must also draw near to and follow hard after God with David by a believing application of his mercy 2. You have seen the first part of the duty namely Petition but we must not stay here to our supplications prayers and intercessions we must adde giving of thanks They are joyned together by our Apostle in precept not only here but elsewhere and we must not sever them in our practise Davids Psalms consists of Hallelujahs as well as Hosannas we must not only have the tongue of men in begging but of Angels in praising we are never so full here but there is something wanting and therefore we have need to pray nor are we ever so necessitous but there is something we enjoy and therefore have reason of thanks and then is our devotion compleat when these two meet together according to that of St Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every prayer be attended with thanksgiving It is observed of those Lepers in the Gospel Ut acciperent importuni donec acceperint inquieti cum acceperint ingrati They were importunate that they might unquiet till they did but unthankfull when they had received health and cure from Christ. Oh far be this temper from us let us be as forward in acknowledging what we receive as in imploring what we desire Indeed thanksgiving is Efficacissimum orandi genus a most effectuall kind of prayer but ingratitude stops the current of divine mercy since Indignus de dandis qui ingratus de datis he is unworthy of what he craveth who is unthankfull for what he hath whereas Gods benefits like that River whereof Solinus speaketh which so long as men are singing continueth flowing are so much the more plentifully encreased by how much they are gratefully acknowledged Nor would that gloss of Theophylact be passed by who observing what followeth would have us take notice that we ought to give thanks for benefits conferred upon others by which means we are firmly knit together in brotherly love for he that is thanfull for his neighbours prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot but have a love towards his person and if thanksgiving ought to be rendered in respect of others much more in regard of our selves 2. Besides this generall notion there is a particular reference of this duty to the publick service of God which appeareth so much the more rationall when we consider that this Epistle is directed to Timothy who was invested with Episcopall Authority by St. Paul and therefore ought to take care that common supplications prayers intercessions with giving of thanks be made in the publick Assemblies To this purpose is that gloss of Beza upon those words which follow I will that men pray every where Omnem locum intellige sacris caetibus destinatum understand every where to be all such places as are appointed for holy Assemblies And more fully that of Aretius who saith that as St Panl had given Timothy order in the former Chapter to take care that sound doctrine were preached to the people so here that the publick prayers be done decently and religiously to which end he prescribeth severall rules in the preceding part of this Chapter and in these two Verses more particularly insinuateth for whom they should put up their joynt prayers and to give you his own words Ut certam habeant formulam that they should have a certain form of prayer consisting of these severall parts which are here enumerated Nor is it without great reason since where men are left to their extemporary effusions these severall sorts of devotion are either some of them omitted or else confusedly mentioned In pursuance of this Apostolicall Exhortation it is that the Christian Church hath still had her Liturgy and that replenished with this variety St Austin hath observed and distinguished these four kinds of devotion in the Eucharisticall administration where speaking of these words he saith Eligo in his verbis hoc intelligere quod omnis vel paenè omnis frequentat Ecclesia c. I choose to understand in these words that which all or almost all the Church frequenteth that we conceive those to be called supplications which we make at celebrating the mysteries before that which is on the Lords Table begins to be blessed prayer when it is blessed and sanctified and broken to be distributed intercession or request when the people are blessed which done all concludeth with thanksgiving If we take a view of our own Liturgy we shall find these severall forms in that comprehensive Letany in that excellent Office of the Communion yea almost in every part of the service of which having this occasion to mention it I shall be bold to say though it is not so exact as not to need any alteration or addition yet there is nothing in it which may not admit of a candid construction nor is there any publick form in any other Church whatsoever which excels it I had almost said which is equall to it And though I dislike not a review for the satisfaction of the scrupulous if any thing in reason might or themselves knew what would satisfie them yet I hope and pray that our Timothies may in due time have the exercise of their power so far restored to them that in all Churches with one lip and language this Apostolicall precept may be observed Supplications prayers intercessions with giving of thankes may be made And that For all men for Kings and all that are in Authority which is the third part of the Text the objects for whom we are to make intercession which is proposed 1. Universally in those words For all men For men we are not to pray on the one hand for Angels the good Angels are in gratiâ confirma i so confirmed in innocency that they need not our prayers and the bad are in malitia obstinati so setled in their wickedness that our prayers cannot benefit them Nor yet on the other for the irrationall and inanimate creatures but only in reference to men so far as they are serviceable for and beneficiall to mankind upon which account we both give thanks and pray for seasonable weather the fruits of the earth and the like For men it is and that for all men which we must make intercessions To give you the just and full latitude of this All. 1. I shall first consider the distinction of all men into the quick and the dead 1. Those who are dead are to be ranked only into two sorts the wicked and the righteous whose bodies lie mingled in the grave but their souls go those to Hell torments and these to Abrahams bosome 1. As for those who die in their sins their state after death is such as can admit of no alteration and therefore it is in vain to make any supplication Sanguis Christi non descendit adinferos saith St Bernard not Christs bloud much less can our prayers prevail for the damned As for
pray we pray not for one but the whole people because all the people are one Thus as our prayers must be for their depth cordiall from the bottome of our hearts for their height celestiall chiefly for the things of a better life and for their length continuall to the end of our dayes so they must be for their breadth universall for all men But withall 2. Eminently for Kings and for all that are in authority where besides the explicite Doctrine there are severall truths implicitely couched which would not be passed by and for the better handling of these words I shall proceed by these steps 1. All that are in authority supposeth a distinction of Superiors and Inferiors That there should be some Regnis praediti invested with dominion and others Regnantibus subditi obliged to subjection is not saith St. Austin without divine providence nay saith St. Chrysostome it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a work of divine wisdome so to order it Look as the earth is made up of hills and valleys mountains and dales so among the Inhabitants of the earth God hath appointed that there should be some above and some below In the naturall body there are severall members and some of them in the upper some in the lower part so it is and ought to be both in the Civill and Ecclesiasticall body A Consideration which not only serveth to justifie Superiority against the Levelling Party in Church and State but also minds those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed on high to remember that being set upon an hill they are more obvious and ought to be the more exemplary to others and therefore that as they exceed them in greatness they would excell them in goodness and as they are above so they would go before them in the paths of vertue and piety 2. Kings and all that are in authority implyeth that not only authority in general but Monarchy in particular is agreeable to the will of God it is the voice of wisdom not only non sine me not without my permission but per me by me that is my ordination Kings raign and had not Monarchy been approved by God St. Paul would not have exhorted Christians to make prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for but against Kings Yea when I consider 1. What Pliny observeth that in omni rerum conditarum genere unum quiddam eminere cernimus in all sorts of Creatures one hath the preheminence among the Planets the Sun Trees the Oak Beasts the Lion Birds the Eagle and the like 2. What St. Ambrose saith of Kings that they are dei imaginem babentes such as in a peculiar manner represent God himself for which reason his name is imparted to them and 3. that one of the offices which Christ himself undertaketh is Regal yet further 4. when I take notice what a special providence there must be in it that such multitudes of persons as are in every Kingdom should willingly subject themselves to and stand in awe of one person And 5. add to this when I observe a kind of Monarchy among Bees and Cranes unreasonable Creatures and that among Heathens no Government so usual as Regal as if the light of nature directed them to it Yea lastly when I read that promise to Abraham that Kings should come out of his loyns to the Christian Church that Kings should be her nursing Fathers and that it is set down as a signal favour confer'd by God upon Israel that it did prosper into a Kingdom I shall not fear to assert that of all Authority Regal is that which is most consonant to the Divine Will 3. It is not all in Authority and Kings but Kings and all in Authority whereby is implyed the subordination of others in authority under Kings which will more plainly appear if you compare this of St. Paul with that of St. Peter To the King as supream or to Governours as them which are sent by him The King in his Kingdom is sole deo minor only inferior to him whose stile is King of Kings and Lord of Lords and as he deriveth his power immediately from God so all other Authority is derived from him It was Moses who chose able men out of all the people and made them heads over the people Rulers of thousands and hundreds and fifties and tens It was Jehoshaphat who set Judges in the Land through the fenced Cities City by City The Statues of Kings were of old placed by fountains to intimate that they are the fountains of honour the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that Kings are the basis and foundation of the people and all other Magistrates are pillars reared and supported by that foundation In our own Land those who serve in Parliament are elected and called by the Kings Writ Judges sit by the Kings Commission even Constables act in the Kings name all owning that authority which they have to be originally from the King in whom the Supream power doth undoubtedly reside 4. Lastly That which is expresly required is that intercessions be made for Kings and all that are in authority Mos hic egregius ut multa alia laudabila venit à Judaeis This as many other laudable practises cometh from the Jews saith the Learned Grotius whose custom was as you read in Ezra to pray for the life of the King It is here enjoyned by the Apostle to Christians and was accordingly practised Tertullian saith of those in his time Sine monitore quia de pectore oramus pro imperatoribus We need no Monitor our loyal hearts prompt us to pray for our Emperours There are two sorts of persons who of all men stand most in need of our prayers namely Magistrates and Ministers the King and the Bishop the Prince and the Priests no wonder if else-where St. Paul requireth praying for all Saints and for me and here for all men for Kings and all that are in authority Indeed on the one hand it is a great weight and burden which lyeth upon the shoulders of Kings and all that are in authority though earthly glory be but an empty shadow yet in this sense we may make use of St. Pauls phrase concerning that which is heavenly it is a weight of glory and quò sublimior gloria cò major cura the higher the glory the greater the weight which lyeth upon them great reason there is that the people should help them to bear it with their prayers it is but gratitude since they watch for us that we should pray for them and since they take upon them the care of our welfare we should put up our requests to God for theirs Besides on the other hand Kings and all in authority are exposed to manifold dangers in respect of themselves as well as cares in regard of us in perils they are by false friends fawning flatterers and in
of the former not of the latter edition not such Godly men as pull down but set up Churches as decry but countenance the Ministry as run into corners but attend the publique Ordinances Look that they be honest men not godly men only but godly honest men such as reverence their King and live justly among their neighbours such as are of untainted reputation for loyaltie and equity Look that they be men not of turbulent factious and seditious spirits but such as are for peace in Church and State such as make it their business to allay the flames and heal the breaches which have been among us And since I well know how much the Clergy may and ought to advance this threefold Interest of peace piety and honesty Let me in the bowels of Jesus Christ beseech my Reverend Brethren those especially who dissent from the Church of England that laying aside needless debates about Ceremonies they would study peace by submitting to the dictates of Authority and in particular complying with his Majesties moderate desires of conforming in what they can who hath graciously condescended to theirs by indulging to them in what they cannot that instead of inveighing against imaginary superstition they and we may joyn together in decrying real prophaness yea that we would all of us both by our preaching and living endeavour to advance the power of godliness and practise of honesty in the hearts and lives of the people I have nothing more to add but that which concerneth all of all sorts Magistrates Ministers People to exhort you That In the first place there be humble and hearty thanksgiving rendred by us all to Almighty God And that First of all for our King That instead of a beggerly Oligarchy Slavish Stratocracy and bastardly Protectorship we have restored to us our ancient fundamental Government of a renowned Monarchy That we have not only a King but such a King our own and our Lawful King and that such a King who is a declared Enemy of all prophaness and dishonesty and who by all the ways of Forgiveness Meeknesse Moderation and Condescension professeth nothing to be more desirable to him then the peace and quietness of his Subjects That we have our King in such a peaceable and quiet way without any effusion of blood or noise of Guns except upon the account of a joyfull reception and this notwithstanding they who had the power in their hands were so full of resolved malice in their hearts against Kingly Government Next for those who are in Authority under him let there be thanksgiving first to God and next to the King that he hath set in the Courts of Judicature persons eminent as well for godliness and honesty as for learning and ability that he hath intrusted the Sword of War the Lieutenancy and posse Comitatus with persons of known worth and honour and the Sword of Justice with Gentlemen of best repute in the County Together with our Thanksgiving let us joyn our supplications prayers and intercessions For our King according to St. Chrysostoms Liturgie that God would give him strength victory health safety length and tranquillity of days or if you will in Tertullians form Long life a secure Government safe Court valiant Army faithfull Senate good people quiet world and whatever he can desire as a King or as a Man Or once more in Lactantius his words that God will keep him who is the Keeper of all things in his Dominions and inspire into him a Will which may always persevere in the love of God to his felicity and our tranquillity For all in Authority under him in the words of our Church that they may truly and indifferently administer Justice and Iudgement to the punishment of vice and to the maintenance of Gods true Religion and vertue For Kings and all in Authority in the words of our Apostle that we may lead a quiet and a peaceable life in all godliness and honesty And oh thou that hearest prayers bow thine ear and graciously hear from Heaven thy dwelling place the supplications prayers intercessions and thanksgivings which are made either in publique or private by good Christians for all men by loyal Subjects for Kings and all in Authoritie under them that we may lead quiet and peaceable lives in all Godliness and honesty to the glory of thy Name the honour of the King and the welfare of the people through Iesus Christ our Lord to whom with the Father and the Holy Ghost be praise honour and glorie now and for ever Amen FINIS Polyb. Suid. 1 Tim. 5. 21. 2. 8. Ephes. 6. 16. 1 Pet. 4. 8. Gen. 2. Calv. in loc 1 Thess. 5. 19. Suid. Psal. 138. 8. Damasc. Paral Ephes. 3. 12. Chrysost. in loc Solon Theoph. in loc Vers. 8. Beza in loc Aret. ibid. Aug. Ep. 59. ad Paul Part. 3. Bern. in Cant. Serm. 75. Cypr. Serm. 7. de Mort. Chrysost. in loc Act. 7. 60. Luk. 23. 34. Matth. 5. 44. Id. ibid. Prosper de vocat Gent. Eph. 6. 16. Joh. 17. 9. Constit. 2. 51. Cypr. de Orat. dom Aug. de civit dei cap. 1. Chrysost. in ep ad Rom. c. 13. Prov. 8. 18. Plin. Nat hist. Ambrose in Rom. 13. Gen. 35. 11. Isaiah 49. 23. Ezekiel 16. 13 1 Pet. 2. 16 17. Exod. 18. 16. 2 Chron. 19. 5. Grot. in loc Ezra 8. 18. Tertul. Apol. Eph. 6. 19. 2 Cor. 4. 16. Acts 12. 22. Hos. 10. 4. Aug. de civit Dei Iohn 8 36. Matth. 4. 10. Prov. 24. 21. 1 Pet. 2. 17. Rom. 13. 7. Luke 18. 4. Matth. 5 41. Psal. 147. 14. 122. 7. Rom. 12. 18. Mark 8. 50. Theoph in loc Luke 1. 74 75. James 3. 18. Hebr. 12. 14. Murlorat in loc 1 Pet. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17. 18. 2 King 11. 12. Judg. 17. 6. Horat. Senec. de bono pac Psal. 14. 2 3. Theoph. in loc Chrysost. Litur Tertul. Apol. Lactant.
perils they are by secret enemies rebellious conspirators in danger by them who say in the language of the people to Herod The voice of God and not of man and in danger by those who say We have no King because we feared not the Lord what should a King do to us and being in so great hazards they need the prayers of their people to guard them Upon these Considerations there is good cause why Kings and all in authority should be much in prayer for themselves like that good King Charls the fifth of whom it is said Soepius cum Deo quam cum hominibus loquebatur He did more frequently converse with God by prayer than with men by discourse and why their subjects also should be earnest with God in their behalf by which means even Kings are in some sort engaged to their meanest as well as their greatest subjects who by their zealous prayers for bring down blessings upon them These prayers must be made for Kings and all in authority as well bad as good The truth is as Saint Austin observeth Qui Mario Imperium dederit ipse etiam Caio qui Augusto ipse Neroni qui Vespasiano Domitiano He that gave authority to Marius Augustus and Vespasian who were mercifull gave it also to Caius Nero and Domitian who were cruel Emperors and therefore we must testifie our subjection to by our devotion for the one as well as the other If Kings be good they deserve our prayers so much the more because of their singular care over us and if they be bad then so much the more need there is we should pray for them by how much they are backward to pray for themselves I end this with this short Item we are obliged in many duties to Kings and all in Authority we are bound to pay to them those tributes and customs which by the Laws belong to them we are bound to fight for them when required If my kingdom were of this world then would my servants fight for me but surely it is very little we will do if not so much as to pray for them and therefore pray and again I say Pray for Kings and all in Authority and so much the rather because it is our own concerne as well as theirs for so it followeth 4. That we may lead a quiet and peaceable life in all godliness and honesty which is the last part to be discoursed For the more Methodical handling whereof I shall consider these words in themselves and in their connexion 1. Consider the words in themselves they present us with the parts of a Christian conversation wherein it consists in godliness and honesty and with a singular help to the performance of them peace and quietness 1. If you would know what it is to lead a Christian life and wherein it consists the Text answers in godliness and honesty 1. The principal requisite to a good conversation is godliness which what it is will appear by the Etymologie of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benè so that to be godly is to worship God aright 1. The material part of godliness is the worship of God for though it taketh in imitation yet it primarily consists in adoration by imitation we acknowledge his excellency but it is by adoration we proclaim his Deity and therefore though every godly man endeavours to follow Gods pattern yet the proper act of godliness is to worship his name 2. The formal part of godliness is to worship him aright which is 1. When it is performed according to the right Rule to wit the word of God wherein the substantials of Worship are particularly and expresly prescribed whilest the circumstantials are included in those general precepts of Order Decency and Reverence 2. When it is directed to a right end namely the glory and honour of God which as it is finis operis the end of the worship so it ought to be finis operantis the ultimate end of every worshipper 2. The next ornament of a Christian conversation is honesty If we consult the derivation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall finde it to be from the same verb with the former and is fitly rendered veneration or reverence and as that refers to God so this may be refer'd to Kings and all in Authority I cannot but sometimes wonder at the folly of the Quakers as in many others so in this particular of denying external expressions of Reverence toward their Superiors because it is written Thou shalt worship the Lord thy God and him only shalt thou serve not considering that it is also written Fear God and the King fear God honour the King render to all men their due fear to whom fear honour to whom honour which cannot be render'd but by an outward testification in our speeches both to and of and our behaviour towards them Nor yet distinguishing between Religious and a Civil Worship the former whereof is Gods peculiar but the latter due to Kings and all in Authority Besides this strict notion of the word it is often used and may very well be enlarged to signifie gravitatem honestatem morum a grave and honest behaviour towards all men with whom we converse and so includeth omne officii genus all kinde of duty which belongeth to mutual society Both these godliness and honesty as elswhere righteousness and holiness are fitly joyned together since the one containeth the Duties of the first Table and the other of the second and so both render the conversation compleat But alas where or in whom almost do these two meet Some there are I trust not many who like that unjust Judge in the Parable who neither feared God nor regarded man abandon both godliness and honesty letting loose the reins to all manner both of impiety and iniquity But more far more there are whose Conversations are deficient in one or the other of these How many Christians are there who are no more then meer civil honest men to whom it may be truly said in the language of our Saviour what do you more then Heathens I can tell you of a grave Cato just Aristides chaste Lucretia many honest Pagans think you that the conversation of a Christian must not exceed theirs and what is it but godliness which maketh the difference Again how many Christians are there who seem for it is no more to be godly and so call themselves and would have others account them yet their practises have been manifestly unjust unmercifull and their works dishonest Oh that it might not be told in Gath and published in the streets of Ashkelon that in this Christian Kingdom there hath been a Generation of holy oppressors zealous Church robbers pious Traitors Religious Rebels and godly Regicides but where oh where is the Generation of them who lift up both
their hands to Gods Commandments in the exercise of godliness and honesty Brethren let no man deceive you honesty without godliness is but Philosophical and godliness without honesty Pharisaical let it therefore be our care to approve our selves to God by Piety and to men by honesty nor must we leave out the extensive particle All which is here annexed but make conscience of doing every part of our duty both in reference to God and Man that godliness is no godliness which abhorreth Idols and yet committeth Sacriledge that honesty is no honesty which detests intemperance and dispenseth with deceit there must be no baulks in our spiritual husbandry the work of Christianity must not be done by halfs Then shall I not be ashamed saith David when I have respect to all thy Commandments which we cannot do unless we have a care to lead our life in all godliness and honesty 2. The singular help to both these is peace and quietness and by the mention of this the Apostle intimateth 1. That the desire and endeavour of all Christians ought to be that they may lead a quiet and peaceable life By which two words may very well be understood that twofold peace namely foreign and domestick when there is no invasion from abroad then a Kingdom is like a calm Sea no blustring winds from without to enrage it when there is no insurrection at home then it is like a still earth no winds got into the bowels to shake it the former is peace in our borders and the latter is peace within our walls both great blessings where God confers them and both all good Christians seek after It was St. Pauls precept to the Romans If it be possible as much as lyeth in you live peaceably with all men and our Saviour to his disciples Have peace one with another we must not be wanting in our endeavours to live a quiet life with all the world however to live a peaceable life among our selves 2. The end why we should desire to lead a quiet and peaceable life ought to be in reference to godliness and honesty not so much that we may get wealth and riches much less that we may live in mirth and jollity idleness and luxury but that we may exercise godliness and honesty with which agreeth that of the Song of Zachary that being delivered out of the hands of our enemies we may serve him without fear in righteousness and holiness all the days of our lives 3. That peaceable and quiet living is an especial means to advance godliness and honesty It is a known saying Inter arma silent leges in times of War the Laws are silent no honesty ey and Religion is neglected no godliness neither our own sad experience can tell us what sacriledge and prophaness what oaths and blasphemies what plunders and violences unjust sequestrations and imprisonments War hath produced It was not without cause that St. James said The fruit of righteousness is sown in peace of them that make peace and the Author to the Hebrews exhorts to follow peace with all men and holiness where peace is placed before holiness not as if peace were the principal but because it is a preparative for though holiness be more excellent than peace yet it is peace which maketh way for holiness 4. Lastly we must desire such a peaceable and quiet life as may consist with godliness and honesty quae fidei non adversatur cum vitae probitate conjunctae which is consistent with a sound faith and a pure conversation it is a very ill bargain to purchase peace with the loss of piety and if peace cannot be had but upon such terms that God Caesar and the Church must lose their due it is not to be embraced but rejected 2. Having viewed the words in themselves I shall consider them in a double relation to what precedeth 1. To that which immediately precedeth Kings and all in authority whereby is intimated the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them There is a threefold power annexed to Magistracy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making Laws which belongs to the King as Supream 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of passing Judgement and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of inflicting punishments which are executed by all in authority from and under the King and all of these are at least ought to be designed for this threefold end peace piety and honesty The Magistrate is called by St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creature or creation not in respect of the efficient cause that word Creation contradicts it which is Gods proper act but in regard of the final which is the benefit of man non mihi sed populo was Trajans pro lege grege was Alphonsus his Motto and good Kings though they receive not their Diadem from yet have still looked upon themselves as intrusted with it for the people More particularly 1. By Kings and those in Authority godliness ought to be propagated among the people It was Gods command concerning the King when he sitteth upon the Throne that he should have a Copy of the Law to be with him and read it and at the Coronation of King Joash the High Priest delivered him the Testimony and why this not only that they might know and do it themselves but take care as much as lyeth in them that it might be known and observed by the people accordingly we finde the good Kings of Israel and Judah purging the Temple pulling down Idols causing the people to enter into a Covenant to seek the Lord nor were those Christian Emperors Constantine and Theodosius less famous for their zeal in the things of Religion 2. By Kings and all in Authority honesty is to be maintained this being one special end wherefore Rulers are set up that they may suppress Robbery and violence with all manner of injustice and dishonesty When there was no King in Israel saith the Scripture every man did what was right in his own eyes and that right was wrong It is Government which is the hedge to keep in those men who like wilde beasts would trample upon their neighbours 3. By Kings and all in authority peace and quietness is preserved The Poet saith of Augustus Custode rerum Caesare non furor Civilis aut vis eximit otium By Caesars care the publick peace is kept inviolable and one of Seneca's characters of a great Prince is that he is one Sub quo justitia pax securitas dignitas florent under whom righteousness peace safety and honour flourish Hence in the Coyns of Emperours was engraven Securitas Publica and that of Nero Pax orbis terrarum and that phrase among us The peace of our Soveraign Lord the King Where there is Magistracy there is Order and where there is order there is peace
It was a custom among the Persians that when their King died there was an Anarchy for the space of five days that by the many quarrels and Contentions in those few days the people might be convinced how advantagious Monarchy was to their peace and safety this is the happiness which a people have by good kings and Magistrates that as it is said of Solomon in their days shall the mountains bring peace to the people and the little hills righteousness 2. To that which mediately precedeth where we are exhorted to make Prayers for kings and all in authority upon this account that we may lead a quiet and peaceable life in all godliness and honesty According to this reference these words admit of a double notion as intimating either the matter or the motive of our prayers for them 1. If you ask what it is we should pray to God for in reference to Kings and those in Authority the answer is that we under their Government may lead a quiet and peaceable life in all godlinesse and honesty and truly considering what hath been already mentioned the great influence which Magistrates have upon godliness honesty and peace among the people and that not only on the one hand to further and encourage but on the other to discourage and hinder them this had need be one part of our prayer to God for them that he would so encline their wills as that they may improve their power for those happy advantages 2. If you ask why we should pray to God for kings and all in authority The answer is that we may lead a quiet and peaceable life in all godlinesse and honesty Indeed as Theophilact well glosseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their safety is our tranquility so that our intercessions though they be for them objectively yet they are for our selves terminatively and those vapours of good desires which ascend from us to Heaven in behalf of them descend in golden showers of blessing upon our own heads Indeed there might many arguments have been made use of to perswade this duty but surely none more prevailing than this which is drawn ab utili from the benefit which hereby redounds to our selves We ought to pray for kings and all in Authority in respect of our Christian Religion that it may be acquitted from that odious brand of disloyalty in respect of themselves it being one part of that duty which we owe to them But if neither of these can sway with us yet surely our own interest will oblige us No wonder if our Apostle singleth this from the rest and urgeth his exhortation with this consideration I exhort therefore first of all supplications prayers intercessions and giving of thanks be made for all men for kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty And now that your patience may not be too much tired nor your weighty affairs too long retarded I shall close up my Discourse in a few words of Exhortation To you Right Honourable and Right Worshipfull let me commend the care of these two lovely Virgin Sisters Godlinesse and Honesty with their comely hand maiden peace and quietness Godliness is in Suidas his language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of vertues good reason the head should be safe she is the Queen of graces fit it is the Queen should be guarded There are many good Laws made for the reverend using of Gods name decent Celebration of his Worship frequent repairing to his house due sanctifying of his Day comfortable maintenance of his Ministers I trust you will I desire you may improve the Authority with which God and the King hath invested you that they may be put in execution Honesty is societatis vinculum the bond of all humane society and civil commerce great need it should be kept inviolable In all causes which come before you let right take place and if men will not be honest imploy your power to make them so Finally pax optima rerum Peace is the best of outward blessings oh let the peace of the Country and Kingdom be pretious in your eyes consider you are Justices of the Peace to whose custody this Jewel is committed take heed it be not spoiled and remember I beseech you that Stocks and Whips Pillories and Ropes the Prison and the Gallows are those engines upon which hangs the Garland of Peace To you Gentlemen of the Grand Inquest my earnest advice is that you would show your selves friends to Godlinesse favourites of honesty and lovers of peace by making strict and diligent inquiry after the offenders against any or all these not only common swearers but Heretical blasphemers prophaners of the Lords day but those who detain the Lords portion Tithes from the Minister careless neglecters of the publique Assemblies but Schismatical frequenters of private Conventicles what ever they pretend are enemies to godliness let both the one and the other be taken notice of I shall not I suppose need to bid you find the Bills against Cheats Thieves Vagabonds and Marderers the enemies of honesty and I hope you will be carefull to finde out all riotous quarrellers with their neighbours and seditious raylers whither in pulpits or elsewhere against Civil and Ecclesiastical authority oh remember it is impossible for the Judges to punish and reform if the Grand Inquest do not present and complain To be brief Let honesty sit upon the tongues of the Learned in the Law and then I am sure they will not dawb over a rotten wall nor justifie any cause which is unjust let peace and quietness be their study and then though it may be a greater profit to plead Causes at the Bar they will esteem it a greater honour to take up especially petty differences among parties To all who are Plaintiffs in any causes now depending I wish a quiet and peaceable spirit that they would hearken to terms of accomodation with their adversary and not prosecute their neighbour for a trifle I would to God all witnesses who are to give evidence in any Cause were so overawed with godliness that they might not dare to take Gods name in vain and by false testimony bring upon themselves the guilt not only of lying but perjury And for you of the Petty Jury in whose hands are both the estates and lives of men I beseech you take heed what you do and let godliness and honesty sway in all your verdicts I should now end but that I foresee there will ere long be another publique meeting of this County for the choice of such as shall have share in the Parliamentary Authority and let it be a seasonable item that those whom you choose have these Characters imprinted on them Look that they be godly men the word indeed hath been much abused but the thing must not therefore be disregarded no choose godly men not of the new Cut but of the old stamp godly men