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
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
be accursed and saies Origen propter hoc Ecclesia ab Apostolis Traditionem accepit etiam parvulis dare Baptissimum Rom. 6. Because we are all conceiv'd and born in sin the Church hath received a Tradtion from the Apostles to Baptise Children and saies St. Austin Consuetudo matris Ecclesia c. The Custome of our Mother the Chu ch in Baptizing Infants is not to be slighted because it is an Apostolicall Tradition De Gen. ad li. c. 23. That 's a ninth Invention 10. If we believe and have Faith It is no matter for good VVorks or how we live a meer Invention this For saies St. James faith without work is dead and saies St. Paul Jac. 2. neither Circumcision nor uncircumcision availeth any thing but Faith which worketh by Love That 's a tenth Invention He is gone to Hell For he dyed of the Plague A meer Intention This For many of Gods dear Servants do dye of the Plague 2 Sam. 24. David was desirous to dye of it when he prayed Let thy hand I pray thee be against me and my Fathers house but sure he would not have been so desirous to dy of the Plague if he must have gone to Hell for it That is a 11th Invention Subjects may take up Arms against their King For the King is Universis minor though he â—e singulis major Lesse then the Collective Body though greater then any particular Person If he be a Tyrant If he be Sacrilegious If he be an Idolater He may be Resisted He may be Deposed A meer Invention's this For Saul was greater then all the People because he was their King and Saul was a Tyrant a sacrilegious person an Idolatar a Consulter with Witches and yet David durst not resist him durst not depose him and only for this cause Because he was the Lords Annointed and therefore the Lords Annointed because the King And this hath been the Judgement of all Divines until of late and therefore This is another twelfth Invention Bishops and Presbyters are of equal Authority They are all one For Bishops are called Presbyters in the word of God A meer Invention This and a false Conclusion For Presbyters are never called Bishops either in the Book of God or in any other book unlesse in the Books of Hereticks or Schismaticks And that is a Thirteenth Invention A King may be Deposed by an High Court of Justice and unjustly sentenced to death as a Tyrant Traytor and Murtherer and Publick enemy by severing his Head from his Body A meer Invention This though pronounced by John Bradshaw Lord President so called Oliver Crumwel L. General Henry Ireton Commis General Col. Hardresse Waller Col. Harrison Col. Whaley Col. Pride Col. Ewer Lord Gray of Grooby Sir John D'Anvers with many more who are not worth the remembring unlesse Dr. Dorislaus and Justice Aske Councellours for the Common-wealth Cook Sollicitor General Broughton and Phelps Clarks to the Court Danby Mace-Bearer Humphrey Sword-Bearer and King Cryer And this was an Invention beyond all the Jewes Inventions And a great many more Inventions yet have we found out but I have tyred you and my self already with these and by these though there were no more I am sure we have provoked God to wrath for the Plague is broken in upon us It is my fourth and last consideration in resolving that Question What is the fruit and effect of these Inventions Pars. 4. of these Provocations The Plague brake in upon them Irruit It brake in Magno impetu invasit It came with a mighty violence and could not be resisted Tanquam aqua exundas like a suddain Flood of water Maltiplicata est in eis ruina A multiplyed destruction came upon them Factis est in eis gravis ultio God took an heavy and grievious revenge upon them twenty four thousand of the common people and Princes were slain and this tells you what Plague it was is here meant It was not the Plague of Pustules or the Plague of the Pestilence or as the common people call it the Plague of Gods Tokens or as we of late have had the Plague of the Guts which was never heard of in any Kings Reign but only in the first Reign of a President and in the second Reign of a Protector but it was the Plague of a Civil commotion raised by the Madness of the people for a former madness of their provocation and the small number of the slain then but 24000 shews and proves their provocations to be lesse then ours because the Plague of an Uncivil civil war amongst us hath slain many score of Thousands some Hundreds of thousands and proves our provocations to be greater then theirs However I wish not the rest of the Rebels may either Hoyle or Phane themselves I wish them not confusion here or Damnation hereafter The worse that I wish is That God would be pleased to take them as the Rods of his Justice into the Hands of Mercy and bring in King Charles II. with power to recover his own Dominions and to sit upon the Throne of his Father King Charles Is the Royal Martyr of blessed memory who upon this day January 30. Anno Dom. 1648 was murthered by barbarous hands for seeking to preserve the Churches Rights and the Peoples Liberties and Reign over us and our childrens children in peace and prosperity thorough Jesus Christ Amen GOD Save King CHARLES II. Anno Dom. 1658. ACTS 13.28 And though they found no cause of death in him yet desired Pilate to kill him THere are not many steps betwixt Princes Prisons Graves Mat. 2. Christ was the King of the Jews so confest by the Magi and the People would have proclaimed him so But Pilate the Lord President and Cajaphas the High Preist having Him delivered into their hands by the Treason of Judas for a far less price then 200000 l. even 30. pieces of Silver and though they found no cause of death in him unless it were Negatively because he had not Ahab-like took away Naboths Vineyard or plundered any of his Subjects Illegally nor Jesabel-like took away Naboths life or put to death any of his Subjects Extrajudicially or Affirmatively had healed their sick cured their lame and their blind ear'd their deaf raised their dead delivered them all from the Kings Evil and made them happy to their Enemies Envy and their Friends Admiration yet they desired Pilate to kill him That 's my Text and in it I observe two parts and they are these 1. A VVonder they found no cause of death in him for a VVonder it is that a King who hath so many Prerogatives and Advantages to Blaspheme to Rob to Rabe to Murther to Idolatry and more causes I find not to kill any man should have no cause of death found in him 2. A Murther and a monstrous Murther Yet they desired Pilate to kill him for a monstrous Murther it is that Subjects who have so many tyes of Obedience upon them
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
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
French-men ever after in their ordinary sport when they were at Cards and pulled for a Traytor a sort in their Packs as Knaves are in ours would call for a Barnardino de Corte to his perpetual reproach Infamy with the shame whereof and the sting of a guilty Conscience the Rebel was so tormented that he languished continually until he dyed desperatly I have heard of a certain Commander who would often wish he might rot if ever he lift his Hand or drew his Sword against the King Notwithstanding he did both and God answered him in his wish For he rotted within and dyed this was at Worcester A certain Lord likewise I have heard of a Great Ring-leader in a Rebellion yet a great Pretender to Religion and in his Exercises of Devotion would often desire God If the course he took were not right if the cause he mannaged were not just that God would take him away suddainly God heard him and answered him For by the Shot of a Musket he was killed so suddainly that he had not so much time as to say God be merciful unto me and without any sign or symptome of Repentance dyed This was at Liechfield I need not remember you of Pausanias Ariobarzanes Rodolph Duke of Suevia Catcline of Rome Spencers Dudlys and many more of England Not one of them all nor any other Rebel that I have read of but if he lived he lived the scoâ—n of honest men and if he dyed he dyed the shame of his Friends the mirth of his enemies and the example of all God in the shameful and fearful punishments of them telling us That it is not lawful to bear Arms or contribute to maintain a War against the King They that did so against King Charles I. God Almighty look upon them in so much mercy that they may look up to him with so much Repentance that they may be forgiven and their Souls saved whatsoever becomes of their Bodyes and that no man none of us especially may do the like against King Charles II. with the Church I pray From all Sedition and privy conspiracy from all false Doctrine and Heresie from hardnesse of Heart and contempt of thy word and Commandement Good Lord deliver us for Jesus Christ his sake Amen Amen Amen Anno Dom. 1655. 1 REG. 21.19 Hast thou killed and also gotten Possession THat a Rich man that a Good man should be made first a Delinquent and then a Malignant is no news For the Fact can prescribe time out of mind even beyond the memory of Christianity Yet such a Fact may be suspected and called in question whether it be Legal or Illegal since it hath so bad a Founder as Achab and so great a Confounder as God For it was God that sent Elijah the Tishbite to meet Achab King of Israel V. 17.18 with this expostulation Hast thou killed and also gotten Possession But soft Is not this Text corrupted or mistaken for Achab killed not Naboth rather the False Witnesses that testified against him or the false Judges that condemned him or Jesabel that commanded both to be done and him to be stoned Truely they had their Guilt and Punishment yet as if they had been but Accessories Achab is pickt out for the Murtherer because without his Seal to the Letter his Covetousness after the Vineyard Naboth had not been markt out for a Delinquent nor put to death for a Malignant Nor had Achab received this Increpation from God by the hand of Elijah Hast thou killed and also gotten Possession In handling of which words I shall observe 1. Two Persons 2. Two things belonging to each Person The two Persons are 1. The true Malignant Achab. 2. The pretended Malignant Naboth 1. In the pretended Malignant I look upon the two Causes Why he was so pretended 1. He was a Rich man would not part with his Inheritance 2. He was a Good man would not yield to an Arbitrary Government 2. In the True Malignant I look upon the two Causes that so Branded him 1. His Murther Anoccideris Hast thou killed 2. His theft you may call it Plunder or sequestration Ac etiam jure haeriditario possidias and hast thou gotten Possession Of these God willing orderly and first of the first The pretended Malignant Naboth Naboth hath three Significations 1. It signifies Conspicuus visible and so he was a Delinquent and a malignant de Fronte for his honesty 2. It signifies Sessio stable and so he was a Delinquent and a Malignant de pede for his Constancy 3. It signifies Exclusio expelled and so he was a Delinquent and a Malignant de Facto and sequestred both from his livelihood and Life But for a man visibly honest whose Heart and thoughts you may read in his Face and Front without fraud or guile For a man unmoveably constant whose Perseveraâ—ce in honesty keeps company with his Life without halt or Apostacy For a man who will not part with the sincerity of his Intentions nor the Integrety of his Actions for the Frowns of Kings or fear of death For such a man to be made a Delinquent and under sequestration to be made a Malignant and put to Death me thinks is somewhat strange and Illegal It is strange indeed but indeed it is true too de Facto that he was served so though not true de merito that he deserved so It was Illegal too against Law and without president yes against old Lawes and former Presidents But a new Law may come forth by an Ordinance upon a day of Humiliation under a Privy Signet by the subtilty of Jesabel which signifies Covetousness as you may read in this Chapter Jesabel wrote Letters in Achabs name and Sealed them with his Seal and sent the Letters to the Elders and to the Nobles Ver. 8. that were in his City dwelling with Naboth And she wrote in the Letters saying Proclaim a Fast and set Naboth among the Chief of the People Ver. 9. And two wicked men before him Ver. 10. and let them witnesse against him saying Thou didst blasphem God and the King then carry him out and stone him that he may dy And the reason of all this is double 1. Because Naboth was a Rich man and would not part with his Inheritance which is my second Consideration and prima primae So you have it in the 2. and 3 verses Naboth had a Vineyard by the Kings Pallace Achab desires it for a Garden of Hearbs 1 a. 1 ae but he would not part with it because it was the Inheritance of his Fathers In Riches there is a Felicity and an Infelicity Happiness and misery both in Riches Happiness because Wealth gets a man esteem in the World Misery because it gets a man Envy in the World Happiness because it enables a man to do good in the Wâ—â—ld Misery because it tempts a man to do mischief in the World Happiness because a Man may make Friends by the Mammon of Iniquity
kill why 2 a. 2 a. that my secundae secundae shall tell you and it tells you It is lawful for some men to kill in some Cases but it is not lawful for any man to murther in any Case Clamitat in Goelum vox sanguinis Murther is the first and loudest crying sin of the four and who dare say It is lawful to have a Scritch-owle in ones Conscience Diabolum habet Patrem The Devil is the Father of it as appears by that Increpation of Christ upon the Jewes when he told them They were of their Father the Devil who was a murtherer from the beginning Et quis occidit John 8.44 And who dares say It is lawful to be the Devils Son The Discoveries of it are many and wonderful commonly the Wound it self bleeds a fresh in the Presence of the Murtherer and in a manner cryes out for vengeance Apoc. How long Lord how long dost thou cease to be avenged Jacob would not part with God without a blessing I will not let thee go except thou blesse me Gen. 32.16 Murther will not part with God without a curse The voice of thy Brothers Bloâ—d cryeth out unto me from the ground Gen. 4.10 and now thou art cursed from the Earth Et quis occidet and who dares say It is lawful to deserve a â—urse Murther is most severely punished of all other sins Adams sin was not so severely punished as was Cains For the Earth yielded her strength to Adam upon his good hâ—sbandry but to Cain though he did till the Earth it did not Adam for all his sin had leave to eat his bread in the sweat of his face Gen. 3.18 but Cain was a vagabond Gen. 4.12 had neither leave nor leasure to eat his bread In a word Murther is a sin against Nature For Omnia appetunt esse Nature seeks her own preservation Murther deprives her of it It is a Beastly sin Ferina Rabies est sanguine et vulnere delectari None but Beasts delight in Bloud It seeks to annihilate God and to destroy his very Essence In the Image of God God made man and therefore he that kills man unlawfully does the best he can to kill God As Phydias painted the Image of Minerva and his own so cunningly together that be said whosoever should marr the Image of Minerva should marr the Image of Phydias and whosoever should marr the Image of Phydias should marr the Image of Minerva so hath God so place his Image in man that whatsoever defaceth his Image defaceth man and whosoever killeth man killeth his Image The Image of God I confesse is in the Soul tanquam in proprio objecto and that cannot be killed yet it is in the Body too you will not deny tanquam in Orgaâ—o and in the Blood tanquam in copula et per concomitantiam both which are destroyed by Murther And because the Soul depends upon the Sences and the Sences upon the Vital Spirits and the Vital Spirits are carried by the Blood Therefore he that taketh away the Bloud causeth the Vital Spirits to fail He that takes away the Vital Spirits causes the Sences to fail He that takes away the Sences causeth the Reasonable Faculty to fail and he that causeth that to fail destroyeth the Image of God so doth every Murtherer and so did Achab. Achab the Magistrate the King did better acquaint himself with θ to take away life against his Duty then with ζ to preserve life which was his Duty And that which adds â—o his sin he did not do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interficiendo which a King may in some cases do but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trucidando which a King may not do in any case No may â— might not Achab a King shed blood yea he might so he did it as he might and there are 4 grounds that make it lawful Si ex justâ— causâ If the occasion be just and the Crime so requires I instance in this particular whosoever shedeth mans blood by man shall his blood be shed Gen. 9.6 not that every man may be his own Judg but in necessitate instanti as Moses tells us If a thief be breaking up a house in the dark and he be smitten that he dye In this case God requires not the shedding of blood for him Exod. 22.2 The same Rule holds in the defence of our lifes when it once comes to this push either kill or be killed else if there be not a Necessity an Absolute Necessity It is unlawful Nay though there be a Necessity an Absolute Necessity yet in some Cases it is not lawful I propose the Case of Duels Rebels Tyrants 1. Duels that for private Revenge shed the Blood of Peace in War 2. Rebells that for Publick Revenge shed the Blood of War in Peace 3. Tyraâ—ts that for publick or private Revenge shed the Blood of Innocence by turning Peace into War no pretence whatsoever can make shedding of Blood lawful in these cases To affect Magnanimity is Heroical and lawful but to forget Christianity is Diabolical and unlawful let Duellists remember Cain Gen. 4. Kill and Despair To affect Liberty is Generous and Lawful but to purchase it by disloyalty is odious unlawful Let Rebels remember Corah Absolon Num. 16.2 Sam. Rom. 13.1 Sheba Resist the Powers of God and receive damnation To settle Crowns becomes Kings and argues spirit but to do it by Cruelty and Injustice becomes not Kings and argues an evil spirit Let Tyrants remember Pharaoh Achab Heâ—od secure their Crowns by Blood and loose their Souls for ever The King himself sins if he kills sine justâ causâ It was King Achabs fault For what cause in Naboth that he should be killed Capiat qui capere potest And secondly Si sine ordinariâ potestate If his Power be not Good and Right and such Power is only in the Magistrate in the Supream Magistrate and such as are delegated from him None but the Supream hath the Sword borne before him No may he for all that Sword take away every mans life Rom. 13. The life of the Innocent he may not the life of Malefactors he may and must Solomon was not Reus homicidiâ— guilty of murther for shedding Adonijahs though his Brothers Blood because he was a Malefactor the worst of Malefactors a Rebel But Achab was guilty of Murther for shedding Naboths blood though his Subject because Naboth was Innocent and guilty of nothing that we read of but his Inheritance which made him a Delinquent and merited a sequestration and his goodness in not yielding to an Arbitrary Government which made him a Malignant and merited a Trucidation And thirdly Is he guilty of murther who kills sine justo ordine without true proceedings and herein was Achab guilty again Due proceedings I confesse he observed by way of Formality For the Court was erected and Naboth was Arraigned but Due proceeding there was not