V [...]um ponitur in definitione multi [...]udinis. Thom. 1 [...]. 11. 2. ad 4. VNity is the foundation of all difference and Distinction; 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 [Page 2] some Amicabilia ad alterum, venî [...]ūt ex amicb [...]l [...]bus quae sunt [...]omini ad seips ū. 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 [Page 3] Antiquity call'd and accounted [...] 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 [...] Philo. de Nom. mu [...]at. [...] Synes. de regno. fol. 8. Lords Anointed, [Page 4] 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, [...] 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 [Page 5] 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 1 State, or a politique caution; I counsell thee to keepe the Kings commandement: the other 2 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, [Page 6] 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.

1 First, there is Rex, a King.

2 Secondly, Mandatum Regis, the Com­mandement of a King.

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

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

5 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 [Page 7] 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 quē 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, [...] Arist. Metaph. lib. 1. cap. 1. Actiones sunt suppositorum; Indiuidu­alls challenge all actiuity as peculiar vnto [Page 8] 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 [...] 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 Angel [...]s esse in supremo perfectionis gradu, proximos (que) 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 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 [Page 9] [...]. 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 [...], 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 [...]. 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 [...]. Phllo. Allegor. legis. peaceable gouernement. Where­as, if we should come to heare the dread-full [Page 10] 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 [...]. 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, [...]. 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; [Page 11] 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 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 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 [...] Vnctio Regum in cap [...]e, vt significaretur, quod instituebantur Principes per Deum. To stat. ad 1. Reg. fol. 287. Proinde, licet communicatio potestatis, quando (que) 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 stāding in Synagoga Deorum; for so the Psalme begins, as if he [Page 12] 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.

[Page 13]To put then, an end to this first point: Royalty is an Honour, wherein, Kings are stated immediately from God. [...]. Dio. Cass. lib. 53. An pote [...]as Adami in fi [...]ios, ac Nepotes, Ade [...] (que) omnes vhi (que) 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 [...]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 Antonin 3. par, tit. 3. cap. 2. Antonine. Not therefore, in any Nusquā 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 [...]. 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 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 [Page 14] 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 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 [...]. 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; [Page 15] 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: [...] ▪ S. Chrysost ad Rom. 13. Penditur tribu­tum [...]d sustentationem Principis, & ad satisfaciendum naturali obligationi, in dando stipendium iu stum 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 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 [Page 16] counselled, is shewne possible to be done, and that, in reason, it ought not to be left 3 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. 4 But 4. the Resolute and Mandatory for­bidding, 5 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 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 Iudicij verbū hoc. faciendum est. Iudgement, decreeing and resoluing what is the meetest to bee done, amongst many particulars. And last­ly, from the 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 [Page 17] found out, and Iudgement thought meete or necessary to be done.

To draw then towards some conclusi­on of the point in hand; [...]. 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 Reges, suo soli­us iudicio, reser­uauit Deus; qui stans in Synagō ­ga dêorum (i. e. Regum) dijudicat eos. Roff. de po­testat. Papae. fol. 291. Iudgement of a King, because, the Quia per cor Regis guberna­tur regnum, ne |cesse est 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 [Page 18] the Reasons of State, and depth of Coun­sell) 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.

[Page 19] 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; R [...]x non pec­cat, suam legem non obseruans, in ijs quae solùm de­ccāt subditos, no [...] autem princi [...]ē ipsum: ne (que) enim caput discordat corpori sinon sit subiectum ijs omnibus, quibu [...] reliquum corpu [...] subditum est, nisi in ijs rebus, quae ae què 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 Imperād. Author lib. 2. cap. 3. Huc accedit & illa ra­tio, quòd ne (que) [...]uis legibus teneri possi [...] (scil. Rex) cùm nemo sit seipso superior, nemo à seipso cogi possit, & leges à superiore tantùm sciscantur, dentur (que) inferioribus: neque antecedentiū 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, [Page 20] who are vnder him, hee doth most 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 aliorū; & i [...]o mod [...] di­cebat Deus, quod p [...]rtiuebat ad ius Regis. 1 Sam. 8. 6. Gu [...]iel. Occā. 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 milliōs 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, [Page 21] 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: [Page 22] 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, [Page 23] & 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, 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: [Page 24] 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; [Page 25] 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 [...]. 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, 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 Quae autem de sur [...]ùm est sapientia, suadi­bilis, bonis con­sentiens. S. Iacobi Epist. cap. 3. ver. 17. perswadeable: And, if I wisht it [Page 26] 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 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 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, [Page 27] by 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, ne (que) 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 2 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 [Page 28] 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.

3 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 [Page 29] 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, [Page 30] protest our Interest in, and resolue to die for; if need require, and occasion bee offered.

4 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 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.

5 Fifthly, if they would consider, what Aduantage this their Recusancy in Tem­poralls [Page 31] 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 [Page 32] 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?

6 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; [Page 33] 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.

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 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 [Page 2] 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, [...]. 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, [Page 3] 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 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 1 was Rex, a King: then, Mandatum Regis, 2 the Commandement of a King: then, Custo­dia 3 Mandati, the keeping of, and obedi­ence to this command: then, Counsell, to 4 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 [...]. 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 [Page 4] 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 [Page 5] 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 [Page 6] 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? [Page 7] 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 [...]. 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 [Page 8] iustly) the fatall conclusion of their Liues.

I should now speake of the Counsellor, Solomon: which was my Fift Circumstāce; 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 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. Ordo, est pari­um disparium (que), rerum, sua cui (que), loca tribuens dis­positio. S. August. Ciuit. l. 19. c. 13. Sic Gerson. Con­siderat. 13 ^•. part. 1 ². 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 [Page 9] calls 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, [...] Ecp [...]ant. apud Stobaeum. fol. 330. In Heauen, God; on earth, the King is chiefe: [...]. Idem ibid. fol. 332. Of Creatures Man, of Men, the King most sacred is.

Now, a Naturall Ground it is, That looke what is [...]. 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 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 [Page 10] 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 [...]o, nat [...]ali­ter competit su­premū dominiū 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 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 [Page 11] diuine; is communicated all Power; of 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 [Page 12] 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 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 [Page 13] 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 1 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 2 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 [Page 14] 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.

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

2 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.

3 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.

4 Fourthly, what Regard, All (in whom there is as yet any Impression of this Vertue of Religion) ought to haue, that, [Page 15] 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; 1 which some, euen of the wiser Gentiles, did acknowledge. One of them saith, That impossible it is, that so huge a 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 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 [Page 16] Supreme Mouer, who sets all the world on wheeles. Saint Secundum il­lam primam, coe­lest a Superiùs or [...]linari infer i­úsque terrestria, lumm [...]ria side­re (que) [...]utg [...]re, dici noctis (que) vices agi­tari, aquis terram fundatam interlui at (que) 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.

2 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 [Page 17] 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 [...]. Trism [...]gist. Principium Reli­gionis, ritè senti­re de Deo. Sanct. Chrys [...]st. Ag [...]oscere aute [...] Deū, nihil ali [...] est, quàm in De­um credere, de (que), 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 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, [Page 18] 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 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 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 [...]. 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; [Page 19] 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 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 [Page 20] 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 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 [Page 21] 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 2 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 [Page 22] 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 Et sic, per quādam 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. S ^t. 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 1 three Causes: Either from the Commu­nion of Names: For God, is not onely [Page 23] 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 Psal. 82. 6. Kings, Psal. 8. 5. Angels, and S ^t. 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 2 vpon God, and his anointed King. That, the Sinne of the next affinity vn­to Sacrilege is Disloyalty vnto Prin­ces, was the 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 [...] Tribute which the World [Page 24] 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.

3 Or else, from that Paritie of Benefi­cence, which, Men enioy from God, and sacred Kings. Homo, per se, potest iniuriam fa [...]ere Deo, suo modo, infi [...]itam; recompe [...]sare autem, ad equa­litatem, non po­test, non solù [...] per seipsum, su­is (que), 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 [...]. Philo Iud. de D [...]alog. Children to requite their Parents; [Page 25] 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 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 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 [Page 26] 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: S ^t. Luc. 10. 41. by Zacheu's halfe, and Peters All, S ^t. Luc. 19. 8. left for their Lords sake: by those willing Hearts and ready hands, S ^t. 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: [Page 27] 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. [Page 28] 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? S ^t. Luc. 3. 10. 12.

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 [Page 29] 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 Religiō 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 3 it is, (as Tertullian saith) That Christian Religion, not being a home-borne, but a 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 [Page 30] 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 Exitiabilis su­perstitio. Tacit. Annal. lib. 15. fatall Superstition; and the 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 [Page 31] the Roman Common-weale; which (as Ter­tullian saith) was but a Praetexentes ad odi [...] defensio­nem, illam quo (que) 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 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 Haec bella, qui­bus mundus iste cōteritur, 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 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 [...]. [...] ad Or [...]hodox. quaest. wasted the People: all was laid vpon the late Inchanting Supersti­tion (as they termed it) of Christian Re­ligion.

[Page 32] The [...]. 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 Orovos; quā ­tae clades, Orbem & [...]rbem cecide­rant▪ legimus Hierapolin, & Delon, & R [...]dō, & Co [...]n Insul [...]s, multis cum mil­tibus bominum pessum abi [...]sse: mem [...]rat & Pla­to maiorē Asiae, ac Affricae terrā, 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 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 Onmes Dij vestri ab omnibus col bantur, c [...]m ipsum capitoliū 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 Cùm dicas plurimos couqueri, quòd bella crebriùs surgant, quò [...]ues, quod fames saeuiant, quod (que) 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) [Page 33] 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 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 (sait 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, [...]. Qu [...] ­ru [...] libidines Mysteria nomi­nant. A [...]enag. legat: pro Chri­stian. pag. 35. They did obiect, That Christian Religion was the Mother of Im­purities: [Page 34] And for This, they may thanke a certaine Nam, quae­cu [...]que erant, Gnostico [...]ū 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 ( 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 Turpis opera­tionis caenosa ma­le olentia Epiph. [...]aeres. 26. Sauour, 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. 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 [Page 35] Miscreants, masking vnder the Christian Name, 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. 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, [Page 36] 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 Ephes. 2. 2. Prince of the Aire, and 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 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. S ^t. 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, S ^t. 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 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 [Page 37] 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 Securus affir­mo, potuisse Do­minum christū, 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 [...] Christus, haeres vniuersorum cons [...]i [...]utus, prop­ter eminentiale Dominiū 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. [Page 38] did, nor would doe: 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: Non eripit. ter­r [...]na, qui regna dat coelestia. ex hymna Sedulij profesto Sancto­rum In [...]ocent. vide Vasq. tom. 1. in 3 ^am. 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 S ^t. 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 Common­wealth; 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.

2 Christian Religion neuer taught any [Page 39] Vntruth, or perswaded any [...]. 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: S ^t. 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; S ^t. Matth. 6. 2. All, they shall haue, they haue alreadie. It is that they Loued [Page 40] and looked for, they haue it; and, though it be as much as nothing, yet let them expect no other.

3 Christian [...]. 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, [...]. 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 [...]. Tatian. Astyr. orat. contra Grae­cos. fol. 142. Eloquence of her most learned and subtile 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, [Page 41] 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, frō home, from abroad; from aboue, from beneath; from Heauen, from Hell & Dam­nation it selfe; doth the Apostle fetch Argu­ments to perswade this Transcēdent 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 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. [Page 42] If Antiochus ( [...], 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 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. 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 Bellarmin. de Laic. cap. 6. Snarez defens. fidei Ca­thol. cap. 3. Roman Iesuites, and 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.

[Page 43] 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 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 [Page 44] 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, 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 [Page 45] 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 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 Qui p [...]ccat in Regem, pcccat quodammodo, in omnes s [...]bi subditos▪ Occam, tra­ct [...]t. 2. l. 2. c, 25. whole, [Page 46] 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 Suut. [...] ar [...]od [...]t, ne numis al [...]m v [...]lent: si [...] is [...]i ita sub [...]jc [...] volūt: v [...], e [...]am ipsis, su [...]i [...]ctus sit Princeps▪ D ^r 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 Vid [...]re viri sa [...]entes, quan­quam libertatis amantissi [...]i, Sum [...]um Impe­rium, [...] le­g [...]m A [...]gustias coerceatur; non posse cum vtilita­te Publicâ exer­ [...]eri. D ^r. 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 [Page 47] so farre are humane Lawes in force, as they 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, [Page 48] and Clemency, Wisdome, and Prudence, Pi­etie, and pure Conscience; that of Him, we may say as Eadmer said of Saint Dun­stane; That he is 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, 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 [Page 49] 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 Common­wealth.

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 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, [Page 50] 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 well­grounded Precedent from Them, who, for their Wisdome and Religi­on, haue beene Exemplary in their Generations.

And now for the fourth and last Part. Regard. [Page 51] 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: 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 [Page 52] 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; 1 Neither by any force of humane Reason, 2 Nor by any ground or Fortresse of Reli­gion, 3 Nor by the weight and greatnesse of 4 any Royall Iniunction, Nor by the Repre­sentation of any (be they neuer so great) 5 Vrgencies of State, Neither by Mercy re­ceiued, 6 Nor by Iustice inflicted, Nor by 7 the most laudable and religious Exam­ples of Those, who haue strewed vnto them the way of most dutifull Submissi­on in this kinde.

2 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; Propter Domi­num a ternum Domino tempo­rali s [...]ruie [...]ant. Sanctus August. [...] Psal. 124. That for their most blessed Lords [Page 53] 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 3 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 S ^t. 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 4 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 cōtrary 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 [Page 54] 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: [Page 55] 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.

[Page 56] 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.