THE Soveraignes DESIRE PEACE THE SUBIECTS DUTIE OBEDIENCE By Thomas Swadlin London Printed 1643. To the WORLD READER KNow who ever thou art that these lines following were Sermons preached the last Summer in St. Pauls and St. B. Algate London whether they containe any doctrine that is not Catholike and Orthodoxall they appeale to thee for judgment censure freely I beseech thee If praying for peace which is the Kings desire and subject of the former Sermons and preaching of obedience which is the subjects duty and subject of the latter Sermons be at all Malignity at least malignitie enough for the Authors imprisonment from Octo. 29. 1642. Vntill December 26. following now eight weekes and as yet unheard unseene Till now I was not informed of any other fault I stood guilty of But now it pleased the L. Major of Lond. upon my Letter to send for me and tell mee the cause of my Committement before whom when I appeared I found one Iohn Levet a Tallow-Chandler my Accuser upon whose information as I conceive his Lordship was pleased to say The cause of my commitment was because I am an enemy to sinceritie to which I answered all the sincerity that either his Lordship or my selfe had lay within our Breasts and not to be judged of by man But you have opposed the Parliaments proceedings replyed his Lordship to which I made answer againe It did not appeare so by my actions for I had beene and ever would be an humble Oratour to Heaven for the blessings of direction and successe upon their consultations and for mine owne particular I thought the Parliaments of England to be the supreamest Courts of Judicature in the world Yes quoth Master Levet So it seemes for just when the Parliament set forth their late Ordinances You preached a Sermon for Obedience to the higher powers I confessed it and promised a Copie of it and here it is To make me yet more guilty I but you pray for Bishops said the Lord Major To which againe I made answer Yes my Lord I had I doe and ever would untill it pleased the King and His Great Councell to alter the Common prayer Booke and then if I could not comply I could leave the kingdome Have you so and do you so and will you so reply'd the Lord Major And so long as you pray for Bishops so long you shall be a prisoner You see now upon what tearmes you may have your libertie To which once more I was thus bold My good Lord I humbly thanke you but I dare not venture a double Duckart to a single pennie Nature Wife Children doe all strongly sollicite me to accept of liberty upon aâ—â— tearmes but God the Church the King mine own soule do all charge me to refuse it unlesse it be Christian an Act of Parliament besides and mine owne Oath lye upon me and untill the one bee repealed and the other dispensed I dare not leave praying for Bishops And when I had said this his Lordship as I conceived was moved with pittie for he said I perceive you are mistaken and I will now rectifie and better informe your understanding That Act of Parliament was made to confirme King Edwards Common Prayer Booke not this which is now extant for many prayers by the meanes of the wicked Hierarchie are crept into this which never were in that To which yet once more with his Lordships favour I thus addressed my Answer But the prayer for the Bishops my Lord is in King Edwards Common prayer Booke Well well Sir said his Lordship I am a Member of the House and know the Houses Intentions To which last on s and so I was remanded to Prison not where I was before Crossebie House but where I am now Gresham Colledge whence I adde these few words to the world my Judge Happily his Lordship hath done Right in my imprisonment for I have infirmities for I am a man but whether he hath done aright judge For for iniquity impurity or impiety more than what God and mine own soule are privie too I dare the world to taxe me for I and a Christian Protestant and feare not the Tryall summon mee when you will my name is Thomas Swadlin THE SOVERAIGNES DESIRE PSALME 122 6. Pray For the peace of Ierusalem IF ever Prayer were necessary to bee preached it is now now prayer Common prayer being so much preached downe by common preachers and spoke downe by common speakers If ever peace were necessary to bee prayed for it is now now peace being so much in feare by feares and jealousies If ever the peace of Ierusalem were necessary to be prayed for it is now now Ierusalem being so much preyed upon that it can scarce receive Tyth s or Offerings that it is now almost under another curse I hope none of Christs a stone scarce left upon a stone the superstructure of Epise pacie disâ—onoured and the subterstructure of the Inferiour Clergie discountenanced And yet prayer is officium excellentissimum the most excellent duty God requires at our hands For it is his glory And yet peace is Donum excellentissimum the most excellent gift we receive at Gods hands For it is our safety And yet Jerusalem is Subjectum excellentissimum the most excellent Subject wee can pray for For it is the most excellent building of Gods hands It was like a City compactâ—d together and at unity in it selfe And yet Ierusalem that most excellent Subject as being the Church of God cannot have peace that most excellent gift of God without performing this most excellent duty prayer to God These are the pâ—rts of my Text and of these parts by Gods assistance and your patience I shall speake apart And when I have so done I shall give you the It is every good mans duty to pray for the peace of the Church And because they are three such excellencies I wish my selfe an Angels tongue that I might fasten them in their transcendency upon your hearts But alasseâ— I am the meanest of my Tribe and very conscious of mine own infirmities I shall though try my skill and God Almighty give the blessing I begin with tâ—e first Pray And it is a most excellent duty this prayer is No man denies it for it is necessary for it is pâ—ofitable there is a necessity of it Part 1 and there is anâ—â—tility in it First it is Necessary For it is not only Documentum a lesson which wee may learne if we will but it is Iussum an Injunction that wee should obey whether we will or no. The vulgar Latine reads those words of Christ thus Orabitis ye shall pray and Tremâ—lius thus Orate pray both Mandatory Mat. 6. If it were but Ipse dixit He hath said it It were enough to binde our Obedience to it This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there were no more might stop alâ— oppositions with Pythagoras Schollers because hee hath said it It is true because hee hath said iâ— we must doe
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
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
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
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