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Dathan and Abiram If the King went an hunting or kept a feast when they thought it fitting to fast the Pulpit must convey their ill resentment to the people and when some advised the King to let them alone for so they would soon render themselves odious True said he so I would had I a mind to ruine the Church Thus that most reverend and impartial Spotswood But from the beginning it was not so Tertul. p. 43. The primitive Christians look'd upon their Emperours as subject only to the power of God a quo sunt secundi p. 91. Ibid. post quem primi ante omnes super omnes deus And again Christianus nullius est Hostis nedum imperatoris Go and search the prisons sayes the same Author whet her any traiterous Chistians are there and this I take to be the main reason why Cristianity did increase so fast in those dayes because Christians were so obedient and peaceable that they were permitted to reside in any Kingdom Valentinian told his Army penes vos fuit miliâ—es committere mihi habenas imperij Theodit Hâ—st Ecâ—l l. 4. cum nondum essem imperator sed in possessione imperij cum sim non vestrum sed meum fuerit gerere reipcuram And Grotius tells us De Jure Belli p. 57. That the Kings of Egypt though they violated their promises to their Subjects yet Accusari vivi non poterant sed mortuis abjudicabatur solemnis sepultura Saint Austin gives the reason Qui regnum Auguste ipsi Neroni commissit De Civit. dei lib. 5. Qui Constantino Christiano Juliano Apostatae Regnandi dedit potestatem Optatus observes p. 63. that 't is said The Lord repented him that he had annointed Saul to be King God sayes he could have taken from him that Oylwhich he had bestowed upon him sed cum voluit docere non debere contingi oleum etiam in peccatore ipse qui dederat poenitentiam egit I know no sin against the second Table set forth in more bloody colours than this of disobedience 't is compounded of Homicide Parricide Christicide and Deicide And 't is compared to the sin of witchcraft where the party indents and covenants with the deyil himself Who more fit to teach men the black Art of this sin than he that practis'd it himself in aspiring to be as God as if he would have dethron'd the Almighty We may see something of his practising upon Adam how he tempted him to take the same course he had done before him And indeed every sin he sollicites men unto hath a vein of rebellion running in it David well knew that there was much of guilt in this sin when he said How can I lift up my hands against the Lords anointed and be guiltless Therefore he commanded the Amalekite who had an hand in Sauls death to be slain before his eyes Sheba blowing a Trumpet against David is stiled the son of Belial Jerom gives the reason Speed p. 630. because he was sine jugo without any yoke of obedience Those Assasini which were sent against Princes at the command of their superiours were an odious sect among the Sarazens What made Jeroboam so infamous in Scripture so that he is said so often to have made Israel to sin 1 Kings 11. 26. But because he lift up his hands against the Kings as well asset up Calves at Dan and Bethel What more hateful or hurtful creature than the Locust yet they only are observed to have no King An irreverend or wry word against the King is in Scripture called blasphemy Thoushalt not blaspheme the Gods Prov. 30 27. And Naboth was accus'd in that he did blaspheme God and the King God will not suffer such words to go undiscovered Curse not the King no not in thy thoughts for a bird of the Air shall carry the voice Therefore God himself expostulates so sharply Numb 12. S. with Aaron and Miriam even for whispering against Moses Were ye not afraid to speak against my servant Moses Nay they must not be told of their faults like other men lest their Authority should be weakned and their Majesty sullied Is it fit to say to a King thou art wicked Job 34.18 and to Princes ye are ungodly It may be good advise and better prudence sometimes not to Prophesie at Bethel where it is the Kings Chappel and the Kings Court. In the New Testament that theif who was crucifi'd with Christ Votum pro pace p. 124. is thought by Grotius to be such an one as had taken up arms against the King and therefore he was condemned to that shamful and painful death however this be disputable 2 Tim. 3.4 yet sure I am that such as are Traitours Heady c are left for the last and worst of times That plain text Rom. 13. Those that resist shall receive damnation hath been so tortur'd and dislocated in the late times by some patrons of disobedience that I have wondered and wonder I shall until 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go down into the slimy vally where all things are forgotten Job 38.2 how it was possible to darken such clear counsel by words without knowlegde how men should raise such a mist at noon-day making darkness their Pavilion round about them with dark waters and thick clouds of the Skies As if with the fish Sepia ready to be taken they could at their pleasure vomit forth such an inky humour that they may escape thorow their own shades and glide away thorough that water which they themselves have mudded As the Valentinians of old wrapt up the poyson of their heresie in their Aeones and other intricate and obscure terms that they might first amuse and then captivate their followers How was the name of God taken in vain in our remembrance by the abusing of Scripture to prove the lawfulness of Arms Because Jonathan was rescued from the hands of Saul and Elisha shut the doors against the Kings Messengers 1 Sam. 14. thence it was inferr'd that Kings might be resisted 2 Chr. 6.33 and Armies raised against them Whereas the rescuing of Jonathan was nothing else but by a loving violence and importunity whereby the execution of a passionate and unlawful command was prevented as if a servant should snatch away a child from an inraged father when he is about to whip him upon a false suggestion And Elisha did but ward off the blow of a sudden and rash assault Now to argue from hence a lawfulness of fighting against Kings or disobeying their deliberate and just commands would be but harsh logick especially if reduc'd into practise in their own families If servants shrinking from their masters blows might also draw their swords or maintain bellum servile against them Other inconveniences of like nature have been too rife Some Sacrilegious persons in some cases have de facto affronted Princes therefore it hath been concluded de jure that 't is
lawful And some usurpers have been brought to condign punishment therefore the same course is to be taken with lawful and legitimate Kings because Lybnah is said to have revolted frm the King of Judah because he had forsaken the Lord therefore if Kings fall off from God 2 Chron. â—1 20 their Subjects may fall off from them Although the genuine sense is this God punish'd the King of Judah with the revolt of his people yet that revolt in the people was a sin Whether the Prince be good or bad it matters not as to our duty of obedience 'T is true when Kings are good our obedience is the more cheerful and willing Eccles 10.17 Blessed art thou O Land when thy King is the son of Nobles and thy Princes eat in due season for strength and not for drunkenness Yet where Princes are oppressors and ungodly our obedience may be the more heavy and clogg'd with discouragements but such obedience in things lawful is the more acceptable to God As the subjection of servants even to froward Masters commends them more than though they were good and gentle Pet. 2.18 Many of the first Emperours were Heathens and after they were converted to Christianity they were Arrian Hereticks yet they were faithfully obey'd by Orthodox Christians Had God set no better guard about Kings than to have lest them to the censures and judgment of the people whether they ought to be obey'd or not who would not rather spurn than court a Crown well might the Vine and Figtree in Jothams parable refuse that office They would be but ridiculous Gods who are at the mercy of their votaries God never put the Image of his own power upon them to be raz'd out at the pleasure of the people Therefore 't is observed that God hath signally plagued those wrongs which have been done to his vicegerents Funestus fuit ille Armus that was an unlucky time accompanied with a deluge of miseries when the power of Kings was taken away in Rome and Consuls set up And in our own Annals we read that after R. 2. Austin do Civit. dei l. 3. c. 16. was depos'd their followed a War wherein an hundred thousand English Men were slain Such progedies portend black and cloudy events Certe violata potestas Invenit ista does numerous sacrifices must fall to expiate the blood of one King who being alive was worth ten thousand of us We must pray for Kings that we may lead quiet and peaceable lives Our happiness is wrapt up in theirs A King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very foundation of the people carrying all his Subjects upon his back The Persians after the death of their Prince forbare some few dayes to enthrone another that the confusion and anarchy which was too evident in that interval might make them love their King the better all his reign We have no cause to disquiet Kings by envying their Grandure especially if we consider their great care and sleepless nights for our good Cyrus thought the life of an Herdsman better than of a King and that it was easier to govern brute-Beasts than men And Tiberius in Sueton told his friends they little knew Quanta bellua esset imperium what a terrible Behemoth an Empire was Aeneae fidus Achates Achates â—â—om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief let 's not requite our King who was a King of as many joys as he was of prayers and sorrows with such unkindness as not to renounce the lawfulness of taking up Arms against him and altering the Government of Church and State establish'd by and under him So we shall but renew his former labours and rub upon that wound which was so lately healed Lib. 10. Pâ— 16. This is to turn our Hosanna's into Crucifiges For my part what Lactantius said of Constantine the same shall I say of our Soveraigns restauration Ille dies felicissimus or bi illuxit quo illum Deus summus ad beati imperij culmen evexit That was the happiest day which ever shone upon our Olbion Salva Roma Salva patrio Sal vus est Germanicus when this Sun brake forth out of those Clouds wherein it was mantled I pray my Brethren beare a part with me in this following Author Salva Anglia salva patria Salvus est Carolus I cannot chuse but recount with sadness of of heart the subjects of some conferences I have had with persons of no ordinary quality who were engaged in the late War When I told them I have no other Divinity warranted from Scripture but prayers and tears And that Whatever the King commands me which is not contrary to the great Charter of the Word of God I am bound in Conscience to obey If be command any thing repugnant to Gods revealed will I must obey him still though not actively in doing what he commands yet passively in submitting to those penalties which he shall inflict upon me they told me they had been acquainted with other doctrine And who were the preachers you may easily guess I do even tremble to consider that any should profane the pulpit poyson the air or which is worse the hearts of men with such seditious and devilish doctrine Such Sermons go down smoothly This is to swim with the tide of mens corrupted hearts 't is no wonder that Watt Tylar and Jack Straw gathered together such an incredible rout against R. 2. since they had John Ball an excommunicate Priest to be their Chaplain who threw the fiâ—â—rands of rebellion amongst the people who are prepared like tinder or Gunpowder to catch at such wild-fire Just so those two Doctors Sha and Pincher quickly rais'd and excited R. 3. against H. 5. Mens ears are too open to receive any Tragical complaints concerning their Governours Sheba's Trumpet is pleasant musick to that great beast the common people They hearken with both ears to detractions and calumnies against their Governours That they are tyrannical Bishops are Antichristian Popery is comming on apace The Gospel is adulterated Justice is obstructed Profaneness is countenane'd What Hurricanes will these beasts raise men are sick of things present and long for change there fore they have a forward saith and affection 〈◊〉 what conduces unto variety It is easter to 〈◊〉 turn and destroy more in a day than can be built in an age Such tares are so connatural to the ordinary soyle that they will start up in a moment therefore upon this account Mahumetanism and Popery grew so fast because they were commensurate to mens carnal hearts 't is grace alone which must check and choke these luxuriant weeds and season men with better principles For as natural men are prone to approve of Plato's Common-Wealth or the doctrine of the Nicolaitans which God hates in suffering their lusts to run riot in a promiscuous and exorbitant manner without any inclosure or distinction of persons So such as are sensual who never had the wind of Gods spirit winnowing them
not a thought in my heart much less a word in my tongue against the material part of it I wish we were all such Covenanteers and that our Covenants in this respect were written in Marble and Adamant like Gods Covenant of Grace everlasting or that which he hath made with Day and Night Jer. 33.25 As Job made a Covenant with his eyes so 't were well if we could make a Covenant with our hearts and wayes Had this been all that had been aimed at good men would not have been so scandalized at the Covenant My hand would have trembled my pen would have fallen from betwixt my fingers ere I had written any word to have impleaded it May Holiness to the Lord be written not only on our Horse Bridles the Phylacteries of our Garments but upon the door posts of our hearts and the frontispeice of all our actions yet were this the design of the Covenant as good as it is yet I utterly abhor the manner of its birth or introduction into the world which was altogether tumultuary and irregular The reformed Religion professed among us which is the very ornament of our Church and Nation and the joy of our souls would loose much of its glorious lustre and verdure with me hadit been usher'd in with Axes and Hammers clashing of Armour and roaring of Canons Had it been establish'd by rebellion and not by the decrees and laws of reforming Princes who call'd our Fathers out of Babylon and led them out of spiritual Egypt Kings blessed be God who put such a thing as this into their hearts were the nursing Fathers of our Reformation But alass amendment of life was least of all intended in the Covenant The limitation or impairing of the Regal and the total abolition of the Episcopal power were the very white in the But. This was the letter and all the pretences of reformation but as so much wanton embellishment flourishing round about it This was the pill to be swallowed all the rest but as sugar to wrap it up which presently dissolv'd and left nothing behind but the naked pill which was as so much ferment in the stomack and occasioned a strange Timpany in the body politick This was the practise of Nestorius he inveigh'd bitterly against all other Heresies who would have thought but he had been orthodox Vincent lirinem c. 16 23. to make way for his own And he made the greater havock of Christs flock because those that were torn a pieces by this wolf still deem'd him to be a sheep Just so this Covenant hangs out the white flag of Religion seems to promote nothing but piety and purity to batter down nothing but profaneness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. stro 3. p. 440. and in the mean while it levels all its force against those Mountains which stand about our Jerusalem Those Adversaries do the most mischeif which make the most shew of friendship and kindness 10. The matter of an oath ought to be plain and obvious to our understanding without obscurity and intricacy I must know what I swear otherwise I take Gods name in vain in swearing without judgment Now in this oath there are many words of ambiguous signification As Common enemies best reformed Churches without telling which they are Malignants Doctrine and Discipline of the Church of Scotland priviledges of Parliament which in those dayes were like the Popes Traditions Arbitrary and Inexhaustible 20. There are plaine contradictions in this oath For those that have taken the oathes of Allegiance and Supremacy and have therein sworn to defend the King and his Rights Absolutely yet here they must mince the matter and vow to defend the King himself with a limitation In the defence of Religion So that if he do not what they would have him do in matters of Religion they have an evasion at hand by vertue of their Covenant they may defeat him if not dethrone him So he must be a precarious not a glorious King reigning at the placitum of his Subjects nay in their former oathes they swore to defend all the Kings Rights whereof his jurisdiction in matters Ecclesiastical is not accounted the least yet here they vow to reform Religion themselves and as it were snatch that Jewel out of their Soveraigns Crown And as by this Covenant they violate their former oathes of Allegiance and Supremacy so they would have the King too like themselves in violating his oath at his Coronation when he swears to maintain Bishops and their Rights In this very Covenant they swear to maintain the liberties of Subjects yet as if Bishops were not Subjects they swear to root them up root and branch 30. There are gross absurdities in the Covenant The Parliament is plac'd beforethe King The Church of Scotland before the Church of England There is swearing to maintain the priviledges of Parliament absolutely but the King and his Rights with a limitation As if a Parliament were infallible not so the King whereas to speak properly the Parliament is no Parliament at all without the King no more than the trunk of a mans body is a compleat body without his head 40. The fourth Article of the Covenant is even unnatural binding Children to betray their Parents to death by bringing them to publick tryals If they are or have been Malignants 50. What desperate Hypocrisie and prevarication is there in the third Article the world must bear witness with the Covenanteers Consciences of their loyalty that they have no thoughts or intentions to diminish the Kings just power and greatness Just like Herod that told the wise men they should bring him word where Christ was and he would come and worship him In plain English that is he would come and murder him praetendit cultum intendit cultrum or as Absalom makes a flourish that he would pay his vows in Haebron but the truth was he had a purpose to raise war against the King his Father 2. Sam. 15.7.8 So the same men that robb'd the King of his legislative power of the Militia and turn'd their swords against his very bosome would have the world bear witness to their loyalty that they have no thought or intention to diminish the Kings just power and greatness They would fain have the World as guilty in violating the Ninth as they themselves have been in breaking the fifth Commandment 60. But suppose the other Articles of the Covenant were free from all exceptions and might pass for currant without any allowance yet all the united skill of the Covenanteers in England and Scotland were the very quintessence of all their parts strain'd into the pericranium of one Covenanting Achilles can never justifie the matter of the second Article concerning the exstirpation of prelacy for had the houses of Parliament been full and compleat when they passed this ordinance Yet what Authority had they to pull up and retrench the very fundamentals of Government which was so firmly rivited by