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
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—
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