be abhor'd of his father and then to chuse 12000. fighting men to