Religion and alegiance [sic] in two sermons preached before the Kings Maiestie, the one on the fourth of Iuly, anno 1627. at Oatlands, the other on the 29. of Iuly the same yeere, at Alderton / by Roger Maynwaring ... ; by His Maiesties speciall command.

RELIGION AND ALEGIANCE : IN TWO SERMONS Preached before the KINGS MAIESTIE :

The one on the fourth of Iuly , Anno 1627. At OATLANDS .

The other on the 29. of Iuly the same yeere , At ALDERTON .

By ROGER MAYNWARING Doctor in Diuinitie , one of his Majesties Chaplaines in Ordinarie : and then , in his Month of Attendance .

By His MAIESTIES Speciall Command .

LONDON , Printed by I. H. for RICHARD BADGER . 1627.

THE FIRST SERMON , Preached before the KINGS Majestie at Oatlands , on the fourth day of Iuly , 1627. ECCLESIASTES 8. 2. I counsell thee , to keepe the Kings commandement , and that in regard of the oath of God .

a a V●um ponitur in definitione multi●udinis . Thom. 1● . 11. 2. ad 4. VNity is the foundation of all difference and Distinction ; b b Distinctio est , ex quâoritur multitudo . Sua● rez Me●ap● . Distinction the mother of Multitude ; Multitude and number inferre Relation ; which is the knot and confederation of things different , by reason of some a a Amicabilia ad alterum , venî●ūt ex amicb●l●bus quae sunt ●omini ad seipsum . Thom. 1. 99. 1. ad 3. ex 〈◊〉 Eth. 9. ●ap. 8. Respect they beare vnto each other . These Reltions and Respects challenge Duties correspondent ; according as they stand in distance or deerenesse , afarre off , or neere conioyn'd .

Of all Relations , the first and most originall is that betweene the Creator , and the Creature ; whereby that which is made depends vpon the Maker thereof , both in Constitution and Preseruation : for which , the Creature doth euer owe to the Creator , the actuall & perpetuall performance of that , which , to yts Nature is most agreeable : which duty is called Naturall . And sometimes also is the Creature bound to submit in those things , that are quite and cleane against the naturall , both inclination , and operation thereof ; if the Creators pleasure be so to command it : which dutifull submission is called by the Diuines , an Obedientiall capacity , in that which is made , by all meanes to doe homage to him that made it of meere nothing .

The next , is that betweene Husband and Spouse ; a respect , which euen Ethnick Antiquity call'd and accounted a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rodogin . col. 1314. D●onys . Halicar. lib. 2. Pro. 6. 35. Sacred : the foule violation of which sacred Bed and bond of Matrimony , was euer counted hainous ; and iustly recompenced with that wound and dishonour , that could neuer bee blotted out .

Vpon this , followed that third bond of reference which is betweene Parents , and Children ; where , if dutifull obedience be not performed by them that receiued , to them that gaue their being ; the malediction is no lesse then this , Pro. 2● . 20. that their light shall be put out in obscure darkenesse , Pro. 30. 17. the Rauens of the valleyes to picke out their eyes , and the young Eagles to eate them vp .

In the fourth place , did likewise accrew that necessary dependance of the Seruant on his Lord ; God hauing so ordained , that the eyes of Seruants should looke vnto the hand of their Masters ; Psal. 123. 2. and the eyes of the Hand-maid , vnto the hand of her Mistresse .

From all which forenam'd Respects , there did arise that most high , sacred , and transcendent Relation , which naturally growes betweene The d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Philo. de Nom. mu●at . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Synes. de regno . fol. 8. Lords Anointed , and their loyall Subiects : to , and ouer whom , their lawfull Soueraignes are no lesse then Fathers , Psal. 82. 6. Lords , Kings , and Gods on earth .

Now , as the Duties comporting with all these seuerall Relations , if they shall be answerably done , are the cause of all the prosperity , happinesse , and felicity which doth befall them in their seuerall stations : so is it , in the world , the onely cause of all tranquillity , peace , and order ; and those things , which distinction , number , and disparitie of Condition haue made Different , it most effectually reduceth to Vnion : that , as of One there arose many , so , by this means , doe Multitudes become to bee made One againe . Which happy Re-union , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arist. polit. 1. cap. 2. Natura non facit vnum ad multa , sed vnum ad vnum . To●t . Gen. 13. fol. 784. Nature doth by all meanes much affect : but the effecting thereof is the maine and most gratious worke of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dionys● . Areopag . c●elest . Hier. cap. 1. Act. 4. 32. 1 Cor. 10. 17. Religion . Which the wisedome of Salomon well seeing , and the Spirit that was in him well searching into , hee sends forth the sententious dictates of his diuine and Royall wisedome , fenced with no lesse reason , then the fortresse of Religion ; in these words following : I counselthee , to keepe the Kings commandement , and that in regard of the oath of God .

This is Gods Text , and the Kings : and for the sake of all Kings was it written . And as the King is the sacred & supreme Head of two Bodies , the one Spirituall , the other Secular : so , this high and royall Text containes in it two parts correspondent : The one Ciuill , which is a Counsell of State , or a politique caution ; I counsell thee to keepe the Kings commandement : the other Spirituall , which is a deuout or religious reason ; And that in regard of the oath of God . The First part is founded vpon the Second ; the Second is the ground of the First : Religion the stay of Politie ; which , if it be truly taught , deuoutly followed , & sincerely practised , is the roote of all virtues ; the foundation of all well-ordered Commonweales ; and the well-head , from whence , all , euen temporall felicity doth flow . The zeale , and feruor of which Religion , if at any time it fall into a wane or declination , contempt or derision , portends euermore , the Ruine and desolation of that State and Kingdome , where , the seruice and worship of him who sits in heauen , is set at naught : and fills the world with terrible examples of Gods reuenging Iustice , and most irefull indignation .

Now , in the first part , doe lie these particulars .

First , there is Rex , a King .

Secondly , Mandatum Regis , the Commandement of a King .

Then , Custodia Mandati , the Keeping of , and obedience to this Commandement .

After this , Consilium , Counsell to pursue , and practise this obedience .

And lastly , the Counsellor , who giues this most diuine and Royall Counsell ; which is no lesse then Salomon : who ( as wee all know ) was ,

1. A King , and the Sonne of a King .

2. A King , and the wisest of all Kings .

3. A King , and a Preaching King .

4. A King , and a very Faire ( if not the Fairest and clearest ) Type of him , who was the King of Kings , and Lord of Lords .

To ingeminate againe , the parts of the Text : 1. Rex , Sentiunt eum , Deum esse solum , in cuius 〈◊〉 po●estate sunt , a quo sunt secund● , po●t quem primi , ante omnes . Inde est Imperator , vnde & homo , antequam Imperalor : inde potestas illi , vnde & spiritus . Tertul. Apolog. cop . 30. Eccles. 5. ● . a King : and what is higher ( in heauen or earth ) then a King ? God onely excepted , who is excelso excelsior : higher then the highest . 2. Mandatum Regis : and what is stronger then it ? For ver. 4. Sermo eius potestate plenus . 3. Obedience to this Commandement : and what more rightfull , iust , and equall with men ? what with God more acceptable ? 4. Counsell , to follow this : what more needfull , wise , or gratious ? 5. And all this from such a Counsellor , then which , none euer greater , but he alone , of whom it was said , Ecce plus quàm Salomon , hîc : Be●old , a greater then Salomon , S. Mat. 12. 42. is here .

A King : This is the Suppositum , 1. Point . or Person on whose behalfe this Counsell is giuen : and it is a Rule of that Science , whose Maximes are priuiledged from errour ; that , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arist. Metaph. lib. 1. cap. 1. Actiones sunt suppositorum ; Indiuidualls challenge all actiuity as peculiar vnto them . Now , all things that worke , and haue any operation , must ( of necessity ) worke by some Power , or ability which is in them . All Power is either such as is Created , and deriued from some higher Cause , or such , as is Vncreated , and Independent . Of this last kinde , is that Power which is in God alone ; who is b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 selfe-able in al things , and most puissant of himself , and from , and by no other . All Powers created are of God ; S. Ioh. 19. 11. no power , vnlesse it bee giuen from aboue : Rom. 13. 1. And all powers , that are of this sort , are ordained of God . Among all the Powers that be ordained of God , the Regall is most high , strong and large : Kings aboue all , inferiour to none , to no man , to no multitudes of men , to no Angell , to no order of Angels . For though in d d Angel●s esse in supremo perfectionis gradu , proximosque Deo . Suarez de Ang. lib. 1. cap. 1. num. 6. Nature , Order , and Place , the Angels be superiour to men : yet , to Powers and persons Royall , they are not , in regard of any dependence that Princes haue of them : Their Power then the e e Primum dei , deinde Regis est , vt nulli sub●●ciatur . Ecphanta Phythagor , lib. de Regno apud Stob●um . fol. 335. highest . No Power , in the world , or in the Hierarchy of the Church , can lay restraint vpon these a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Strabo . lib. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas verbo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 supreames ; therfore theirs the strongest . And the largest it is , for that no parts within their Dominions , no persons vnder their Iurisdictions ( be they neuer so great ) can be priuiledged from their Power ; nor bee exempted from their care , bee they neuer so meane . To this Power , the highest and greatest Peere must stoope , and cast downe his Coronet , at the footstoole of his Soueraigne . The poorest creature , which lyeth by the wall , or goes by the high-way-side , is not without sundry and sensible tokens of that b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Philo. de vitâ Mosis . sweet and Royall care , and prouidence ; which extendeth it selfe to the lowest of his Subiects . The way , they passe by , is the Kings high-way . The Lawes , which make prouision for their reliefe , take their binding force from the Supreame will of their c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. 8. cap. 13. Liege-Lord . The bread , that feedes their hungry soules , the poore ragges , which hide their nakednes , al are the fruit and superfluity of that happie plenty and abundance caused by a wise and d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phllo . Allegor . legis . peaceable gouernement . Whereas , if we should come to heare the dread-full and confused noyse of warre , and to see those garments rowl'd in blood , if plough-shares should bee turned into swords , and sithes into speares ; then Famine of bread , and cleannesse of teeth , Esay 9 5. and dearth of al good things , would bee the iu●t and most deserued punishment , of all , both their , and our sinnes .

Now , to this high , large , and most constraining Power of Kings , not onely b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Polyb. Histor. lib. 6. fol. 452. Nature , but euen God himselfe giues from heauen , most full and ample testimonie : and that this Power is not meerely humane , but Superhumane , and indeed no lesse then a Power Diuine , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Herodot . apud 〈◊〉 . fol. 326. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Synes de regno . pag. 20. Though Maiesty ( saith Herodotus ) be shrouded vnder Mortality , yet is it endowed with such a Power from aboue , as beares no small resemblance with the Deity . For if it were of men , or if that Power which is dispersed in Communities and multitudes , were collected and setled in the King ; then might this Power be thought humane , and to rise from men . But , because God would haue men to conceiue quite otherwise of Regal Soueraignty ; therefore himselfe pronounceth this of them , who weare Crownes on their heads , sit vpon Thrones , and with Scepters in their hands rule Nations ; I said yee are Gods . Psal. 82. 6.

That sublime Power therefore which resides in earthly Potentates , is a a Communi●●● ▪ nihil sui consert Regibus ▪ Spalet ▪ Tom. 2. 5 29. not a Deriuation , or Collection of humane power scattered among many , and gathered into one head ; but a participation of Gods owne Omnipotency , which hee neuer did communicate to any b b Summum Imp●rium nunqu● suisse populo demandatum . D● . Sarau . fol. 175. multitudes of men in the world , but , onely , and immediately , to his owne Vicegerents . And , that is his meaning when he saith , Pro. ● . 15. By me Kings raigne ; Kings they are , by m● c c Vnctio Regum in cap●●e , vt significaretur , quod instituebantur Principes per Deum . To stat. ad 1. Reg. fol. 287. Proinde , licet communicatio potestatis , quandoque sit per conse●sum homin●● at potestas ipsa immediatè est ● D●o , cui●s est po●testas . Roffens . de potestat . Pap● . fol. 283. immediate constitution ; and by me also , doe they Rule , and exercise their so high and large Authoritie .

This therefore may be well conceiued to be the cause , wherfore God doth pleade in Scripture , and that so mainely , not onely for the Souer aignty , but also for the Security of his Anointed ; I said yee are Gods : and he saith it in no secret , but standing in Synagoga Deorum ; for so the Psalme begins , as if he would haue all the world take knowledge of what he said . Pro. 8. 15. Then , Per me Reges regnant . After that , Psal. 105. 15. Nolite tangere Christos meos . And lastly , Eccles. 10. 20. Curse not the King ; Ne detrahas Regi ( sayes the Vulgar ) Traduce not , detract not from the King . Put all together . 1. I said yee are Cods . 2. By me Kings raigne . 3. Touch not mine Anointed . 4. And speake not amisse of the King , no not in thy secret thought . And take we these sentences asunder againe , thus :

1. I said yee are Gods : there 's their sublime and independent Soueraigntie .

2. Per me Reges regnant : there 's their vnresistable Authority .

3. Nolite tangere Christos meos : there 's their sacred and anointed Maiestie , with the security of their royall State , and persons .

4. In cogitatione tuâ , Regi ne detrahas : speake not ill of the King , in thy thought : there 's the tendering , and preseruing of their great and pretious Names from obloquie ; and the safety , and indemnity of their Royall fame and glorie .

To put then , an end to this first point : Royalty is an Honour , wherein , Kings are stated immediately from God . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dio. Cass. lib. 53. An pote●●as Adami in fi●ios , ac Nepotes , Ade●que omnes vhique homines , ex consensu filiorum ac nepotum dependel , an a solo Deo , ac naturâ profluit ? Roff. de potestat . Papae fol. 282. Fathers they are , & who gaue Fathers Authority ouer their Families , but hee alone , from whom all the Father hood in heauen and earth is named ? The power of Princes then , is both b b ●ure diuino naturali Reges regnant , & iure diuino naturali homines a Regibus regi debent . Spalet . Tom. 2. fol. 529. Naturall , and Diuine , not from any consent or allowance of men . And hee that gaine-saies this , transgreditur terminos quos posuêrunt Patres , saith c c Antonin 3. par , tit. 3. cap. 2. Antonine . Not therefore , in any d d Nusquam inuenie Regem aliauem Iudeorum , populi suffragijs crea●● : quin , si primus ille erate , de signunaretur a Deo , vel a Proph●ta , ex Dei iussu , vel sorte aut aliâ ratione qu● Deus indicasset . Pinaed . de Reb. Salo●non lib. 2. cap. 2. consent of Men , not in Grace , not in any Municipall Law , Ephes. 3. 15. or Locall custome , not in any law Nationall , nor yet in the law of Nations , which , consent of men , and tract of time , hath made forcible ; not finally , in the Pope , or any People is Regall preheminencie founded ; for e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Damascen . orthod. fidei lib. 2. cap. 11. fol. 112. Adam had Dominion setled in him , before euer there was either Pope , or People : neither Popes nor f f Regnum etiam congregatum subest Regi , regi●que pot●stati . Spalet . Tom. 2. fol. 531. Populous Multitudes haue any right to giue , or take , in this case . So that Royalty is a Prehemencie wherein Monarches are inuested , immediately from ᵃ God ; For by him doe they raigne . And likewise Sacred to God himselfe ; For hee who toucheth them , toucheth the apple of Gods owne eye : and therefore , Touch not mine anointed .

Supreame also it is , and Independent vpon any Man , Men , or Angels ; and for this saith he ; They are Gods : whose glorious and dreadfull b b Person●m sustinent ( scil Reges ) cu● maiestatem inuiolabil●m impressit i●se ( scil. ●●us ) & 〈…〉 Eccles. 5. 9. Names , must not bee medled with by any wicked tongues , or pennes , nor mingled with any lewd peruerse or deprauing thoughts ; and for this , Curse not the King in thy thought .

And yet notwithstanding this ; they are to bee sustained , and supplied by the hands and helpes of men ; for The King himselfe is serued by the d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . field ; & Re●dite quae Caesaris , Casari : Render as due , not giue as arbitrary , for , for this cause pay wee tribute , saith the great Apostle . God alone it is , who hath set Crownes on their heads , put scepters , yea and reuenging swords into their hands , setled them in their thrones ; for this , doe their Royalties render to God ( as a due debt ) that great Care , Paines , and Prouidence which they sustaine in the ruling ouer , and preseruing of their people in wealth , peace , and godlinesse : a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ S. Chrysost ad Rom. 13. Penditur tributum ●d sustentationem Principis , & ad satisfaciendum naturali obligationi , in dando stipendium iustum laboranti in nostr●vtilitatem . Suarez de legib ●ol. 311. Sic Musculus , Locis , cap. de Magistrat . 2. Point . and for this , doe the people render , as due , to them againe , by naturall and originall Iustice , tribute , to whom tribute , custome , to whom custome appertaineth .

The second point was , Mandatum Regis ; the Commandement of the King . Now , a Mandate or Commaund is a signification of his will , who hath power to send it forth . Fiue seuerall Intimations of the will are obserued by the Diuines . 1. Either , when a man doth vndertake the transacting , and doing of any thing himselfe , and that is a cleere intimation of his will , by reason that all actions rise from the b b Voluntas 〈◊〉 actionis origo . Tertul. de P●eniten . ●ol. 437. will : whose proper sway is , to set on worke all the powers of the soule , and parts of the body . Or 2. when some Counsell is giuen for ought to be dispatched , by which the Will and Pleasure of him who giues the Counsell , is signified ; and that which is counselled , is shewne possible to be done , and that , in reason , it ought not to be left vndone . 3. The Permitting also of any thing to be done , where there is power to hinder it , is a cleere intimation ( at least , ) of a kinde of resolution , to haue it done . But 4. the Resolute and Mandatory forbidding , Or 5. commanding of any thing , is the most vndoubted and expresse declaration of his will , who hath Power and Iurisdiction , so to deriue his pleasure .

Now then , a Commandement is an act descending from three most eminent faculties of the humane soule . First , from the Vnderstanding , finding out by exact discourse , aduice , and counsell , what is to be done , by which c c Intellectus extensione fit practicus . I●ban . Scot. ad prim . Prolog . quaest. 4. num. 2. extensions of reason , the Intellectuall part drawes to practise . Secondly , from the d d Iudicij verbum hoc . faciendum est . Iudgement , decreeing and resoluing what is the meetest to bee done , amongst many particulars . And lastly , from the e e Imperij verb●u : fac hoc . Greg. de Val. Tom. 2. in ●2. col. 243. Imperiall sway of the Will , which fastens a Command on all other powers , to doe their parts , for the dispatch of such designes , as Reason hath found out , and Iudgement thought meete or necessary to be done .

To draw then towards some conclusion of the point in hand ; a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioseph . Antiquital . lib. 11 ▪ cap ▪ 4. All the significations of a Royall pleasure , are , and ought to be , to all Loyall Subiects , in the nature , and force of a Command : As well , for that none may , nor can search into the high discourse , and deepe Counsells of Kings ; seeing their hearts are so deepe , by reason of their distance from common men , euen as the heauens are in respect of the earth . Pro. 25. 3. Therefore said he , who was wise in heart , and deepe in Counsell , The heauens for height , and the earth for depth , and the heart of a King is vnsearchable . As also , for that none may dare to call in question the c c Reges , suo solius iudicio , reseruauit Deus ; qui stans in Synagōga dêorum ( i. e. Regum ) dijudicat eos . Roff. de potestat . Papae . fol. 291. Iudgement of a King , because , the d d Quia per cor Regis gubernatur regnum , ne necesse regnum esse in potestate Dei , in cuius manu , cor Regis est . Tostat. ad Math. 4 quaest. 50. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. orat . 27. fol. 471. heart of a King is in the hand of God , and hee turneth it which way hee pleaseth . Who then may question that , which , God doth proclaime from heauen to bee in his hands , and at his guidance ? And for his Soueraigne will ( which giues a binding force , to all his Royall Edicts , concluded out of the Reasons of State , and depth of Counsell ) a a N●fas est , in d●b●um vocare etus potes●a●em , cui omnium g●berna●io supremo consiat 〈◊〉 iudicio . Concil. Tolet 6 ▪ cap. 14. Si quis , potestati Regiae , quae non est ( i●xta Aposto●● ) nisi à De● , contumaci ▪ & instito spiritu , &c. obtemperare Irrefrigabiliter noluerit ; An●thematiz●tur . Concil Meldense . apud Roff. de potestat . Papae . lib. 2. cap. 5. Rom. 13. who may dare resist it , without incurable waste and breach of Conscience ? seeing the Apostle speakes vnder termes of so great terrour ; that he who resists commits a sinne done with an high hand , for he resists the ordinance of God ▪ and so contracts an hainous guilt , and incurres likewise the heauiest punishment : for , to his owne soule doth he receiue Damnation .

Nay , though any King in the world should command flatly against the Law of God , yet were his Power no otherwise at all , to be resisted , but , for the not doing of His will , in that which is cleerely vnlawfull , to indure with patience , whatsoeuer penalty His pleasure should inflict vpon them , who in this case would desire rather to obey God then Man . By which patient and meeke suffering of their Soueraignes pleasure , they should become glorious Martyrs : whereas , by resisting of His will , they should for euer endure the paine , and staine of odious Traitors , and impious Malefactors .

But , on the other side ; if any King shall command that , which stands not in any opposition to the originall Lawes of God , Nature , Nations , and the Gospell ; a a R●x non peccat , suam legem non obseruans , in ijs quae solùm deccant subditos , no● autem princi●em ipsum : neque enim caput discordat corpori sinon sit subiectum ijs omnibus , quibu● reliquum corpu● subditum est , nisi in ijs rebus , quae aequè ipsum , ac reliquum corpus respicîunt . Vasquez in 1● . d●sp . 137. cap. 3. ex Soto lib. 1. de Iust. q. 6. a. 7. ( though it be not correspondent in euery circumstance , to Lawes Nationall , and Municipall ) no Subiect may , without hazard of his own Damnation , in rebelling against God , question , or disobey the will and pleasure of his Soueraigne . For , as a Father of the Countrey , hee commands what his pleasure is , out of counsell and iudgement . As a King of Subiects , he inioynes it . As a Lord ouer Gods inheritance , hee exacts it . Et , quisquis , hoc summum obtinet Imperium , siue is si● vnus Rex , siue pauci Nobiles , vel ipse populus vniuersus . supra omnes leges sunt . Ratio h●c est , quòd nemo sibi ferat legem , sed subdi●is : suis se legibus nemo adstringit . D ● . Sarau . de Imperand . Author lib. 2. cap. 3. Huc accedit & illa ratio , quòd neque●uis legibus teneri possi● ( scil. Rex ) cùm nemo sit seipso superior , nemo à seipso cogi possit , & leges à superiore tantùm sciscantur , denturque inferioribus : neque antecedentium Principum , cùm par in parem , non habet imperium : neque populi , cùm ipse populo superior sit . Barclaius contra Monarchomach . lib. 3. cap. 16. Quare qui Reges legibus subijciunt , Ne quid prae●clari pro Repub. audeant , impediunt , & calumnijs Improbissimi cuiusuis exponū● . D ● . Sarau . ●ol. 174 Rom. 13. 2. As a Supreame head of the body , he aduiseth it . As a Defendour of the Faith , hee requires it as their homage . As a Protectour of their persons , liues , and states , he deserues it . And as the Soueraigne procurer of all the happinesse , peace , and welfare , which they enioy , who are vnder him , hee doth most a a Hoc ●rit ius Regis 1 Sam 8. 6. h●c est ▪ potestas legitima , non tyrannica , nec violenta . Spalet . tom. 2. ful . 251. Et ide● , quando Rex , propria negotia , non poffit expedire per proprias res ac seruos , possit , pro negotijs proprijs , tollere . res & seruos aliorum ; & i●●o mod● dicebat Deus , quod p●rtiuebat ad ius Regis . 1 Sam. 8. 6. Gu●iel . Occam . tracta● . 2. lib. 2. cap. 25. Tributa esse maxim è naturalia , & praese ferre iustitiam : quia exiguntur de rebus proprijs . Nauar. apud Suarez de legib. fol. 300 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. Orat 27. fol. 471. Kings may iustly command the goods and bodies of all their Subiects , in time both of Warre , and Peace , for any publique necessity or vtility . B. Bilson . d●ff . fol. 356. iustly claime it at their hands . To Kings therefore , in all these respects , nothing can be denyed ( without manifest and sinfull violation of Law and Conscience ) that may answer their Royall state and Excellency : that may further the supply of their Vrgent Necessities : that may be for the security of their Royall persons ( whose liues are worth millions of others : ) that may serue for the Protection of their Kingdomes , Territories , and Dominions : that may enable them to yeeld Reliefe , ayde , and succour to their deere & Royall Confederates & Allyes : or that may be for the defence , and Propagation of that sacred and pretious Truth ; the publique profession whereof , They doe maintaine by their Lawes , and Prerogatiues Royall .

The third point is Obedience . 3. Poynt . Obedience is a willing and Vnderstanding act of an Inferiour , done at the command , and to the honour of a Superiour . Reasonable then , Rationabile obsequtum . and Willing , Rom. 12. 1. must it be : Violenced-duties , forced and extorted actions , are not within the compasse of true Obedience . Voluntary seruice is that which pleaseth God and Man : And so well doth this sute with the nature of God , ( to whom all things ought to yeeld most willing obedience ) that hee pronounceth it better then sacrifice , 1 Sam. 15. 22. and to hearken , better then the fat of Rammes .

Euery will therefore , and Inclination that is in the Creature , is charged with the dutie of Obedience toward the Maker of it . To this end , God hath planted a double Capacity , and possibility in the Creature , to submit to his pleasure : The one is Naturall , by which , the Creature , in all yts actions , that follow , and flow from yts forme , doth actually and perpetually serue the Creatour : as the Heauens , in mouing ; the Earth , in standing still ; the Fire , in burning ; the Ayre , and Water , in refreshing , cooling , and flowing .

The other capacity , is call'd Obedientiall : whereby the Creature is euer ready to doe that which is contrary to yts owne Nature ; if the Makers pleasure bee to command it so . And with this Obedience , did the Earth fearefully shrinke , and fali asunder , Num. 16 32. to swallow vp those Rebells against God , and the King ; so to giue them a suddaine and ready passage into hell , by a direct and streight diameter . Thus , did the waters stand on heapes , Exod. 14. 2● . and leaue the Channell dry , that Gods people might finde amaruelous way , Wisd. 19. 5. and his enemies a strange death . Thus , did stones yeeld to be lifted vp against their nature , into the ayre , that they might fall backe , Iosuah 10. 11. and recoyle with greater violence , to bruise and braine the enemies of his people . Thus , did the Fire of the Babilonian-Furnace refresh the three Children . Dan. 3. 27. And thus , in fine , did the Sunne stand still in Gibeon , ●os . 10. 12. and the Moone , in the Valley of Aialon ; to giue the longer light , and lesser heate to them , who fought for him , that made both Sunne and Moone .

Now , this Power which God hath ouer , & this kinde of Subiection which he receiues from the Creature , is a priuiledge , and prerogatiue , which God hath reserued onely to himselfe ; and not commn●icated , at any time , to any King , or Caesar , to haue , or to receiue Regularly : but onely , by way of Impetration , and extraordinary Dispensation , for dispatch of some miraculous worke , as it was in Moses , and Iosuah .

All the Obedience therefore , that Man can challenge from man , is , in part , Naturall ; as agreeable and conuenient to their inclinations : and , in part , c c In re morali , actio hominis , vt homo est , ea dicitur , quae libera est . Azor. Instit. lib. 1. ●ap. 1. Morall , in as much as it is Free and Willing . And this , of right , may euery Superiour exact of his Inferiour , as a due debt : And euery Inferiour , must yeeld it vnto his lawfull Superiour , for the same reason . Children , to Parents , in discipline , and Domesticalls : Seruants , to their Lords , in their respectiue and obliged duties : Souldiers , to their Commanders , in Martiall affaires , and feates of Armes : People , to their Pastours , in Conscientious-duties and matters of Saluation : Subiects , to their lawfull Soueraignes , in the high Concernements , of State and Policie . And This is that Obedience , wherewith we are all charged in this Text , by the Word of God , and Wisedome of Sal●mon .

To draw then toward an end of this third point : We may obserue , that , in the Text , there is a double , nay a treble Maiestie : The Diuine Maiestie of him , ●er. 10. 10. who is the Liuing God , and euerlasting King ; The Maiestie of King Salomon , that giues the Counsell ; And the Maiestie of all Kings , on whose behalfe this Counsell is giuen . And , did we well consider the King , that giues the Counsell ; and the King , that is now to receiue the Obedience ; and the King , for whose sake it is to be giuen ; and the Reason , why : In regard of the oath of God : it were reason sufficient , without any more adoe , to perswade all Rationall-men , to accept of this Counsell .

But , there be Pretenders of Conscience , against Obedience ; of Religion , against Allegiance ; of Humane Lawes , against Diuine ; of Positiue , against Naturall ; and so , of Mans Wisedome , against the will and wisedome of God ; and of their owne Counsells , against the Counsell of Salomon . These men ( no doubt ) may bee wise in their generation , but wiser then Salomon no man can thinke them : nor ( as I hope ) doe they thinke themselues so , for if they did , of such there were little hope . Some there were , in the daies of b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iustin. Martyr : dialog. cum Trypho . fol. 312. Iustin Martyr , who were so strongly conceited of their owne waies , as to thinke themselues wiser then the Scriptures . Vpon them , and the like , c c Testimonijs diuinis lites sua● praeferunt . — Qui enim Testimonia diuina non sequntur , pondus humani testimounij perdid●r●n● . S. August . contra Donatistas . Tom. 2. Epist. 50. Saint Augustine , ( against the Donatists , ) lets fall this sentence , as an heauy beame to bruise their hayrie scalps : They ( saith he ) who preferre their owne desires of contention , before diuine and humane testimonies ; deserue , that , neither their words should be euer held for Lawes , nor their deeds taken for Precedents . Now therefore , Salom●ns wisedome is great , and his Counsell deepe , and able to perswade ; and , if these mens wisedome be from aboue , as Salomos was , it is no doubt e e Quae autem de sur●ùm est sapientia , suadibilis , bonis consentiens . S. Iacobi Epist. cap. 3. ver. 17. perswadeable : And , if I wisht it were , and that they would be perswad●d , ( as some haue beene ) I would propound vnto their view , a few short Considerations , which , ( if they would please well , and seriously to weigh them ) might ( with facility ) remoue , as well , all their Speculatiue , as , Practique errcurs .

First , if they would please to consider , that , though such Assemblies , as are the Highest , and greatest Representations of a Kingdome , be most Sacred and honourable , and necessary also for those ends to which they were at first instituted : yet know we must , that , ordained they were not to this end , to contribute any c c In regnis h●●editarijs , populus & P●oce●es nihil saciunt ; solùm cum plausu proclamant . Roff. de pot . Papae . fol. 290. Communi●as , nihl sui con●ert Regibus , nisi ad summum perso . nam determinet ; & patiùs , personam applicat diuinae potestati , quàm diuinam potestatem pers●nae . Spalet . tom. 2. fol. 529. Populus nihil contulit : Christi Domini , non Christi pop●li sunt . Oleo sancto infuso , signare id , Deus voluit , & consignare . Winton . Respons. ad Math. Tort. fol. 384. Right to Kings , whereby to challenge Tributary aydes and Subsidiary helpes ; but for the more equall Imposing , and more easie Exacting of that , which , vnto Kings doth appertaine , by d d Obligati● Pendendi Tributum , it a naturalis est Principi , & per se orta ex ratione Iustitiae , v● non poffit quis excusari , propter appar●tem ini●stitiam , vel nimium grauamen . Suarez de legib. fol. 316. Naturall and Originall Law , and Iustice ; as their proper Inheritance annexed to their Imperiall Crownes , from their very births . And therefore , if , by a a a Tres conditiones Tributorum , scilicet legitima potestas , iusta causa ac debita proportio , quaa planè videntur sufficientes ad iustitiam Tributi , & ita illas tantùm ▪ ponunt Castro & Medina . Suarez de legibus lib. 5. cap. 17. num. 1. Acceptationem populi , non esse conditionem necessariam , ex vi iuris naturalis , aut Gentium , neque ex iure Communi . Suarez vbi supra , num. 3. Magistrate , that is Supreame ; if , vpon ᵃ Necessity , extreame and vrgent ; such Subsidiary helpes be required : a ᵃ Proportion being held respectiuely to the abilities of the Persons charged , and the Summe , or Quantity so required , surmount not ( too remarkeably ) the vse and charge for which it was leuied ; very hard would it be for any man in the world , that should not accordingly satisfie such demaunds ; to defend his Conscience , from that heauy preiudice of resisting the Ordinance of God , and receiuing to himselfe Damnation : though euery of those Circumstances be not obserued , which by the Municipall Lawes is required .

Secondly , if they would consider the Importunities , that often may be ; the vrgent and pressing Necessities of State , that cannot stay ( without certaine and apparent danger ) for the Motion , and Reuolution of so great and vast a body , as such Assemblies are ; nor yet abide those long and pawsing Deliberations , when they are assembled ; nor stand vpon the answering of those iealous and ouerwary cautions , and obiections made by some , who ( wedded ouer-much to the loue of Epidemicall and Popular errours ) are bent to crosse the Iust and lawfull designes of their wise and gratious Soueraignes : and that , vnder the plausible shewes of singular liberty , and freedome ; which , if their Consciences might speake , would appeare nothing more then the satisfying either of priuate humours , passions , or purposes .

In the third place ; if they would well weigh the Importance , waight , and moment of the present affaires ; for which such helpes are required .

1. It is for the honour of his Sacred Maiestie ; and to enable him to do that which he hath promised in the word of a King : that is , to giue supplie to those Warres , which , the Resolutions of his owne Subiects represented in the high Court of Parliament , caused him to vndertake ; and that , with the highest Protestations , and fullest Assurances from them , to yeeld him all those Subsidiarie helpes that way , which , the Power , or Loue of Subiects , could possibly reach vnto .

2. 2 Sam. 18. ● . Tu , vn●s , pro decem A●●llibus computaris . It is for the Security of his Royall State and Person , which ought euer to be most deare and tender vnto vs : his Life being worth Millions of ours .

3. It is for the Safety and Protection of his Maiesties Kingdomes , Territories , and Dominions .

4. It is for the Reliefe , and Succour of his Royall and Confederate Vncle the King of Denmarke ; who , in a Cause that much neerer concernes vs , then it doth himselfe , hath hazarded his life , Crowne , and Kingdome ; as they well know .

5. It is also , for the Securing , and Preseruing of all our Liues , Goods and States , and the Preuenting of Forreigne Inuasions , by bitter and sub●ile enemies of ours , both intended , and proiected .

6. And lastly : It is for the Defence , and Propagation of that Sacred and Pretious Truth , which we all professe to follow , protest our Interest in , and resolue to die for ; if need require , and occasion bee offered .

Fourthly , if they would Consider , what Treasures of wealth are dispended within this Realme , vpon purposes of infinite lesse importance : Nay , to lewd & vile vses , much is spent and with wonderfull alacrity quite cast away : what within , and what without the body ; vpon backe , and belly , vpon fingers , and feete , Rings and Roses , rioting , and drunkennesse , in chambering , and wantonnesse , in pride , and vanity , in lust , and luxury , in strife , and enuie ; So that , if God come to claime his Tenth ; or the King his Tribute , the Diuell is gone away with all . So that , we cannot say , as d d S. August . tom. 10. Homil. 48. Saint Augustine yet sometimes said , Quod non accipit Christus , tollit fiscus : but where the Diuell hath deuoured all , there , God and the King , doe loose their right . ● S. Ioh. 5. 19. Mundus totus in maligno positus .

Fifthly , if they would consider , what Aduantage this their Recusancy in Temporalls giues to the common Aduersarie : who , for disobedience in Spiritualls , hath hitherto alone inherited that Name . For , that , which we our selues condemne in them , blame them for so doing , and professe to hate that Religion , that teacheth them so to doe ; that is , to refuse subiection vnto Princes , in Spiritualls : The same ( if not worse ) some of our owne side now ( if ours they be ) dare to practise . For , in Temporalls they submit to his Maiestie ; though he be no Defendour , but a Suppressour of their Religion . Of their Liues , and States , indeed , his Maiestie is a most gratious Protectour ; but of their Religion not so : Of our Liues , States , Faith , and Religion , is his Sacred Maiestie a most gratious Defendour , by his Lawes , and Prerogatiue Royall ; and in his owne Person , a most glorious Example of zealous and actiue Deuotion . Therefore , wee must needs bee argued of lesse Conscience , and more ingratitude , both to God , and the King ; if in Temporall things , we obey not . They , in Spiritualls , denie Subiection , wherein they may perhaps frame vnto themselues some reasons of probabilitie , that their offence is not so haynous . If we , in Temporalls , shall bee Refractary , what colour of reason can possibly we finde out , to make our defence withall , without the vtter shaming of our selues , and laying a staine ( that cannot easily be washed out ) vpon that Religion , which his Maiestie doth so gratiously maintaine , and our selues Professe ?

And last of all , ( to conclude ) if they would consider and know , that hee who doth not , vpon the former reasons and Considerations , yeeld all willing Obedience to this Counsell of grace ; and obserue the Command of his Soueraigne ; as Salomon here aduiseth : is so farre from being a good man , or a good Christian , or a good Subiect , that he is not worthy to be reputed amongst the Reasonables ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Thess. 32. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ● S. Pet. 2. 12. but such as the Apostle calls absurd and vnreasonable men . And , if they shall now at length thinke vpon this Transcendent dutie , to doe it with all Obedience , and Alacritie ; to God , shall they doe that , which , to him , will be most acceptable : to his Anointed , shall they giue great content , in the performance of that promise , we all made to his Maiestie , by way of Representation , in that high and honourable Court of Parliament : to their deere and Natiue Countrie , shall they doe that , which , by Nature they are bound to doe : to themselues , shall they doe well , yea , their owne soules shall they reward with good , and their Consciences with perpetuall Peace , Amen .

Et sic , liberaui animam meam . FINIS .

THE SECOND SERMON : Preached before the KINGS Maiesty at Alderton , on the 29. of Iuly , 1627. ECCLES. 8. VER. 2. — And that , in regard of the Oath of God .

THis Text is Scripture , and the Word of God . The Word of God is a Mystery most deepe and Sacred : Sacred , as well for the things it doth containe , which are the Treasures of wonderfull depths ; as for the Fountaine from whence it flowes , to wit , the sublimity of Gods most blessed Vnderstanding ; to a a Theologia e●● de his , quae sunt soli Intellectui Diuino Naturali●●r cognita . Iohan. Scot. prolog. Senten . qu. 3● . & 2 d● . laterali . num. 7. whom , the Scriptures are euen naturally knowne , and with much more facility vnderstood ; then by Vs , matters of Sense and Reason can possibly be discerned . From hence it is , that Clemens saith , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clemens Alex. Stromat . lib. 4. f●l. 346. Scripturas esse validas ac ratas , ex Omnipotenti Authoritate : from that Omnipotent and authenticke Copie , which is in the minde of God , are we secured of Scriptures infallibility , and taught ( in most dutifull manner ) to submit to Scriptures Authority .

Now , the Commandements of God in Scripture , though they differ in Matter and Manner of Reuelation ; yet haue they the same Author , and one and the same end . If God please to command for himselfe , ●rou. 7. 1. and say , Keepe my Commandements ; no man will deny , but that all Audience and Obedience is to be giuen to it . And , if God command for the King ( as here hee doth ) and say , Keepe the Kings Commandement , it is all from one Author , and of the same Authoritie ; with the same Conscience , and Reuerence to be receiued ; for the same Reason , with the same Religion , and vnder the same Obligation to be obserued . For , as in things to be beleeued , we rest in the credit of him that speakes ; So , in a a Hoc est insigne 〈◊〉 , vt absqu● 〈…〉 ob●diat Imperanti●n●c vllamrationem exposc●●t imperij . Chrysost. tom 2. col . 63. Edit. Basil. Matters of Fact , and to be done , we content our selues with the Authority of him that commands .

This Text was rendred in two parts : First , a Caution : and Secondly , a Reason , to inforce the same . In the first , there was Rex , a King : then , Mandatum Regis , the Commandement of a King : then , Custodia Mandati , the keeping of , and obedience to this command : then , Counsell , to pursue and practise this Obedience : which was left vntouched .

Now therefore , Counsell is not any prophane thing ; But , by the verdict of the Heathen , call'd and accounted Sacred . Plato stiles it a e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato in Theag. Sacred Engine . Besides this , the Scriptures doe auerre , That the first step to wise Counsell is the Gift of Vnderstanding ; this Vnderstanding is of God . There is a spirit in man ( saith Iob ) but the inspiration of the Almighty giueth Vnderstanding . Iob 32. 8. This is so bright and cleere a Lampe , in this darke house , of Sin , Mortality , and Ignorance , wherein we dwell ; that Salomon calls it , Prou. 20. 27. The Candle of the Almighty . Now , this Vnderstanding is the Mother of Knowledge : Knowledge brings vp to the maturity of Wisdome and Prudence : These two are th● Parents of wise Counsell . Prou. 1. 5. Therefore Salomon saith , That a man of Vnderstanding , shall attaine vnto wise Counsels . Prou. 20. 5. Counsell then , drawes deepe , and is far-fetch'd ; from Vnderstanding , and Knowledge , from Wisdome and Prudence , all these from God ; who is the vnemptiable Fountaine of all Perfection .

I will then finish this Point , with certaine Aphorismes : and the first shall bee ;

1 That , as there is nothing more high , deepe , or sacred than Wise Counsell ; So , neither is there any way to preuent dangerous Sequeles in a Common-wealth , more effectuall ; then the Soueraigne Counsel of Those , who are Wise in Heart , and Mightie in Power .

2 That , no way so pregnant , to raise vp a Damme against the ouer-flowing of Wickednesse , and superfluity of Naughtinesse , and those fearefull Euils , into which our sinnes are like to sinke vs ; as hearkening to the Counsellors of Peace .

3 Nothing more seasonable , in this Age , wherein Prophanesse hath so farre ouer-run Pietie ; Pride , Meeknesse ; and Vice , in a manner , drowned all Vertue and Modesty ; as to boare the eares of men , that they may giue all Audience and Obedience to wise Counsell .

4 Nothing more the cause of so little feare of God , and Reuerence toward Man ( as there is in these daies ) then is the supine-slacking of this Obedience .

5 And ( in●fine ) nothing so much the cause of this Neglect , and ( in a manner ) Contempt of all dutifull submitting to Supreme authority ; as the want of that Discipline and due Correction , wherewith men ought to bee framed , and smoothed in their Minority , and tender age . Dutifull obedience being eu●r the effect of morall and wel-disposed Minds ; of Regular and wel-composed Affections . And most certaine it is , That , if the hand of Discipline bee not held more streightly , ouer this late and stif-necked Broode , that is now growing to Maturity in the world ; nothing is more to be expected , then that the comming - Generation will bring in such a Torrent of Vice and Corruption , as will ouer-runne the World , with Rudenesse , Lewdnesse , and extreme Barbaritie ; and bring vpon vs that Curse which Esay threatens to them , who ought timely to represse such intemperancies ; Esay 3. 5. That the Child shal behaue himselfe proudly against the Ancient , and the Base against the Honourable : and which , in time will grow to such Monsters , as the same Prophet speakes of ( in another place ) who being but a little pinch'd with hunger , or touch'd with the least Calamitie , Esay ● . 21. will Curse their King and their God , and looke vpward : not being a whit ashamed of themselues , or afraid of humane or diuine Reuenge . For , what makes the Nature of Man more stiffe and inflexible , than hardening in sinne ? What more desperate and daring , then Impunity , in their euill morall dispositions ; and neuer to suffer that smart of Correction , which is meet for the backe of Fooles ? Hence it comes to passe , that the hearts of men , ( in their tender yeares ) being neuer subdued , with any Religious Awe ; nor acquainted with any Reuerence or godly feare toward their Superiours ; doe afterward ( in their riper times ) become so desperate and audacious , so lewd , and licentious , as to be so far from honouring the Person of the Ruler , that they dare , with great boldnesse , Traduce his Actions . I will end this Point with an obseruation of e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plutarch . de Curiositat . Plutarch , who comparing these Tempters of Supreme Authoritie ; saith , They be like vnto certaine Ouer-curious Men , that desiring to trie conclusions with Poison , doe taste it themselues ; whereby it comes to passe , that , together with an Experimentall Conclusion of their knowledge , th●y draw vpon themselues ( and that most iustly ) the fatall conclusion of their Liues .

I should now speake of the Counsellor , Solomon : which was my Fift Circumstance ; and , I hope , you know , hee gaue a Wise mans Counsell , and the Counsell of a Prophet : But I must passe to the Second generall Part of the Text.

For Preparation whereunto , and that I may deriue both my Discourse , and your Contemplation , to the view thereof : We must know , That this World is not One thing only , but many things ; yet fairely disposed , and fitly ordered : and for this cause , it is called a e e Mundus est ornata Dei ordinatio , constans societate Caeli , ac terrae . Apul. de mundo . World ; that is , a Trim and goodly Ornament . Now , no Ornament can be without Order , but a tumultuous Motion and Confusion . f f Ordo , est parium dispariumque , rerum , sua cuique , loca tribuens dispositio . S. August . Ciuit. l. 19. c. 13. Sic Gerson . Considerat . 13● . part. 12. Order therefore ( as Saint Augustine saith ) facit quiescere : Order gives to euery thing its proper place , and so procures , and preserues Rest and Quiet thereunto . In Order therefore , of necessitie , must bee those two things which Iustine Martyr calls a a Iust. Martyr . ad Or●hod . fol. 434. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Transcendencie , and Lowlinesse : Sublimitie , and Inferioritie : Supremacie , and Subordination : Maiestie and Subiection .

Now , that which is most high and supreme ( be it in Heauen aboue , or on Earth beneath ) that is euer the best . Which , that wise and illuminate Heathen Ecphantas did see full well , when he said , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ecp●ant . apud Stobaeum . fol. 330. In Heauen , God ; on earth , the King is chiefe : e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Idem ibid. fol. 332. Of Creatures Man , of Men , the King most sacred is .

Now , a Naturall Ground it is , That looke what is f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil● Iud. lib. 2. legis Alleg. best and most diuine , that ought to Rule ; and what is of a lower straine of Goodnesse , that ought to bee at Command , and in Subiection . And so , in Goodnesse , God being the highest , of necessity all g g Condere legem ▪ unus est ex pr●cipuis actibu● gubernationis Reipub. ita praecipuam & superiorem requirit pot●statem ▪ aec autem p●te●i●s primariò est in Deo , et per essentiam . Suarez de legibus , lib. 1. cap. 8. n. 8. Esay 33. 22. Power , as well of Dominion , as of Iurisdiction , originally resides in him . And hence is that of the Prophet Esaiah : The Lord God is our Law-giuer ; the Lord God is our Iudge ; the Lord God is our King . In the first , we doe beleeue that our Persons to him are acceptable : In the second , that our Actions to him are accountable : In the third , that our Substance is liable to his honour and seruice , as Salomon , elsewhere , Prou. 3. 9. saith ; Honour God with thy Substance , and with the first fruits of all thine Encrease . And , from that naturall Right that is in d d D●o , nat●●aliter competit supremum dominium rerum omnium : & home , etiam natura●●ter , est Deosubiectus : ex hac ergo subiectione , ex parte himi●is , & potestate , ex parte Dei , fundamenatum ●abent leg●s diuinae Iuxta illud , Esay 33. 22. Suarez de legib. lib. 1. cap. 8. n. 8. Deu● , autho●itate propriâ , leges ferre potest , & coger● ad ●arum ●bseruationem , et ●unire , transgr●sseres . Suarez vbisupr● . God , to giue Lawes vnto the Creature , and by them to gouerne all things ; and from that naturall Obligation which is in Man , to submit to the Creators Law ; is supported , and held vp all the Credit , Reuerence , and Obedience , which is due to all Lawes both of God , Nature , and Men , and all that Power , which is deriued to Men , be they Kings , or Priests ▪ is wholly , and immediately transmitted from e e Potestas legislati●a primariò & per essentiam , in Deo est ; communicatur autem Regibus ●er qua●dam participationem : Iuxta illud Sap. 6. Audite Reges , quoniam data est v●bis à Domino potestas : Non enim est po●estas , nisi à Deo . Rom ▪ 13 ▪ Suarez de legib. lib. 1. cap. 8. n. 8. God ; in whom is the Plenitude of all Power .

To the King then , as the best , and highest vnder God , and after God , the most diuine ; is communicated all Power ; of f f Qui est dominus aliquarum personarum , est dominus rerum , ad easdem pers●na ▪ spectantium . Occam . tractat. 2. lib. 2. cap. 22. Omnia , quae sun● in r●g●o , sunt Regis , quoad potestatem vtendi eis , pro bono communi . Occam . vbisupra . cap. 25. Dominion ouer the States , and Persons ; and of Iurisdiction ouer the Deeds and Actions of mortall men .

Nor yet , doth Gods Prouidence stay here ; but goes further : and as he is the Fountaine of those Powers , and doth deriue them to , and bestow them on , and settle them in , all Earthly Potentates ; for the endlesse good of all Generations of Men : So hath he a speciall care to see that Power both feared , and obeyed in Them , who are the Dispensers of his Power , and Ministers of his Prouidence . And for this cause therefore , doth he himselfe , call for in his Word , the Actuall and perpetuall discharge of that naturall Obligation , which lies vpon all the Sonnes of Adam , To yeeld all Reuerence , and Obedience to the sacred Mandates of their Soueraignes : and not onely so ; but fetcheth Reasons , and fils his mouth with Arguments , to presse , and perswade the same . And further , to this purpose not onely vseth Reason , but Religion too ( which is the Queene of all Vertues , and Crowne of all Reason ) And that , inregard of the Oath of God ; that so wee might thereby conceiue , That , where the reason of Perswasion is more sacred ; there the Transgression is more vile and finfull .

TO fall then , vpon the Text : God is the Author of all Power ; of the Being ; of the deriuing therof vnto Men : of the Care and Prouidence ouer it : of the Obedience done vnto it . This Care is manifested in his Word : his Word is the seed of all Religion : Religion the Root of all rightly informed Conscience : Conscience the Mother of Allegeance : Allegeance the Mistresse of Obedience : Obedience the Way of Life ( saith a a T●ties vitae reddimur , quoties obediential . Sanctus Gregot . 〈◊〉 1 Sam. cap. 4. Saint Gregory ) For , no sooner are we rendred to the Paths of our Obedience , but we are set vpon the Borders of Eternall Life . That God therefore , who , by Religion , brings vs ▪ to Obey them that Raigne ouer vs ; by Obedience shall bring vs also to a Crowne ; if , with Conscience to his Commandement , wee performe the same : And that , in regard of the Oath of God .

And that , Text. in regard of the Oath of God . THe Interpreters , on this Text , are diuided into two Regiments .

1 Some say , That here is meant the Oath of Religion . 2 Others , the Oath of Allegeance . Both are great and Sacred .

And first ; If the Oath of Religion bee here meant , then God is a Partie ; and so it is Iuramentum Dei , not onely a great Oath ; as Omnia Dei magna ; for so , all Oathes are Iuramenta Dei : But for that God is the most high and Sacred Person , to whom , we , by solemne protestation , impledge our selues .

Secondly : If the Oath of Allegeance be vnderstood ; there , God is a Witnesse , and an Vndertaker both : And so this is the Oath of God too : and a great Oath ▪ wherein , God becomes a Witnesse that we haue Sworne ; and an Vndertaker for vs , that wee shall performe Faith , and true Allegiance to his Anointed King . Howeuer we take it , It is a Reason ; and t●e Reason is Religion ; and religiously to be obserued . Obedience therefore is the Conclusion intended , and Religion , the Reason represented , to draw on the Conclusion .

The whole matter of this Part of the Text , Points . 4. may be resolued into foure Points .

First , to consider what Religion is ; and wherein it doth consist .

Secondly , what Power and Property it hath , to perswade Obedience to God , and the King . For , as a Reason , it ought to Perswade men ; as a Vertue , Morall men ; as a Religious Vow , Religious and Deuout men , to Obedience .

Thirdly , what Obiections haue beene framed against her , and what Aspersions haue beene cast vpon this Queene of Graces ; by a world of Enemies , whose endeuour hath euer beene , not onely to Traduce her Fame , but to suppresse her very Being .

Fourthly , what Regard , All ( in whom there is as yet any Impression of this Vertue of Religion ) ought to haue , that , they cause not the Name of God to bee blasphemed , nor the way of Truth to bee euill-spoken off , by pretending Religion , as a Reason to perswade Rebellion , or Disobedience in any wise , to Supreme Authority .

FIrst , Point . 1. What Religion is : God , who , by his Will , Goodnes , and Power , is the Author , and Cause of all Things , the same God , by his Prouidence , is the End for which they were Created ; Prou. 16. 4. For he Created all things for himselfe . This Prouidence is two-fold : The first is termed Naturall ; which some , euen of the wiser Gentiles , did acknowledge . One of them saith , That impossible it is , that so huge a c c Tantum opus , non s●ne Custode stare . Senec. lib. de prouidentiâ . Frame , as this Worlds compasse is , should stand without some speciall Guardian to protect and ouer-looke it . And that Nature ( saith d d Natura , vt est sub primo agente intellectuali , operatur propter finem . Arist physic . 2. cap. 7. another ) which workes vnder the command , and moues at the instance of the First and most Vnderstanding Agent ; driues at some End , which it desires , and labours to attaine ; and vnto which , it is secretly and vndiscernably guided , by that Supreme Mouer , who sets all the world on wheeles . Saint f f Secundum illam primam , coelest a Superiùs or●linari infer iúsque terrestria , lumm●ria sidereque●utg●re , dici noctisque vices agitari , aquis terram fundatam interlui atque circun●lui , aerem altius superfundi , arbus●a & animalia concipi & nasci , crescere & senescere , occidere . — In bac autem alterâ , signa dari , doseri et discere , agros coli , socie●a●es administrari , art●s excerceri . S. August . de Genes. ad Lit. lib. 8. cap. 9. Augustine calls this kinde of Prouidence , a close and hidden Gouernment , of Things in Heauen aboue , and Earth beneath . For by This ( saith he ) The Night exchangeth with the Daie : The Sunne by daie , the Moone and Stars by night doe take their turne : By this , the Earth as Center stands ▪ the Waters flow vpon the Surface of the Earth ▪ the Ayre , like oyle , doth flote vpon the waters : By This , all Liuing things doe breed , increase , decay , and fall to dust againe : By This , doe Angells flie to doe his will , and Man doth haste vnto his worke : By This , the Fields are till'd , and bles't with fruitfull increase ; Arts and Sciences are learned ; and Cities , Nations , and Societies of men are setled and preserued in Peace , and Order .

The Second kinde of Prouidence is that , which is called Morall ; distinctly guiding Reasonables ( both Men , and Angels ) ●o such seuerall Ends , as their deliberate and willing Actions may with Iustice bring them to : Which Prouidence morall , doth mainely depend vpon the dispensation of diuine Graces ; and those Supernatur all Motions , Eleuations , and Directions heauenly , that may render Men to their last End , and chiefest good . Of all which , Religion is the maine : For , it is , not onely a Sacred and diuine impression , whereby the b b

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Trism●gist . Principium Religionis , ritè sentire de Deo . Sanct. Chrys●st .

Ag●oscere aute● Deum , nihil ali●● est , quàm in Deum credere , deque , eo , vt par est , sentire . Xisti Bethulei Comment. ad Lactant. lib. 4. cap. 28.

Vnderstanding Part is possessed with most high and peerelesse Thoughts of God ; and the Part affectiue rapt with Admiration of that Glory and Excellency that shines in him ; But also a c c Dix●mus , Religionis nomen à vinculo pietati● esse deductum ; quòd hominem sibi , Deus religauerit , & pietate constrinxerit . Lactant. Instit. lib. 4. cap. 28. Dictam ess'e Re●gionē quod quasi in fascc● ▪ Domini , vincti , & relegati sumus . S. Hieron . ad Amos 9. Binder , that Ties and Confederates our Soules to God .

For , though nothing that we can Doe , or Say ; Promise , or Sweare ; Vow , or Protest ; addes any farther Right , giues any other Title vnto God , whereby to challenge other Soueraignty ouer vs , then what originally he hath ; Yet doe our Religious Vowes and Oathes adde ( and that very much ) to our Obligation vnto him . Religion is the Belt or Girdle that doth claspe the Soule to God . And many waies doth this Religion , tie vs . In Baptisme , by a Vow ; whereby , at our first Entrance , we doe , in expresse and solemne manner , Impledge our Soules to God , and voluntarily resigne and sweare our selues to his Seruice : with a Protestation to renounce all contrary Powers . In the Sacrament of the Altar are we tyed by a diuine Indenture , sealed with the Bloud of Christ . To his Word , are wee tyed by d d Deratione virtutis Th●ologicae est , ●t vniat nos Deo immediatè , per actum internum , proxime à se el●citum . Suarez de Relig. lib. 3. cap. 3. num. 2. Faith : To his Promises by Hope ; And by Loue , are we ingaged to his infinite Goodnesse : By Gratitude , to his Benefits : By Fidelity , to his Couenant : And by Iustice , to that e e Religio est cultus D●o debitus , rationesuae excellentiae . Suarez de Relig. lib. 1. c. 9. excellent Glory that shines in him .

And not only doth our Religion bind vs vnto God ; But , from many other things are we Tedered , by this Oath of God . Humane Lawes , Shame , Disgrace , and Feare of Punishment ; the hope of obtaining our wished Desires , may tye , and often doe manacle our Externall Actions : But to the very secret a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athenag . l●gat ▪ pro Chri●i . fol 36 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibid. supra . Thoughts , and most inward Cogitations , Religion is a Curbe . The Hands it tyes from Violence ; the Tongue from speaking ; the Eare from hearing Blasphemy , Slander , or Detraction ; the Eyes from beholding Vanity ; the Heart from euill Thoughts ; the Head from wicked Imaginations ; the Feet from running swift to vile Excesse : On all these , Religion laies a most sweet and easie yoake .

And beside all these , Religion praies ; it Adores , and falls low before his Footstoole : It offers vp Praise and Thanksgiuing : Obserues daies assigned ; honours Places consecrated to his Seruice ; and desiring to yeeld no Reuerence to any f f Nimirum Religio , veri cultu● est ; superstitio , falsi . Lactant. lib. 4. cap. 28. false Deitie ; doth thereby shun the one Extreme of Superstition : and labouring to giue all Reuerence to the True and Liuing God , doth hereby also bawke the common Roade of Prophanation . With most willing and deuout Obedience , paies Shee Vowes to God ; Tithes to the Tribe of his Inheritance ; and Tribute to his anointed Kings : labouring euer , by most dutifull Obedience , to submit , wherein it is commanded ; and by sorrowfull Repentance to satisfie , wherein it hath offended . And all this , in that most deere affection ; with that most sweet Deuotion ; in that most pure Intention , and humble Adoration of that God , whose it is , and whom it desires to Obey . For , euen as the vertue of Obedience euer eyes the Precept or Command ; So Religion teaches to refer Obedience to the honour & glory of that high God , who giues the Precept .

To conclude then , this first Point : Religion is our Vow : It is the Tye and Bond that doth knit our Soules to God ; and the Mistresse that learnes vs to refer all our Actions to his Glory . Without Religion therefore , and without God . Take away Religion ( faith a a Si Religio t●llitur , nulla nobis rati● cum coel● est . Lactant. Instit●t . lib. 3. c ▪ 10. Lactantius ) and men haue no more to doe with Heauen . If therefore , we had no faith toward God ; No feare of the holy One ; No loue of things not seene , but eternall in the Heauens ; No taste of the Powers of the Life to come ; No expectance of a Resurrection , nor hope of that Reward laid vp for righteous soules ; but liued without all hope , and without God in the world , Ephes. 2. 12. then were we , not only of all Men , 1 Cor. 15. 19. but euen of all Creatures , the most miserable : and so much the more , by how much , God hath giuen vs more Vnderstanding then the Beasts of the Field , and made vs wiser then the Fowles of the Aire ; whereby we become able to Reflect vpon our owne wretchednesse , which to doe , the Beasts of the Field are in no wise able .

The second Circumstance is , What force Religion hath to winne Obedience to the God of Heauen , and to all that is called God on Earth . And that appeares by This ; That the Wisest of Men perswades to Obedience by it . And yet farther then this ; The Power of Religion is seene by her Property ; This Property is a Passion ; This Passion is Loue ; and that kinde of Loue , which , by the Diuines , is called Appretiatiue : the Loue of singular esteeme , regard , and honour , which true Religion euer beares to Powers and Persons Royall . And this affection of Religion is expressed in this ; That Regall Sublimity is , by her Command , placed so neere the Presence of the Deitie . For , as the Honour and Reuerence which is due to God , and the King , doe both ( in f f

Et sic , per quandam nomni● ex●ensionem , illud , quod pertinet ad 〈◊〉 Principis , s●il . disputare de e●●s iudc●o , anopor●ea● e●m s●qui , sceundum quand●m similitudinem , sacr●l●gium dicitur . Thom. 2● . 2ae . quaest 99. Art. 1. ad pri●um .

Obedien●iam erga Principes , cum Dcicul●● , & timore , s●mper co●iunctum esse . Caluin . ad Sanctum Matth. cap. 22. vers. 21.

some manner ) appertaine to one Table ; so is it ( for the most part ) conioyned in one Text , thorowout the Scriptures .

My Sonne , feare God , and the King .

Giue to Caesar , the Things that are Caesars ; and to God , the Things that are Gods .

Feare God : Honour the King .

Keepe the Kings Commandement ; And that , in regard of the Oath of God .

So that , Prou. 24. 21. St. Matt. 22. 21. if it speake of Feare , or Reuerence ; of Supply , or Maintenance ; of Honour , or Obedience ; Religion is the Reason to perswade All ; 1 Pet. 2. 17. Eccles. 8. Because It hath the Affection , and Perswades , because It Loues ; and nothing is more dutifull then Loue , 1 Cor. 13 that beareth all things .

Now , if we demand the Reason , why Religion doth thus associate God , and the King , It may be conceiued to be , from three Causes : Either from the Communion of Names : For God , is not onely said to be Standing in Synagôga Deorum ; Psal 82. in the Assembly of Princes , as One of them ; But doth also vouchsafe them the Participation of his owne most blessed Name . A Priuilege , which He neuer did impart to any Creature , but onely vnto such , as are most neere , and deare vnto him ; namely , to a a Psal. 82. 6. Kings , b b Psal. 8. 5. Angels , and c c St. loh. 10. 35. Constantini dictum ad Episcopos , Vos estu nobis Di● a Deo d●ti . citat . Dist. 96. cap. Satis . Priests , whom alone , the Scriptures honour with that high and noble Grace , to be called Gods .

Or else , from the Propinquitie , and neere-bordering of such Offences , as reflect vpon God , and his anointed King . That , the Sinne of the next affinity vnto Sacrilege is Disloyalty vnto Princes , was the d d Proximum s●crilegio crimen , quod Majestatis est , dictur ▪ lib. 1. 〈◊〉 Iul. Maiest . Rule of Vlpian : The highest Crime ( saith he ) that can reflect vpon heauenly Maiesty , is Sacrilege ; the next doore to This , is Rebellion , and Disobedience vnto Kings . And hence it comes to passe ( from this N●erenesse ) that Sacrilegious Persons , who are not afraid to rob God of his Tithes , and Christ of his Patrimony , ( the onely e e 〈…〉 Tribute which the World must for euer owe , and pay to God , for his Vniuersall Dominion and Prouidence ouer the World ) fall incontinently vpon Kings , and make no bones to tie their hands , or clip their wings , or depresse that Regale Culmen , vnto which God hath aduanced them with his owne immediate hand .

Or else , from that Paritie of Beneficence , which , Men enioy from God , and sacred Kings . a a Homo , per se , potest iniuriam fa●ere Deo , suo modo , infi●itam ; recompe●sare autem , ad equalitatem , non potest , non solù● per seipsum , suisque , viribus , sed , nec per auxilium gratiae , quia semper infinitè distat à personâ of●ensâ . Suarez de Relig. lib. 3. cap. 7. num. Impossible it is for any Creature in the world , 12. Psal. 16. 2 to answer , or proportion diuine Beneficence . My Goodnesse extendeth not vnto thee ( saith Dauid . ) Nor , likewise , can a King receiue ought from the People , that may consist in that Indiuisibility of Iustice , or haue that Condignity , as to Merit or Recompence ( in rigour ) Imperiall Excellence in it selfe , or Regall Prouidence ouer the World . For there is no way ( as yet ) in the world , found out , for Men to Recompence God ; or b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philo Iud. de D●●alog . Children to requite their Parents ; much lesse Him , who is Pater Patriae , and hath the Care of all ; and is , ( as ● may terme him ) a generall Parent .

Now , as Iustice ( properly so called ) intercedes not betweene God and Man ; nor betweene the Prince , being a f f Inter patrem & ●ilium , non est propriè Ius , Caiet . 2. 2. q. 57 a●t . 8. & Sot● lib. 1. de Iust ▪ q. 1. art ▪ 4. ex Suarez de Relig. lib. 3. cap. 4. num. 17. Father ; and the People , as Children ; ( for Iustice is betweene Equals ) So cannot Iustice●e ●e any Rule , or Medium , whereby to giue God , or the King , his Right . Those Parts of Iustice therefore , which the Diuines call Potentiall ; as Religion , Pietie , Deuotion , Gratitude , and most dutifull and submisse Obedience ( all which respect not Equals , but Superiours ) are chosen and assigned , to pay God and the King their right , in some proportion : For though the Acts of these Vertues haue not any exact definition of , or hold any equall proportion with Iustice , yet , some semblance they may bee said to haue therewith ; forasmuch as the affections of these Graces are of great extent , and largenesse ; and are euer labouring most durifully to Submit , in what they are inioyned ; and most abundantly to Satisfie and make amends , wherein they haue Transgressed . And how farre , a Religiously-affected Mind , a pious and deuout Affection , the Impression of true Thankfulnesse , will reach and extend it selfe towards God ; may easily be discerned by Maries Oile , St. Ioh. 12. 3. and Martha's Toile to entertaine their Lord : St. Luc. 10. 41. by Zacheu's halfe , and Peters All , St. Luc. 19. 8. left for their Lords sake : by those willing Hearts and ready hands , St. Matt. 19. 27. to pull out of their heads so many Eies , Gal. 4. 15. to please their deare Apostle ; & by that world of Treasures poured out vpon Christ , & his Seruice , while the world was in loue with Religion . And to the King , how farre , the like Affections will goe , may be seene by that Vnanimous Acclamation of those right-loyall , and well-affected People to their Prince ; Iosuah ▪ 1. 16. All that thou commandest vs , will we doe ; and whithersoeuer thou sendest vs , will we goe .

And further , for a more full inlightning of our minds in this Point ; what force Religion hath to worke Obedience : We must know , that it is a Maxime Solemne with the Schoolemen , That , the Vertue of Religion is not onely a Transcendent amongst the other Vertues ( as well Diuine as Morall ) But , that She doth also sit as Queene and Empresse of them all : at who●e Soueraigne Command , those sacred Habits of acquired and infused Graces , are sent forth about the exercise of their seuerall Acts : Saying to Faith , Beleeue ; to Hope , Relie ; to Loue , Adhere ; to Prudence , aduise well ; to Iustice , diuide aright ; to Fortitude , endure with Patience , and doe valiantly ; to Temperance , Abstaine ; to Repentance , grieue for Sinne ; Eccles. 9. 10. and to Obedience , whatsoever thine hand findeth to doe , doe it with thy might .

To draw then to a Conclusion of this Point : As Men rule Beasts , so Passions rule Men , and Vertues , command Passions ; and so , God hath made Religion to command Vertues , and to set them to , and see them bestirre themselues about their seuerall Workes . Religion therefore ( as Solomon saith of Wisdome ) hath built Prou. 9. 1. her selfe a House , and therein a glorious Throne ; and sate Her down thereon , with the Diuine Graces on her right hand ; on her left hand , the Vertues morall ; Before her Throne , Deuotion and Adoration ; Behind her Chaire of State , Humility , Repentance , and Obedience : And all These come to Her , as did the People , and the Publicans to Saint Iohn the Baptist , to receiue their Charge ; Saying each One , And what shall we doe ? St. Luc. 3. 10. 12.

g g Deu● , suis rebus , rationales creatur as praéfêcit , posuit ( inquit ) ibi hominem , quem finx●rat . Philo de 〈…〉 If Men therfore , are made ( as Philo saith ) to rule Beasts , Let not rebellious and vnruly Passions , ouer-rule vs ; Let Vertues sway our Passions , and Religion command our Vertues , both Diuine , and Morall ; both toward God , and his anointed King ; for both must goe together , as , in Gods Command , and Solomons Counsell , so , in Mans Obedience : And , That which God hath ioyned , Let no man dare to seuer . And , if we be Rationals , let Reason guide vs ; if Morall men , let Vertues rule vs ; if Christian men , let Religion sway vs ; for this is Gods Reason . Naturall Reason may be reasoned with , cauill'd at , and ( be it neuer so conuincing ) disputed against ; Religion may not : Rom. 9. 20. What art thou , O Man ? ( saith that great Apostle ) For so doth He rebate the Insolency of such as dare dispute with God Religion perswades Angels ; Sic retundit Apostolus . Sanct. August . makes Deuils tremble ; Good men it ouercomes ; and from the worst of Men , it drawes some Good : Great is the Power of true Religion , and it preuailes : All things in Heauen , and Earth , doe Her homage : the greatest , as feeling her Power ; the least , as not exemp●ed from her Care . And indeed , of Her , we can confesse no lesse then ●hi● , That her Words are Oracles , her Sayings are Sentences ; her Rules , Irr●uocable Truths ; her Reasons ▪ Demonstrations , her Certainties , Syllogismes ; her Counsels , peremptory Commands ; her Waies are Peace ; and the fruit of her Workes is Immortality .

Now , for the third Point ; Most true it is , ( as Tertullian saith ) That Christian Religion , not being a home-borne , but a d d Scit se , peregrinam in terris agere , inter extraneos , facilè inimicos inu●●ire . Tert●l . Apolog. aduers. Gent. C. ● ▪ Pilgrim here on earth ; most easie it is for Her , in this case , to finde few Friends , and many Enemies . For , no sooner did the Feathers of this true Religion beginne to grow , and Shee able to flie abroad into the world ; but , presently , the mortall Enemy coin'd This , as a Rasor to clip her wings , and cause her to fall downe , into the Clutches of those Birds of Prey , that were euerready to deuoure her ; Namely , That Christian Religion was a f f Exitiabilis superstitio . Tacit. Annal. lib. 15. fatall Superstition ; and the g g Genus hominum , superstitionis n●uae & male●icae . Sucton . in Neron . cap. 16. Professors thereof ( as Sueton calls them ) the Authors of new and scandalous Incantations . Which misconceiued - Enmity , against the Gospell , while the Truth and Goodnesse thereof , was vnto the world vtterly vnknowne ; was in cause , wherefore , the Professors thereof were so cruelly hated , condemned , and persecuted , for the space of 300. yeeres : duting which time , The Heathen raged , Psal. 2. 1. ● . and the People imagined a vaine thing : The Kings of the Earth stood vp , and the Rulers tooke Counsell against the Lord , and against his Christ .

For first , They did quarrell the Christians , as the cause of all those Troubles , and calamities , which , at any time befell the Roman Common-weale ; which ( as Tertullian saith ) was but a d d Praetexentes ad odi● defensionem , illam quoque vanitatem , quod existiment , omnis publicae cladis , o●nis popularis incommodi , Chriflines esse causam . Tertul Apologet . cap. 39. Maske , or Vaile for their Malice ; and ( as Saint Augustine obserues ) a ready way to create e e Vt nobis , i●fensissimas reddant , ineruditora● turbas . Sanctus August . lib. Ci● . 2. cap. 3. Mischiefe to the harmelesse Christians , from such as had not Iudgement to weigh the cause . If therefore any Fire , or Combus●ion , had fallen vpon any Towne or City . if , any fearefull Earthquake had shaken or swallowed vp ( as sometimes it did ) any City , Towne , or Territorie : If any f f Haec bella , quibus mundus iste conteritur , maximeque Romanae Vrbis recentem à Barbaris vastationem , Christianae Religi●ni t●ib●●nt . Sanct. August . Ci●it . 2. cap. 2. Goth , Vandall , or other barbarous Natian had made any Inrodes vpon the Bounds of the Roman Empire : If g g Si Tyberis ascondit●● maenia , si Nylus non ascand●● in 〈◊〉 c●elum stetit , si terra m●uet , si f●mes , silues statim Christianos ad Leone● . Tertull . Apolog. ● . 3● . 〈…〉 . 126. Tybers swelling waues did but strike the walls of Rome , and threaten Inundation : If Nilus flowed not on the Fields to make them fertile : If th● Heauens did at any time become Brasse , and the Earth ( Iron ▪ If any Plague , Famine , or publike Calamity had h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈…〉 ad Or●hodox . quaest. wasted the People : all was laid vpon the late Inchanting Superstition ( as they termed it ) of Christian Religion .

The i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euagrius lib. ● . ca. 41. contra Z●simum . Ita Iust●n . Mart. in solution● quaestions 26. Fathers therefore , to purge the Christian Faith , of such causelesse Imputations ; did , ( by way of Retortion ) cause the edge of these Obiections to recoile vpon the Heathen . What sore Calamities ( saith k k Orovos ; quantae clades , Orbem & ●rbem ceciderant ▪ legimus Hierapolin , & Delon , & R●●don , & Co●n Insul●s , multis cum miltibus bominum pessum abi●sse : mem●rat & Plato maiorem Asiae , ac Affricae terram , Atlantico mari ereptam . Tertul. Apologet. cap 39. Tertullian ) befell those most famous and fortunate Islands ; Hierapolis , Delos , Rbodes , and Choos ? Who in cause , That the Atlantique Sea swallowed vp so vast a portion of the African , and Asian Continents ? What in cause , That Carthage gaue Rome such a defeat , as that a whole l l Fama te●ui● , quae propi●r vero est , ●aud plus fuisse modi● , Tit. Liu. lib. 33. cap. 12. Occid●ssesupr● ducenta millia . Idem vbisupra . Nemo adhuc , Romae , Deu● verum adorabat , cum Han●ib●l apud Cannas , per Romanos Annulos caedes suas metiebatur . Tertull. Apolog. c. 39. Bushell was filled with the Rings that were taken from the fingers of the Slaine ? Where could they lay the fault , when the m m Onmes Dij vestri ab omnibus col bantur , c●m ipsum capitolium Senones occup●uêrunt . Idem vbi supra . Senones tooke the Capitoll ? All this being long before the Name of Christ , or any of his Race , was knowne , or heard of in the world .

When thou hearest ( saith n n Cùm dicas plurimos couqueri , quòd bella crebriùs surgant , quò ●ues , quod fames saeuiant , quodque imbres ac pluuias serena longa suspendent , nobis imputari : tacere vltrà non oportet , quemadmodum Hebraei , in Deserto , mortem Sc●ismatici illius Core , & sociorum , in Mosem re●ere●an● , ingrati in Deum & Mosen : Ita ●i , ●ui●scemodi mala , quae Deu● ob eorum flagitia immittebat , ingrati in Christum , & seruos eius , Christia●is ascribebant . Sanctus Cyprian . ad De●etrian . tom. 2. Ea ●ala , quae , pro suorum morum peruer ●it●●e , meritò patiti●●tur , bl●sphemantes , Christ● imputant . Sanct ▪ August . Ci●it . lib. 1. cap. 3. S. Cyprian ) such Complaints made by the Heathen , of so often Warres , Plagues , and Famines , and that all is cast vpon the Christians , answer thus ; That as the Rebellious Iewes did impute it to Moses their Prince , that so many Murmurers of Core and his Company , were in a moment swallowed vp ( which indeed was for their Sinne of Murmuring against God , and their King . ) Euen so doe yee Heathen impute those things to Christ and his Followers , which God most instly inflicts on you , for your horrible Impieties .

And call to b b Rec●lant erg● nob●cum , antequam Christius venisse● in Care , antequam eius nomen , c● , cui frustrà inuident , gloriâ , populis innotesceret : quibus cal●mitatibus , Res Romanae , multipliciter varieque contritae sunt . Sanctius August . Ciuit. 2. cap. 3. mind ( sa it Saint Augustine ) how Rome ( while the world was Heathen ) hath beene scourged ; and if any Plagues , at this time , light vpon the world , it is , for resisting that Gospell , which God hath decreed to be preached to all Nations ; and for their hatefull endeuour , to Suppresse that Church , which God hath foretold should bee glorious from East to West .

Secondly , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Qu●ru● libidines Mysteria nominant . A●●enag . legat : pro Christian . pag. 35. They did obiect , That Christian Religion was the Mother of Impurities : And for This , they may thanke a certaine d d Nam , quaecu●que erant , Gnostico●um porte ●o , vel al orum 〈…〉 Christianis ascribe●ant . Baron . A●n. 143. ●um . 4. Sect of foule and Nasty Hereticks , who stil'd themselues by the name of Gnosticks , from the skill they● did professe ; as the onely knowing men aliue : There was ( saith Epiphanius ) in the Liues and Mysteries of these Monsters ( e e Indid●●unt ●bi nomen Christia●um ad hoc , vt Ge●tes per ipsos ●ffen●●ntur Epiphan. ●aeres . 27. who did notwithstanding arrogate vnto themselues the Christian Name ) such vnspeakeable wickednesse , as did send forth that noisome f f Turpis operationis caenosa male olentia Epiph. ●aeres . 26. Sauour , g g Vt ●urpem ignominiae Notam vniuersae Christi●norum multitudini in●erent . Eusebius Histor. lib. 4. cap 7. which did Inuolue the whole Christian Name in Infamy . h h Tertul. Apolog. cap. 7. Iustin. M●rt . orat . ad Ant. pium , apud Baron . Ann. 120. num. 20. & 31. Tertullian calls them the Ouerthrowers of Candlesticks ; and thereupon committing , in the darke , most detestable and vnspeakeable Polutions ; which , in their Putride Language , they termed The Paying of that due debt they owed vnto the flesh ; which , common Modesty can find no Art to expresse , without doing violence to Chaste and Christian Eares . Of this foule Staine caused by these odious Hereticks to the Professors of the Gospell , the Authors speake ( in effect ) thus much : The Flagitious and hainous Liues of such Miscreants , masking vnder the Christian Name , i i Dicimur s●el●ratissimi , de sacramento Infanticidij , & p●bulo inde , & post conuiuium , incesto ; quod euers●res luminum , &c. Tertu● . Apolog. cap. 7. Qui , ad nostrae doctrinae n●tam , & infomiam illud disseminabant . Origen . contra Caelsum , lib. 6. His , Diabolusvs usu● est , ministris , sacrosanto Dei verbo , petulanter , impiéque obtrectandi . Euseb. Histor. lib. 4 c. 7 ▪ Ipsi ad detracti●nem diuini ●ominis & Ecclesiae . — 〈◊〉 sunt . Irenae . lib. 1. cap 24. apud Baron . Ann. 120. num. 25. did open the petulant and vnbridled mouthes of Heathen men , to stampe the note of perpetuall shame vpon the Christian Religion ; and to make the world beleeue , as if She had beene the Mother of incomparable and vnspeakable Impurities : Which vgly blot , once laid vpon the Christian Name , soone fled both farre and wide . k k Caeter●m , insignis verae & catholicae Ecclesiae splendor , ijsdem vir●utum vestigijs incedens , & purae diuinae viuendi rationis Instituti● , sic mirandum in mod●m entituit , vt , defor●is infamiae labes , ●●mulcum tempore deleta : vt nemo , ex illo tempore , turpem aliquam dedec●ris maculam , fidei ●ostrae auderet inferre . Euseb. lib. 4. c. 7. Till at last , the splendor of the Christian Liues , and inuincible verity of their Doctrine did so preuaile , and triumph so victoriously ouer the Liues and Tongues of all her Enemies , that no man , ever after , durst so much as barke , or hisse at our Profession .

The third Imputation : That Christan Religion was a seditious Doctrine , and did containe dangerous Principles , and such , as were aduerse to the Imperiall Crownes , and dignities of Kings and Princes . And this the Deuill did , Intending thereby , to defeat that famous Prophesie of Esay ; where it is said , * * Esay 49. 25. Kings shall be thy Nursing-Fathers , and Queenes thy Nursing-Mothers : And also to Incense and Irritate that Power , which is best able to Suppresse , or to aduance it : knowing right well , ( himselfe being a 1 1 Ephes. 2. 2. Prince of the Aire , and 2 2 Iob 41. 34. a King ouer all the Children of Pride ) the iust and naturall Ielousie that is in Earthly Potentates , ouer their Roiall Dignities , and Prerogatiues : and that , their 3 3 Eccles. 10. 4. Sacred Spirits are auer ready to be raised , against al that shall lift it selfe vp against their Irresistable Power . This weapon was first framed , and sharpned too , against the Lord himselfe . 4 4 St. Luc. 23. 2. Him haue we found ( say the Iewes ) subuerting the Nation , and forbidding to pay Tribute to Caesar : And likewise , in that Intangling Question , and Tempting Probleme , 5 5 St. Matth. 22. Is it lawfull to pay Tribute to Caesar ? But Hee cleered the Point ( and that most fully ) with his owne Deed and Doctrine both ; By his Doctrine , when he said , Reddite quae Caesaris , Caesari ; For , by 1 1 Res , eius esse censetur , cuius , iure praesert , vel nomen , vel imaginem ; Brugenf . ad Sanct Matth. cap. 22. vers. 20. Ius supremi dominij , penes ●um man●t , qui insculptâ imagine suâ , nummum edidit , va●oren . q , praescribit . Ide●● ibid. Regum est potestas fabricandi , c●dendi , mutandi , augendi , minue●d● m●netam eius● pretium , ac aestimationem . Azor. Institut. tom. 2. lib. 11. col. 1217. Atqui , nummus , Caefarem vebis dominari , testatur , vt tacitâ qu ● vestrá approbotione , perierit , ac erepta sit libertas , quam obtenditis , calu . ad Sanct Matth , 22. vers. 21. naturall Iustice , hath Caesar a Right vnto , and a Portion in that , which beares his Image , and Superscription ; and which , from his Authority alone , receiues Price and Valuation . So , by his owne Deed , when he sent the Apostle Saint Peter to the Sea , to fetch Money ( by Miracle ) out of the Mint of the Fishes mouth , rather then He would giue offence , or let Caesar bee scanted of his Right . And this , our Blessed Lord did with that Readinesse ; not expecting any Parliament , at Rome , or in Iudea , to bee first assembled ; Nor had Caesar , at this time , any Warres in hand , the whole world being then at Peace . Remarkeable it is , That m m Securus affirmo , potuisse Dominum christum , tempore mortalitatis surae , disponere de temporalibus omnibus ; & Reges , ac Principes , regnis , dominijsque priuare . ●ellarm . contra Barclaium . S● hanc potestast●m tribuit Christ● Bellarminus , tanquam D●o , fatemur id omn●s . Spalet . tom. 2. pag. 512. Christ Iesus our Lord , who might ( and that iustly ) haue arraied himselfe with the Glory of all the Kingdoms in the world : Taken all thei● n n Christus , haeres vniuersorum cons●i●utus , propter eminentiale Dominium inomnes Creaturas , ratione filiationis , siue propter exal●ationem supra Angeles , siue vuòd recuperâuit i●lud plenum dominium , quod Adam perdidit . Spal●t . tom. 2. pag. 498. did , nor would doe : o o Chrisuis ver● habuit ius Regis saper omnes a●ios Reges : q●amuis c●nol●eritvti , et temporaliter regnare . Vasq. tom. 1. in 3●m . disputat . 17. cap. 2. cum multis alijs ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athanof . tom. 1. de sanctiss . Deip. The habit of all Regency was in him : the Exercise hee would not haue : p p Non eripit . terr●na , qui regna dat coelestia . ex hymna Sedulij profesto Sanctorum In●ocent . vide Vasq. tom. 1. in 3am . disput. ●7 . cap. 1. num 9. So vnmeet a thing ( He thought ) it was for Him , who came to this end , to bestow vpon them , heauenly , to take from Kings , their earthly Crownes . Tribute , therefore receiue He would not , but Pay he would ; And , no sooner was He demanded , but ( to make himselfe exemplary to all his Race ) Pay hee did : And , for denying so to doe , his pleasure cleerely was , That neither Himselfe , nor His should euer suffer : And therefore q q St. Mat. 17. 26. Pay it ( he saith ) for Me , and Thee .

Briefly then , ( to finish this Point ) we may resolue , That Christian Religion was neuer the cause of any dangerous Sequale , Crosse , or Calamitie , to any Common-wealth ; nor was it euer preiudiciall , but aduantageous to all States and Kingdomes , while it had all due Reuerence done vnto it : 1 Sam. 6. 19. But , if the Arke be irreuerently handled , it may bring a Plague vpon the Philistims .

Christian Religion neuer taught any Vntruth , or perswaded any r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athenag . Legat. pro Christian fol. 36. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Th●ophil . Antioch . ad Ant●lyc . lib. 3. p. 127. 1 Thess. 4. 7. Impuritie , or vncleane thing , but the Contrary . For , by it , are Men called , not to Vncleanesse , but to Holinesse . And that Grace which came downe from heauen , teacheth to deny all Vngodlinesse , and worldly Lusts , and to keepe themselues vnspotted of the world ; and that , vnder the Paine of that eternall Losse of Heauen , and of that intollerable Sense of Hell-fire . For no Whore monger , nor Adulterer , nor any vncleane person shall haue any Inheritance in the Kingdome of God , Tit. 2. 11 , 1● ▪ or of Christ : For without shall be Dogges and Sorcerers , Eph. 5. 5. and Idolaters , Apoc. 22. 15. and whatsoeuer loueth , or maketh a Lye . Nor did Christian Religion euer teach Men , to bee Wolues within , and Sheepe without : to be Deuils within , and Angels without : St. Mat. 24. 51. Noe , to Hypocrisie , it giues a Portion , where shall be weeping and gnashing of teeth ; To Vaine-glory , no better Recompence then the Praise of Men : for Amen dico vobis ( saith our Lord ) They haue their Reward ; St. Matth. 6. 2. All , they shall haue , they haue alreadie . It is that they Loued and looked for , they haue it ; and , though it be as much as nothing , yet let them expect no other .

Christian s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theophil . Antioch , ad Autolyc . l 3. p. 126. Religion neuer taught any Soule , ( that thought it selfe tied by This Oath of God ) to deny Subiection , or Obedience to any lawfull Soueraine . But euen to the most Impious , Infidell , and Idola●rous Princes , such as were Nero , Iulian , Dioclesian ; yea , to such as pursued as well their Persons as Profession with implacable Rage , and intolerable Torments ; Christian Religion euer taught , t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tatian . Assyr . orat . ad Gracos . sol , 144. Christian men euer performed ( and beleeued themselues euer tyed by this Oath of God so to doe ) most willing Obedience ; notwithstanding all the bitter and Inuectiue u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tatian . Astyr . orat . contra Graecos . fol. 142. Eloquence of her most learned and subtile x x 1 Porphyrius . 2 Celsus . 3 Lucian . 4 In●ian . Enemies , to perswade the contrary . For , this learned they from Christ , the head of their Race , who taught it with his owne Mouth , Did it his in owne Person , when he said , Giue that for Mee and Thee . Thus did his Followers , as they had learned of him , and so they Taught , Saint Peter ( that was sent to teach the Iewes , 1 Pet. 2. 13. ) Saint Paul ( who was inioyned to preach vnto the Gentiles , Rom. 13 ) not only preacheth this Point , but presseth it with Arguments , fetch'd from Gods Ordinance , from Mans Conscience , from Imperiall Wrath & Vengeance , from that last & terrible sentence of Damnation ( for he that resisteth , receiues Damnation . ) From within , from without , from home , from abroad ; from aboue , from beneath ; from Heauen , from Hell & Damnation it selfe ; doth the Apostle fetch Arguments to perswade this Transcendent Duty . No mention , nor so much as any touch of any Limitation , Caution , Protestation , or Pragmaticall Sanction , in all the holy Scriptures ; to barre Kings of that Obedience , which , by naturall Right to them doth appertaine ; In any case whatsoeuer , but onely , where their Commands stand in a cleere and direct y y In talibus no●●bedientes , mortaliter Peccant : nisi foret illud quod praecipitur , contra praeceptum Dei , vel in salutis Dispendium , Angel . sum . verb obed. opposition , to the Law of God . If Nebuchadnezar had not erected an Image , and commanded the People to fall downe and worship it ; Dan. 1. 6. If Antiochus ( z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Athen●us . Deip. lib. 5. the mad ) had not , by his Decree , constrained the Machabees to eat Swines-flesh ; If the Heathen Emperours had not compelled the Christians to cast Incense into the fire of Idols ; If these Kings had commanded no more then the Persons , and some of the Purses of the People ; surely They , for their disobedience , would neuer haue suffered a Temporall , nor , for their a a Bonum , sine quo p●test esse salus , dimitti ●ebet , propter obedient ▪ am . Angel . Sum. verb. Obedientia . Obedience , euer feared an eternall fire .

And this is a Truth so solide and fundamentall , that it hath the cleere and expresse Text and testimony of holy Writ : is grounded on the perpetuall practise of all the Primitiue Saints , and Martyrs : hath the consent of all the holy Bishops and Catholike Writers . b b No Orthodox Father , did , by word , or writing , teach any resistance for the space of a thousand yee●es . Lichfield l●b. 4. cap. 19. Sec. 19. All the worthy Fathers , and Bishops of the Church , perswaded themselues , that they owed al duty to Kings , though Heret●kes and Infidels . D ● . Field lib. 5. c. 30. Neuer any good , or learned man taught , or thought the contrary , till the Deuill , of late , infused it into the heads of those Two fierie and entailed Foxes of the world , the c c Bellarmin . de Laic . cap. 6. Snarez defens . fidei Cathol. cap. 3. Roman Iesuites , and d d Parraeus ad Rom. 13. Hotemannus , Franc●gall . cap. 6. Boucherius lib. 2. cap. 2 ▪ de abdica . Henr. 3. Keckerman . System . p●lit . ca. 32. Brutus v●dic , quaest. 2. pag. 56. German Puritans .

To put an end then , to this whole matter . It may cleerely ( by what hath been already spoken ) appeare vnto all , of indifferent and impartiall Iudgement ; how many are the Paradoxes , which They runne themselues into , who ( in this case ) doe , in so stiffe a manner , Refuse Obedience to Supreme Authority .

For ( first ) what a Paradox is it in Diuinity ; to opine , 1. Parad●x . That Religion is an Oratresse to perswade Rebellion , or Disobedience to sacred and anointed Kings ? This being the Weapon wherewith Saint e e Dent talem exercitum , tales 〈◊〉 , tales Marit●s , tales ●oniuges , tales Parentes , tales filios , tales 〈◊〉 , tales serous , tales Reges , t●l●s ●ud●ces , tales d b●torum redd ●●res , & exact●●es●● sius fisci , q●a●es 〈◊〉 doctrina Christi●na . 〈◊〉 . 2. epist. 5. ad Mar●ellin . Augustine did ward the blowes of Heathenish Objections made against the Christians : Give vs ( if you can ) such Cons●ls , such Prouincials ▪ such Husbands , such Wives ; such Parents ▪ such Children ; such Master , such Seruants ; such Debtors , such Creditors ; such Iudges , such Officers ; such Kings , such People or Subiects ; such Publicians , such Tribute-Prayers as Christians are , and the Doctrine they professe , teacheth them to be . And ( indeed ) impossible it is , That , of Religion ( which is the Mistresse of Obedience ) any man should learne the euill Lesson of Disobedience .

Againe ; 2. Paradox . What a Paradox is this in Nature ; to thinke , That the Part should not con●orme it selfe to the whole , f f Omnis pars debet se con●or mare toti . Nature hauing stampt this Law , and it being the very Imprease of Natures light ; That euery Part ought , in right , to Comply with the whole , or greater Part. So , in all the Councels of the Church , and Parliaments of the world , hath it euer beene , since the world began ; without which yeelding of the lesser to the greater Side , or Number , no Lawes could euer haue beene agreed vpon , nor the World , or the Church euer enjoyed any peaceable or happy daies . Now , these Refusers of Obedience , haue quite forgotten , their very yee●ding to the maior part : For , what a handfull are They , compared with almost two hundred thousand men , which haue willingly submitted , and lead the way of most dutifull Obedience . towards his Majesty ? And therefore , these Recusants must of necessity follow them , in so good a Rule , and Precedent ; vnlesse they will haue Men thinke , that the very Light of naturall Illumination is damped in them .

Thirdly , 3. Paradox . What a Paradox is this in point of Policie , to imagine , that a part of the Republique ( though the greater ) should submit their shoulders to the Burthen of the whole ? For in euery well-ordered Common-wealth , as , by Distributiue Iustice , each person hath a share in the Profits and Honours therein ; So , by the same Iustice ought he to beare a part in the Taxes and Burthens thereof : For , it hath the ground from that g g Res transit cum oncre . Regula Iuris . Rule , That euery Commodity that passeth vnto any man , carries with it a certaine Burthen correspondent . Nay , this is founded expresly on the Apostles words ; Where he teacheth , ( and that from the very sense of Nature ) That the Members ought to haue the same care one of another ; 1. Cor. 12. 25. much more , of the whole , or greater part . For any Members therefore , in this case , to enjoy a Priuiledge , is to prei●dice the h h Qui p●ccat in Regem , pcccat quodammodo , in omnes s●bi subditos ▪ Occam , tract●t . 2. l. 2. c , 25. whole , and so , to extinguish and ouerthrow the Safety and wel-●are , as well of the N●turall , as of the Politique Corporation ; and the Sacred Constitution of both .

Fourt●ly , 4. Paradox . What a Paradox is this in Loyalty , ( and that very soule ) to farre to depresse supreme Authority , and to i i Suut . 〈…〉 ar●od●●t , ne numis al●●m v●lent : si ● is●i ita sub●jc● volunt : v● , e●●am ipsis , su●i●ctus sit Princeps ▪ Dr Sarau de Imperandi Author● 〈◊〉 . 175. tie the hands , and clip the wings of sacred Kings ; and to attempt the keeping of them within such straight and intolerable Bounds , as not to be able to command that from their Subiects , which , the Lawes of God and Nature doe most plentifully allow them , yea , though it be for the singular Behoofe , Benefit , and Aduancement of the k k Vid●re viri sa●●entes , quanquam libertatis amantissi●i , Sum●um Imperium , 〈…〉 leg●m A●gustias coerceatur ; non posse cum vtilitate Publicâ exer●eri . Dr. Sarau . fol. 174. Common-weale ; as at this Time , and in this Case , it is cleerely manifest ?

Fiftly , What a Parodox is this , in the Practique Observation of humane Lawes ; 5. Paradox . so farre to preferre them in our Practice , as to cause them hereby , to preiudice and preponderate diuine Determinations ? and so , through a kind of preposterous Zeale vnto the One , to eleuate the Authority of the Other ? It being a certain truth , That so farre are humane Lawes in force , as they l l Lex nulla valeat contra ius diuinum . Laelius de priuileg . Eccles. 122. derogate not , from the Eternall Law of God , and naturally Impressed Light . In preiudice of which Lawes of God , and Nature , if any man in the world should obserue the Constitutions of Men , he did sinne mortally . Neither doe Mans Lawes exact Obedience any farther , then so farre , as the obseruance which they require , may not cause men to Rush ouer the euerlasting bounds , of Lawes , diuine .

Sixtly , 6. Paradox . is this , in Humanity , and morall honesty ? That , what one Friend vsually doth for another : One Christian , nay one Man for another : nay , What a Turke will doe for a Christian , and a Christian for a Turke , and a Iew for both ; What ( and much more ) the Primitiue Christians did at the command of such Princes , who did pursue their Persons and Religion with cruell Torments , and bitter Contumelies ; the same ( and much lesse ) Christian men should deny to a Christian King ; and such a King , of so great Goodnesse , and Patience , Iustice , and Clemency , Wisdome , and Prudence , Pietie , and pure Conscience ; that of Him , we may say as Eadmer said of Saint Dunstane ; That he is m m Ea●mer . Histor. Nouor . lib. 1. in Princip. Act. 13. 22. Vir , totus ex Virtutibus factus . Or as the Scripture saith of Dauid the King of Israel , A man after Gods owne heart ; yea , and after the heart of all good men , I am sure . And to say this , is no Soloecisme : For this , if we say not , we shall be found Lyers against God , who hath made him so . There was neuer such a thing heard in Israel .

Lastly , 7. Paradox . What a Paradox is this in point of Patience , for any man to disobey the Commandements of a King , requiring but what , by Scripture , and Nature , is allowed him ; and for Disobedience , to resolue to Suffer , and in so Suffering , to thinke themselues Martyrs ?

By whom , such Impressions as these , are made in their minds , is not hard to coniecture . I will say no more of it , then what the Author of the imperfect work said somtime in the like case , n n Tolle erg● , hoc vitium de Clero , ne velint popul● placêre , & sine labore , omn●a viti● resecantur . Author operi● imperfecti : tom . ● . col. 917. Edit. 〈◊〉 . Tolle hoc Vitium de Clero ; Remouefrō Clergy men , that vitious and ambitious appetite , to please the Peoples humours , and to sew pillowes vnder their elbowes ; and all things shall succee'd right well , both in Church and Common-wealth .

But , as for any Conformity that such Recusants may haue , in their supposed-dese●ued Sufferings , with Martyrs , ( Who altogether suffered for Righteousnesse-sake ) I ( for my part ) can conceiue none at all . Core , Dathan , and Abiron , whom , for their Murmuring against the King , God suddenly sunke into hell fire , might as well alledge , that their Sufferings had some semblance with that of the Three Children in the Babylon-Furnace . And o o Iosephus Autiquit . lib. 18. cap. 1. & lib. 20. c. 2. Theudas , and Iudas , the two Incendiaries of the People , in the daies of Caesars Tribute ; might as well pretend , their cause to be like the Machabees . And the two Malefactors , who were crucified With our Lord at the same time , might as well haue said , That ( for the sense and semblance of Bodily paines ) their Sufferings were not vnlike His ; But for the Cause , they differed as farre as Light and Darknesse : And the Cause it is , not the Paine , that makes vp a Martyrs definition .

So that , I resolue all , into this Conclusion : Those Persons can haue no Conformity with Christ in their Sufferings ( as Martyrs haue ) who , in their Doings , runne cleane crosse to his Example and Doctrine both : That Cause cannot bee good , nor that Conscience well warranted in what it doth , that is not able to defend it selfe in what it doth , or suffers : 1 Neither by any Law or light of Nature . 2 Nor by any Text , or Testimony of holy Scripture . 3 Nor by any Rule of Morall honesty . 4 Nor by any Original Law or Iustice . 5 Nor guide it selfe in what it doth , or suffers , by any reasonable , or well-grounded Precedent from Them , who , for their Wisdome and Religion , haue beene Exemplary in their Generations . And now for the fourth and last Part. Regard . The Regard , which we are to haue to Religion .

Religion ( as I said ) is an Oath : the Oath of God : yea , and our Oath too : for it ties vs to God : Regard it then we must , and ought , because an Oath , for that it is Gods Oath , and our owne Oath also .

1 Regard it we must , as a Rule , to direct . 2 As a Reason to perswade vs . 3 As a Vertue , yea a Queene of Graces to Controll and Command vs . 4 As a Vow , that strictly bindes vs vnto God .

As a Rule of direction : p p Voluntas humana eatenùs bona eft ; quatenùs continuatur diuinae voluntati , vt principio moun●nti , & conso●matur ci , vt Reguladirigeneti &c. Bonauent. ad 2 um . dist. 35. Art. 2. qu. 1. Conclus . The Schoolemen haue a Maxime , and they take it from the Scriptures ; That the will of Man being crosse , and vnhappy in it selfe , becomes then most right , and equall , when it receiues Motion , or Direction from the will of God , reuealed in his Word . This Word then , which is the Seed of Religion , is the Rule of Direction too . A dangerous thing therefore it is , to suffer Men , in any Christian Common-wealth , to drinke in that Phanaticall , and Erronious Spirit , which teacheth them to relinquish those cleere and common Rules of Natures light , and supernaturally-reuealed Truth , by which all men ought to bee guided ; and to reduce all things , to the Dictates of a priuate Conscience ; and ( Enthusiast-like ) so pertinaciously to adhere thereunto ; that they cannot be beaten from them ; Neither by any force of humane Reason , Nor by any ground or Fortresse of Religion , Nor by the weight and greatnesse of any Royall Iniunction , Nor by the Representation of any ( be they neuer so great ) Vrgencies of State , Neither by Mercy receiued , Nor by Iustice inflicted , Nor by the most laudable and religious Examples of Those , who haue strewed vnto them the way of most dutifull Submission in this kinde .

Regard it also we must as a Reason , that ought euer to be most potent , and able to perswade vs : For this was the very Stile & Character of the ancient Saints , which they did professedly both Beleeue and Practise ; q q Propter Dominum a ternum Domino temporali s●ruie●ant . Sanctus August . 〈◊〉 Psal. 124. That for their most blessed Lords sake , who is eternall in the Heauens , they did yeeld all Reuerence and Obedience vnto their Temporall Lords and Kings on earth ; Reigned they neuer so Despotically , nay neuer so Tyrannically , or with neuer so little Clemencie .

To Regard it likewise , as the Queene and Empresse of all other Graces are wee bound : without whose Actiue and Imperiall Charge , the exercise of all other Vertues ( as well Diuine as Morall ) will proue remisse and idle . Religion being the only Grace that can bring to passe ( as St. 2 Pet. ● . 8. Peter speaks ) That we neither become barren , nor vnfruitfull in the kuowledge of our Lord Iesus Christ .

And , in the fourth place ; Wee stand bound , religiously to obserue , and keepe Sacred ; the grounds of that Religion , by which , our Soules are Confederate to God ; And to beleeue , that we can doe nothing contrary to the Principles thereof ; without the fearfull Violation of that Oath , whereunto , God himselfe is not only a Witnesse , and a Party , but an Vndertaker . For whersoeuer these Bonds of Religion are wilfully and against Conscience violated , there the very Light of Nature , and Dictates of Right Reason are trampled vnder foot ; Humanity , and morall Honesty find themselues grieued : the Conscience wounded cries secret Shame and Horrour to that Soule , that wilfully rusheth ouer such cleere and open Land-markes : This tender - hearted Matron , Religion , weepes bitterly , to see the sinfull Transgression of that Positiue Charge , Eccles. 5. 4. which saith ; Vow to God , and deferre not to Pay .

But fiftly , aboue all ; To Regard it : because the Dis-regard of it Imposeth vpon God himselfe , most heauie . Preiudices : causeth his Name to be blasphemed , and the way of his Truth to be euill-spoken of : Takes from God the honour of being reputed the highest Truth : fastens vpon him an opinion of Ignorance : Charges that God , that cannot Lie , as if he did fauour Falshood , when we call for him , to stand by , not onely as a Witnesse , but as an Vndertaker to our Faithlesse Protestations : Impleades him as vnfaithfull in his owne Promises vnto Men ; and ( in fine ) bereaues him of that very Esteeme , Regard , and Honour , which done vnto a mortall Man , is worthily counted vile and hatefull ; and was neuer done to God , without some fearefull Token of Di●ine Vengeance .

Looke we then ( and that seriously ) to our Rule , to our Reason , to our Religion , to the Oath of God , to the Commandements of God , to the Counsell of God , to God himselfe , to our owne Conscien●● toward all These ; to Gods W●ath and Vengeance threatned to the Contemners of All , or any of These : to his Temporall and Eternall Promises to such , as haue an Eye of Regard to euery of These . So shall we be good and f●ithfull Seruants vnto God , and to his anointed King , most dutifull and Obedient Subiects ( the One whereof can in no wise be without the Other . ) And so , we being restored to the Paths of our dutifull Obedience , wee shall bee ( in Gods good time ) rendred at the Gates of Eternall Paradise .

And so , Viuat Rex , & Vincat Veritas : The Blessing of Life and Peace be vpon the Head of his most Sacred Maiesty , that He may Liue long , and long ; and Raigne gloriously ouer vs , and Triumph Victoriously ouer His Enemies ; and so become an Inuincible Defendor of this Faith , Religion , and Truth : that so , this Truth , Faith , and Religion , may defend Him ; in His most Sacred Person , in His Imperiall Power , and in His Royall Posterity for euermore .

And , Let all those , who loue God , and the King , say Amen : Euen so Amen , Amen .

FINIS .

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