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THE SOVERAIGNES DESIRE: PSALME 122 6. Pray For the peace of Ierusalem. IF ever Prayer were necessary to bee preached, it is now;
THE SOVEREIGNS DESIRE: PSALM 122 6. Pray For the peace of Ierusalem. IF ever Prayer were necessary to be preached, it is now;
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now prayer, Common prayer being so much preached downe by common preachers, and spoke downe by common speakers.
now prayer, Common prayer being so much preached down by Common Preachers, and spoke down by Common Speakers.
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If ever peace were necessary to bee prayed for, it is now; now peace being so much in feare by feares and jealousies.
If ever peace were necessary to be prayed for, it is now; now peace being so much in Fear by fears and jealousies.
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If ever the peace of Ierusalem were necessary to be prayed for, it is now;
If ever the peace of Ierusalem were necessary to be prayed for, it is now;
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now Ierusalem being so much preyed upon, that it can scarce receive Tyth s or Offerings:
now Ierusalem being so much preyed upon, that it can scarce receive Tith s or Offerings:
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that it is now almost under another curse, (I hope none of Christs) a stone scarce left upon a stone;
that it is now almost under Another curse, (I hope none of Christ) a stone scarce left upon a stone;
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the superstructure of Epise pacie dis•onoured and the subterstructure of the Inferiour Clergie discountenanced. And yet prayer is officium excellentissimum, the most excellent duty God requires at our hands: For it is his glory;
the superstructure of Epise Peace dis•onoured and the subterstructure of the Inferior Clergy discountenanced. And yet prayer is officium excellentissimum, the most excellent duty God requires At our hands: For it is his glory;
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And yet peace is Donum excellentissimum, the most excellent gift we receive at Gods hands; For it is our safety.
And yet peace is Donum excellentissimum, the most excellent gift we receive At God's hands; For it is our safety.
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And yet Jerusalem is Subjectum excellentissimum, the most excellent Subject wee can pray for: For it is the most excellent building of Gods hands:
And yet Jerusalem is Subjectum excellentissimum, the most excellent Subject we can pray for: For it is the most excellent building of God's hands:
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It was like a City compact•d together and at unity in it selfe.
It was like a city compact•d together and At unity in it self.
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And yet Ierusalem, that most excellent Subject, as being the Church of God, cannot have peace, that most excellent gift of God, without performing this most excellent duty, prayer to God.
And yet Ierusalem, that most excellent Subject, as being the Church of God, cannot have peace, that most excellent gift of God, without performing this most excellent duty, prayer to God.
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These are the p•rts of my Text; and of these parts by Gods assistance, and your patience, I shall speake apart;
These Are the p•rts of my Text; and of these parts by God's assistance, and your patience, I shall speak apart;
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And when I have so done, I shall give you the 〈1 line〉 It is every good mans duty, to pray for the peace of the Church.
And when I have so done, I shall give you the 〈1 line〉 It is every good men duty, to pray for the peace of the Church.
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And because they are three such excellencies.
And Because they Are three such excellencies.
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I wish my selfe an Angels tongue, that I might fasten them in their transcendency upon your hearts;
I wish my self an Angels tongue, that I might fasten them in their transcendency upon your hearts;
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But alasse• I am the meanest of my Tribe, and very conscious of mine own infirmities, I shall though try my skill,
But alasse• I am the Meanest of my Tribe, and very conscious of mine own infirmities, I shall though try my skill,
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and God Almighty give the blessing. I begin with t•e first, Pray; And it is a most excellent duty:
and God Almighty give the blessing. I begin with t•e First, Pray; And it is a most excellent duty:
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this, prayer is, No man denies it;
this, prayer is, No man Denies it;
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for it is necessary, for it is p•ofitable, there is a necessity of it, and there is an••tility in it. First, it is Necessary;
for it is necessary, for it is p•ofitable, there is a necessity of it, and there is an••tility in it. First, it is Necessary;
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For it is not only Documentum, a lesson, which wee may learne if we will; but it is Iussum, an Injunction, that wee should obey, whether we will or no.
For it is not only Documentum, a Lesson, which we may Learn if we will; but it is Iussum, an Injunction, that we should obey, whither we will or no.
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The vulgar Latine reads those words of Christ thus, Orabitis, ye shall pray; and Trem•lius thus, Orate, pray; both Mandatory.
The Vulgar Latin reads those words of christ thus, Orabitis, you shall pray; and Trem•lius thus, Orate, pray; both Mandatory.
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If it were but Ipse dixit, He hath said it, It were enough to binde our Obedience to it; If it were but Ipse dixit, He hath said it, It were enough to bind our obedience to it;
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This NONLATINALPHABET, though there were no more, might stop al• oppositions with Pythagoras Schollers; because hee hath said it, It is true;
This, though there were no more, might stop al• oppositions with Pythagoras Scholars; Because he hath said it, It is true;
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because hee hath said i•, we must doe it. But besides this Ipse dixit, He hath said it:
Because he hath said i•, we must do it. But beside this Ipse dixit, He hath said it:
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there is also an Ipse jussit, he hath •ommanded it, Call upon me; Yes, and an Ipse increpuit, He hath chid the neglect of it;
there is also an Ipse Jussit, he hath •ommanded it, Call upon me; Yes, and an Ipse increpuit, He hath Child the neglect of it;
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Why sleepe ye? Arise and pray that yee enter not into temptation. Why sleep you? Arise and pray that ye enter not into temptation.
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In a word there is a double necessitie to pray; 1. Necessitas indigentiae, an absolute necessitie;
In a word there is a double necessity to pray; 1. Necessity indigentiae, an absolute necessity;
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2. Necessitas praecepti, a respective necessitie:
2. Necessity Precepts, a respective necessity:
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God hath comm•nded it, so it is absolute, we cannot be supplyed without it, so it is respective;
God hath comm•nded it, so it is absolute, we cannot be supplied without it, so it is respective;
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There is a Text for this too; yee fight and warre, and get nothing, because yee us kenot.
There is a Text for this too; ye fight and war, and get nothing, Because ye us kenot.
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Now if ye• will adde to this necessitie by God imposed, the Vrility to us redounding, the Obligation is not so strong,
Now if ye• will add to this necessity by God imposed, the Vrility to us redounding, the Obligation is not so strong,
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but the invitation is as sweete; and while that bidds us, this will wooe us to pray.
but the invitation is as sweet; and while that bids us, this will woo us to pray.
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It is Saint Augustines note, Ille quod nos hortatur, propter nos hortatur; when God bidds us pray, it is for our owne profit;
It is Saint Augustine's note, Isle quod nos hortatur, propter nos hortatur; when God bids us pray, it is for our own profit;
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Prayer is like sowing of Corne, and that promises increase at h••vest: like a bill of Adventure;Prayer is like sowing of Corn, and that promises increase At h••vest: like a bill of Adventure;
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and that brings a rich exchange, It is the very Ship that transports and returnes cloathing for the back, food for the belly;
and that brings a rich exchange, It is the very Ship that transports and returns clothing for the back, food for the belly;
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gold for the p•rse, and grace for the Soule: So that Father againe, precatio ascendit, misericordia descendit;
gold for the p•rse, and grace for the Soul: So that Father again, precatio ascendit, misericordia descendit;
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Prayer is our Factor for Gods Mercy; It travailes, never without a saving Voyage, and returnes most commonly richly laden; Christ affirmes it:Prayer is our Factor for God's Mercy; It travails, never without a Saving Voyage, and returns most commonly richly laden; christ affirms it:
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Whatsoever yee shall aske the Father in my Name, &c. Whatsoever ye shall ask the Father in my Name, etc.
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If it bee health, prayer, is Medi•amentum probatum, an approved Medicine, so Sa•nt Iames: The prayer of Faith shall save the sicke.
If it be health, prayer, is Medi•amentum probatum, an approved Medicine, so Sa•nt James: The prayer of Faith shall save the sick.
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If it be favour with Princes, prayer insinuates safest and soonest: So Nehemiah got favour in the sight of that great man; If it be favour with Princes, prayer insinuates Safest and soonest: So Nehemiah god favour in the sighed of that great man;
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If it be victory in Warre, prayer is the surest Enginer:
If it be victory in War, prayer is the Surest Engineer:
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you know how Israel prevaild against Amalecke; it was when Moses held up 〈1 line〉 to stop the execution of Gods vengeance, prayer is the best Advocate;
you know how Israel prevailed against Amalek; it was when Moses held up 〈1 line〉 to stop the execution of God's vengeance, prayer is the best Advocate;
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so Moses held Gods hands, that his wrath could not wax hot against the Children of Israel: If it be prevalence with God, Oratio hominis est res omnipotentissima saies Luth. though Hyperbolically, yet devoutly;
so Moses held God's hands, that his wrath could not wax hight against the Children of Israel: If it be prevalence with God, Oratio hominis est Rest omnipotentissima Says Luth. though Hyperbolically, yet devoutly;
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prayer is that Omnipotency, which wrestles with God, and overcomes him;prayer is that Omnipotency, which wrestles with God, and overcomes him;
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If it be peace betweene kingdome and kingdome, prayer is the best Councellor, both to project it and obtaine it;
If it be peace between Kingdom and Kingdom, prayer is the best Councillor, both to project it and obtain it;
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It was not the wisedome, it was not the policy, it was the pietie of the Parliament, that obtained peace betweene England and Scotland; and m•y this dayes piety obtaine peace at home in England and abroad in Jreland. But alasse!
It was not the Wisdom, it was not the policy, it was the piety of the Parliament, that obtained peace between England and Scotland; and m•y this days piety obtain peace At home in England and abroad in Ireland. But alas!
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we have little hope of it, since our piety it selfe is not at peace, some mens pietie is for common prayers; and that which other men call their pietie, is I feare me, altogether impietie against common prayers. we have little hope of it, since our piety it self is not At peace, Some men's piety is for Common Prayers; and that which other men call their piety, is I Fear me, altogether impiety against Common Prayers.
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What will ye judge of that mans piety which said, our common prayer book is unrighteous, ungodly, Idolatrous, blasphemous, diabolicall;
What will you judge of that men piety which said, our Common prayer book is unrighteous, ungodly, Idolatrous, blasphemous, diabolical;
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and what of that mans, who said, maintaine this booke, but mistake me not, I doe not meane, That damned devillish Common prayer booke, used by none but damned Priests;
and what of that men, who said, maintain this book, but mistake me not, I do not mean, That damned devilish Common prayer book, used by none but damned Priests;
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surely, if this were zeale, it wanted a great deale of wisdome and piety both, to make it a right zeale.
surely, if this were zeal, it wanted a great deal of Wisdom and piety both, to make it a right zeal.
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What doe these men meane? doe they think Common prayer is unlawfull? They cannot thinke so,
What do these men mean? do they think Common prayer is unlawful? They cannot think so,
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if they thinke fairely either of the Old, or New Testament:
if they think fairly either of the Old, or New Testament:
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For in the Old Testament, God by himselfe and his Prophets prescribed a set forme of prayer;
For in the Old Testament, God by himself and his prophets prescribed a Set Form of prayer;
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so to Aaron and his sonnes he gives a charge, and in that charge forbidds them to blesse the people as their owne fancie lead them; so to Aaron and his Sons he gives a charge, and in that charge forbids them to bless the people as their own fancy led them;
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and enjoynes them to blesse them after this very prescription, and no otherwise: The Lord blesse thee and keepe thee, &c. And so againe;
and enjoins them to bless them After this very prescription, and no otherwise: The Lord bless thee and keep thee, etc. And so again;
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Thou shalt say before the Lord thy God, Thus &c. And so againe, by the Prophet Hosea; Take with you words. Thou shalt say before the Lord thy God, Thus etc. And so again, by the Prophet Hosea; Take with you words.
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And in the New Testament St. Paul that great Apostle of the Gentiles commands Timothy thus:
And in the New Testament Saint Paul that great Apostle of the Gentiles commands Timothy thus:
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I exhort that first of all, prayers be made for all men: Mark you, they must be made:
I exhort that First of all, Prayers be made for all men: Mark you, they must be made:
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i. e. There must be set formes of prayer, and what Saint Paul enjoynes here by precept, hee does elsewhere by patterne, He prayes thrice against the same infirmity; i. e. There must be Set forms of prayer, and what Saint Paul enjoins Here by precept, he does elsewhere by pattern, He prays thrice against the same infirmity;
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and questionlesse too he used the same words:
and questionless too he used the same words:
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and so did his and our blessed Master Iesus Christ; He prayd, and said the same words thrice:
and so did his and our blessed Master Iesus christ; He prayed, and said the same words thrice:
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O my Father, if it be, &c. and as he used a set forme of prayer himselfe; Oh my Father, if it be, etc. and as he used a Set Form of prayer himself;
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So He hath enjoyned us a set forme of prayer too, saying, pray yee thus; Our Father which, &c. And this prayer was ever had in veneration;
So He hath enjoined us a Set Form of prayer too, saying, pray ye thus; Our Father which, etc. And this prayer was ever had in veneration;
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and so was a common and set forme of prayer;
and so was a Common and Set Form of prayer;
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only in this last age of the world, some peevish people have excommunicat•d the one and the other.
only in this last age of the world, Some peevish people have excommunicat•d the one and the other.
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Sure I am, that mighty learned man Master Calvine hath given a mighty commendations to our Common-prayer-Booke;
Sure I am, that mighty learned man Master Calvin hath given a mighty commendations to our Common-prayer-Booke;
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when he sayes Non licet, It is not lawfull for our Pastors, or, They may not in their functions any way desert, or depart from them:
when he Says Non licet, It is not lawful for our Pastors, or, They may not in their functions any Way desert, or depart from them:
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It is in his letter to the then Lord protector.
It is in his Letter to the then Lord protector.
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〈1 line〉 when we had in use no prayers, but our Common prayers, no religion but our 39 Articles;
〈1 line〉 when we had in use no Prayers, but our Common Prayers, no Religion but our 39 Articles;
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Yet then, God to shew, how well he was pleased with our Religion, and Common prayers, he gave Queen Elizabeth many personall and this Kingdome one publike deliverance, viz. 88. and so King Iames 1605. Our Common prayers obtained the best of blessings then;
Yet then, God to show, how well he was pleased with our Religion, and Common Prayers, he gave Queen Elizabeth many personal and this Kingdom one public deliverance, viz. 88. and so King James 1605. Our Common Prayers obtained the best of blessings then;
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and our Common prayers will obtaine the best of blessings now, Peace.
and our Common Prayers will obtain the best of blessings now, Peace.
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And that is Donum Excellentissimum, the most excellent gift, that here David teaches us to pray for, pray for the peace:
And that is Donum Excellentissimum, the most excellent gift, that Here David Teaches us to pray for, pray for the peace:
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And this is my second consideration. And here I shall inquire;
And this is my second consideration. And Here I shall inquire;
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1 Quidpax, what peace is? and 2 the Quare impedit, by what persons peace is hindred? and 3 Quo jure, how peace may be maintained when it is once obtained:
1 Quidpax, what peace is? and 2 the Quare Impediment, by what Persons peace is hindered? and 3 Quo jure, how peace may be maintained when it is once obtained:
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And first, What is peace? Peace in the proper acception of the word is no more then an Acquiescence and cessation from publike Hostility;
And First, What is peace? Peace in the proper acception of the word is no more then an Acquiescence and cessation from public Hostility;
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so it is Pax forensis, peace abroad, and from private enmity, so it is pax domestica, peace at home.
so it is Pax forensis, peace abroad, and from private enmity, so it is pax Domestica, peace At home.
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But the word here comprises all sublunarie and worldly blessings, deliverance from the sword, and victory in battell, deliverance from famine, and plenty of victuals;
But the word Here comprises all sublunary and worldly blessings, deliverance from the sword, and victory in battle, deliverance from famine, and plenty of victuals;
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deliverance from Pestilence, and health in our houses:
deliverance from Pestilence, and health in our houses:
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for so long •s the sword is brandishing, no peace in our borders, so long as famine is stirring, no peace in our bowels;
for so long •s the sword is brandishing, no peace in our borders, so long as famine is stirring, no peace in our bowels;
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so long as the plague is reigning no pe•ce in our bodies; and therefore pray we, Give peace in our time O Lord;
so long as the plague is reigning no pe•ce in our bodies; and Therefore pray we, Give peace in our time Oh Lord;
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even the peace of health from the plague, and the peace of fulnesse from the famine,
even the peace of health from the plague, and the peace of fullness from the famine,
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and the peace of quietnesse from the sword; such an excellent thing is peace, that it includes all worldly blessings.
and the peace of quietness from the sword; such an excellent thing is peace, that it includes all worldly blessings.
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Nay I dare say it is so excellent, that it includes all divine blessings too:
Nay I Dare say it is so excellent, that it includes all divine blessings too:
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For as there is Pax temporis, the peace of time, which is, when our swords are sheathed and turned into Mattocks,
For as there is Pax Temporis, the peace of time, which is, when our swords Are sheathed and turned into Mattocks,
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so there is Pax pectoris, the peace of conscience, which we have when sinne is pardoned;
so there is Pax Heart, the peace of conscience, which we have when sin is pardoned;
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and pax numinis, the peace of God which we obtaine when Satan is conquered: all which God grant us through Iesus Christ, Amen.
and pax numinis, the peace of God which we obtain when Satan is conquered: all which God grant us through Iesus christ, Amen.
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In a word, peace is either, First, Eternall, which we have in hope, and must wait for the fruition of it till the next life;
In a word, peace is either, First, Eternal, which we have in hope, and must wait for the fruition of it till the next life;
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or Secondly, Internall, which we get by faith in Iesus Christ: or Thirdly, Externall:
or Secondly, Internal, which we get by faith in Iesus christ: or Thirdly, External:
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and this in a divine sense is a mutuall consent, when all Preachsers preach one holy truth,
and this in a divine sense is a mutual consent, when all Preachsers preach one holy truth,
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and all Beleevers professe one holy faith; that faith and this truth meeting in one Iesus Christ:
and all Believers profess one holy faith; that faith and this truth meeting in one Iesus christ:
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and morally it is this, A wishing love within, and a working love without, when there is no grudging, no heart-burning within,
and morally it is this, A wishing love within, and a working love without, when there is no grudging, no heartburning within,
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when there is no brawling nor bloodsheding without; for which let us pray, Pe•ce in our time O Lord.
when there is no brawling nor bloodshedding without; for which let us pray, Pe•ce in our time Oh Lord.
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So excellent a thing is peace, that as by the Wine-presse many Grapes are pressed into one cup:
So excellent a thing is peace, that as by the Winepress many Grapes Are pressed into one cup:
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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;
that as in the kneading tub many grains Are made into one loaf, that as in the field many sheep Are put into one fold, that as in the womb many members Are united into one body, that as in a Fabric many stones Are cemented into one building;
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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.
so by peace, and peace only, Are many Saints made, united, cemented, and built into one Church, pray we Therefore, Peace in our time Oh Lord.
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For as those Grapes that are ungathered, and come not to the wine-presse, the Birds of the ayre eat them;
For as those Grapes that Are ungathered, and come not to the winepress, the Birds of the air eat them;
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as the eares that are ungleaned, and come not to the barne, the Beasts of the field devoure them;
as the ears that Are ungleaned, and come not to the bairn, the Beasts of the field devour them;
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as the Sheepe that straggle in the field and come not to the fold, the Foxe worries them;
as the Sheep that straggle in the field and come not to the fold, the Fox worries them;
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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,
as the arm that is Cut from the body, rottenness and putrefaction corrupt it, as the stone that is shaken and rend from the building, it makes a deformity in the building,
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so those Christians that are separated from the communion of Saints;
so those Christians that Are separated from the communion of Saints;
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those men that make a fraction in a society, that make a commotion in a Common-wealth;
those men that make a fraction in a society, that make a commotion in a Commonwealth;
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the Devill that fowle of the aire, that beast of the field, that Fox of hell, eats, worries, and devoures them;
the devil that fowl of the air, that beast of the field, that Fox of hell, eats, worries, and devours them;
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pray we therefore, Peace in our time O Lord.
pray we Therefore, Peace in our time Oh Lord.
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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,
For what safety hath the sheep that strays from the fold? what strength hath the arm that is parted from the body? what beauty hath the stone that is scattered from the building? what sweetness hath the Grape that is withered from the Vine? Just so much sweetness, beauty, strength,
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and safety, hath that Christian, hath that man, that divides himselfe from the ••ity of the Church, from the unity of the State, that breaks the bond of peace:
and safety, hath that Christian, hath that man, that divides himself from the ••ity of the Church, from the unity of the State, that breaks the bound of peace:
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pray we therefore, Peace in our time O Lord.
pray we Therefore, Peace in our time Oh Lord.
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So excellent a thing is Peace, 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, 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.
So excellent a thing is Peace, that God in the Law commands it, that christ in the Gospel 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, Saiah 9.6. Hebrew 7.2. that the holy Ghost is called the Spirit of peace, Gal. 5.22. that the Saints Are called the children of peace, John 13.35. that the holy Trinity promises to crown it with the fatness of the earth, and the due of heaven. Rom. 14 17.
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And now my beloved, would you obey the law, or enjoy the Gospell? would you have God to be your Father, Christ your Saviour,
And now my Beloved, would you obey the law, or enjoy the Gospel? would you have God to be your Father, christ your Saviour,
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or the holy Ghost your Comforter, and the Saints your Companions? Would you see many dayes and inherit the earth,
or the holy Ghost your Comforter, and the Saints your Sodales? Would you see many days and inherit the earth,
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and enjoy heaven? then pray, Peace in our time O Lord.
and enjoy heaven? then pray, Peace in our time Oh Lord.
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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 only Sun that can disperse the Clouds of Schism and Faction in the Church, whereby we may all keep the unity of the Spirit:
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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:
Peace is the only Sun that can expel all mists and fogs of quarrels and contentions in the State, that we may all be happy and joyful, living like brothers in unity:
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pray we therefore, Peace in our time O Lord.
pray we Therefore, Peace in our time Oh Lord.
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Peace is the onely Key to lock warre out of our walles, and let quietnesse into our borders,
Peace is the only Key to lock war out of our walls, and let quietness into our borders,
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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.
and keep the door so fast, that no headstrong Iehu shall open by violence, that no cunning Jeroboam shall shut by subtlety the key of David: pray we Therefore, Peace in our time Oh Lord.
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Peace is the onely heart in our body, that can expell the sanguine humour of revenge,
Peace is the only heart in our body, that can expel the sanguine humour of revenge,
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and the melancholy distempers of revolt, and conserve in Temperance the state of our body politick,
and the melancholy distempers of revolt, and conserve in Temperance the state of our body politic,
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and the state of his body mysticall.
and the state of his body mystical.
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For if peace be gone, the Spirit is gone, for he is the Spirit of peace;
For if peace be gone, the Spirit is gone, for he is the Spirit of peace;
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and if the Spirit be gone, Christ is gone with him; for nunquam divelluntur, they are never asunder;
and if the Spirit be gone, christ is gone with him; for Never divelluntur, they Are never asunder;
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He is the Prince of peace; and if Christ be gone, God the Father is gone too;
He is the Prince of peace; and if christ be gone, God the Father is gone too;
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and how miserable that Church or State is, ••om whom the blessed Trinity is departed, Father, Sonne, and holy Ghost; judge your selves:
and how miserable that Church or State is, ••om whom the blessed Trinity is departed, Father, Son, and holy Ghost; judge your selves:
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I pray God this be not our case now; and that it may not, pray you too, Peace in our time O Lord.
I pray God this be not our case now; and that it may not, pray you too, Peace in our time Oh Lord.
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Peace is the onely spring in the year to blow out the malice of cold blood in Winter,
Peace is the only spring in the year to blow out the malice of cold blood in Winter,
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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 to keep out the anger of hight blood in Summer, that the greenness and tranquillity may ever flourish in a Church and Kingdom,
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and that they may ever flourish in this Church and State, pray we, Peace in our time O God.
and that they may ever flourish in this Church and State, pray we, Peace in our time Oh God.
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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.
Peace is the only virtue that S. Paul joins with grace in all his Epistles; Grace and Peace q. worser. you shall never have grace, unless you will entertain Peace.
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It was the speech of disordered spirits that said, Non pacem petimus superi, •••e gentibus iram;
It was the speech of disordered spirits that said, Non pacem Petimus superi, •••e gentibus iram;
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We beg not peace, we long for warres; for Nulla salus bello, no good can come from warre;
We beg not peace, we long for wars; for Nulla salus bello, no good can come from war;
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Nulla fides pietasque viris qui eastr• sequuntur, no piety, no fidelity in that people that delight in warre,Nulla fides pietasque Viris qui eastr• sequuntur, no piety, no Fidis in that people that delight in war,
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and love to bathe their swords with the blood of men;
and love to bathe their swords with the blood of men;
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Omnia pace vigent, we can never so earnestly pray for grace, as in the time of peace;Omnia pace vigent, we can never so earnestly pray for grace, as in the time of peace;
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faith cannot be wrought by the sword, heresies will not be consumed with Faggots;
faith cannot be wrought by the sword, heresies will not be consumed with Faggots;
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and those Disciples that would have fire from Heaven to consume the Samaritans, because they would not entertaine their Master, Christ told them, they knew not of wh•t spirit they were of:
and those Disciples that would have fire from Heaven to consume the Samaritans, Because they would not entertain their Master, christ told them, they knew not of wh•t Spirit they were of:
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If you earnestly desire grace, ••ay for peace, peace, not onely with God, but also with man;
If you earnestly desire grace, ••ay for peace, peace, not only with God, but also with man;
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For so long as thou art in malice with man, thou canst not be at peace with God;
For so long as thou art in malice with man, thou Canst not be At peace with God;
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For the best signe of peace with God, is to be at peace with man; We know We are passed from death to life, because we love the brethren: For the best Signen of peace with God, is to be At peace with man; We know We Are passed from death to life, Because we love the brothers:
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pray we therefore, Peace in our time O Lord. You see what an excellent thing peace is;
pray we Therefore, Peace in our time Oh Lord. You see what an excellent thing peace is;
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and being so excellent a thing, what manner of persons think you are those, that hinder us from the fruition of it? why, that my next consideration is to tell you.
and being so excellent a thing, what manner of Persons think you Are those, that hinder us from the fruition of it? why, that my next consideration is to tell you.
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And I must tell you there are many;
And I must tell you there Are many;
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so many that it would tyre your eares to heare, and my ton•ue to name them all;
so many that it would tyre your ears to hear, and my ton•ue to name them all;
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that we may come without wearinesse to our journeyes end, I shall name you but the Ring-leaders;
that we may come without weariness to our journeys end, I shall name you but the Ringleaders;
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and they are, first, a Schismaticall Corah in the Church: Secondly, A dislovall Absolon in the State;
and they Are, First, a Schismatical Corah in the Church: Secondly, A dislovall Absalom in the State;
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Thirdly, An idolatrous Ieroboam in the Throne, Fourthly, A roud Haman in the Court: and Fifthly, A covetous Nabal in the countrey.
Thirdly, an idolatrous Jeroboam in the Throne, Fourthly, A roved Haman in the Court: and Fifthly, A covetous Nabal in the country.
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Schisme deposes the Church, and takes away Religion;
Schism deposes the Church, and Takes away Religion;
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For he that like Corah wil obtrude his own opinions, his own Enthusiasmes for as undoubted Truths, as the Articles of Religion established by the Church, would have either many Churches, or no Church; many religions or no religion;
For he that like Corah will obtrude his own opinions, his own Enthusiasms for as undoubted Truths, as the Articles of Religion established by the Church, would have either many Churches, or no Church; many Religions or no Religion;
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and this was Corahs case, he thought himselfe as holy and as wel• inspired as Aaron; away therefore with the Schismatick, that Coachman, that dares drive the Horses of the Sunne;
and this was Corahs case, he Thought himself as holy and as wel• inspired as Aaron; away Therefore with the Schismatic, that Coachman, that dares drive the Horses of the Sun;
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Prometheus was much to blame for it; hee had like to set the world on fire:Prometheus was much to blame for it; he had like to Set the world on fire:
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It was heretofore the Angels dignity, it is still his duty to muzzell this Asse. Disloyalty dethrones the King;
It was heretofore the Angels dignity, it is still his duty to muzzle this Ass. Disloyalty dethrones the King;
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for he that will not obey his King, when the King commands nothing but what is lawfull,
for he that will not obey his King, when the King commands nothing but what is lawful,
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and therefore ought to be obeyed, would have no King at all, and what imperfect state that is which hath no King, you may read in that sad sentence;
and Therefore ought to be obeyed, would have no King At all, and what imperfect state that is which hath no King, you may read in that sad sentence;
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In those dayes there was no King in Israel, but every man did that which was right in his owne eyes, and that was bad enough;In those days there was no King in Israel, but every man did that which was right in his own eyes, and that was bad enough;
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for by that means, Mica brought in a new religion, the Tribe of Dan brought in Burglary, rifling and robbing of houses; for by that means, Mica brought in a new Religion, the Tribe of Dan brought in Burglary, rifling and robbing of houses;
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and the men of Gibea brought in ravishing of women, even unto death: Israel was like B•bel for want of a King:
and the men of Gibea brought in ravishing of women, even unto death: Israel was like B•bel for want of a King:
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and disloyalty to a King is as bad; for disloyalty to a King whom God sets over a people, is disloyalty to God:
and disloyalty to a King is as bad; for disloyalty to a King whom God sets over a people, is disloyalty to God:
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whosoever resists the power, resists the ordinance of God; and they that resist, shall receive to themselves damnation:
whosoever resists the power, resists the Ordinance of God; and they that resist, shall receive to themselves damnation:
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From both which, confusion for want of a King, and damnation, for want of loyalty to a King, that we may be preserved, God conserve our King to us, and our loyalty to him: Amen. Idolatry dethrones God:
From both which, confusion for want of a King, and damnation, for want of loyalty to a King, that we may be preserved, God conserve our King to us, and our loyalty to him: Amen. Idolatry dethrones God:
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For he that worshippeth many gods, as every Idolater doth, hath no God; Deus si non unus, nullus;
For he that Worshippeth many God's, as every Idolater does, hath no God; Deus si non Unus, nullus;
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If God be not one, he is none:
If God be not one, he is none:
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And therefore Saint Ambrose cals Idolatry, Crimen pergrave, a very, a very heavie and crying sinne; And Therefore Saint Ambrose calls Idolatry, Crimen pergrave, a very, a very heavy and crying sin;
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Origo impietatis as Saint Austine: the Fountaine of all impiety and misery both: Never had the Israelites known the misery of captivity, but for their often provocations;Origo impietatis as Saint Augustine: the Fountain of all impiety and misery both: Never had the Israelites known the misery of captivity, but for their often provocations;
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and Jeroboams Idolatry was not the least of those provocations; from which captivity that we may be preserved, God keepe us from idolatry.
and Jeroboams Idolatry was not the least of those provocations; from which captivity that we may be preserved, God keep us from idolatry.
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Pride and covetousnesse evermore breakes the bond of peace, for covetousnesse sayes the Apostle, why doe yee not rather suffer wrong? q. d. Were but every one of you content to put up a little wrong, what peace would there be in the whole City, in the whole Country? How would it flourish to the credit of the Gospell,
Pride and covetousness evermore breaks the bound of peace, for covetousness Says the Apostle, why do ye not rather suffer wrong? q. worser. Were but every one of you content to put up a little wrong, what peace would there be in the Whole city, in the Whole Country? How would it flourish to the credit of the Gospel,
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and comfort of your selves? but alasse!
and Comfort of your selves? but alas!
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you are so wedded to the world that the value of a half•-penny sets you to the Law.
you Are so wedded to the world that the valve of a half•-penny sets you to the Law.
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And for pride sayes Salomon, It is the mother of contention;
And for pride Says Solomon, It is the mother of contention;
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did not men thinke themselves fitter to governe, then to be governed, to rule, then to bee ruled, we should never faile of peace: did not men think themselves fitter to govern, then to be governed, to Rule, then to be ruled, we should never fail of peace:
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Endeavour to keepe the unity of the Spirit in the bond of peace, sayes the Apostle;
Endeavour to keep the unity of the Spirit in the bound of peace, Says the Apostle;
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and this bond is n•ver or seldome broken, but either by the proud man or the covetous:
and this bound is n•ver or seldom broken, but either by the proud man or the covetous:
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The covetous ma• thinkes it too hard for his pursestrings;
The covetous ma• thinks it too hard for his pursestrings;
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the proud-man thinkes it too hard for his heart strings, and so both would have it a little easier, the one that he might not pay so much, the other tha• he might not obey so much.
the proud-man thinks it too hard for his heart strings, and so both would have it a little Easier, the one that he might not pay so much, the other tha• he might not obey so much.
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Pride was the losse of Ierusalem, and covetousnesse of Constantinople: Had the Christian Commanders yeelded to one Generall;
Pride was the loss of Ierusalem, and covetousness of Constantinople: Had the Christian Commanders yielded to one General;
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Had the Christian Grecians yeelded a seasonable supply, the Turke had never beene Lord of the one nor the other.
Had the Christian Greeks yielded a seasonable supply, the Turk had never been Lord of the one nor the other.
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I pray God continue our King in content to Rule according to Law, and out selves in humility to obey according to Gospell, that England may never bee lost,
I pray God continue our King in content to Rule according to Law, and out selves in humility to obey according to Gospel, that England may never be lost,
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but live in peace, till Iesus Christ the Prince of peace come to judgement. Amen.
but live in peace, till Iesus christ the Prince of peace come to judgement. Amen.
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You see the hinderers of our peace, Schismaticall Kora's Disloyall Absolons; Idolatrous Jeroboams, pro•• Hamans, Covetous Nabals; I wish not those of ours, their ends;
You see the hinderers of our peace, Schismatical Kora's Disloyal Absolom; Idolatrous Jeroboams, pro•• Hamans, Covetous Nabal's; I wish not those of ours, their ends;
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if any such be amongst us; but I wish you to say to God deliver us from them, Amen.
if any such be among us; but I wish you to say to God deliver us from them, Amen.
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And so God will, if when we have obtained peace by the fervency of our prayers, we will endeavour to maintaine it by the industry of our paines:
And so God will, if when we have obtained peace by the fervency of our Prayers, we will endeavour to maintain it by the industry of our pains:
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and how it may be maintained, my next consideration is to tell you. There are many preservatives of peace;
and how it may be maintained, my next consideration is to tell you. There Are many preservatives of peace;
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I shall name them, which I conceive to be the chiefest. Ca•oatur iracundia: si praecaveri non poterit, cohibeatur;
I shall name them, which I conceive to be the chiefest. Ca•oatur Iracundia: si praecaveri non poterit, Cohibeatur;
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It is Saint Ambrose, take heed of anger; or if you cannot prevent it from breaking out, yet restraine it: So the Father goes on;
It is Saint Ambrose, take heed of anger; or if you cannot prevent it from breaking out, yet restrain it: So the Father Goes on;
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Si praeoccupaverit mentem tuam iracundia, ne relinquas locum tuum. If anger doe possesse your heart, yet doe you keepe the possession of your place:Si praeoccupaverit mentem tuam Iracundia, ne relinquas locum tuum. If anger do possess your heart, yet do you keep the possession of your place:
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locus tuus patientia, sapientia, ratio, and what is your place? Your place is wisdome, reason, patience; locus Thy patientia, sapientia, ratio, and what is your place? Your place is Wisdom, reason, patience;
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In patience possesse your soules, as our Saviouradvises; Overcome evill with good; as Saint Paul advises;In patience possess your Souls, as our Saviouradvises; Overcome evil with good; as Saint Paul advises;
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At least soone recover your selves againe;
At least soon recover your selves again;
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as Aristippus and Aeschynes, two famous Philosophers, having fallen out, sayes the one to the other, come shall wee be friends? It is a shame for such as us to be enemies;
as Aristippus and Aeschines, two famous Philosophers, having fallen out, Says the one to the other, come shall we be Friends? It is a shame for such as us to be enemies;
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I with all my heart sayes the other;
I with all my heart Says the other;
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well remember I am the better man, and first offered the peace, sayes Aristippus; I will sayes Aeschynes, and ever acknowledge you so hereafter,
well Remember I am the better man, and First offered the peace, Says Aristippus; I will Says Aeschines, and ever acknowledge you so hereafter,
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because I the worst man first offered you the quarrell. I with all Christians to follow the example of these H•athens;
Because I the worst man First offered you the quarrel. I with all Christians to follow the Exampl of these H•athens;
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and then upon our prayers we should have, and by such means maintaine peace. Obliviscantur injuriae; let all former injuries be forgotten;
and then upon our Prayers we should have, and by such means maintain peace. Obliviscantur Injuries; let all former injuries be forgotten;
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yea, Deleantur, let an Act of Oblivion be passed upon them: and doleantur peccata, and let all those sinnes which hinder our peace be repented of,
yea, Deleantur, let an Act of Oblivion be passed upon them: and doleantur Peccata, and let all those Sins which hinder our peace be repented of,
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for as Iehu asked Ieboram, what peace so long as the whoredomes of Iesabell remaine? So in vaine doe wee seeke for,
for as Iehu asked Jeboram, what peace so long as the whoredoms of Jezebel remain? So in vain doe we seek for,
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or to maintaine peace so long as we live in sinne:
or to maintain peace so long as we live in sin:
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Repentance therefore in our time O Lord, that we may successefully pray for and continually maintaine the peace of our Ierusalem.
Repentance Therefore in our time Oh Lord, that we may successfully pray for and continually maintain the peace of our Ierusalem.
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Reminiscatur paternitas & fraternitas, Remember there is a paternitie over you and a fraternity amongst you, not only Pater spirituum, the Father of your spirits, God, whom you are bound to obey in all things;Reminiscatur paternitas & fraternitas, remember there is a paternity over you and a fraternity among you, not only Pater spirituum, the Father of your spirits, God, whom you Are bound to obey in all things;
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but also Pater patriae, the Father of your Countrie, whom you are bound to obey in all things, hee commands either according unto,
but also Pater patriae, the Father of your Country, whom you Are bound to obey in all things, he commands either according unto,
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or not contrary to the revealed will of God.
or not contrary to the revealed will of God.
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Obedience to Monarchie is an excellent conservative of peace, especially where the Monarchie is bounded by an Aristocracie of Peeres,
obedience to Monarchy is an excellent conservative of peace, especially where the Monarchy is bounded by an Aristocracy of Peers,
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and Democracie of Commons and this mixture meeting in their command and observed in our obedience;
and Democracy of Commons and this mixture meeting in their command and observed in our Obedience;
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For then we shall neither feare Tyranny, nor Faction, nor violence; and where neither of these three invade, there peace continues;
For then we shall neither Fear Tyranny, nor Faction, nor violence; and where neither of these three invade, there peace continues;
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but where either of these encroach, there peace is dissolving;
but where either of these encroach, there peace is dissolving;
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you may see it in Israel in the Raigne of Rehoboam; he would not hearken to the Counsell of his Sages, and the Commons rebelled;
you may see it in Israel in the Reign of Rehoboam; he would not harken to the Counsel of his Sages, and the Commons rebelled;
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and againe you may see it true in Germany of late dayes, when the Commons were weary of a well settled Government;
and again you may see it true in Germany of late days, when the Commons were weary of a well settled Government;
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But they would have the free choyce of sincere Ministers, they would be disburthened from paying Tythes;
But they would have the free choice of sincere Ministers, they would be disburdened from paying Tithes;
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They would have it beleeved that God revealed his will by dreames: They would have all judgements civill to be by the Bible, or Revelation from God;
They would have it believed that God revealed his will by dreams: They would have all Judgments civil to be by the bible, or Revelation from God;
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they would have all men to be equall in dignitie: and what followed? Confusion: that which was once the Garden is now the dung-hill of the world;
they would have all men to be equal in dignity: and what followed? Confusion: that which was once the Garden is now the dunghill of the world;
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That England never be made a like spectacle, God give us grace to remember we have a King and to obey him; that we are brethren;
That England never be made a like spectacle, God give us grace to Remember we have a King and to obey him; that we Are brothers;
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as being all subjects under that one King, as being all members of one Church, as being all sworne by one oath, as being all professors of one truth;
as being all subject's under that one King, as being all members of one Church, as being all sworn by one oath, as being all professors of one truth;
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and shall brethren fall out? God forbid;
and shall brothers fallen out? God forbid;
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Abraham put an end to that quarrell, which was like to arise betwixt Lot and himselfe; We are brethren:Abraham put an end to that quarrel, which was like to arise betwixt Lot and himself; We Are brothers:
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and I pray God we may ever endeavour to maintaine and keepe, what we now pray for (because we are brethren, and I pray God we may ever endeavour to maintain and keep, what we now pray for (Because we Are brothers,
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and all the sonnes of one man, King CHARLES ) the peace of our Ierusalem, &c. Jerusalem is my third part, the most excellent Subject;
and all the Sons of one man, King CHARLES) the peace of our Ierusalem, etc. Jerusalem is my third part, the most excellent Subject;
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and now I am to speake out:
and now I am to speak out:
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and in speaking of it, I shall wave the three severall names, and the three severall situations it hath had:
and in speaking of it, I shall wave the three several names, and the three several situations it hath had:
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and exercise your patience upon these two enquiries. 1. What is meant by Ierusalem? and, 2. Why Jerusalem is made choice of?
and exercise your patience upon these two Enquiries. 1. What is meant by Ierusalem? and, 2. Why Jerusalem is made choice of?
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And first King David here saying, Pray for the peace of Jerusalem, hee meanes in the Letter, his owne City;
And First King David Here saying, Pray for the peace of Jerusalem, he means in the letter, his own city;
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in the Type the State and Church of Christ:
in the Type the State and Church of christ:
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and so Saint Paul calls the Church Jerusalem, Ierusalem on high, and heavenly Ierusalem: so that the meaning is, pray for the peace of Ierusalem, i. e.
and so Saint Paul calls the Church Jerusalem, Ierusalem on high, and heavenly Ierusalem: so that the meaning is, pray for the peace of Ierusalem, i. e.
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pray for the peace of the Christian Church and Common-weale, and especially wee, for the peace of England, Scotland, and Ireland.
pray for the peace of the Christian Church and Commonweal, and especially we, for the peace of England, Scotland, and Ireland.
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But why for Ierusalem? why not, pray for the peace of Inda? 2a. 3ae.
But why for Ierusalem? why not, pray for the peace of India? 2a. 3ae.
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Or pray for the peace of Israel? They we•e in no lesse danger, then Ierusalem; and they greater than it by far; Iuda was his kingdome;Or pray for the peace of Israel? They we•e in no less danger, then Ierusalem; and they greater than it by Far; Iuda was his Kingdom;
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Israel was his people, Jerusalem was but his City, though his Metropolis;Israel was his people, Jerusalem was but his city, though his Metropolis;
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some great reason surely then, that Ierusalem is made choice of, rather than Iuda his Kingdom, or Israel his people;
Some great reason surely then, that Ierusalem is made choice of, rather than Iuda his Kingdom, or Israel his people;
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surely a Kingdom is better than a Citie; and the people of the Kingdome better than either Kingdome or Citie.
surely a Kingdom is better than a city; and the people of the Kingdom better than either Kingdom or city.
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Let us see then, what may be the reason that Jerusalem is made choice of, and preferred before Iuda or Israel?
Let us see then, what may be the reason that Jerusalem is made choice of, and preferred before Iuda or Israel?
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Is it because, as the Oratour sayes, the Citie is not the walls, the streets,
Is it Because, as the Orator Says, the city is not the walls, the streets,
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and the houses, but the people? and so while King David sayes, pray for the peace of Ierusalem, hee intends, pray for peace amongst the people of Ierusalem? This may be a reason;
and the houses, but the people? and so while King David Says, pray for the peace of Ierusalem, he intends, pray for peace among the people of Ierusalem? This may be a reason;
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but this cannot be the maine reason.
but this cannot be the main reason.
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Is it then because the people of Israel thorow out all the Land were bound thrice the yeare, at Easter, at Pentecost,
Is it then Because the people of Israel thorough out all the Land were bound thrice the year, At Easter, At Pentecost,
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and the Feast of Tabernacles, to come up and worship at Ierusalem? This comes nigh the maine reason;
and the Feast of Tabernacles, to come up and worship At Ierusalem? This comes High the main reason;
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especially if you receive for truth the opinion of some, who say this Psalme was prophetically made to sing by the way,
especially if you receive for truth the opinion of Some, who say this Psalm was prophetically made to sing by the Way,
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when they went up by the steps to the Temple. And yet this cannot be the maine reason;
when they went up by the steps to the Temple. And yet this cannot be the main reason;
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For at these three times, the Males onely came up; the women staid at home; and peace surely is as necessary, and as necessary to be prayd for amongst women,
For At these three times, the Males only Come up; the women stayed At home; and peace surely is as necessary, and as necessary to be prayed for among women,
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as amongst men, amongst men and women, as amongst men and men:
as among men, among men and women, as among men and men:
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The maine as I take it, why Jerusalem is named and not Iuda, or Jsrael, is double.
The main as I take it, why Jerusalem is nam and not Iuda, or Israel, is double.
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Not so much because Jerusalem was the Citie and Throne of David, as because it was the Throne and City of God: God calls it his house:
Not so much Because Jerusalem was the city and Throne of David, as Because it was the Throne and city of God: God calls it his house:
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This is my house, Psalme 132 here will I dwell; At this time, when David penned this Psalme, the Tabernacle was there;This is my house, Psalm 132 Here will I dwell; At this time, when David penned this Psalm, the Tabernacle was there;
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but afterward there was the Temple too: and God is said to dwell in both; the Tabernacle and Temple both:
but afterwards there was the Temple too: and God is said to dwell in both; the Tabernacle and Temple both:
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and both these being the Type of Christendome, Ierusalem, where both these stood, is onely made choice of, and David saying;
and both these being the Type of Christendom, Ierusalem, where both these stood, is only made choice of, and David saying;
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pray for the peace of IERƲSALEM, intends thus much, O God make all thy true Worshippers wheresoever over the face of the whole earth, to be of one heart; and wee must pray now;pray for the peace of IERƲSALEM, intends thus much, Oh God make all thy true Worshippers wheresoever over the face of the Whole earth, to be of one heart; and we must pray now;
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O God, send unitie and unanimitie into all Christendome. Ierusalem is named;
Oh God, send unity and unanimity into all Christendom. Ierusalem is nam;
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not the peace of Iuda, not the peace of Jsrael, because the peace of the State;
not the peace of Iuda, not the peace of Israel, Because the peace of the State;
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i. e. of Iuda and Israel, depends much if not altogether, upon the peace of Ierusalem: i. e. the Church;i. e. of Iuda and Israel, depends much if not altogether, upon the peace of Ierusalem: i. e. the Church;
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you never see the Church divided in opinion, but by and by you see the Common-Weale running into rebellion;
you never see the Church divided in opinion, but by and by you see the Common-Weale running into rebellion;
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when Micaiah the true Prophet was confronted by Zedekiah the false Prophet, by and by the Kingdome lost his peace:
when Micaiah the true Prophet was confronted by Zedekiah the false Prophet, by and by the Kingdom lost his peace:
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I could give you a sadde instance of this in Germany; and a nearer instance of this in England: but God hath prevented the plot:
I could give you a sad instance of this in Germany; and a nearer instance of this in England: but God hath prevented the plot:
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and now pray wee for the complement of it, that our churchmen may bee of one judgment for matter of Doctrine;
and now pray we for the compliment of it, that our churchmen may be of one judgement for matter of Doctrine;
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and of one heart for matter of affection;
and of one heart for matter of affection;
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that once Prince, and Peeres, and people may goe hand in hand, and wee enioy the peace of our Ierusalem. Amen.
that once Prince, and Peers, and people may go hand in hand, and we enjoy the peace of our Ierusalem. Amen.
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And now I am come to give you the summe of these three excellent parts of my text, The most excellent duty; Pray. The most excellent gift peace. The most excellent subject Ierusalem.
And now I am come to give you the sum of these three excellent parts of my text, The most excellent duty; Pray. The most excellent gift peace. The most excellent Subject Ierusalem.
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In that point of doctrine, which I conceive to be the naturall and genuine issue of my Text: viz.
In that point of Doctrine, which I conceive to be the natural and genuine issue of my Text: viz.
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It is every good mans duty to pray for the peace of the Church; And thus I prove it:It is every good men duty to pray for the peace of the Church; And thus I prove it:
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David prayed for it, and he was a good man;David prayed for it, and he was a good man;
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for he was a man after Gods owne heart, and yet h• tooke it for his duty;
for he was a man After God's own heart, and yet h• took it for his duty;
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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,
For while he exhorts Others, he does not exempt himself, saying, pray for the peace of Ierusalem, and every man that is of Davids heart,
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and so I hope in God you are;
and so I hope in God you Are;
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if you are not, I pray God make you so, must make Davids duty his owne,
if you Are not, I pray God make you so, must make Davids duty his own,
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and pray for the peace of the Church. As David did, so Christ did;
and pray for the peace of the Church. As David did, so christ did;
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Christ did not onely leave it, or bequeath it, as his best Legacie to the Church, saying, My peace I leave with you;
christ did not only leave it, or Bequeath it, as his best Legacy to the Church, saying, My peace I leave with you;
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but also commends it, as the best thing for them to pray for;
but also commends it, as the best thing for them to pray for;
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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;
when First At their commission and sending them abroad he charges them to pray (for it is not only a Votum, a wish, which is a kind of prayer;
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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:
but also Oratio, the expressing of the heart by the tongue, which is a kind prayer) Pax domui, pax Civitati huic, peace be to this house, Peace be to this city:
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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 secondly At his last farewell, he prays himself, as the best, Because the last prayer he made for them, Pax vobis, Peace be to you:
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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 every one that is Christ Disciple, will make the same prayer for the Church of christ, which christ did for his Disciples, who then represented the Church,
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and say, O God, peace be to out Ierusalem, peace in thy Church O God:
and say, Oh God, peace be to out Ierusalem, peace in thy Church Oh God:
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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;
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;
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Grace and peace be to you from God the Father, and from our Lord iesus Christ: Grace and peace be to you from God the Father, and from our Lord Jesus christ:
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and whosoever is of S. Pauls religion or condition, either an Apostle of Christ, as all Ministers are,
and whosoever is of S. Paul's Religion or condition, either an Apostle of christ, as all Ministers Are,
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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 o• Jesus Christ:
though by an inferior 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 o• jesus christ:
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yea, peace to the whole world; but especi•lly w•, peace in England, Scotland, and Ireland. Besides these examples of David, Christ,
yea, peace to the Whole world; but especi•lly w•, peace in England, Scotland, and Ireland. Beside these Examples of David, christ,
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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 Saint Paul (to whom I might add many more, if the time would not fail me) I can give you reason, reason both of Policy,
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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 reason also of Divinity, Humane reason and Divine reason, to confirm this Doctrine, viz. That it is every good men duty to pray for the peace of the Church;
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and the first I tender, is this:
and the First I tender, is this:
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Because where concord and agreement is in minde and wils, though but in humanity, there is freedome from danger to the State:
Because where concord and agreement is in mind and wills, though but in humanity, there is freedom from danger to the State:
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For if two be better then one, because then the one may lift up the other if he fals;
For if two be better then one, Because then the one may lift up the other if he falls;
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then two kingdomes are better then one kingdome;
then two kingdoms Are better then one Kingdom;
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because if a forra•gne Nation comes against the one, the other assisting, will drive the Forre•er home againe:
Because if a forra•gne nation comes against the one, the other assisting, will drive the Forre•er home again:
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Ʋ. G This kingdome of England was never so troubled by the •rench, as when they had Scotland to back them:Ʋ. G This Kingdom of England was never so troubled by the •rench, as when they had Scotland to back them:
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and do they dare any more to trouble us, now we are sure of Scotland to second us? Surely they dare not,
and do they Dare any more to trouble us, now we Are sure of Scotland to second us? Surely they Dare not,
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unlesse it be for our owne present divisions, which invite them:
unless it be for our own present divisions, which invite them:
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and the best way to end these divisions is for us to pray, Peace amongst us O God:
and the best Way to end these divisions is for us to pray, Peace among us O God:
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and then if they do come and trouble us, yet they cannot harme us, to that God forsake us not;
and then if they do come and trouble us, yet they cannot harm us, to that God forsake us not;
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and the best way to keepe God on our side, is to pray, Peace upon •ur Jerusalem O G•d;
and the best Way to keep God on our side, is to pray, Peace upon •ur Jerusalem Oh G•d;
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peace in England, and peace betweene England and Scotland, nor will I here leave out reland: Had the Spaniard ever more ho•e to invade and infest us,
peace in England, and peace between England and Scotland, nor will I Here leave out reland: Had the Spaniard ever more ho•e to invade and infest us,
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as when they had a party in Ireland? I pray God they have not too strong a party there now;
as when they had a party in Ireland? I pray God they have not too strong a party there now;
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if they have, the best way to weaken the strength of their party there is, for our selves to agree at home here;
if they have, the best Way to weaken the strength of their party there is, for our selves to agree At home Here;
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and then, when we are agreed here, (and (O God) when shall we enjoy that day? when? when shall we see one heart,
and then, when we Are agreed Here, (and (Oh God) when shall we enjoy that day? when? when shall we see one heart,
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and •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 •ne mind, in our head and body?) but when we do, then we need not Fear France nor Spain, so long as Scotland and Ireland Are ready to take part with us against them, if God forsake us not:
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and the best way to keepe God on our side, is to pray for peace, Peace be to our Jerusalem O God;
and the best Way to keep God on our side, is to pray for peace, Peace be to our Jerusalem O God;
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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;
peace between the three nations, now all but one Kingdom, Because all governed by one King, CHARLES, and long may he govern them, England, Scotland and Ireland. That's the First reason;
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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:
pray for the peace of Jerusalem: Because concord and agreement in mind and will, though but humanely, is a fair security from danger to the State:
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Because secondly, if you put this peace here praid for to his right Qu, not onely for Humane, but also for Divine affection;
Because secondly, if you put this peace Here prayed for to his right Queen, not only for Humane, but also for Divine affection;
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not onely for Morall and Politick, but also for religious and Christian concord and unity, it secures the Church and State both;
not only for Moral and Politic, but also for religious and Christian concord and unity, it secures the Church and State both;
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the Church from Schisme and Heresie, the State from disobedience and disjoynting; the Church from faction, and the State from fraction:
the Church from Schism and Heresy, the State from disobedience and disjointing; the Church from faction, and the State from fraction:
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The Iesuite knew this very well, That the State is never in so much danger of dissention,
The Iesuite knew this very well, That the State is never in so much danger of dissension,
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as when the Church is fallen already into the danger of division:
as when the Church is fallen already into the danger of division:
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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 Therefore their plot of long time was in Germany, and of long time hath been in England to usher in Arminianism, that in the end they might bring in Papism into the Church,
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and then they were sure of Anarchisme in the State:
and then they were sure of Anarchisme in the State:
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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,
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,
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and pray, Peace to our Ierusalem, O God:
and pray, Peace to our Ierusalem, Oh God:
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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 opinion in the hearts of all our Clergy, that so there may be peace also in our Israel,
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even the peace of union and affection in the hands of all our Laytie.
even the peace of Union and affection in the hands of all our Laytie.
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It was Ieroboams subtilty to keepe ten Tribes to himselfe, by erecting a new worship of God:
It was Ieroboams subtlety to keep ten Tribes to himself, by erecting a new worship of God:
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God keepe us to the old worship of God, by giving us dayes of peace.
God keep us to the old worship of God, by giving us days of peace.
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It is every good mans duty to pray for peace, because nothing so much provokes God to anger,
It is every good men duty to pray for peace, Because nothing so much provokes God to anger,
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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:
as when he sees, Divisam Church, that Church which was purchased by one, and but one blood, to become another's Church, by becoming other then one:
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and so is the State too, not its own, nor one, Ʋbi est dissentio, when it hath gotten a breach of peace:
and so is the State too, not its own, nor one, Ʋbi est dissentio, when it hath got a breach of peace:
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then no comme••e abroad, then no trading at home, and therefore beggery must follow: Beggery, the worst condition in the world;
then no comme••e abroad, then no trading At home, and Therefore beggary must follow: Beggary, the worst condition in the world;
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to keep out which, from this yet flourishing kingdome, let every good man do his duty,
to keep out which, from this yet flourishing Kingdom, let every good man do his duty,
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and pray, peace be to our Ierusalem.
and pray, peace be to our Ierusalem.
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I could give you instance of this unhappinesse a farre off, and a great way hence, 2100 yeares agoe, and as far bence:
I could give you instance of this unhappiness a Far off, and a great Way hence, 2100 Years ago, and as Far bence:
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looke else upon that grievous breach amongst the Iewes, when Manass•• devoured Ephraim, and Ephraim Manasses, and both these, Ephraim and Manasses both fell upon Iudah.
look Else upon that grievous breach among the Iewes, when Manass•• devoured Ephraim, and Ephraim Manasses, and both these, Ephraim and Manasses both fell upon Iudah.
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For this did not the Lord stretch out his hand still against them? still I say,
For this did not the Lord stretch out his hand still against them? still I say,
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even so long, till Ephraim, and M•nasses, which could not keepe peace at home, were carried away captive with the other Tribes.
even so long, till Ephraim, and M•nasses, which could not keep peace At home, were carried away captive with the other Tribes.
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I could give you an instance neerer home;
I could give you an instance nearer home;
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nothing hath been the cause of so many slaughters in England; as want of peace amongst the English.
nothing hath been the cause of so many slaughters in England; as want of peace among the English.
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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 •s well,
To speak 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 •s well,
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if not better then my selfe; I pray God the like story of these times may never come into any Chronicle:
if not better then my self; I pray God the like story of these times may never come into any Chronicle:
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and that it may not, let every good man do his duty, and pray, Peace to our Ierusalem O God.
and that it may not, let every good man do his duty, and pray, Peace to our Ierusalem O God.
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It is every good mans duty to pray for peace, because the want of peace causes fractions, and Fractions make uneven reckonings;
It is every good men duty to pray for peace, Because the want of peace Causes fractions, and Fractions make uneven reckonings;
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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:
nor can you ever give God good account for so doing: where Fractions Are, there Are parts, and those parts Are either equal or unequal:
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if both parts be equall, then either part hath but halfe his strength:
if both parts be equal, then either part hath but half his strength:
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if they be unequall, then one hath not so much, and that part which hath most, it may be hath not enough, V. G.
if they be unequal, then one hath not so much, and that part which hath most, it may be hath not enough, V. G.
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Eleven Tribes came out against Benjamin 400000 strong;
Eleven Tribes Come out against Benjamin 400000 strong;
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and their quarrell was good, for it was to punish, ravishing of a woman to death,
and their quarrel was good, for it was to Punish, ravishing of a woman to death,
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yet they fell twice before them.
yet they fell twice before them.
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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,
The like is our case now in England, the King Says, He Takes up arms to maintain the Protestant Religion, the just Privilege of Parliament, the true property,
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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 liberty of the Subject, his one just royal Prerogatives, and Person, and who dares but believe what the King Says, is true? and who can fight in a better cause? The Parliament again Says, That they Are forced to take up arms for the very same ends,
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and withall to punish the great Delinquents, the Malignant Party, that have disturbed the peace of this kingdome:
and withal to Punish the great Delinquents, the Malignant Party, that have disturbed the peace of this Kingdom:
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and who would not, who does not beleeve the Parliament? who would desire, who can fight in a better cause? The cause se••eth alike on both sides, alike good on both sides:
and who would not, who does not believe the Parliament? who would desire, who can fight in a better cause? The cause se••eth alike on both sides, alike good on both sides:
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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 whither side hath a good or bad cause, who Knoweth on which side the victory is like to fallen? God Ordereth battles, he gives victory to whom he will,
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but commonly and ordinarily, he giveth the successe according to the meanes that is used:
but commonly and ordinarily, he gives the success according to the means that is used:
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In so much that if the worse part be better prepared, if they have men more in number and more valiant,
In so much that if the Worse part be better prepared, if they have men more in number and more valiant,
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if they have more store of ammunition and better, they are like to prove Gods rod to punish his children;
if they have more store of ammunition and better, they Are like to prove God's rod to Punish his children;
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and when they have done that worke, they are like to be cast into the fire:
and when they have done that work, they Are like to be cast into the fire:
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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;
But in the mean time to prevent the smart of this rod, That the King may not fallen before the Parliament, that the Parliament may not fallen before the King;
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I take it to be every good mans duty to pray, Peace be to our Ierusalem O God:
I take it to be every good men duty to pray, Peace be to our Ierusalem O God:
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peace betwixt the Head and the Body, peace betwixt the King and Parliament: And thus farre having proved my Doctrine, I now apply it.
peace betwixt the Head and the Body, peace betwixt the King and Parliament: And thus Far having proved my Doctrine, I now apply it.
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And first, if it be every good mans duty to pray for the peace of Ierusalem,
And First, if it be every good men duty to pray for the peace of Ierusalem,
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surely then they are bad men, very bad men they are, that practise against the peace of Ierusalem:
surely then they Are bad men, very bad men they Are, that practise against the peace of Ierusalem:
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the Iew that wishes it all evill, and the Pope his pew fellow that curses it, the Heretique that slanders it,
the Iew that wishes it all evil, and the Pope his pew fellow that curses it, the Heretic that slanders it,
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and the Sohismatick that rents it, the Brownist that will have no set for me of prayer, no decency of buriall,
and the Sohismatick that rends it, the Brownist that will have no Set for me of prayer, no decency of burial,
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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 bury our deceased Friends, as we bury Dogs, the Anabaptist that will have no christening of Infants, no superiority of Laytie or Clergy, no propriety of goods,
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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,
but a community of all things, wives and all, and a parity of all men, the King and the Subject, the Peer and the Beggar all one,
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and the spawne, the Iacobite, the Robincomite, the Barronist, and many more, and more then a good ma•y, the troublers of our Ierusalem, the disturbers of the peace of our Ierusalem.
and the spawn, the Jacobite, the Robincomite, the Barronist, and many more, and more then a good ma•y, the troublers of our Ierusalem, the disturbers of the peace of our Ierusalem.
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Against these yet I will not pray with S. Paul, would to God they were cut off that trouble us:
Against these yet I will not pray with S. Paul, would to God they were Cut off that trouble us:
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No, my zeale is not so hot, so furious:
No, my zeal is not so hight, so furious:
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I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie, who for leaving his own game, the Partridge,
I do not wish them the Hawks reward for his bold Magnannmitie and saucy temerity, who for leaving his own game, the Partridge,
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and flying too high at the Eagle his Prince, was adjudged the next day to the Crowne for the one,
and flying too high At the Eagl his Prince, was adjudged the next day to the Crown for the one,
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and the next day after to the Hatchet for the other.
and the next day After to the Hatchet for the other.
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I wish them not the Asses wages for his equall division twixt the Lion, himselfe and the Fox;
I wish them not the Asses wages for his equal division betwixt the lion, himself and the Fox;
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He was put to death, because he thought the Lion, the King, worthy of no more then himselfe a subject:
He was put to death, Because he Thought the lion, the King, worthy of no more then himself a Subject:
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No, I wish none of them these ends;
No, I wish none of them these ends;
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I wish them not cut off with S. Paul, but as S. Paul elsewhere advises me to pray for all men,
I wish them not Cut off with S. Paul, but as S. Paul elsewhere advises me to pray for all men,
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so I pray for them, O God convert them, that they may not longer be the troublers of,
so I pray for them, Oh God convert them, that they may not longer be the troublers of,
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but the prayers for the peace of our Ierusalem:
but the Prayers for the peace of our Ierusalem:
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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:
If they will not be converted to us, then Oh God take them from us, that we may enjoy what we pray for: peace in our Ierusalem:
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peace within our walls, and prosperitie within our Palaces.
peace within our walls, and Prosperity within our Palaces.
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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,
For our brothers and Sodales sakes, I will now say, Peace be within thee, to which do you now say, Amen: and for our Elder Brother's 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 Sins,
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and devotion to God for the diversion of the rebellion in Ireland, and of the division in England.
and devotion to God for the diversion of the rebellion in Ireland, and of the division in England.
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And so for my second use, I entreate you to joyne with me in t•rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme.
And so for my second use, I entreat you to join with me in t•rning this Hemistichium of King Davids in this Psalm into that Amabaeum of King Davids in Another Psalm.
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O give thankes unto the Lord of Lords; for he is gracious, Ps. 136.1. and his mercy endureth for ever. Oh give thanks unto the Lord of lords; for he is gracious, Ps. 136.1. and his mercy Endureth for ever.
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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;Oh give thanks unto the God of all God's, for his mercy Endureth for ever. Oh thank the Lord of all lords, for his mercy Endureth for ever. Which only does great wonders;
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for his mercy, &c. sayes he there. And now let us goe on, and say here:for his mercy, etc. Says he there. And now let us go on, and say Here:
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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. Oh God by thy excellent Wisdom, make Wars to cease in all Lands; and send peace into our Ierusalem, Because thy mercy Endureth for ever.
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O God by thy excellent power disperse the people that delight in Warre, and send peace into our Ierusalem;Oh God by thy excellent power disperse the people that delight in War, and send peace into our Ierusalem;
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because thy mercy endureth for ever. Because thy mercy Endureth for ever.
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O God by thy excellent might, slay mighty Rebels, and turne the councell of Achitophell into folly, and send peace into our Jerusalem; Oh God by thy excellent might, slay mighty Rebels, and turn the council of Achitophel into folly, and send peace into our Jerusalem;
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because thy Mercy endureth for ever. Because thy Mercy Endureth for ever.
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O God by thy excellent goodnesse, remember us now we are in trouble, and take our troubles away, Oh God by thy excellent Goodness, Remember us now we Are in trouble, and take our Troubles away,
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and send peace into our Ierusalem; because thy mercy, &c.and send peace into our Ierusalem; Because thy mercy, etc.
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O God by thy Excellent greatnesse, deliver us from our enemies, and make us all friends by sending peace into our Ierusalem, because thy mercy, &c.Oh God by thy Excellent greatness, deliver us from our enemies, and make us all Friends by sending peace into our Ierusalem, Because thy mercy, etc.
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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.God of Heaven, when thou shalt return thy Spirit into us, and send thy Dove with an Olive branch of peace into our Ierusalem, Because thy mercy, etc.
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And then we shall give thanks to thee who art the Lord of Lords, if thou continue the Gospell of thy Son amongst us, And then we shall give thanks to thee who art the Lord of lords, if thou continue the Gospel of thy Son among us,
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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;even the Gospel of peace, Because thy mercy Endureth for ever. Which that God may doefor us, and which that we may do to God;
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pray we to God the Father, the Author of peace, and to God the Son, Redeemer of the world, the Prince of peace;
pray we to God the Father, the Author of peace, and to God the Son, Redeemer of the world, the Prince of peace;
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and to God the Holy-Ghost, the spirit of peace, to give us peace alwayes, peace in affection, and peace in opinion;
and to God the Holy ghost, the Spirit of peace, to give us peace always, peace in affection, and peace in opinion;
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peace in unity, and peace in charitie;
peace in unity, and peace in charity;
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peace on earth, the peace of Grace, untill he exchange it into peace in Heaven peace of Glory:
peace on earth, the peace of Grace, until he exchange it into peace in Heaven peace of Glory:
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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;
And this O Holy Trinity, and whatsoever Else is needful for us, and our Ierusalem for the Mediators sake betwixt thee and us, Iesus christ the Righteous;
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To whom, three persons, one God, be ascribed all honour and glory for the peace of our Ierusalem. Amen. FINIS.
To whom, three Persons, one God, be ascribed all honour and glory for the peace of our Ierusalem. Amen. FINIS.
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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:
The second Sermon. ROMAN 13.1. Let every soul be Subject unto the higher Powers, etc. THe First curse that ever fell upon Creatures, was for insurrection, for insurrection against Sovereignty:
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and those Creatures were the Angels; what Angels they were Saint Peter tells you, saying, They were NONLATINALPHABET, Angels that sinned:
and those Creatures were the Angels; what Angels they were Faint Peter tells you, saying, They were, Angels that sinned:
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and what their sinne was the Prophet tells you, saying, They would bee as high as the highest:
and what their sin was the Prophet tells you, saying, They would be as high as the highest:
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i. e. They would not be Subjects; and their punishment was, they were cast downe into Hell:i. e. They would not be Subjects; and their punishment was, they were cast down into Hell:
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The second Curse that ever fell upon Creature, was for insurrection too, and for insurrection against Soveraigntie too,
The second Curse that ever fell upon Creature, was for insurrection too, and for insurrection against Sovereignty too,
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and that Creature was the Serpent;
and that Creature was the Serpent;
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the Serpent whom the Devill used and abused by subtiltie to insinuate into, and deceive the woman:
the Serpent whom the devil used and abused by subtlety to insinuate into, and deceive the woman:
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and what his punishment was, the Prophet Moses tells us saying, he must creepe upon his belly,
and what his punishment was, the Prophet Moses tells us saying, he must creep upon his belly,
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and licke the the dust of the earth all the dayes of his life.
and lick the the dust of the earth all the days of his life.
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And that sinne of the Angels, and this sinne of the Serpent was against Soveraigntie Monarchicall; For God is NONLATINALPHABET but one;
And that sin of the Angels, and this sin of the Serpent was against Sovereignty Monarchical; For God is but one;
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and Adam was the only Lord of all Creatures upon earth.
and Adam was the only Lord of all Creatures upon earth.
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I could descend and tell you, that another curse that fell upon man, was for insurrection against Soveraignty Monarchicall;
I could descend and tell you, that Another curse that fell upon man, was for insurrection against Sovereignty Monarchical;
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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;Absalom by cunning and by Courtship stole the hearts of the people, and by and by took up Arms against his Father David, the King of Israel: and his curse was that which is due to all Traitors, he was hanged;
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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.
only he was hanged by miracle, by the boughs or branches of a tree; and now all Traitors Are to be hanged by law with an halter.
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I could descend lower yet, and tell you, that Jerusalem was lost by insurrection, and so was Constantinople too;
I could descend lower yet, and tell you, that Jerusalem was lost by insurrection, and so was Constantinople too;
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for had those Christan Princes, which undertook that holy warre, yeelded to one generall Commander;
for had those Christian Princes, which undertook that holy war, yielded to one general Commander;
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had those Citizens given Paleologus, a seasonable supply, the Turke in all probability had never been Lord of the one, nor the other.
had those Citizens given Palaeologus, a seasonable supply, the Turk in all probability had never been Lord of the one, nor the other.
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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;
Nay I could descend lower yet, even to our own country, and tell you, had it not been for Tonstaines insurrection (Some call it a fraction or division;) had it not been for Gnorthigernus and Mordred insurrection;
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had it not beene for Mandubratius his insurrection, we had never been conquered by the Norman, the Dane, by the Saxon.
had it not been for Mandubratius his insurrection, we had never been conquered by the Norman, the Dane, by the Saxon.
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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,
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 Prophesy,
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and fearing the rumours of his owne time, that Christianity was an enemie to Monarchy, might have brought such a curse,
and fearing the rumours of his own time, that Christianity was an enemy to Monarchy, might have brought such a curse,
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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;
as to make Christian Religion abortive, when it was yet but in conception, he brought this water to cool this fire; Let every soul, etc. I need not in these times of division to make any division of the words;
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you to keep an order, they divide themselves: Into a Precept; Let every soule be subiect to the higher powers. Into a perswasion;
you to keep an order, they divide themselves: Into a Precept; Let every soul be Subject to the higher Powers. Into a persuasion;
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For the powers that be are ordained of God: or, There is no power but of God. For the Powers that be Are ordained of God: or, There is no power but of God.
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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 Lay•mans soule, that S. Paul here means by every soule:
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 soul? for one malignant Church Says, it is only Anima Laica, the Lay•mans soul, that S. Paul Here means by every soul:
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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,
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. Paul's intention, make his persuasion,
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or reason my proposition, and his precept your application; his perswasion is, For there is no power but of God:
or reason my proposition, and his precept your application; his persuasion is, For there is no power but of God:
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and my Proposition is, Every power is of God; his Precept is, which I shall make your Application;
and my Proposition is, Every power is of God; his Precept is, which I shall make your Application;
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Therefore every soule (every one of your soules) must be subject to the higher powers. I begin with the first;Therefore every soul (every one of your Souls) must be Subject to the higher Powers. I begin with the First;
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Every power is from God, and thus I discourse it, and resolve it; All powers are supreame or inferiour, the supreame or higher powers are, either first, Monarchicall,Every power is from God, and thus I discourse it, and resolve it; All Powers Are supreme or inferior, the supreme or higher Powers Are, either First, Monarchical,
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when the people are governed by one, the King: or secondly, Aristocraticall, when the people are governed by many, and the best, the Peeres:
when the people Are governed by one, the King: or secondly, Aristocratical, when the people Are governed by many, and the best, the Peers:
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or thirdly, Democraticall, when the people are governed by the most, the Commons.
or Thirdly, Democratical, when the people Are governed by the most, the Commons.
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Each of these powers where these powers governe by themselves a part in severall places or Nations, is from God;
Each of these Powers where these Powers govern by themselves a part in several places or nations, is from God;
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for there is no power but from God:
for there is no power but from God:
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and the best of these three, where they are severed, is the first of these three, the Monarchy, because it most resembles God;
and the best of these three, where they Are severed, is the First of these three, the Monarchy, Because it most resembles God;
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for God as I said ere while, is NONLATINALPHABET but one; but the best government is when these three meet in one;
for God as I said ere while, is but one; but the best government is when these three meet in one;
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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;
and such is the happy government of this Kingdom (and long may it be happy in the government,) where we have not three Kings, but one King;
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but three powers to governe one kingdome, to keepe this kingdome from tyranny, which is the ill of Monarchy;
but three Powers to govern one Kingdom, to keep this Kingdom from tyranny, which is the ill of Monarchy;
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and from faction, which is the ill of Aristocracie, and from Licentiousnesse, which is the ill of Democracie:
and from faction, which is the ill of Aristocracy, and from Licentiousness, which is the ill of Democracy:
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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.
but these three meeting in one, though severally, they Are equally and immediately from God, yet jointly, the First only, Monarchy, is immediately from God, and the rest from God, but mediately by the King.
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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:
For the power of Monarchy was never involved or invested in the people; it was a clear mistake by whomsoever said, as will appear by and by:
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but the power in the people, whether Aristocraticall, or Democraticall, is derived from, and created by the King;
but the power in the people, whither Aristocratical, or Democratical, is derived from, and created by the King;
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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.
as appears now by S. Peter, whither it be to the King as supreme; or unto Governors, as unto them that Are sent by him.
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And his supreame power of Monarchie is attained and obtained, either first by inheritance, which is the best clayme;
And his supreme power of Monarchy is attained and obtained, either First by inheritance, which is the best claim;
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or secondly, by donation, which is the second best; or thirdly, by election, which is the third best:
or secondly, by donation, which is the second best; or Thirdly, by election, which is the third best:
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or fourthly, by the sword, which is the fourth best, but the worst of the foure best.
or fourthly, by the sword, which is the fourth best, but the worst of the foure best.
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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,
And these foure Degrees to the chair of State, Are but titles, a word confounded by Some body with power, a Condition sine quâ non, that necessary condition, which God uses, whereby to mount men to Sovereignty, V. G. The soul is not infused into the body,
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untill the body be accommodated with all naturall dispositions of necessitie required to make the bodie a fit receptacle for the soule;
until the body be accommodated with all natural dispositions of necessity required to make the body a fit receptacle for the soul;
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nor is any Prince mounted to his throane, without those meanes politicall, which are necessarily required to install him in his Throne;
nor is any Prince mounted to his throne, without those means political, which Are necessarily required to install him in his Throne;
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yet for all this Bayard himselfe dares not but say, That the soule is infused or created in mans body immediately of God;
yet for all this Bayard himself dares not but say, That the soul is infused or created in men body immediately of God;
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nor can any reasonable man justly say, but that the power whereby Kings rule and governe States, is immediately of God.
nor can any reasonable man justly say, but that the power whereby Kings Rule and govern States, is immediately of God.
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And whereas S. Peter cals it NONLATINALPHABET an ordinance of man;
And whereas S. Peter calls it an Ordinance of man;
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he means it only either, 1 Subiectivè, or 2 Obiectivè; or 3 NONLATINALPHABET, because men are the subject, the object, he means it only either, 1 Subiectivè, or 2 Obiectivè; or 3, Because men Are the Subject, the Object,
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and the end of it, but the fountaine of it is God:
and the end of it, but the fountain of it is God:
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In a word, as I said before, the title to it is Humane, and by men;
In a word, as I said before, the title to it is Humane, and by men;
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but the NONLATINALPHABET, the jurisdiction, the authoritie, or as it is called in our translation, the power of it is from God, and thus I cleare it:
but the, the jurisdiction, the Authority, or as it is called in our Translation, the power of it is from God, and thus I clear it:
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All power, especially Monarchiall, is from God, so saies Samuel of the first King Israel ever had;
All power, especially Monarchial, is from God, so Says Samuel of the First King Israel ever had;
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see ye him whom the Lord hath chosen:
see you him whom the Lord hath chosen:
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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 ••abaptist, who saies, it comes from the people:
he divolves it altogether from himself, and from the people, that we might not be gulled by the Papist, who Says, royal power comes from the Pope; or by the ••abaptist, who Says, it comes from the people:
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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:
he Says not Therefore see you him whom I the Prophet Samuel have chosen: or, see you him, whom you the people of Israel have chosen:
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but Quem elegit Dominus, whom the Lord hath chosen.
but Whom elegit Dominus, whom the Lord hath chosen.
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And sayes God himselfe, By me Kings reigno; and in that very word, 〈 ◊ 〉, by me, we are told that the power of Kings is not à fortunâ, by fortune or à planetâ by the Planets,
And Says God himself, By me Kings reigno; and in that very word, 〈 ◊ 〉, by me, we Are told that the power of Kings is not à fortunâ, by fortune or à planetâ by the Planets,
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or à populo, by the people, nor yet à se, by himselfe, but à Deo, by God.
or à populo, by the people, nor yet à se, by himself, but à God, by God.
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Christ makes it as evident in his answer to Pilate; Pilate began to chide him with surrowes and frownes,
christ makes it as evident in his answer to Pilate; Pilate began to chide him with furrows and frowns,
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because he gave him no answer, Knowest •ho•s not that J have power to release thee,
Because he gave him no answer, Knowest •ho•s not that J have power to release thee,
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and power to condemne thee? No, saies Christ, thou couldest have no power over me,
and power to condemn thee? No, Says christ, thou Couldst have no power over me,
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unlesse it were given thee from above: and yet Pilate was but an inferiour power, for Pilate was but a Deputie;unless it were given thee from above: and yet Pilate was but an inferior power, for Pilate was but a Deputy;
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but because he was rightly deputed to that place by Caesar, by the King;
but Because he was rightly deputed to that place by Caesar, by the King;
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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.
he Says he could have no power over him, unless it were given him from above, to let us know there is no power but from God.
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I know Scripture needs no second, yet to set this point home, I adde N••••ceo Scripture, and Reason to Nature.
I know Scripture needs no second, yet to Set this point home, I add N••••ceo Scripture, and Reason to Nature.
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Nature is ingrafted by God, and nature concludes power to be due over 〈 ◊ 〉 propter bonum regimen eorum, for their more orderly government.
Nature is ingrafted by God, and nature concludes power to be due over 〈 ◊ 〉 propter bonum regimen Their, for their more orderly government.
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••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:
••iefly, as the precept against murder, is by the law of nature from God, so the Authority of higher Powers, to Punish the evil and reward the good, is by the law of nature from God:
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I further cleere this truth by reason thus: All power (especially Monarchie) is from God:
I further clear this truth by reason thus: All power (especially Monarchy) is from God:
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for plenitudo, all fulnesse of power is onely in God:
for plenitudo, all fullness of power is only in God:
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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;
that power which creatures have, is but potesta• 〈 ◊ 〉, a part of power, V. G Look upon that element which is highest and next to God, the fire;
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it hath a power, that element hath, but what power is it? a power to warme us, not to feed us:
it hath a power, that element hath, but what power is it? a power to warm us, not to feed us:
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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:
Look again 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:
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looke once more upon the two Medium Elements, the Aire and the Water, they have power to cure us,
look once more upon the two Medium Elements, the Air and the Water, they have power to cure us,
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but not to baile us against Deaths arrest: or to looke upon the power in my Text, the King:
but not to bail us against Death's arrest: or to look upon the power in my Text, the King:
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if he be not, he ought to be NONLATINALPHABET, & pater pa•r••, the Leader of his people,
if he be not, he ought to be, & pater pa•r••, the Leader of his people,
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as a Shepheard leads his sheep;
as a Shepherd leads his sheep;
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and the father of his countrey, why even then by his power, he can but enable us,
and the father of his country, why even then by his power, he can but enable us,
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and inrich us, he cannot sanctifie us:
and enrich us, he cannot sanctify us:
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or if he be what he ought not to be, NONLATINALPHABET, a Tyrant, what power hath he then? why then he hath power to kill our bodie, he cannot touch our soule:
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 body, he cannot touch our soul:
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and therefore, as I conceive, is that saying of Christ.
and Therefore, as I conceive, is that saying of christ.
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Feare not them that are ab•e to kill the bodie, but feare him which is able to ki•• both body and soule, fear not them that Are ab•e to kill the body, but Fear him which is able to ki•• both body and soul,
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and cast them downe into h•ll fire. and cast them down into h•ll fire.
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Now as the Phil•sopher disputes, All s•cond causes worke by the vertue and influence of the first cause, the smaller wheeles of the Clock mo•e as they are moved by the greater wheele;
Now as the Phil•sopher disputes, All s•cond Causes work by the virtue and influence of the First cause, the smaller wheels of the Clock mo•e as they Are moved by the greater wheel;
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all streames and Rivers a• from Fountaines, so all powers upon earth, because they are but part powers, are from God,
all streams and rivers a• from Fountains, so all Powers upon earth, Because they Are but part Powers, Are from God,
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because in God onely is all fulnesse of power.
Because in God only is all fullness of power.
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All power is from God, for whatsoever is possible to be done in nature, God onely can do it, can cause it to be done,
All power is from God, for whatsoever is possible to be done in nature, God only can do it, can cause it to be done,
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and hereby possible to be done in nature, I understand not only NONLATINALPHABET according to nature:
and hereby possible to be done in nature, I understand not only according to nature:
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as when a young man marries a young woman, why here it is according to nature that they multiplie,
as when a young man Marries a young woman, why Here it is according to nature that they multiply,
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and yet this power in nature is from the God of nature;
and yet this power in nature is from the God of nature;
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for though children be the fruit of the wombe, ye they are the gift of God:
for though children be the fruit of the womb, you they Are the gift of God:
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But here also I understand NONLATINALPHABET besides nature, as when Sarah the old wife of old Abraham conceived and brought forth Isa•c: this was no worke of nature, but the finger of God:
But Here also I understand beside nature, as when Sarah the old wife of old Abraham conceived and brought forth Isa•c: this was no work of nature, but the finger of God:
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and here also I understand NONLATINALPHABET, above nature;
and Here also I understand, above nature;
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as when the Virgin Mary conceived and brought forth our bless•d Lord and Master Iesus Christ:
as when the Virgae Marry conceived and brought forth our bless•d Lord and Master Iesus christ:
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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;
This was a thing altogether above nature's thoughts, nature never dreamed of it, for nature can dream of nothing, can intend nothing but what is natural;
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and nature never saw or read of any producing mankinde, but either without the helpe of man or woman,
and nature never saw or read of any producing mankind, but either without the help of man or woman,
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as Adam of the earth• or woman without man, as Eve of Adam; or of man and woman, as our selves;
as Adam of the earth• or woman without man, as Eve of Adam; or of man and woman, as our selves;
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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;
but that a Man should be born of a woman without the help of man: that a woman should compass a man, without the compass of a man;
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this was not within the compasse of nature; it was the worke of God you see;
this was not within the compass of nature; it was the work of God you see;
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all power is still from God, and so is the power in my text, whether it be according to nature,
all power is still from God, and so is the power in my text, whither it be according to nature,
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as in the election of Saul, or above nature, as in the anointing of David.
as in the election of Saul, or above nature, as in the anointing of David.
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I go on, and say, thirdly, all power is of God, because God onely can doe whatsoever he will do,
I go on, and say, Thirdly, all power is of God, Because God only can do whatsoever he will do,
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or will have to be done;
or will have to be done;
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so by the Prophet Isaiahs, My counsell shall stand, and I will do all my pleasure, I have spoken it, J will also bring it to passe, I have purposed it, I will also do it:
so by the Prophet Isaiah's, My counsel shall stand, and I will do all my pleasure, I have spoken it, J will also bring it to pass, I have purposed it, I will also do it:
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and so the false Prophet, the Prophet Balaam spake the same truth, Hath God said it,
and so the false Prophet, the Prophet balaam spoke the same truth, Hath God said it,
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and shall he not do it, ha•h he spoken it, and shall he not make it good:
and shall he not do it, ha•h he spoken it, and shall he not make it good:
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and so said the Leaper, Domine si vis, Lord if thou wilt, thou canst q. d. whatsoever thou wilt thou canst do.
and so said the Leaper, Domine si vis, Lord if thou wilt, thou Canst q. worser. whatsoever thou wilt thou Canst do.
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This receives some Objection, but a very weake one: he cannot lye sayes the Objector; He cannot dye saies the Objector;
This receives Some Objection, but a very weak one: he cannot lie Says the Objector; He cannot die Says the Objector;
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and therefore he cannot doe, whatsoever he will doe; For he can if he will, lye, or dye;
and Therefore he cannot do, whatsoever he will do; For he can if he will, lie, or die;
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and therefore he cannot doe whatsoever may be done: And this objection, weake as it is, receives this answer:
and Therefore he cannot do whatsoever may be done: And this objection, weak as it is, receives this answer:
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To dye, to lye, implyes weaknesse, and things, NONLATINALPHABET, against Nature;
To die, to lie, Implies weakness, and things,, against Nature;
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whatsoever may be done according to Nature, or besides Nature, or above Nature, and implying power, God onely can doe,
whatsoever may be done according to Nature, or beside Nature, or above Nature, and implying power, God only can do,
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or cause it to bee done; could hee dye, or could he lye, he were not God:
or cause it to be done; could he die, or could he lie, he were not God:
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For God is immortall and true.
For God is immortal and true.
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Nay, sayes the Objector, not so neither, God cannot doe whatsoever may be done according to Nature;
Nay, Says the Objector, not so neither, God cannot do whatsoever may be done according to Nature;
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and which implyes power and strength;
and which Implies power and strength;
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For God could not destroy Sodome, while Lot was in it, but to have destroyd, Sodome while Lot was in it, was neither against Nature, nor implyed any wealtenesse: Therefore, &c.
For God could not destroy Sodom, while Lot was in it, but to have destroyed, Sodom while Lot was in it, was neither against Nature, nor employed any wealtenesse: Therefore, etc.
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And this replication receives this rejoynder; Gods power is to be consisidered two wayes: Either. 1. As it is absolute and unlimited without;
And this replication receives this rejoinder; God's power is to be consisidered two ways: Either. 1. As it is absolute and unlimited without;
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or, 2. As it is conditionall and limited by his will and decree.
or, 2. As it is conditional and limited by his will and Decree.
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In and by the first consideration of his power, God could have destroyed Sodome while Lot was in it:
In and by the First consideration of his power, God could have destroyed Sodom while Lot was in it:
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but in the second, I dare not say, he could not, but I doe say, he would not:
but in the second, I Dare not say, he could not, but I do say, he would not:
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because he willed and decreed to manifest his mercy in saving •ot, and his justice in destroying Sodome: In the justice of his absolute power, God gave Israel a Saul; In the Mercy of his limited power, God gave them a David; A Tyrant,
Because he willed and decreed to manifest his mercy in Saving •ot, and his Justice in destroying Sodom: In the Justice of his absolute power, God gave Israel a Saul; In the Mercy of his limited power, God gave them a David; A Tyrant,
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or bad King is his Rod or Sword to whip and punish us; and such Kings we have had:
or bad King is his Rod or Sword to whip and Punish us; and such Kings we have had:
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A Father, or a good King is his Shield and Buckler to protect us and defend us;
A Father, or a good King is his Shield and Buckler to Pact us and defend us;
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and such a King wee have now; and long and long may we have him: but were he other then he is;
and such a King we have now; and long and long may we have him: but were he other then he is;
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both bad and good, as they are powers, they are from God: For there is no power but of God. Lastly; all power is of God:
both bad and good, as they Are Powers, they Are from God: For there is no power but of God. Lastly; all power is of God:
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For God is the Creator of all things: and therefore of all powers; and that of nothing: of nothing, not onely privatively; but of nothing Negatively;
For God is the Creator of all things: and Therefore of all Powers; and that of nothing: of nothing, not only privatively; but of nothing Negatively;
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of nothing, not only Mediately, as the Fish in the Sea, and Fowle in the Aire;
of nothing, not only Mediately, as the Fish in the Sea, and Foul in the Air;
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but also of nothing immediately, as Heaven and Earth, and so God is the Author and Creator of power:
but also of nothing immediately, as Heaven and Earth, and so God is the Author and Creator of power:
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i. e. of the Title to power, by meanes: the meanes of men; and of the power it selfe without meanes, from himselfe.i. e. of the Title to power, by means: the means of men; and of the power it self without means, from himself.
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I have done with my proposition; All power is of God: and now I come to your application, viz.
I have done with my proposition; All power is of God: and now I come to your application, viz.
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There fore let every soule be subject to the higher powers. There before let every soul be Subject to the higher Powers.
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ANd here I am first to enquire Qualis anima? Who is meant by every Soule? Omnis anima; Every soule; i. e. Omnis anima laica;
ANd Here I am First to inquire Qualis anima? Who is meant by every Soul? Omnis anima; Every soul; i. e. Omnis anima Laica;
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Every Laye Soule saies that Malignan Church of Rome; As for the Clergie, they are t•ee, and exempted from any such subjection;
Every Say Soul Says that Malignan Church of Rome; As for the Clergy, they Are t•ee, and exempted from any such subjection;
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Saint Bernard determines th•s against them;
Saint Bernard determines th•s against them;
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who writing to a cerraine Archbishop upon this subject, quotes and cites these words of Saint Paul, Sit omnis animasubjecta; ergo & vestra;
who writing to a cerraine Archbishop upon this Subject, quotes and cites these words of Saint Paul, Sit omnis animasubjecta; ergo & Vestra;
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quis vos excepit ab hac universalitate? Let every soule be subiect to the higher powers: and therefore you must: for who hath excepted you;quis vos excepit ab hac Universality? Let every soul be Subject to the higher Powers: and Therefore you must: for who hath excepted you;
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indeed who can except you from this universalitie, Let every soule? Saint Chrysostome is most luculent:
indeed who can except you from this universality, Let every soul? Saint Chrysostom is most luculent:
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Etiamsi Evangelista, etiamsi Apostolus, etiamsi propheta, though thou be an Evangelist, though thou be an Apostle, though thou be a Prophet;Even if Evangelist, Even if Apostles, Even if Propheta, though thou be an Evangelist, though thou be an Apostle, though thou be a Prophet;
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yet thou art within the verge of this precept; Let every soule be subiect to the higher powers.
yet thou art within the verge of this precept; Let every soul be Subject to the higher Powers.
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I conclude this with that Answer, which the King of Denmarke returned to the Bishop of Rome, who threatned him with an excommunication, Esse nostrum a Deo, Regnare a Deo & populo, a te (papa) nihil recipimus, nisi falsam & Idolatricam religionem, quam tibi remittimus per praesentes;
I conclude this with that Answer, which the King of Denmark returned to the Bishop of Rome, who threatened him with an excommunication, Esse nostrum a God, Reign a God & populo, a te (Pope) nihil recipimus, nisi Fallen & Idolatricam religionem, quam tibi remittimus per praesentes;
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Our being wee have received from God; our Kingdome we have received from God and the people;
Our being we have received from God; our Kingdom we have received from God and the people;
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from thee O Pope, wee have received nothing but a false Idolatrous Religion, which we remit and send backe unto thee by these presents;
from thee Oh Pope, we have received nothing but a false Idolatrous Religion, which we remit and send back unto thee by these presents;
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I beseech you, take you heed that you make not popish opinions, your practise; yet I must tell you;
I beseech you, take you heed that you make not popish opinions, your practice; yet I must tell you;
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That soule that Rebels against the King, that beates Armes against the King is as bad,
That soul that Rebels against the King, that beats Arms against the King is as bad,
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if not worse, than that Soule that Excommunicates the King; for this there is some, for that there is no colour; He that excommunicates the King;
if not Worse, than that Soul that Excommunicates the King; for this there is Some, for that there is no colour; He that excommunicates the King;
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usurpes upon pretence of bringing the King to a sight of his sinnes: Now suth evill may not be done, though such good may come of it;
usurps upon pretence of bringing the King to a sighed of his Sins: Now suth evil may not be done, though such good may come of it;
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but he that rebels, whatsoever he pretends, intends the destruction of the King; and the first of these evills is badd, the latter farre worse;
but he that rebels, whatsoever he pretends, intends the destruction of the King; and the First of these evils is bad, the latter Far Worse;
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for it adds to disobedience against the King, disobedience against God;
for it adds to disobedience against the King, disobedience against God;
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and so makes that sinne which was but one two, and the sinner lyable to a double punishment, judgement and shame in this world, damnation and torment in the next.
and so makes that sin which was but one two, and the sinner liable to a double punishment, judgement and shame in this world, damnation and torment in the next.
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Nay, that it doth not, saies the Rebell; for the commands of the higher powers doe not oblige the Soule.
Nay, that it does not, Says the Rebel; for the commands of the higher Powers do not oblige the Soul.
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Yes that they doe, sayes St. Paul, a true and loyall Subject under a bloudy and cruell Tyrant,
Yes that they do, Says Saint Paul, a true and loyal Subject under a bloody and cruel Tyrant,
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though not directly, yet reflexly, though not Primario & per se, principally and by themselves, yet they doe Per concomitantiam, by dependency and subordinately.
though not directly, yet reflexly, though not Primario & per se, principally and by themselves, yet they do Per concomitantiam, by dependency and subordinately.
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The second causes bring forth naturall effects, when they are subordinate to the first cause: the Kings lawes are the second cause;
The second Causes bring forth natural effects, when they Are subordinate to the First cause: the Kings laws Are the second cause;
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our obedience is the naturall effect, which we are bound to yeeld, even in conscience, where the Kings law, which is the second cause, is subordinate to the first cause, which is the law of God.
our Obedience is the natural Effect, which we Are bound to yield, even in conscience, where the Kings law, which is the second cause, is subordinate to the First cause, which is the law of God.
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Yea, if the thing commanded by the higher power, be a thing indifferent, in it se•fe neither simply good, nor simply evill:
Yea, if the thing commanded by the higher power, be a thing indifferent, in it se•fe neither simply good, nor simply evil:
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that command more bindes the subject, then his conscience, and therefore the command of a thing simply good,
that command more binds the Subject, then his conscience, and Therefore the command of a thing simply good,
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or the prohibition of a thing simply evill, the subject is bound in conscience to obey:
or the prohibition of a thing simply evil, the Subject is bound in conscience to obey:
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not that the obligation depends upon the will of man, but upon the power of God:
not that the obligation depends upon the will of man, but upon the power of God:
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and because he that resists the power, resists the ordinance of God, therefore for conscience sake the power must bee obeyed.
and Because he that resists the power, resists the Ordinance of God, Therefore for conscience sake the power must be obeyed.
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•, but saies the Rebell, it is possible for a higher power to command a thing unlawfull,
•, but Says the Rebel, it is possible for a higher power to command a thing unlawful,
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and if he do, must he herein be obeyed or resisted?
and if he do, must he herein be obeyed or resisted?
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Neither, for howsoever a King may deale unjustly with his servants, either 1 In violating the lawes and inforcing their consciences:
Neither, for howsoever a King may deal unjustly with his Servants, either 1 In violating the laws and enforcing their Consciences:
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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,
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,
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yet in neither of these cuses may he be resisted. But what are we to do then? why then we may sugere, flye away:
yet in neither of these cuses may he be resisted. But what Are we to do then? why then we may sugere, fly away:
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so David did from Saul: if we do not, then we must pati, suffer, but at no hand may we resist:
so David did from Saul: if we do not, then we must pati, suffer, but At no hand may we resist:
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No, Touch not mine anointed, saies God:
No, Touch not mine anointed, Says God:
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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:
It is worth your marking, He does not say, Ne Perdas, kill not mine anointed, be he a good or a bad King, which is the most you can do:
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but Ne tangas, touch him not, which is the least that may bee.
but Ne tangas, touch him not, which is the least that may be.
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St. Paul implies as much in the next word, which is, 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:
Saint Paul Implies as much in the next word, which is, if he be the higher power, and the King, and command you a thing unlawful) not, obey him, not resist him, but be Subject to him:
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and this word how-ever it seemes to imply lesser then obedience, because in some cases it excludes the active part of it;
and this word however it seems to imply lesser then Obedience, Because in Some cases it excludes the active part of it;
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yet indeed it implies more then obedience, because in all cases it includes the passive part of it,
yet indeed it Implies more then Obedience, Because in all cases it includes the passive part of it,
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and it selfe, and honour too:
and it self, and honour too:
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so that when Saint Paul saies, Let every soule be subject to the higher powers, he meants,
so that when Saint Paul Says, Let every soul be Subject to the higher Powers, he meants,
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1 Let every soule honour the King. 2 Let every soule obey the King in things lawfull and indifferent.
1 Let every soul honour the King. 2 Let every soul obey the King in things lawful and indifferent.
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3 Let every soule be subject to the King in commands unlawfull: that 〈 ◊ 〉 let every soule patiently suffer, where he cannot actually do.
3 Let every soul be Subject to the King in commands unlawful: that 〈 ◊ 〉 let every soul patiently suffer, where he cannot actually do.
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These are my three last Stages I am to travell over, which I shall with all truth and expedition dispatch, and then dismisse you:
These Are my three last Stages I am to travel over, which I shall with all truth and expedition dispatch, and then dismiss you:
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I begin with the first, which is, Let every soule honour the King:
I begin with the First, which is, Let every soul honour the King:
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and the honour which we owe the King is threefold: 1 Mentis, 2 Oris, 3 Operis, in thought, in word, in deed: and the honour which we owe the King is threefold: 1 Mentis, 2 Oris, 3 Operis, in Thought, in word, in deed:
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in thought, this is plaine by those commands of Solomon and S. Peter. Feare God and the King, 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:
in Thought, this is plain by those commands of Solomon and S. Peter. fear God and the King, Says Solomon: fear God and honour the King, Says S. Peter: yea Solomon is yet more punctual in this particular, Curse not the King, no not in thy thoughts:
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Now because there is no Medium betwixt doing well and ill, and Solemon forbidding the ill, he commands the good therefore,
Now Because there is no Medium betwixt doing well and ill, and Solomon forbidding the ill, he commands the good Therefore,
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and therefore we must have a reverend estimation of the King;
and Therefore we must have a reverend estimation of the King;
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we must love him if he be good, but we must honour him though he be bad,
we must love him if he be good, but we must honour him though he be bad,
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because whether good or bad, the King, and so of God. From this inward reverend estimation i• tho•gh, proceeds an outward reverend expression in word:
Because whither good or bad, the King, and so of God. From this inward reverend estimation i• tho•gh, proceeds an outward reverend expression in word:
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this is taught us by the example of Bathsheba, when Ad•niah aspired the Crowne, she,
this is taught us by the Exampl of Bathsheba, when Ad•niah aspired the Crown, she,
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though the Queene, yet spake reverent•y to King David, saying, And now my Lord the King thou knowest it not.
though the Queen, yet spoke reverent•y to King David, saying, And now my Lord the King thou Knowest it not.
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Too blame therefore were th•y, that said, and much more too blame was he, that repeated it in print, To your Tents O Israel, what portion have wo•• Dav•d? what in th• sonn• of lesse? Too blam• was Sh•mei for cursing D•vid, for no man may curse the •u••r of his people:
Too blame Therefore were th•y, that said, and much more too blame was he, that repeated it in print, To your Tents Oh Israel, what portion have wo•• Dav•d? what in th• sonn• of less? Too blam• was Sh•mei for cursing D•vid, for no man may curse the •u••r of his people:
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the K•ng is the father of his kingdome, and h• that cur•eth his father is to die the dea•h:
the K•ng is the father of his Kingdom, and h• that cur•eth his father is to die the dea•h:
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and it was heretofore a Canon Apostolic•ll, and it is not yet repeal•d, That whos•ever reproaches the Ki•g,
and it was heretofore a Canon Apostolic•ll, and it is not yet repeal•d, That whos•ever Reproaches the Ki•g,
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if he be a C•ergie man, is to be deprived, if a Layman, he is to be excommunicated:
if he be a C•ergie man, is to be deprived, if a Layman, he is to be excommunicated:
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and therefore whensoever thou peakest of Kings, speak NONLATINALPHABET briefl•e or swee•ly.
and Therefore whensoever thou peakest of Kings, speak briefl•e or swee•ly.
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And so shall you with more alacritie yeeld the King the third honour you owe him, which is honour indeed, he honour of •hy g•ods:
And so shall you with more alacrity yield the King the third honour you owe him, which is honour indeed, he honour of •hy g•ods:
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This honour lies under census v•ctigalis, Canonis, & Capitationu, the honour of custome from Me chants and Strangers, the ho•our of his s•t Rent,
This honour lies under census v•ctigalis, Canons, & Capitationu, the honour of custom from Me chants and Strangers, the ho•our of his s•t Rend,
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and the honour of Subsidie or Poll-money:
and the honour of Subsidy or Poll-money:
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They were sonnes of Belial that said, how shall this man save us? and they despised him and brought him n• presen•s; read the place:
They were Sons of Belial that said, how shall this man save us? and they despised him and brought him n• presen•s; read the place:
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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?
an if they were Sons of Belial, who offered the King nothing, think with your selves what they Are that bring in against the King?
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You see the first duty you owe the King, honour, the honour of your heart, the honour of your tongu•,
You see the First duty you owe the King, honour, the honour of your heart, the honour of your tongu•,
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and the honour of your hand. Th• second dutie is obedience in all lawfull and indifferent things commanded.
and the honour of your hand. Th• second duty is Obedience in all lawful and indifferent things commanded.
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All that thou commandest we will do, say the people to Moses his successor, I sh•a: yet to let us know that this must not be stretched to commands unlawfull say the three Children, We will not serve thy God, O King, All that thou Commandest we will do, say the people to Moses his successor, I sh•a: yet to let us know that this must not be stretched to commands unlawful say the three Children, We will not serve thy God, Oh King,
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when Nebuchadnezzar commanded them to worship his golden Image. This obedience consists, first in NONLATINALPHABET, in listning too, and being perswaded by the Kings words;
when Nebuchadnezzar commanded them to worship his golden Image. This Obedience consists, First in, in listening too, and being persuaded by the Kings words;
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and therefore did he old Latine r•ad• Obedo to obey, Obaudio, to give care unto: and ••ondly, in NONLATINALPHABET doing his lawfull e••cts which his the com•le •en• of the former. and Therefore did he old Latin r•ad• Obedo to obey, Obaudio, to give care unto: and ••ondly, in doing his lawful e••cts which his the com•le •en• of the former.
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Which who o••er resists to do, d•••s ipso facto, become a rebell and di•bedient: Quam qui facit, saies Thucid des, p•ccarum nonefacit s•d••pse •otus est peccatum;
Which who o••er resists to do, d•••s ipso facto, become a rebel and di•bedient: Quam qui facit, Says Thyde des, p•ccarum nonefacit s•d••pse •otus est peccatum;
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h••h whosoever do•h, •ed•th nor sinne but •e is sin, whol•y sinne: and Samuo give; t••e re•s•n••f it, R•bel•ion or Dis••e•ien•e is as the sin•• of Witchcraft;
h••h whosoever do•h, •ed•th nor sin but •e is since, whol•y sin: and Samuo give; t••e re•s•n••f it, R•bel•ion or Dis••e•ien•e is as the sin•• of Witchcraft;
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and as a Witch m•y be s•id to be a De•ill, so may a R•be•l be said to be sin.
and as a Witch m•y be s•id to be a De•ill, so may a R•be•l be said to be since.
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S• Bernard puts it as far, disobedience to an horitie is a peece of he sinne against the Holy Ghost:
S• Bernard puts it as Far, disobedience to an horitie is a piece of he sin against the Holy Ghost:
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and in truth he had some reason as I can•we, for so lay•ng;
and in truth he had Some reason as I can•we, for so lay•ng;
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for disobedience to authority is aga•nst the light of nature, and the sinne against th• Holy Ghost is so cal•ed, b•cause it is against t•e l•gnt of grace.
for disobedience to Authority is aga•nst the Light of nature, and the sin against th• Holy Ghost is so cal•ed, b•cause it is against t•e l•gnt of grace.
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In a word, if the King commands not iniqui•y in temporals, as did Pharaoh to the Midwive•;
In a word, if the King commands not iniqui•y in temporals, as did Pharaoh to the Midwive•;
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if he commands not mp•etie in spi•ituals, as did Nebu•adnezzar, he must be obeyed by us, else to deny obed•e•ce, is to uphold, at least to usher in •ebellion;
if he commands not mp•etie in spi•ituals, as did Nebu•adnezzar, he must be obeyed by us, Else to deny obed•e•ce, is to uphold, At least to usher in •ebellion;
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a•d that is the greatest dishonou• to the King, and bring first or last a great burthen on the conscience:
a•d that is the greatest dishonou• to the King, and bring First or last a great burden on the conscience:
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•chit•phel for his evill counsell against the King, was so struck in conscience, that he hung himselfe:•chit•phel for his evil counsel against the King, was so struck in conscience, that he hung himself:
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and David for but laying his hand upon the skirt of Sauls garment, he had thereby so disqui•red his conscience, tha• he coul• never againe be in quiet with himselfe, till he•nd Saul we•e f•iends.
and David for but laying his hand upon the skirt of Saul's garment, he had thereby so disqui•red his conscience, tha• he coul• never again be in quiet with himself, till he•nd Saul we•e f•iends.
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And therefore much too blame are they who say with those rebels •n the Psal•e, Dirumpamus vincula, let us break their bonds;
And Therefore much too blame Are they who say with those rebels •n the Psal•e, Dirumpamus vincula, let us break their bonds;
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for when •he bo•d of obedience is broken, farewell safety: that we may live in safety, •od continue our obedience to authoritie;
for when •he bo•d of Obedience is broken, farewell safety: that we may live in safety, •od continue our Obedience to Authority;
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he that doth not, he that will not, wha•soever he talks of obeying God, is no true Ch•ist•an, bec•use he is a lye;
he that does not, he that will not, wha•soever he talks of obeying God, is no true Ch•ist•an, bec•use he is a lie;
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because he cannot obey God, whom he hath not seene, if he obey not the King wh•m he hath seene;
Because he cannot obey God, whom he hath not seen, if he obey not the King wh•m he hath seen;
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it holds as well •n obedience, as in love: you se• the second duty you owe the King. The third is subject on:
it holds as well •n Obedience, as in love: you se• the second duty you owe the King. The third is Subject on:
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in case the King commands things unlawfull, or does things unjust, why even then where we cannot obedire, obey, there we must f•rre, suffer, not f•rir•, resist.
in case the King commands things unlawful, or does things unjust, why even then where we cannot Obedire, obey, there we must f•rre, suffer, not f•rir•, resist.
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It is storied of Theodosius, when h• hea•d that his C•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;
It is storied of Theodosius, when h• hea•d that his C•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;
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the Citizens think not of resisting, but dispatch an honest able man, though a Monk, Macedonius by name,
the Citizens think not of resisting, but dispatch an honest able man, though a Monk, Macedonius by name,
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and he upon his knees speaks;
and he upon his knees speaks;
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Sir we know you are our Emperour, and have just cause to be angry with your Citizens for def•c•ng the Image in brasse of your wife;
Sir we know you Are our Emperor, and have just cause to be angry with your Citizens for def•c•ng the Image in brass of your wife;
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but withall we beseech you to know you are a man and beare the image of God,
but withal we beseech you to know you Are a man and bear the image of God,
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and so do yonder Citizens too, and God will have a just cause to be angry with you,
and so do yonder Citizens too, and God will have a just cause to be angry with you,
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if you deface his living images.
if you deface his living Images.
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I say no more of this, but God send us such Macedonius 's in this age of feare of warre,
I say no more of this, but God send us such Macedonius is in this age of Fear of war,
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and God make them as successefull.
and God make them as successful.
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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,
It is our duty so to pray, and I pray God we may pray so, that he may hear our Prayers and put an end to these days of division, by uniting the King to his great Council in a gracious audience,
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and them to him in a gracious obedience. Or if this division must continue, which God forbid;
and them to him in a gracious Obedience. Or if this division must continue, which God forbid;
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but if it must, I must yet pray every good Subject here to do his dutie,
but if it must, I must yet pray every good Subject Here to do his duty,
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and say, God blesse King CHARLES. Amen. FINIS.
and say, God bless King CHARLES. Amen. FINIS.
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The third Sermon. ROMANS 13.2. Whoesoever therefore resisteth the power, resisteth the ordinance of God, &c. AB ineraet extra, ab infra et supra;
The third Sermon. ROMAN 13.2. Whoesoever Therefore Resisteth the power, Resisteth the Ordinance of God, etc. AB ineraet extra, ab infra et supra;
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from within and without, from above and beneath;
from within and without, from above and beneath;
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from heaven and from hell, doth Saint Paul fetch arguments to perswade obedience to the higher powers.
from heaven and from hell, does Saint Paul fetch Arguments to persuade Obedience to the higher Powers.
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What those higher powers are I shewed you the last time I appeared here, Kings, in primo gradiu, as the supreme;
What those higher Powers Are I showed you the last time I appeared Here, Kings, in primo gradiu, as the supreme;
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and other Governours sent by him; what obedience we owe those higher powers, I shewed you then too:
and other Governors sent by him; what Obedience we owe those higher Powers, I showed you then too:
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vi•• Honour in• 1 Thought, 2. Word, 3. Deed: 2. Subjection in commands unlawfull. 3. Obedience in commands lawfull and indiffe•••;vi•• Honour in• 1 Thought, 2. Word, 3. Deed: 2. Subjection in commands unlawful. 3. obedience in commands lawful and indiffe•••;
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In talibus non obedientes mortaliter peccant, nisi foret illud quod ••••pitur contra praeceptum dei vel in salutis dispendium. In Talibus non obedientes mortaliter peccant, nisi foret illud quod ••••pitur contra Precept dei vel in Salutis dispendium.
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In all cases whatsoever, where the Kings commands stand not in opposition to th• •aw of God, he must be obeyed;
In all cases whatsoever, where the Kings commands stand not in opposition to th• •aw of God, he must be obeyed;
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if they bee but persons or purses •••ommands, obedience must be performed;
if they be but Persons or purses •••ommands, Obedience must be performed;
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if the commands would 〈 ◊ 〉 the conscience, yet then the power may not be resisted;
if the commands would 〈 ◊ 〉 the conscience, yet then the power may not be resisted;
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for to 〈 ◊ 〉 the power is a sinne second to none but sacriledge;
for to 〈 ◊ 〉 the power is a sin second to none but sacrilege;
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proximum sa•••gio crimen, quod Majestatis est, dicitur saies Ʋlpian: The highest 〈 ◊ 〉 against heaven is sacriledge,Proximum sa•••gio crimen, quod Majestatis est, dicitur Says Ʋlpian: The highest 〈 ◊ 〉 against heaven is sacrilege,
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and the next crime to this is rebellion against, or disobedience unto the Majesty of earth,
and the next crime to this is rebellion against, or disobedience unto the Majesty of earth,
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and indeed Saint Paul seems here to joyne them, saying, whosoever therefore, &c. Therefore:
and indeed Saint Paul seems Here to join them, saying, whosoever Therefore, etc. Therefore:
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this word is illative, and carries you backe and puts you to seek for a wherefore to this:
this word is illative, and carries you back and puts you to seek for a Wherefore to this:
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Therefore, wherefore then is it a so dangerous sin to resist the higher powers? why the powers that are, are ordained of God,
Therefore, Wherefore then is it a so dangerous since to resist the higher Powers? why the Powers that Are, Are ordained of God,
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and therfore they that resist the power, resist the ordinance of God, and they that resist, shall receive to themselves damnation.
and Therefore they that resist the power, resist the Ordinance of God, and they that resist, shall receive to themselves damnation.
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In which words you have observeable two eminencies, two capitalls. 1. An eminent a capitall sinne;
In which words you have observable two Eminences, two capitals. 1. an eminent a capital sin;
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such is the resisting of power, because it is a resisting of the ordinance of God,
such is the resisting of power, Because it is a resisting of the Ordinance of God,
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and secondly, an eminent a capitall punishment; for such resisters shall receive to themselves damnation. In the capitall criminall, I shall enquire;
and secondly, an eminent a capital punishment; for such resisters shall receive to themselves damnation. In the capital criminal, I shall inquire;
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first, quis quisquis, who is meant by whosoever; secondly, quid opponere, what is meant by resisting;
First, quis quisquis, who is meant by whosoever; secondly, quid opponere, what is meant by resisting;
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thirdly, quare dei ordinationi, qui potestati; why, or how hee resists Gods ordinance, that relists the power.
Thirdly, quare dei Ordination, qui Power; why, or how he resists God's Ordinance, that relists the power.
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In the capitall penall, I shall inquire: first, quid •ond mnatio, what is meant by condemnation;
In the capital penal, I shall inquire: First, quid •ond mnatio, what is meant by condemnation;
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secondly, quomodo ••ferent, how they shall receive it.
secondly, quomodo ••ferent, how they shall receive it.
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The first of these sets out the excellency of the King, the other the deformity of the Rebell.
The First of these sets out the excellency of the King, the other the deformity of the Rebel.
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I begin with the first, the capitall criminall, the eminent sinne, whosoever resisteth the power, resists the ordinance of God,
I begin with the First, the capital criminal, the eminent sin, whosoever Resisteth the power, resists the Ordinance of God,
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All sinnes are not of an equall size: like dogs, some cry low, and some cry loud;
All Sins Are not of an equal size: like Dogs, Some cry low, and Some cry loud;
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some whisper, and some trumpet in Gods eare; some provoke him to anger; some to indignation.
Some whisper, and Some trumpet in God's ear; Some provoke him to anger; Some to Indignation.
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If all sinnes were equall, all punishments would be a like, but the former of these, equality of sinnes is Stoicall;
If all Sins were equal, all punishments would be a like, but the former of these, equality of Sins is Stoical;
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So Tully tells us in his paradoxes: and the latter of these equality of punishment is Hereticall;
So Tully tells us in his paradoxes: and the latter of these equality of punishment is Heretical;
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So Aquinas tells us in his summes, and so the scripture tells us too: first, in respect of punishment it makes a great disparity;
So Aquinas tells us in his sums, and so the scripture tells us too: First, in respect of punishment it makes a great disparity;
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some shall be beaten with few, and some with many stripes: some shall have an easier, others a greater damnation:
Some shall be beaten with few, and Some with many stripes: Some shall have an Easier, Others a greater damnation:
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and secondly, in respect of sinnes, it makes as great a difference, some sinnes are but motes, the infirmities of our brethren;
and secondly, in respect of Sins, it makes as great a difference, Some Sins Are but motes, the infirmities of our brothers;
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others are beams, our own hypocrisies;
Others Are beams, our own Hypocrisies;
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some are lesser things of the law, the tithing of Minte, Annis, Cumine, others are greater things of the law, Iudgment, Mercy, Faith;
Some Are lesser things of the law, the tithing of Mint, Annis, Cumine, Others Are greater things of the law, Judgement, Mercy, Faith;
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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,
is it a small matter to grieve man, but that you will grieve God also? Says the Prophet Isaiah. Q.d To grieve man is a fault,
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though but a small one, but to greive God is a great fault and therefore that must needs bee a great fault;
though but a small one, but to grieve God is a great fault and Therefore that must needs be a great fault;
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which the committing of, at once greives both God and man: of this there are many sorts.
which the committing of, At once grieves both God and man: of this there Are many sorts.
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To resist the higher powers is not the least of those sorts;
To resist the higher Powers is not the least of those sorts;
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because at once that man resists both God and the King, whosoever he be, which is my 1 a 1 ae. Whosoever;
Because At once that man resists both God and the King, whosoever he be, which is my 1 a 1 ae. Whosoever;
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And who doth Saint Paul meane here by whosoever? me ••es he man, woman, childe, layety, clergy,
And who does Saint Paul mean Here by whosoever? me ••es he man, woman, child, laity, Clergy,
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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:
and the Whole people? yes he means them all, all whosoever; nay not so, Says the conclave of Room; the Miter is above the Crown:
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the Pope may excommunicate him, and being excommunicated, any man may kill him: and so sayes the consistory of Amsterdam too;
the Pope may excommunicate him, and being excommunicated, any man may kill him: and so Says the consistory of Amsterdam too;
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the thistle is above the Cedar, and the people may depose him; and being deposed, hee is but one of us.
the thistle is above the Cedar, and the people may depose him; and being deposed, he is but one of us.
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Will ye give me leave a while to dwell here, and shew you how Herod of Rome, and Pilate of Amsterdam, though mortal enemies,
Will you give me leave a while to dwell Here, and show you how Herod of Room, and Pilate of Amsterdam, though Mortal enemies,
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and at deadly fend in all other things, are yet sworne brothers in persecuting the Lords anointed;
and At deadly fend in all other things, Are yet sworn Brother's in persecuting the lords anointed;
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twixt these two, soveraignty is crucisied, as Christ betwixt the two thieves:
betwixt these two, sovereignty is Crucified, as christ betwixt the two thieves:
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these two like Sampson, foxes, though they looke contrary wayes, yet are joined by the Tayles,
these two like Sampson, foxes, though they look contrary ways, yet Are joined by the Tails,
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and carry firebrands to burne downe Majesty.
and carry firebrands to burn down Majesty.
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The seditious Jesuite seekes to bring the crowne under the P•pes necke, and the peoples girdle.
The seditious Jesuit seeks to bring the crown under the P•pes neck, and the peoples girdle.
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For sayes Bellarmine, pol•t capotestas, &c. The civill power considered in the generall without descending in particular, to Monarchy, Aristocracy,
For Says Bellarmine, pol•t capotestas, etc. The civil power considered in the general without descending in particular, to Monarchy, Aristocracy,
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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 Democracy, is immediately from God only; and yet by and by Says he, this power is immediately in the Whole multitude, as in the Subject;
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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 again every particular kind of Government is of the law of Nations, for it dependeth on the consent of the multitude to Set a King over them;
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and so againe, regna non sunt, &c. Kingdomes are not of the law of God, but of the law of nations,
and so again, regna non sunt, etc. Kingdoms Are not of the law of God, but of the law of Nations,
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and therefore are changeable, but the Popedome is of the law of God, and cannot be changed:
and Therefore Are changeable, but the Popedom is of the law of God, and cannot be changed:
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once more, it is not lawfull for Christians to tollerate a King, that is an infidell.
once more, it is not lawful for Christians to tolerate a King, that is an infidel.
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You may see by these few hints what the Iesuit aimed at, even that civill power being in the people immediately,
You may see by these few hints what the Iesuit aimed At, even that civil power being in the people immediately,
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and in the Magistrate but procarió, by curtesie from them, it may, nay i• must be taken from him 〈 ◊ 〉 case of heresie or infidelity:
and in the Magistrate but procarió, by courtesy from them, it may, nay i• must be taken from him 〈 ◊ 〉 case of heresy or infidelity:
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Papa enim potest, &c. for the Pope may change Kingdomes, and take them from one, Papa enim potest, etc. for the Pope may change Kingdoms, and take them from one,
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and bestow them on another, as the cheife spirituall Prince, if it been needfull for soules health:
and bestow them on Another, as the chief spiritual Prince, if it been needful for Souls health:
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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.
and if it were so, I wonder what King so just, but this great physician would find Some distemper to let out the Blood royal.
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Sure I am that Sixtus Quintus told Henry the third of France, that he bad supream authority overall King and Princes of the whole earth:
Sure I am that Sixtus Quintus told Henry the third of France, that he bade supreme Authority overall King and Princes of the Whole earth:
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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 before him Gregorius the seventh, told the Emperor Henry the fourth, as much Imperia, regna, etc. that he had absolute power to take away,
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and give away, Empires, Kingdomes, Soveraigneties, and whatsoever mortall man had. And this opinion hath not wanted action.
and give away, Empires, Kingdoms, Soveraigneties, and whatsoever Mortal man had. And this opinion hath not wanted actium.
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witnesse else that Pope that held the crowne between his feete, and having set it on the heads of Henry the sixth,
witness Else that Pope that held the crown between his feet, and having Set it on the Heads of Henry the sixth,
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and his wife the Empresse, presently kicked it of againe, to let him know, he had power to depose him.
and his wife the Empress, presently Kicked it of again, to let him know, he had power to depose him.
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I could give you the like from other Iesuits, but the time passes me• and I will therefore name but one more for all:
I could give you the like from other Iesuits, but the time passes me• and I will Therefore name but one more for all:
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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 poss••t;
It is Mariana; and Says he, Regibus haec Salutaris est meditatio, se eâ cond tione vivere, ut non solum jure sed cum laud, & gloriâ perimi poss••t;
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It is an wholesome meditation for Kings to thinke, they live in such a condition, that they may be killed, not only lawfully,
It is an wholesome meditation for Kings to think, they live in such a condition, that they may be killed, not only lawfully,
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but to the praise and glory of the regicide,
but to the praise and glory of the regicide,
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And I would to God this were onely their doctrine, the Iesuites, but alas, this leaven hath so wred many,
And I would to God this were only their Doctrine, the Iesuites, but alas, this leaven hath so wred many,
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and many of them who pretend themselves reformers of the reformed Churches; For whereas Mariana the Iesuite, sayes cum laude and no more;
and many of them who pretend themselves reformers of the reformed Churches; For whereas Mariana the Iesuite, sayes cum laud and no more;
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one factious statist goes futher, 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;
one factious statist Goes further, and Says cum Praemio; if I had power, Says he, to make a law, I would make one law of reward and recompense to him that should kid a Tyrant;
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as men are rewarded for killing wolves and beares.
as men Are rewarded for killing wolves and bears.
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Populus Rege praestantior est & m•lior, sayes the same Buchanan; The people are better then the King, and of greater authority; Populus Rege praestantior est & m•lior, Says the same Buchanan; The people Are better then the King, and of greater Authority;
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the collective body hath the same power over the King, that the King hath over any one person;
the collective body hath the same power over the King, that the King hath over any one person;
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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,
They may arraign their Prince, and the Ministers may excommunicate him, and Says Another of the same stamp, The power of the people over the Kings is the same of a general Council over the Pope,
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as a general Councel may displace one if he be an Heretick; so may the people depose the other if he be a Tyrant;
as a general Council may displace one if he be an Heretic; so may the people depose the other if he be a Tyrant;
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and a Tyrant he is saies another, if he hinder the bringing in of their discipline.
and a Tyrant he is Says Another, if he hinder the bringing in of their discipline.
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Nay, the Anabaptist goes further yet; the Gospell, sayes he, makes the office of a Magistrate utterly unlawfull;
Nay, the Anabaptist Goes further yet; the Gospel, Says he, makes the office of a Magistrate utterly unlawful;
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evangellicall perfection makes it altogether uselesse and superfluous. And hee that speakes most moderately amongst them all, allowes the institution onely of God;
Evangelical perfection makes it altogether useless and superfluous. And he that speaks most moderately among them all, allows the Institution only of God;
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the Constitution of the people, the gi•ture of God; the seisin of the people, the Election of God, the Confirmation of the people.
the Constitution of the people, the gi•ture of God; the seisin of the people, the Election of God, the Confirmation of the people.
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Will yee give me leave or rather, give the Holy-ghost leave to answer these men? Breifely then:
Will ye give me leave or rather, give the Holy ghost leave to answer these men? Briefly then:
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The most high appointeth whomsoever he wil over the kingdoms of men; and therfore the Constitution so wel as the institution is of God:
The most high appoints whomsoever he will over the kingdoms of men; and Therefore the Constitution so well as the Institution is of God:
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By me Kings raygn sayes God; and therefore the seisin so well as the guifture is of God:
By me Kings raygn Says God; and Therefore the seisin so well as the guifture is of God:
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God anoynted David with his holy oyle, and set a crown of pure gold upon his head: God anointed David with his holy oil, and Set a crown of pure gold upon his head:
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and therfore the confirmation so well as the election is of God: God both chose, and made David King.
and Therefore the confirmation so well as the election is of God: God both chosen, and made David King.
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And for the other obiections? If the king be an infidel or Tyrant, yet then he must not be deposed by any,
And for the other objections? If the King be an infidel or Tyrant, yet then he must not be deposed by any,
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but prayed for by all, whosoever: all men must pray, and all that pray, must pray for kings;
but prayed for by all, whosoever: all men must pray, and all that pray, must pray for Kings;
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it is St. Pauls •thortat on. And for what kings? for such kings as were then: it is Saint Paul's •thortat on. And for what Kings? for such Kings as were then:
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and was not Nero king then? and was not he a Tyrant? else there was never any:
and was not Nero King then? and was not he a Tyrant? Else there was never any:
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A Lyon, as St. Paul calls him: Dedicator damnationis nostrae as Tertullian: the first Persecutour of Christianity.
A lion, as Saint Paul calls him: Dedicator damnationis Nostrae as Tertullian: the First Persecutor of Christianity.
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And if such Tyrants were to be prayed for then by all men, whosoever;
And if such Tyrants were to be prayed for then by all men, whosoever;
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surely then such a King as we have (and I pray God we may long have him) may not be resist d••ow by any whosoever.
surely then such a King as we have (and I pray God we may long have him) may not be resist d••ow by any whosoever.
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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.
You have seen, who Saint Paul means by whosoever; very one; continue your patience; and my next consideration shall inform you, what he means by resisting; whosoever resists the power.
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The original is very empharicall NONLATINALPHABET which coms of NONLATINALPHABET which signifies obsistere, which is here translated to resist. The original is very empharicall which coms of which signifies obsistere, which is Here translated to resist.
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This word is a compound of NONLATINALPHABET the verb signifying ordino to order; and the Adverb, or the Preposition, adversus, or contra against.
This word is a compound of the verb signifying ordino to order; and the Adverb, or the Preposition, Adversus, or contra against.
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From that verbe comes the Substantive NONLATINALPHABET which signifies summ••s Magistratus, the chiefe magistrate, which is the King;
From that verb comes the Substantive which signifies summ••s Magistratus, the chief magistrate, which is the King;
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and this word NONLATINALPHABET or NONLATINALPHABET, reaching both to lawes and armes, (for so we read it in both) the meaning of the word here is this, whosoever counterorders,
and this word or, reaching both to laws and arms, (for so we read it in both) the meaning of the word Here is this, whosoever counterorders,
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or orders against the lawes or the armes of the cheife Magistrate, he resists the higher powers whether it be, In subtilty of councell;
or order against the laws or the arms of the chief Magistrate, he resists the higher Powers whither it be, In subtlety of council;
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as Achitophel against king David; when ••advised Absolon, first to goe into his father concubines, that so he ••ight be abhor'd of his father;
as Ahithophel against King David; when ••advised Absalom, First to go into his father concubines, that so he ••ight be abhorred of his father;
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and then to chuse 12000. fighting men to pursue his father, and set upon him when hee was weary, and 〈 ◊ 〉 him;
and then to choose 12000. fighting men to pursue his father, and Set upon him when he was weary, and 〈 ◊ 〉 him;
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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;
which Council was so dangerous, that if it had taken Effect, (and Effect it had taken, had not God disappointed it by the counter-councell of Hushai) it had lost Israel the best King they ever had;
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but God reserved that king for better dayes: (and may God preserve our King for many better dayes) and therfore•d feated that machavillian stratagem,
but God reserved that King for better days: (and may God preserve our King for many better days) and therfore•d feated that machavillian stratagem,
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and because it was deseated in a peevish mood that first Machavillian, being palsie-struck in his conscience,
and Because it was deseated in a peevish mood that First Machavillian, being palsy-struck in his conscience,
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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.
and given over by God, he hangs himself God in his Exampl telling all such counter-councellours against the King, what death they may expect, At lest they do deserve.
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If there be any such Achitophels in these day•s, within the Kingdomes of England, Scotland, Franc• or Ireland, that do NONLATINALPHABET councell against the King in his lawes or armes, I pray God convert their persons, and confound their plots.
If there be any such Achitophels in these day•s, within the Kingdoms of England, Scotland, Franc• or Ireland, that do council against the King in his laws or arms, I pray God convert their Persons, and confound their plots.
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In obloquie of speech as Shemei cursed king David s•ying, come out thou bloody man and thou Man of Beliah, which treasonable tres•asse against him, howsoever he forgave,
In obloquy of speech as Shimei cursed King David s•ying, come out thou bloody man and thou Man of Beliah, which treasonable tres•asse against him, howsoever he forgave,
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yet God tooke it so much to heart, because it was against his annointed that by an undream•t of,
yet God took it so much to heart, Because it was against his anointed that by an undream•t of,
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and unthought of way to this counter-orderer of his wor•s against the king;
and unthought of Way to this counter-orderer of his wor•s against the King;
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he most severely punished it within few yeares after, by a death little shamefull and altogether as painefull as hanging.
he most severely punished it within few Years After, by a death little shameful and altogether as painful as hanging.
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The common law of this kingdome allots hanging to such disordered speakers against Soveraignety;
The Common law of this Kingdom allots hanging to such disordered Speakers against Sovereignty;
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and it is a cannon Apostollicall, that whosoever he be that reproaches the King, if he be a clergy-man, he be presently deprived,
and it is a cannon Apostolical, that whosoever he be that Reproaches the King, if he be a clergyman, he be presently deprived,
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if a lay-man, he bepresently excomunicated. Such disordered tongues have evermore disordered soirits;
if a layman, he bepresently excommunicated. Such disordered tongues have evermore disordered soirits;
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Ex ab•nd•ntiâ cordis loquituros; a wicked tongue proceeds from a wicked heart, and yet Solomon curbs the heart,Ex ab•nd•ntiâ Cordis loquituros; a wicked tongue proceeds from a wicked heart, and yet Solomon curbs the heart,
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and will not suffer it in a thought to vilipend the King, and hee gives you this reason for it;
and will not suffer it in a Thought to vilipend the King, and he gives you this reason for it;
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for that that hath wings will betray it: and a greater then Sol•mon forbids the tongue to dishonour the King;
for that that hath wings will betray it: and a greater then Sol•mon forbids the tongue to dishonour the King;
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thou shalt not revile the Ruler of thy people they must be prayed for, they must not be spoke against;
thou shalt not revile the Ruler of thy people they must be prayed for, they must not be spoke against;
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He that doth it in an NONLATINALPHABET a resister of the higher powers. And soe 3: is Hee, and hee especially, that forcibly opposes and oppugnes him with Arms:
He that does it in an a resister of the higher Powers. And so 3: is He, and he especially, that forcibly opposes and oppugnes him with Arms:
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This is a sinne out of measure sinnefull; NONLATINALPHABET Treason; and that is the greatest Crime that can bee;
This is a sin out of measure sinful; Treason; and that is the greatest Crime that can be;
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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;
nor can the Judge be too Cruel in punishing it, Says Tully, and indeed no wonder since a Traitor is a Devil; so christ called Iudas;
ccx vmb dt n1 vbb av j p-acp vvg pn31, vvz np1, cc av dx n1 p-acp dt n1 vbz dt n1; av np1 vvd np1;
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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:David shows the heinousness of it, when he Says, God forbid I should lay mine hand on the lords anointed; and his heart smote him:
np1 vvz dt n1 pp-f pn31, c-crq pns31 vvz, np1 vvb pns11 vmd vvi po11 n1 p-acp dt n2 vvn; cc po31 n1 vvd pno31:
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i: e: his Conscience told him, he had done amisse when he had but cutt off the lap of Sauls garment:i: e: his Conscience told him, he had done amiss when he had but Cut off the lap of Saul's garment:
uh: uh: po31 n1 vvd pno31, pns31 vhd vdn av c-crq pns31 vhd p-acp vvi a-acp dt n1 pp-f np1 n1:
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What a heynous crime is it then to take up armes against the King you may see the horriblenes of this same,
What a heinous crime is it then to take up arms against the King you may see the horribleness of this same,
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if you but view the terri•lenes of Gods Iudgments upon such sinners. Absolon was Miraculously hanged for taking Armes against King David; and aspiring his Crowne:
if you but view the terri•lenes of God's Judgments upon such Sinners. Absalom was Miraculously hanged for taking Arms against King David; and aspiring his Crown:
cs pn22 cc-acp vvi dt n1 pp-f npg1 n2 p-acp d n2. np1 vbds av-j vvn p-acp vvg n2 p-acp n1 np1; cc vvg po31 n1:
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Core, Dathan and Abiram were swallowed by the earth for but murmuring against king Moses: Pausanies was killed by his father,Core, Dathan and Abiram were swallowed by the earth for but murmuring against King Moses: Pausanies was killed by his father,
n1, np1 cc np1 vbdr vvn p-acp dt n1 c-acp p-acp vvg p-acp n1 np1: n2 vbds vvn p-acp po31 n1,
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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,
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,
cc vvn p-acp dt n2 p-acp po31 n1, p-acp vvg, cc p-acp vvg pc-acp vvi np1 p-acp np1: np1 vhd po31 n1 vvn a-acp p-acp dt n1 pp-f po31 n1,
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because he would haue betrayed his army into the hands Alexa•der: Rod•lph Duke of Swevia fighting against Henry the 4. for his Empire,
Because he would have betrayed his army into the hands Alexa•der: Rod•lph Duke of Swabia fighting against Henry the 4. for his Empire,
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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,
Because Hildebrand the Pope had excommunicated him, lost his right hand in the battle, and being now leaving this wretched world to go into a Worse,
c-acp np1 dt n1 vhd vvn pno31, vvd po31 j-jn n1 p-acp dt n1, cc vbg av vvg d j n1 pc-acp vvi p-acp dt jc,
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and breahing out his distressed soule, he lookes upon the stump of his Arme, fetches a deep sigh,
and breahing out his distressed soul, he looks upon the stump of his Arm, Fetches a deep sighs,
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and cryes out, behold, with this arme and hand did I weare allegiance to my Soveraign Lord the Hen. q. d.
and cries out, behold, with this arm and hand did I wear allegiance to my Sovereign Lord the Hen. q. worser.
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This vengeance is justly fallen upon me, because I am an NONLATINALPHABET resister of the higher powers.
This vengeance is justly fallen upon me, Because I am an resister of the higher Powers.
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But what need I speak of resisters here? it were a good theame this in Rome, or else where;
But what need I speak of resisters Here? it were a good theme this in Room, or Else where;
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but the English needs it not, as being the least ••••ery of rebells in the world:
but the English needs it not, as being the least ••••ery of rebels in the world:
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never had any protestant divine in this land his hand in treason, sayes a great knight of this kingdome;
never had any protestant divine in this land his hand in treason, Says a great knight of this Kingdom;
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marke it, never any Protestant divine, a Jesuited divine may, a Schismaticall divine may; they may, and have, at this time they have:
mark it, never any Protestant divine, a Jesuited divine may, a Schismatical divine may; they may, and have, At this time they have:
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but never had any Protestant divine, no nor any Protestant lay-gentleman neither, as I believe;
but never had any Protestant divine, no nor any Protestant lay-gentleman neither, as I believe;
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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:
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:
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that these present Armes are against the King, yet sure I am the Parliament sayes otherwayes;
that these present Arms Are against the King, yet sure I am the Parliament Says otherways;
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they are for the King and Parliament say they, and ie. They are for the King and kingdome,
they Are for the King and Parliament say they, and ie. They Are for the King and Kingdom,
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for they are now the Representative Body of the kingdom, and according to their loyalty to their King,
for they Are now the Representative Body of the Kingdom, and according to their loyalty to their King,
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and their realty to their kingdome, God reward them:
and their realty to their Kingdom, God reward them:
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It were a great sinne in me to thinke otherwise, and it is a great sinne in them that doe otherwise:
It were a great sin in me to think otherwise, and it is a great sin in them that do otherwise:
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for he that resisteth the power, resisteth the ordinance of God.
for he that Resisteth the power, Resisteth the Ordinance of God.
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And that I am now to shew you in my 3 a. 1. ae. why he that resists the power, resists the ordinance.
And that I am now to show you in my 3 a. 1. ae. why he that resists the power, resists the Ordinance.
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761
If there were no more then what is here, it were enough: St, Paul hath said it, and therefore it is true:
If there were no more then what is Here, it were enough: Saint, Paul hath said it, and Therefore it is true:
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762
but there is much more, and much more you will finde in the sence then in the letter, i• you will look into the worde: the powers are of God;
but there is much more, and much more you will find in the sense then in the Letter, i• you will look into the word: the Powers Are of God;
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not only by way of permission, but a so of commission;
not only by Way of permission, but a so of commission;
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not by way of deficiencie, but of efficiency, not by way of sufferance but of ordinance, not as plagues, diseases,
not by Way of deficiency, but of efficiency, not by Way of sufferance but of Ordinance, not as plagues, diseases,
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765
and punishments, though so sayes the Anabaptist:
and punishments, though so Says the Anabaptist:
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for the Apostle does not onely speak the 〈 ◊ 〉 but the NONLATINALPHABET he doth not only say, they are of God,
for the Apostle does not only speak the 〈 ◊ 〉 but the he does not only say, they Are of God,
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but he shews also how they are of God; not as his scourging rods and judgments, but as his sacred ordinances:
but he shows also how they Are of God; not as his scourging rods and Judgments, but as his sacred ordinances:
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768
the powers that be, are ordained of God.
the Powers that be, Are ordained of God.
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Vpon which words sayes Parcus explicat, quomodo dixerat, he declareth how he said, that all powers are of God;
Upon which words Says Parcus Explains, quomodo Dixerat, he Declareth how he said, that all Powers Are of God;
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not certainly as wars and other mischeifs, but as a wholesom• order, which may supply the stead and represent the person of God in the government of men,
not Certainly as wars and other mischiefs, but as a wholesom• order, which may supply the stead and represent the person of God in the government of men,
xx av-j c-acp n2 cc j-jn n2, cc-acp c-acp dt n1 n1, r-crq vmb vvi dt n1 cc vvi dt n1 pp-f np1 p-acp dt n1 pp-f n2,
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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.
and Therefore Are the Powers called, not only the Ministers of God, but also God's; and that can by no means be spoken of God's scourges.
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772
All inferiour and subord•n te Magistrates, sayes Greg: Naz: are halft pieces of God drawn from the head to the shoulders, or middle:
All inferior and subord•n te Magistrates, Says Greg: Nazareth: Are halft Pieces of God drawn from the head to the shoulders, or middle:
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but Kings are the pictures of God at length, and represent him so propartionably, that as God is our invisible King,
but Kings Are the pictures of God At length, and represent him so propartionably, that as God is our invisible King,
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774
so the King is our visible God;
so the King is our visible God;
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775
and therefore as they that refuse the Kings coyne, refuse the king, so they that resist the powers, resist the ordinance of God.
and Therefore as they that refuse the Kings coin, refuse the King, so they that resist the Powers, resist the Ordinance of God.
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Nor is th•t any barre to this truth, when St. Peter calls the Magistrate an humane ordinance, or creature;
Nor is th•t any bar to this truth, when Saint Peter calls the Magistrate an humane Ordinance, or creature;
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for so the word properly signifies NONLATINALPHABET, and it is Pareus's note, Humanam ordinationem seu creationem vocat Apostolus magistratum, non causaliter;
for so the word properly signifies, and it is Pareus's note, Humanam ordinationem seu creationem vocat Apostles magistratum, non causaliter;
c-acp av dt n1 av-j vvz, cc pn31 vbz npg1 vvb, fw-la fw-la fw-la fw-la fw-la np1 fw-la, fw-la fw-la;
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the Apostle calls the magistracy an humane ordinance or creature, not in regard of the cause or author,
the Apostle calls the magistracy an humane Ordinance or creature, not in regard of the cause or author,
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as if it were devi••d by men; but in regard of the subject and object, because it is born by men;
as if it were devi••d by men; but in regard of the Subject and Object, Because it is born by men;
c-acp cs pn31 vbdr vvn p-acp n2; cc-acp p-acp n1 pp-f dt j-jn cc n1, c-acp pn31 vbz vvn p-acp n2;
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respects the government of men for the very word NONLATINALPHABET creature or creation, pr••ves, that maiestyis Gods ordinance, respects the government of men for the very word creature or creation, pr••ves, that maiestyis God's Ordinance,
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781
for he only can create, impossibile ost quod alicui creaturae conveniat creare, saies Aqui•as; it is impossible that power to create should bee given to any •reature;
for he only can create, impossibile ost quod alicui creaturae Conveniat Create, Says Aqui•as; it is impossible that power to create should be given to any •reature;
c-acp pns31 av-j vmb vvi, fw-la av fw-la fw-la fw-la fw-la n1, vvz uh; pn31 vbz j cst n1 pc-acp vvi vmd vbi vvn p-acp d n1;
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n• therefore sayes Irenaeus, cujus jussu homines nascuntur, ejus & jussureges constituuntur;
n• Therefore Says Irnaeus, cujus jussu homines nascuntur, His & jussureges constituuntur;
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by whose appointment men are borne, by his appointment kings are ordained, and therefore sayes Yert inde illis potestas, un•è spiritus;
by whose appointment men Are born, by his appointment Kings Are ordained, and Therefore Says Yert inde illis potestas, un•è spiritus;
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whence they have their breath, thence they have their power; but they have their breath from God;
whence they have their breath, thence they have their power; but they have their breath from God;
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785
and therefore they have their power from God:
and Therefore they have their power from God:
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786
and therefore as they that resist the breath of man and take it away by murther,
and Therefore as they that resist the breath of man and take it away by murder,
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and the like, resist the creation of God;
and the like, resist the creation of God;
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do they that resist the power of the Magistrate, by resisting against it, or the like, resist the ordinance of God.
do they that resist the power of the Magistrate, by resisting against it, or the like, resist the Ordinance of God.
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Nor yet is that any bar to this truth;
Nor yet is that any bar to this truth;
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790
corrupt intruding into the Magistracte, as Jer boams getting the kingdome by his owne and the peoples rebe•ion;
corrupt intruding into the Magistracte, as Jer boams getting the Kingdom by his own and the peoples rebe•ion;
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791
of which God sayes, they have set up Kings, but not by me; and againe.
of which God Says, they have Set up Kings, but not by me; and again.
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Governours often use wicked administration, when they turne judgement into wormwood, when they oppresse the innocent, and deliver the holy and just to be put to death; as Pilate did our Saviour;
Governors often use wicked administration, when they turn judgement into wormwood, when they oppress the innocent, and deliver the holy and just to be put to death; as Pilate did our Saviour;
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793
this comes not down from the Father of lights;
this comes not down from the Father of lights;
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794
for what fellow ship hath the throne of iniquitie which imagine himischeife as a law wi•h him? Yet for all this, the office and power it selfe is from God: for what fellow ship hath the throne of iniquity which imagine himischeife as a law wi•h him? Yet for all this, the office and power it self is from God:
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795
do but distinguish the power from the abuse of the persons, and though this be of the corrupt will of man, yet that is the true ordinance of God:
do but distinguish the power from the abuse of the Persons, and though this be of the corrupt will of man, yet that is the true Ordinance of God:
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so Christ told Pilate, Dens felicitatis author, & d•tor, and saies St. Aug. God that is the author and giver of happines, giveth earthly kingdomes both to good and evill men:
so christ told Pilate, Dens felicitatis author, & d•tor, and Says Saint Aug. God that is the author and giver of happiness, gives earthly kingdoms both to good and evil men:
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Potestas super omnes homines dominortunt meorum pietati caelitus data est; Potestas super omnes homines dominortunt meorum pietati caelitus data est;
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sayes Gregory writing to Mauritius and Augusta. Power over all men is given from heaven to my good Lord and Lady:
Says Gregory writing to Mauritius and Augusta. Power over all men is given from heaven to my good Lord and Lady:
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and to end this, saies Musculus upon that Psal. vid•••us hic; we see here that there is no Magistrate,
and to end this, Says Musculus upon that Psalm vid•••us hic; we see Here that there is no Magistrate,
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whether good or bad, but he is of the will of God;
whither good or bad, but he is of the will of God;
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for he sayes of them all, and some of them, if you read that Psalm, you will confesse to be bad enough, ye are Gods: and therefors as they that resist the s•bordinate Magistrate, the Iudge, doe ipso facto resist the higher Magistrate, the King;
for he Says of them all, and Some of them, if you read that Psalm, you will confess to be bad enough, you Are God's: and therefors as they that resist the s•bordinate Magistrate, the Judge, do ipso facto resist the higher Magistrate, the King;
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because they are Iudges by the Kings Pattent;
Because they Are Judges by the Kings Patent;
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so they that resist the higher power the King, doe ipso facto resist the highest power, God;
so they that resist the higher power the King, do ipso facto resist the highest power, God;
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because they are Kings (a•d Gods) by the ordinance of God. Nor yet lastly, is that any bar to this truth; there is but one God;
Because they Are Kings (a•d God's) by the Ordinance of God. Nor yet lastly, is that any bar to this truth; there is but one God;
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for they are Gods, not by nature, but by name; Dij titulares called Gods;
for they Are God's, not by nature, but by name; Dij titulares called God's;
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non naturâ Dij. saies Musculus; they are not Gods by nature, but because of their authoritie to rule and judge, the dignitie whereof hath some divinitie in it, they are called Gods:non naturâ Dij. Says Musculus; they Are not God's by nature, but Because of their Authority to Rule and judge, the dignity whereof hath Some divinity in it, they Are called God's:
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Dij saies Molerus, inpsal. 82. quia Dei vicarij & officiarij; Gods they are called, because they are Gods Vicars and Officers.Dij Says Molerus, inpsal. 82. quia Dei vicarij & officiarij; God's they Are called, Because they Are God's Vicars and Officers.
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Dij, saies Calvin quia Dei personam sustincut; Gods they are called, because they represent the power of God; Dij, Says calvin quia Dei Personam sustincut; God's they Are called, Because they represent the power of God;
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and therefore as they who resist the representee of the King, do resist the King; so they that resist the King, resist God; for they resist Gods ordinance.
and Therefore as they who resist the representee of the King, do resist the King; so they that resist the King, resist God; for they resist God's Ordinance.
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I have not spoken this to flatter kings; no, no, they shall die like men;
I have not spoken this to flatter Kings; no, no, they shall die like men;
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but to informe you what a dangerous thing you do, and what a fearefull sin you commit,
but to inform you what a dangerous thing you do, and what a fearful since you commit,
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when you resist the king, for, for so doing you shall receive damnation. And that is my 〈 ◊ 〉 general part, which I called my Capitall penall,
when you resist the King, for, for so doing you shall receive damnation. And that is my 〈 ◊ 〉 general part, which I called my Capital penal,
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or the eminent punishment du• to that Capitall criminall, or the eminent sin; they that resist shall receive to themselves damnation:
or the eminent punishment du• to that Capital criminal, or the eminent since; they that resist shall receive to themselves damnation:
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and here I am first to shew you, what is meant by damnation.
and Here I am First to show you, what is meant by damnation.
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The world is NONLATINALPHABET and this word fignifies diversly according to the divers opinions of interpreters, sometimes it signifies condemnation or damnation,
The world is and this word signifies diversely according to the diverse opinions of Interpreters, sometime it signifies condemnation or damnation,
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so Beza and the vulgar latine; sometimes judgement; so the Syriac interpreter;
so Beza and the Vulgar latin; sometime judgement; so the Syriac interpreter;
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sometimes punishment, so Piscator, and this punishment is both eternall inflicted by God, and temporall inflicted by the Magistrate.
sometime punishment, so Piscator, and this punishment is both Eternal inflicted by God, and temporal inflicted by the Magistrate.
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St. Chrisostome and Theoph•lact, both understand it, cum a Deo tum ab hominibus paenas daturum, hee that resisteth the power shal receive the sentence of damnation from that power,
Saint Chrysostom and Theoph•lact, both understand it, cum a God tum ab hominibus Penalty daturum, he that Resisteth the power shall receive the sentence of damnation from that power,
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for violating the lawes of that power, and the sentence of eternall damnation from God, for violating the eternall law of God.
for violating the laws of that power, and the sentence of Eternal damnation from God, for violating the Eternal law of God.
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And a great deale of reason and equitie there is in this; for hee that presumes, sinnes but against the justice of God;
And a great deal of reason and equity there is in this; for he that Presumest, Sins but against the Justice of God;
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hee saies no more, but tu•h, God regardes it not: he that despaires, sinnes but against the mercie of God, and hee saies no more,
he Says no more, but tu•h, God regards it not: he that despairs, Sins but against the mercy of God, and he Says no more,
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but my sins are greater then can bee forgiven the that falls, sins but against the wisedome of God;
but my Sins Are greater then can be forgiven the that falls, Sins but against the Wisdom of God;
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but he that resists the power, sinnes against the power of God; and so against all the attributes of God;
but he that resists the power, Sins against the power of God; and so against all the attributes of God;
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for therefore is God omnipotent, because is justice, mercie, and wisedome; and therefore is God just, wise, and merciful because he is omnipotent;
for Therefore is God omnipotent, Because is Justice, mercy, and Wisdom; and Therefore is God just, wise, and merciful Because he is omnipotent;
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and this man sayes as much as the veriest Atheist can say, there is no God:
and this man Says as much as the veriest Atheist can say, there is no God:
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for hee that dares take armes against the King, would if he could take armes against God too:
for he that dares take arms against the King, would if he could take arms against God too:
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and therefore as damnation is due to every sinne, to especially to this sinne, the sinne of rebellion.
and Therefore as damnation is due to every sin, to especially to this sin, the sin of rebellion.
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And indeed it is inflicted upon this kinde of sinner in a more fearefull manner then upon any kinde of sinner.
And indeed it is inflicted upon this kind of sinner in a more fearful manner then upon any kind of sinner.
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For it is at once damnatio rei, nominis et parsonae; the damnation of his goods;
For it is At once damnatio rei, Nominis et parsonae; the damnation of his goods;
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and they are confiscated, the damnation of his name to eternal infamy, a traytor, the worst of names;
and they Are confiscated, the damnation of his name to Eternal infamy, a traitor, the worst of names;
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& the damnation of his person; his body to a pe•petuall shamefull death, and his soule to an eternall painefull death;
& the damnation of his person; his body to a pe•petuall shameful death, and his soul to an Eternal painful death;
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from all which God deliver us;
from all which God deliver us;
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and from all which that wee may be delivered, God give us grace to be true subjects,
and from all which that we may be Delivered, God give us grace to be true subject's,
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and ever to resist the higher powers: if wee doe, wee shall receive damnation.
and ever to resist the higher Powers: if we do, we shall receive damnation.
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And how shall we receive it? why that my last consideration is to tell you, any 2 a. 2 ae.
And how shall we receive it? why that my last consideration is to tell you, any 2 a. 2 ae.
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The word is NONLATINALPHABET of NONLATINALPHABET which signifies capio or accipio to take or to receiv••;
The word is of which signifies Capio or accipio to take or to receiv••;
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i• is given by Tremelius in auferent, ip si si bi cond••mationem auseren•, they shall take to themselves damnation ▪
i• is given by Tremelius in Auferent, ip si si by cond••mationem auseren•, they shall take to themselves damnation ▪
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Which word howsoever it implies a willingnesse; yet NONLATINALPHABET will they, nill, the shall beare that punishment is imposed upon them;
Which word howsoever it Implies a willingness; yet will they, nill, the shall bear that punishment is imposed upon them;
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that punishment which is imposed upon them here by the higher power upon earth, and that punishment which shall be imposed upon them hereafter by the highest power of heaven.
that punishment which is imposed upon them Here by the higher power upon earth, and that punishment which shall be imposed upon them hereafter by the highest power of heaven.
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All the unjust shall be reserved unto the day of judgement to be punished saies Saint Peter but cheifly them which walke after the flesh in the lust of uncleannesse, and delpise government presumptuous, selfewilled, that are not •ffraid to speak evill of dignities.
All the unjust shall be reserved unto the day of judgement to be punished Says Saint Peter but chiefly them which walk After the Flesh in the lust of uncleanness, and delpise government presumptuous, selfewilled, that Are not •ffraid to speak evil of dignities.
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But you beloved feare the criminall, and therfore you need not feare the penal: for praise is for them that feare God and the King;
But you Beloved Fear the criminal, and Therefore you need not Fear the penal: for praise is for them that Fear God and the King;
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which praise that the world may know it doth belong to you, pray you to God for the King, that hee may have no resisters but a loyall people, a faithfull councell,
which praise that the world may know it does belong to you, pray you to God for the King, that he may have no resisters but a loyal people, a faithful council,
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and a quiet governement till the the glory of his •••wne be exchanged into a crowne of glorie, through Iesus Christ. 〈 ◊ 〉. FINIS.
and a quiet government till thee the glory of his •••wne be exchanged into a crown of glory, through Iesus christ. 〈 ◊ 〉. FINIS.
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