ON Solemn Appearances of this nature, wherein the Renovation of Mutual Society, Harmony of Minds, Friendship and Acquain­tance commencing from our very Cradles are the Primary Design and Ends. Weighing this Duty with my self, That Arguments of Charity, Brotherly Love, Affectionate Kindness, and Endearments, have been Subjects both learnedly and copiously handled by Pens much better acquainted with the Methods of the Pulpit: I resolv'd industriously to wave them all.

And having often cast in my mind a very Instructive Moral of an Heathen; it is the observation of the Judicious [Page 2] Virgil in his Poem on the Polity of the Bees:

I must plainly own the thought struck upon me. And considering, that the Practick Knowledge of our Duties to Superiors, but especially that of our Subjecti­on to the King as Supreme, is both the Foundation and Cement of all Order and Society. Withal bethinking my self of that Signal Impress, conferr'd as a lasting mark of Royal Favour on that very Antient, but most LOY­AL CITY, wherein I had the Happiness to draw my first Breath.

A Bearing and Motto together so Noble and Gracious, that I have not yet met its Rival, especially when I consider the Motto as the Present to his Loyal City, from a King, a Martyr, and a Saint.

And being passionately desirous, that no Bar or Blot may ever come into that Escutcheon, I resolv'd on this occasion to recommend to your present Meditations, and your future (continued) practice a lively Specimen of that Loyalty for which your Ancestors Names and Memo­ries will shine in all the Annals of Posterity. And what we are secure of, as to them, I do methinks no less con­fidently promise my self from this Days Auditory.

Which strong Impulse of Mind, that it may prove successful, and that our present Assembling, as it imports intentions of renewing Ancient correspon­dency and unanimity, so it may no less of Rivalship in Loyal duty. I have made choice to enforce the pra­ctice especially of the latter, from that Portion of God's Word, once written by God's own Finger, and deli­ver'd to Moses on Mount Sinai.

Which Plain, but necessary and comprehensive Du­ty, that we may the better treat about by way of com­mentary, [Page 3] two things are fit to be inquired into. First, What is meant by [Honour] 2dly, What by [Father] and [Mother.] And first, Honour may be considered, either in a Laxer, or a stricter acceptation. If we take it in the larger sense, it is defined by the Philosopher4. Eth. c. 3. [...]. [...], The reward of Vertue attributed to, and conferred upon good Men: Or, as Aquinas, and the School-men, pursuant to the mind of the Philosopher, The Testimony of some excellency in any Man according to Vertue. Thus we are said to honour Valour and Conduct in a General, prudent dispatches of publick Affairs in a Minister of State, Exemplary Holiness in a Prelate or Divine, Indefatigable Study, and Judi­cious sagacity in a Man addicted to Letters; Thus we extol a skilful Pilot in a Ship, an eloquent and per­swasive Orator at a Bar, a cunning Artificer in his Shop, a curious Architect in a vast Building, a labo­rious and successful Improver of Husbandry in the Cultivation and Manuring of his Grounds: Briefly, thus we respect whatever eminency we discern in any Man of whatsoever Profession he be: And, as the Son of Sirach eloquently expresses it. [Ecclus. 44.] Thus we praise famous Men, and our Fathers that begat us; such as did bear Rule in their Kingdoms, Men re­nowned for their power, giving Counsel by their under­standing, and declaring Prophecies. Leaders of the Peo­ple by their Counsels, by their knowledge of Learning meet for the People, wise and eloquent in their Instructions, such as found out Musical Tunes, and recited Verses in Writing. Men honoured in their Generations, and who were the Glory of their Times.

So that Honour in this largest sense, is, you see, a Testimony and Recognition of something, this or that way Eminent and Remarkable in the Persons we ad­mire. But then 2dly, If we look upon it strictly, with [Page 4] a closer Reference to its Acceptation in my Text: It seems to be a part of Positive Justice; which Justice as it teaches us in General, To yield to every man, that which by any kind of Right, he may challenge from us as his due: So in particular, it calls upon us to discharge those Duties which we owe to our Superiors and Betters.

And therefore with reference to our present pur­pose, we will presume to say, That by honour in my Text is meant, that Peculiar Respect, Deference and Duty which we owe to others, considering our selves as Men, as Christians, and as Members of a Kingdom or Community.

And by this means, under the Terms of Father and Mother, we will readily comprize: 1. Our Natural, 2. Our Spiritual, 3. Our Civil Parents.

Which three Topicks of Discourse, I had once intended to pursue in this following Method, by shewing wherein the Honour to our Natural Parents did consist: As 1. In Reverence, 2. Love, 3. Obedience, 4. If need be, Succour and Maintenance. 2. In reference to our Spiritual Parents: 1. In Love, 2. Esteem, 3. Main­tenance, 4. Obedience. Lastly, for our Civil Parents, 1. In Honour, 2. Tribute, 3. Subjection. In refe­rence to all three, in Prayers for them.

But finding this Method too extensive for a single Discourse, I resolv'd better to consult your Patience, by speaking to the two first kinds of Parents succinctly and in General. And even in the third insisting only on that necessary Branch of it, viz. Subjection.

In treating about which I shall endeavour, and hope effectually to shew, That both the express Word of God, the Ʋnanimous Consent both of the Primitive and Later Christians, as also that of the more Sober and Judicious Heathens do conspire to this Assertion; and that it is not only the express Injunction of the Gospel, but also the [Page 5] Ʋniversal and concurrent Vogue of all Mankind. Ren­der unto Caesar the things that are Caesars.

To begin with the First of these three Generals: The Honour due to Natural Parents.

Which Duty being (as the Orator speaks) a thing (as it were) born with us, and bred in us, should me­thinks stand in need of little or no Motives to enforce it. For considering with how great disadvantages (in comparison of the Foetus of most other Creatures) poor Infants make their entry into Light; How far, and for how long a Time they stand in need of all ex­trinsick Aids and Succours, in respect of both their Natural and their Moral Incapacities; both which must find Supplies directly or indirectly from the tender care and Bowels of a Father toward those living se­parate Essentials of Himself.

Methinks, I say, since the Duties of Honour and Obe­dience upon these supposals, are, or ought at least to be, the Pure Result of Innate Gratitude and Retribution; an Argument of this Nature should want no Perswa­sive to it.

But when on the other hand we see the Degeneracy and Restiveness of Youth, as to their Practice in the Case: I can hardly forbear pronouncing upon this, as our Blessed Saviour did upon the Cases of Divorce among the Jews, and say, Verily for the Hardness and Ʋnnaturalness of our Hearts God gave us this Law.

All Duty, certainly all Love, Reverence, Succor, Relief, Tenderness is so far short of what Indulgence our dear Parents first exhibited to Us, when utterly Incapacitate for self-assistance; That, methinks no­thing on this side a Monster and Prodigy in Nature could be tempted to entertain other thoughts toward a Parent, than of expressing the Highest Willingness to execute their (lawful) commands; The Freest [Page 6] Promptitude to comport with their Requests; the greatest chearfulness and Alacrity to do 'em Service; the most Passionate desires to oblige and indear 'em; the most Anxious Fears, lest in any thing we offend 'em: Briefly, the most ambitious designs of approving our selves to 'em by all external Acts of Reverence and Honour; as knowing that what deference we pay to them, we (in effect) devolve upon our selves, and chal­lenge the like Homage from our Children and Po­sterity.

And yet, even this most Natural Duty has in all Ages been most unduely slighted and contemned; The Pretext of Corban with a zealous Pharisee has Eluded or Outweigh'd it; The supine Insolence of an Atheist has Postponed it; The Zeal of a New Light has almost extinguish'd it; Notwithstanding God Almighty once Pronounced it, Annexing the Sole Promise in the whole Decalogue to the Observation of it, even Length of Days.

I shall not here take occasion to repeat to you the frequent Inculcations of this Duty in Scriptures, both of Old and New Testament, especially in the Book of Proverbs, and the Epistles of St. Paul.

Nor on the other hand call to your memory the Pernicious Effects of Disobedience, the Threats and Me­naces denounced against it: Of dying the Death, of ha­ving their Lamps put out in obscurity, of the Ravens of the Valley picking out their Eyes, &c.

This last heavy Denunciation, I confess I cannot slip without a little notice taking: The expression oc­curs, Prov. 30. v. 17. The Eye that mocketh at his Fa­ther, and despiseth to obey his Mother, the RAVENS of the VALLEY shall pick it out, and the young Eagles shall eat it. It implies the Highest Vindictive Justice a Man is capable of receiving in this World, [Page 7] as the Reward and Genuine Fruit of Disobedience.

For, as a Learned ManSee [...]r Patr. on Pro. 30th. Arg. (h) p. 537. now living observes out of the Jewish Writers, They who for their Rebellion against their Parents were adjudged to Death by the Law of Moses; To make them more Detestable to Hu­mane Nature, their Bodies were thrown into some loathsome Places, call'd, the Valley of Carkases (Jer. 31.) or the Valley of Crows, as Bochartus conjectures.

And, though the Jews according to the strictness of their Law, were not to suffer a dead Body to remain upon the Gibbet beyond the Evening, yet in some cases we find they did, as is plain from 2 Sam. 21. In the case of Saul's seven Sons, who were hang'd in Gi­beah of Saul. And Paulus Fagius upon my Text ob­serves, citing these very words of Agur, That Diso­bedient Children shall come to an IGNOMINIOƲS DEATH, and end their Days by an HALTER, or some other Punishment, and so become FOOD for CROWS.

And having thus briefly delivered my sense concern­ing Obedience, together with the Fatal Consequents of the contrary, I might supersede this Argument. And yet, methinks I cannot leave it, without this one Remark.

That as a Free, Ingenuous and Spontaneous Deference to Natural Parents founded upon Principles of Humi­lity and Gratitude, chalk out a bright and shining Path to Men to a Procedure in all Vertuous and Godly Courses; So on the other hand a stubborn, Restive, Disobedient Temper unmaster'd in our Youth, qualifies for Schism, Faction and Rebellion in the self same Persons when be­come Adult: And he who in his tender Years has learnt the Method of Despising the Dictates of his Fa­ther, is fairly Principled, I must needs say, and may (for ought I know) esteem it no small Branch of his [Page 8] Liberty and Property, to oppose the Wise and just In­junctions and Commands even of the Prince and Father of his Country.

In a word, which is an (yet) higher Aggravation of the Sin; Disobedience to our Parents, as it is a Sin that stands charged and branded with the blackest Character of INGRATITƲDE: So to me it seems to come but little (if at all) short of down-right Sacrilege. For as St. John infers in the Argument of Brotherly love, so must I in this of Filial Duty, He that will not Honour and Obey his Parent whom he hath seen, How much less will he be induced to Honour God whom he hath not seen?

And thus I close my Descant on the first Branch of Honour due to Father and Mother.

The next sort of Parents to whom the Honour in my Text is due, are our Spiritual Parents. Those who labour among us, and are over us in the Lord, and ad­monish us, (as St. Paul speaks, 1 Thess. 5.13.) These we are to esteem very highly in love for their Works sake.

Now the Honour due to these Persons, that we may the better be apprehensive of; it will be requisite to take a cursory view of what Characters they stand com­mended to us under in the Scriptures.

As first (under the old Law) they are said to be anointed to their Office. So we read, Exod. 40th. of the anointing Aaron and his Sons, that they might minister to the Lord in the Priest's Office; And their anointing was to be for an everlasting Priesthood throughout their Gene­rations. And the Prophet Isaiah speaking of our Sa­viour Christ, says, c. 61. v. 1. That the Lord had a­nointed him to Preach. Now there were but three sorts of People capable of this Ʋnction among the Jews, viz. [Page 9] Kings, Priests and Prophets, which may suffice to be spoken for the first Branch of their Character.

In the next place they were call'd God's HOLY ONES; Thus Moses when he Blessed the Children of Israel, Deut. 33. v. 8. said of Levi, Let thy Thum­mim and thy Ʋrim be with thy HOLY ONE.

Again, they are stiled Watchmen, so Isai. 62. v. 6. I have set Watchmen upon thy Walls, O Jerusalem [pro muris tuis pro salute tua precatores constitui Sacer­dotes & Levitas] (so Grotius Tom. 1. Edit. Ʋlt. p. 335.) And Ezek. 3. v. 17. I have made thee a Watchman to the House of Israel: To which accords that of Heb. 13. v. 17. Where the Du­ty of Obedience to 'em is urged on this Account. For, says the Apostle, They Watch for your Souls as they that must give an Account.

Which Persons there said to have the Rule over them, and who on that score are to be obey'd, That you may he assured St. Paul meant of no other but Spiritual Fathers or Pastors; you may be satisfied from v. 17. of the foremention'd 5 Thess. That they were those which laboured among 'em, were over 'em in the Lord, and admonish'd 'em.

And indeed throughout the New Testament we find them stiled, sometimes Lights, sometimes Stewards, elsewhere Planters, Builders, Pillars, Shepherds, Ambassa­dours, Rulers, nay Stars and Angels. These High and Honourable Titles are, you see, bestowed upon them in the Scriptures.

And to say the Truth, in all Nations and Ages, those who were Conversant about Holy Things, have had peculiar Deference and Veneration paid 'em. Such was that to the Magi among the Persians, the Hiero­phantae with the Egyptians, the Brachmans among the Indians, the Druids among the Gauls, and the Augures amidst the old Etrurians and Romans.

Indeed all Nations throughout the whole Series of History, whether Civil or Barbarous, have ever had a due regard for those Persons whom they have look'd upon as employed Circa Sacra, and whose Engagements have been devoted to the Service of their Temples.

Nor has this Duty and Respect to Persons, whose Profession was reputed Divine, ever totally Ebb'd and Stagnated. Till in these latter Ages of the World a Generation of Men arose, whose Mouths ('tis true) were filled with the Dialect of Canaan, but in their Moral lineaments and features they so transcribed Corah and his Associates; As if the Earth being weary of the Burden, had again miraculously spew'd up those very Individuals, whom once by God's command in Vin­dication of His Servants, Moses and Aaron's Honour, she had of old swallow'd Alive within Her Bowels.

These Men, I grant, were Qualified, or (to phrase it in their own Idiom) Gifted, to tell the Sons of Levi, They took too much upon 'em. And that All the Lords People (from Weavers down to Broom-men, Tinkers and Translators) Even All the Lords People were Holy.

It is a Tragical History which I recollect: Whilest I mention these things before you this Day, for I no sooner entertain the thought of it, but methinks I see before mine Eyes, not London's only, but All Englands Bill of Mortality, in respect of the Genuine Tribe of Levi.

And I most heartily Pray to God, and hope you All Unanimously Joyn with me at this Moment: That neither You, nor I, nor Any of our Posterity may ever see the Repeated Effects of such a Dismal and Amazing, (yet still Pretended) Thorough Reforma­tion.

For they did indeed Reform, and that too Thoroughly. But How?

First, by the Barbarous Murder of that Prelate, who was confessedly the Maul and Batterer of the Romish Cause; a Prelate, of whom even his severest Enemy, (after the Fatal Blow once Dealt) could say, That Bishop Lawd had smote the Pope under the fifth Ribb.

They did Reform. But How? By Imprisoning one Moyety of the Bishops in the Tower, and by Divi­ding and sharing the Possessions of them All.

They did Reform. But How? By turning All the Loyal London-Clergy out of Doors, making their Wives, Widows; and their Children (in effect) Fatherless be­fore their Time.

They did Reform. But How? By shutting up Church-Doors, especially on such Festivals, as did com­memorate the Mercy of our Redemption in its several Circumstances. And by Suspending the Ʋse of Sacra­ments in diverse Places of the Land, and This, without the FOREIGN ASSISTANCE of a ROMAN INTERDICT.

They did Reform, by Turning Cathedrals into Sta­bles, and Churches into Synagogues of Satan, and Cages of Ʋnclean Birds, where the Cormorant and the Bittern, the Owle and the Raven, the Satyr and the Shrich-Owle should supply the Place of Choristers, and unnecessary Church-Musick.

In a word, They did Reform, by Totally Abolishing the Reasonable Christian Service of the Common-Prayer, and by Introducing an Affected Rhapsody of Blasphemy and Non-sense in its stead.

I must confess (plainly) my Heart is very full, when I make mention of these Things; I shall therefore conclude Abruptly.

For I must otherwise necessarily break forth from [Page 12] Words to Tears, should I with the Captive Jews of Old in Babylon, Proceed to call to mind the Past unpa­rallell'd Desolations of our Sion.

I Proceed therefore to the third sort of Parent, whom we are commanded to Honour, our Civil Pa­rent the King. Whom God, &c.

And herein (because the Matter of Subjection has of late been a Contested Point, the Soveraignty being Af­firm'd by some to be, like the Priesthood in the Days of Jeroboam, In the meanest of the People) I shall there­fore according to my promised Method, Insist on that sole Topick, viz. The Assertion of Regal Power: and shew both the Power of the Prince; and the Conse­quent Obedience of the Subject.

Both which I shall endeavour to establish from Scri­ptures, Christians, and from Heathen Writers.

Now the Power of the Prince is in Holy Writ de­clared,

• 1. From the Characters stampt upon them.
• 2. From the Original and Rise of that Power.

I begin with the first, the Stile or Character they stand Honoured with in Scriptures; and those are,

First, Anointed. Secondly, Gods.

1. They are called Anointed. Now though this Ʋnction may be well supposed to have been in Use in very early Ages of the World. Yet the First Positive Instance that we read of (if I mistake not) is that of 1 Sam. 10. v. 1. Where Samuel took a Vial of Oyl, and poured it on Saul's Head, and kissed Him, and said, Is it not because the Lord hath Anointed thee to be Captain over his Inheritance?

The Next is, That of his Anointing David, 1 Sam. 16.13. Where he Anointed him amidst his Brethren, and the Spirit of the Lord came upon David from That Day forward.

The Account of which Anointing, That we may the better understand,See Dr. Ham. on Act. x. Note (e) we are to Remember, That the chief Ʋse of Oyls and Anointing among the Jews was at their Festivals, wherein the Pouring Oyl on the Heads of the Guests, was the Highest Expression of the Greatest Joy at their Reception.

Hence afterward Anointing came to Denote the Preferring One before Another, and so in time became the Ceremony of Consecrating to any Special Office.

Agreeable to this it is, that That Eminent Person prophesied of by Moses, whom God should send, and whom they were to Hear, is known by the stile of The Anointed, The Messiah: because he was thus pre­ferr'd by God, According to that of Psal. 45. being Anointed with Oyl of Gladness above his Fellows.

Thus Kings are call'd, The Anointed of the Lord: And 'tis a particular Piece of Honour, which God by way of Anticipation expresses to Cyrus King of Persia by the Prophet Isaiah, c. 45. v. 1. Thus saith the Lord to his Anointed, to Cyrus, whose Right hand I have holden to subdue Nations before him.

Again, Another Stile of Honour which the Scri­ptures do Assign 'em, is, The Compellation of Gods. Psal. 82. v. 6. I have said Ye are Gods, And All of You are the Children of the Most High. Which Stile of the Prophet David our Saviour seems not in the least to Carp at: [Joh. 10. v. 34.] but rather makes use of it as an Argument à minori, to free and Vindicate himself from the Calumny of Blasphemer cast upon him by the Jews, When he declared himself to be the Son of God.

Again Secondly, The Power of the Prince will far­ther appear, If we consider the Rise and Origine As­signed to it in the Scriptures.

I begin with that of Solomon, Prov. 8.15, 16. By me Kings Reign, and Princes decree Justice; By me Princes Rule, and Nobles, even All the Judges of the Earth. Which Truth being laid as a Foundation and Principle, he might very well Infer, as he elsewhere does, Eccl. 8. v. 4. Where the Word of a King is, there is Power, and who may say unto him, What doest Thou?

Of this we have the Prophet Daniel Putting Nebu­chadnezzar himself in Mind, Dan. 2. v. 27. Thou O King art a King of kings, For the God of Heaven hath given thee a Kingdom, Power, and Strength, and Glory.

And again soon after to his Grand-Child Belshaz­zar, c. 5. v. 18, 19. (And I hope none will presume to say, That Daniel was either an Evil Counsellor, or That Being Prime Minister of State, He laboured to In­fuse Arbitrary Principles into his Soveraign; Yet this Good Courtier plainly Tells Belshazzar,) The Most High God gave Nebuchadnezzar thy Father a Kingdom, and Majesty, and Glory, and Honour. And for the Ma­jesty that he gave him, All People, Nations and Languages trembled and feared before him: Whom he would he slew, and whom he would he kept alive, and whom he would he set up, and whom he would he put down.

A Declaration of so Large and Extensive a Commis­sion, from Heaven, and that by the Mouth of so Great a Prophet, That I may very well supersede All far­ther Citations by way of Proof of it from the Old Testament.

If we look into the New Testament, methinks, the Words of the Apostle speak as loud as Thunder, both the Origine of their Power, and also the Necessity of Sub­jection to it. Let every Soul, says he, be subject to the Higher Powers: and, why so? Why, even for this un­deniable Reason. Because The Powers that be, are or­dained of God: And I need not tell you what follows. [Page 15] Let Traytors and Conspirators look after that, 'Tis their Concernment in the highest Measure so to do.

St. Peter is of the same mind with St. Paul, 1 Pet. 2. v. 13. Nay, Our Blessed Saviour did not only own and Affirm Caesar's Right against the Captious Jews; and That from the very Image and Superscription of his Coyne: But likewise, that He might give no Occa­sion of Offence, and also (not improbably) that He might set a Fair Example to All Persons of Not with­holding from the King his Tribute, he Put himself to the expence of a Miracle for Payment of it, Matt. 17. v. ult.

And having given you a Tast of the Sense of Holy Scriptures in the Matter, I now hasten to what Au­thors, either Christian, or Prophane, have deliver'd in the Case.

And because Gregory of Nazianzum has (by an Apo­state from Good Manners, scarce worth naming) been made use of to spit in the Face of Majesty, I'le begin with Him.

This Good Father in his 17th. Oration, To the A­mazed Citizens, speaking to the Governour of the Province, uses this expression:Gr. Naz. ad Cives timore perculsos. [...], &c. [...]. That He, together with Christ, did Rule the People committed to his Charge. That from Him he had received the Sword, and in that Respect was as the Image of God.

Again in his 27. Oration. [...]. Gr. Naz. Orat. 27. He exhorts Courtiers and Men in Au­thority. Continue, says he, Faith­ful to your Kings; but first of all to God: And for his sake to them also, to whom you have been concredited and committed by Him.

And again,Gr. N. Paneg. Const. Imp. dict. Exi­stimare quidem de Principibus Nemini fas est. Nam & in Vestibulo suo Inquiren­tem repellit objecta Veneratio; & si qui propius adierunt, quod oculis in Solem se contendentibus evenit, praestrictâ acie, vi­dendi facultate caruerunt. In his Panegyrick to Constantius, he Affirms: ‘Existimare quidem de Principi­bus nemini fas est.’

It is Unfit for Any Man so much as to pass their Judgment upon Princes and their Affairs.—For, says he, In the very Entrance, That Veneration which accompanies their Ma­jesty Presents it self, and Repels busie Enquirers. And if Any have drawn nearer, The same hath befallen Them, which hath done those who earnestly lend their Eyes toward the Sun, Their sight is dazled, and they lose the Faculty of seeing. From whence you see, That Gregory in his more calm and composed Thoughts was very Loyal, and was not at all Hours at Leisure for In­vectives.

Tertullian I name next, who in his Apology, C^s. 30, & 33.Inde est Imperator, unde & Homo antequam Imperator; Inde Potestas Illi, unde & Spiritus. Tert. Apol. c. 30. Thence is the Emperour, from whence he was a Man before He became Emperor: Thence he hath his Authority, from whence he hath his Breath.

Sed quid ego ampliùs de Religione at­que Pietate Christianâ in Imperatorem? quem necesse est suspiciamus, ut Eum quem Dominus Noster elegit: ut merito dixerim, Noster est magis Caesar, ut à Nostro Deo constitutus. Ibid. c. 33. And again, Asserting the Chri­stians Case in Point of Loyalty, he breaks forth elegantly to this Effect: But what should I speak more of the Religious and Observant Respect of Christians toward the Emperour: Whom of Necessity We must Reverence as One That OƲR Lord hath Chosen; So as we may Truly say, Caesar is rather OƲRS than YOƲRS, as being Or­dain'd by OƲR God.

Next him comes Chrysostome, who in his 23. Serm. on Ep. Rom.] says, [...]. Chr. Hom. 23. Ep. ad Rom. It is the Pleasure of God, That [Page 17] the Magistrate whom he hath stamped with His OWN IMAGE, should have also his OWN POWER.

And again, [...]. Id. Ibid. He that obeyeth not him maketh War in a Sort with God, who hath Appointed these things. [...]. Id. in Serm de David & Saul. Let us not therefore Invert this Order, nor Fight with God: De­monstrating by our Deeds, That say­ing of the Apostle, Whosoever Re­sisteth the Power, Resisteth the Ordi­nance of God.

Nor is this only the Sense of these and divers other Fathers in the Case, But even of Crowned Heads them­selves about Their Own Power, and those not only Jewish and Christian, but even Heathen also.

Hear but Jul. Caes. in Dion Cassius, l. 41. most Gallant­ly Asserting this Cause. [...], &c. Dis. Hist. Rom. l. 41. Two, saith he, both Necessary and Whole­some things hath Nature established among Men, to Rule and to be Ru­led; Without which it is Impossible, That any thing for Never so small a Time should hold out: Wherefore it behoveth Him that hath the Government of Any, to find out such things as are fitting and to enjoyn them: As also him that is sub­ject to the Other's Authority, to Yield Obedience to him without All Excuses, and to Ʋse all Diligence in Perfor­mance of the Thing that is Commanded.

Augustus succeeded Him, Who Administred the Affairs of the Empire with that Prudent Care, and Indearing Moderation; As if he had studied to deserve That Title, which JƲLIƲS had in Com­plement bestowed on Him. And when the Se­nate came to salute Him with the Stile of Pater Patriae; through Excess of Joy he burst forth into Tears, [Page 18] and told 'em,Quod bonum, faustumque sit Tibi, domuique tuae, C. Auguste, (.) Senatus Te consentiens cum P. Rom. consalutat PATRIAE PATREM. Cui lacry­mans respondit Aug. his Verbis. Com­pos factus votorum meorum P.C. quid ha­beo aliud Deos Immortales precari, quàm ut hunc consensum vestrum ad ultimum vitae finem mihi perferre liceat? Since he had now accomplished the Heighth of his De­sires, This Title being That He va­lued above That of Emperor, What had he more to do but to pray the Gods, That to the last Period of his Life, he might make good that stile, which they by so Ʋnanimous Consent had Honoured him with, and so con­tinue to the End The Truest Father of his Country.

Indeed this stile of Pater Patriae was Affected by succeeding Emperors; None I think of the Twelve First openly declining it, except Tiberius, In whose Time, (and it is worth Remarking,) The Saviour of the World was made a Sacrifice.

Even Nero himself (That Monster in Nature, as he After proved) had his first Quinquennium cele­brated, as Suetonius Testifies. His first five Years Reign was so Exemplary. That Trajan Himself was wont to say of it: Cunctos Principes à Neronis Quin­quennio longissimè abesse. Most Princes came short of it.

Nero, I say again, had his Quinquennium, which (to the Scandal of a late Reforming Cause) A Later Ʋsurping Traytor was no more Able to boast of du­ring His Quinquennium, than his Son after Him of His Ʋndoubted Right to the Succession, notwith­standing he had been confirmed in it by the Jus Divinum of an ALMOST INFALLIBLE COM­MON COUNCIL.

I could insist more on Citations out of the Fa­thers, but I'le rather mention other Christian Writers. JƲSTINIAN the Emperor appears to [Page 19] this effect:Deo Auctore nostrum Gubernante Imperium, quod nobis à Coelesti Majesta­te traditum est. Cod. Vet Jur Enucl. in Init. [...]libi. Nutu Divino Imperiales suscepi­mus Infulas. Et, Per Ipsum (Christum) Jura Imperii suscepimus. Et, [...], Nov. 47. Et, [...]. Nov. 137. Init. The Empire, says he, is delivered to Us by the Hea­venly Majesty: By the Divine Appointment We took upon Us the Imperial Robes. And the Rights of the Empire by our Lord Jesus Christ. God did set Us over the Affairs of the Ro­mans; and He, according to his Benignity entrusted Us with the Power of the Laws. And [...], &c. [...]. &c. For­asmuch as for this End God from Heaven hath constituted the Re­gal Power, we thought good to write This Law, &c.

And again, From the Time, saith he, that God did set Us over the Empire of the Romans, we have been Diligent to preserve All our Subjects: The Govern­ment of whom God hath committed to Us, without Hurt or Damage.

And indeed [...] (.) is a stile frequent in All the Novels of Constantius and Basilius Porphyrogenetus. As the Most Learned Prelate Bishop Ʋsher observes, to whose Learned Tract on the Power of the Prince I refer You. Nay Manuel Comnenus in his Coins, as well as Letters, call'd himself [...]. Which stile of Manuel's Predeces­sors, The Bishops of Rome acknow­ledg'd (There was no holding Kingdoms of the Pope in those days) for Zachary and Paul the First, Dated their Acts in this stile. Imperante Domino Piissimo Augusto à Deo Coronato, Magno Imperatore. And Charles the Great in the Aquisgr. Capit. writes: Regnante Domino IESƲ CHRISTO in perpetuùm Ego CAROLƲS Gratiâ Dei, ejusque Misericordiâ donante, Rex & Rector Regni Francorum. And when He [Page 20] was afterwards Crown'd Emperour, the People of Rome us'd this Solemn Acclamation to him. CAROLO AƲGƲSTO à Deo Coronato, Magno & Pacifico Im­peratori Romanorum Vita & Victo­ria. Nay, Isidore tells us, [...]. Isid. Pelus. l. 3. ep. 161. That in Ancient Times Painters were used to Figure a single Hand crowning the Heads of Kings; to shew, That their Authority descended to them from Heaven.

But to pass from Christians, to the Heathen World, and hear Their Censure in the Matter.

I'le begin with Homer. Who speaking of Kings, says, [...] Il. [...]. v. 197.. And calls 'em frequently, [...], & [...]. Born from, and Nur­tured by their Jove. On which words Eustath. thus Notes: [...]. Eust. p. 199. Rom. Edit. Not that they derive their Pedigree, but their Kingly Honour from Jove.

And elsewhere he says, [...]. Il. Thou hast the Rule over Nations, and to thee has Jupiter lent the Scep­ter and the Laws: From whence Eusta. infers, That the Regal Of­fice is [...]. [...], Eust. in. Il. [...]. p. 202. [...]. in Il. [...]. p. 738. A Good Gift of God, and That the King hath both his Scepter and his Juris­diction from God.

After Homer comes Plato, who as Synesius tells us out of him, Calls the [...]. Synes. Orat. de Regno. Regal Office, a Divine Good Among Men. And that the King is [...], Ptal. in Pol. as it were a God among [Page 21] Men. Themistius also, in his Fifth Oration in praise of Theodosius, (who might for this Single saying, I think, deserve the Title of Eu­phrades.) [...]. Themist. Orat. 5^ta de Humanit. Theodos. THAT GOD FROM HEAVEN DID SEND RE­GAL POWER INTO THE EARTH. Pliny also expresly tells the Emperor Trajan: Te dedit qui ergà omne ho­minum genus Vice suâ fungereris. That God gave him to be his Substitute toward All Mankind. Nay Menander, as he is Cited by H. Steph. E­legantly expresses it: [...]. Thus rendred by Grotius in his Exccrpta. Rex est Imago Viva Viventis Dei. Monostich. ab H. Steph. edita. An. 1569. That the King is the Lively Image of the Li­ving God.

Diotogenes the Pyth. in Stobaeus calls the Regal Power, [...] and [...]. Diot. apud Stob. Serm. 46. That the King having a Power uncontroulable, and being Himself a living Law, is the Figure of God among Men. And elsewhere, [...]. Id. ibid. That of Those which by Nature are most Honourable, the Best, indeed, is God; but upon Earth, and Among Men, The King. Ari­stotle in his 8. of Ethics, c. 13. says, [...]. Arist. Eth. L. 8. c. 13. That by Nature the Father hath the Rule over his Children, and the King also over those who are within his Kingdam: To which Accords That of Polybius, Hist. l. 6. [...]. Polyb. Hist. l. 6. where he declares, That without any Art, and by the Guidance of Nature it self A Monarchy was first of All constituted. And Sen. Sen. de Clem. l. 1. c. 19. Natura Commenta est Regem. Aristides [Page 22] the Great Pattern of Justice urges. [...]. Aristid. in Orat. de Concord. apud Rhodios. That this is a Law set by Nature, that the Inferiour should Yield Obe­dience to the Superiour; and if Any man should Account the Abrogation of this Law to be a sign of Liberty, he did deceive himself.

I might Proceed to shew you out of Others, as particularly out of Aeschylus, [...]. A [...]sch. in [...]. v. 203. That Obedience is the Mother of Felicity, and out of Another Author, [...]. Philo Jud. in l. de Joseph. That it is the Best and most Profitable thing in our Whole Life. That Theopompus King of the Spartans [...], &c. Plat. de prac. ger. Reip. attributed the safety of SPARTA to the Obedience of the People so chearfully rendred to their Governours. I might shew you out of Xenoph. [...], &c. Xenoph. de Laced. Rep. That the most eminent and powerful Citizens in Sparta shew'd themselves most obsequious to the Magistrate, and by their Example Drew the Rest to do the like, as knowing Obedience to be the greatest Good both in Cities, in Armies, and in Pri­vate Families.

I could have Proceeded still, but that I think I have said sufficient to put this Northern part of Chri­stendom to the Blush: And should we now but Pa­rallel these few Citations out of Heathens, with That Part of the Dissenters Sayings, This is God's Cause; and if our God hath Any Cause, This is It: And if This be not God's Cause, then God is no God for Me; but the Devil is got up into Heaven. Dissenters Sayings, p. 8. The Cause you manage is the Cause of God; the Glory of God is embark'd in the same Ship in which This Cau [...]e is Diss. Say. 41. E. Calamy's Serm. to the [...]cers. Ju. 15. 164 [...]. p. 53. He that Dyes fighting the [...] P [...]l, Dyes a Martyr. ib. p 57. It is Commendable to fight for Peace and Reformation AGAINST the King's Command. Calamy's Sermon, Dec. 25. 1644. p. 29. ibid. If I had taken up Arms against the Par­liament in That War, my Conscience tell [...] me I had been a Traytor, and guilty of Resisting the Highest Powers. Baxter's H C. W. p. 433. Dissent. Say. p. 38. —And I cannot see, That I was mistaken in the Main Cause, nor Dare I R pent of it, if it were to do Again in the same State of things. Id. ib. H. C. p. 486. which does Abett, Promote, Incou­rage, and in Conclusion boldly Ju­stifie The Ʋnparallell'd Murder of the best of Brittish Princes, The [Page 23] ROYAL MARTYR CHARLES the FIRST. It is to be suspected, That the Principles and Practices of our late Thorough-Gospel-Reformators, would be an Abomination and a stench in the Nostrils of a Plain Down-right Moral Heathen.

I conclude therefore this Third General, with this Assertion: That Honour, Subjection and Obedience is Due to Sovereigns, or Civil Parents: and That by our Saviour's Example, The Doctrines of his Apostles, The Affirmation and Practices of Primitive Fathers, and Christian Writers, and (in fine) by the Ʋniversal Con­sent of Nations.

But I am sensible How Time Passes, I shall there­fore briefly Deliver what I have farther to say under these Two Heads.

• I. Representing the Dangerous Consequence of Dis­obedience.
• II. An Exhortation to Loyal Duty.

1. I will Represent the Pernicious Consequents of Disobedience to our Civil Parents.

In explaining whereof, I might (by way of Argu­ment, Ad Hominem,) Recollect the History of the Late Ʋnnatural Wars; Which made so Many Children Fatherless, and Mothers Childless: And All this Owing to the Insolent and Disobedient Humour of a Rebellious Club of Sons of Belial. Men who had made Shipwrack of their Faith and Allegiance both at once; And had [Page 24] Voted It Religion, To commence Daring and Barefaced Traytors; —had Affirm'd It the Cause of Christ, and of the Gospel, not only to Blaspheme, but even to Op­pose God and the King: The First, By entring into Solemn Covenants and Engagements, Contrary to former Oaths and Tyes. The Latter, By appearing in the Field Against Him in Pitch'd Battels, and Declaring them­selves No longer His Subjects, but Their Sovereign Lu­cifer's, by Proclamation of it Made from Mouths of Cannons and Guns.

I might come Nigher Home, and mind you of the Particular Devastations and Ruines which Rebellion wrought within the Sphere of Your Nativity. Where­in, though the Loyalty of your Ancestors was Exem­plary, yet the Victrix Causa, (I translate it) the Re­bel Cause then Prevailing, and (as it is Monumentally phrased ready to my Hand) BY PERMISSION OF HEAVEN, HELL HAVING THEN BROKE LOOSE, And the Fiends and Furies stalking about in Garb and Habit of TRUE-KIRK-REFORMERS, Armed Cap a pe to oppose All that was Sacred, the most Fervent Loyalty (from That Day forth) became but purely Passive; and the most Faithful Subject could but Gnash his Teeth for Anguish of Heart, and say with the True Trojan in the Poet,

Should I repeat the History of the Sieges of That Loyal City, not omitting the Courage of the softer (scarce the Weaker) Sex, should I tell you of the Ʋn­dermining of the Walls by Scotch-men, and the Betraying of the Garrison by false-hearted English-men; It would be a Tragick Story, I confess, and a Too Full Demonstra­tion of the Pernicious Issue of REBELLION.

But I must change this Topick, for one of Another Nature in the Case, having Regard to the Place wherein I now stand.

To the Scriptures therefore is my Appeal.

You cannot be unmindful of the Dismal End of Co­rah, and his Company: A Death so Amazing, that in One Circumstance it out-went even the Vengeance upon Sodom, and the Cities of the Plain; for whereas after the Cry of that Place had Reach'd Heaven, yet still we find God, at the Instance of his Servant Abraham, Inclinable to have spar'd It, If but Ten Righteous could have been found within it: On the contrary, upon this Mutiny against Moses and Aaron, we find no such Over­ture of Mercy, but that Moses as soon as he had separa­ted the Loyal Part of Israel from the Rebel, the Earth (to the Astonishment of the Beholders,) Immediately Lodg'd 'em in her Bowels. Which Exemplary Animad­version on Rebellion the Psal­mist (himself a King) makes this Remark on Psal. 106.17, 18.Terra statim fauces suas in Populi Divisores aperuit, & Contemptores Mandatorum Dei Avido Ore Absorbuit. Intrà Momenti Spatium ad trans­glutiendos Praedictos Terra Patuit, Rapuit, Clau­sa est. Et, nè Beneficium de Mortis Compendio consequi viderentur, dum non essent digni vivere, iis nec mori concessum est: Tartareo carcere su­bitò clausi, ante sunt Sepulti quam Mortui. Optat. lib. 1. contra Parmenian. The Earth opened and swallowed up Dathan, and cover'd the Company of Abiram. A Fire was kindled in their Company: the Flame burnt up the Wicked.

But to pass from This, and omit All Precepts in the Old Testament, concerning Obedience to the Lord's Anointed, and the Threats Denounced to the Con­trary.

That single Text of St. Paul's flies like the Flashes of the Infernal Fire, in the Faces of Guilty Persons. He That Resists, shall receive to himself Damnation.

Now If any Man be so Insensate, as to Court the Society of the Devil and his Angels, those Primitive Patterns of Rebellion; so Fool-hardy, as to think it a [Page 26] Piece of Gallantry to Contest with Everlasting Burn­ings; Let him set up for Treason, if he think fit; His Reward is assign'd him, By the Mouth of two A­postles, St. Paul and St. Jude: But 'tis so Dismal, That my Tongue lists not to utter it.

I proceed therefore in the Next Place to Exhort to the Duty of Firm Obedience and Subjection to our Sove­reign. In which Particular, If it he shorter than Intended; know, 'Tis the Presumed Fidelity of You my Country-men, That makes me so. For while I preach this Doctrine to Others, who by Accident are Hear­ers, I do but Exemplifie and Illustrate Your Characters to the World.

Indeed, This Argument of Subjection and Obedience would admit of Many Motives. In Scriptures you know, as I have Already said, They are stiled Anointed, yea and Gods too. In Scripture you find frequently God and the King so nearly Joyn'd: 1 Chron. 29. v. 20. We Read that All the Congregation Worshipped the LORD and the KING. Solomon commands his Son, Fear Thou the LORD and the KING.

'Tis true, In the 8. of Isaiah, You'l find mention of a sort of People, who shall Curse their KING and their GOD. And the false suggestion against Naboth Ran, That he blasphemed GOD and the KING. As if the Honour or Dishonour of the Former, were Included and Implyed in the Latter.

Nay, To endear our Obedience to 'em more, The Scriptures stile 'em The Breath of our Nostrils; and expresly tell us, That They are worth Ten Thousand of Ʋs.

But above All, there is a Text, [Isaiah 49.] Where­in 'tis promis'd for a Signal Blessing to the Church of Christ, That KINGS should be their Nursing Fathers, [Page 27] and QƲEENS their Nursing-Mothers. To which I would subjoyn that of the Prophet Malachi, by way of Infe­rence. A Son Honoureth his Father: If the King then be Our Father, where is His Honour?

But methinks I might supersede All this. And if Scriptures and All other Writers were, and ever had been silent in the Matter; Yet surely we of This Island have an Argument for Paying Honour and Sub­jection to Our Most Gracious Soveraign, beyond All Na­tions under Heaven. The Argument is SACRED, 'tis no less than his MAJESTY Himself. A Prince so much a Mirror of Mercy, Clemency and Goodness; That had he not had a Father before him, of whom I'le only say, in the words of the Author to the He­brews, OF WHOM THE WORLD WAS NOT WORTHY; It had been Impossible to find Our So­veraign's Parallel in History, though we Ransack'd and carefully Perused the Annals of All Times and Nations.

And yet even against this SOVERAIGN GOODNESS, there have of late been found Bloody Conspirators and Associators; which should be Argument to Ʋs to Double and Treble our Obedi­ence and Duty to Him. We that have ever been Faith­ful, should for this very Reason be much more such in This Juncture and Emergency. And forasmuch as by a MIRACULOUS ACT OF PROVIDENCE the Conspiracy has been discover'd, so Bloodily form'd a­gainst that SACRED LIFE, and in IT against US ALL.

Let Us with Hearts lift up to Heaven, Adore God's Infinite, Ʋnspeakable Goodness to this Nation, In the Timely Prevention of the Snares of Death laid for Ʋs; Since I may be bold to say, That our Own Lives were more Truly bound up in the Life of Our Soveraign, [Page 28] than Jacob's in the Life of Benjamin.

To That onely Wise and Gracious God therefore, who has in All Ages shew'd his Power and Mercy in the Miraculous and Gracious Deliverances of his Church, and in the Protection of Righteous Kings, Professing his Eternal Truth, against the Wicked Conspiracies and Malicious Practices of All its Enemies: To That God, The Fire at New-Market, and the happy Change of the Wind next day after it. I say, who has so lately by an Overbearing Providence Disco­vered the Snares laid against His Anointed, and in Him against Ʋs All. To God alone, Three Persons, yet One Undivi­ded Substance, be Ascribed, as is most Due, All Ho­nour, Praise, Might, Majesty and Dominion, both Now and Ever. Amen.