have heard This ye know that he who receives an evill reporâ— against his Brother his Equall iâ— not fitly qualified to be reckoned among * Detrahere aut detrahentem audire quid horum damnabilius sit non facilè dixerim Bernard de Considerat lib. 2. prope fâ—â—â—m the Citizens of Zion Psal 15.1.3 how much lesse he that receives a reproach against his Superiour his Soveraign and therefore stop your eares take no delight in hearing such contumelies against Authority and surely this will be one means to further Peace It is to be feared in this great difference there are fomenters oâ— both sides There may be such on the Kings side and how they â—re censured that stir up the Kings of the earth to war ye may â—ee Revel 16.13 unclean spirits like unto Froggs Spirits because by Profession spirituall unclean Because of their unwarrantable Practise like Froggs because of their clamorous Loquacity such 〈◊〉 say there may be on the Kings side and it is too evident there are those that stir up the People on the other side and why they may not receive the same censure I know not but this I â—m sure of the withdrawing the â—are from such Preachers is the way to make contention cease Take away the fewell and the fire goeth out Prov. 26.20 Well this is the first thing concerning the people that they take no delight in hearing such discourses The second is that they take no liberty to vent concerning the King evill and dishonourablâ— speeches themselves The argument in this case holds gooâ— also he that backbiteth hâ— equall shall be no Citizen oâ—â— Zion Psal 15. how much leâ—â— he that backbiteth or speakeâ—â— evill of his Prince A strangâ— pronesse there is in our corrupâ—â— nature if we conceive our selveâ—â— a little wronged or that we can not obtain things according 〈◊〉 our minde presently to let looâ—â— our tongues even against our betters and not to spare Supreaâ— Authority it self nay too ready hereunto some be though theâ—â— be no cause given them such one was Shimei who railed so bitterly on King David Come out come out thou Bloudy man and the man of Belial 1 Sam. 16.7 Daviâ— had done no wrong to him onely he took advantage of the times which then did favour every onâ— that was Davids Enemy and some wrong he conceived had â—een done by David to his Cousin â—ing Saul but mark what became of this man that so inveighâ—d against the King David 〈◊〉 deed pardoned him 2 Sam. 19. â—3 but by the just hand and Proâ—â—dence of God he was brought to 〈◊〉 Malefactours end 1 King 2. â—6 ye know that of the wise â—an The wrath of a King is as â—essengers of Death Prov. 16.14 â—â—d whoso provoketh him to anger â—inneth against his own soul Prov. â—0 2 surely David had just cause to be wroth with Shimei for though he had unjustly shed some â—â—nocent blood yet he ought not still and by every one to be upâ—raided with it and therefore â—hough David pardoned him yet God made that wrath which David had so just a cause to conceive to become as Messengers of death unto him and will not the Lord still make his own words good hath he said the wrath of a King is as Messengers oâ— Death and shall it not be so think upon that of our Saviour Heaven and earth shall passe away but my words shall not passe away Matthâ— 24.35 no not one jot or tittle 〈◊〉 it but shall all be fulfilled Matthâ— 5.18 and therefore delight noâ— to hear be not ready to speaâ— any evill of the King for a Brid of the aire shall carry the Voice and that which hath wings shall tell the matter Eccles 10.20 Such waâ— their care in those dayes they durst not * As is implyed by forbidding it to be done in the thought or bed-chamber in that Eccles 10.20 openly speak evill oâ— the King But see strange wayâ— the Lord hath to bring this sin tâ— light though it be never so secret and strange wayes also 〈◊〉 hath to bring it to punishment even when the King hath * As in that instance of Shimei pardoned it Well then to conclude let us all both of Clergy and Laity be carefull to observe that counsell and to practise that Duty commended to us by the Apostle Fear God Honour the King 1 Pet. 2.17 Render unto Caesar the things that are Caesars and unto God the things that are Gods saith our Saviour Matth. 22.21 Nay we render not unto God the things that are Gods unlesse for his sake we render unto Caesar the things that are Caesars and therefore let Caesar have our honour and Reference yea though in every point perhaps he may not be such as we would have him to â—e Si Magistrorum vita jure reâ—rehenditur oportet ut cos subditi â—iam cum displicent venerentur â—reg Moral lib. 25. cap. 22. for Magistrorum put Magistratuum â—nd it will hold more strongly 〈◊〉 the life of the Magistrate deserve justly to be blamed yet ought he by his Subjects even when he please them not still to be honoured We justly cry out upon the Papists for abolishing the second upon the Libertines for nullifying the fourth let us take heed we be not guilty of the same sin in making void the fifth commandement Have there been any mistakes in our Dread Soveraign as there is no man living free from errours and yet be certain Relation of those that have well observed him he is a Pattern of Piety to those that are about him but I say have there been any are there yet any why yet do not thou falie like wise to do thy Duty Three things belong to thee in this Behalf 1. Pity him Though we may deceive our selves in our own mis-apprehensions too for who knows the Kings heart and the best construction that may be we ought to make of every mans actions much more of the Princes But be it so that there be indeed reall errours yet thy duty is to pity him not to revile him thou knowest not what strong temptations he hath to wrestle with * Drus Apoph lib. 1. socium tuum priusquam ad locum ejus adveneris ne judicato said Rabbi Hillel Censure not thy Brother much lesse thy Father till thou hast stood in his place and hast tryed the difficulties of his standing * The secret lets and difficulties which in publique proceedings are innumerable and inevitable they meaning the multitude have not ordinarily the judgement to consider Hooker ubi supra High places are slippery places and were it not sion an happy continuance oâ— severall gracious Princes and for many yeers we have lived under them in much happinesse and prosperity noâ— to be paralleld in other agesâ— or by other nations * Deut. 32.15 But Iâ—â— surun waxed fat and kicked ouâ— long peace and great plenty hath begot aboundance oâ— pride wantonnesse excesse security and other abominable
impieties for these sins Goâ— hath a controversie with us 〈◊〉 and through the anger of God upon us for these sins have we not cause to beleeve that some errours in Government may have been committed for our punishment Oh therefore let us judge our selves not speak evill of the King let us condemn our selves not calumniate the Lords Anointed If there be any thing amisse in him we have cause to suspect it is through our own default and if there be any thing we would desire should be reformed in him it is to be done by our Prayers not by our criminations by the amendment and Reformation of our own wayes not by the malevolence and bitternesse of our Tongues These things Beloved belong â—nto us Let us * 1 Thess 4.11 study to be Quiet â—nd do our own Businesse namely â—â—ose Duties that do concern our â—elves Let us not be Eagle-eyed broad especially above us and â—ot discern what faults there areat â—ome Let no evill words against â—overaign Authority upon any â—ther suspected or known errour â—â—op from thee seeing by that very act thou doest attract upon â—â—y Soule that very thing which 〈◊〉 eagerly thou reprehendest A Corollarie that was not then delivered but now added IF it be so unlawfull to say to a King thou art wicked that is to smite him with the tongue how is it much more unlawfull to strike him with a sword or bullet or to take up Arms against him * With this Controversie indeed I medled not when the Sermon was Preached but obvious it is to every mean understanding that of necessity this must follow The consequence is unavoidable for as bitter words outwardly expressed are sins of a higher nature then rash anger inwardly conceived Matth. 5.22 so are bloody actions of the hand sins of a deeper die then malevolent speeches and bitter words of the tongue Saint Paul did indeed confesse his errour when in words he had abused the High Priest but when David by an injurious action had wronged King Saul the text saith his heart smote him as intimating a more then ordinary measure of sorrow for what he had done 1 Sam. 24.5 and worth your noting it is that David there had but cut off a lap of the Kingâ— Robe which a man would have thought had been no great injuryâ— and if for this Davids heart smotâ— him Oh! how would his hearâ— have ak't how would it havâ— bled within him if he had offered any little violence to thâ— Kings person And further it iâ— to be taken into consideration that Saul at that time * 1 Sam. 15.26 was rejected from being King âšœ 1 Sam. 16.12 13. David was chosen and anointed to bâ— King in his stead nay and more the hearts of the whole Kingdom were with David both of thâ— Countrey and of the Court too for the Text tells us that * 1 Sam. 18.5 he was accepted in the sight of all the people and also in the sight of Sauls servants and again * ibid. v. 16. all Israel and Iudah loved David and yet again * ibid. v. 30. his name was much set by so that we may justly say That not onely the representative body but the whole Kingdom it self were with David Now lay all these things together and see if there can possibly any fairer coâ—our be imagined for rising up against any Prince then was here against Saul so bad and eminently vicious was he that he was rejected of God as we may justly * For known it was that David was designed to be his successour 1 Sam. 25.30 conceive publikely known so â—o be Another chosen anoynted of God to succeed him the hearts and votes of the whole Kingdom likewise following and applauding him and yet so far is David from striking the King that he doth not onely prohibit peoples hearts not onely 〈◊〉 âšœ Such as openly reprove supposed disorders of state are taken for principall friends to the common benefit of all Hooker ubi supra think well but also obstinately to persist in their good thought of them that seditiously oppose Authority Look upon that story Numb 16. Korah and those rebellious Princes that were with him had not a few but all thâ— congregation on their side ver 1â— and though the Lord made a new thing and commanded the earth to open her mouth and swallow up the Rebells and their houses and after that caused a fire to break out that consumed two hundred and fifty more of the same crew yet on the very next morrow all the Congregation oâ— the children of Israel murmured against Moses and against Aaronâ— saying ye have * And so now they cry out the Children of God are persecuted killed the people of the Lord Numb 16.41 so strongly opinionated were they concerning the worth of Korah and his Complices but let it not 〈◊〉 so with us let us not be like â—nto these obstinate Israelites â—umanum est errare incident it is â—o all mankinde to erre and be deceived but wilfully and desperately to persist in an errour this â—s scarce humanum I forbear to mention to whom this belongs Neither let any man say we â—â—e not yet convinced and how â—hen shall we change our mindes â—or alter our course Why doth not that which hath been spoken convince thee of the unlawfulnesse of disloyall words and if so thou canst not but acknowledge much more the sinfulnesse of disloyall actions But yet a little more to further thy delivery out of this snare give me leave Oh pressed in many parts of divine Writ both of the old and new Testament as for instance a plain precept My son fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both Prov. 24.21 22. Again another as plain and powerfull I counsell thee to keep the Kings commandement and that in regard of the oath of God Be not hasty to go out of his sight stand not in an evill thing for he doth whatsoever pleaseth him Where the word of a King is there is power and who may say unto him what doest thou Eccles 8.2 3 4. What need I mention that famous place too plain to be evaded Let every soul be subject to the Higher powers for there is no power but of God The powers that be are ordained of God whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation Rom. 13.1 2. Lastly to mention no more Submit your selves to every ordinance of man for the Lords sake whether it be to the King as suâ—ream or unto Governours as unto them that are sent by him 1 Pet. 2.13 14. In all these Scriptures and many more that might be produced obedience to Soveraign Authority is plainly and expressely required and in all this we know God speaks and therefore we
the Gibeonites he slew coâ—â— trary to Publick Oath and 〈◊〉 lessE then fourscore and five oâ—â— the Lords Priests did he cause 〈◊〉 one time barbarously to be mâ—â— thered 1 Sam. 22.18 upon hâ—â— servants did he bestow othâ—â— mens fields and vineyards 1 Saâ—â— 22.7 as it was foretold the 〈◊〉 raelites before hand should bâ—â— fall them by the King whoâ—â— they desired to have over theâ—â— 1 Sam. 8.14 he consulted wiâ—â— Witches and many other 〈◊〉 besides was he guilty of for 〈◊〉 evill spirit was upon him and 〈◊〉 must needs go whom the Deâ—â— drives and yet notwithstanding all this in that Epitaph or Funâ—â— rall Elegie David doth not 〈◊〉 much as touch upon any one 〈◊〉 his vices onely he takes notice of the good things that were in him and commemorates the happinesse they enjoyed under him Look upon the very entrance of the Song and thus it begins The beauty of Israel is slain 2 Sam. 1.19 this glorious title he giveth unto Saul because he was King as bad as he was The Beauty of Israel after this he proceedeth to speak of his valour and other vertues the sword of Saul returned not empty c. ibid. vers 22 23. and then at length he comes to the happinesse the people lived in under his Government ye daughters of Israel weep over Saul who â—athed you in Scarlet with other â—â—lights who put on ornaments of â—â—ld upon your apparell vers 24. they for the generall did live happily under him though some few and endured hard measure from him and thus David ye see when he hath occasion unto the people to speak of their Soveraign he hides his vices hâ— commends unto them his vertues this becomes Prophets 〈◊〉 Let us take him for our pattern I meddle not with that unhappy Difference between Hâ—â— Majesty and * So it was then accounted among us His Parliament a businesse I tremble to think onâ—â— onely my Prayers are that thâ—â— Most High God the God oâ—â— Peace who maketh War tâ—â— cease when he pleaseth in all thâ—â— world would of his great merâ—â— finde out some Reconciliation 〈◊〉 and cause this unnaturali Warâ— cease and settle once again Peaâ—â— in our Borders but this we maâ—â—â— observe in the language of thâ—â— Honourable House they are moâ—â— sparing of His Majesty then many particular men of mean cordition They charge His Majesties evill Counsellours they seldom ascend so high as to touch the Throne but however though * This was spoken not to justifie the one but to convince the other sometimes they do yet who knows not what a vast difference there is between that which goes for the whole representative Body of the Kingdom and one single private man tibi privato nè mutire quidem concessum est It is not lawfull for thee a private man so much as to open thy lips saith Cartwright on E cles 10.20 and he was wont to be of some esteem among us and therefore let that of Saint Iude forementioned ever be remembred by us that for Seducers and false-teachers by the Holy Ghost they are all esteemed that despise Dominion and speak evill of Dignities that is of the persons of those that are in authority as by the instance of Michael and the Devill in the next verse there extraordinary sins for he did that which was evill in the sight of the Lord his God and humbleâ—â— not himself before Jeremiah the Prophet speaking from the Mouth of the Lord and he also * He was not then the supream Magistrate but a Rebell against his Soveraign and had broken his oath of Allegiance Ezek. 17.15 16 18. rebelled against King Nebuchadnezzar who had made him swear by God but he stiffened his neck and hardned his heart from turning unto the Lord God of Israel 2 Chron. 36.12 13. these were heinous sins and therefore was the Prophet Ezekiel extraordinarily stirred up by the Spirit of the Lord to give him such an unusuall sharp reproof 2. For the absence he was a state-Preacher and directed his Speech to the King and sent it from Babylon to Hierusalem by the Embassadours that were * Jer. 29.3 come thither from Zedekiah and so it was all one aâ—â— if he had delivered it in presence before the King To the second concerning that of our Saviour to Herod I likewise answer 1. The Pharisees came to our Saviour like Foxes and abused Herods name as the Kings name is sometimes falsely pretended get thee out say they and depart hence for Herod will kill thee Luk. 13.31 this was a meer forgery of theirs for Herod had no such purpose he being glad as is mentioned afterward that he had an opportunity to see our Saviour whereof he had had a desire a long season Luk. 23.8 and therefore it is conceived by Theophylact and Euthymius that our Saviour directs his Speech to the Pharisees here present not to Herod and that so much the rather because our own and * He that goeth about to perswade a multitude that they are not so well governed as they ought to be shall never want attentive and favourable heareâ—s Hooker Eccles Polit. lib. 1. the very first words nothing doth please better in these dayes then bitter invectives against miscarriages of Authority and I will shew you some reason for what I say 1. The great concourse and flocking to such Preachers from whom such discourses are expected 2. The diligent attention given to them while Christian Duties are Preached that tend to salvation of Souls how do some willingly give themselves to sleep how do others oâ— the female sex especially play with their Children but leâ— there be some Bitter discourse against Soveraign Authority how do they shake off all Drowsinesse not suffer their Children to Quap and lister with all the best attention that possibly they can afford 3. The applause that is given after such a discourse hath been heard An excellent man an admirable Sermon sweet matter would we might have more of it it was but too short c. I cannot here but remember that of * De Tranquill anim cap. 2. Seneca sunt ulcera quaedam quae nocituras manus appetunt Some kind of itching ulcers there are that love to be rubb'd when yet by the rubbing the disease is increased Such an itching ulcer there is in the eare of many hearers of this kinde they love to hear of the failings of superiour powers and the more they hear the worse they are the more doth disloyalty and forgetfulnesse of duty creep into their hearts But Beloved let me put you in minde of that of our Saviour Mark 4.24 Take heed what yee hear and Luk 8.18 Take heed how ye hear First be not desirous to hear that which is not fit to be spoken take heed what ye hear oâ— if unexpectedly ye do hear such things yet hear it not with delight Take heed how ye hear yeâ— shall give an acount of youâ—â— hearing both what and how yeâ—
was bad but their confidence was wonderfull and that even unto death Numb 26.27 confidence thaâ— which is our sin let it not be 〈◊〉 steemed as the principall part 〈◊〉 our sincerity Let us not pretenâ—â— that we take up Arms for thâ—â— Lord Jesus Christ he is not wiâ—ling thus to be defended he * Matth. 26.52 rebuked Peter for drawing hiâ— sword in his defence and addeâ— further a generall comminationâ— all they that take the sword meaning against the Magistrate shall perish with the sword Matth. 26.52 And certainly if we look over Histories we shall finde the event of things to have been agreeable to this commination even in all ages Unnecessary Wars have seldome good successe especially those that are taken up by Subjects against their Soveraigns They may prosper for a while but the end is seldome blessed See what examples the Scripture it self doth furnish us withall The Sodomites rebelled against Chedorlaomer and were taken capâ—ive Gen. 14. Zedekiah rebelled against Nebuchadnezzar and beâ—des many other miseries * 2 King 25. had â—is eyes put out * 2 Sam. 18. The confusion â—f Korah and his associates was â—entioned before * 2 Sam. 20. And did not 〈◊〉 Alsalon likewise come to a â—olefull end Did it go well with 〈◊〉 Sheba or âšœ 1 King 1. 2. Adonijah had 〈◊〉 Zimri peace The * Act. 5.36 37. 21.38 Ioseph Antiq Iudaic lib. 18. cap. 1. ★ 2 King 9.31 Gaulonites 〈◊〉 Galibaeans that among the Ieâ—es â—ere so rebellious against the â—â—man Emperours how many â—ultitudes of them came to an â—â—timely death and among the â—â—st some of them being at their â—â—votion Pilate came upon them â—â—d mingled their blood with â—â—eir sacrifice Luk. 13.1 And â—â—e Iewes universally when uniâ—â—rsally they * Ioseph de bello Iudaic lib. 2. cap. 17. c. rebelled against 〈◊〉 Romans they were wholly ruined and the Nâ—tion rooted out and scattered all the world over Nay there is a worse thing yet behinde the Apostle tells us thâ—t they * Iâ—de v. 8.11 who dispise dominion and speak evill of dignities being * vers 16. murmurers and â—omplainers that is ambitiously factious * vers 19 seperating themselves as he there doth further describe them their doome is to * Though all Magistrates be not immediately by God himself set up as Mosâ—s and Aaron were yet they that rise up against them involve themselves in Korahs sin and draw upon themselves Korahs punishment as in this place oâ— the Apostle appears perish in the gain-saying of Core that is they immitate him in their sin and they shall partake with him in the condemnation And yet once again to descend as low as to words and speeches the Israelites did but question with themselves how King Saul could save them and thereupon omitted to being presents unto him and this very thing was imputed unto them as a heinous transgression and themselves reputed for it no better then the Children of Belial 1 Sam. 10.27 But on the other side see what blessings God hath in store for those who in all lawfull things yeeld obedience to those that are over them The fift * Ephes 6.2 Commandement is a Commandement with promise the blessing of long life is promised to them that keep it And the Preacher tells us that * Eccles 8.5 whoso keepeth the commandement speaking of the Kings commandement shall feel no evill thing A most notable example of Gods singular favour towards them that are obedient in this kinde we may see in the Rechabites * Ier. 25.18 19. Thus saith the Lord of Hostes the Here 's the lively Character of cursed sedition new Captains to lead them a mercilesse dâ—aling with all those that dare gain-say or oppose them yea though 〈◊〉 be done never so sweetly with most friendly advice and most Christian Counsell for their own good In the relation of this mutinie it is said of Caleb that he had another spirit with him vers 24. He was not like to this seditious company for he stilled the people before Moses cap. 13.30 And when he saw their Rebellion he rent his clothes and spake to all the company to disswade them though it were to the hazard of his life cap. 14 6 7 c. Now behold thâ—â— reward both of the one and oâ— the other All the seditious multitude are excluded and Caleb onely with Ioshua who joyned with him are admitted into thâ— Land of Canaan And yet that iâ— not all it was no little comfort and happinesse besides all this unto Caleb that the Lord was so graciously pleased to honour him with that high title of being his servant with that singular commendations of having another spirit But my Servant Caleb had another spirit with him hath followed me fully him will I bring into the land where into he went and his seed shall possessent v. 24. Thus were Caleb and Ioshua for that which is spoken of one is to be understood of both as appears Numb 14.6 7. 32.12 thus I say were they rewarded for their peaceable quiet and dutifull behaviour towards their superiours I will adde but one instance more and that is the Children of those seditious parents that were kept out of the Land of Canaan they taking warning by the example of their Fathers promised better
cannot be deceived On the other side they that plead for the taking up of Arms to stop the mouth and stifle the sence of all these Scriptures and to avoid the duty therein required they bring strange glosses * As between the man and the Magistrate between the Kings Person His power c. such a distinction did the Jewes use when they went about to stone our Saviour for a good work we stone thee not Ioh. 10.33 new-found distinctions far-fetcht expositions but in all this 1. If the Jewes had no such Priviledges how comes it to passe that we should have any were the Contrivers of our Government wiser then the Almighty that Constituted theirs Indeed 't is true the Jewes sinned in desiring a Kingly Government over them yet it is evident that the Almighty had a purpose before hand to settle them into a Monarchy The promise was long before made unto Abraham * Gen. 17.6 Kings shall come out of thee which promise was principally to be fulfilled in Isaac's seed and therefore though the people sinned in asking a King yet it cannot be conceived that the Almighty in bringing his own purpose to passe would make it the lesse beneficiall to them for what if some did not beleeve * Iacob used unwarrantable means in obtaining the blessing yet forasmuch as the Lord had before hand purposed that Iacob should have it it was established upon him in as ample manner as if he had not sinned in obtaining of it Gen. 27. shall their unbelief make the faith of God without effect Rom. 3.3 or that he would neglect in that government which himself framed to make such provision as might best secure the honour of his own name the purity of his worship and the safety of his people from the tyranny of back sliding Princes surely if the Lord in his wisdom had fore-seen such a power in the people to have been the best means to prevent the mischiefs that might have befallen that nation it cannot be conceived he would have with-held or have kept it from them and if he saw it not to be good for and such an absolute Conquerour did he shew himself even over our very Laws that he made the Laws themselves to learn another language speaking in the Saxon tongue before but ever since in the French dialect Some immunities and priviledges were afterwards by some of his Successours granted to their Subjects but a power to take up Arms against themselves did never any of them grant Indeed if both Houses in their full number had unanimously agreed touching the reall being of such a Constitution it would have caused some doubt in the hearts even of those who of themselves had little inclination to believe it but now when we see the Houses in this Cause deserted by the greatest part of their own Members what can we imagine but that by their departing they disavow the thought of such a Constitution 4. If there were any such Constitution of our State why should it now be put in execution when His Majesty hath promised and that with so many solemn Vowes to maintain our Religion and to preserve both our Laws and Liberties Nay if there were any such secret Constitution of the State doth either it or any Law of necessity enable a wilfull heady Partie under pretence of opposing innovation by tyranny and assistance of a forraign Power to change the known Constitution of the State and to introduce a forraign Government If Pareus himself were Whether therefore we look upon the King or whether we look upon the Kings opposites there is no need that this Constitution if any sucâ— thing there be should now be put in execution If wâ— look on the King he vows tâ— preserve our Religion Laws and Liberties if we look oâ— the Kings Opposites there iâ— nothing can justly enable them to change that Government that is not absolutely evill and wherein Christian souls may undoubtedly be saved and why then is the sword unsheathed against him to whom properly iâ— belongs to bear the swordâ— If happinesse here and heaven hereafter may be had without the sword to whom may we think shall all these rivers of Christian blood now shed be imputed at that great and dreadfull day See then is not here enough to convince us of the unlawfulnesse of bearing Arms against our lawfull Soveraign The Scripture doth by the mouth of many witnesses most plainly forbid it there is nothing but strained interpretations and an imaginaâ—ie Constitution left to warrant 〈◊〉 And are not these poor and â—â—eak grounds for a Christian to â—enture his soul upon Yet one thing more there is â—hereat many I know do stumble and that is the multitude of so many judicious and godly men that walk that way and surely this must needs be acknowledged 〈◊〉 be the principall part of the â—eavy judgement that is upon us at this day the strange division â—hat is among us and that so great a number of able men lâ—sse then * And these two hundred and fifty drew the whole Congregation after them two hundred and fif â—â— consumed by fire such was theâ—â— number for their eminency thâ—â— Text tells us that they were famous in the congregation Nay 〈◊〉 is doubled that we might takâ—â— the more notice of it men of renown Numb 16.2 and if wâ— look on Numb 26.9 we shall finde the Holy Ghost speaking oâ— some of them with an Emphasis This is that Dathan and Abiram which were famous in the Congregation and for what were they so famous and renowned Was it not for their Religion and Piety that is for the externall shew of it at least do not the words of the Congregation intimate so much unto us calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods People when they murmured against Moses and Aaron saying ye have killed the People of the Lord well as many as they were and as famously pious as they were they were in 〈◊〉 foul fault and in terrorem for â—ll future Ages they received a â—â—arfull punishment I write not â—his to cast an aspersion upon â—eligion better it were my pen â—hould cleave to my fingers but â—aâ—tly to warn us That the conâ—ert of our religion draw us not inâ—o the like transgression for pride â—nd self-conceit as appears in the â—â—me * Out of their pride they told Moses and Aaron they took too much upon them instance Numb 16.3 are â—â—incipall actors in sedition and 〈◊〉 bellion and partly to shew â—ow little cause we have to be â—wayed even by religious mulâ—itudes there being in them no â—â—fallibility though they be never â—o famous for the profession of Piety And therefore if we have been deceived let us yet return to our duty again It is good counsell given by Elephaz Iob. 15.31 Let not him that is deceived trust in vanity that which is our errouâ— let it not be our * 'T was so with Dathan and Abiram their cause