over them even Saul of whom Samuel here says See ye not him the King 1 Sam. 10. whom the Lord hath chosen It is still to tell us That God is the efficient of Monarchy and not the People And was it not God that afterward appointed David and after him Solomon and so of all the Kings both of the Jewes and of the Nations was God the efficient 2 Sam. 5. Prov. 8.15 if you will believe Solomons Per me for the Kings of the Jewes By me Kings Reign and Isaiahs Unctus Cyrus for the Nations Isa 43.1 where the Lord calls Cyrus his Annointed or that of Daniel for both Dan. 4 25. The most high ruleth in the Kingdom of men and gives it to whomsoever he will Mark it The Lord gives it not the people and the Lord gives it to whomsoever he will not to whomsoever the people will But soft I have here committed a great Errour and given an open way to a very fair Objection For some Monarchomachoi Objection some Anti-Royalists and Fighters against the King say People are the Author and efficient of Monarchy and they give Scripture for it 1 Reg. 12.20 The people sent and called Jeroboam unto the Congregation and they the People made him King over all Israel Yet now I think upon it again Resp this Errour of mine was not so great nor the Objection so strong but that I can fairly salve the one and easily solve the other and in Answer I confesse That the People did make Jeroboam King and that by God too But How by God and How by them Not by God Efficiente approving of it but only Permittente permitting of it and By them not Authoritate by any Authority they had acquired but Rebellione by Rebellion they had incurred Jeroboam was King indeed and indeed of the Peoples making but in Fact not in Right because not of Gods appointing further then by way of Permission God blest him not Immediatly by himself No Prophet of God annoinaed him nor was there any Ceremony used for and at his Inauguration more then a Rent Ahijah the Prophet rent a new garment in twelve pieces and bid Jeroboam take ten 1 Reg. 11.31 In all which God only punished Solomons sin but did not make Jeroboam King And what a heavy Judgment God intends that people whom he permits to chuse and make a King unto themselves the sad progresse of this Story will demonstrate and that was this in a word When they had made a King of their own why then they and their King would have a Religion of their own and to effect this They banish or silence or imprison all their old Priests and Orthodoâ—al Clergy as absolute impediments to their new intended government and by and by they take as much Anthority over God as before they took Liberty over their King and Jeroboam confesses himself to be but an Usurper though a King of the Peoples making 1 Reg. 12.27 saying This People will return unto their Lord if they do sacrifice in Jerusalem And indeed when they had made an Usurper their King their King and they made a Calfâ— their God and this sin of Idolatry stuck so close to their King and that sin of Rebellion stuck so close unto themselves that He is made an example to Sovereignty they to Subjects least if Kings do as he did and become Idolaters and worship another God or Subjects do as they did and set up another King then whom God hath placed over them the Kings become Castaways and the Subjects first Rebels and ever after Slaves You see This Objection hath done the Objector little good All that it says is God may give way to people to make an Usurper King but punishes them soundly for it and is still himself the Author of lawful Kings and the Efficient of true Monarchy And as it was in the daies of Moses so it was in the daies of Christ He would rather be without his own Right then receive it in a wrong way or from a wrong hand and therefore to let the People know That they had no power to conferr Crowns Joh. he would by no means accept of that Dignity when they the People would by no means accept of that Dignity when they the People would have made him King He likewise acknowledged Pilate though he were but a Deputy-King to have received his power De super from above Joh. 18. and St. Paul maintained the same Doctrine saying The Powers that be are ordained of God Rom. 13.1 Not doth the Reply any way foile this truth where St. Peter saith Replic 1. Pet. 2. That that is the Ordinance of man which St. Paul calls the Ordinance of God For the same Act is often times ascribed both as well to the one as the other sometimes to the Mediate Reasons and sometimes to the Immediate Agent so it is said 1 Sam. 11.15 1 Sam. 10.1 All the people went to Gilgal and there they made Saul King and yet in the Chapter afore it is said The Lord hath annointed thee to be Captain over his inheritance and the like is said of David They the people annointed David King over Israel and yet it is said again 2 Sam. 5.3 The Lord annointed Dauid King over Israel 2 Sam. 12.7 i. e. God as the Master of the Substance makes Kings and gives them their Regall power the Prophets as Masters of the Ceremonies powred on the Oyle and declared them Kings and the People as under-Officers received them into the Possession of that Right and admitted them to the Exercise of that Authority which God had given them Or you may take the Answer thus whereas St. Peter calls the Supream Power or Monarchy the Ordinance of Man there he speaks of the Final cause of Power q. d. Power the Supream power Kingship and Monarchy it self is ordained for the good peace and welfare of man not but that God is the Efficient Cause of this power as St. Paul speaks And Paraeus himself who was no great Royalist indeed no friend at all to Monarchy In Rom. 13. pag. 1327. tells us That the Authority of Kings is primarily the Ordinance of God and he answers this very Objection thus St. Peter saith he calls the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An humane Creation or Ordination not causally as if it were invented by man or brought and begotten by the Will of man or as if man were the Author of it but this he speaks 1. Subjectively because it is executed by man And 2. Objectively because it is used about the Government of humane Society And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Finally because God ordained it for the good and help of markinde And in the close he adds The wordused by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation ad Deum primum autorem nos rev ocat sheweth plainly That God is the first Author of it Hitherto then it
King Indeed in Bulk the Body is greater then the Head the People then the King but in Virtue in Power and Authority the Head excelleth the Body the King is above the Parliament For the Parliament by vertue of Representation is but the Body of the Kingdom whereas the King is the Head of that Body and the Representative of God himself and certainly He that represents God is above them that represents the People Thomas de Walsingham mentions a Letter written to the Bishop of Rome from the Parliament held at Lincolne in which Letter are these words Scimus Pater sanctissime et notorium est Anno 1301. a primâ institutione Regni Angliae quòd certum c. We know most holy Father it is manifest from the very beginning of the Kingdom of England as well in the times of the Brittains as of the Angles that the certain and direct Dominion hath belonged unto the King neither have the Kings of England by reason of the unbounded preheminence of the Royal Dignity and Custome observed in all Ages answered or ought to answer before any Judge Ecclesiastical or Civil Certainly the Paâ—liament is either an Ecclsiastical or Civil Judge or both Be it which it will or both if it wilâ— The King is above both because neither of them may call him to account He is of an unbounded preheminence and therefore by no means under the Peoples girâ—le Nec populus Acephalus says Fortescue corpus vocari meretur quia ut in Naturalibus Capite detruâ—cato Cap. 13. residuum non corpus sed Truncum appellamus sic in Politicis sine Capite communitas nullatenus corporatur A headless People or a People without a Head may not be called a Body because as in a Natural Body the Head being cut off the residue or remaining part is not called a Body but a Trunck or stump so in a Politick Body the Community or Representee if without a Head is not a Body Certainly then If the King makes the Community a Body and the Community without the King is not a Body the King is above the Community because the Head is above the Body He says Object I confesse and from him it is objected Ad â—tutelam legis subditorum ac eorum corporum et bonorum Rex erectus est et ad hanc potestatem a populo effluxam ipse habet A King is ordained for the defence of the Law of his Subjects for the defence of their Bodys and their Goods and hereunto he receiveth Power of his People and therefore says the Objector The King is accountable to his People and therefore the People is above the King But withal the Objector may know That in the same place the Author answers the Objection Answ by distinguishing of a King saying Rex hujusmods such a King i. e. A King meerly Politick or a King whose Government is meerly Policicall but the Government of England is as well Royal as Political Regnum Angliae in Dominium Politicum et Regale prorupit The Kingdom of England consists of a Regal and Politick Dominion Et in utroque tam Regali quam Politico Cap. 9. populo suo dominatur so are his words And the King of England is the Governour of his People as well by a Regal as by a Politick Dominion I add In reference to his Power he is a Regal King and Rex Naturalis a King by Birth In reference to his Duty he is a Politick King or Rex Nationalis a King by Law but in both a King and therefore above the People in both respects Nor is that any barr to the Kings Supremacy Object Fol. 56. which is alledged either out of Brrcton Rex sub lege est quia lex facit Regem The King is under the Law because the Law makes the King For though the King be under the Directing power of the Law as the Law is the Rule of Justice yet He is above the Corrective power of the Law as the Law is the Instrument of Justice Or out of Fleta Rex habet in popule regendo superiores De Iustic subst l. 1. c. 17. legem per quam factus est et curiam suam videlicet Comites et Barones The King hath Superiours in the governing of his People The Law by which he is made and his Council to wit his Earles and Barons For the Law doth not make the King Answ by giving him any thing that was not his own before but declaâ—ing his Right to what was his own before nor is the Counsel any other way above him then to direct and advise him In a word The Law declares and publishes the Kings right to the Crown The People admit the King to the Possession of his Right The Council advise him and direct him in the safest way of Governing his People and they are all but as Instruments and Servants to him and so He is above them all The King the Life the Head and Authority of all things that be done in the Realm of England Lib. 2. cap. 4 says Sr. Thomas Smith in his Common-wealth of England The King of England Summam et Supremam potestatem in omnes Regni ordines habet Cambd. Elis pag. 39. says Cambden hath the chief and Supream Power oveâ— all Orders and sorts of People in the Kingdom Supremam potestatem et merum Imperium apud nos habet nec in Imperij clientela est Brit. p. 132. nec investituram ab alio accepit nec praeter Deum Superiorem agnoscit says the same Cambden He hath Soveraign Power over us He is not under the Protection of the Roman Empire not doth he take investiture from any other nor doth he acknowledge any above him but God alone Certainly then the Distinction of Universis minor and Singulis major was not yet coyned For he that is under none but God is above all the People unless they be God And this is yet made as plain if not plainer by and in a Preface to a Statute in the Raign of Henry VIII 24. Hen. 8. cap. 12. where it is said By diverse sundry old Authenitque Histories and Chronicles it is manifestly declared and expressed that this Realm of England is an Empire and so hath been accepted in the world governed by one Supream Head and King having the Dignity and Royal Estate of the Imperial Crown of the same unto whom a Body Politick compact of all sorts and degrees of People divided in termes and by names of Spiritualty and Temporalty have been boundened and owen to bear next to God a Natural and humble obedience and thus afterwards This your Graces Realm recognizeth no Superiour under God 25. Hen. 8. but only your Grace The words are worth your marking We the Realme of England i. e. Surely the Subjects Conjunctim or Vniversalitas Angliae All the People whether Represented in Parliament or otherwise Owe the King a Natural Obedience i. e. by
of necessity note the Person and the Superiority of the Person that hath that Power conferred upon and given to him and such Power no Person in England hath but only the King of England His great Council may Jus dicere propose Lawes but He only can jus dare make Lawes They the Lords and Commons may give weight and Testimony to the Law but He only The King can give Force and Authority to the Law And therefore by Higher Power we English men must needs understand the King of England To whom the King every Soul i.e. All People in the Kingdom of England must be subject subject Actively If He commands not what is against Gods word Subject Passively if He do whether He do or do not we must be so far Subject as that we may not Resist For if we do we shall receive to our selves Damnation Not the Plundering of our Goods at Home not the hanging of our Bodies in the street or field but the Damnation the everlasting Damnation of our Souls and Bodies in Hell for ever Now search and examine your selves Art thou any where in the whole word of God commanded to bear Arms or to contribute to maintain a War against thy Lawful and Rightful King Art thou any where forbidden by the word of God to Assist thy King in his just Wars Nay Doeth not the word of God forbid thee That and command the This It does thou knowest it does and so I conclude this Proposition from the Scripture and say Therefore it is not lawful for any man to bear Arms or to contribute to the maintenance of a War against the King For no man may curse the King in his thoughts for no man may revile the King by his words For no man may resist the King with his Hands yea Therefore every man must assist the King with Arms and contribute to the maintetenance of a War for him with his Purse because they that do not are the Children of Belial The Children of Belial said How shall this man save us and they despised him and brought him no presents And this I shall endeavour to make good Thirdly 3. Fathers By the contemplation and conversation of the Fathers by their Practise and by their Opinion and that I may not tyre you or my self I shall give you but a Taste instead of a Feast and name you but Few instead of Many I begin with Justine Martyr Ad inquisitionem vestram Secund. Apolog ad Anto. Imp. p. 113. Christianos nos esse profitemur c. says he to Antoninus an Emperour bad enough At your Inquisition we Professe our selves to be Christians though we know Death to be the Guerdon and reward of our Profession Did we expect an Earthly Kingdom we would deny our Religion that escaping Death we might obtain our desires For the preservation of publick peace we Christians O Emperour yield you our help and assistance We Christians says Tertullian to Scapula the Vice-Roy are defamed for Seditious Persons against the Imperial Majesty Lib. ad Scap. but we were never yet found to be either Albinians Nigrians Cassians or any other sort of Traytors No we know the Emperour is ordained of God and therefore we love him we honour him we reverence him we pray for him and for the welfare of his whole Empire Una nox pauculis faculis c. says he In Apolog. in his Apologetical Defence of the Christians One short night with a few Fire-brands or Torches would work our deliverance and revenge our wrongs if it were lawful to requite evil with evil Vetat autem Deus ut aut ab igne humano vindicatur Divina secta aut doleat pati in quo probatur But God forbid that the Christian Religion should be revenged with humane fire or that Christians should grieve for suffering because in suffering they are refined and for suffering they are rewarded Apol. Atha ad Constant Holy Athanasius in the clearing of himself against the Accusation of the Arians to Constantius the Emperour thus expresses his own Duty and the Duty of all good Subjects I am not so mad neither have I forgotten the voice of God which says Curse not the King no not in thy heart and backbite not the Mighty in the secreets of thy Chamber for the Birds of the Aire shall tell it and the winged Fowle shall bewray thee It is not for any man to say otherwise then well of his Majesty in the opinion of this holy man and therefore certainly it is not for any man to do otherwise then well To bear Arms or to contribute to maintain War against the King Orat. 1. in Julian Nazianzene the Divine so termed for his Excellent Knowledge and profound Learning speaks to this purpose Repressus est Julianus Christianorum lachrymis quas multas multi profuderunt hoc unum adversus persecutorem medicamentum habentes Julian that great Apostata and persecutor of Christians was restrained by the Tears of Christians which many of them shed and powred forth aboundantly unto God nor had they any other remedy against the Persecutor because they knew it to be unlawful to use any other means then Sufferance or else they might having so much strength as they had have repelled their wrong with violence St. Ambrose being commanded to deliver up his Church in Millane to an Arian Bishop Contr. Aux Ep. 31 32 33. his people being very sorry for his departure he thus resolves and comforts both himself and them Quid turbamini Volens nunquam vos deesram Why are you troubled I will never willingly leave you Repugnare non novi dolere potero potero slere potero gemere adversus Arma Milites Gothos Lach rymae meae mea sunt Arma aliter nec debeo nec possum resistere If I be compelled I have no way to resist I can grieve and sorrow I can weep and sigh my Tears are my Weapons against Souldiers Armors Goths such is the Artillery and Ammunition of a Priest otherwise then with Tears I neither may nor must nor ought resist St. Chysostome in one Epistle tells us Ep. ad Tim. 2. That though Kings continue obstinate in Infidelity yet they must be prayed for they must not they may not be resisted The Apostle commands prayers supplications and intercessions to be made for all men especially for the King What he hath said in another you have heard before and thither I refer you St. Augustine is of the same opinion Julianus extitit Imperator Infidel is Julian was an unbelieving Emperour In Ps 124. he was an Apostata an Oppressor a Tyrant and Idolater yet the Christian Soldiers served this anbelieving Emperour They obeyed him in all things for Christ and when he commanded them any thing against Christ yet they resisted him not though they did not obey him Gregory the Great might if he would Ep. l. 7. Ep. 1. but would not though he could destroy the Lombards
holds right and true That God not the People is the Author and Efficient of Monarchy I descend and shall endeavour to make it good downwards Libr. ad Scupul and I begin with the testimony of Tertullian A Christian is enemy unto no man much lesse to the Emperour for he knows that the Emperiall Majesty is ordained of God He is next to God Soveraign ever all and Subject to God alone Hosius who lived in the time of Constantine the Great Apud Ath. ad sâ—litariam vitam agentes gives in the same evidence saying to the succeeding Emperour Constantius God hath entrusted your Majesty with the Empire and he that with an envious eye maligneth your Majesty and Imperiall Sovereignty contradicteth the Ordinance of God Liberius to the same purpose thus bespake the same Emperour Apud Ath. an Arian Fight not against God we beseech you who hath bestowed the Empire upon you And Athinasius himself confesses as much saying That the Power of Kings is of God God is the King over all the world Ad Antioch 9.55 and the King by God is over all Earthly men Beda tells us That David spared Saul for two Causes Lib. 4. Ex. posit in Sam. 1.21.6 one whereof was because Saul was his Lord and the Lords Annointed Walthramus in the succeeding age Ep. Wald. quae habetur in appendice Marian scot when this truth first began to be call'd in question and a contrary damnable Doctrine to be broached tells us Either that is false which some men prate amongst silly women and the vulger sort viz. That we ought not to be subject to the Kingly power or else that is false which the Apostle teacheth viz. Let every soul be subject to the higher Power because the higher power is the Ordinance of God Aquinas the great Schoolman tells us the same saying De Regiâ—â— Princ. l. 1. c. 6. They who are the Kings by succession are above the reach of all men subject to none but God in whose only power it is to mollifie the heart of a King if he turn Tyrant All Kings are Gods Ordinance wicked Kings are exalted by Gods permission to punish the Peâ—ples sins Aeneas Silvias exhorts all men to acknowledge themselves â—e ortu et author Imperij c. 2 〈◊〉 subject to their Prince and give reverence to him whom God hath made his Vice-gerant on Eaâ—th Luther speaks the same Language saying Ye ought not to reject your Prince whom God hath set over you Hitherto from Adam to Abraham from Abraham to Moses from Moses to Christ from Christ to Luther it hath gone currant That Kings are beholding to God only not to the people for their Crown and Royall Authority It only remains now to enquire Whether the Kings of England receive their Power from God or the People and this I shall dispatch suddainly And here I say first That the people could not give this Power because the People never had this power Nihil dat quod non habet and that the people never had it it is plain because it is against the Nature of Regality to be in more then one Rex unicus esto The Sun in the Firmament cannot be multiplyed the Firmament admits but of one Sun nor England of more then one King It is not with England as it was with Rome Leges a Magistratu proponuntur a populo jubentur The Magistrate proposes the Law and the People ratifie it but the clean contrary Leges a populo proponuntur a Rege jubentur The People propose Laws but the King makes the Laws and the Reason is plain The People of Rome elected the Magistrates of Rome but the God of Heaven hath appointed the King of England And this appears 1. By his Right to the Crown to which he is not elected but Born He hath it not by the Peoples Votes but by Gods blessing Heriditary Succession King Charles II was King of England so soon as ever King Charles I. was beheaded by the Law of Birthright and so is though he never receive the Ceremony of Coronation This is plain in the Case of Henry 6. who was not Crown'd until the 9. year of his Reign Speed l. 2. c. 16. Cook 7. Re. p. 256. 2. By his Power his Power Military the People cannot the King may Proclaim War and establish Peace His Power Curial No Court not the Court of Parliament can meet Polyd. Virg. Lib. 11. but by the Kings Authority yea the Court of Parliament it self was at first devised framed and instituted by the King and they have fairly rewarded it in the Decollation of one King and Banishment of another His power Official Smiths Com. wealth l. 2. cap. 4. et 5. He chuses and establishes all Officers the Superiour by himself Immediatly the Inferionr by others in Authority under him His power universal in and over all Causes and Persons as well Ecclesiastical as Civil and lastly by his Power Titular and that runs thus Carolus Dei gratiâ and not Carolus electione populi It is not Charles by the election of the people but Fol. 34. a.b. Charles by the grace of God King of England The King says Bracton hath under him Freemen and Slaves but he is under none but God and it is said of our King as it was said of Solomon in his Chair-Royal That he then sits not in Solium populi upon the Peoples Throne as though they made him King but In Solium Domini upon the Throne of the Lord because He is what he is King of England Scotland and Ireland by the grace of God And may Almighty God with that grace by which he design'd him King by his Birth restore him to the possession of his Kingdoms that he may punish all those men of Belial who said They made his Father King and he should no longer Reign over them and therefore murthered him Yea O God let all such men of Belial tast of thy mercy and the Kings Justice who dare say How shall this man save us and so deny his Authority to come from thee and despise him because they esteem him lesse then the whole Body though greater then the particular members Amen It is my second part and to be examined next year Till when and ever Pars. 2. God blesse King Charles II. thorough Jesus Christ Amen Anno Dom. 1652. 1 SAM 10.27 How shall this man save us And they despised him THis day Twelve-moneth you heard from the beginning of this verse The Children of Belial said That God not the People is the Author and efficient of Monarchy you shall God willing from the second part and middle words of this Verse hear That the King is greater then the People not only in piece-meale and particulars but also in grosse and in the whole notwithstanding they say How shall this man save us and they despised him whence they raise this Question Whether the King be lesse then the Representative Body
to be sober in the Horse and drink no more then will do us good being Unchast or Lacivious in the Dove and know no woman but out own Wifes being Cruel or Unnaturall in the Storke and to maintain our Parents Children Freinds that if we do such things we are worthy of death Worthy of death of death temporal so Draco by the light of nature appointed Death for all great Transgressions but that is not all our Apostle here means but worthy of death eternal too and this the very Gentiles knew by assigning their Elisyan fields to some sinners and Hell or their Stygian Lake to other sorts of sinners Take you and I therefore heed of all sorts of sins and do with every sin as David did with his water which his Worthies brought him with hazzard of their lives powre it them on the ground and say God forbid we should commit these sins because if we do we are worthy of Death of Death Temporal and Death Eternal Especially take we heed that we delight not that we take not pleasure in that we applaud not them that do them For this is desperate impiety the hight of and the great aggravation of the Gentiles sin here used by this great Apostle which is my second consideretion They do not only do them Psal 2. Put also take pleasure in others for doing the same Some read it Consent so Lyranus Tolet and others and make the Aggravation lesse But Theophylact Paraeus Piscator and others read it Patrocinantur favour delight take pleasure in yes Applaudunt Applaud and defend them that do such things and so make the Aggravation greater either way It is bad enough Alexanders murthering of Clytus was not the lesse though Anaxarchus the Epicurian Phylosopher told him All was lawful that Princes did though Aristander the Stoical Philosopher told him it was Fate and Destiny Davids murthering Uriah was not the lesse though the Ammonite slew him 2 Sam. 12.9 because he commanded it Achitopels killing of Absolom was not the lesse because his Counsel brought him to his death 2 Sam. 16.21 Saul was not lesse guilty of St. Stephens death Act. 7.59 though the Jews stoned him Act. 22.20 because he consented to it Achab was not lesse guilty of Naboths death though some Sons of Belial bare false witness against him and others condemned him Reg. 21.13 and others stoned him because he authorized and countenanced it with his Seal Esau was not the lesse guilty of Jacobs destruction though Forreigners Obed. 11.12 carried him away captive because he did not rescue him All the Tribe of Benjamin was not guilty of the Concubines Death and Rape in the Act of it Jud. 19.22 Jud. 20.13.14 yet they were guilty of the sin because they sheltered the Actors and Doers of it The Modern or latter Jews were not the less guilty of the old Prophets death Mat. 23.34 though their Fathers and Grand-Fathers slew them because they were Heire as well of the Murthers as of their Fathers Nor were they less guilty of King Charles blessed King Charles the first his death who brought him to the Block though others chopt off his head because they then withstood it not nor ever since called any of them to account for doing of it Nor are you or my self the loss guilty of that sin which another man commits if lying in our power we do not hinder it if we do not reprove it if we counsell'd it if we consented to it if we commanded it if we concealed it if we entertain'd the Actors of it and gave them applause or took pleasure in them for doting of it I end this second part with Prayer O God we have much guilt of our own too much if thy mercy be not the greater suffer us not we beseech thee to partake of other mens sins or communicate in other mens guilt but give us Courage to hinder it Zeal to reprove it Power to forbid it Wisdome to dispraise it Anger to discountenance it Strength to resist it Hearts and Tongues to declaime against it The burthens of others miseries give us Charity to bear but the burthens of other mens sins give us piety to forbear and the burthen of our own sins do thou ease and the guilt of our own sins do thou forgive for his sake who hath borne that burthen and washt away that guilt by his pretious and invaluable blood Jesus Christ Amen And now I come to the last part I proposed That if the Apostle were now living Pars 3. he would certainly further aggravate this sin upon the English Christians then he did upon the Romane Gentiles who have out-stript and exceeded their doing these sins themselves and their delighting in those that do them by commanding all others and compelling many to do the same by 1. An Engagement 2. An Oath of Abjuration 3. A subscription of Opposition against the Common Enemy whom they at least some of them I am sure one of them with the Approbation if silence gives consent declared to be Charles Stewart whom we acknowledge to be Charles the second King of England Scotland and Ireland and for whose return we do and will pray with Power from above to recover his own Rights with mercy from above to forgive his Rebellions Subjects and with Wisdome from above to lettle this Church of God and his three Kingdomes in Peace and Truth untill the second comming of our Blessed Lord and Saviour Jesus Christ Amen That Engagement with the Covenant was the first 1. Engagement and either of these bad enough since there is not one Engagement in the whole Book of God save those of the Rebels Corah and his Complices Absolom and his Conspirators Shaba and his Peufellowes nor is there one Covenant in that whole book but they were all given and taken by the Kings Authority not a Covenant amongst them all and they are but six in number imposed without much less against the Kings Authority and besides they were all meerly Religious Covenants not one Politick or state Covenant amongst the whole six Joshua 24.25 The first of which six was made by Joshua with the people The second was made by Jehojada the High Preist in behalf of the young King Joash with the people 2 Reg. 11.4 the sum of which Covenant was that the people should be true to God 2 Cron. 15.12 the King and the Church The third was made by King Asa with the people to seek the Lord God of their Fathers with all their heart and with all their soul The fourth was made by King Hazechiah with the people when they were in great distress for want of Religion and therefore said the King I have purposed to make a Covenant with the Lord God of Israel that he may turn his feirce wrath from us This was the Kings Covenant and Engagement with God for the people 2 Cron. 29.10 not theirs against him The
KING CHARLES HIS FUNERAL Who was Beheaded by Base and Barbarous hands January 30 1648. AND Interred at WINDSOR February 9 1648. WITH His ANNIVERSARIES Continued untill 1659. By THOMAS SWADLIN D.D. Qui orat exorat Vivat veniat Vincat Carolus Secundus Et sit Carolo Magno Major Amen LONDON Printed by John Clowes for the Author 16â—â— TO THE KINGS Most Exceent MAJESTIE CHARLES II. GREAT SIR THat Your Majestie may vouchsafe to give these Anniversaries a gracious Reception is the Petition to That Your Majestie may be Blest with a Long Life with a quiet Reign with a Faithfull Councel with a Pious Clergie with a Valiant Souldiery with a Loyal People and be preserved from a new Rivalry of Presbytery and Independency is the Petition for Your Majesty By Your Majesties Loyall Subject THOMAS SWADLIN D.D. Anno Dom. 1648. 2 SAM 1.14 How wast thou not afraid to put forth thine hand to destroy the Annointed of the Lord IN qualia tempora reservasti nos Domine O Lord God In what sad times do we live Times wherein sins of the highest size are comitted Sacriledge and Rebellion and not controuled Nay They are countenanced and not checkt Yea to check them and controule them is accounted a greater sin and can expect no greater Reward then an heavy punishment So sad are the Times we live in Sacriledge and Rebellion committed countenanced commanded To discountenance them to discommand them to rebuke them is accounted a greater sin and must expect as great if not a greater punishment But what then Shall we dry our Eys and not weep for them Shall we harden our Hearts and not sigh for them Shall we muzzle our Mouths and not declaime against them This indeed would involve us in the Guilt and â—â—y us liable to a greater punishment Not only to an Hatchet to an Halter to a Rack to a shame to a Torment here but to Fire and Brimstone to stormes and Tempests to Tortures and Devils hereafter A hard choice I confesse But for all that They that have more care of their Bodies then of their Souls They that have more respect to their Posterity then to their Eternity may consent by silence For my part Liberabo animam meam whatsoever becomes of my Body of my Wife of my Children I will if possibly I can deliver mine own Soul not only by not consenting to but also by dissenting from and increpating of those Royal Blood-suckers those Sons of Belial those Regicides and King-Killers not only in the Distillation of mine Eyes to bedew a Royall Coffin not only in the Compunction of my Soul to bewaile the losse of a Royal Person but also in the Objurgation of my Tongue by chiding those who were so Disloyal as not to be afraid to put forth their hands to destroy the Annointed of the Lord. And that you may deliver your Souls too I beseech you Joyn your Tears with mine Joyn your Prayers with mine Joyn your Sorrows with mine until God shall be pleased to establish King Davids seed in King David's Throne to increpate those bloudy Actors in this Expostulation and Disquisition of so bloody an Act How wast thou not afraid c. These words at first view seem to be nothing but an Interogation the asking of a Question and no more But upon a second and better Inspection they will appear an heavy Indignation and resolve themselves into this strong Negative No man may None but a fearlesse i. e. a gracelesse man dare put forth his hand against much lesse destroy the Lords Annointed and offer to our consideration these particulars Division 1. Whether all Kings bad and all be the Lords annointed I resolve it Yes They are 2. Whether such a Person though had may be resisted deposed or murthered I resolve it No He may not 3. How fearful a sin is it to do such an Act Besides what I shall resolve upon this anon I must add Time will discover I begin with the first Whether all Kings bad and all Par. 〈◊〉 be the Lords Annointed Yes I say They are For it was in a Phrensy mood when Ajax took Kings for Upstarts rising and standing of themselves Cowards get victory by God saith he but I will win whether God will or no. And it was in as desperate a sit when Antiochus said The Persons of Kings are of Force or Fortune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take the Kingdom to whom Fortune or the sword shall give it And a foolish Dream of wise Homer it was when he said That Kings are the spawn of Jupiter nursed and fostered by Jupiter And tâ—eir Speech is as full of Folly and Madness whether Papist or Puritan or him that hath out-stripped them both the Independent who say That the King is the Peoples Creature The People the Kings Creatour The King whosoever he be quâ King is King but Precario by the Peoples Courtesy And those Texts they alleadge for the proof of their Opinions are foolishly if not foully mistaken by them viz. All the People went up to Gilgal and made Saul King there and therefore the King is the Peoples Creature so again 1 Sam. 11.15 2 Reg. 14.21 All the People of Judah took Azariah and made him King for his Father Amaziah and therefore the People are the Kings Creator For in Propriety of Speech The People did then and do now only declare him to be King who was so appointed by God and therefore the Context runs thus Samuel said to the people Come let us go to Gilgal and renew the Kingâ—om there i e. Let us acknowledge and make known him to be King 1 Sam. 11.14 whom the Lord hath chosen as it is in the 24 verse of that chapter Outward Solemnity and Coronation the King hath from the People but Power Right and Authority he hath from God from God immediatly and Dependent upon God only and Independent from the People whether Diffusive or Collective whether Representative or Essenciall Look ye else upon the first Rulers Gods first Church had the Church of the Jewes Who made Moses to be Ruler over Israel God Act. 7.35 Num. 27.16 Judg. 2.16 The People had no hand in it who appointed Joshua over the Congregation of Israel who but God Who raised up the Judges who but the Lord Who appointed yes to come to the word of my Text who annointed Saul to be Captain over Israel who but the Lord 1 Sam. 10.1 Samuel poured on the Oyl but God annointed him That for the first King of Israel SAUL He was appointed to be King and annointed by God And so again for the second King of Israel DAVID Who found him and who annointed him Not the People I assure you not the better sort of them The Elders of the City Bethleem 1 Sam. 16.4 They were astonished when Samuel went upon that errand from God Nor the best sort of the People neither Not the Saints They dream't of no such matter until God
nisi solus Deus De Schism Donat. lib. 3. says Optatus Milevitaâ—us Since there is no man no Representations of men above the Emperour but only God alone which made the Emperour Donatus by advancing himself above the Emperour doth exceed the bounds of Humanity and maketh himself a God rather then a Man in that he feareth and reverenceth him not whom all men should honour next after God All men should honour him and therefore All men are below him Siquis de nobis Hist lib. 5. c. 1. Rex justitiae limites transcendere voluerit c. says Gregorius Turonensis to Childerick that wicked King of France If any one of us O King do transgresse the bounds of Justice you have power to correct but if you exceed your limits who shall chastise you Who shall chastise you None No man no Assembly of men whatsoever who but God And if none but God may chastise the King surely the King is above all men because he may chastise any men I might be infinite this way Ep. 170. ad Lud. Regem a word from St. Barnard Si totus Orbis adversum me conjuraret ut quippiam molirer adversus Regiam Majestatem ego tamen Deum c. If the whole World should conspire against me to the end that I should do something against the Kings Mâ—jesty yet I would fear God and not dare to offend the King who is ordained by God and by him appointed over me over me and over all men and so he says elsewhere Quis vos excepit who hath excepted any man And Aquinas himself tell us That by the Faith of Christ Order of Justice 2 a. 2 ae q. 104 Art 6. all All Inferiours are bound to obey their Superiours neither the Godly nor Faithful are either exempted or excused but even they are tyed by the Law of Christ to obey the secular Prince Nay he goes a little farther saying If a Successive King or King by Inheritance turn Tyrant Recurrendum est ad omnium Regum Deum We must fly to God the King of all Kings who only hath power over Kings And certainly If God only be above the King the King is above the People Will you see the same confirmed thirdly by Reasons 3. By reasons I assume the Proposition again then and say The King is above the People not only Seorsim asunder but also Conjunctim together Because 1. The King is Sponsus Regni the Husband of the Kingdom and at his Coronation is wedded with a Ring unto his Kingdom not to the Kingdom in the Natural capacity of the People to this and that particular man and woman for so the King should have many Wives but in the Politick capacity of the people as All the people make but one politick Bridegroom so the King hath but one wife And therefore as the Wife is to obey her Husband and therefore the Husband to Rule his wife Eph. 5.22 and therfore the Husband is over his wife so the People All the people are to submit themselves unto the King and the King is over and above them not only Divisim one by one but Conjunctim also altogether 2. The King is above the People because the King is the Head of the People The Head not of these or those particular Members but of all the People For all the People make but one Body and one Body hath evermore a Head and but one Head Otherwise if it have no Head at all or more Heads then one It is a Monster And therefore as a Body Natural consists of many Members and the Head is above not this or that Member asunder but all the Members together as one Body so the Body Politick consists of many Members and the King is the Head of and above not this or that Member alone but all the Members together The Body Natural is ruled by one Head and the Body Politick ought to be ruled by one King 3. The King is above the people because the King is Oeconomus or Pater the Master 〈…〉 Father and the whole Kingdom is Familia the Family 〈◊〉 Childreâ— or Servants He is Dominus the Lord and They are Domus the House Now as Dominus domui praest The Lord bears Rule in his House The Father is above his Children The Master above his Servants not this or that Childe or each Childe a apart not this or that Servant or each Servant apart but all the Children and all the Servants together so the King is above all the People together Agesilaus fore-saw the danger of this Distinction and the danrous consequence of it if it were allowed and therefore to a Citizen of Sparta who desired an alteration of Government he returned this Answer That kind of Rule which a man disdains in his own house is very unfit to govern a Kingdom by Beloved make up you the Application your selves It may be your Children and your Servants which are the Representative Body of your little Kingdom your Family hold together Is it fit therefore that they should command you or turn you out of dores Will any but Unruly Servants or Graceless Children say They are therefore above over and greater then their Master then their Father Nor is it fit though all the Subjects of a Kingdom conspire and combine together that they should command the King Nor will any but unruly undutiful unthankful Gracelesse and Rebellious Subjects say They are or esteem themselves to be above the King They that say so speak against Reason For the King is the Husband The People the Wife The King is the Head The People are the Members The King is the Father the People are the Children The King is the Master the People are the Servants of the Kingdom They that say so speak against Learning For it hath been the Universal Opinion of the Fathers That the King is inferiour to none but God and They speak against the Letter and Sense of the Scripture For the Scripture calls such Despisers of the King Children of Belial And lastly they speak against the Common Law of England which is my fourth and last way 4. By the law of England I promised to make this good by viz. That the King is above the People and for the Common Law of England I shall refer you to Bracton Fortescue Sr. Thomas Smith Thomas de Walsingham Cambden and others Bracton thus Omnis sub Rege Ipse sub nullo nisi tantùm sub Deo Parem non habet in Regno suo Lib. 1. cap. 8. De Chartis Regijs et factis Regum nec privatae personae nec Justitiarij debent disputare Every one is under the King and the King is under none but God He hath no Equal no Peer much lesse Superiour in his Kingdom Of his Royal Graunts and Actions none neither private Persons nor Judges may dispute Certainly If the King be only under God then neither the People nor their Representatives are above the
Power is equal to his Will The Crown is trampled upon the Mytre is thrown to the Dunghil The Garter is laid in the Dirt No Law but Power and Lust No Justice but spoile and Rapine No Religion but Schism and Heresy Tâ—i was Englands case once when Henry III in the Barons Wars at the Battle of Lewis in Sussex was overthrown by them I pray God the Issue of that may be Englands case again when not long after at the battle of Eversham in Worstershire the King defeated the Barons became the Conqueror rid his Neck from the yoâ—k of the Twelve Peers that had been put upon him and had long time been grievous to Him and to the whole Kingdom For whosoever parted not with his inheritance to their side and yeilded not to their Arbitrary Government was presently made a pretended Delinquent and brought under a Sequestration for his Estate and a pretended Malignant and brought under an Execution for his Life whereas in truth They themselve were all the while the true Delinquents and the true Malignants which is my second general part in the Person of Achab. And what signifies Achab Pars 2. I find but one signification of his Name and that is Frater Patris The Fathers Brother Nor can I in this signification fasten upon him the Truth of malignancy unlesse it be in the Poets transposition and observation Fratrum quoque gratia rara est The Love the Friendship the courtesie of Brethren is a very rare thing in this World and seldom to be seen And in this sense I find the first eldest Brother in this world a true Malignant Cain who pretended Malignity to his Brother Abel because he seâ—ved God better then himself and slew him for it and so were Ten Sons of Jacob who pretended Malignancy to their Brother Joseph because Jacob loved him best because Iacob their Father loved him best and prescribed Ruben But this is not an Universal Truth and therefore I shall not fasten the Title of Malignant upon Achab from the signification of his Name the rather because the Interposition of Non makes the verse false though the English true non Rebus conveniuâ—t nomina saepè suis And therefore I shall seek for another Appellation is given him whereby we may call him the true Malignant and that is in tâ—â—â— first Book of Kings where it is said Achab malum in conâ—pâ—â—â—â—â— Domini super omnes qui fuerunt ante â—um fecit Achab 〈◊〉 worse in the sight of the Lord C. 16. v. 30. then all that were before him How worse then all that were before him why so I beseech you An quia Idololatra fuit Was it because he was an Idolater Not so For Solomon fell into Idolatry 1 Reg. 11 4 An quia vineam alienam Or was it because he took away another mans Vineyard and did more then Decimate the Royal Party This indeed was one cause which made him a true malignant but this was not the cause which made him the worst in Gods account for Jeroboam did Decimate over and over 1 Reg. 12.20 when he took away the whole Kingdom of Israel from the right heir An quia unum Naboth injustissimè occidit Or was it because he put Naboth to death most unjustly This indeed was another cause which made him a true Malignant but yet this was not the cause which made him the worst in Gods account For Saul killed fourscore and five Priests which wore a linnen Ephod in one day 1 Sam. 28.18 Why then was Achab accounted the worst of the Kings of Israel Quia plurimis non solúm suppliciis sed etiam beneficiis excitatus fuerat ad impietatem deserendam et ad sanctitatem observandam because God sought to reclaim him by many Punishments and by many Benefits In li. 1. Reg. cap. 12.11 12. and yet he still remained obstinateâ— as Mendoza notes with whom Paulus Burgensis agrees saying Magis fuit rebellis et contumax có quód tempore suo sloruit Helias qui quam plurimis signis et prodigiis ipsum exhortaretur et tamen semper remansit in abstinatione suâ He was therefore the most wicked because God by the ministery of Elias would have reclaimed him but he still remained stubborn And with both these agrees St. Ambrose saying Debuit intelligere quód Helias vero Deo serviebat In Ps 35. cùm videbat in verbo Heliae clausum coelum tribus aâ—nis et trilus mensibus et ad preces ejus pluvias esse demissas ut arida omnia rigarentur seâ—â—oluit intelligere Achab saw Heaven shut up three years and three Moneths at the word of Helias and upon his prayers he saw the Heaven opened by both whicâ— he might have understood that Helias served the true God and therefore he should have repented but he would not understand And hereupon my Author concludes him to be the worst of men because he would not be frighted by Punishments nor wooed by Favours Now lay all these together He robbed Naboth of his Vineyard He robbed Naboth of his life He despised the Prophets and would have silenced the Clergy He was the worst of men And then tell me or rather tell your selves Whether Achab were not the true malignant If you ask why my prima secundae tells you in Quia occideriâ— Hast thou killed An occideris An tu occideris An tute occideris Hast thou killed Hast thou thy self with thine own hands killed for so the Prophet intends to bring Achab to the Bar and to implead him guilty of the murther And yet it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He killed him with his own hands though Covetousnesse like wrath be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self Executioner But this of Elijah to Achab is somewhat like that of Nathan to David There was the hand of the Ammonite that killed Uriah there was the hand of Joab that set him in the Fore-front of the Battail and there was the hand of David that invented and commanded all this and yet Nathan past by them and said to David Thou hast killed Uriah the Hittite with the Sword So here were the false witnesses who testified against Naboth and stoned him here were false and new erected Judges that condemned him here was Jezabel the Queen who commanded this and here was Achab the King whose Seal gave Authority to all this and yet Elijah past by all the rest and said to Achaâ— only Hast thou killed i. e. Thou hast killed Thou who shouldst have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherd and feeder of my People art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pest and Butcher of my People Thou who shouldst have been Pater patriae thy Peoples Father art Lanio thy Peoples Killer Thou who mightst have in some cases Tondere fleece and clip thy Subjects wooll didst what in no case thou shouldst do Deglubere flawe and shed thy good Subjects blood But is it not lawful to
charged us we cannot deny but that we are therefore Reprobates we hope not For what we have done hitherto we have done ignorantly we knew not our sins to be so Capital and we trust God will wink at our sins of ignorance Nay says St. Paul you cannot plead ignorance For you know the Law of God and that they which do such things are worthy of death and yet you did them Yes truly they reply we have committed those sins against our knowledge but what then must we needs be damn'd for that will not God pardon the frailties of our youth though we have not done these ignorantly yet we have done them of infirmity Nay says St. Paul by your leave that you have not neither For if you had committed these sins by way of infirmity in your selves you would then con demn them in others but you not only do them your selves but you also take pleasure in them that do them Before I proceed give me leave to wish that those Inditements were not as justly chargeable upon a great part of English Christians as they were upon the Roman Gentiles not upon all no there are many Chast Plous Religious Meek Patient and Loyall Souls amongst them who are not liable to any of St. Pauls enditement in this Chapter nor yet upon the Parliament neither that long Parliament no God forbid I should have or haâ—bour such a thought of Parliament of a true Parliament which represents the blessed Trinity in Power Wisedome and Sanctity where the King as Head directs the Lords Spirituall and Temporall as heart enlivens and the Commons as the inferiour Members put all things into execution I speak only of a Faction in that Parliament who by their Serpentive sedulity and subtlety engros'd the power of all cut off the Head of the Head the Kings Head and voted down or rather out the Heart of the Hearts the Lords Spirituall and Temporall and did not only do these things themselves Malignity Murther Deceipt Debate but also took pleasure in them that did them and vent one degree further commanded others to do them too In which words the Apostle 1. Accuseth them for doing things worthy of death 2. Aggravates that fault And were blessed St. Paul now living he would further aggravate it 1. From their knowledge of Gods Law 2. By delighting in others for doing the same 3. By Commanding all others and compelling many to do the same witness the 1. Engagement 2. Oath of Abjuration 3. Subscription against the common Enemy King Charles the second I begin with the first Agravation so the Accusation is too plain indeed too plain that who so runs Psal 1. may read it and the Observation thence is this Knowledg Aggravates Sin Joh. 9.41 For saies Christ If yea were blind yea should have no sin i. e. Nullum non simpliciter sed nullum Comparative None not simply but no sin Comparatively and when Christ extenuates their sin that crucified him he prays thus for them Father Luke 25. forgive them for they know not what they do and if I if you am that Servant which knew my Masters will and prepare not my self to do according to his will I yes and you yes and they whosoever they are shall be beaten with many stripes Luke 12. If Christ had not come and spoke to you and them and me Joh. 15.22 we had not had sin but now because Christ hath spoke to us all we have no Cloak for our sin If you and they Joh. 4.17 and I know how to be good and do it not know how to abstaine from sin and abstaine not to us it is sin If I sin of Ignorance only I want both knowledge and good will having a will only to the deed not to the sin but if I sin willingly I want both good will and inclination to leave my sin having a will at once both to the deed and sin and therefore the more sinfull because when I knew the deed to be sin yet I would do it More sinfull therefore I am then other men because my knowledge makes my sin a willfull neglect of Gods Authority He is the immediate Law-giver and hath revealed it to me as well as to Adam and Eve as well as to Moses and Aaron as well as to the Prophets and Apostles More sinfull therefore I am then ignorant people because my knowledge makes my sin a Prophane Contempt of the Law-givers Authority and He hath revealed it more to me and you and them then to the Gentiles Yet may no man hence more prophanely in far welcome Ignorance for though ignorance lessors both Sin and Damnation yet it makes not my sin to be no sin and it is but a miserable comfort for a Soâ—omite to think that a Capernaise is worse then himself when he is in the burning Lake for he too is damned everlastingly Luk. 12.46 though less tormented Science in the knowing sinner shall have the more stripes yet no more stripes then his sciene is capable off Ignorance in the unknowing sinner shall have fewer stripes yet no fewer then his Ignorance is capable off As the tender and soft flesh is more sensible of the sharpness by incision or stripes then the tough and hardned flesh yet they both have enough though not equally the same Nessire to be invincibly Ignorant is damnable simplicity Nolle scire to be wilfully Ignorant is hainous Impiety Scire et nolle facere to know good and not to do it is intollerable Obstenacy or scire et contra facere to know good and yet to do the contrary against the light of that knowledge is a very near borderer upon that unpardonable sin the sin against the Holy Ghost which shall never be forgiven This is the Aggravations of the Gentiles sins they knew those severall acts to be sins yet they did the sins Now before we go on let us examine whether some of our English Christians did not know the Dethroning the deposing the killing the Murthering of King Charles the first were not a sin and a great a very great sin Certainly they did know it they knew it 1. By the Law of God they knew it 2. By the Example of Christ they knew it 3. By the Native Positive and Statute Lawes of this Kingdome all which they were bound and sworn to observe to follow and yet against their knowledge and Oath both They quod horrendum est dicere quod infandum est renovare They dethron'd him depos'd him kill'd and Murthered him 1. They knew it by the Law of God It is expresly said Thou shalt do no murther but this it may be is too generall what think you then of that particular prohibition Nolite tangere Christis meos Touch not mine Annointed Doeth not this concerne Kings in particular For they were Annointed or rather doth it not concerne you in particular that howsoever you touch other men yet you would forbear to touch Kings i. e.