to be sober in the Horse and drink no more then will do us good being Unchast or Lacivious in the Dove and know no woman but out own Wifes being Cruel or Unnaturall in the Storke and to maintain our Parents Children Freinds that if we do such things we are worthy of death Worthy of death of death temporal so Draco by the light of nature appointed Death for all great Transgressions but that is not all our Apostle here means but worthy of death eternal too and this the very Gentiles knew by assigning their Elisyan fields to some sinners and Hell or their Stygian Lake to other sorts of sinners Take you and I therefore heed of all sorts of sins and do with every sin as David did with his water which his Worthies brought him with hazzard of their lives powre it them on the ground and say God forbid we should commit these sins because if we do we are worthy of Death of Death Temporal and Death Eternal Especially take we heed that we delight not that we take not pleasure in that we applaud not them that do them For this is desperate impiety the hight of and the great aggravation of the Gentiles sin here used by this great Apostle which is my second consideretion They do not only do them Psal 2. Put also take pleasure in others for doing the same Some read it Consent so Lyranus Tolet and others and make the Aggravation lesse But Theophylact Paraeus Piscator and others read it Patrocinantur favour delight take pleasure in yes Applaudunt Applaud and defend them that do such things and so make the Aggravation greater either way It is bad enough Alexanders murthering of Clytus was not the lesse though Anaxarchus the Epicurian Phylosopher told him All was lawful that Princes did though Aristander the Stoical Philosopher told him it was Fate and Destiny Davids murthering Uriah was not the lesse though the Ammonite slew him 2 Sam. 12.9 because he commanded it Achitopels killing of Absolom was not the lesse because his Counsel brought him to his death 2 Sam. 16.21 Saul was not lesse guilty of St. Stephens death Act. 7.59 though the Jews stoned him Act. 22.20 because he consented to it Achab was not lesse guilty of Naboths death though some Sons of Belial bare false witness against him and others condemned him Reg. 21.13 and others stoned him because he authorized and countenanced it with his Seal Esau was not the lesse guilty of Jacobs destruction though Forreigners Obed. 11.12 carried him away captive because he did not rescue him All the Tribe of Benjamin was not guilty of the Concubines Death and Rape in the Act of it Jud. 19.22 Jud. 20.13.14 yet they were guilty of the sin because they sheltered the Actors and Doers of it The Modern or latter Jews were not the less guilty of the old Prophets death Mat. 23.34 though their Fathers and Grand-Fathers slew them because they were Heire as well of the Murthers as of their Fathers Nor were they less guilty of King Charles blessed King Charles the first his death who brought him to the Block though others chopt off his head because they then withstood it not nor ever since called any of them to account for doing of it Nor are you or my self the loss guilty of that sin which another man commits if lying in our power we do not hinder it if we do not reprove it if we counsell'd it if we consented to it if we commanded it if we concealed it if we entertain'd the Actors of it and gave them applause or took pleasure in them for doting of it I end this second part with Prayer O God we have much guilt of our own too much if thy mercy be not the greater suffer us not we beseech thee to partake of other mens sins or communicate in other mens guilt but give us Courage to hinder it Zeal to reprove it Power to forbid it Wisdome to dispraise it Anger to discountenance it Strength to resist it Hearts and Tongues to declaime against it The burthens of others miseries give us Charity to bear but the burthens of other mens sins give us piety to forbear and the burthen of our own sins do thou ease and the guilt of our own sins do thou forgive for his sake who hath borne that burthen and washt away that guilt by his pretious and invaluable blood Jesus Christ Amen And now I come to the last part I proposed That if the Apostle were now living Pars 3. he would certainly further aggravate this sin upon the English Christians then he did upon the Romane Gentiles who have out-stript and exceeded their doing these sins themselves and their delighting in those that do them by commanding all others and compelling many to do the same by 1. An Engagement 2. An Oath of Abjuration 3. A subscription of Opposition against the Common Enemy whom they at least some of them I am sure one of them with the Approbation if silence gives consent declared to be Charles Stewart whom we acknowledge to be Charles the second King of England Scotland and Ireland and for whose return we do and will pray with Power from above to recover his own Rights with mercy from above to forgive his Rebellions Subjects and with Wisdome from above to lettle this Church of God and his three Kingdomes in Peace and Truth untill the second comming of our Blessed Lord and Saviour Jesus Christ Amen That Engagement with the Covenant was the first 1. Engagement and either of these bad enough since there is not one Engagement in the whole Book of God save those of the Rebels Corah and his Complices Absolom and his Conspirators Shaba and his Peufellowes nor is there one Covenant in that whole book but they were all given and taken by the Kings Authority not a Covenant amongst them all and they are but six in number imposed without much less against the Kings Authority and besides they were all meerly Religious Covenants not one Politick or state Covenant amongst the whole six Joshua 24.25 The first of which six was made by Joshua with the people The second was made by Jehojada the High Preist in behalf of the young King Joash with the people 2 Reg. 11.4 the sum of which Covenant was that the people should be true to God 2 Cron. 15.12 the King and the Church The third was made by King Asa with the people to seek the Lord God of their Fathers with all their heart and with all their soul The fourth was made by King Hazechiah with the people when they were in great distress for want of Religion and therefore said the King I have purposed to make a Covenant with the Lord God of Israel that he may turn his feirce wrath from us This was the Kings Covenant and Engagement with God for the people 2 Cron. 29.10 not theirs against him The
In Corah the first in Absolon a second in Sheba a third in Bigthan a fourth Rebellious person It is much feared they all went from the sweet of Sin to the smart of Pain from the Darkness of Sin to the Darknesse of Hell I speak of Principals 2 Sam. not of Accessaries many of them go in the simplicity of their Hearts and for them I pray with my Saviour Father forgive them Luk. 23.34 but for the rest They that commit these sins wittingly wilfully malitiously to them I sear belongs the Epilogue of Rebells Damnation because their Prologue was Resisting the higher powers which is a wilfull Perjury in the breach of their Allegiance if St Paul speak Scripture when he said Rom. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that resist the higger powers shall receive to themselves damnation They may fear it and let them pray Acts 8.22 whom it concerns and Repent if perhaps God may forgive them And for our selves though we are not maliciously concerned in this sin yet because we are cowardly concerned in this sin I pray God Almighty deliver us from the punishment of it Pestilence Famine and Sword in this world and from damnation in the world to come and assure us thereof by an holy conformity of our lives to his Law all our dayes and by an holy perseverance in our obedience to himself and to his Annointed King Charles the Second whom God restore unto and establish in his Fathers Throne brough Jesus Christ Amen Amen Amen January 30. 1649. ACTS 3.15 The Prince of Life whom ye killed BUt that I know and am sensible of the occasion I would read the following words whom God raised from the dead and then I should tell you This Text were Janus like and looks two wayes Uisione reflexâ backwards upon Good-Fryday last Visione rectâ forwards upon Easter-day next As it looks backward it speaks nothing but Passion Ye have killed the Prince of Life and makes the Sermon Funeral As it looks forward it speaks nothing but Resurrection Whom God hath raised from the dead and makes the Sermon Nuptial But alass I am only for the Passive part of this verse and look upon these words positively and personally as they intend April 4. 1649 years since and Jesus Christ the Prince of Life whom ye then killed and I look upon these words again Relatively and yet personally again as they relate to January 30. 1648 and King Charles a Prince of life whom ye killed Well Look upon the words either waies either Litterally and possitively or Relatively and personally They will require Tears Tears being commonly the Followers if not the Friends of Funeralls and whatsoever the Followers do the Friends will weep And indeed whether to speak or weep my time out upon this Text I could willingly question since we in it commemorate the Exequie◠both of Jesus Christ and one very like him as ye heard the last year King Charles of Great Brittain and Ireland the first And can we follow these to the Grave without a Tear It was done upon Good-Fryday personally on Christ 1649. years since the first Good-Fryday that ever was and that day the streets below were hung with Blacks and the Heavens above with blackness For no Sun was seen in Jury for three hours but only the Sun of Righteousness whom the Darkness comprehended not That day both the Heaven above and the Earth beneath were astonished if not ashamed at the Apprehension condemnation and execution of Jesus Christ And shall not we follow the Son of Man Nay the Son of God to the grave with a Tear The Poet pointed out the Spectacle of sorrow when he said Hinc ille Lachrymae and wept when it may be he aimed at the Tombe certainly at the Tormentor But now that Spectacle of sorrow may question Undè haec lachrymarum indigentia whence proceeds this want of Sorrow whence this Drynesse Is it from Obedience to that command Weep not for me but then why do we not weep for our selves Is it not rather from the hardness of our hearts which dams up the moisture of our eys Can you see a King killed and not Weep Why behold Princeps trucidatus The King is killed Can you see a Good King killed and not weep Why behold Princeps vitae trucidatus The Prince the King of life is killed That King that Prince of life of whom we said Under his shade we should live in peace he is killed Can you see that Good King that Prince of Life whom your selves have killed and not weep Why behold Interemistis trucidastis vos Ye have killed the Prince of Life And upon these three parts I shall spin my Discourse Division 1. Quid What was done Killing 2. Quis Who was Killed Princeps vitae the Prince of life 3. Qui Who killed him Vos ye you and myself I begin with the first Quid What was done upon April 4. Good Fryday An. primo salutis nostrae In the first year of our redemption Killing upon Jan. 30. Anno 1648. salutis nostrae In the thousand six hundred forty eight year of our Redemption Killing 1. Had it been only Passus est He suffered It had been an hard word For it is an hard thing to suffer especially for great Persons such as Christ was and all Kings are If great Persons do great things it is no wonder Their very Genius does naturally incline them to it But to suffer yes any small thing for them is more then to do many great things Doing is good if it be well doing but suffering is hard though we suffer well for well doing yea though doing be sometimes hard labour yet suffering is harder of the twain yet Christ suffered so in the Creed he suffered under Pontius Pilate So in St. Peter 1 Pet. 2.21 Christ suffered for us 2. Had it been Mortuus est He Died It had been harder Add shame to Death and then it is harder yet For as I take it shame and Death are the hardest things that can be suffered nothing so precious to us as our Life unlesse it be our Reputation and nothing therefore so hard to suffer as the losse of both these Life and Reputation But Christ suffered both Death and shame both The Crosse cost him his Life and the shame of the Crosse bereft him of his Honour viz. with the Jewes He put his Shoulders to the Cross and endured it to the losse of his life Hebr. 12.2 He set his Feet upon the shame and despised it to the losse of his Honour Of the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five terribles Death is the most terrible and what Christian be he as strong as a man or weak as a women what will not He or she suffer in Physick or Chirurgery in Purging Vomiting Cutting or Cauterizing so that they may not suffer Death But Death many a man may suffer and desire it too Simeon did Luk. 2.29 Domine nunc
the Primitive and later Orthodox Divines as To kill their King 3. And therefore I hasten to shew in the next place That such a desire to have the King killed is against the Law of Man and particularly against the Law of the men of this Nation even of those men who did Kill King Charles I. And that I may do it truly and according to the Law of this Nation I shall only repeat the words of Judge Jenkins who tells us His Oath as a Judge runs thus p. 174. 1. Well and truly to serve our Sovereign Lord the King and his People in that Office 2. To do right to all manner of People Poor and Rich after the Lawes and Usages of this Realm 3. Truly to Counsel the King and his Counsel to conceal and keep p. 174. 4. Not to suffer the hurt or disheriting of the King or that the Rights of the Crown be decreased by any means as far as he may let it 5. If he may not let it he shall make it clearly and expresly to be known to the King with his advice and Council 6. And that he shall do and purchase the Kings profit in all that he reasonably may as God him help and the Contents of Gods Book And after he tells us p. 175. That the House of Commons this Parliament some call'd it the Long Parliament gave in charge to Mr. Sollicitor St. Johns I think upon the Prosecution of the Bill of Attainder against the Earl of Strafford to declare the Law to be That Machination of War against the Laws or Kingdom is against the King They cannot be severed He tells us again p. 1676. That Mr Pym had in charge likewise upon the same Prosecution to Declare That the KING and his People are obliged one to another in the nearest relations He is a Father and the Childe in Law is called Pars Patres He is the Husband of the Common-wealth They have the same Interests they are inseperable in their condition be it good or evil He is the Head they are the Body there is such an Incorporation as cannot be dissolved without the destruction of both Once more p. 198. after this he tells 1. To Imprison the King is High Treason 2. To remove Counsellours from the KING by force is High Treason 3. To alter the Laws establisht in any part by force is High Treason 4. To usurp the Royal Power is High Treason 5. To alter the Religion establisht is High Treason 6. To raise rumours and give out words to alienate the Peoples affections from the King is High Treason 7. To sesse Souldiers upon the People of the Kingdom without their consent is High Treason 8. The execution of Paper Orders by Souldiers in a Military way is High Treason 9. To counterfeit the Great Seal is High Treason 10. Thâ— Commissions of Array is in force and no other 11. None can make Judges Justices Sheriffs c. but the King â—he King makes every Court 12. The Great Seal belongs to the Kings Custody or to whom he shall appoint and none other 13. Ordinances of one or both Houses are no Lawes to binde the people 14. No Priviledge of Parliament holds for Treason Felony or breach of the Peace 15. To Levy war against the Person of the King is High Treason 16. To impose unlawful Taxes to impose new Oaths is High Treason 17. It is a pernicious Doctrine to teach Subjects They may be discharged from the Oath of Allegiance Good God of what a complicated Treason then was that party of that PARLIAMENT Guilty who after they had taken up Armes against KING CHARLES I. did did then slaunder him did then Imprison him did then desire to have Him Kill'd and did then Actually Kill Him And so Committed a Murther a monstrous murther which is my second Generall Part Pars 2. And thus I discourse it Had they but desired to kill him they had committed a monstrous Murther For as to Lust after a Woman is Adultery in Christs Exposition of they Commandement Mat. 5. so to be Angry with a man to call him Fool or Raca is Murther in his Exposition of the sixth Commandement but they the Jews called Christ a Wine-bibber a Samaritan a Devil and at last desired to have him killed and thereby committed a monstâ—ous Murther King David tells us that the Lord aâ—horreth the blood-thirsty and deceitfull man Psal 5.6 and the deceitfull man as the best Expositors tell us is such a one as longeth after or desireth the blood of his Neighbour But they went further they did not only desire to have him killed but they actuaâ—y killed him Pilate indeed gave the sentence upon their importunity and they executed that sentence by their own Cruelty and so Murthered him in their heart by desire in their tongue by detraction and in their hand by Execution and so committed a monstrous Murther 1. Monstrous 1. as being against Nature Omnia appetunt esse Naturally all things love their being 2. Monstrous 2. as being against Reason Quod tibi non vis fieri alteri ne feceris Reasonably no man should do that to another which he would not another man should do to him 3. Monstrous as being Devilish He is a Muâ—therer from the beginning and the Author and Father of a Murther and who would be called a Malignant Joh. 44.8 or the Son of the Devill 4. Monstrous 4. as being Beastly Ferina rabies vulnere et sanguine laetari saies Seneca it is a savage Cruelty to delight in blood And yet if these Jews had thought that for this sin of Blood this monstrous Murther of Christ they should have been cursed upon earth and have been Vagabonds all the dayes of their life certaâ—nly they would never have committed so unnaturall so unreasonable so devilish so beastly a sin in defiring Christ to be killed by the Cross nor would the English have done the like by desiring Charles to be killed by the Hatchet But why did they desire Pilate to kill Christ and why did some others desire John Bradshaw to kill King Charles why that my prima secundae is to tell you and it tells you thus in one suppositive and in one Positive Quare 1. It may be the speak truth when they said to Pilate Joh. 18.31 It is not lawfull for us to put any man to death and some latter Jews tells us by name Moses Kots in Sanhedrin that all power of Capitall punishments was taken from them forty years before the destruction of their second Temple But this I dare not conceive For though power in Criminalls in the Generall was taken from them yet in this particular Pilate gave them power when he said Joh. 18.31 Take yea him and judge him according to your Law Nor could they object against this their Law could not condemn him if he had transgressed their Law because they confest they had a Law and by their Law he ought