the Collick shackle me with the Gout Torment with the Stone Lay all Diseases upon me Physicians can name let me but live and I care not Or least any one should wrong the Text and make Cleombortus his hast dye before he should dye Preposterously and make away himself out of a Coâ—ceipt of being Blessed Or lastly least any one should make this Text an enemy to other Texts and say If the Dead are Blessed then none are Cursed Not Cain the Brother-Killer nor Judas the Saviour-killer nor Ravilliac the King-killer but all are saved The Period is not at Mortui Blessed are the dead but at In Domino Blessed are the Dead which dye in the Lord. To keep the Text from splitting upon any of these Rocks I shall shew you in this part of it 1. The Subject Mortui Who the Dead 2. The Object what Beati They are Blessed And 3. The Subject quallified and restrained which of the Dead are Blessed In Domino They that dye in the Lord they are blessed And yet because of the Order of these words I shall crave leave to speak 1. Of the Object Blessed and of it as it is here restrained to the next life to the Dead Blessed are the Dead And what is this Blessednesse 1 a. 1 ae Blessednesse Comp the Fruition of the Soveraigne Good no Compleat Blessednesse untill then And what this Soveraigne Good is these two Charecters tell us Optimum et Maximum The greatest thing and the Best thing 1. Optimum it must be The Best Else it will not sistere appetitum Give us content For enjoy a man what he can or will either Bona the gifts of Fortune Riches and such External Blessings or Meliora the gifts of the Mind Wisdom and such Internal Blessings yet the Mind is never content until it have Optimum the Best which is the Eternal Blessing 2. And as it must be Optimum the Best to give us content so it must be the Maximum the Greatest else it will not Implere appetitum and satisfie our Desire For enjoy a man what he will or can either Magna the great Chair of Priesthood or Majora the greater Throne of Majesty yet is the Desire never satisfied Unus Pellaeo juveni non sufficit Orbis Alexander wonted Elbow-room in a whole world until it have Maximum the Fruition of what is greatest The Positive is too low whether it be Bonum or Magnum Good or Great For the Good men would be Better and the Great men would be Greater The Yeoman a Gentleman to be Greater and the Priest a Bishop to be Better And yet then The Comparative is not high enough For be he Better then the Good or Greater than the Great yet we are not so Good or Great as we would be until we enjoy both Maximum and Optimum the Best and the Greatest The Best to content us and the Greatest to satisfie us And the Reason hereof is very plain plain in that plain and old Resemblance of the Mind or Heart of Man The Heart of Man is the Greatest Figure and the Heart of Man is the Best Figure For it is Triangular Now the Bona and the Magna The Good and the Great the Majora and the Meliora The Better and the Greater Gifts and Places are all but Globular and therefore Impossible that any of them being all Globular and Round should content and satisfie the Heart of Man which is altogether Triangular and three square Nothing can content that but what is hoth for Eminence and Circumference Triangular And so Nothing is but onely that which is Optimum Maximum The Best and the Greatest And now of whom may those two Attributes and Characters be predicated Who do enjoy Him in whom these two Characters meet Surely none below For there is none that doth good upon the Earth sayes the Psalmist no not one Some below are Comparatively good Saints in respect of Sinners Believers in respect of Infidels are good Good they but none Absolutely good None so good as to be Optimus but God nor none but Him is Maximus neither onely God is Almighty and All good He onely is Omnipotentia and Omnibmentia Omnipotence and Omnibonence He only is Almighty in Himself and over All He onely is All good in Himself and to All 1 Tim. 6.15 and therefore onely Blessed as the Apostle onely Blessedness which Blessedness till we enjoy we can never be or be truely said to be Blessed But against this there lye two Objections One on Gods part propter Essentiam for his Essence and one on our part propter Absentiam for our Absence On Gods part Object 1 the Octjection is framed thus God is Essentia simplex A simple Essence we are of a Compound Nature and therefore God because simple as He is cannot satisfie us because Compound as we are This is the Objection And thus I answer it God is simply good but so that He is also Manifoldly good Answ 1 Innos eminenter He is a Manifold Good to us In se simpliciter He is a simple Good in Himself That way He doth satisfie us though This way He doth not satisfie us and we are thereby Blessed On our part the Objection is framed thus Object 2 God is in Heaven we upon Earth and therefore we cannot see Him and therefore we cannot enjoy Him and therefore we are not Blessed And I answer this Objection thus Answ 2 It makes nothing against my Text for my Text speaks of the Dead and sayes The are Blessed and the Dead are not upon Earth where they cannot see God and live but in Heaven where they live because they see God and therefore they are Blessed because they see Him and enjoy Him who is both Optimus and Maximus All-mightiness and All-goodness But least any man living should think himself unblest because my Text ascribes Blessedness onely to the Dead I enlarge my Answer thus There is a Twofold presence of God 1. In his Scepter Ester and that is gracious like Ahashuerus's 2. In his Throne and that is glorious like King Solomons Gods Scepter is his Word Here we see Him darkly and but Darkly because we apprehend this Presence onely by Faith Gods Throne is his glory or his Kingdom or his Heaven of Heavens and There when we are and God Almighty once bring us thither we shall see Him clearly even Face to Face The Presence of Him in his Word though is be a Dark yet it is a True Sight of Him and the Pledge of a Clearer in Heaven For when we believe in God In God the Father Son and Holy Ghost we are then Blessed in the Church Militant because we have Peace of Conscience and are thereby assured That therefore we shall be Blessed in the Church Triumphant because we shall then and there have the Peace of God When we believe in God and consider in Him as our Maker of Nothing as our Redeemer from Sin as our Sanctifier against as
to touch them with any hand of violence He whosoever he be that doth it commits no less sin then Crimen laesae Majestatis High Treason Touch not mine Annointed is all one with Prov. Job lay no violent hands on Kings no nor tongues neither speak not irreverently of them no nor hearts neither think not unworthy of them But it may be some have got and others follow the new gloss of these words Touch not mine Annointed i. e. touch not my Prophet touch not my Saints touch not my holy ones Prov. This concernes not Kings Well be this admitted though it be not granted yet what say you to that of Solomon Fear God and the King and that in respect of the Oath Is not this home to this particular The King next to God and the King joyned with God in the duty of Feare q. d. If you fear not the King when you have seen you fear not God whom you have not seen and is not that Aggravation of the sin in not fating God for want of fearing the King and an Aggravation of another sin in not fearing the King for want of fearing God But the Aggravation is yet further and higher and that in respect of the Oath Take the Oath which way you please eitheir the Oath of Universall obedience to God wherein the King is not left out or the Oath of particular Allegience and Supremacy to the King wherein the King is especially put in and yet God not left out for the Oath is to the Kiâ—g bâ—fore God and that God before whom you took this Oath will be a most severe revenger upon you that have broke this Oath of Allegiance to the King before God and the Oath of Obedience to God before the Church 2. They knew that Murthering of King Charles the first was a sin and a very great sin by the Example of Christ when he was upon the Earth Cloathed with the Garment of our Humanity Having at his Command and beck twelve legions of Angels for his assistance and rescue Joh. 19. and Pilate told him he had power to loose him and power to Crucifie him Christ was so far from Commanding his Angels or to resist Pilates power that he commanded St. Peter to sheeth that sword which he drew in his defence and said no more to Pilate but thou should'st have no power over me unless it were given thee from above therein acknowledging all Royall Power on earth to be a Dorrative and Derivative from Gods power in Heaven therefore to be feared obeyed and submitted unto at no hand to be resisted But whether the Murthering of a King be the resisting of Regall Power and a sin yes and an Aggravation of that sin because they knew it Judge your selves Again from Christs Example Mat. when these Crafty and Fox-like Pharisees come to Christ that they might entangle him and therefore demanded whether it were he asketh whose lawfull to give Tribute unto Caeser or no superscription was upon their money and when he heard it confessed from themselves that it was Caesers why then quoth he give unto Caser the things that are Casaers and to God the things that are Gods thereby denying God and the King to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Incompatible and commanding us as well to give the King our Goods and Bodies to him service as to do give God our Souls and Bodies in his service And doth not this Aggravate their sin who against their knowledg are so far from paying or giving the King his Tribute that they plunder him of his life 3. They knew that Murthering of the King was sin a great sin a very great sin by the Native Positive and Statute Laws of this Kingdome All which Lawes do say It is High Treason to Imprison the King certainly then much Higher Treason to Murther the King And this last Aggravation of their sin concerning their knowledge that Murther'd King Charles the first at his own Royal Pallace-Gate Jan. 30. 1648. and I conclude it with this prayer for you and my self Give us grace O God to labour for knowledge Joh. 13.17 and give us more grace to add practise to our knowledge that we may be blessed in knowing good and doing well through Jesus Christ Amen Cursed am I if I know and will not do not because I know but because knowing I will not do what I know and so sin against my knowledge as these Gentiles did They knew the Law of God This was the object of their knowledge some Translations read the Righteousness of God some the Judgement some the Justice of God They all come to one so I here understand by the Law not the Law written either Morall or Judiciall for this was the Jewes Prerogative but the Law unwritten whereby every man knowes in generall what is good what is evil what is to be done what is to be forborn and this was a priviledge which God vouchsafed the Gentiles and that three waies 1. By the light of Nature which Philosophers called the Law of Nature Lex and Lux not differing much either in Signification or pronuntiation E. and U. In pronuntion light i.e. the light of the minde which direct and Law the Law of the minde which perswadeth 2. By Conscience which is the lights light or the Lawes Law and is therefore quiet and commends the minde for well doing but is restless and condemnes the mind for ill doing and so the next Chapter tells us their Conscience or thoughts accusing or excusing accusing when any thing is done coâ—tra scientiam against knowledg excusing when the mind thinks or the mouth â—peaks or the hand doth cum scientia according to knowledge ever writing like that Lex Acilia among the Romans one of these letters to be read either A. or C. if A. it was Absolution if C. it was Condemnation 3. By examples of Vengeance upon evil doers which may be called the judiciary Law of God and so is the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Law or Judgment injusti facti Correctio the punishment of an unjust act especially of that which is the unjustest of unjust Sects whether it be Homicidium Parricidium or Regi-cidium â—urthering of a man which is bad or the murthering of a Father which is worse or the murthering of a King which is worst of all Had we been before Christ or were we now without Christ yet we should have the Law at least the knowledge of the Law of God and this the Apostle proves to every one of us two wayes 1. A Facto by Fact 2. A Testimonio by Witness 1. By Fact thus Though they have not the law yet by Nature they do the things contained in the Law Rom. 2.14 by Nature by the light of Nature For by the light of Nature Plutarch thus justifies the first precept of the Decalogue saying Omnes hoc uno ore dicunt esse Deos In amator in Tim. 3. pag. 416.
In Corah the first in Absolon a second in Sheba a third in Bigthan a fourth Rebellious person It is much feared they all went from the sweet of Sin to the smart of Pain from the Darkness of Sin to the Darknesse of Hell I speak of Principals 2 Sam. not of Accessaries many of them go in the simplicity of their Hearts and for them I pray with my Saviour Father forgive them Luk. 23.34 but for the rest They that commit these sins wittingly wilfully malitiously to them I sear belongs the Epilogue of Rebells Damnation because their Prologue was Resisting the higher powers which is a wilfull Perjury in the breach of their Allegiance if St Paul speak Scripture when he said Rom. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that resist the higger powers shall receive to themselves damnation They may fear it and let them pray Acts 8.22 whom it concerns and Repent if perhaps God may forgive them And for our selves though we are not maliciously concerned in this sin yet because we are cowardly concerned in this sin I pray God Almighty deliver us from the punishment of it Pestilence Famine and Sword in this world and from damnation in the world to come and assure us thereof by an holy conformity of our lives to his Law all our dayes and by an holy perseverance in our obedience to himself and to his Annointed King Charles the Second whom God restore unto and establish in his Fathers Throne brough Jesus Christ Amen Amen Amen January 30. 1649. ACTS 3.15 The Prince of Life whom ye killed BUt that I know and am sensible of the occasion I would read the following words whom God raised from the dead and then I should tell you This Text were Janus like and looks two wayes Uisione reflexâ backwards upon Good-Fryday last Visione rectâ forwards upon Easter-day next As it looks backward it speaks nothing but Passion Ye have killed the Prince of Life and makes the Sermon Funeral As it looks forward it speaks nothing but Resurrection Whom God hath raised from the dead and makes the Sermon Nuptial But alass I am only for the Passive part of this verse and look upon these words positively and personally as they intend April 4. 1649 years since and Jesus Christ the Prince of Life whom ye then killed and I look upon these words again Relatively and yet personally again as they relate to January 30. 1648 and King Charles a Prince of life whom ye killed Well Look upon the words either waies either Litterally and possitively or Relatively and personally They will require Tears Tears being commonly the Followers if not the Friends of Funeralls and whatsoever the Followers do the Friends will weep And indeed whether to speak or weep my time out upon this Text I could willingly question since we in it commemorate the Exequie◠both of Jesus Christ and one very like him as ye heard the last year King Charles of Great Brittain and Ireland the first And can we follow these to the Grave without a Tear It was done upon Good-Fryday personally on Christ 1649. years since the first Good-Fryday that ever was and that day the streets below were hung with Blacks and the Heavens above with blackness For no Sun was seen in Jury for three hours but only the Sun of Righteousness whom the Darkness comprehended not That day both the Heaven above and the Earth beneath were astonished if not ashamed at the Apprehension condemnation and execution of Jesus Christ And shall not we follow the Son of Man Nay the Son of God to the grave with a Tear The Poet pointed out the Spectacle of sorrow when he said Hinc ille Lachrymae and wept when it may be he aimed at the Tombe certainly at the Tormentor But now that Spectacle of sorrow may question Undè haec lachrymarum indigentia whence proceeds this want of Sorrow whence this Drynesse Is it from Obedience to that command Weep not for me but then why do we not weep for our selves Is it not rather from the hardness of our hearts which dams up the moisture of our eys Can you see a King killed and not Weep Why behold Princeps trucidatus The King is killed Can you see a Good King killed and not weep Why behold Princeps vitae trucidatus The Prince the King of life is killed That King that Prince of life of whom we said Under his shade we should live in peace he is killed Can you see that Good King that Prince of Life whom your selves have killed and not weep Why behold Interemistis trucidastis vos Ye have killed the Prince of Life And upon these three parts I shall spin my Discourse Division 1. Quid What was done Killing 2. Quis Who was Killed Princeps vitae the Prince of life 3. Qui Who killed him Vos ye you and myself I begin with the first Quid What was done upon April 4. Good Fryday An. primo salutis nostrae In the first year of our redemption Killing upon Jan. 30. Anno 1648. salutis nostrae In the thousand six hundred forty eight year of our Redemption Killing 1. Had it been only Passus est He suffered It had been an hard word For it is an hard thing to suffer especially for great Persons such as Christ was and all Kings are If great Persons do great things it is no wonder Their very Genius does naturally incline them to it But to suffer yes any small thing for them is more then to do many great things Doing is good if it be well doing but suffering is hard though we suffer well for well doing yea though doing be sometimes hard labour yet suffering is harder of the twain yet Christ suffered so in the Creed he suffered under Pontius Pilate So in St. Peter 1 Pet. 2.21 Christ suffered for us 2. Had it been Mortuus est He Died It had been harder Add shame to Death and then it is harder yet For as I take it shame and Death are the hardest things that can be suffered nothing so precious to us as our Life unlesse it be our Reputation and nothing therefore so hard to suffer as the losse of both these Life and Reputation But Christ suffered both Death and shame both The Crosse cost him his Life and the shame of the Crosse bereft him of his Honour viz. with the Jewes He put his Shoulders to the Cross and endured it to the losse of his life Hebr. 12.2 He set his Feet upon the shame and despised it to the losse of his Honour Of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five terribles Death is the most terrible and what Christian be he as strong as a man or weak as a women what will not He or she suffer in Physick or Chirurgery in Purging Vomiting Cutting or Cauterizing so that they may not suffer Death But Death many a man may suffer and desire it too Simeon did Luk. 2.29 Domine nunc
dy Well fare St. Chrysostome who being threatned with banishment from the Empresse of a good name but bad condition Eudoxia Et vult me exulem Regina And will the Empresse banish me said he Agat Let her do it Domini est terra the Earth is the Lords and the fullnesse thereof Another bids him hide himself and save his life For the Empresse would sawe him secet Content says he let her sawe me I am not afeard to follow the Prophet Isaiah in his way to Heaven A third bids him shift aside For the Empresse would cast him into the Sea Immergat said he Content still let her drown me I doubt not to find as good a plank as Jonas did to preserve me from perishing in the waters A fourth adviseth him to secure himself For the Emperesse would cast him into a Furnace of fire Injiciat said he As she pleases I am not afeard of a fiery Chariot The three children will bear me company and the Son of God will drive the Coach so fast that the Flames shall neither scortch my Flesh not singe my cloaths A fifth bids him take Sanctuary For the Emperesse would throw him to the wilde Beasts Jaciat said he let her do it I make no question but the Angels will muzzle them for hurting me Yet a sixth perswaded him to convey himself away for a while that the Church of Christ might receive some further benefit by him else the Emperesse would have him stoned to death Fiat voluutas Dei said he Let Gods will be fullfilled and hers too I will use all lawful means for my preservation being persecuted in this City I will fly into another but with this resolution still I am not afeard to follow St. Stephen thorow a whole shower or Quary of stones into the Kingdom of Heaven If these Examples be procul at too far a distance for us to follow Look we then upon a late Noble Glenham who was more conquered by an empty dish then by an insulting and increasing Foe and yet was afeard of neither but left his Garrison with more honour then his Enemies possest it Look upon a valiant Fawcet who was more conquered by the mutiny of his unfaithful Slaves for they are not worthy the name of Soldiers that will mutiny then by his thundring Enemies and yet was afeard of neither but came off with more honour then he left behinde him Look upon a Loyal Compton who notwithstanding the improbability of relief and the continuation of an hard Siege and the multiplication of a cruel Enemy yet resolved not to be afeard of any evil tydings Look upon an undaunted Arundel who being Summon'd to deliver up the Remainder in the West and whether threatned or allured thereunto I know not because the Kings party was utterly defeated returned an Answer as full of Resolution as Religion as full of Courage as Christianity and such as became both a Souldier and a Christian I have lived untainted threescore seven years and I have not any minde to go a Rebel to my Grave Remember if you revolt you turn Rebells and if you dye in that Apostacy you dye Rebels and leave an Odium upon your Name and a curse upon your Estates Look we upon those Gentlemen but look we upon them with the Eyes of imitation who in the year 1646 when all Royall hopes were low enough and Rebellious Ambitions high enough came from Plimouth Excester what brought them so many weary steps when they might have lived quietly there or gone safely to â—heit own habitations but the Example of a Loyall Wagstaffe and the fear of being tempted unto a Rebellion and desire to live and dye in his late Majesties service Look we upon his late Majesty who notwithstanding so many Waves of the Sea and so much madness of the People in the losse of Shrewsbury Hereford in the losse of Bristol Bridgewater in the losse of Excester a brave Cavalry was yet so far from being afeard of those evil tydings that he doubted not to recover all or at least to requite all his and his loyaly Subjects miserys with the blessing of Peace and honourable Conditions And when all this fail'd by a Scotch treachery which surpassed that of Judases by two hundred thousand pounds bating but thirty pieces of Silver and by a breach of Faith and Trust in his Parliament and their Army why yet his admirable constancy and perseverance his yet unimitable piety and patience bid us look upon him again with Sighs and Tears that so good a King should have so bad Subjects to present him with so evil tydings as the dark hurrying of him from Holmby to Hampton from Hampton to the Isle of Wight from the Isle of Wight to Windsor from Windsor to St. Jameses from St. Jameses to White-Hall and there to a Decollation to a Beheading to the losse of his Life was not yet afeard He was not afeard of any evil tydings And now look we upon his present Majesty whom the late Majesty his Father desired might be rather Charles le boon then Charles le Grand and I doubt not nor need you but that he will be Charles le Grand because he is Charles le Boon in his Enterprize of this year advancing from Scotland as far as Worce ster into England where when he was betrayed by the Cowardise or Treachery of the Scots I know not which I am sure by the obstinacy and obduracy was yet preserved by a Miracle from the Bloody hands and hearts of those who pursued him as a Partridge and still perseveres in his Fathers steps without fearing any evil tydings expecting faithfuller hands fairer opportunities and better successes And better successe he will have by Gods providence sooner then by Humane reason I can hope within these six years For as Tychâ— Brachy said The year 1640 would be Totius Mundi insania erga Reges An universal madnesse of the World against Kings so will that year 1656 prove Totius Mundi benevolentia erga Reges An universal goodnesse of the world towards Kings Sooner by Gods providence he may be established in his Birth and Undoubted Rights without any worldly assistance but then by Gods providence and the worlds subservance He will be restored and my Divine reason for it is As his Father appeared the best of men in being his Subjects Martyr So will he appear the best of Kings in being his Subjects Master because his heart standeth fast and believeth in the Lord. It is my third and last Consideration Quare non timet ab auditu malo Why he that feareth God feareth not any evil tydings Pars. 3. Paratum est cor ejus or Confirmatum est cor ejus Read it which way you please His heart standeth fast believeth in the Lord or His heart is prepared to believe in the Lord. Sure I am the very Object Lord is enough to make our Heart stand fast and believe Were it but El There is
Ver. 23.24 not only in Stature but also in power and therefore the People shouted and said God save the King 3. That Contributions to maintain a War against the King are unlawful because He is to be assisted in his War and therefore they are marked cum carbone for children of Belial who brought hius no presents Certainly then they are ten times more the Children of Hell who bring presents against the King Indeed this Text within it's own Verge resolves these three Queries 1. In the Description of Rebels They are Children of Belial 2. In the Expostulation of Rebels Division How shall this man save us 3. In the Condition of Rebells the Condition Positive and the Condition Privative Positively they despise the King Privatively they bring him no presents The Result of the whole falls into these Particulars thus 1. They accounted the King as one of themselves and as one chosen by themselves and therefore they said How shall this man save us and therefore they are called the Children of Belial Had they looked a little higher and observed how God chose him out of them they would then have believed That God by him would save them because God chose him to be King over them and Protector of them 2. They looked upon themselves Aggregatim and in Conjunction and thought themselves in that Bulk and Aggregation or Collection or Representation greater then Him and therefore they despised him and therefore they are called Children of Belial Had they looked upon him as Head of that Body whereof they were Members they would have confest That neither some of the Principal Members Representatively nor all the Members Collectively had been worthy of Comparison with him and that He the King had been greater not only then any one a sunder but then altogether 3. They looked upon their Enemies how strong they were and upon themselves how numerous how copious how many how rich and therefore how well able to defend themselves and therefore brought him no presents and therefore they are called the children of Belial and therefore not only by Symbolical but also by Rational and Logical Divinity It is unlawful to contribute to a war against the King I begin with the first And the Children of Belial said How shall this man save us and of the first Question Pars. 1. resolved thereupon The King is Gods not the Peoples Creature God and not the people is the Efficient of Monarchy The Children of Belial What is meant by Belial Why as Christ tacitely tells you That there are diverse kinds of Devils when he says expresly Mat. 17.21 This kind goes not out but by Fasting and Prayer so I tell you That there are divers names of Devils or The Devil hath divers Names and this of Belial is not the best As sometimes he is called Daemon for his Knowledge sometimes Satan for his Malice sometimes Baalzebub for his Filth Belial what sometimes Diabolus either for his Defluxion and falling down from Heaven or for his Traduction and seducing of men sometimes as here Belial for his Rebellion and casting of the yoake of Obedience for contending against him as much as in him lies by whom he should and shall at last be controuled For Belial signifies Absque jugo or Absque domino a meer Masterlesse Sir Children of Belial who and how But what then Did the Devil beget these men in my Text or else how are they called the Children of Belial No the Devil cannot beget any children neither as 1. the Common Cause For so Sol et homo generant hominnem the Common Cause is the Heaven Nor 2. as the proper Cause For every thing begotten of the Proper Cause is begotten either a simili genere as the Mule that is begotten by the Horse and Asse or else a simili specie as a Child begotten by a Man but Satan is a Spirit and hath at most and best when he hath any but an assumed Body but the Child hath a Body begotten of the Father and therefore are our Fathers called Hebr. 12.9 the Fathers of our Flesh and this is proper only to a Natural Father and in this sense Satan cannot be called Father Besides every Childe so begotten is bound to honour his Father but no Creature is bound to honour the Devil Nay every Creature is bound to the contrary Nor 3. can the Devil beget Children as the Material cause For all Generation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speaks the Apostle Heb. 11.11 Through faith Sarah her self received strength to conceive seed or as the Prophet speaks Ex commixione seminum I will sow the house of Israel and the house of Judah with the seed of men Jer. 31.27 They are then here called the Children of Belial not by Naturall or vertuous Generation but by vitious and sinfull Immitation Joh. 8.44 As therefore Christ told the Jewes They were of their Father the Devil because they sought to kill him and be-lye him and gives this reason of it because the Devil is a murtherer from the begining and the Father of lyes so Samuel here calls these men the children of Belial i. e. of the Devil because they by his example and tentation sought to shake and cast off the yoake of obedience and therefore barely apprehended the King as a Creature of their own and chosen by themselves saying How shall this man save us and this brings me to the examination and resolution of the first Question viz. Whether God or the People be the Author and Efficient of Monarchy To this it is answered by the children of Belial 1 a. 1 ae for the People saying How shall this man This man and no more save us but by the Prophet of God it is answered for God saying See ye him whom the Lord hath chosen and now Beloved judge your selves whether it be fit to obey God or man as the Apostle speaks in another case Act. 4.19 whether it be fit to obey the children of Belial who from their Father have learnt to speak nothing but a lie or the Prophet of God who from the Holy-Ghost can speak nothing but Truth But that the falsity of this populous opinion and the verity of this Prophetical Assertion may more fully appear either to call you by Repentance to acknowledge the Truth and to do your Duty or that you may wander with more security and with less excuse to Hell I shall endeavour as much brevity and perspicuity as I can to examine this Question to the full When God first made the world He made many Angells but one man and yet God could if he had pleased as well and as easily have made and created a Company a Colony a Countrey a Kingdom a whole world of men upon Earth with his own one Faciamus Let us make as he did create so many Legions of Angels in Heaven and so might if he had pleased Gen. 1.26 have given
these several Countries or that whole world of men leave to make choise of their own Commander He could have done this by his power For his power had no bounds but he did not so So his Wisdom did mannage his power he made many Angels by his Power but in his wisdom he made but one Man And would you see a Reason of that I dare not pry into this Cabinet yet I shall shew you the outside of it God found not Heaven it self free from Mutiny amongst a multitude of Inhabitants and therefore to take off all colour to contention to with hold all pretext of disobedience to Soveraignty He made but one man one and no more thereby teaching us That the power of a King over his Subjects is as Natural as the power of a Father over his Childe That as Naturally there can be but one Father of one Child so Polittically there should be but one King over one people and all this to tell us That not only the King should have as great and pious a care over his Subjects as a Father hath of his children but also that the Power of Monarchy is from God and not from the People and so to be acknowledged by the People That 's the Duty of a King the Duty of a people He to use his power paternally and they to render their subjection Filially sic fuit ab initio Thus it was from the beginning And this is acknowledged by Aristotle himself Lib. 1. cap. 8. Polit. who was led only by Nature and saw as far into the Lawes of Nature as ever man did At first saith he Regal power belonged to the Father of the Family and he gives this Reason for it Because in the Infancy of the world the Fathers were so Grandevous and lived so long that each Father begate such a Numerous posterity as might People a whole Countrey Gen. 4.17 so we read That Cain built a City Certainly it was for his own Colony and that Colony certainly was his Natural generation and so he was at once as well their King as their Father and his Regal power over them as his Subjects was no lesse from God then his Paternall power over them as his Children And Justine though he did not see so well nor so far into Nature as Aristotle did yet he saw so far as to acknowledge so much saying Principio rerum gentium Nationumque imperium penes Reges erat The Rule of Nations of all Nations was in the hands of Kings from the beginning and the People had no more right to chuse their Kings then to chuse their Fathers because the Kingly Right pertained to the Father of the Family Therefore in the beginning if we believe these two lights of Nature Kings are of God not of the People sic fuit ab initio Thus it was from the beginning But hath not Moses since given a Bill of Divorce Hath it been so ever since and in all places It is a spacious and large demand and I shall as I am able for the present resolve it though briefly yet plainly Nor here will I tyre your Ears with the four steps or Ascents to Royalty viz. 1. Of Inheritance 2. Of Donation 3. Of Election In which only the People can claim some colour for chusing the person but not for bestowing the Power or at most for Administration of the power but not for Foundation of the power it self 4. Of Conquest Nor yet with the three Originals of Kingdoms 1. Natural which may also be called Civil 2. Violent which you may rather call Martial 3. Mixt of both In which last though the People had somewhat to do yet not any Absolute power and in the two former nothing at all God only therein is the Authour and Institutour Nor here will I tell you How Melchesedech Abraham and the Patriarchs were Kings and saluted Patres Patriae Arist loco prae dicto the Fathers of their Countrey where they inhabited without any Efficiency so much as of Curtesy from the People because Regal Power belonged to the Pater-familias so descended by Right of Primogeniture to the Eldest Sonne according to that Natural Moral Positive Divine Law That the younger should be subject to the Elder Gen. 4.7 I look first upon Moses who first efected Municipal and Natural Lawes amongst the Jewes and was the first Catholick visible King of over the Jewes for the Sanhedrim was but Moses his Privy Council or as Deligated Judges because of the numerous multiplicity of businesses and he as good a man as he was and enabled and endued with extraordinary abilities and fully perswaded that he was the Instrument appointed by God to be Israels deliverer Exod. 2.12.14 yet because he sought his Commission from the People Acts 7.25 before he had received his Commission from God he was fain to expiate the errour of his self-led Zeal with Forty years exile in the Wildernesse Exod. 3.10 and then and not till then God called him not the People for their approbation but to Pharaoh And all this was as for some other ends so also for this in particular To tell the People That they have nothing to do that yet they had nothing to do in the appointment of a King but that God himself and he only is the Author and efficient of Monarchy And that by him he Moses ruled Israel Forty years after him God appointed Joshua and he ruled Israel Sixty years and after these two Worthies died then God appointed Judah then Othniel then Ehud then Shamgar then Deborah then Gedeon then Tolah then Jeptha then Sampson still God appointed called and authorized them not the People These I confesse were not Kings so properly and absolutely as the former were They were yet Loco Regum instead of Kings and chosen and called by God When after God left them to themselves and gave them no Kings and that Monster the Multitude took the Power into their own hands Oh what hideous births did they produce The Danites instead of Libertie the Subjects Liberty betook themselves to Licenciousnesse the Benjamites instead of Property the Subjects property Judg. 19 gave themselves to Rapes and Rapines and in a word The whole Jury of the Tribes gave themselves to Revenge and have given up no Bill to their Posterity Judg. 20. but Astonishment and enough of that to affright any people unlesse they have lost their sense with their Conscience their Reason with their Religion from affecting Anarchy or almost any kind of Government whereof God is not the Efficient and Immediate Author Well After this when God in mercy looked upon their misery and gave them a little refreshment in the succession of two Judges Heli and Samuel and they were a weary of this Government and would needs have a King to govern them as the Nations had why even then God did not give them leave to chuse one themselves but he himself appointed one
The Lombards who were Pagans Plunderers of goods Robbers of Churches Ransakers of Cities Persecutors of Saints Oppressors of the Poor These men he could have destroyed but he would not because he feared God Fulgentius tells us Ad Thrasim Reg. That no kind of Sedition can stand with Religion we may boldly maintain our Religion but we may not by any Act come under the suspition of Disobedience it is the Apostles Doctrine and we must obey it Fear God and Honour the King Quincunque Coun. Toled 5. Can. 2. whosoever of us sayes the Council of Toledo shall violate that Oath which he hath taken for the preservation of the Kings Majesty whosoever shall attempt to destroy or depose the King whosoever shall aspire to the Regal Throne let him be accursed cast out of the Church and together with his Complices be condemned with the Devil and his Angels eternally let them be all tied in the bond of Damnation who were joined in the society of Sedition I forbear the Citation of more Fathers onely I shall give you a remembrance or two from those Fathers already cited 1. It may be you will say All those Kings whom those Fathers did obey or command us to obey were good Kings No they were not some of them were as bad as Saul whom David obeyed some of them were as bad as Claudius and Nero whom St. Paul and Peter commanded to obey some of them were Heathens some of them were Hereticks some of them were Apostata's some of them were Idolaters some of them were Tyrants most of them were bad enough 2. If you say The Christians did not resist because they could not because they had not strength and power enough Yes that they had Tertullian tells you so Cyprian tells you so Gregory the Great tells you so The number of Christians was a Principio from a few years after the Apostles Nimius Copiosus Great and Numerous 3. If you say Christian Religion and their Priviledges were not yet established Yes that they were Constantine the Great and his Successors both gave and established them and daily added to their Immunities And hence I advise you I entreat you I beseech you I conjure you as you hope for Heaven as you fear Hell that you seriously think with your selves who are like to speak truet ' These antient Fathers I have now named unto you or the young ' trenchor flattering Ministers come over from New England or that never durst appear in Old England until now And if you are not wilfully blind you will in the end conclude It is not lawful to bear Armes or contribute to maintain a War against the King They were children of Belial that brought King Saul no Presents and the children of Belial much more are and were all they that did bear Armes and maintain a War against King Charles the first And this I shall endeavour fourthly to make good by those fearful Examples 4. Punishments Punishments and Judgments which God and Man have from time to time inflicted upon Rebels and Traytors even such as have born Armes and maintained War against their Kings And look ye first upon those Intentional Rebels Rebels but meerly in Intention They had but resolved upon a Mutiny and Corah the Clergy Rebel N umb 16. Dathan and Abiram the Nobility and Layety Rebels Fire from Heaven devoured Corah and his 250 that usurped upon the Priests Office The Earth opened and swallowed up Dathan and covered the Congregation of Abiram And it is thought by some That that Fire from Heaven sent those Clergy Rebels into the Fire of Hell Bafll Hom. 9. and that the Laic Rebels fell thorow the Earth into the very Pit of the Damned So likewise Bigthan and Teresh for but seeking to lay hands upon King Ahashuerus were both hanged on a Tree Ester 2.21.23 Look ye next upon that Verbal Rebel Shemei He did but move his Tongue 2 Sam. 16. and rayl'd at King David saying Come out thou bloody man and man of Belial And for this he was put to an untimely and shameful death though not by David for some reasons best known to himself yet by Solomon for some reasons best known to himself And if Intentional and verbal Rebels were so heavily plagued for the seed of Rebellion Oh what punishment belongs to them that bring forth the Fruits of Rebellion and are Actually Rebels Achitopel 2 Sam. 17.23 a subtle man a great polition yet because he gave mischievous Counsel in the matter and for the effecting of Absolons Rebellion for the lack of an Hangman the fittest Servitor and Officer for a Rebel went and hang'd himself Absolon who hatcht that Rebellion against David his Father and actually levied and bear Arms against him though he were a goodly man for Beauty and proportion though he were a great man for Beauty and proportion though he were a great man for Nobility and Extraction 2 Sam. 18.7 though he was the Favourite of his Fathers love and affection though he was a Popular man in the Peoples eyes and estimation yet a Tree a sencelesse Tree caught him by the haire of his head and hang'd him in the Aire and thence he could not stir until Joab the General of King Davids Army had thrust him thorow the heart with three darts See see my Beloved and seeing it tremble at Rebellion It is not Goodlinesse of Person it is not Nobility of Birth it is not Favour of People no nor the Favour of the King himself that shall or can save a Rebel from due punishment God the King of Kings is so offended with Rebellion that rather then the Rebel shall go unpunished Every tree shall be a Gallowes and his own Haire a Halter to hang him Sheba likewise but for blowing a Trumpet and striking up the Drum 2 Sam. 20.1.22 to raise another Rebellion had his head cut off by the advice and means of a weak woman Look thorow the whole Bible yea and look both upon Forreign and our own Domestick Chronicles and see if ye can finde but one even but one Rebel or Traytor or Abettor and maintainer of Rebellion and Treason that ever escaped unpunished either by the Hand of God in a troubled and perplexed Conscience or by the hand of man in an untimely and shameful death Look upon Brutus with the same Dagger he kill'd his King Caesar he kill'd himself That Seditious Ring-leader and Captain of the Jewes who the more to fascinate them Euseb lib. 4. Cap. 3. and make them sure to his Rebellion against Adrian the Emperour named himself Ben-chobab i. e. Filius Stellae or the Son of the Star was suddenly kill'd and after was scornfully remembred by the name of Ben-Cozba the Son of a Lye Barnardino de Corte rebelled against his Lord and Master the Duke of Millane Dal. Aphor. lib. 4.39 pag. 176. and sold the strong Castle of that Town and Dutchy to the French 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
Rest and Glory both 1. Rest 1 a. 3 ae Job 14. When we are born we are born to Labour sayes Holy Job when we dye we dye to Rest sayes holy John If we dye in the Lord Every man while he lives Psal hath many Troubles sayes holy David even the Righteous Every one when he dyes hath not many hath not any Comforts For some are tormented in Hell sayes holy Abraham But the Righteous have many Comforts sayes holy Isaiah Isa 31.17 The work of Righteousness shall be Peace The End of Righteousness shall be Quietness and Assurance for ever The Righteous while he liveth is troubled in his Body by Diseases In his Soul by Temptations In his Goods by Plunder In his Name by Ignominy But when he is Dead he hath a Quietus est from them all His Body feels no Sicknesse His Soul fears no Temptation His Goods fear no Miscarriage His Name feels no Reproaches For he rests from his Labours Noâ— is this Rest like mans in the Night Natural by sleep from the Sorrowes of the Day nor like Servants every Sunday Ceremonial from the Labours of the Body not yet meerly like Christians upon those Sacred Festivals spiritual from sin but it is Eternal like that of Angels from sin and sorrow both And here you are to mark That this Rest follows Labour q. d. No Labour here No Rest theâ—e If you labour not while you live but sit down to Eat and Drink and Rise up to Play no Rest when you Dye And therefore labour here labour after a sanctified Rest while you live that you may enjoy a Glorified Rest when you Dye And here again you may mark That the Allegory of this Word compares Death to sleep For as they that sleep Rest so they that Dye If they Dye in the Lord Rest The difference in onely this All that sleep Rest All that Dye sleep but All do not Rest some Rest not at all To make it hold in all to you I beseech you to mark one thing in our Common Rest we never sleep so well at Night as when we work hard in the Day No Rest to the Labourers It is an old Proverb and true So That you may sleep when you Dye Rest â—n â—haâ— sleep I beseech you again and again To labour and to labour out the Salvation of your soul though it be with Fear and Trembling as the Apostle speaks Phil. 2.12 That when you have slept the night of Dâ—ath you may Rise in the Morning of your Resurrection to Rest â—om your Labours and have your Works follow you That 's one Blessedness of the Dead mans 2 a. 3 ae his Relaxation He rests from his labouâ—s And this is another His works follow him For by this Phraise is meant Reward because God rewards us according to our works But here you must take heed of Popery It is not for the merit of our works that we are rewarded but by the Mercy of our Rewarder that our works follow us We press Good works as hard as they They are necessary and so necessary to salvation that without them we cannot be saved For how shall They follow us if we have none of them But they do it to make their Proselytes proud We to make you and our selves Fruitful We are Trees and the Husband-man is not beholding to the Tree if it bears him Fruit when he hath bestowed much cost upon it It is the Duty of a Tree to bring forth Fruits and it is the Duty of Christians to bring forth Good works For that the Tree is spared from Burning and suffered to continue in the Orchard because their Fruits follow them from Year to Year And for this we are spared from Hell and suffered to enter into the Joyes of Heaven that our works may follow us from Generation to Generation for Ever and for Ever The Tree by his Root is entitled to the Orchard but by his Fruit it hath Possession of the Orchard And we by our Faith have Dominion a title to Heaven but by our Good works we have Possessionem i. e. Pedis Positionem the Possession of Heaven Labour therefore for Faith that as Abraham by the Promise of God had a Title to Canaan so you by Faith in the Mercies of God may have a Title to Heaven But let this Faith Travel with and bring forth Good works that as Abraham by his Travel took Possession of Canaan so you by your Good works may take Possession of Heaven One thing more for the Necessity of Good works It is here said They follow you It is to let you know They are your Servants and therefore you must cloath them with Good Liveries such as may do you service and credit both For if they be of a Course Wool or a False Dye They will do you neither Let your works then be sincere i. e. sine Cera without any Wax or Gum Let your Works of Piety Prayer and Fasting be without Hypocrisie Let your VVorks of Charity Almes and Benevolence be without Vain-glory Let your VVorks of Loyalty your Armes in bringing home King Charles the second And punishing the Murther of that Blessed Martyr King Charles the first be without self-ends Do none of these to be seen of men but in secret Maâ— That your Father which seeth in Heaven may reward you openly And an open Rewarding you shall have For Angels and Devils Heaven and Hell Saints and Reprobates shall see you follow the Lamb to the Glory of God and they shall see your works follow you to the Glory of your selves This This is the Blessedness of them that Dye in the Lord and of the late King and all his Souldiers who have Dyed for the Lord And now what greater Blessedness can there be than this For here is Rest and here is Glory Rest from your Labours and Glory in your Followers Nor do you tarry long for this after your Dissolution though the Papist would have it so to maintain their Fire of Purgatory Nor can you blame them for it for if it be once quenched it will presently staâ—ve the See of Rome and make the Kitching in St. Angelos Castle very cold But St. John saies It is Amodo Immediatly Henceforth so soon as ever the Soul is gone out of the Body By and by the Body rests from sickness and all External Labour The Soul rests from sin and all Internal Labour and both their works follow them till at Doomes-day They shall both be reunited and Crowned with ternal Glory to follow the Lamb wheresoever he goes Even so saith the Spirit And so may He say to us now by the Assurance of Faith that then we may have it by the Assurance of Fruition thorow Jesus Christ Amen Amen Amen Anno Dom. 1657. PSALM 106.29 Thus they provoked him to Anger with their own Inventions and the Plague brake in upon them NOW I have read the words you may happily think It is such a Plague as