26.8 God hath delivered thine Enemy into thine hand what then therefore let me smite him no such matter David denies the consequence as if he should have said God hath delivered him into my hand but â— will make no such bad use of his deliverance I had rather hereby shew him hiâ— own errour and my innocency then any way stretch forth my hand against him for he is the Lords anointed and when sleep had betrayed Saul to Davids power in the trench and made the King a subject for Davids innocence he esteemed himself but as a Partridge in the wildernesse when he might have caught the Eagle in the nest he passified Sauls Anger by inabling his power to hurt sent him his speare it seems he did not think it fit to keep the Kings Militia in â—â—s hands and humbly begs Let not my â—ud fall to the earth when if it had not â—â—en for David Abishai would have smiâ—â—n Saul unto the earth at once so that 〈◊〉 needed not to have smiten him the â—â—cond time but David would not deâ—â—â—oy him not saith he and his reason â—as Quis potest Who can stretch forth â—â—s hand against the Lords Anointed â—â—d be guiltlesse Another most notable demonstration 〈◊〉 Davids innocency and subjection â—â—to a hard Master a most tyrannicall â—â—ing cruell Saul we have 1 Sam. 24. â—hen in the Cave of Engiddi Davidâ—ight have cut off Sauls head like preâ—â—ous oyntment he descends only to 〈◊〉 skirts of his garment and with a â—uid feci checks himself and beshrews â—s heart that he had done so much and â—pon a little looking back of Saul as 〈◊〉 he had put on rayes of Majesty Daâ—â—d bows and stoops with his face to 〈◊〉 earth to him when he might have â—id his honour in the dust call'd him 〈◊〉 Father when that father came to â—â—crifice him upon the mountaines and â—Isaac-like nothing but See my Father â—hen he could see nothing but fire and sword and himself also the Lamb ready for the sacrifice A true Isaac though many young men staid behind with the Asse will after his Father though he have fire in the one hand and a knife in the other ready for to sacrifice his follower A right David and he that is a man after Gods own heart though he could bite to death and gnaw into the very bowels of his Soveraign yet he will assume no further power to hurt then to the biting of a Flea after whome is the King of Israel come out after a Flea after whom doth Saul pursue after a dead Dog when he might have caught the Lion in the toyle I could easily be endlesse in instances of the like nature as our Saviour Christ's obedience to the death under the reigne of Tiberius his Disciples under Nero Claudius and Caligula whose governments were as opposite to the propagation of the Gospel as themselves were enemies to the propagators of it yet we see they neither attempted the alteration of the one or the destruction of the other yet Christ could do much if he pleased and if the Napkins of Saint Paul and the shadow of Saint Peter could cure diseases if a word out of their mouthes could strike men and women dead in the place if an oration at the Bar could make a King tremble on the Bench then surely you will confesse that his Disciples could do something Yet nothing was done or attempted against those wicked cruell and pagan Emperours one instance shal suffice for all what mischief or injury could be done more to a people then Mebuchadonozer King of Babylon did unto the Jewes who slew their King their Nobles their Parents their Children and kinsefolkes burn'd their Country their Cities their Jerusalem their Temple and carried the reâ—idue who were left alive Captives with him to Babylon And now behold then Nebuchadonozers good subjects will you hear wat advice the Prophet Daniel gives them for all this Baruch 1.11 Pray you for the life of Nebuchadonozer King of Babilon and for the life of Balthasor his son that their dayes may be upon earth as the dayes of heaven and the Lord will give us strength what to do to wage war against him and lighten our eyes what with new revelations how they may be reveng'd O no that we may live under the shadow of Nebuchadonozer King of Babylon and under the shadow of Balthasor his son and that we may serve them many dayes and find favour in their sight truely shewing that a King is Alkum Prov. 30.31 one against whom there is no rising up that is not upon any pretences whatsoever there can be no pretences whatsoever more faire and specious then those of defending the Church and redâ—essing the Common-wealth For the first if Religion be any thing push'd at think you that Rebellion will keep it up or that it ever stood in need of such hands when God refus'd to have his Temple built by David because he was a fighter of the Lords Battailes thinke you that he will have his Church defended by fighters against the Lords Anointed to defend Religion by Rebellion were to defend it by meanes condemned by the same Religion we would defend and to reforme or redresse the Common-wealth by insurrection and Rebellion were to rectifie an errour with the greatest of all mischiefs no government worse then a Civill War and the worst Governour is alwayes better then the best Rebell Rebellion is as the sin of Witchcraft and stubbornnesse is as Idolatry and how perilous a thing it is for the Feet to judge the Head the subjects to choose what government and governours they will have to condemne what and whom they please to make what pretences and surmises they have a mind to this Kingdome by wofull experience hath had sad resentments Imbecilities and weaknesses in Princes are no arguments for the chastisements deposing or murdering of Kings for then giddy heads will never want matter or pretences to cloak their Rebellion Shall Moses because Pharaoh was an oppressour of Gods people and had hardned his heart and would not let the Israelites depart therefore inflict punishments upon Pharaoh or so much as depart without his leave though Moses could inflict punishments upon the whole Land yet his Commission never went so far as to touch Pharaoh in the least degree though swarmes of flies came into the house of Pharaoh and Frogs entred into the Kings chamber yet we read not that they seized on Pharaohs person there were Lice in all their quarters saith the Psalmist and there became Lice in man and beast upon the smiting on the dust but none were smitten of the person of the King Boyles and blaines were upon all the Egyptians and upon the Magicians so sore as they could not stand in the presence of Pharaoh but they were not on Pharaoh that he could not stand himself Pharaoh his eldest son may die but Vivat Rex Pharaoh must not be touch'd Did Absolon doe well to conspire against his Father
Phrophets likewise neiâ—her did it rest there but it extended to the Tabernacle it selfe and ran down to the vessels thereof even to the very Fireforks Ashpans and snuffers but unto whom said he at any time tu esâ— Christus meus Heb. 1.4 5. but unto Christ and Kings to Christ once Luke 2.26 to Kings thirty two times throughout the Bible four times by God himself Kings are called Christâ— mei mine Anointed six times to God Christi tui thine Anointed ten times of God Christi ejus his Anointed twelve times in termes terminant Christi Domini the Lords Anointed and therefore the old Translator observed it rightly when in the same word in the Hebrew and the Greek he speakes of the Priest he translates it unctus but when of the King alwayes Christus And as they are not uncti but Christi so they are not Christi populi but Christâ— Domini not the peoples Anointed but the Lords Anointed there may be a master of the ceremonies but therâ— must be no master of the substance they are the Lords Christs and they holâ— their kingdomes under him in Kingâ— service neither are the kingdomes oâ— the earth any bodies else but Gods Tâ—â— kingdomes are Gods Dan. 4.17 neither â—are they at any mans disposing but his He giveth them to whom he pleaseth loco citato therefore for whose they are they are the Lords and for what they â—re they may thanke him and none else Secondly they are the Lords because that by him and in him and â—hrough him they have their Dominion and regiment from him they have â—heir Crowns from his hands their Coronation Diadema Regis in â—manu Dei Esay 60.3 the Royal Diadem is in the hand of God and out of that hand â—e will not part with it so much as for â—nother to place it upon the Kings â—ead but it must be tu Posuisti tu Domine Thou O Lord hast set a Crown of pure gold upon his heard Psal. 21.3 The Emperours used to stamp their Coyne with a hand coming out of the Clouds holding a Crown and placing it upon their heads We have no â—uch Hierogliphicks in our Coyne as a hand coming out of a cloud but we have grace from heaven Dei graâ—ia so that there is not a King but may say with the Apostle Gratia Dei sum qui sum by the grace of God I am that I am and indeed Kings are Kings as Paul was an Apostle not of men neither by man but by God Thirdly they are the Lords Christs because not only their Crowns are in the hands of the Lord but he puts the Scepter into theirs nay the Scepters which Princes hold in their hands are Gods Scepters being there virga Dei iâ— manibus ejus It is Gods rod that is in their hands Exod. 17.9 and therefore right is the Motto and reason is it that they should be esteemed the Lords Anointed DIEV ET MON DRO IT GOD AND MY RIGHT none else have to do with it the Scepter of a kingdome in the hands of a King is the livery and seison which is given him by God of the whole Militia within his Dominion they that take away that put a reed into the hand of Christs Anointed and why should it be expected that they should deal otherwise with Christs Anointed then they did with Christ himself first put a reed in his hand and afterwards a Spear into his heart Fourthly Kings are the Lords Anointed because they sit upon his Throne sidebaâ— Solomon in Throno Dei Solomon sate upon Gods Throne 1 Cor. 29.23 but if Solomon should have lived in these our dayes instead of his six steps â—o his great Throne of gold and Ivory he should have six steppers to his Throne for the Gold and Ivory sake instead of having a Foot-stoole of Gold under his feet he should have much adoe to keep a Crown of pure Gold upon his head instead of hands to stay his Throne he should have hands enough to pull it down and cast it to the ground and instead of two and twelve Lyons fixed on each side as a guard unto his Throne he should have found many Lyons without regard running up and downe seeking how they might destroy him Lastly Kings are the Lords Anointed because they are Anointed with his own oyl Oleo sancto meo with my holy oyl have I Anointed him Psal. â—9 20 It is not with any common or vulgar oyl or oyl that any laies claime â—o but himself but it is Oleo meo my oyl neither is it oyl that was fetch'd oâ—â— of any common Shop or Warehousâ— bâ—t it is Oleo sancto with holy oyl oyl out of the Sanctuary And no question but this is a maine reason if they would speak out why some have such an aking tooth at the Sanctuaries because they maintain in them oyl for the Anointing of Kings but if the Alablaster box were broken the ointment would soon be lost If they could perswade the King out of the Church into the Barne they would soon pull a Reed out of the thatch to put into his hand instead of a Scepter or if they could get him to hear Sermons under a hedge there would not be materials wanting to make a Crown of Thornes to pleat it on his head Thus you see the the reasons why Kings are called the Lords Anointed because the Lord hath appropriated them unto himself not in a common and generall way but in a particular and exclusive manner my King my Kingdome my Crown my Scepter my Throne my Oyl where is there left any place for claime pride may thrust down Angels out of heaven and violence may crucifie the Son of God But all these things considered who can stretch forth his hand against the Lords Anointed and be guiltlesse 1 Sam. 26.9 CHAP. V. Whether bad Kings be the Lords Anointed or not THey are for they are of the Lords sending and appointment as well as the good I will set an evill man to rule over them said God and I gave them a King in mine anger Hosea 13.11 which King was Saul which Saul was a Tyrant which Tyrant was the Lords Anointed when he was at the worst you cannot have two better witnesses then David and the Holy Ghost 1 Sam. 26. Cyrus was a Heathen Persian and one that knew not God yet for all that Haec dicit Dominus Cyro Christo meo Thus saith the Lord to Cyrus mine Antinted Esay 43.4 Nero was no good Emperour but a Monster of man-kind yet Saint Peter in whose dayâ—s he wrote his Epistle commanded all Christians to submit to him 1 Pet. 2.13 Hasaell whom the Lord fore-saw and fore-shewed unto his Prophet Elisha to be the destroyer of his people of Israel and one that should make them like the duâ—â— by threshing 2 Kings 13.7 on that wilâ—set their strong holds on fire slay their young men with the sword dash their children againâ—â— the wall and rip up their women with
Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murders Drunkennesse Revellings The fruit of the Spirit Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meekenesse Temperance By which of these two was CHARLS the First's Head cut off CHAP. XIII Of the necessity and excellency of Monarchy A Jove principium Let us begin with heaven and behold its Monarchy â—n the unity of the blessed Trinity â—hough there be three persons yet there must be but one God for the avoiding of that which we are fallen into a confounding of persons and dividing of substance Descend lower and consider the Angels and you shall find one Arch-Angel above the rest as the Angels Monarch Lower yet to those senselesse and inanimate Rulers of the Day and Night the Sun and Moon and you shall not find or so much as the appearance of such a thing more Suns or Moons in the same firmament then one without a prodegie or portent of some dire and direfull event Come down to the Regions and you shall find in the head of the highest Region a Prince of the Aire Come to the lowest and you shall find amongst the wing'd inhabitants thereof the Soveraigne Eagle as the King of Birds Come amongst the Beasts of the field and the Lion will soon let you know that there is a King of Beasts Run into the Sea and there is a King of Fishes Descend into Hell and there is a Prince of Devils and shall only man be Independent Do we not observe the delving Labourer what paines he takes to joyn house to house and land to land til there be no more room for any competitor within his Dominions and when he hath wrought his petty dunghils into a mixen he thinkes it Law and Reason that the place should not admit the Dominion of more Cocks then one this mans dies a Monarch in his own thoughts and his son lives to inlarge his fathers territories but at last dies big with thoughts of a principality his son laies hold of all the advantages that may help him to the accomplishment of his hereditary desires Juno Lucina per opem obsecro he is a Prince Caelo timendum est Regna ne summa occupet qui vicet ima he must be an Emperour Divisum imperium cum Jove Caesar habet he must have all or none none but Jupiter must share with him Mundus non â—ufficit unus when he hath all and when all is done the Empire after that it hath disimbogu'd and incorporated into it selfe all the Kingdomes of the earth terminates in an everlasting Kingdome that shall never be destroyed quam primum appropinquaver at regnum Caelorum as soon as the Kingdome of heaven shall be at hand and what 's all this but to shew us that not only nature but God himself who is the Cod of Nature affects Monarchy The further off any government is to Monarchy the worse it is the nearer the better the reason 's thus that Government which avoids most the occasion of differences must be most happy because most peaceable and peace only consists in unity now where there are many Governours there must be differences where there are few there may be differences where there is but one there cannot The Romans when they shooke off their Government by Kings and were distasted with their Government for their Governours sake tried all the contraverted Governments of the world of two by their Consuls of three by their Triumviraâ— of ten by their Decemviri of ten thousand by their Tribunes when they found that the farther oâ—â— they departed from Monarchy the Center of all Government the more they lost themselves in the the circumference of their own affaires they began a little to look back upon the Government from which they had deviated all the while but yet with squint eyes first a King and no King a thing that was like a King but not a King a thing that was so re and tempore but not nomine he must be only so pro una vice unoque anno such were their dictators at last this sucking Government gathered strength and grew to be perpetuall which perpetuity in one begot an everlasting Monarchy in all ages which is to continue unto the end of the world for the Prophet Daniel tels us that at the end of the last and fourth Monarchy which was the Roman Christ should sit upon his everlasting Kingdom that should never be destroyed therefore my Enthusiasticks must either leave dreaming of pulling down all Kingdomes and Empires in the world or else thinke themselves the Kingdome of Christ that we have pray'd for all along Neither is it unworthy of your observation that as soon as ever this Monarchy was restored there was universall peace over the whole world and the Saviour of the world who was Princepâ—â— pacis vouchsafed not to come into the world under any of the forementioned governments but Imperante Augusto natus est Christus who was the first Emperour of the Romans He who affects purity let him begin it in his own house and as he likes it in the modell so let him attempt it in the fabrick for my part I have read their arguments and am so far from being evinced by any of them that I do not believe that there is any such thing I have been in all the Common-wealths in Europe I could not find any such thing as a Free-State I could find the word Libertas fairely written over their Gates but within ther Wals the greatest Bondage arbitrary power that could possibly be imagined in any part of the world but no Liberty at all that I could find but only some few there were who had liberty to do what they would with all the rest Geneva may of six Genoa may have seven Venice may have eight the Hollaâ—ders nine or ten England may have five Members or Leading-men as they call them but what 's all this but taking the Government from off its shoulders and putting it in some hand and when you have done its ten to one but you shall find one of the fingers longer then all the rest and if you please you may call that King and all the rest subjects what 's this but a change from a Monarchy with one Crown to a Tiranny with so many heads If it were so that all Free-States as they call themselves had all equall power it would be so much the worse all these kinds of Government have their continuation and subsistance upon this only ground viz. that necessity and craft drive them to come so near to Monarchy and sometimes to an absolute Monarchy when you reckon your hog and mogons only by the pole and not by the polar star that commonly is fixed amongst them about which all the rest move and turn But what do we talke of Monarchy or Aristocracy or Democracy behold a wel regulated Parliament such a one as ours â—ight have been and ought to be hath the benefit and