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
the Primitive and later Orthodox Divines as To kill their King 3. And therefore I hasten to shew in the next place That such a desire to have the King killed is against the Law of Man and particularly against the Law of the men of this Nation even of those men who did Kill King Charles I. And that I may do it truly and according to the Law of this Nation I shall only repeat the words of Judge Jenkins who tells us His Oath as a Judge runs thus p. 174. 1. Well and truly to serve our Sovereign Lord the King and his People in that Office 2. To do right to all manner of People Poor and Rich after the Lawes and Usages of this Realm 3. Truly to Counsel the King and his Counsel to conceal and keep p. 174. 4. Not to suffer the hurt or disheriting of the King or that the Rights of the Crown be decreased by any means as far as he may let it 5. If he may not let it he shall make it clearly and expresly to be known to the King with his advice and Council 6. And that he shall do and purchase the Kings profit in all that he reasonably may as God him help and the Contents of Gods Book And after he tells us p. 175. That the House of Commons this Parliament some call'd it the Long Parliament gave in charge to Mr. Sollicitor St. Johns I think upon the Prosecution of the Bill of Attainder against the Earl of Strafford to declare the Law to be That Machination of War against the Laws or Kingdom is against the King They cannot be severed He tells us again p. 1676. That Mr Pym had in charge likewise upon the same Prosecution to Declare That the KING and his People are obliged one to another in the nearest relations He is a Father and the Childe in Law is called Pars Patres He is the Husband of the Common-wealth They have the same Interests they are inseperable in their condition be it good or evil He is the Head they are the Body there is such an Incorporation as cannot be dissolved without the destruction of both Once more p. 198. after this he tells 1. To Imprison the King is High Treason 2. To remove Counsellours from the KING by force is High Treason 3. To alter the Laws establisht in any part by force is High Treason 4. To usurp the Royal Power is High Treason 5. To alter the Religion establisht is High Treason 6. To raise rumours and give out words to alienate the Peoples affections from the King is High Treason 7. To sesse Souldiers upon the People of the Kingdom without their consent is High Treason 8. The execution of Paper Orders by Souldiers in a Military way is High Treason 9. To counterfeit the Great Seal is High Treason 10. Thâ— Commissions of Array is in force and no other 11. None can make Judges Justices Sheriffs c. but the King â—he King makes every Court 12. The Great Seal belongs to the Kings Custody or to whom he shall appoint and none other 13. Ordinances of one or both Houses are no Lawes to binde the people 14. No Priviledge of Parliament holds for Treason Felony or breach of the Peace 15. To Levy war against the Person of the King is High Treason 16. To impose unlawful Taxes to impose new Oaths is High Treason 17. It is a pernicious Doctrine to teach Subjects They may be discharged from the Oath of Allegiance Good God of what a complicated Treason then was that party of that PARLIAMENT Guilty who after they had taken up Armes against KING CHARLES I. did did then slaunder him did then Imprison him did then desire to have Him Kill'd and did then Actually Kill Him And so Committed a Murther a monstrous murther which is my second Generall Part Pars 2. And thus I discourse it Had they but desired to kill him they had committed a monstrous Murther For as to Lust after a Woman is Adultery in Christs Exposition of they Commandement Mat. 5. so to be Angry with a man to call him Fool or Raca is Murther in his Exposition of the sixth Commandement but they the Jews called Christ a Wine-bibber a Samaritan a Devil and at last desired to have him killed and thereby committed a monstâ—ous Murther King David tells us that the Lord aâ—horreth the blood-thirsty and deceitfull man Psal 5.6 and the deceitfull man as the best Expositors tell us is such a one as longeth after or desireth the blood of his Neighbour But they went further they did not only desire to have him killed but they actuaâ—y killed him Pilate indeed gave the sentence upon their importunity and they executed that sentence by their own Cruelty and so Murthered him in their heart by desire in their tongue by detraction and in their hand by Execution and so committed a monstrous Murther 1. Monstrous 1. as being against Nature Omnia appetunt esse Naturally all things love their being 2. Monstrous 2. as being against Reason Quod tibi non vis fieri alteri ne feceris Reasonably no man should do that to another which he would not another man should do to him 3. Monstrous as being Devilish He is a Muâ—therer from the beginning and the Author and Father of a Murther and who would be called a Malignant Joh. 44.8 or the Son of the Devill 4. Monstrous 4. as being Beastly Ferina rabies vulnere et sanguine laetari saies Seneca it is a savage Cruelty to delight in blood And yet if these Jews had thought that for this sin of Blood this monstrous Murther of Christ they should have been cursed upon earth and have been Vagabonds all the dayes of their life certaâ—nly they would never have committed so unnaturall so unreasonable so devilish so beastly a sin in defiring Christ to be killed by the Cross nor would the English have done the like by desiring Charles to be killed by the Hatchet But why did they desire Pilate to kill Christ and why did some others desire John Bradshaw to kill King Charles why that my prima secundae is to tell you and it tells you thus in one suppositive and in one Positive Quare 1. It may be the speak truth when they said to Pilate Joh. 18.31 It is not lawfull for us to put any man to death and some latter Jews tells us by name Moses Kots in Sanhedrin that all power of Capitall punishments was taken from them forty years before the destruction of their second Temple But this I dare not conceive For though power in Criminalls in the Generall was taken from them yet in this particular Pilate gave them power when he said Joh. 18.31 Take yea him and judge him according to your Law Nor could they object against this their Law could not condemn him if he had transgressed their Law because they confest they had a Law and by their Law he ought
Ashes Can we think upon Revenge to them that offer us Indignities and yet will we not be Reveng'd upon our sins which offered Christ so many Indignities If this Text works lesse with us we gain no more benefit by this Text then they did by the brazen Serpent who never lookt upon it but I hope it hath workt no lesse and if so much why then Behold Sampsons Riddle is again unfolded And as out of his strong came sweet and on t of his Eater came Meat Judic so out of Christs Crosse upon which he was killed comes this comfort to us that we shall live For if you aske Why God gave his Son St. John tells you It was That whosoever believes in him should not perish but have everlasting life If you aske John 3.16 Why Christ came into the world He tells you himself It was to seek and save us that were lost If you aske Why Christ was killed upon the Crosse I can tell you and I tell you truth in it It was that his Hands might be stretched to embraâ—e and receive us into Heaven For the Crosse by vertue of Christ upon it Rev. is become Clavis Caeli The Key of David which shuts and no man opens which opens and no man shuts Ps which opens the everlasting door of Heaven that we may go in to the Prince of Life to the King of Glory For the Crosse by vertue of Christ upon it is become Baculus Jacobi Jacob's Staffe and by the help of it we may safely passe over the Jordan of this world into the Land of Canaan Gen. 32.10 For the Crosse by vertue of Christ upon it is Virga Moysi the Rod of Moses and with it we shall passe thorow the Red Sea of this world into the Kingdom of Heaven Exod. 14.16 For the Crosse by vertue of Christ upon it is become Lignum or Arbor Moysi Exod. 15.16 he Tree of Moses and with it we shall make all the bitter waters of this world sweet to our tasts pleasant to our smells and comfortable to our souls Nullus cibus tam amarus qui si recordatione aceti et fellis Christi temperetur non statim fit dulcior says St. Barnard No water so bitter which his Crosse cannot sweeten No meat so unsavoury which his Gall Vinegar upon the Crosse will not make rellishable Nihil tam durum says St. Gregory Nothing so hard so heavy which his Crosse will not make easy especially if we apply to our selves the Apostles inference Tim. If we suffer with him yes or for him we shall also Reign with him For the Crosse by vertue of Christ upon it is become Citharae Dabidis Davids Harpe and by touching the strings of it we shall lay all those evil Spirits 1 Sam. 16.23 which molest and trouble our Hearts For the Crosse by vertue of Christ upon it is become Gladius Dabidis Davids Sword and by the use of it we shall slay the Goliah of Hell 1 Sam. 17.51 and vanquish all the Philistines of Tentations For the Crosse by vertue of Christ upon it is become Clypeus Jehosuae Josuahs Shield with which if we guard our selves we shall batter the walls of Jericho and put to flight all the Armies of the Flesh Jos the World and the Devil For tell me tell me O my Soul whether if thou thinkest upon that Vinegar and Gall which Christ tasted at his death it will not allay and quench the fire of thy hottest Lusts Tell me tell me O my Soul whether if thou thinkest upon Christs Pater remitte on the Cross Father forgive them it will not fright thee from Revenge and work thee into Charity Did Christ forgive them who killed him and wilt thou be revenged upon them who do but displease thee God forbid Tell me tell me O my Soul whether if thou thinkest upon that Spear with which Longinus so we have received his name stab'd Christ to death thou wilt not fear to swear another Oath For thy Oaths stab him deeper then that Spear could Tell me tell me O my Soul whether if thou thinkest upon Christs great and incomparable meekness all the while he was killing that when he was reviled he reviled not again when he was slaughtered he threatned not thou darest for those petite Injuries which thou supposest are unjustly offered thee and maliciously laid upon thee swerve to Impatience No I am confident thou wilt not sin again if thou but remembrest Christ was killed for thy sins or if thou doest I shall be sorry Neither wilt thou despair of Gods mercy if thou remembrest That as he was killed to expiate thy sins so he was raised again to justifie thy Person But I read not that for any part of my Text nor shall I now make it any part of my Sermon my Sermon ends with the 30 day of January the day wherein King Charles was kill'd and murthered by you by you and us and all of us For if all of you had not an hand in the Actual murthering of him yet you are all guilty of his murther if all the Fathers and Schoolmen are right in their Expositions of Guilt and how we may stand guilty of sin They number nine waies and every one is very naught I shall name them and when we confesse our selves guilty of any one way of the nine God have mercy upon us The first is not to hinder it when thou canst For by this means thou makest thy self second in the sin and givest it the helP of thy hand because thou didst not hinder it with thy hand And was it not in our power to hinder the Kings murther Had we not six hands to two Were we not three to one thorowout all the Kingdom Well God have mercy upon us and encline our hearts to redeem this Law by bringing home King Charles II. and settle him in his Fathers Throne King Charles I. that was murthered The second is Not to reprove it when we should For by this means we make our tongues Advocates for it and give it License by our Silence And where was one of us or if one by name Dr. Gauden who did reprove it in tempore opportuno Well God have mercy upon us and open our mouths to pray for restoring King Charles II. and may God and the King forgive us all for not reproving them who murthered K. Charles I. The third is to Council sin For by this means we become a Mother to it and give it Wombe by conceiving it in another And for this let them look to it who fram'd Petitions and caught the giddy multitude to cry for Justice until King Charles I. was most unjustly murthered and if there were such a one who told Oliver Crumwel That he stoop'd to low in creeping too and supplicating the King then his prisoner and afterwards told the King It was admired that his Majesty should so Court such a Rebel and told the Rebel
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
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
to dye All that can excuse him in this is Joh. 19.7 the Holiness of that time made them say It was unlawfull because they held it unlawfull upon their daies of preparation to sit on life and death and Friday on which our Saviour was condemned was the preparation of their Sabbath But 2. My positive Quare is this They desired Pilate to put him to death because if they had let Christ alone all men would believe him et venient Romani the Romans will come and take away both their Place and Nation This was the causeless cry they made against Christ and the causeless end they pretended in desiring Pilate to kill him and here you may see how just the Judgment of God was We desire you Pilate to kill him for fear the Romans come upon us and destroy us and the killing of Christ was the cause that brought in the Romans upon them so justly did God punish them with that which they pretended most to fear I would the Application were not too visible 1. That gallant and wise Earl of Strafford must be beheaded because he plotted the Alteration of the Fundamentall Laws of this Kingdome and raising of the standing Army 2. The constant and learned Arch-Bishop of Canterbury must be beheaded because he plotted the Alteration of Religion and bringing Popery into this Church 3. King Charles the first that most Wise most pious most Learned Religious Defender of the Faith must be beheaded too because He listened to such evil Counsellors which God hath punish'd with an evil Counsell with the raising continuing of an Army against the Fundamental Lawes of this Kingdome with an Harvest of the Popes besides with the Gleanings of a Medley of many Sects and Schismes Anabaptists Independants Quakers Shakers Brownists the Mother Father of these and many more the Presbyterians to the utter undoing almost of the most glorious Church Christ ever had upon the Earth since the Apostolicall and Primitive time God Almighty in his good time send a Charles the second to restore Vigour to the Fundamentall Lawes Peace to the people and true Religion to the Church through Jesus Christ Amen But what end had the Jewes in killing Christ why that my seconda secondae and last disquisition must informe you and thus it doth it 1. It may be they had Jeroboams end to make Preists of the lowest of the people and it is observable that after they had killed Christ they never had nor to this day have a worthy man for their High Preist 2. It may be they had Jehu's end to make away all the Seed and Blood-Royall and it is observeable again that after they had killed Christ Herod the Son killed James also the Cozen-German of Christ and therefore of the Blood-Royal from David that so none of that Family might ever after inherit the Crown of Judea 3. Or it may be they had Omries end to erect new Statutes contrary to the old Statutes of a new Invention contrary to or diverse from thâ—se of Gods first Institution 4. Or it may be they had Je abels end that when Christ the King was killed they might without controule make honest loyall constant Consciencious men Delinquents and Malignants and plunder them of their â—states and take away their life 5. Or if they had none of these ends and I cannot positively say they had yet questionless their end was that in the Parable This is the Heire come let us kill him and the Inheritance shall be ours He being killed our Glosses and humane Traditions and Inventions shall go for Currant and all the world will be of our Religion and thereout shall we suck no small advantage And this end had some Judaized Scots and English in killing King Charles the first They desired the Deputy or Governour or President Bradshaw to kill him that the Possession of Crown and Soveraignty being of out his hands or podibility to recover them and his Heire and Issue banished he the President by name John Bradshaw might quietly and Conscientiously enjoy the Lord Cottingtons Estate and part of the Earl of St. Albons worth 4000. l. per ann Sr. Thomas Fairfax part of the Duke of Buckinghams Oliver Cromwell part of the said Dukes part of the Marquess of Worcesters with a great deal more who of late upon the third of September this year forfeited his usurped Protectorship with all his ill-gotten wealth and Honours and surrendred his Soul into the hands of God with this Manifesto of his Repentance O Lord how wilt thou deal with me O Lord what Judgements and Torments hast thou prepared for me I dare not say so let them and the Kings enemies perish O Lord and yet I do say How long O Lord how long will it be ere thou returnest King Charles II. with power to recover his Dominions and with Wisdom to settle Peace and Religion in these Kingdoms which we yet wait for patiently and do beg earnestly for his sake whom the Jewes killed Jesus Christ Amen Anno Dom. 1659. ROM 1.32 Who knowing the Judgement of God that they which commit such things are worthy of death not only do the same but have pleasure in them that do them MAny Inditements hath the Apostle brought in against the Gentiles in this Chapter from the 29. verse to this 32. Two and twenty as some have tallied them Others add this to the former and read them Three and twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fornication the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickedness was the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousnesse was the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maliciousness was the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy was the Fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murther was the sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debate was the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deceipt was the eighth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malignity the ninth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wnispering was the tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Backbiting was the eleaventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hating of God was the twelfth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despitefulness was the thirteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride was the 14th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boasting was the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invention of evil things was the sixteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience to Parents was the seventeenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Understanding was the eighteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant-breaking was the nineteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without Natural affection was the twentieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implacability was the one and twentieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unmercifulness was the two and twentieth and this I take to be the last of his Inditement And this I have now read unto you howsoever some men account to be a three and twentyeth Inditement yet I take it to be an aggravation of and not an addition to the former Inditements and withal a preoccupation of all excuse For they might say That we have done as you have
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.
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
Nature wherein he transgressed not and yet his excesse was not punished either by Sacerdotal Synod or by the secular Senate either by an Assembly of Levites or by an Army of Souldiers David for bad it twice in his life time and revenged it after his death and for no other reason but this Quia unctus Domini quia Christus Domini Because he was the Lords annointed Sauls unction was the cause of his immunity Quaero si Saulus non habebat Sacramenti sanctitatem Contr. Patil l. 2. c. 48. quid in eo David venerebatur says St. Augustine If Saul had not the holinesse of unction I wonder what it was that David reverenced in him David reverenced Saul for his holy unction Saul a bad King was Gods annointed though bad and it is to let you know That annointing doth not signifie any spiritual grace or vertue For then Saul had not been King and yet when he was at the worst he was still Gods annointed Nor secondly does Unction signifie Religion For then Cyrus a meer Heathen had not been King yet King he was and Gods annointed too Isa 45.1 Unction or annointing then signifying neither confirming in Religion nor conferring of any spiritual grace it must and will sâ—grisie that Dominion and Sovereignty which God gives that man whom He chooses out of the rest to be King whether he be good or bad either in the beginning of a Royal Race or in the Succession of a a Royal Birth And the Primogeniture of Sovereignty I must tell you is enough to prove one Gods annointed At first God made Kings and his annointed immediatly by himself so Moses Then Mediatly by Men so Joshua by Moses so Saul and David by Samuel and so Solomon by David and these were extraordinary waies The ordinary waies are by Succession or by the Sword For Elective Kings are rather Reguli then Reges Jud. 2 Reg. 24.1 Isa 45.1 and titular then reall Abimelech got it by the Sword so did Nebucadnezzar and so did Cyrus and still they were Gods annointed But this we durst not say to you if Gods word did not say so to us The surest was by Succession or Birth-right which belongs to the eldest Son and thus Rehoboam succeeded Solomon c. and they that so come to the Crown are Gods annointed and therefore may not be resisted deposed or murthered which is my second part and thus proposed Whether such a Person as the King and Gods annointed Part 2. though bad may be resisted deposed or murthered I answer it No and thus I undertake it And that you may clearly and to the full understand the truth of this I shall leave it to your choyce whether you will believe Papists and Puritans without the word of God or the Primitive Fathers and Doctors with the word of God The Jesuites of Rome tell us That Kings may be deposed by Popes The Puritans of Geneva tell us That Kings may be deposed by the People Both in some cases and the spawn of both the Independents have done it de facto in England without any Case or Cause at all will you hear them speak 1. Say they of Rome If the King be a Tyrant i. e. If instead of protecting the People he destroy them If instead of feeding the People he fleece them If instead of enriching his Subjects Bellar. de he impoverish them If instead of doing them Justice he be unjust unto them Let him be as lawfully he may be deposed Potest Papae 2. If the King usurp power in spiritual things i. e. If he call himself Defender of the Faith or under Christ the Head of the Church If he call a Council without leave of his Holinesse the Bishop of Rome If he shed the bloud of Priests by the Secular Power and Civil Sword If he alienate Monasteries Nunneries and other Demeasus of the Church Let him be as lawfully he may be deposed 3. If he be an Heretique i.e. If he be not of the Romish Faith and Religion If he favour it not If he promote it not Lib. 5. If he practise it not If he persecute the Professors of it If he enact and execute Penal Lawes against them Let him be as lawfully he may be deposed 4. If he be a Fool had I been the Cardinal instead of Fatuity I would have said If he be a Demoniack i. e. If he be possest with the Devil or an evil Spirit if he have compacted with the Devil If he be so sierce that no man may speak unto him If upon every or any light occasion he throw his Javeline to nail men to the wall Cap. 1. and draw his Sword to cut their Throats Let him be as lawfully he may be deposed These are ruled cases in Rome to legitimate that spurious Doctrine of King-deposing and King-killing and all these made good by those hell-hatcht Distinctions of Proprié Improprié of Directé of Simplciter secundam quid of Absolute in ordine ad spiritualiâ— by the Popes Absolute and Relative Authority And the same Doctrine of Sedition of Deposing of Regicide and King-killing Loc. Com. Theol. Loc. 77. p. 845. is as stifly but not so subtly maintained by the Puritans else hear them speak 1. Subditis si sit publica et manifesta savitia licet fieri supplices implorare anxilia ab alijs et suscipere eorum defensionem aliis Regibus licet saith Bucanus when Subjects suffer Publick manifest wrong they may lawfully become Suppliants unto Forreign Magistrates and implore their aid against their own Princes and other Kings ought to take upon them their Defence and Protection 2. Si legibus Dei Magistratus transgrediantur c. says Christopher Goodman If Magistrates transgress Gods Lawes themselves Tract de obed p. 119. and commend others to do the like they loose that honour and obedience which is otherwise due unto them and ought no more to be taken for Magistrates but to be examined and punished as private transgressors 3. Licuit says Eusebius Philadelphus from Edengburgh Dial 2. p. 57 It was as lawful for his Brethren of France to defend themselves from the Tyranny of Charles 9. King of France as for wayfaring-men to resist and repel Thieves and Wolves Nay saith he I am of opinion with the old people of Rome That of all good action the Murther of a Tyrant is most commendable 4. Oritur nobilis quaestie says Danaeus in his Christian Policy Lib. 3. c. 6. Here arises a noble question Whether it be lawful for Subjects to change and alter their Government Yea whether it may be done by godly men with a good Conscience Yes says he It may and his Reason is this Reges summique Magistratus Kings chief Magistrates are the Vassails of the Kingdom Common-wealths where they Rule and therefore may be dispossest and dejected when they attempt any thing against the Fundamental Lawes thereof and as it
is truly said A General Council is above the the Pope so the Kingdom or Peers of the Land are above the King 5. Hunc tollent vel Pacificé vel cum bello qui eá potestate dotati sunt ut Regni Ephori vel omnium ordinum publicus conventus commended by Cartwright the Presbiterian-founder in England The Peers of the Kingdom or the publick Convention of the States ought to destroy a Tyrant Lib. 5. c. 13. pag. 1 85. either by peaceable practises or by open War says Fennerus in his Sacrâ Theolog. 6. Jus humanum Naturale Nationale Positivum Prt. 1. cap. 4. pag. 72. says Doleman All Lawes Humane Natural National Positive do teach That Common-weals which gave Kings ther Authority for the Common-good may take the same from them if they abuse it to the common ill Thus you see the Kings of Christendom crucified as Christ was between two Thieves the Papist and the Puritan All the difference is The Papists give this Power to the Pope The Puritans give it to the People and yet in that rather then fail they do sometimes agree But I pray take notice when this seditious Learning came in It is but of yesterdays standing but 220 years old at most by any Publick Record Then and not till then did Joannis de Parissis bring it in for the Pope and a great while after did John Calvin bring it in for the people and therefore with your favour we will look a little higher And first I will begin with that great School-man of Rome Aquinas by whom I dare encounter with either Papist or Puritan to justifie almost every point of that Religion wherein I have been born and bred and in which God willing I intend to dye For the present This we have now in hand Kings though bad may not be resisted deposed or murthered Esset enim multitudini periculosum et ejus rectoribus For it would be as dangerous to Subjects as to Soveraigns if any man should attempt to take away the life of Princes though Tyrants For commonly not the well-disposed De Regin Princip l. 1. c. 6. but the ill-affected men thrust themselves into that danger the Government of good Kings being as odious to bad men as the Rule of Tyrants is to good People and the Kingdom by this presumption will be rather in danger to forgo a good Prince then a wicked Tyrant and his Answer to that Objection which was even now delivered by the Scottish Eusebius Philadelphus 2 a. 2 ae 4.41 a. 2. ad 3. viz. That it is praise worthy to murther a Tyrant is Sedition is a mortall sin Secondly before him when Pope Paschalis had perswaded Robert the Son Ep. Laodiensium apud simonem scard p. 116. to Rebel against his Father Henry the Emperour and had excommunicated the Bishop of Liege or Lions for his Loyalty All the Church-men of Liege All Nemine contradicente none excepted writ an Apolegy for themselves the sum whereof is this We are excommunicated because we obey our Bishop Our Bishop is excommunicated because he takes part with his Lord the Emperour yet who can justly blame him for taking his Lords part to whom he hath sworn Allegiance Perjury is a great sin whereof they cannot be ignorant who by new Schisme and novel Tradition do promise to absolve Subjects from the guilt of Perjury that forswear themselves to their Lord and King And at last they conclude thus Nihil modo pro Imperatore nostro dicimus At present we say nothing in defence of our Emperour but this we say though Were he as bad as you report him to be we would endure his Government because our sins have deserved such a Governour Be it we must needs grant against our will That the Emperour is an Arch-heretick an Invader of the Kingdom a worshipper of the Symonaical Idol and accursed by the Apostles and Apostolical men as you say of him why yet even such a Prince ought not to be resisted by violence but to be endured by patience Aquinas is against Rebellion for Tyranny and a whole Church is against Rebellion for Heresie Before both these says John Damascene Though wicked Kings and their wicked under-Officers be Thieves Paralel l. 1. cap. 21. though they be unjust or otherways tainted with any other crime yet they must be regarded we may not contemn them for their impiety but we must reverence them for their Authority Rebellion Deposing Murthering of Kings is not allowable in the case of Tyranny by the judgment of Aquinas nor in the case of Heresie by the judgment of the Church-men of Liege nor in the case of Impiety by the judgment of Damascene St. Augustine is as positive against Rebellion in the case of Apostacy Julianus extitit Imperator infidelis Julian was an unbelieving Emperour for he was an Apostate for he was an Oppressor for he was an Idolater and yet Christian Souldiers served this Emperour Indeed when they came to the cause of Christ they would acknowledge no Lord but him that was in Heaven when they were commanded to adore Idolls and to offer Sacrifice In Ps 124. they preferred God before their Prince But when he called upon them to War and bad them invade any Nation they presently as they ought obeyed They distinguished their eternal Lord from their temporal King yet they submitted themselves to their temporal Lord for his sake who was their eternal King What means the Apostle says St. Chrisostome to command us to pray for all men and for Kings by name seeing Kings serve not the living God In ep 1 Tim. cap. 2. ver 1. as they did not in his time but live in infidelity Why surely it is to teach us That Kings though they be never so wicked yet they may not be resisted less may they be deposed least of all may they be Murthered Tyranny cannot justifie Rebellion if Aquinas may be believed Heresie cannot justifie Rebellion if the Church of Liege may be credited Impiety cannot if Damascene gains upon your Faith Apostacy cannot if St Austin speaks truth Obstinacy in all these cannot if St. Chrysostom be a true man I add If Nazianzen have repute with you who for his admirable Learning and Piety was called The Divine and lived under five Emperours four of them bad enough and the fifth no better then he should be viz. Constantius Julianus Valens Valentinianus and Theodosius There is no remedy against the Tyranny Heresie and Apostacy of Princes but Prayers and Tears No though a King be a Persecutor of the Church yet may he not be resisted deposed or killed either by Pope by Peers or People if Hosius who for his Age Experience excellent Learning and holy conversation was admired and esteemed by all men may be believed For thus he stoutly answered the wicked demand of Constantius the Arian Emperour Hosius apud Athan. ad solitarié viventes Ego confessionis munus implevi cùm persecutio
Owner of could claim little or no Birth from Flesh and Blood yes before that Mr. Hynderson himself declared him to be A most pious and learned Prince yes and Mr. Caryll confest That he found King Charles another Selomon 4. Look upon him in his Mercy and therein he out-strips that King that forgave his servant 10000 talents Mat. 18.27 Luk. 23.34 and onely comes short of Christ and yet as Christ said Father forgive them so said King Charles I do freely pardon for Christs sake those that have offended me in any kind nor shall my hand ever be against any man to revenge what is past in regard of any particular done to me And this in his Solitudes he said at Holmeby as you may read in the 41 verse of his Penitentialls I could go on but expede Herculem and by these Four His Patience His Content His Wisdom and His Mercy you may see King Charles was Christus Domini and very near a Kin to Christus Dominus in the Unction of his Graces and so you may again in the Unction of his Crosses 1. Look upon him in the Crosse of Conspiracy Men of several minds and manners of divers Sects Factions Sadduces and Pharisees at deadly Feud between themselves yet bandy together against Christ so was King Charles assaulted by men of several Opinions Anabaptists and Antinomians Presbyterians and Independents at Daggers drawing between themselves do yet combine in their oppositions against him and all the difference was this The one brought him to the Block and the other chopt off his head 2. Look upon him in the Crosse of his ignomity The Devil is in him Why hear ye him said the Sanhedrin of Christ Joh 10.20.7.48 I dare not repeat what our Pharisees have said of King Charles and yet I dare not but repeat on speech of theirs Do any of the Worthies of Parliament believe him or give any respect to any things that proceeds from him 3. Look upon him in the Crosse of Cruelty and Malice As Christ was belyed and betrayed bought and buffeted by his own scorned and derided in his very Devotions and numbred amongst the greatest Transgressors and for fear he should make an escape had an Ordinance put out by the Great Council requiring If any man knew where he was he should discover him John 11.57 So was King Charles betrayed by his servaâ—ts bought and sold by his Subjects belyed by his Enemies denied by his Friends and least he should make an escape Look upon the Order of Munday May 4. 1646 where it is said Ordered be it and it is hereby declared by the Lords and Commons in Parliament assembled That what Person soever shall harbour or conceale or know of harbouring or concealing the Kings Person and shall not reveale it immediatly to the Speaker of both Houses shall be proceeded against as a Traytor to the Common-wealth and forfeit his whole Estate and dye without Mercy 4. Look upon him in the Cross of his Accusers accusation Judge 1. His Accusers many false Witnesses many false Witnesses sought against Christ Mat. 27. and many false Witnesses sought against King Charles 2. His Judge a Heathen Deputy President for the true and sworn Judges of that Kingdom durst not condemn him so because the sworn Judges of this Kingdom durst not and by Law could not therefore Legi-serviens is made his Judge and made to condemn him 3. Because the Evidence of witnesses gave no ground to Pilate to condemn Christ the Souldiers cry out He makes himself a King Joh. 19.12 and therefore is not Caesars friend and his very Accusatition over his Head upon the Cross is no more but this J. N.R.J. and just so is King Charles served because he was a King and would maintain Monarchy he is no friend to the Parliament and His Accusation can bear no Title but this C. A. R. O. was put to death January 30. 1648. for no other cause but because he was the best King England ever had and so like to Jesus Christ in the Unction both of his Graces and also of his Crosses And to make them yet more paralell as God would have it the very pretence of their enemies is the very same In salutem populi Joh. 11.47 The fafety of the people Better one man die thou all the people perish said Caiphas of Christ so that the Common-wealth of England might be preserved let Charles the King of England be condemned said Mr. John Bradshaw and it is a fine way I confesse to preserve the Body by cutting off the Head So like to Christ was King Charles and now very near to Christ is King Charles even at his right hand where that we may also be God of his infinite mercy pardon all our sins past and keep us from all sin to come and especially from this sin which is so fearful a sin Rebelling against Deposing and Murthering of Gods Annointed thorough Jesus Christ Amen And how fearful a sin that is Part. 3. my third and last part will tell you in a word 1. It is Murther and that is a fearful sin For it is not only Peccatum quia prohibitum which is bad enough but it is Prohibitum quia peccatum which is a great deale worse It is not sin only because it is forbidden but is therefore forbidden because it is sin And yet 2. It is far worse in this case because it is in conjunction with Sacriledge and Rebellion and so in direct opposition against Almighty God himself Davids nolitâ— tangere Christos meâ—s Touch not mine annoinetd Touch not my Christs proves it Sacriledge St. Pauls Qui obsistit whosoever resists the King Rom. 13.2 resists the Ordinance of God proves it Rebellion And whether of these two Sacriledge or Rebellion be the sin against the Holy-Ghost hath been controverted by some Divines but that both concurring are if not the sin against the Holy-Ghost an unpardonable sin hath been determined by many Divines and this Demonstration I offer for it The Antecedent to the sin unpardonable is Knowledge Ignorant men cannot commit it The subsequent to that sin is Irrepentance The Penitent men have not committed it And both these Knowledge and Irrepentance are in Sacriledge and Robellion Knowledge goes before to teach Irrepentance follows after to sinpify Knowledge shews the sweet of Rule in Rebellion and the sweet of Profit in Sacriledge The sweet of profit begotâ— Delight and nurses it to Presumption The sweet of Rule conceives Fear and nurses it to Despair each of which finds Irrepentance upon the bed of Death For the truth of this view all Records Sacred and Prophane read all Histories Canonical Apocriphal and Ecclesiastical and see if you can find one but one either Sacrilegis or Rebell that ever died in an outward possibility of Salvation What sign what Symptom of Repentance in Cain the first in Saul a Second in Jeroboam a third in Ananias a fourth sacrilegious person
then again the Kings answer which was supposed to be the hastening cause of that murther Let him repent and pray if God may possibly forgive him The fourth is to command sin For by this means they beget it they give it Seed and become the Fathers of it And for this Let the Long Lifed Parliament Lieutenant General Cromwell and others whom it concerns water their Bedds and wash their Couches every night with tears for fear they exchange their Evill Dayes into an Everlasting Night of Evill The fifth is to consent to it For by that means they own it and maintain it and become Adopted Fathers to it And for this Let the High Court of Justice President Bradshaw Whaley Pride and others that sat there and gave Vote to the most unjust sentence that was ever pronounced Pilates only excepted abhorr themselves in dust and ashes least their memories be abhorred by all good men on Earth and their Souls in Fire and Brimstone The sixth is to commend it For by this means they give it suck Dugg and become a Nurse to it And for this Let them who have presented Books to John Bradshaw and given him Eulogies for the greatest Vaelogy was ever spoke in England severing the Head of King Charles I. from his Body The seventh is To entertain and maintain the Actors of it For by this means they give it Shoulders they support it and become Protectors of it And for this Let him who hath made himself Protector with his Stately Counsel consult how they may avoid the curses of so many thousand innocent Widdows and Orphans whom they have made so that they might kill as the Jewes did the King of Life the King of England Charles the I. The Eighth is To keep Silence and to be mute at it when it is done For by that means they become Friends to it and give it Heart and Hand And for this Let him or them or both who have out-stript Dioclesian and Julian by mnzzleing the Mouths of all the Orthodox Clergy of England least they should declaim against it look to it and weep and groan if perhaps they may out-cry that cry which the Blood of CHARLES the I. makes to Heaven for vengeance The ninth and last is to partake of it For by that means they give it Arm and Face and become Benefactors to it And for this Let the present Soldiers whether Voluntiers or other whether before or since consider with themselves whether they be not guilty of the violent painful shameful murther of King Charles I. and presently forsake their Usurper and joyn to bring in the true Heyre of these Kingdoms of England Scotland and Ireland King Charles II. whom as God hath hitherto miraculously preserved so may he make a Miracle of his mercy in restoring him to a Glorious Crown here and receiving him to a Crown of Glory hereafter thorow Jesus Christ Amen Anno Dom. 1650. PSALM 112.7 He is not afeard of any evil tydings For his heart standeth fast and believeth in the Lord. ANd yet King David was no Stoick For this Psalm is an Exegesis or Exposition of the last verse of the former Psalm And that Psalm ends thus Timor Domini initium sapientiae The fear of the Lord is the beginning of wisdom Ps 111.10 and this Psalm in answer to that begins thus Beatus qui timet Dominum Blessed is the man that feareth the Lord. Ps 112.1 Wisdom seeks Blessedness and by the Fear of God finds it and finds it in four degrees 1. In the Happiness of his Posterity His seed shall be mighty upon Earth Ver. 2 2. In the Happinesse of his Prosperity Wealth and Riches shall be in his house Ver. 3 Ver. 6 3. In the Happiness of his Stability He shall never be moved 4. In the Happiness of his Security He shall not he will not be afraid or He is not afraid of any evil tydings And this though the last is not the least degree of his Happiness his good Fear banisht his evil Fear He fears God and therefore he fears not any evil tydings And that he fears God he is assured of it too for his heart standeth fast and believeth in the Lord. In which words you have observable these three Parts 1. Quis non timet Who feareth not Times Dominum He that feareth the Lord feareth not 2. Quid non timet What is it he feareth not Ab auditione malâ He feareth not any evil tydings 3. Quare non timet Why doth he not fear any evil tydings quia paratum est stabilitum est confirmatum est cor ejus confidens in Jehovâ because his heart is prepared because his heart is est ablished because it is confirmed and standeth fast believing in the Lord. I begin with the first He fearet not he shall not be afraid Pars 1. And this at first sight seems a strange commendation or a strange Prohibition Construe it as you please by the Present or Future tense Timor enim Domini est Janitor cordis et virtutis custos saith St. Hierome Fear of the Lord is the Guard Royal of the heart and keeps out forbidden lusts like unbidden Guests Fear is the Treasurer of Vertue keeps it in a close Cabinet like a precious Jewel least it should take Wings like Riches and fly away Fundamentum salutis says Tertullian Fear is the Foundation of Hope and like that house which is built upon a Rock let the Sea roar and the Rain fall and the winds blow It stands fast it is unshaken Tuta Armatura says St. Chrysostome Fear is a safe Armour whosoever puts it on hath such a Coat of Male as is Sword Pike Pistol and Canon proof Initium sapientiae Pro. says Solomon Fear is the beginning of Wisdom not a Student in the Accademy of Fear but is sure to commence Doctor of Wisdom Vita omnium operum says Melancton Fear is the vivacity of all our Actions whatsoever we do without Fear is dead in the very doing and Solomon gives the reason of it Officium enim est totius hominis Eccles 12. For this is the whole duty of man To fear God and keep his Commandements Religio Majestas Honor metu constant says Lactantius where Religion is neglected confusion enters nor can Religion subsist without Fear For what is not feared is contemned and what is contemned is not worshipped Religion Majesty Honour The Religion of God the Majesty of the King and the Honour of the Nobility are all preserved by Fear Take away Fear and take away all This Age this unhappy miserable Age gives us too sad feeling an example of it The Kingdom of England hath lost Religion The King of England hath lost his Majesty the Majesty of England hath lost his Head the Nobility of England have lost their Honour And all this because the Commons of England have lost their Fear the Fear of God St. Barnard advises most divinely Cúm adest Gratia time
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
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
of the Kingdom and first here I shall examine what is meant by these words They despised him The meaning of this consists in three branches and they are these 1. They did Male-cogitare think evil of him in their hearts and so came within the compasse of Solomons prohibition Curse not the King in thy thought Eccle. 10.20 A thought of despising the King is Treason as well as a Word and a Word as well as an Action so says the Scripture of the Intention of Bigthan and Teresh Traytors they were and yet they never came to an Insurrexerunt or any Act of Treason Ester 2.21.23 but only to a Voluerunt an Intention they sought or they thought to lay hands upon King Ahasuerus and for this very thought of Treason they were hang'd And as the Law of God so the Law of this Kingdom doth construe a bare purpose against the King a despising thought of the King to be Treason and makes it deadly My prayer therefore is Convert them O God if they will not be Converted confound them O God and let them perish as many as have evil will against the King and do Male-cogitare despise him in their thoughts 2. They did Male-dicere despise the King with their tongues and speak evil of him saying How shall this man save us and this is the second Branch whereby the meaning of this word is explained They despised him i.e. they speak evil of the King and so came within the compasse of Moses's prohibition Thou shalt not speak evil of the Ruler of thy people Deut. 27.16 A Word against the King is Treason as well as a thought or Action Greater Treason then a thought and lesser Treason then an Action And they that Word it against the King if they be of the Clergy they are of Balaams Ordination Numb 23. because they Curse whom God hath blessed and he was killed with the Sword If they be of the Layety they are of Shimei's condition 2 Sam. 16.5 because they revile whom God hath annointed and he was put to death And of late by the Law of this Nation there stood one Pym condemned for saying He would if he could embrue his hands in the blood of King Charles the first and many more in good time may be condemned and executed for saying They will if they can embrue their hands in the blood of King Charles the Second My Prayer again therefore is Convert them O Lord if they will not be converted confound them O God and let them perish as many as speak evill of my Lord the King and do Male-dicere Despise Him with their Tongues 3 They did Male facere Despise the King with their Hands for they brought him no presents and so came within the compasse of King Davids prohibition 1 Sam. 26.9 Thou shalt not stretch forth thy hand against the Lords annointed I know King David there speaks by way of Interrogation Who can stretch forth his hand against the Lords Annointed and be guiltlesse but I know withal that Interrogative Quis Who can is a most triumphant Negative and says Nullus No man can and be guiltlesse or No man ought unless he will bring Guilt upon his own Soul Absolon did was hang'd 2 Sam. 10.9 Robert late Earl of Essex did against Elizabeth our late Queen of England and was beheaded and how many that were in the same Conspiracy were hang'd you may read in that Chronicle My prayer therefore is gain Convert them O Lord Convert them and return them to their Duty of Loyalty to thine Annointed If they will not be converted confound them O Lord confound them and as many as lift up their hands against or withdraw their hands from my Lord the King Amen You see what is meant by these words 1 a. 2 a. They despised him will you now see Why they despised him why it was Because they lookt upon him as a single man How shall this man save us Happily they thought him greater then any of themselves in particular but they thought themselves in a collective or Representative Body greater then him the King and this brings me to the unfolding of the second Question which is Whether the King be singulis major Question 2 greater then single persons but Universis minor lesse then collected Persons or the Body Representative I shall not need to speak of the first Branch of this Question viz. Whether the King be Singulis major Greater then any single Person For it is not denied by any or if by any yet only by such who are more Beasts then Men and live more by Sense then by Reason or Religion or rather have lost both their Sense their Reason and their Religion The enquiry therefore here must be upon the other branch of this Question viz. Whether the King be Universis minor lesse then the Body Representative For this was the thing in agitation in this late wicked Age and affirmed by these wicked men the Children of Belial who did de facto murther King Charles I. of blessed memory and would have done as much upon King Charles II. if they could have fastened upon him at Worcester but God I trust hath preserved him for better times I must at first take leave to tell them That the Ground on which they build is false and meer Sophistry That the assumption and Inference which they build is weak and meer Fallacy For thus they argue The Fountain or Cause of a King is greater then the King but the People Representative is the Fountain and Casue of the King Therefore the People Representative is greater then the King And here I say The Ground is false the Assumption is untrue and the Inference therefore is so too 1. The Ground is taken from an old Axiome Quickquid efficit tale est ma gis tale whatsoever effects a thing is greater then the thing effected This though true Ante effectum productum before the effect produced yet it is often false Post effectus productionem after the production of the effect v. g. The Fountain was once bigger then the River but now the River is bigger then the Fountain A spark of fire was once more Fire then all the Wood in the Chimney but when the Wood becomes one Flame the Wood is more Fire then the Sparke You see the Ground is not ever true and sure I am the Assumption laid upon this Ground-work is never true viz. The People is the Fountain or Cause Efficient of the King For God as I have shewed you before and whether I referr you is the only Efficient of Monarchy Only I add thus much Were it so that the People did make the King yet it would not follow That therefore the People is greater then the King For this Axiome is true only in those Agents in whom the Quality by which they work is Inherent and from whom it cannot be separated But the People if they had Power to make the
King have divested themselves of that Power and the King is not under them and Over them not only Over them Sigillatim one by one but also Conjunctim over altogether Else the Body Representative need not petition him for they might command him They need not else call him their Soveraign but their Fellow-Subject They need not else write To the Kings most Excellent Majesty but To my very Loving Friend But you remember the usual style of the Body Representative To the Kings most excellent Majesty We your Majestys most humble Subjects in this present Parliament Assembled And this I hope is not a Complement or Pro formá tantum only for shew or fashion sake No They meant what they said for they called God to witnesse it and so by their own Confession and Practise they acknowledged The King not only Singulis but Universis major to be over as well the whole Body as Particular Persons But alas how suddenly they forgot and forfeited their acknowledgements and Duties this day sadly remembers us which was the Day wherein King Charles I. was murthered by Sonns of Belial who despised him and taught the world another Lesson That the King is Universis minor The Parliament the House of Commons is above the King the Army above all But the contrary will appear and I shall make my Proposition good 1. By Scripture 2. By Fathers 3. By Reason And 4. By that which is grounded on all these The Law of England And that I may not too far transgresse the time 1. By Scripture instead of many Texts I shall referr you only to two or three and first weigh seriously I beseech you and ponder well those words of the Army Royal when they were to joyn in Battail and to pitch the field against Absolon the General of the Rebels and his Rebellious Army When David had appionted three Chiefs over all his Cavelry and Infantry viz. Joab Abishai and Ittai and said withall He would go forth himself No said they 2 Sam. 18.3 No said they The People and the People represented the Representative Body of the People the Great Council the Council of War and the Council of State the three Lords Generalls the Lord Chancellour the Lord Treasurer and the Speakers of both Houses and give him their Reason for their Negative Vote and the best Reason in the world too Salus Populi Salus Regni The safety of the People and the safety of the Kingdom both depending upon the safety of the King saying If we fly away they will not care for us neither if half of us dye will they care for us but now thou art better then ten thousand of us i.e. Thou art worth us all thou art over and above us all thou art greater then us all In the next place I beseech you to weigh seriously the words of St. Peter 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream Mark the word it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Submit your selves It is not Submit your self every single man of you one by one but it is Submit your selves all of you together and that not only to the Inferiour Magistrate but to the King as the Supream over them and you all Certainly St. Peter never intended an Absurdity or an Impossibility when he called the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supream yet he had committed both an Impossibility and an Absurdity if the People were above the Supream or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supream above the Supream For so there should be two Supreams which is an Absurdity as absurd to suppose one Kingdom to have two Supreams as one Firmament to have two Suns as one Heaven to have two Gods and an Impossibility is it too For the two Supreams might be contrary Masters command contrary things and command to be obeyed by one and the same Subjest But no man can serve two Masters says the Master of us all But St. Peter is clear from and against all such Absurdities and Impossibilities and that you may clearly see if you please to read the Context which doth subordinate the Body Collective and Representative to the King The Body Collective is the People and St. Peter expresly subordinates them saying Submit your selves to the King The Body Representative is the Inferiour Magistrates the Peers Nobles and Counsellours call them what you will The House of Lords and the House of Commons And St. Peter doth expresly subordinate them too saying They are Governours sent by him i.e. by the King For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot Grammatically relate to any word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King is the Antecedent to Him the Relative else questionlesse there is false Greek and little lesse then Non-sence Who makes the Inferiour Governours but the Chief Governour Who is the Chief Governour but the King God only as the Principal Efficient made the King and the King only as the Instrumental Efficient from God made the Inferiour Magistrats God only can De Jure unmake the King and the King only can De Jure unmake the Inferiour Magistrates For they are sent or made only by him and the refore they are not Co-ordinate with him but subordinate to him And so if you will believe either the Prophet Samuel or the Apostle St Peter The King is as well Universis as singulis major greater both then every particular Person and the Body Representative i.e. In plain English then People and Parliament viz. where King and Parliament are distinguished because the Parliament is sent or called or made a Parliament by the King Shall I commend to you one place more I will do it in a word and it is in the Psalms where God says of the King I have exalted one chosen out of the People Psal 89.20 and these words are worth your observation Unum electum é populo not á populo One chosen out of the people by God not by the people and that one so chosen by God God hâ—â—â— exalted and over whom hath God exalted him over the People or over no body and not only over this or that part of the People but over the People Indefinitely i. e. over all the People Generally Secondly I make this good by the Fathers 2. By the Fathers and I begin with Tertullian We honour says he the Emperour in such sort as is lawful for us and expedient for him we reverence him as a mortal man next to God of whom he holdeth all his Authority subject to God and so we make him Soveraign over all in that we make him subject but to God alone Sicut in toto mundo Deus Rex est Ad Antioch 9.53 et potestatem exercet in omnibus says Athanasius As God is King over all the World and exercises his power in and over all Creatures so the King is over all earthly men Over All. Cum super Imperatorem nemo sit
yet this is so far from being an Argument to justisie Rebellion or taking up Arms against the King as that it doth altogether condemn it For notwithstanding so great strength yet David never pursued Saul never sought after Saul never discharged one Canon one Murtherer one Gun against Saul but still fled from him and to put him out of all such Fears jealousies got himself and his Forces out of Sauls Kingdom and begged a place for his habitation of Achish the King of Gath. Let all Rebells follow David in the whole Example and we shall both allow this Quotation and also commend their Imitation yes and pray they may have so many Followers that there may be no Rebel left to lift up an hand against the Lords Annointed The second Objection I meet with of any colourable strength Object 2 For I shall passe all those frivilous ones 1. Of the Peoples rescuing Jonathan from Saul Their whole Act. being nothing but a mediation in the behalf of Jonathan and nothing lesse then a Rebellion against Saul as any man may evidently percieve if he reads the whole Story and so Junius Borrhaus Osiander and Willet himself say and determine of it and Peter Martyr adds That if the People did more then pray if they pressed violently upon Saul in making a mutiny they sinned Liberaverunt says St. Jerome Redimerunt says Tremelius In Reg. c. 14 and so says Gregory Magnus i. e. They delivered they redeemed they freed Jonathan that he dyed not And how did they this Certainly not Fustibus but precibus by Prayers not by Pole-axes For if the did more then pray says Peter Martyr they sinned I forbear likewise 2. The Example of Elisha's shutting the door 2 Reg. 6.32 and holding fast the Messenger that came from King Joram to take away his Head For Elisha had Revelation from God as well of Jorams repentance as of his former and furious Message And 3. Of Jehu who killed this King Joram For this was by special and particular command from God 2 Reg. 9.14.24 and not by any Law of God or Man and extraordinary Oracles may not be our Examples And 4. Of Ahikam For he defended not the Prophet from the Tyranny of King Jehojakim but from the fury of the people Jer. 26.4 Had he had any hand in that tumultuous insurrection with the People he had been a Rebel like the People but being he did what he did by that credit and authority which he had with and under the King he shewed himself both a faithful Magistrate and a Loyal Subject And 5. the withstanding of Uzziah the King by Azariah the Priest For this was by words 2 Chron. 26.17 not by Swords and besides God struck him with Leprosy and so by the Law he was to be removed from the concourse of the people for fear of of Infection And 6. That of Deposing Athelia For She was but an Usurper of the Crown The second Objection I say of any seeming validity is that of Jeroboam 1 Reg. 12. from whence it is argued thus Rehoboam the Son of Solomon refused to ease the People of their burthens and therefore they rebelled against him and set up Jeroboam to be a King over them and this was so far says the Objector from being a sin that the Text says It was from the Lord and Therefore Subjects may in some cases bear Arms lawfully against the King and without sin And this Objection I answer thus The Scripture here sets down Rei gestae veritatem Answ 2 non Facti aequitatem the Truth of a thing done not the Right of a Thing to be done Quia factum legimus non ideó faoi â—ndum credimus says St. Austin sectando enim exemplum violemus praeceptum If we follow the Example of men we may break the Commandement of God Nor can we any more be free from the breach of the 5. Commandement and Disobedience if we rebell against our King upon this Example then we can from the breach of the 8. Commandement Theft if we plunder and rob our Neighbours upon Example of the Israelites spoyling the Egyptians In a word God made Jeroboam King and in that Act punished Solomons Idolatry and Rehoboams folly but notwithstanding This Act of the People in revolting from Rehoboam was Rebellion and so called by God himself in two several places 1 Reg. 12.19 2 Chron. 10.19 And Israel rebelled against the House of David unto this day And Israel rebelled against the House of David unto this day And God punished this Rebellion of theirs so fearfully that he first gave them up to Idolatry and afterwards drave them out into Captivity And I do assure you That there are ten Examples for one to shew Rebels have been first Idolaters and so hated by God and afterwards Slaves and so hated by Man That we may never fall into the one or the other either Idolatry or Captivity Almighty God keep us from Rebellion And whatsoever some People say and make shew of I will make it good That there is not one more Example in Scripture of any colour or worth a straw to dispute much lesse to justifie the taking up of Arms against the King There is one Objection made from the example of our own Object 3 Progenitors Richard the Second was deposed and deposed by Parliament and therefore says the Objector A King of England may be resisted With shame and sorrow I canfess the Factum but without blushing and in truth Answer I deny the Iusâ—um The honest Bishop of Carlile opposed it and howsoever the Rebells of those daies ended that good mans daies in prison for his honesty yet by this very Act of deposing King Richard they brought such miseries and mischiefs such Battails Bloudsheds such Rapines aâ—d Murthers upon this Kingdom that until two Kings viz. One Prince ten Dukes two Marquesses one and twenty Earls seaven and twenty Lords two Viscounts one Lord Prior One Judge one hundred thirty and nine Knights four hundred one twenty Esquires Gentlemen of a vast number and Common Souldiers to the number of an hundred thousand were slain in Civil Wars England never saw happy daies And setting Kings and Princes aside I believe there hath been more lost in a latter Rebellion against King Charles I. That we may yet see and enjoy Peace and Happinesse in our daies God keep us all from bearing Arms against King Charles II. when he shall be enabled by Gods raysing him Friends abroad and converting or consternating the Hearts of His Enemies at home to require his own Amen For it is altogether unlawful as appears Secondly by Scripture 2. Scripture and the first Scripture I offer to your Consideration is that of Moses Exod. 22.28 Speak not evil of the Ruler of thy people And this very place touched St. Paul so far that it brought him to a Peccavi when he had suffered his Tongue to run a little over and be
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
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
the Dead which dye in the Lord. Had it been onely to maintain the publick Service of God established by Law even that alone would have made them Martyrs For not a Tittle of it but it was by the Dictate of the Holy Ghost and I should think my self accursed if I were not able to maintain it and would now if it were not beside my Text and Purpose yet blame not my holy Zeal if I do vindicate that saving-Book against the Schismaticks greatest Exceptions And that is in the Office of Marriage That Office consists of Substance and Ceremony The Substance Prayer The Ceremony a Ring Look you upon both and first the first Prayer in that Office It beseeches Almighty God to bless the Couple to be married As Isaac aâ—d Rebecca whence I aâ—gue thus This Prayer was dictated by the Holy Ghost to the Composers of the Common Prayers or made by those Composers without the Dictate of the Holy Ghost But not by them without his Dictate Therefore by his Dictate to them If by them without him then they would have made it according to Humane Reason and so have said bless them O Lord as thou didst bless Abâ—aham and Sarah or as thou didst bless Jacob and Rachel and they had humane Reason for it for Abraham was Gods fiâ—st Friend Jacob was Gods great Favourite But sayes the Holy Ghost Not so nor so but let it be bless them as Isaac and Rebecca and there is no Humane Reason for this but a Divine Reason there is and that is this Abraham had his Hagar in Sarahs time and this Keturah afterwards Jacob had his Leah his Zilhah and his Bilhah but Isaac had none but his Rebecca and therefore sayes the Holy Ghost let it not be Bless them as Abraham and Sarah Bless them as Jacob and Rachel for then people may be apt to think they may have many Wifes at once if not some Concubines but let it be Bless them as thou didst bless Isaac and Rebecca let them know One man should have but one Wife especially at one time Then secondly look upon the Ring The Ring must be round without end and the Ring must be of Gold without mixture so must the Husbands love be to his Wife perpetual and to be terminated onely by Death and withal his Love must be pure and not given or imparted to any other but to his Wife onely Certainly therefore Blessed they which dye in maintaining that Service-book which can without contradiction father the very Ceremonies of it upon the Holy Ghost But add to this Obedience to the King Unity to the Church Liberty to the Subject and many more commanded by God and deny He that can or dare Blessed is William Laud Archbishop for dying for the Churches Unity Blessed are Cavendish Greenvile c. for dying for Obedience and to keep the Kings Crown upon his Head Blessed is King Charles the first for dying for both and to preserve the Subjects Liberties And if they are Blessed why then do any mourn as if they were lost But alas Nature will have her course and on Gods Name let it but let Nature give you bounds to Natures course stillate volo non currere let your Eyes drop Tears like pretious water out of a Still not run like common water out of a spout So said Seneca from Nature Yes Nature hath taught it not onely by Speech but also by Example what else meant that Heathen Priest who so soon as be heard of his Sons Death presently put off his Crown and vented his Sorrow by his Tears but hearing withal That his Son died Valiantly he assumed his Crown again and finished his Sacrifice So you B. hearing your Friends death lay aside your Crowns and melt your selves into Tears but knowing They died for God for the Church for the King for the Countrey for the glory of God for the Unity of the Church for the Honour of the King for the Lawes of the Countrey and that the King himself was Murthered and Martyred for all these Put on your Crowns again and finish your own Christian course with Joy Give not back though you are bur few Fall not back though Gods the Churches the Kings and your Enemies have got the Trophees you know not whether God hath chosen for his Gedeon a Reserve that his own Glory may be the greater and your own blessedness as sure by Dying In the Lord as your Friends that have dyed For the Lord. Their blessedness is not doubted They that dye For the Lord They that seal the Truth of Gods VVord and Religion with their blood Nor Catholique nor Papist call their blessedness into question They that were slain in the late quarrel And certainly their blessedness too your own needs as little doubt who are resolved to dye In the Lord you who lead a holy life and believe in the Lord Jesus and will continue therein to the end They are you are blessed For questionless St. John is blessed though he died in his bed and was but banished as you are as well as St. Peter though he died upon the Cross and was put to Torment as our glorious King and many of our Friends were And it is to you as well as to them to you that are but Confessors as well as to them that were Martyrs that Christ speaks Come ye blessed of my Father possess the Kingdom prepared for you from the beginning Mat. 25.34 But this for my part shall make no quarrel between Rome and England or Amsterdam If they will yield to us in some Substances we will easily yield to them in this Circumstance Let them decline to the killing of Kings and we will soon yield That Martyrs onely are blessed and so by consequence They onely dye in the Lord But with this Proviso That they take not nor understand this word Martyr in the common use of speech secundum vulgus For so it is one that seals his witness to the Gospel with his blood and suffers death for Christ but in the Grammar sence secundum Cleres For so it means but a Witness One that lives and dies in Faith as the Apostle speaks All these Abraham Isaac Jacob and many more died in the Faith i. e. They were all Martyrs Heb. 11.13 or they were all Witnesses to the truth of Christs Religion both in their Life and Death They died in the Lord. And thus you see what it is to dye in the Lord or who may be said to dye in the Lord Now for Application of this Point How may we dye in the Lord Appl. And that I shall tell you plainly and quickly If you would Dye in the Lord you must Live in the Lord Live in him you must by a Faith that purifies your hearts and then Dye in him you may by a Faith that justifies your Souls Live in him you must by the Faith of water to Sanctification Act. 15.9 and then Dye in him you may by
Actuall Transgressions But Originally Corruption He was free from because He was conceived by the Holy Ghost and born of the Virgin Mary and Actuall Transgressions he was cleared of not only by the Verdict of St. Peter who tell us from the Holy Ghost He did not sin neither was any guile found in his lips 1 Peter but also by the sentence of Pilate himself who told the Jews who importuned to have him Crucified I have examined him but can find no faults in him And Charles the first King of England John Scotland France and Ireland for whose Commemoration and his 8 Anniversary I chose this Text though he was conceived in sin and questionless guilty of Actual transgressions yet not such Transgressions as made him worthy to be Killed and murthered by the ancient Laws of this Kingdom And that 's a wonder A wonder that King Charles I. should rather with Constantine cover other mens Errors and discover His own A wonder it is P. 146.4 that Charles I. would continue an Angel of Reformation when the Devil of Rebellion was up in Arms against him A wonder it is p. 207.1 that Charles I. would rather suffer himself and his to be destroyed then give way to alter a settled Orthodox Religion A wonder it is p. 186.3 that Charles I. would rather chuse the woe of Vae soli and Solitude then of Vae vobis Hypocritae and Hypocrisie A wonder it is p. 127.28 that Charles I. should chuse rather to be reckoned among the Misfortunate then in the black List of irre ligious and Sacrilegious Princes A Wonder it is p. 165.20 that Charles I. should seek to set up Christs spiritual Kingdom by pulling down his own Temporal Kingdom A Wonder it is p. 135.4 That Charles I. should rather ascribe the setling of Bishops to the wisdom and piety of the Apostle then to the favour of Princes or Ambition of Presbyters A Wonder it is that Charles I. should be so judicious to determine some mens Zeal for Bishops p. 141.8 Lands Houses Revenues set them on work to eat up Episcopacy Root and Branch A Wonder it is p. 103.10 that Charles I. should esteem it his greatest Title and chiefest Glory to be the Defender of the Church both in the true Faith and its just Fruitions and equally abhorr both Sacriledge and Apostacy A wonder it is p. 103.21 that Charles I. should rather chuse to live on the Churches Alms then violently to take the Bread out of Bishops and Ministers mouths A wonder it is p. 104.17 that Charles I. wounld not repair the Breaches of the State by the Ruins of the Church A wonder it is p. 103.6 that Charles I. should rather chuse Pharaohs Divinity and Joseph's true piety then to sell the Priests Lands A wonder it is that Charles I. should esteem the Church above the State and Gods Glory above his own p. 92.13 and the Salvation of his soul above the preservation of his Body Estate and Posterity And yet a greater woâ—der it is That in none of all these nor any thing else neither Judge nor Jury nor Rable could sind any cause in him King Charles I. But now suppose They had found cause of death in him 2a 1ae yet might they desire to have him killed That my 2a 1ae is to tell you and it tells you No It is not awsul for Subjects to desire to have their King killed though â—hey could find cause of Death in him No God forbid we should desire to have Christ the King killed since he came to he killed for us that we might not be killed A most unthankful part this would be and therefore most abominable to requite so much Mercy with so great Injury Yet so unthankful and so abominable were the Jewes They desired to have Christ killed and I would to God some Christians yes and all Christians were not so abominably unthankful But I must tell you so abominable and unthankful are we all that we daily wound him if we do not kill him yes that we daily wound him and kill him Wound him by our Miseries or kill him with our sins we renue his Agony by our consticts or his Passion by our Guilts We never suffer as Christians but He suffers with us we never sin as Beasts or Epicures but we kill him by those sins We have more need to say Blessed be God the Father of our Lord Jesus Christ who gave his Son to be killed on Earth for a time that we might not be killed in Hell for ever and Blessed be God the Holy-ghost who did annoint Jesus to be our Christ and gave him Inauguration to his Crown of Thorns and Blessed though most bloody Function and blessed be our Lord Jesus Christ who gave himself up to death that death might not swallow us up yes rather say we Blessed be the Holy Trinity then to desire that Christ should be killed And God forbid again That we should desire to have that King killed whom I in this Text aim at For it is against the Law against the Law of God against the Gospel of Christ and against the Law of men too 1. Against the Law of God Exod. 27.22 Thou shalt not speak evel of the Ruler of thy people says Moses much lesse mayst thou do evil to him Prov. for says Solomon Against the. King there is no rysing up but to desire his death to desire that he may be killed is both to speak evil of him and do evil to him 2. It is against the Gospel of Christ For Christ himself says Give to Caesar the thing that are Caesar and what things are Caesars St. Paul tells you when he says Be subject to him Give him Honour Rom. 13. Tribute Obedience Take not any thing from him and all this for Conscience sake which argues their little or no Conscience which desire to have him killed for in so doing they take all things from him and St. Peter puts it further home when he says next to Fear God Honour the King which shews and it it as if the Apostle had said They have little or no Fear of God that have so little Honour for their King as to dishonour him by desiring to have him killed or as the Royal Expositor hath it They cannot appear good Christians p. 165.20 that approve not themselves good Subjects Nor can it be safe for a King to tarry amongst those men who shake hands with their Allegiance p. 37.15 under pretence of laying faster hold on their Religion and certainly that is no Religion or a very bad one which allows it lawful for Subjects to desire to have their King Killed But I have spoken at full heretofore That no cause whatsoever in the King though Murther Witâ— hâ—raft Idolatry c. can authorise Subjects to Rebellion from the Law of God from the Gospel of Christ from the Judgement of all
fift was made by Josia King of Israel with God that he and his People would walk after the Lord and keep his Commandements and his Testimonies and his Statutes with all his heart and his soul and that he would accomplish the words of the Covenant and he caused all the people to stand to it 2 Cron. 34.30 The sixt and last was requested by the people of the Captivity from Ezra who was then Instar locâ— Râ—gis in these words now therefore let us make a Covenant with our God to put away all our strange Wifes These are all the Covenants I have read of or can remember in the whole Bible and all these were made by and with the severall Kings Ezra 10.3 none without or against them But the English Engagement and Covenant was made without and against the King of England and howsoever those were commendable and extenuated the Israelites sins yet this must needs aggravate the English sins and condemne them who contrived it and took without much Repentance in themselves and more mercy in God and the King to which mercy God incline the heart of the King for Jesus Christ his sake Amen And 〈…〉 â—orse then the former for the former 〈◊〉 only engage against the Kings person 2. â—â—tion and the other part of it promised and pretended to fight for him in order to the preservation of Religion which might and did easily beguile many simple and well minded people but this same Oath of Abjuration was against the Kings Posterity not one of his Race or Name to raign over us any more nay against Lords of both sorts Ecclesiasticall and Temporall yes against the office of Episcopaâ—y so that we should not have had so much as a Skeleton of Monarchy nor a shape of any one of the Royal Tribes none of Benjamin or Nepthali none of Asher or Ephraim not a Duke Marquess Earl Lord or Barron nor any one of an Apostolicall Church not a successor of Aaron not a successor of St. Peterâ— St. Paul or any other of the Apostles some of the Tribe of Levi we might have had in a settell'd Presbytery to the loss of the English and gaine of the Romish Church And had not this been a greater Aggravation of our Countrymens sins in compelling some to be their Prosolites and ten times more the Children of Satan then themselves then a bare knowing and doing those sins with delighting in others that do the same comes short of compelling others to do those things which we know to be sin Delectation comes short of Compulsion and therefore once more I pray O thou Eternall and Mercifull God suffer not againe such Commanders to rule over us or if thou had'st not yet sufficiently punisht us for our former Malignity and Murther yet give us not over to obey such evill Commands that when thou makest Inquisition for blood for common blood for sacred blood or Noble blood for Royall blood our souls may be sprinkled with the saving and all sufficient blood of Jesus Christ 〈…〉 â—â—â—scription which these Master Murtherers required and would have compelled us to do under the specious pretence of against the Common Enemy but in truth with the horrid guilt of shutting out if possible for ever of King Charles the second whom God Almighty preserve to these three Kingdomes England Scotland and Ireland till in a good old age he be received into the Kingdome of Heaven for Jesus for Jesus for Jesus Christ his sake Amen Amen Amen FINIS