pray we pray not for one but the whole people because all the people are one Thus as our prayers must be for their depth cordiall from the bottome of our hearts for their height celestiall chiefly for the things of a better life and for their length continuall to the end of our dayes so they must be for their breadth universall for all men But withall 2. Eminently for Kings and for all that are in authority where besides the explicite Doctrine there are severall truths implicitely couched which would not be passed by and for the better handling of these words I shall proceed by these steps 1. All that are in authority supposeth a distinction of Superiors and Inferiors That there should be some Regnis praediti invested with dominion and others Regnantibus subditi obliged to subjection is not saith St. Austin without divine providence nay saith St. Chrysostome it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a work of divine wisdome so to order it Look as the earth is made up of hills and valleys mountains and dales so among the Inhabitants of the earth God hath appointed that there should be some above and some below In the naturall body there are severall members and some of them in the upper some in the lower part so it is and ought to be both in the Civill and Ecclesiasticall body A Consideration which not only serveth to justifie Superiority against the Levelling Party in Church and State but also minds those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed on high to remember that being set upon an hill they are more obvious and ought to be the more exemplary to others and therefore that as they exceed them in greatness they would excell them in goodness and as they are above so they would go before them in the paths of vertue and piety 2. Kings and all that are in authority implyeth that not only authority in general but Monarchy in particular is agreeable to the will of God it is the voice of wisdom not only non sine me not without my permission but per me by me that is my ordination Kings raign and had not Monarchy been approved by God St. Paul would not have exhorted Christians to make prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for but against Kings Yea when I consider 1. What Pliny observeth that in omni rerum conditarum genere unum quiddam eminere cernimus in all sorts of Creatures one hath the preheminence among the Planets the Sun Trees the Oak Beasts the Lion Birds the Eagle and the like 2. What St. Ambrose saith of Kings that they are dei imaginem babentes such as in a peculiar manner represent God himself for which reason his name is imparted to them and 3. that one of the offices which Christ himself undertaketh is Regal yet further 4. when I take notice what a special providence there must be in it that such multitudes of persons as are in every Kingdom should willingly subject themselves to and stand in awe of one person And 5. add to this when I observe a kind of Monarchy among Bees and Cranes unreasonable Creatures and that among Heathens no Government so usual as Regal as if the light of nature directed them to it Yea lastly when I read that promise to Abraham that Kings should come out of his loyns to the Christian Church that Kings should be her nursing Fathers and that it is set down as a signal favour confer'd by God upon Israel that it did prosper into a Kingdom I shall not fear to assert that of all Authority Regal is that which is most consonant to the Divine Will 3. It is not all in Authority and Kings but Kings and all in Authority whereby is implyed the subordination of others in authority under Kings which will more plainly appear if you compare this of St. Paul with that of St. Peter To the King as supream or to Governours as them which are sent by him The King in his Kingdom is sole deo minor only inferior to him whose stile is King of Kings and Lord of Lords and as he deriveth his power immediately from God so all other Authority is derived from him It was Moses who chose able men out of all the people and made them heads over the people Rulers of thousands and hundreds and fifties and tens It was Jehoshaphat who set Judges in the Land through the fenced Cities City by City The Statues of Kings were of old placed by fountains to intimate that they are the fountains of honour the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that Kings are the basis and foundation of the people and all other Magistrates are pillars reared and supported by that foundation In our own Land those who serve in Parliament are elected and called by the Kings Writ Judges sit by the Kings Commission even Constables act in the Kings name all owning that authority which they have to be originally from the King in whom the Supream power doth undoubtedly reside 4. Lastly That which is expresly required is that intercessions be made for Kings and all that are in authority Mos hic egregius ut multa alia laudabila venit à Judaeis This as many other laudable practises cometh from the Jews saith the Learned Grotius whose custom was as you read in Ezra to pray for the life of the King It is here enjoyned by the Apostle to Christians and was accordingly practised Tertullian saith of those in his time Sine monitore quia de pectore oramus pro imperatoribus We need no Monitor our loyal hearts prompt us to pray for our Emperours There are two sorts of persons who of all men stand most in need of our prayers namely Magistrates and Ministers the King and the Bishop the Prince and the Priests no wonder if else-where St. Paul requireth praying for all Saints and for me and here for all men for Kings and all that are in authority Indeed on the one hand it is a great weight and burden which lyeth upon the shoulders of Kings and all that are in authority though earthly glory be but an empty shadow yet in this sense we may make use of St. Pauls phrase concerning that which is heavenly it is a weight of glory and quò sublimior gloria cò major cura the higher the glory the greater the weight which lyeth upon them great reason there is that the people should help them to bear it with their prayers it is but gratitude since they watch for us that we should pray for them and since they take upon them the care of our welfare we should put up our requests to God for theirs Besides on the other hand Kings and all in authority are exposed to manifold dangers in respect of themselves as well as cares in regard of us in perils they are by false friends fawning flatterers and in
their hands to Gods Commandments in the exercise of godliness and honesty Brethren let no man deceive you honesty without godliness is but Philosophical and godliness without honesty Pharisaical let it therefore be our care to approve our selves to God by Piety and to men by honesty nor must we leave out the extensive particle All which is here annexed but make conscience of doing every part of our duty both in reference to God and Man that godliness is no godliness which abhorreth Idols and yet committeth Sacriledge that honesty is no honesty which detests intemperance and dispenseth with deceit there must be no baulks in our spiritual husbandry the work of Christianity must not be done by halfs Then shall I not be ashamed saith David when I have respect to all thy Commandments which we cannot do unless we have a care to lead our life in all godliness and honesty 2. The singular help to both these is peace and quietness and by the mention of this the Apostle intimateth 1. That the desire and endeavour of all Christians ought to be that they may lead a quiet and peaceable life By which two words may very well be understood that twofold peace namely foreign and domestick when there is no invasion from abroad then a Kingdom is like a calm Sea no blustring winds from without to enrage it when there is no insurrection at home then it is like a still earth no winds got into the bowels to shake it the former is peace in our borders and the latter is peace within our walls both great blessings where God confers them and both all good Christians seek after It was St. Pauls precept to the Romans If it be possible as much as lyeth in you live peaceably with all men and our Saviour to his disciples Have peace one with another we must not be wanting in our endeavours to live a quiet life with all the world however to live a peaceable life among our selves 2. The end why we should desire to lead a quiet and peaceable life ought to be in reference to godliness and honesty not so much that we may get wealth and riches much less that we may live in mirth and jollity idleness and luxury but that we may exercise godliness and honesty with which agreeth that of the Song of Zachary that being delivered out of the hands of our enemies we may serve him without fear in righteousness and holiness all the days of our lives 3. That peaceable and quiet living is an especial means to advance godliness and honesty It is a known saying Inter arma silent leges in times of War the Laws are silent no honesty ey and Religion is neglected no godliness neither our own sad experience can tell us what sacriledge and prophaness what oaths and blasphemies what plunders and violences unjust sequestrations and imprisonments War hath produced It was not without cause that St. James said The fruit of righteousness is sown in peace of them that make peace and the Author to the Hebrews exhorts to follow peace with all men and holiness where peace is placed before holiness not as if peace were the principal but because it is a preparative for though holiness be more excellent than peace yet it is peace which maketh way for holiness 4. Lastly we must desire such a peaceable and quiet life as may consist with godliness and honesty quae fidei non adversatur cum vitae probitate conjunctae which is consistent with a sound faith and a pure conversation it is a very ill bargain to purchase peace with the loss of piety and if peace cannot be had but upon such terms that God Caesar and the Church must lose their due it is not to be embraced but rejected 2. Having viewed the words in themselves I shall consider them in a double relation to what precedeth 1. To that which immediately precedeth Kings and all in authority whereby is intimated the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them There is a threefold power annexed to Magistracy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making Laws which belongs to the King as Supream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of passing Judgement and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of inflicting punishments which are executed by all in authority from and under the King and all of these are at least ought to be designed for this threefold end peace piety and honesty The Magistrate is called by St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creature or creation not in respect of the efficient cause that word Creation contradicts it which is Gods proper act but in regard of the final which is the benefit of man non mihi sed populo was Trajans pro lege grege was Alphonsus his Motto and good Kings though they receive not their Diadem from yet have still looked upon themselves as intrusted with it for the people More particularly 1. By Kings and those in Authority godliness ought to be propagated among the people It was Gods command concerning the King when he sitteth upon the Throne that he should have a Copy of the Law to be with him and read it and at the Coronation of King Joash the High Priest delivered him the Testimony and why this not only that they might know and do it themselves but take care as much as lyeth in them that it might be known and observed by the people accordingly we finde the good Kings of Israel and Judah purging the Temple pulling down Idols causing the people to enter into a Covenant to seek the Lord nor were those Christian Emperors Constantine and Theodosius less famous for their zeal in the things of Religion 2. By Kings and all in Authority honesty is to be maintained this being one special end wherefore Rulers are set up that they may suppress Robbery and violence with all manner of injustice and dishonesty When there was no King in Israel saith the Scripture every man did what was right in his own eyes and that right was wrong It is Government which is the hedge to keep in those men who like wilde beasts would trample upon their neighbours 3. By Kings and all in authority peace and quietness is preserved The Poet saith of Augustus Custode rerum Caesare non furor Civilis aut vis eximit otium By Caesars care the publick peace is kept inviolable and one of Seneca's characters of a great Prince is that he is one Sub quo justitia pax securitas dignitas florent under whom righteousness peace safety and honour flourish Hence in the Coyns of Emperours was engraven Securitas Publica and that of Nero Pax orbis terrarum and that phrase among us The peace of our Soveraign Lord the King Where there is Magistracy there is Order and where there is order there is peace
of the former not of the latter edition not such Godly men as pull down but set up Churches as decry but countenance the Ministry as run into corners but attend the publique Ordinances Look that they be honest men not godly men only but godly honest men such as reverence their King and live justly among their neighbours such as are of untainted reputation for loyaltie and equity Look that they be men not of turbulent factious and seditious spirits but such as are for peace in Church and State such as make it their business to allay the flames and heal the breaches which have been among us And since I well know how much the Clergy may and ought to advance this threefold Interest of peace piety and honesty Let me in the bowels of Jesus Christ beseech my Reverend Brethren those especially who dissent from the Church of England that laying aside needless debates about Ceremonies they would study peace by submitting to the dictates of Authority and in particular complying with his Majesties moderate desires of conforming in what they can who hath graciously condescended to theirs by indulging to them in what they cannot that instead of inveighing against imaginary superstition they and we may joyn together in decrying real prophaness yea that we would all of us both by our preaching and living endeavour to advance the power of godliness and practise of honesty in the hearts and lives of the people I have nothing more to add but that which concerneth all of all sorts Magistrates Ministers People to exhort you That In the first place there be humble and hearty thanksgiving rendred by us all to Almighty God And that First of all for our King That instead of a beggerly Oligarchy Slavish Stratocracy and bastardly Protectorship we have restored to us our ancient fundamental Government of a renowned Monarchy That we have not only a King but such a King our own and our Lawful King and that such a King who is a declared Enemy of all prophaness and dishonesty and who by all the ways of Forgiveness Meeknesse Moderation and Condescension professeth nothing to be more desirable to him then the peace and quietness of his Subjects That we have our King in such a peaceable and quiet way without any effusion of blood or noise of Guns except upon the account of a joyfull reception and this notwithstanding they who had the power in their hands were so full of resolved malice in their hearts against Kingly Government Next for those who are in Authority under him let there be thanksgiving first to God and next to the King that he hath set in the Courts of Judicature persons eminent as well for godliness and honesty as for learning and ability that he hath intrusted the Sword of War the Lieutenancy and posse Comitatus with persons of known worth and honour and the Sword of Justice with Gentlemen of best repute in the County Together with our Thanksgiving let us joyn our supplications prayers and intercessions For our King according to St. Chrysostoms Liturgie that God would give him strength victory health safety length and tranquillity of days or if you will in Tertullians form Long life a secure Government safe Court valiant Army faithfull Senate good people quiet world and whatever he can desire as a King or as a Man Or once more in Lactantius his words that God will keep him who is the Keeper of all things in his Dominions and inspire into him a Will which may always persevere in the love of God to his felicity and our tranquillity For all in Authority under him in the words of our Church that they may truly and indifferently administer Justice and Iudgement to the punishment of vice and to the maintenance of Gods true Religion and vertue For Kings and all in Authority in the words of our Apostle that we may lead a quiet and a peaceable life in all godliness and honesty And oh thou that hearest prayers bow thine ear and graciously hear from Heaven thy dwelling place the supplications prayers intercessions and thanksgivings which are made either in publique or private by good Christians for all men by loyal Subjects for Kings and all in Authoritie under them that we may lead quiet and peaceable lives in all Godliness and honesty to the glory of thy Name the honour of the King and the welfare of the people through Iesus Christ our Lord to whom with the Father and the Holy Ghost be praise honour and glorie now and for ever Amen FINIS Polyb. Suid. 1 Tim. 5. 21. 2. 8. Ephes. 6. 16. 1 Pet. 4. 8. Gen. 2. Calv. in loc 1 Thess. 5. 19. Suid. Psal. 138. 8. Damasc. Paral Ephes. 3. 12. Chrysost. in loc Solon Theoph. in loc Vers. 8. Beza in loc Aret. ibid. Aug. Ep. 59. ad Paul Part. 3. Bern. in Cant. Serm. 75. Cypr. Serm. 7. de Mort. Chrysost. in loc Act. 7. 60. Luk. 23. 34. Matth. 5. 44. Id. ibid. Prosper de vocat Gent. Eph. 6. 16. Joh. 17. 9. Constit. 2. 51. Cypr. de Orat. dom Aug. de civit dei cap. 1. Chrysost. in ep ad Rom. c. 13. Prov. 8. 18. Plin. Nat hist. Ambrose in Rom. 13. Gen. 35. 11. Isaiah 49. 23. Ezekiel 16. 13 1 Pet. 2. 16 17. Exod. 18. 16. 2 Chron. 19. 5. Grot. in loc Ezra 8. 18. Tertul. Apol. Eph. 6. 19. 2 Cor. 4. 16. Acts 12. 22. Hos. 10. 4. Aug. de civit Dei Iohn 8 36. Matth. 4. 10. Prov. 24. 21. 1 Pet. 2. 17. Rom. 13. 7. Luke 18. 4. Matth. 5 41. Psal. 147. 14. 122. 7. Rom. 12. 18. Mark 8. 50. Theoph in loc Luke 1. 74 75. James 3. 18. Hebr. 12. 14. Murlorat in loc 1 Pet. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17. 18. 2 King 11. 12. Judg. 17. 6. Horat. Senec. de bono pac Psal. 14. 2 3. Theoph. in loc Chrysost. Litur Tertul. Apol. Lactant.