which could not keepe peace at home were carried away captive with the other Tribes I could give you an instance neerer home nothing hath been the cause of so many slaughters in England as want of peace amongst the English To speake of the Saxons Danes and Normans of the Lancastrian and Yorkish line would be but to tell you a story which it may be you know already â—s well if not better then my selfe I pray God the like story of these times may never come into any Chronicle and that it may not let every good man do his duty and pray Peace to our Ierusalem O God It is every good mans duty to pray for peace because the want of peace causes fractions and Fractions make uneven reckonings nor can you ever give God good account for so doing where Fractions are there are parts and those parts are either equall or unequall if both parts be equall then either part hath but halfe his strength if they be unequall then one hath not so much and that part which hath most it may be hath not enough V. G. Judg. 27. Eleven Tribes came out against Benjamin 400000 strong and their quarrell was good for it was to punish ravishing of a woman to death yet they fell twice before them The like is our case now in England the King saith He taketh up armes to maintaine the Protestant Religion the just Priviledge of Parliament the true property and liberty of the Subject his one just royall Prerogatives and Person and who dares but beleeve what the King sayes is true and who can fight in a better cause The Parliament againe sayes That they are forced to take up armes for the very same ends and withall to punish the great Delinquents the Malignant Party that have disturbed the peace of this kingdome and who would not who does not beleeve the Parliament who would desire who can fight in a better cause The cause seâ—â—eth alike on both sides alike good on both sides but whether side hath a good or bad cause who knoweth on which side the victory is like to fall God ordereth battels he giveth victory to whom he will but commonly and ordinarily he giveth the successe according to the meanes that is used In so much that if the worse part be better prepared if they have men more in number and more valiant if they have more store of ammunition and better they are like to prove Gods rod to punish his children and when they have done that worke they are like to be cast into the fire But in the meane time to prevent the smart of this rod That the King may not fall before the Parliament that the Parliament may not fall before the King I take it to be every good mans duty to pray Peace be to our Ierusalem O God peace betwixt the Head and the Body peace betwixt the King and Parliament And thus farre having proved my Doctrine I now apply it And first Applic. 1 if it be every good mans duty to pray for the peace of Ierusalem surely then they are bad men very bad men they are that practise against the peace of Ierusalem the Iew that wishes it all evill and the Pope his pew fellow that curses it the Heretique that slanders it and the Sohismatick that rents it the Brownist that will have no set for me of prayer no decency of buriall but bury our deceased friends as we burie Dogs the Anabaptist that will have no christening of Infants no superioritie of Laytie or Clergie no proprietie of goods but a communitie of all things wives and all and a paritie of all men the King and the Subject the Peere and the Begger all one and the spawne the Iacobite the Robincomite the Barronist and many more and more then a good maâ—y the troublers of our Ierusalem the disturbers of the peace of our Ierusalem Against these yet I will not pray with S. Paul would to God they were cut off that trouble us No my zeale is not so hot so furious I do not wish them the Hawkes reward for his bold Magnannmitie and sawcie temeritie who for leaving his own game the Partridge and flying too high at the Eagle his Prince was adjudged the next day to the Crowne for the one and the next day after to the Hatchet for the other I wish them not the Asses wages for his equall division twixt the Lion himselfe and the Fox He was put to death because he thought the Lion the King worthy of no more then himselfe a subject No I wish none of them these ends I wish them not cut off with S. Paul but as S. Paul elsewhere advises me to pray for all men so I pray for them O God convert them that they may not longer be the troublers of but the prayers for the peace of our Ierusalem If they will not be converted to us then O God take them from us that we may enjoy what we pray for peace in our Ierusalem peace within our walls and prosperitie within our Palaces For our brethren and companions sakes I will now say Peace be within thee to which do you now say Amen and for our Elder brothers and Mediators sake Iesus Christ may God be pleased to say Amen to our peace Amen For for my part I shall never make this day a day of objurgation which our King and Parliament our blessed and peace desiring King our wise and peace-working Parliament hath made a day of Humiliation of Humiliation and devotion of Humiliation for our sinnes and devotion to God for the diversion of the rebellion in Ireland and of the division in England And so for my second use Vse I entreate you to joyne with me in tâ—rning this Hemistichium of King Davids in this Psalme into that Amabaeum of King Davids in another Psalme O give thankes unto the Lord of Lords for he is gracious Ps 136.1 and his mercy endureth for ever O give thanks unto the God of all Gods for his mercy endureth for ever O thanke the Lord of all Lords for his mercy endureth for ever Which only doth great wonders for his mercy c. sayes he there And now let us goe on and say here O God by thy excellent wisdome make Warres to cease in all lands and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent power disperse the people that delight in Warre and send peace into our Ierusalem because thy mercy endureth for ever O God by thy excellent might slay mighty Rebels and turne the councell of Achitophell into folly and send peace into our Jerusalem because thy Mercy endureth for ever O God by thy excellent goodnesse remember us now we are in trouble and take our troubles away and send peace into our Ierusalem because thy mercy c. O God by thy Excellent greatnesse deliver us from our enemies and make us all friends by sending peace into our Ierusalem because thy
joined by the Tayles and carry firebrands to burne downe Majesty The seditious Jesuite seekes to bring the crowne under the Pâ—pes necke and the peoples girdle For sayes Bellarmine polâ—t capotestas c. 1. de Laicis cap. 6. The civill power considered in the generall without descending in particular to Monarchy Aristocracy and Democracy is immediatly from God onely and yet by and by sayes hee this power is immediatly in the whole multitude as in the Subject and againe every particular kinde of Governement is of the law of nations for it dependeth on the consent of the multitude to set a King over them and so againe regna non sunt c. Kingdomes are not of the law of God de altr cis cap. 18 but of the law of nations and therefore are changeable but the Popedome is of the law of God and cannot be changed once more it is not lawfull for Christians to tollerate a King that is an infidell You may see by these few hints what the Iesuit aimed at even that civill power being in the people immediately and in the Magistrate but procarió by curtesie from them it may nay iâ— must be taken from him 〈◊〉 case of heresie or infidelity Papa enim potest c. Belâ—l 5. de sunâ—pont Cap. 6. for the Pope may change Kingdomes and take them from one and bestow them on another as the cheife spirituall Prince if it been needfull for soules health and if it were so I wonder what king so just but this great Physitian would finde some distemper to let out the blood-royall Sure I am that Sixtus Quintus told Henry the third of France Barelide potest Pap that he bad supream authority overall King and Princes of the whole earth Plat in vita Greg. 7. and before him Gregorius the seventh told the Emperour Henry the fourth as much Imperia regna c. that hee had absolute power to take away and give away Empires Kingdomes Soveraigneties and whatsoever mortall man had And this opinion hath not wanted action witnesse else that Pope that held the crowne between his feete Hovedon Ann. pag. 68â— and having set it on the heads of Henry the sixth and his wife the Empresse presently kicked it of againe to let him know he had power to depose him I could give you the like from other Iesuits but the time passes meâ— and I will therefore name but one more for all It is Mariana and sayes he Regibus haec salutaris est meditatio se eâ cond tione vivere ut non solum jure sed cum laude gloriâ perimi possâ—â—t It is an wholesome meditation for Kings to thinke they live in such a condition that they may be killed not only lawfully but to the praise and glory of the regicide And I would to God this were onely their doctrine the Iesuites but alas this leaven hath so wred many and many of them who pretend themselves reformers of the reformed Churches For whereas Mariana the Iesuite sayes cum laude and no more one factious statist goes futher â—â—â—hanen and sayes cum praemio if I had power sayes hee to make a law I would make one law of reward and recompence to him that should kid a Tyrant as men are rewarded for killing wolves and beares Populus Rege praestantior est mâ—lior lib. de jure Regnâ— sayes the same Buchanan The people are better then the King and of greater authority the collective body hath the same power over the King that the King hath over any one person They may arraign their Prince and the Ministers may excommunicate him and sayes another of the same stamp The power of the people over the kings is the same of a general Councel over the Pope as a general Councel may displace one if he be an Heretick so may the people depose the other if he be a Tyrant and a Tyrant he is saies another if he hinder the bringing in of their discipline Nay the Anabaptist goes further yet the Gospell sayes he makes the office of a Magistrate utterly unlawfull evangellicall perfection makes it altogether uselesse and superfluous And hee that speakes most moderately amongst them all vindiciae contra Tyrannos allowes the institution onely of God the Constitution of the people the giâ—ture of God the seisin of the people the Election of God the Confirmation of the people Will yee give me leave or rather Dan. 5.21 give the Holy-ghost leave to answer these men Breifely then The most high appointeth whomsoever he wil over the kingdoms of men Pro. 8.15 and therfore the Constitution so wel as the institution is of God By me Kings raygn sayes God and therefore the seisin so well as the guifture is of God Psal 189.20 Psal 23.3 1 Chron. 8.4 God anoynted David with his holy oyle and set a crown of pure gold upon his head and therfore the confirmation so well as the election is of God God both chose and made David King And for the other obiections If the king be an infidel or Tyrant yet then he must not be deposed by any but prayed for by all whosoever all men must pray and all that pray must pray for kings 1 Tim. 2.1 it is St. Pauls â—thortat on And for what kings for such kings as were then and was not Nero king then and was not he a Tyrant else there was never any A Lyon as St. Paul calls him Dedicator damnationis nostrae as Tertullian the first Persecutour of Christianity And if such Tyrants were to be prayed for then by all men whosoever surely then such a King as we have and I pray God we may long have him may not be resist dâ—â—ow by any whosoever You have seen who St. Paul means by whosoever very one continue your patience and my next consideration shall informe you what he means by resisting whosoever resists the power 2 〈…〉 The original is very empharicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies obsistere which is here translated to resist This word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb signifying ordino to order and the Adverb or the Preposition adversus or contra against From that verbe comes the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies summâ—â—s Magistratus the chiefe magistrate which is the King and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reaching both to lawes and armes for so we read it in both the meaning of the word here is this whosoever counterorders or orders against the lawes or the armes of the cheife Magistrate he resists the higher powers whether it be In subtilty of councell as Achitophel against king David â— 1 Sam. 16 21. 2 Sam. 2â— â— 3 when â—â—advised Absolon first to goe into his father concubines that so he â—â—ight be abhor'd of his father and then to chuse 12000. fighting men to
pursue his father and set upon him when hee was weary and 〈◊〉 him which Councell was soe dangerous that if it had taken effect and effect it had taken had not God disapointed it by the counter-councell of Hushai it had lost Israel the best king they ever had but God reserved that king for better dayes and may God preserve our King for many better dayes and therforeâ—d feated that machavillian stratagem and because it was deseated in a peevish mood that first Machavillian being palsie-struck in his conscience and given over by God hee hangs himselfe God in his example telling all such counter-councellours against the King what death they may expect at least they do deserve If there be any such Achitophels in these dayâ—s within the Kingdomes of England Scotland Francâ— or Ireland that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 councell against the King in his lawes or armes I pray God convert their persons and confound their plots In obloquie of speech as Shemei cursed king David sâ—ying come out thou bloody man and thou Man of Beliah which treasonable tresâ—asse against him howsoever he forgave yet God tooke it so much to heart because it was against his annointed that by an undreamâ—t of and unthought of way to this counter-orderer of his worâ—s against the king he most severely punished it within few yeares after by a death little shamefull and altogether as painefull as hanging The common law of this kingdome allots hanging to such disordered speakers against Soveraignety and it is a cannon Apostollicall that whosoever he be that reproaches the King if he be a clergy-man he be presently deprived if a lay-man he bepresently excomunicated Such disordered tongues have evermore disordered soirits Ex abâ—ndâ—ntiâ cordis loquituros a wicked tongue proceeds from a wicked heart and yet Solomon curbs the heart and will not suffer it in a thought to vilipend the King and hee gives you this reason for it for that that hath wings will betray it and a greater then Solâ—mon forbids the tongue to dishonour the King thou shalt not revile the Ruler of thy people they must be prayed for they must not be spoke against He that doth it in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of the higher powers And soe 3 is Hee and hee especially that forcibly opposes and oppugnes him with Arms This is a sinne out of measure sinnefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Treason and that is the greatest Crime that can bee nor can the Iudge bee too Cruell in punishing it saies Tully and indeed noe wonder since a Traytor is a devill soe Christ called Iudas David shewes the hainousnesse of it when he saies God forbidd I should lay myne hand on the Lords anoynted and his heart smot him i e his Conscience told him he had done amisse when he had but cutt off the lap of Sauls garment What a heynous crime is it then to take up armes against the King you may see the horriblenes of this same if you but view the terriâ—lenes of Gods Iudgments upon such sinners Absolon was Miraculously hanged for taking Armes against King David and aspiring his Crowne Core Dathan and Abiram were swallowed by the earth for but murmuring against king Moses Pausanies was killed by his father and thrown to the dogs by his mother for offering and but offering to betray Sparta to Xerxes Ariobarzanes had his head cut off by the command of his Father because he would haue betrayed his army into the hands Alexaâ—der Rodâ—lph Duke of Swevia fighting against Henry the 4. for his Empire because Hildebrand the Pope had excommunicated him lost his right hand in the battell and being now leaving this wretched world to go into a worse and breahing out his distressed soule he lookes upon the stump of his Arme fetches a deep sigh and cryes out behold with this arme and hand did I weare allegiance to my Soveraign Lord the Hen. q. d. This vengeance is justly fallen upon me because I am an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resister of the higher powers But what need I speak of resisters here it were a good theame this in Rome or else where but the English needs it not as being the least â—â—â—â—ery of rebells in the world never had any protestant divine in this land his hand in treason sayes a great knight of this kingdome marke it never any Protestant divine a Jesuited divine may a Schismaticall divine may they may and have at this time they have but never had any Protestant divine no nor any Protestant lay-gentleman neither as I believe a lay-papist may a lay-brownist may a lay-anabaptist may but I believe never had any lay protestant no whatsoever some malignant spirits here in this City say that these present Armes are against the King yet sure I am the Parliament sayes otherwayes they are for the King and Parliament say they and ie They are for the King and kingdome for they are now the Representative Body of the kingdom and according to their loyalty to their King and their realty to their kingdome God reward them It were a great sinne in me to thinke otherwise and it is a great sinne in them that doe otherwise for he that resisteth the power resisteth the ordinance of God And that I am now to shew you in my 3 a. 1. ae why he that resists the power resists the ordinance If there were no more then what is here it were enough St Paul hath said it and therefore it is true but there is much more and much more you will finde in the sence then in the letter iâ— you will look into the worde the powers are of God not only by way of permission but a so of commission not by way of deficiencie but of efficiency not by way of sufferance but of ordinance not as plagues diseases and punishments though so sayes the Anabaptist for the Apostle does not onely speak the 〈◊〉 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not only say they are of God but he shews also how they are of God not as his scourging rods and judgments but as his sacred ordinances the powers that be are ordained of God Vpon which words sayes Parcus explicat quomodo dixerat he declareth how he said that all powers are of God not certainly as wars and other mischeifs but as a wholesomâ— order which may supply the stead and represent the person of God in the government of men and therefore are the powers called not onely the ministers of God but also Gods and that can by no meanes be spoken of Gods scourges All inferiour and subordâ—n te Magistrates sayes Greg Naz are halft pieces of God drawn from the head to the shoulders or middle but Kings are the pictures of God at length and represent him so propartionably that as God is our invisible King so the King is our visible God and therefore as they that refuse the Kings coyne refuse the king so they that resist the powers Obiect
it But besides this Ipse dixit He hath said it there is also an Ipse jussit Psa 50.1 Matth. he hath â—ommanded it Call upon me Yes and an Ipse increpuit He hath chid the neglect of it Why sleepe ye Arise and pray that yee enter not into temptation In a word there is a double necessitie to pray 1. Necessitas indigentiae an absolute necessitie 2. Necessitas praecepti a respective necessitie God hath commâ—nded it so it is absolute we cannot be supplyed without it so it is respective There is a Text for this too yee fight and warre and get nothing because yee us kenot Iac. 4.2 Now if yeâ— will adde to this necessitie by God imposed the Vrility to us redounding the Obligation is not so strong but the invitation is as sweete and while that bidds us this will wooe us to pray It is Saint Augustines note Ille quod nos hortatur propter nos hortatur De verb. Do. Ser. when God bidds us pray it is for our owne profit Prayer is like sowing of Corne and that promises increase at hâ—â—vest like a bill of Adventure and that brings a rich exchange It is the very Ship that transports and returnes cloathing for the back food for the belly gold for the pâ—rse and grace for the Soule So that Father againe precatio ascendit misericordia descendit Prayer is our Factor for Gods Mercy It travailes never without a saving Voyage and returnes most commonly richly laden Christ affirmes it Joan â— Whatsoever yee shall aske the Father in my Name c. If it bee health prayer is Mediâ—amentum probatum an approved Medicine so Saâ—nt Iames The prayer of Faith shall save the sicke Iac. 5. If it be favour with Princes prayer insinuates safest and soonest Neh. 1. So Nehemiah got favour in the sight of that great man If it be victory in Warre prayer is the surest Enginer you know how Israel prevaild against Amalecke it was when Moses held up to stop the execution of Gods vengeance prayer is the best Advocate so Moses held Gods hands that his wrath could not wax hot against the Children of Israel xo 32.11 If it be prevalence with God Oratio hominis est res omnipotentissima saies Luth. though Hyperbolically yet devoutly prayer is that Omnipotency which wrestles with God and overcomes him If it be peace betweene kingdome and kingdome prayer is the best Councellor both to project it and obtaine it 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 mâ—y this dayes piety obtaine peace at home in England and abroad in Jreland But alasse pâ—lic 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 What will ye judge of that mans piety which said our common prayer book is unrighteous ungodly Idolatrous blasphemous diabolicall 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 surely if this were zeale it wanted a great deale of wisdome and piety both to make it a right zeale What doe these men meane doe they think Common prayer is unlawfull They cannot thinke so if they thinke fairely either of the Old or New Testament For in the Old Testament God by himselfe and his Prophets prescribed a set forme of prayer â—um 6 â—2 23 c 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 and enjoynes them to blesse them after this very prescription and no otherwise The Lord blesse thee and keepe thee â—eut 16.3 15. â—os 14.2 c. And so againe Thou shalt say before the Lord thy God Thus c. And so againe by the Prophet Hosea Take with you words And in the New Testament St. Tim. 2.1 Paul that great Apostle of the Gentiles commands Timothy thus I exhort that first of all prayers be made for all men Mark you they must be made i. e. There must be set formes of prayer and what Saint Paul enjoynes here by precept Cor. 12. hee does elsewhere by patterne He prayes thrice against the same infirmity and questionlesse too he used the same words and so did his and our blessed Master Iesus Christ He prayd and said the same words thrice â—atth 26.39 40. Mat. 6 9. O my Father if it be c. and as he used a set forme of prayer himselfe 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 and so was a common and set forme of prayer only in this last age of the world some peevish people have excommunicatâ—d the one and the other Sure I am that mighty learned man Master Calvine hath given a mighty commendations to our Common-prayer-Booke 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 It is in his letter to the then Lord protector when we had in use no prayers but our Common prayers no religion but our 39 Articles 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 and our Common prayers will obtaine the best of blessings now Peace And that is Donum Excellentissimum the most excellent gift Part 2 that here David teaches us to pray for pray for the peace And this is my second consideration And here I shall inquire 1 Quidpax what peace is and 2 the Quare impedit by what persons peace is hindred 1a 2ae and 3 Quo jure how peace may be maintained when it is once obtained And first What is peace Peace in the proper acception of the word is no more then an Acquiescence and cessation from publike Hostility so it is Pax forensis peace abroad and from private enmity so it is pax domestica peace at home 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 deliverance from Pestilence and health in our houses for so long â—s the sword is brandishing no peace in our borders so long as famine is stirring no peace in our bowels so long as the plague is reigning no peâ—ce in our bodies and therefore pray we Give peace in our time O Lord even the peace of health from the plague and the peace of fulnesse from the famine and the peace of
wee seeke for or to maintaine peace so long as we live in sinne Repentance therefore in our time O Lord that we may successefully pray for and continually maintaine the peace of our Ierusalem 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 but also Pater patriae the Father of your Countrie whom you are bound to obey in all things hee commands either according unto or not contrary to the revealed will of God Obedience to Monarchie is an excellent conservative of peace especially where the Monarchie is bounded by an Aristocracie of Peeres and Democracie of Commons and this mixture meeting in their command and observed in our obedience For then we shall neither feare Tyranny nor Faction nor violence and where neither of these three invade there peace continues but where either of these encroach there peace is dissolving 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 and againe you may see it true in Germany of late dayes when the Commons were weary of a well settled Government But they would have the free choyce of sincere Ministers they would be disburthened from paying Tythes 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 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 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 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 and shall brethren fall out God forbid Abraham put an end to that quarrell which was like to arise betwixt Lot and himselfe We are brethren Gen. 13. and I pray God we may ever endeavour to maintaine and keepe what we now pray for because we are brethren and all the sonnes of one man King CHARLES the peace of our Ierusalem c. Jerusalem is my third part the most excellent Subject Part 3 and now I am to speake out and in speaking of it I shall wave the three severall names and the three severall situations it hath had and exercise your patience upon these two enquiries 1. What is meant by Ierusalem and 2. Why Jerusalem is made choice of And first King David here saying Pray for the peace of Jerusalem 1a 3ae hee meanes in the Letter his owne City in the Type the State and Church of Christ 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. pray for the peace of the Christian Church and Common-weale and especially wee for the peace of England Scotland and Ireland But why for Ierusalem why not pray for the peace of Inda 2a 3ae Or pray for the peace of Israel They weâ—e in no lesse danger then Ierusalem and they greater than it by far Iuda was his kingdome Israel was his people Jerusalem was but his City though his Metropolis some great reason surely then that Ierusalem is made choice of rather than Iuda his Kingdom or Israel his people surely a Kingdom is better than a Citie and the people of the Kingdome better than either Kingdome or Citie Let us see then what may be the reason that Jerusalem is made choice of and preferred before Iuda or Israel Is it because as the Oratour sayes the Citie is not the walls the streets 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 but this cannot be the maine reason Is it then because the people of Israel thorow out all the Land were bound thrice the yeare at Easter at Pentecost and the Feast of Tabernacles Deu. 16.16 to come up and worship at Ierusalem This comes nigh the maine reason especially if you receive for truth the opinion of some who say this Psalme was prophetically made to sing by the way when they went up by the steps to the Temple And yet this cannot be the maine reason 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 as amongst men amongst men and women as amongst men and men The maine as I take it why Jerusalem is named and not Iuda or Jsrael is double 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 This is my house Psalme 132 here will I dwell At this time when David penned this Psalme the Tabernacle was there but afterward there was the Temple too and God is said to dwell in both the Tabernacle and Temple both and both these being the Type of Christendome Ierusalem where both these stood is onely made choice of and David saying pray for the peace of IERVSALEM 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 O God send unitie and unanimitie into all Christendome Ierusalem is named not the peace of Iuda not the peace of Jsrael because the peace of the State i. e. of Iuda and Israel depends much if not altogether upon the peace of Ierusalem i. e. the Church you never see the Church divided in opinion but by and by you see the Common-Weale running into rebellion when Micaiah the true Prophet was confronted by Zedekiah the false Prophet by and by the Kingdome lost his peace 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 and now pray wee for the complement of it that our churchmen may bee of one judgment for matter of Doctrine and of one heart for matter of affection that once Prince and Peeres and people may goe hand in hand and wee enioy the peace of our Ierusalem Amen 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 In that point of doctrine which I conceive to be the naturall and genuine issue of my Text viz. It is every good mans duty to pray for the peace of the Church Doct. And thus I prove it David prayed for it and he was a good man for he was a man after Gods
owne heart and yet hâ— tooke it for his duty For while hee exhorts others he doth not exempt himselfe saying pray for the peace of Ierusalem and every man that is of Davids heart and so I hope in God you are if you are not I pray God make you so must make Davids duty his owne and pray for the peace of the Church As David did so Christ did Christ did not onely leave it or bequeath it as his best Legacie to the Church saying My peace I leave with you but also commends it as the best thing for them to pray for when first at their commission and sending them abroad he charges them to pray for it is not onely a votum a wish which is a kinde of prayer but also Oratio the expressing of the heart by the tongue which is a kinde prayer Pax domui pax civitati huic peace be to this house Peace be to this City and secondly at his last farewell he prayes himselfe as the best because the last prayer he made for them Pax vobis Peace be to you And every one that is Christs Disciple will make the same prayer for the Church of Christ which Christ did for his Disciples who then represented the Church and say O God peace be to out Ierusalem peace in thy Church O God As David did as Christ did so did S. Paul S. Paul began as I told you before all his Epistles with grace and peace Grace and peace be to you from God the Father and from our Lord iesus Christ and whosoever is of S. Pauls religion or condition either an Apostle of Christ as all Ministers are though by an inferiour calling or a Christian idest a professor of Christian Religion will say and pray as S. Paul did Peace to the Israel of God peace to Jerusalem peace to the Church oâ— Jesus Christ yea peace to the whole world but especiâ—lly wâ— peace in England Scotland and Ireland Besides these examples of David Christ and Saint Paul to whom I might adde many more if the time would not faile me I can give you reason reason both of Policy and reason also of Divinity Humane reason and Divine reason to confirme this doctrine viz. That it is every good mans duty to pray for the peace of the Church and the first I tender is this Because where concord and agreement is in minde and wils Reas 1 though but in humanity there is freedome from danger to the State For if two be better then one because then the one may lift up the other if he fals then two kingdomes are better then one kingdome because if a forraâ—gne Nation comes against the one the other assisting will drive the Forreâ—er home againe V. G This kingdome of England was never so troubled by the â—rench as when they had Scotland to back them and do they dare any more to trouble us now we are sure of Scotland to second us Surely they dare not unlesse it be for our owne present divisions which invite them and the best way to end these divisions is for us to pray Peace amongst us O God and then if they do come and trouble us yet they cannot harme us to that God forsake us not and the best way to keepe God on our side is to pray Peace upon â—ur Jerusalem O Gâ—d peace in England and peace betweene England and Scotland nor will I here leave out reland Had the Spaniard ever more hoâ—e to invade and infest us as when they had a party in Ireland I pray God they have not too strong a party there now if they have the best way to weaken the strength of their party there is for our selves to agree at home here and then when we are agreed here and O God when shall we enjoy that day when when shall we see one heart and â—ne minde in our head and body but when we do then we need not feare France nor Spaine so long as Scotland and Ireland are ready to take part with us against them if God forsake us not and the best way to keepe God on our side is to pray for peace Peace be to our Jerusalem O God peace betweene the three Nations now all but one kingdome because all governed by one King CHARLES and long may he governe them England Scotland and Ireland That 's the first reason pray for the peace of Jerusalem because concord and agreement in minde and will though but humanely is a faire security from danger to the State Because secondly if you put this peace here praid for to his right Qu not onely for Humane Reas 2 but also for Divine affection not onely for Morall and Politick but also for religious and Christian concord and unity it secures the Church and State both the Church from Schisme and Heresie the State from disobedience and disjoynting the Church from faction and the State from fraction The Iesuite knew this very well That the State is never in so much danger of dissention as when the Church is fallen already into the danger of division And therefore their plot of long time was in Germany and of long time hath been in England to usher in Arminianisme that in the end they might bring in Papisme into the Church and then they were sure of Anarchisme in the State Their plot hath most unhappily succeeded there in Germany I pray God it may never take effect here in England and that it may not let every good man do his duty and pray Peace to our Ierusalem O God Even the peace of opinion in the hearts of all our Clergie that so there may be peace also in our Israel even the peace of union and affection in the hands of all our Laytie It was Ieroboams subtilty to keepe ten Tribes to himselfe by erecting a new worship of God God keepe us to the old worship of God by giving us dayes of peace It is every good mans duty to pray for peace Reas 3 because nothing so much provokes God to anger as when he sees Divisam Ecclesiam that Church which was purchased by one and but one blood to become anothers Church by becoming other then one and so is the State too not its own nor one Vbi est dissentio when it hath gotten a breach of peace then no commeâ—â—e abroad then no trading at home and therefore beggery must follow Beggery the worst condition in the world to keep out which from this yet flourishing kingdome let every good man do his duty and pray peace be to our Ierusalem I could give you instance of this unhappinesse a farre off and a great way hence 2100 yeares agoe and as far bence looke else upon that grievous breach amongst the Iewes when Manassâ—â— devoured Ephraim and Ephraim Manasses and both these Ephraim and Manasses both fell upon Iudah Jsa 9.21 For this did not the Lord stretch out his hand still against them still I say even so long till Ephraim and Mâ—nasses
mercy c. God of Heaven when thou shalt returne thy spirit into us and send thy Dove with an Olive branch of peace into our Ierusalem because thy mercy c. And then we shall give thanks to thee who art the Lord of Lords if thou continue the Gospell of thy Son amongst us even the Gospell of peace because thy mercy endureth for ever Which that God may doefor us and which that wee may doe to God pray we to God the Father the Author of peace and to God the Son Redeemer of the world the Prince of peace and to God the Holy-Ghost the spirit of peace to give us peace alwayes peace in affection and peace in opinion peace in unity and peace in charitie peace on earth the peace of Grace untill he exchange it into peace in Heaven peace of Glory And this O Holy Trinity and whatsoever else is needfull for us and our Ierusalem for the Mediators sake betwixt thee and us Iesus Christ the Righteous To whom three persons one God be ascribed all honour and glory for the peace of our Ierusalem Amen FINIS The second Sermon ROMANS 13.1 Let every soule be subject unto the higher powers c. THe first curse that ever fell upon Creatures was for insurrection for insurrection against Soveraigntie and those Creatures were the Angels what Angels they were Saint Peter tells you saying They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels that sinned and what their sinne was the Prophet tells you 2 Pet. 1.4 Isa saying They would bee as high as the highest i. e. They would not be Subjects and their punishment was they were cast downe into Hell The second Curse that ever fell upon Creature was for insurrection too and for insurrection against Soveraigntie too and that Creature was the Serpent the Serpent whom the Devill used and abused by subtiltie to insinuate into Genesis 13 and deceive the woman and what his punishment was the Prophet Moses tells us saying he must creepe upon his belly and licke the the dust of the earth all the dayes of his life And that sinne of the Angels and this sinne of the Serpent was against Soveraigntie Monarchicall For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one and Adam was the only Lord of all Creatures upon earth I could descend and tell you that another curse that fell upon man was for insurrection against Soveraignty Monarchicall Absolon by cunning and by Courtship stole the hearts of the people and by and by tooke up Armes against his Father David the King of Israel and his curse was that which is due to all traytors he was hanged onely he was hanged by miracle by the boughes or branches of a tree and now all traytors are to be hanged by law with an halter I could descend lower yet and tell you that Jerusalem was lost by insurrection and so was Constantinople too for had those Christan Princes which undertook that holy warre yeelded to one generall Commander had those Citizens given Paleologus a seasonable supply the Turke in all probability had never been Lord of the one nor the other Nay I could descend lower yet even to our owne countrey and tell you had it not beene for Tonstaines insurrection some call it a fraction or division had it not beene for Gnorthigernus and Mordredus insurrection had it not beene for Mandubratius his insurrection we had never been conquered by the Norman the Dane by the Saxon. Saint Paul saw the first of these by the eye of history and for ought I know he saw all the latter by the eye of Prophesie and fearing the rumours of his owne time that Christianity was an enemie to Monarchy might have brought such a curse as to make Christian Religion abortive when it was yet but in conception he brought this water to coole this fire Let every soule c. I need not in these times of division to make any division of the words you to keep an order they divide themselves Division Into a Precept Let every soule be subiect to the higher powers Into a perswasion For the powers that be are ordained of God or There is no power but of God In handling these words I shall require 1 Qualis potestas what Saint Paul means here by the higher powers 2 Qualis anima who is meant by every soule for one malignant Church saith it is onely Anima Laica the Layâ—mans soule that S. Paul here means by every soule and thirdly Quid subjectio what is meant by subjection Or if you will please to give me leave I shall without any wrong to S. Pauls intention make his perswasion or reason my proposition and his precept your application his perswasion is For there is no power but of God and my Proposition is Every power is of God his Precept is which I shall make your Application Therefore every soule every one of your soules must be subject to the higher powers I begin with the first Every power is from God and thus I discourse it Part and resolve it All powers are supreame or inferiour the supreame or higher powers are either first Monarchicall when the people are governed by one the King or secondly Aristocraticall when the people are governed by many and the best the Peeres or thirdly Democraticall when the people are governed by the most the Commons Each of these powers where these powers governe by themselves a part in severall places or Nations is from God for there is no power but from God and the best of these three where they are severed is the first of these three the Monarchy because it most resembles God for God as I said ere while is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one but the best government is when these three meet in one and such is the happy government of this kingdome and long may it be happy in the government where we have not three Kings but one King but three powers to governe one kingdome to keepe this kingdome from tyranny which is the ill of Monarchy and from faction which is the ill of Aristocracie and from Licentiousnesse which is the ill of Democracie but these three meeting in one though severally they are equally and immediately from God yet joyntly the first onely Monarchy is immediately from God and the rest from God but mediately by the King For the power of Monarchy was never involved or invested in the people it was a cleere mistake by whomsoever said as will appeare by and by but the power in the people whether Aristocraticall or Democraticall is derived from and created by the King as appeares now by S. Peter whether it be to the King as supreame or unto Governours as unto them that are sent by him And his supreame power of Monarchie is attained and obtained either first by inheritance which is the best clayme or secondly by donation which is the second best or thirdly by election which is the third best or fourthly by the sword which is
bee obeyed â— but saies the Rebell Replic it is possible for a higher power to command a thing unlawfull and if he do must he herein be obeyed or resisted Neither for howsoever a King may deale unjustly with his servants Rejoynd either 1 In violating the lawes and inforcing their consciences or 2 in depriving them of their goods by extortions and imprisoning their persons and though in the former of these cases he may not be obeyed yet in neither of these cuses may he be resisted But what are we to do then why then we may sugere flye away so David did from Saul if we do not then we must pati suffer but at no hand may we resist No Touch not mine anointed saies God It is worth your marking He doth not say Ne perdas kill not mine anoynted bee he a good or a bad King which is the most you can doe but Ne tangas touch him not which is the least that may bee St. Paul implies as much in the next word which is Part 3 if hee be the higher power and the King and command you a thing unlawfull not obey him not resist him but bee subiect to him and this word how-ever it seemes to imply lesser then obedience because in some cases it excludes the active part of it yet indeed it implies more then obedience because in all cases it includes the passive part of it and it selfe and honour too so that when Saint Paul saies Let every soule be subject to the higher powers he meants 1 Let every soule honour the King 2 Let every soule obey the King in things lawfull and indifferent 3 Let every soule be subject to the King in commands unlawfull that 〈◊〉 let every soule patiently suffer where he cannot actually do These are my three last Stages I am to travell over which I shall with all truth and expedition dispatch and then dismisse you I begin with the first which is Let every soule honour the King 1a 3ae and the honour which we owe the King is threefold 1 Mentis 2 Oris 3 Operis in thought in word in deed in thought this is plaine by those commands of Solomon and S. Peter Feare God and the King 1 Pet. Eccâ—s 10.20 sayes Solemon Feare God and honour the King saies S. Peter yea Solomon is yet more punctuall in this particular Curse not the King no not in thy thoughts Now because there is no Medium betwixt doing well and ill and Solemon forbidding the ill he commands the good therefore and therefore we must have a reverend estimation of the King we must love him if he be good but we must honour him though he be bad because whether good or bad the King and so of God From this inward reverend estimation iâ— thoâ—gh proceeds an outward reverend expression in word this is taught us by the example of Bathsheba when Adâ—niah aspired the Crowne she though the Queene yet spake reverentâ—y to King David 1 Reg. 1.18 saying And now my Lord the King thou knowest it not Too blame therefore were thâ—y 1 Reg. 12.15 2 Sam. 16. Exod. 22.28 that said and much more too blame was he that repeated it in print To your Tents O Israel what portion have woâ—â— Davâ—d what in thâ— sonnâ— of lesse Too blamâ— was Shâ—mei for cursing Dâ—vid for no man may curse the â—uâ—â—r of his people the Kâ—ng is the father of his kingdome and hâ— that curâ—eth his father is to die the deaâ—h and it was heretofore a Canon Apostolicâ—ll and it is not yet repealâ—d That whosâ—ever reproaches the Kiâ—g if he be a Câ—ergie man is to be deprived if a Lay-man he is to be excommunicated and therefore whensoever thou peakest of Kings speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brieflâ—e or sweeâ—ly And so shall you with more alacritie yeeld the King the third honour you owe him which is honour indeed he honour of â—hy gâ—ods This honour lies under census vâ—ctigalis Canonis Capitationu the honour of custome from Me chants and Strangers the hoâ—our of his sâ—t Rent and the honour of Subsidie or Poll-money They were sonnes of Belial that said how shall this man save us 1 Sam. 10.17 and they despised him and brought him nâ— presenâ—s read the place an if they were sonnes of Belial who offered the King nothing think with your selves what they are that bring in against the King You see the first duty you owe the King honour the honour of your heart the honour of your tonguâ— and the honour of your hand Thâ— second dutie is obedience in all lawfull and indifferent things commanded Iosh 1.16 All that thou commandest we will do say the people to Moses his successor I shâ—a yet to let us know that this must not be stretched to commands unlawfull say the three Children Dan. 3.18 We will not serve thy God O King when Nebuchadnezzar commanded them to worship his golden Image This obedience consists Zenophâ— first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in listning too and being perswaded by the Kings words Plato and therefore did he old Latine râ—adâ— Obedo to obey Obaudio to give care unto and â—â—ondly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing his lawfull eâ—â—cts which his the comâ—le â—enâ— of the former Which who oâ—â—er resists to do dâ—â—â—s ipso facto become a rebell and diâ—bedient Quam qui facit saies Thucid des pâ—ccarum nonefacit sâ—dâ—â—pse â—otus est peccatum hâ—â—h whosoever doâ—h â—edâ—th nor sinne but â—e is sin wholâ—y sinne and Samuo give tâ—â—e reâ—sâ—nâ—â—f it 1 Sam. 15.23 Râ—belâ—ion or Disâ—â—eâ—ienâ—e is as the sinâ—â— of Witchcraft and as a Witch mâ—y be sâ—id to be a Deâ—ill so may a Râ—beâ—l be said to be sin Sâ— Bernard puts it as far disobedience to an horitie is a peece of he sinne against the Holy Ghost and in truth he had some reason as I canâ—we for so layâ—ng for disobedience to authority is agaâ—nst the light of nature and the sinne against thâ— Holy Ghost is so calâ—ed bâ—cause it is against tâ—e lâ—gnt of grace In a word if the King commands not iniquiâ—y in temporals as did Pharaoh to the Midwiveâ— if he commands not mpâ—etie in spiâ—ituals as did Nebuâ—adnezzar he must be obeyed by us else to deny obedâ—eâ—ce is to uphold at least to usher in â—ebellion aâ—d that is the greatest dishonouâ— to the King and bring first or last a great burthen on the conscience â—chitâ—phel for his evill counsell against the King was so struck in conscience that he hung himselfe and David for but laying his hand upon the skirt of Sauls garment he had thereby so disquiâ—red his conscience thaâ— he coulâ— never againe be in quiet with himselfe till heâ—nd Saul weâ—e fâ—iends And therefore much too blame are they who say with those rebels â—n the Psalâ—e Dirumpamus vincula let us break their bonds for when â—he boâ—d of obedience is broken farewell safety that we may live in safety â—od continue
1 1 Pet. 2.3 resist the ordinance of God Nor is thâ—t any barre to this truth when St. Peter calls the Magistrate an humane ordinance or creature for so the word properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is Pareus's note Humanam ordinationem seu creationem vocat Apostolus magistratum non causaliter the Apostle calls the magistracy an humane ordinance or creature not in regard of the cause or author as if it were deviâ—â—d by men but in regard of the subject and object because it is born by men In â—oâ—â— 13 Sol. respects the government of men for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creature or creation prâ—â—ves that maiestyis Gods ordinance for he only can create 〈…〉 45. Act. 3. 〈…〉 In Apolog. impossibile ost quod alicui creaturae conveniat creare saies Aquiâ—as it is impossible that power to create should bee given to any â—reature nâ— therefore sayes Irenaeus cujus jussu homines nascuntur ejus jussureges constituuntur by whose appointment men are borne by his appointment kings are ordained and therefore sayes Yert inde illis potestas unâ—è spiritus whence they have their breath thence they have their power but they have their breath from God and therefore they have their power from God and therefore as they that resist the breath of man and take it away by murther and the like resist the creation of God do they that resist the power of the Magistrate by resisting against it or the like resist the ordinance of God Object Nor yet is that any bar to this truth corrupt intruding into the Magistracte Hos 8.4 as Jer boams getting the kingdome by his owne and the peoples rebeâ—ion of which God sayes they have set up Kings but not by me and againe Governours often use wicked administration when they turne judgement into wormwood when they oppresse the innocent Act. 3.14 and deliver the holy and just to be put to death as Pilate did our Saviour this comes not down from the Father of lights Ps 94 20 for what fellow ship hath the throne of iniquitie which imagine himischeife as a law wiâ—h him Yet for all this the office and power it selfe is from God Sol. do but distinguish the power from the abuse of the persons and though this be of the corrupt will of man Joh. 19.10 lib. 4. de lib. yet that is the true ordinance of God so Christ told Pilate Dens felicitatis author dâ—tor and saies St. Aug. God that is the author and giver of happines lib. 2 c. 10. indict 11. giveth earthly kingdomes both to good and evill men Potestas super omnes homines dominortunt meorum pietati caelitus data est sayes Gregory writing to Mauritius and Augusta Power over all men is given from heaven to my good Lord and Lady and to end this saies Musculus upon that Psal Psal 82. vidâ—â—â—us hic we see here that there is no Magistrate whether good or bad but he is of the will of God 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 sâ—bordinate Magistrate the Iudge doe ipso facto resist the higher Magistrate the King because they are Iudges by the Kings Pattent so they that resist the higher power the King doe ipso facto resist the highest power God because they are Kings aâ—d Gods by the ordinance of God Obiect 1 Tim. 2.5 in psal 82. Nor yet lastly is that any bar to this truth there is but one God for they are Gods not by nature but by name Dij titulares called Gods 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 Dij saies Molerus inpsal 82. quia Dei vicarij officiarij Gods they are called because they are Gods Vicars and Officers Dij saies Calvin quia Dei personam sustincut Justit l. 4. c. 20. Sect. 4. Gods they are called because they represent the power of God 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 I have not spoken this to flatter kings no no they shall die like men but to informe you what a dangerous thing you do and what a fearefull sin you commit 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 or the eminent punishment duâ— to that Capitall criminall or the eminent sin they that resist shall receive to themselves damnation and here I am first to shew you 〈◊〉 what is meant by damnation The world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this word fignifies diversly according to the divers opinions of interpreters sometimes it signifies condemnation or damnation so Beza and the vulgar latine sometimes judgement so the Syriac interpreter sometimes punishment so Piscator and this punishment is both eternall inflicted by God and temporall inflicted by the Magistrate St. Chrisostome and Theophâ—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 for violating the lawes of that power and the sentence of eternall damnation from God for violating the eternall law of God And a great deale of reason and equitie there is in this for hee that presumes Psal â—â—n 4. sinnes but against the justice of God hee saies no more but tuâ—h God regardes it not he that despaires sinnes but against the mercie of God and hee saies no more but my sins are greater then can bee forgiven the that falls sins but against the wisedome of God but he that resists the power sinnes against the power of God and so against all the attributes of God for therefore is God omnipotent because is justice mercie and wisedome and therefore is God just wise and merciful because he is omnipotent and this man sayes as much as the veriest Atheist can say there is no God for hee that dares take armes against the King would if he could take armes against God too and therefore as damnation is due to every sinne to especially to this sinne the sinne of rebellion And indeed it is inflicted upon this kinde of sinner in a more fearefull manner then upon any kinde of sinner For it is at once damnatio rei nominis et parsonae the damnation of his goods and they are confiscated the damnation of his name to eternal infamy a traytor the worst of names the damnation of his person his body to a peâ—petuall shamefull death and his soule to an eternall painefull death from all which God deliver us and from all which that wee may be delivered God give us grace to be true subjects and ever to resist the higher powers if wee doe wee shall receive damnation And how shall we receive it 2a 2ae why that my last consideration is to tell you any 2 a. 2 ae The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies capio or accipio to take or to receivâ—â— iâ— is given by Tremelius in auferent ip si si bi condâ—â—mationem auserenâ— they shall take to themselves damnation Which word howsoever it implies a willingnesse yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will they nill the shall beare that punishment is imposed upon them 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 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 2 Pet. 2.9.11 and delpise government presumptuous selfe-willed that are not â—ffraid to speak evill of dignities 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 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 and a quiet governement till the the glory of his â—â—â—wne be exchanged into a crowne of glorie through Iesus Christ 〈◊〉 FINIS