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A50887 Brief notes upon a late sermon, titl'd, The fear of God and the King preach'd, and since publish'd by Matthew Griffith ... wherin many notorious wrestings of Scripture, and other falsities are observed / by J.M. Milton, John, 1608-1674. 1660 (1660) Wing M2097; ESTC R82 7,043 16

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BRIEF NOTES Upon a late SERMON TITL'D The Fear of God and the King Preachd and since Publishd By MATTHEW GRIFFITH D.D. And Chaplain to the late KING Wherin many Notorious Wrestings of Scripture and other Falsities are observd by I.M. LONDON Printed in the Year 1660. Brief NOTES upon a late SERMON Titl'd The Fear of God and the King c. I Affirmd in the Preface of a late discourse Entitl'd The ready way to establish a free Commonwealth and the dangers of readmitting Kingship in this Nation that the humor of returning to our old bondage was instilld of late by some deceivers and to make good that what I then affirmd was not without just ground one of those deceivers I present here to the people and if I prove him not such refuse not to be so accounted in his stead He begins in his Epistle to the General and moves cunningly for a licence to be admitted Physitian both to Church and State then sets out his practice in Physical terms an wholsom Electuary to be taken every morning next our hearts tells of the opposition which he met with from the Colledge of State-Physitians then laies before you his drugs and ingredients Strong purgatives in the Pulpit contemperd of the myrrhe of mortification the aloes of confession and contrition the rubarb of restitution and satisfaction a pretty fantastic dos of Divinity from a PulpitMountibanck not unlike the Fox that turning Pedler opend his pack of ware before the Kid though he now would seem to personate the good Samaritan undertaking to describe the rise and progress of our national malady and to prescribe the onely remedy which how he performs we shall quickly see First he would suborn Saint Luke as his spokesman to the General presuming it seems to have had as perfect understanding of things from the very first as the Evangelist had of his Gospel that the General who hath so eminently born his part in the whole action might know the certainty of those things better from him a partial Sequesterd enemy for so he presently appears though covertly and like the tempter commencing his address with an impudent calumnie and affront to his Excellence that he would be pleasd to carry on what he had so happily begun in the name and cause not of God onely which we doubt not but of his anointed meaning the late Kings son which is to charge him most audaciously and falsly with the renouncing of his own public promises and declarations both to the Parlament and the Army and we trust his actions ere long will deterr such insinuating slanderers from thus approaching him for the future But the General may well excuse him for the Comforter himself scapes not his presumption avouchd as falsly to have impowrd to those designs him and him only who hath solemnly declar'd the contrary What Phanatique against whom he so often inveighs could more presumptuously affirm whom the Comforter hath impowrd then this Antifanatic as he would be thought The Text Prov. 24. 21. My son fear God and the King and meddle not with them that be seditious or desirous of change c. Letting pass matters not in controversie I come to the main drift of your Sermon the King which word here is either to signifie any supreme Magistrate or else your latter object of fear is not universal belongs not at all to many parts of Christendom that have no King and in particular not to us That we have no King since the putting down of Kingship in this Commonwealth is manifest by this last Parlament who to the time of thir dissolving not onely made no address at all to any King but summond this next to come by the Writ formerly appointed of a free Commonwealth without restitution or the least mention of any Kingly right or power which could not be if there were at present any King of England The main part therefore of your Sermon if it mean a King in the usual sense is either impertinent and absurd exhorting your auditory to fear that which is not or if King here be as it is understood for any supreme Magistrate by your own exhortation they are in the first place not to meddle with you as being your self most of all the seditious meant here and the desirous of change in stirring them up to fear a King whom the present Government takes no notice of You begin with a vain vision God and the King at the first blush which will not be your last blush seeming to stand in your text like those two Cherubims on the mercy-seat looking on each other By this similitude your conceited Sanctuary worse then the Altar of Ahaz patternd from Damascus degrades God to a Cherub and raises your King to be his collateral in place notwithstanding the other differences you put which well agrees with the Court-letters lately publishd from this Lord to tother Lord that cry him up for no less then Angelical and Celestial Your first observation pag. 8. is That God and the King are coupl'd in the text and what the Holy Ghost hath thus firmely combin'd we may not we must not dare to put asunder and your self is the first man who puts them asunder by the first proof of your doctrine immediately following Iudg. 7. 20. which couples the sword of the Lord and Gideon a man who not only was no King but refus'd to be a King or Monarch when it was offered him in the very next chapter vers. 22 23. I will not rule over you neither shall my son rule over you the Lord shall rule over you Here we see that this worthy heroic deliverer of his Country thought it best governd if the Lord governd it in that form of a free Commonwealth which they then enjoid without a single person And this is your first Scripture abus'd and most impertinently cited nay against your self to prove that Kings at thir Coronation have a sword given them which you interpret the Militia the power of life and death put into thir hands against the declar'd judgement of our Parlaments nay of all our Laws which reserve to themselves only the power of life and death and render you in thir just resentment of this boldness another Doctor Manwaring Your next proof is as false and frivolous The King say you is Gods sword-bearer true but not the King only for Gideon by whom you seek to prove this neither was nor would be a King and as you your self confess pag. 40. there he divers forms of government He bears not the sword in vain Rom. 13. 4. this also is as true of any lawful rulers especially supreme so that rulers vers. 3. and therefor this present government without whose authority you excite the people to a King bear the sword as well as Kings and as little in vain They fight against God who resist his Ordinance and go about to wrest the sword out of the hands of his Anointed This is likewise granted but who is