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
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
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