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

THE FIRST SERMON, Preached before the KINGS Majestie at Oatlands, on the fourth day of Iuly, 1627. (Book 1)

ECCLESIASTES 8. 2.

I counsell thee, to keepe the Kings commandement, and that in re∣gard of the oath of God.

a 1.1 VNity is the foundation of all difference and Distinction;b 1.2 Distin∣ction the mother of Multitude; Multitude and number inferre Relation; which is the knot and confede∣ration of things different, by reason of

somea 1.3 Respect they beare vnto each o∣ther. These Reltions and Respects chal∣lenge Duties correspondent; according as they stand in distance or deerenesse, afarre off, or neere conioyn'd.

Of all Relations, the first and most ori∣ginall 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 agreea∣ble: 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 inclinati∣on, and operation thereof; if the Creators pleasure be so to command it: which du∣tifull submission is called by the Diuines, an Obedientiall capacity, in that which is made, by all meanes to doe homage to him that made it of meere nothing.

The next, is that betweene Husband and Spouse; a respect, which euen Ethnick

Antiquity call'd and accounteda 1.4 Sacred: the foule violation of which sacred Bed and bond of Matrimony, was euer coun∣ted 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 male∣diction is no lesse then this,* 1.5 that their light shall be put out in obscure darkenesse,* 1.6 the Ra∣uens 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;* 1.7 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 Thed 1.8 Lords Anointed,

and their loyall Subiects: to, and ouer whom, their lawfull Soueraignes are no lesse then Fathers,* 1.9 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 dispa∣ritie of Condition haue made Different, it most effectually reduceth to Vnion: that, as of One there arose many, so, by this means, doe Multitudes become to bee made One againe. Which happy Re-union, d 1.10 Nature doth by all meanes much affect: but the effecting thereof is the maine and most gratious worke of* 1.11 Religion. Which the wisedome of Salomon well seeing, and the Spirit that was in him well searching into, hee sends forth the sententious di∣ctates of his diuine and Royall wisedome, fenced with no lesse reason, then the for∣tresse

of Religion; in these words follow∣ing: I counselthee, to keepe the Kings comman∣dement, 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 correspon∣dent: The one Ciuill, which is a Counsell of [unspec 1] State, or a politique caution; I counsell thee to keepe the Kings commandement: the other [unspec 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 vir∣tues; the foundation of all well-ordered Commonweales; and the well-head, from whence, all, euen temporall felicity doth flow. The zeale, and feruor of which Religion, if at any time it fall into a wane or declination, contempt or derision,

portends euermore, the Ruine and deso∣lation 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 re∣uenging Iustice, and most irefull indigna∣tion.

Now, in the first part, doe lie these par∣ticulars.

[unspec 1] First, there is Rex, a King.

[unspec 2] Secondly, Mandatum Regis, the Com∣mandement of a King.

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

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

[unspec 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

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,* 1.12 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 grea∣ter, but he alone, of whom it was said, Ecce plus quàm Salomon, hîc: Be••old, a grea∣ter then Salomon,* 1.13 is here.

A King: This is the Suppositum,* 1.14 or Per∣son on whose behalfe this Counsell is gi∣uen: and it is a Rule of that Science, whose Maximes are priuiledged from errour; that,d 1.15 Actiones sunt suppositorum; Indiuidu∣alls challenge all actiuity as peculiar vnto

them. Now, all things that worke, and haue any operation, must (of necessity) worke by some Power, or ability which is in them. All Power is either such as is Created, and deriued from some higher Cause, or such, as is Vncreated, and Inde∣pendent. Of this last kinde, is that Power which is in God alone; who isb 1.16 selfe-able in al things, and most puissant of himself, and from, and by no other. All Powers created are of God;* 1.17 no power, vnlesse it bee giuen from aboue:* 1.18 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 ind 1.19 Na∣ture, Order, and Place, the Angels be supe∣riour to men: yet, to Powers and persons Royall, they are not, in regard of any de∣pendence that Princes haue of them: Their Power then thee 1.20 highest. No Power, in the world, or in the Hierarchy of the Church, can lay restraint vpon these

a 1.21 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 high∣est 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 thatb 1.22 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 theirc 1.23 Liege-Lord. The bread, that feedes their hungry soules, the poore ragges, which hide their nakednes, al are the fruit and superfluity of that hap∣pie plenty and abundance caused by a wise andd 1.24 peaceable gouernement. Where∣as, if we should come to heare the dread-full

and confused noyse of warre, and to see those garments rowl'd in blood, if plough-shares should bee turned into swords, and sithes into speares; then Famine of bread, and clean∣nesse of teeth,* 1.25 and dearth of al good things, would bee the iu••t and most deserued pu∣nishment, of all, both their, and our sinnes.

Now, to this high, large, and most con∣straining Power of Kings, not onelyb 1.26 Na∣ture, but euen God himselfe giues from heauen, most full and ample testimonie: and that this Power is not meerely hu∣mane, but Superhumane, and indeed no lesse then a Power Diuine,c 1.27 Though Ma∣iesty (saith Herodotus) be shrouded vnder Mortality, yet is it endowed with such a Pow∣er from aboue, as beares no small resemblance with the Deity. For if it were of men, or if that Power which is dispersed in Communi∣ties and multitudes, were collected and set∣led in the King; then might this Power be thought humane, and to rise from men. But, because God would haue men to con∣ceiue quite otherwise of Regal Soueraignty;

therefore himselfe pronounceth this of them, who weare Crownes on their heads, sit vpon Thrones, and with Scepters in their hands rule Nations; I said yee are Gods.* 1.28

That sublime Power therefore which resides in earthly Potentates, isa 1.29 not a De∣riuation, or Collection of humane power scattered among many, and gathered in∣to one head; but a participation of Gods owne Omnipotency, which hee neuer did communicate to anyb 1.30 multitudes of men in the world, but, onely, and immediately, to his owne Vicegerents. And, that is his meaning when he saith,* 1.31 By me Kings raigne; Kings they are, by m••c 1.32 immediate consti∣tution; and by me also, doe they Rule, and exercise their so high and large Authori∣tie.

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

would haue all the world take knowledge of what he said.* 1.33 Then, Per me Reges reg∣nant. After that,* 1.34 Nolite tangere Christos meos. And lastly,* 1.35 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 a∣sunder 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 per∣sons.

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 indem∣nity of their Royall fame and glorie.

To put then, an end to this first point: Royalty is an Honour, wherein, Kings are stated immediately from God.a 1.36 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 bothb 1.37 Naturall, and Diuine, not from any consent or allowance of men. And hee that gaine-saies this, transgreditur terminos quos posuêrunt Patres, saithc 1.38 Antonine. Not therefore, in anyd 1.39 consent of Men, not in Grace, not in any Municipall Law,* 1.40 or Lo∣call custome, not in any law Nationall, nor yet in the law of Nations, which, consent of men, and tract of time, hath made for∣cible; not finally, in the Pope, or any Peo∣ple is Regall preheminencie founded; for e 1.41 Adam had Dominion setled in him, before euer there was either Pope, or People: nei∣ther Popes norf 1.42 Populous Multitudes haue any right to giue, or take, in this case. So

that Royalty is a Prehemencie wherein Monarches are inuested, immediately from ^a God; For by him doe they raigne. And like∣wise 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 vp∣on any Man, Men, or Angels; and for this saith he; They are Gods: whose glo∣rious and dreadfullb 1.43 Names, must not bee medled with by any wicked tongues, or pennes, nor mingled with any lewd per∣uerse 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 thed 1.44 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 in∣to their hands, setled them in their thrones;

for this, doe their Royalties render to God (as a due debt) that great Care, Paines, and Prouidence which they sustaine in the ru∣ling ouer, and preseruing of their people in wealth, peace, and godlinesse:a 1.45 and for this, doe the people render, as due, to them againe, by naturall and originall Iu∣stice, tribute, to whom tribute, custome, to whom custome appertaineth.

The second point was, Mandatum Re∣gis; the Commandement of the King. Now, a Mandate or Commaund is a significati∣on 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 transa∣cting, and doing of any thing himselfe, and that is a cleere intimation of his will, by reason that all actions rise from theb 1.46 will: whose proper sway is, to set on worke all the powers of the soule, and parts of the body. Or 2. when some Counsell is giuen for ought to be dispatched, by which the Will and Pleasure of him who giues the Counsell, is signified; and that which is

counselled, is shewne possible to be done, and that, in reason, it ought not to be left [unspec 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. [unspec 4] But 4. the Resolute and Mandatory for∣bidding, [unspec 5] Or 5. commanding of any thing, is the most vndoubted and expresse decla∣ration of his will, who hath Power and Iu∣risdiction, so to deriue his pleasure.

Now then, a Commandement is an act descending from three most eminent fa∣culties of the humane soule. First, from the Vnderstanding, finding out by exact discourse, aduice, and counsell, what is to be done, by whichc 1.47 extensions of reason, the Intellectuall part drawes to practise. Secondly, from thed 1.48 Iudgement, decreeing and resoluing what is the meetest to bee done, amongst many particulars. And last∣ly, from thee 1.49 Imperiall sway of the Will, which fastens a Command on all other powers, to doe their parts, for the dis∣patch of such designes, as Reason hath

found out, and Iudgement thought meete or necessary to be done.

To draw then towards some conclusi∣on of the point in hand;a 1.50 All the significa∣tions 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 rea∣son of their distance from common men, euen as the heauens are in respect of the earth.* 1.51 Therefore said he, who was wise in heart, and deepe in Counsell, The heauens for height, and the earth for depth, and the heart of a King is vnsearchable. As also, for that none may dare to call in question the c 1.52 Iudgement of a King, because, thed 1.53 heart of a King is in the hand of God, and hee tur∣neth it which way hee pleaseth. Who then may question that, which, God doth pro∣claime from heauen to bee in his hands, and at his guidance? And for his Soue∣raigne will (which giues a binding force, to all his Royall Edicts, concluded out of

the Reasons of State, and depth of Coun∣sell) a 1.54 who may dare resist it, without incu∣rable waste and breach of Conscience? see∣ing the Apostle speakes vnder termes of so great terrour; that he who resists commits a sinne done with an high hand, for he re∣sists 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 vn∣lawfull, to indure with patience, whatsoe∣uer penalty His pleasure should inflict vp∣on them, who in this case would desire ra∣ther to obey God then Man. By which patient and meeke suffering of their Soue∣raignes pleasure, they should become glo∣rious Martyrs: whereas, by resisting of His will, they should for euer endure the paine, and staine of odious Traitors, and impious Malefactors.

But, on the other side; if any King shall command that, which stands not in any opposition to the originall Lawes of God, Nature, Nations, and the Gospell;a 1.55 (though it be not correspondent in euery circum∣stance, to Lawes Nationall, and Munici∣pall) no Subiect may, without hazard of his own Damnation, in rebelling against God, question, or disobey the will and plea∣sure 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.* 1.56 As a Supreame head of the body, he ad∣uiseth it. As a Defendour of the Faith, hee requires it as their homage. As a Prote∣ctour of their persons, liues, and states, he deserues it. And as the Soueraigne procurer of all the happinesse, peace, and welfare, which they enioy,

who are vnder him, hee doth most a 1.57 iustly claime it at their hands. To Kings therefore, in all these respects, nothing can be denyed (without manifest and sin∣full violation of Law and Conscience) that may answer their Royall state and Ex∣cellency: 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 Do∣minions: 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 Preroga∣tiues Royall.

The third point is Obedience.* 1.58 Obedience is a willing and Vnderstanding act of an In∣feriour,

done at the command, and to the honour of a Superiour. Reasonable then,* 1.59 and Willing,* 1.60 must it be: Violenced-duties, forced and extorted actions, are not within the compasse of true Obedience. Voluntary ser∣uice 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,* 1.61 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 mo∣uing; the Earth, in standing still; the Fire, in burning; the Ayre, and Water, in refre∣shing, cooling, and flowing.

The other capacity, is call'd Obedienti∣all:

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,* 1.62 to swallow vp those Rebells a∣gainst 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,* 1.63 and leaue the Channell dry, that Gods people might finde amaruelous way,* 1.64 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,* 1.65 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.* 1.66 And thus, in fine, did the Sunne stand still in Gibeon,* 1.67 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 o∣uer,

& 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••ica∣ted, 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 miracu∣lous worke, as it was in Moses, and Io∣suah.

All the Obedience therefore, that Man can challenge from man, is, in part, Natu∣rall; as agreeable and conuenient to their inclinations: and, in part,c 1.68 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 Infe∣riour, must yeeld it vnto his lawfull Supe∣riour, for the same reason. Children, to Pa∣rents, in discipline, and Domesticalls: Ser∣uants, to their Lords, in their respectiue and obliged duties: Souldiers, to their Com∣manders, in Martiall affaires, and feates of Armes: People, to their Pastours, in Con∣scientious-duties and matters of Saluati∣on:

Subiects, to their lawfull Soueraignes, in the high Concernements, of State and Policie. And This is that Obedience, where∣with 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 Maie∣stie: The Diuine Maiestie of him,* 1.69 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 Rea∣son, 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 Di∣uine;

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 ofb 1.70 Iustin Martyr, who were so strongly conceited of their owne waies, as to thinke themselues wiser then the Scriptures. Vpon them, and the like,c 1.71 Saint Augustine, (against the Dona∣tists,) 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 testimo∣nies; deserue, that, neither their words should be euer held for Lawes, nor their deeds taken for Precedents. Now therefore, Salom••ns wise∣dome is great, and his Counsell deepe, and able to perswade; and, if these mens wise∣dome be from aboue, as Salomos was, it is no doubte 1.72 perswadeable: And, if I wisht it

were, and that they would be perswad••d, (as some haue beene) I would propound vnto their view, a few short Considerations, which, (if they would please well, and se∣riously to weigh them) might (with faci∣lity) 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 anyc 1.73 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, byd 1.74 Naturall and Originall Law, and Iustice; as their proper Inheri∣tance annexed to their Imperiall Crownes, from their very births. And therefore, if,

by aa 1.75 Magistrate, that is Supreame; if, vp∣on ^a Necessity, extreame and vrgent; such Subsidiary helpes be required: a^a Propor∣tion being held respectiuely to the abili∣ties 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 Damnati∣on: though euery of those Circumstances be not obserued, which by the Municipall Lawes is required.

Secondly, if they would consider the [unspec 2] Importunities, that often may be; the vrgent and pressing Necessities of State, that can∣not 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 paw∣sing Deliberations, when they are assem∣bled; nor stand vpon the answering of

those iealous and ouerwary cautions, and obiections made by some, who (wed∣ded 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 pri∣uate humours, passions, or purpo∣ses.

[unspec 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 Ma∣iestie; 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 Sub∣iects represented in the high Court of Parliament, caused him to vndertake; and that, with the highest Protestations, and fullest Assurances from them, to yeeld him

all those Subsidiarie helpes that way, which, the Power, or Loue of Subiects, could possibly reach vnto.

2.* 1.76 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 Pre∣seruing of all our Liues, Goods and States, and the Preuenting of Forreigne Inuasi∣ons, 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 Preti∣ous Truth, which we all professe to follow,

protest our Interest in, and resolue to die for; if need require, and occasion bee offered.

[unspec 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 alacri∣ty 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 Di∣uell is gone away with all. So that, we can∣not say, asd 1.77 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.* 1.78 Mundus totus in maligno po∣situs.

[unspec 5] Fifthly, if they would consider, what Aduantage this their Recusancy in Tem∣poralls

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 pro∣fesse 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 Sup∣pressour 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 gra∣tious Defendour, by his Lawes, and Prero∣gatiue 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, where∣in

they may perhaps frame vnto them∣selues some reasons of probabilitie, that their offence is not so haynous. If we, in Temporalls, shall bee Refractary, what co∣lour 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?

[unspec 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 Obedi∣ence 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 repu∣ted amongst the Reasonables;* 1.79 but such as the Apostle calls absurd and vnreasonable men. And, if they shall now at length thinke vpon this Transcendent dutie, to doe it with all Obedience, and Alacritie;

to God, shall they doe that, which, to him, will be most acceptable: to his Anointed, shall they giue great content, in the per∣formance of that promise, we all made to his Maiestie, by way of Representation, in that high and honourable Court of Par∣liament: to their deere and Natiue Countrie, shall they doe that, which, by Nature they are bound to doe: to themselues, shall they doe well, yea, their owne soules shall they reward with good, and their Consciences with perpetuall Peace, Amen.

Et sic, liberaui animam meam.

FINIS.

Notes

• a 1.1

  V••um ponitur in definitione multi••udinis. Thom. 1••. 11. 2. ad 4.
• b 1.2

  Distinctio est, ex quâoritur multitudo. Sua•• rez Me••ap••.
• a 1.3

  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.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rodogin. col. 1314. D••onys. Halicar. lib. 2. Pro. 6. 35.
• * 1.5

  Pro. 2••. 20.
• * 1.6

  Pro. 30. 17.
• * 1.7

  Psal. 123. 2.
• d 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo. de Nom. mu••at. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Synes. de regno. fol. 8.
• * 1.9

  Psal. 82. 6.
• d 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. polit. 1. cap. 2. Natura non facit vnum ad multa, sed vnum ad vnum. To••t. Gen. 13. fol. 784.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dionys••. Areopag. c••elest. Hier. cap. 1. Act. 4. 32. 1 Cor. 10. 17.
• * 1.12

  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. ••.
• * 1.13

  S. Mat. 12. 42.
• * 1.14

  1. Point.
• d 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Metaph. lib. 1. cap. 1.
• b 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  S. Ioh. 19. 11.
• * 1.18

  Rom. 13. 1.
• d 1.19

  Angel••s esse in supremo perfectionis gradu, proximos{que} Deo. Suarez de Ang. lib. 1. cap. 1. num. 6.
• e 1.20

  Primum dei, deinde Regis est, vt nulli sub••••ciatur. Ecphanta Phythagor, lib. de Regno apud Stob••um. fol. 335.
• a 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strabo. lib. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas verbo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philo. de vitâ Mosis.
• c 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. 8. cap. 13.
• d 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phllo. Allegor. legis.
• * 1.25

  Esay 9 5.
• b 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyb. Histor. lib. 6. fol. 452.
• c 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. apud 〈◊〉〈◊〉. fol. 326. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes de regno. pag. 20.
• * 1.28

  Psal. 82. 6.
• a 1.29

  Communi••••••▪ nihil sui consert Regibus▪ Spalet▪ Tom. 2. 5 29.
• b 1.30

  Summum Imp••rium nunqu•• suisse populo demandatum. D••. Sarau. fol. 175.
• * 1.31

  Pro. ••. 15.
• c 1.32

  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.
• * 1.33

  Pro. 8. 15.
• * 1.34

  Psal. 105. 15.
• * 1.35

  Eccles. 10. 20.
• a 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio. Cass. lib. 53. An pote••••as Adami in fi••ios, ac Nepotes, Ade••{que} omnes vhi{que} homines, ex consensu filiorum ac nepotum de∣pendel, an a solo Deo, ac naturâ profluit? Roff. de potestat. Papae fol. 282.
• b 1.37

  ••ure diuino naturali Reges regnant, & iure diuino naturali homines a Regibus regi debent. Spalet. Tom. 2. fol. 529.
• c 1.38

  Antonin 3. par, tit. 3. cap. 2.
• d 1.39

  Nusquā inuenie Regem aliauem Iudeorum, populi suffragijs crea••••: quin, si primus ille erate, de signu∣naretur 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.
• * 1.40

  Ephes. 3. 15.
• e 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damascen. orthod. fidei lib. 2. cap. 11. fol. 112.
• f 1.42

  Regnum etiam congregatum subest Regi, regi••{que} pot••stati. Spalet. Tom. 2. fol. 531.
• b 1.43

  Person••m sustinent (scil Reges) cu•• maiesta∣tem inuiolabil••m impressit i••se (scil. ••••us) & 〈…〉〈…〉 Eccles. 5. 9.
• d 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ S. Chrysost ad Rom. 13. Penditur tribu∣tum ••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.
• b 1.46

  Voluntas 〈◊〉〈◊〉 actionis origo. Tertul. de P••eniten. ••ol. 437.
• c 1.47

  Intellectus ex∣tensione fit pra∣cticus. I••ban. Scot. ad prim. Prolog. quaest. 4. num. 2.
• d 1.48

  Iudicij verbū hoc. faciendum est.
• e 1.49

  Imperij verb••u: fac hoc. Greg. de Val. Tom. 2. in ••². col. 243.
• a 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. Antiqui∣tal. lib. 11▪ cap▪ 4.
• * 1.51

  Pro. 25. 3.
• c 1.52

  Reges, suo soli∣us iudicio, reser∣uauit Deus; qui stans in Synagō∣ga dêorum (i. e. Regum) dijudicat eos. Roff. de po∣testat. Papae. fol. 291.
• d 1.53

  Quia per cor Regis guberna∣tur regnum, ne |cesse est regnum esse in potestate Dei, in cuius ma∣nu, cor Regis est. Tostat. ad Math. 4 quaest. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazian. orat. 27. fol. 471.
• a 1.54

  N••fas est, in d••b••um vocare etus potes••a••em, cui omnium g••∣berna••io supre∣mo consiat 〈◊〉〈◊〉 iudicio. Concil. Tolet 6▪ cap. 14. Si quis, potestati Regiae, quae non est (i••xta Apo∣sto••••) nisi à De••, contumaci▪ & in∣stito spiritu, &c. obtemperare Ir∣refrigabiliter noluerit; An••∣thematiz••tur. Concil Meldense. apud Roff. de potestat. Papae. lib. 2. cap. 5. Rom. 13.
• a 1.55

  R••x non pec∣cat, suam legem non obseruans, in ijs quae solùm de∣ccāt 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 cor∣pus respicîunt. Vasquez in 1^•. d••sp. 137. cap. 3. ex Soto lib. 1. de Iust. q. 6. a. 7.
• * 1.56

  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 ra∣tio, 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.
• a 1.57

  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 pro∣prijs, tollere. res & seruos aliorū; & i••••o mod•• di∣cebat Deus, quod p••rtiuebat ad ius Regis. 1 Sam. 8. 6. Gu••iel. Occā. tracta••. 2. lib. 2. cap. 25. Tributa esse maxim è natura∣lia, & praese fer∣re iustitiam: quia exiguntur de rebus proprijs. Nauar. apud Suarez de legib. fol. 300 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• * 1.58

  3. Poynt.
• * 1.59

  Rationabile obse∣qutum.
• * 1.60

  Rom. 12. 1.
• * 1.61

  1 Sam. 15. 22.
• * 1.62

  Num. 16 32.
• * 1.63

  Exod. 14. 2••.
• * 1.64

  Wisd. 19. 5.
• * 1.65

  Iosuah 10. 11.
• * 1.66

  Dan. 3. 27.
• * 1.67

  ••os. 10. 12.
• c 1.68

  In re morali, actio hominis, vt homo est, ea dici∣tur, quae libera est. Azor. Instit. lib. 1. ••ap. 1.
• * 1.69

  ••er. 10. 10.
• b 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iustin. Martyr: dialog. cum Trypho. fol. 312.
• c 1.71

  Testimonijs diuinis lites sua•• praeferunt.—Qui enim Testimonia diuina non se∣qu∣ntur, pondus humani testimounij perdid••r••n••. S. August. contra Donati∣stas. Tom. 2. Epist. 50.
• e 1.72

  Quae autem de sur••ùm est sapientia, suadi∣bilis, bonis con∣sentiens. S. Iacobi Epist. cap. 3. ver. 17.
• c 1.73

  In regnis h••••e∣ditarijs, populus & P••oce••es ni∣hil saciunt; so∣lùm cum plausu proclamant. Roff. de pot. Papae. fol. 290. Communi••as, nihl sui con••ert Regibus, nisi ad summum perso. nam determinet; & patiùs, perso∣nam applicat di∣uinae 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.
• d 1.74

  Obligati•• Pendendi Tributum, it a naturalis est Principi, & per se orta ex ratione Iustitiae, v•• non poffit quis excusari, propter appar••tem in∣i••stitiam, vel nimium grauamen. Suarez de legib. fol. 316.
• a 1.75

  Tres conditio∣nes Tributorum, scilicet legitima potestas, iusta causa ac debita proportio, quaa planè videntur sufficientes ad iustitiam Tribu∣ti, & ita illas tantùm▪ ponunt Castro & Medi∣na. Suarez de legibus lib. 5. cap. 17. num. 1. Acceptationem populi, non esse conditionem ne∣cessariam, ex vi iuris naturalis, aut Gentium, ne{que} ex iure Communi. Sua∣rez vbi supra, num. 3.
• * 1.76

  2 Sam. 18. ••. Tu, vn••s, pro de∣cem A••••llibus computaris.
• d 1.77

  S. August. tom. 10. Homil. 48.
• * 1.78

  •• S. Ioh. 5. 19.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Thess. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •• S. Pet. 2. 12.