of necessity note the Person and the Superiority of the Person that hath that Power conferred upon and given to him and such Power no Person in England hath but only the King of England His great Council may Jus dicere propose Lawes but He only can jus dare make Lawes They the Lords and Commons may give weight and Testimony to the Law but He only The King can give Force and Authority to the Law And therefore by Higher Power we English men must needs understand the King of England To whom the King every Soul i.e. All People in the Kingdom of England must be subject subject Actively If He commands not what is against Gods word Subject Passively if He do whether He do or do not we must be so far Subject as that we may not Resist For if we do we shall receive to our selves Damnation Not the Plundering of our Goods at Home not the hanging of our Bodies in the street or field but the Damnation the everlasting Damnation of our Souls and Bodies in Hell for ever Now search and examine your selves Art thou any where in the whole word of God commanded to bear Arms or to contribute to maintain a War against thy Lawful and Rightful King Art thou any where forbidden by the word of God to Assist thy King in his just Wars Nay Doeth not the word of God forbid thee That and command the This It does thou knowest it does and so I conclude this Proposition from the Scripture and say Therefore it is not lawful for any man to bear Arms or to contribute to the maintenance of a War against the King For no man may curse the King in his thoughts for no man may revile the King by his words For no man may resist the King with his Hands yea Therefore every man must assist the King with Arms and contribute to the maintetenance of a War for him with his Purse because they that do not are the Children of Belial The Children of Belial said How shall this man save us and they despised him and brought him no presents And this I shall endeavour to make good Thirdly 3. Fathers By the contemplation and conversation of the Fathers by their Practise and by their Opinion and that I may not tyre you or my self I shall give you but a Taste instead of a Feast and name you but Few instead of Many I begin with Justine Martyr Ad inquisitionem vestram Secund. Apolog ad Anto. Imp. p. 113. Christianos nos esse profitemur c. says he to Antoninus an Emperour bad enough At your Inquisition we Professe our selves to be Christians though we know Death to be the Guerdon and reward of our Profession Did we expect an Earthly Kingdom we would deny our Religion that escaping Death we might obtain our desires For the preservation of publick peace we Christians O Emperour yield you our help and assistance We Christians says Tertullian to Scapula the Vice-Roy are defamed for Seditious Persons against the Imperial Majesty Lib. ad Scap. but we were never yet found to be either Albinians Nigrians Cassians or any other sort of Traytors No we know the Emperour is ordained of God and therefore we love him we honour him we reverence him we pray for him and for the welfare of his whole Empire Una nox pauculis faculis c. says he In Apolog. in his Apologetical Defence of the Christians One short night with a few Fire-brands or Torches would work our deliverance and revenge our wrongs if it were lawful to requite evil with evil Vetat autem Deus ut aut ab igne humano vindicatur Divina secta aut doleat pati in quo probatur But God forbid that the Christian Religion should be revenged with humane fire or that Christians should grieve for suffering because in suffering they are refined and for suffering they are rewarded Apol. Atha ad Constant Holy Athanasius in the clearing of himself against the Accusation of the Arians to Constantius the Emperour thus expresses his own Duty and the Duty of all good Subjects I am not so mad neither have I forgotten the voice of God which says Curse not the King no not in thy heart and backbite not the Mighty in the secreets of thy Chamber for the Birds of the Aire shall tell it and the winged Fowle shall bewray thee It is not for any man to say otherwise then well of his Majesty in the opinion of this holy man and therefore certainly it is not for any man to do otherwise then well To bear Arms or to contribute to maintain War against the King Orat. 1. in Julian Nazianzene the Divine so termed for his Excellent Knowledge and profound Learning speaks to this purpose Repressus est Julianus Christianorum lachrymis quas multas multi profuderunt hoc unum adversus persecutorem medicamentum habentes Julian that great Apostata and persecutor of Christians was restrained by the Tears of Christians which many of them shed and powred forth aboundantly unto God nor had they any other remedy against the Persecutor because they knew it to be unlawful to use any other means then Sufferance or else they might having so much strength as they had have repelled their wrong with violence St. Ambrose being commanded to deliver up his Church in Millane to an Arian Bishop Contr. Aux Ep. 31 32 33. his people being very sorry for his departure he thus resolves and comforts both himself and them Quid turbamini Volens nunquam vos deesram Why are you troubled I will never willingly leave you Repugnare non novi dolere potero potero slere potero gemere adversus Arma Milites Gothos Lach rymae meae mea sunt Arma aliter nec debeo nec possum resistere If I be compelled I have no way to resist I can grieve and sorrow I can weep and sigh my Tears are my Weapons against Souldiers Armors Goths such is the Artillery and Ammunition of a Priest otherwise then with Tears I neither may nor must nor ought resist St. Chysostome in one Epistle tells us Ep. ad Tim. 2. That though Kings continue obstinate in Infidelity yet they must be prayed for they must not they may not be resisted The Apostle commands prayers supplications and intercessions to be made for all men especially for the King What he hath said in another you have heard before and thither I refer you St. Augustine is of the same opinion Julianus extitit Imperator Infidel is Julian was an unbelieving Emperour In Ps 124. he was an Apostata an Oppressor a Tyrant and Idolater yet the Christian Soldiers served this anbelieving Emperour They obeyed him in all things for Christ and when he commanded them any thing against Christ yet they resisted him not though they did not obey him Gregory the Great might if he would Ep. l. 7. Ep. 1. but would not though he could destroy the Lombards
Misery because commonly Mammon is the Friend of iniquity Happiness because many times it frees a man from the stroak of Justice Misery because many times it lays a man obnoxious to stroak of Injustice For what made Naboth a Delinquent and put him under a Sequestration but onely because he had a Vineyard too near the Kings House and he was a Rich man Benedixit Deo et Regi He blasphemed God and the King was but a Forgery and a meer pretence of Jezabels as you may perceive in the Context Set two wicked men before him and let them Witnesse against Him Ver. 10. saying Thou didst Blaspheme GOD and the KING where you see Wicked men subborn'd to bear false Witnesse and therefore yon know it was a meer Forgery The true Cause you may read in the other Context Then Jesabel said unto Him Ver. 7. to her Husband Achab Doest thou now Governe in Israel Up eat Bread and be of good chear I will give thee the Vineyard of Naboth the Izreelite Naboths Vineyard lay fit for Achabs Pleasure and fit therefore upon refusal to make him a Delinquent And indeed had Naboth abused his Vineyard unto Drunkennesse he had merited the name of a Delinquent For Drunkennesse is one of those Seaven deadly sinnes which brings a Deliquium upon a Man and ranges him under a Delinquency because by the Commission of that sin he does Delinquerâ— Hominem cease to be a Man and becomes a Beast For this sin this very sin of Drunkenness Noah became a Delinquent and so did Lâ—t and one of Noahs Children C ham by name and Lots two incestuous Children Moab and Ammon lay under a Sequestration for many hundred years But alas Naboth had no such fault laid to his charge All the guilt I find him stained with is 1. He was a Rich man and would not part with his Inheritance 2. He was a Good man and would not yield to an Arbitrary Government Secunda Primae Which is my Secunda Primae and my Third Consideration and thus begins That a Rich man should be made a Delinquent is no great wonder no not in a well governed Kingdom for it is possible there may be ill Governours in a well governed Kingdom Justices and such subordinate Magistrates who from some Puny Divines may suck in false Doctrine and believe That Gods temporal Blessings and the Goods of this world belong onely to themselves because Dominium fundatur in Gratiâ non Naturâ none but the Babes of Grace have right to the blessings of the Earth But for a Good man to be made a Delinquent quâ talis because he is a Good man This certainly argues the Kingdom to be very bad the Government to be ill and the Governours to be worst of all which seldom happens in any but an Apostate Kingdom where the Subjects have resisted their true Governours and parted with their Allegiance under the Pretence of Religion but in truth for Rebellion and Licentiousness And such was the state of Israel at this time 1 Reg. 12.20 Jereboam the son of Nebat rebelled against Rehoboam the Son of Solomon and by that Rebellion got ten parts of the twelve 1 Reg. 15.29 and his Race was finished and expired in his son and next Successor Nadab For Baasha smote them all and left none alive to Jeroboam Elah his son Reigned in his stead and Zimri served him with the same sauce and slew all the house of Baasha 1 Reg. 16.6 not leaving one to piss against the Wall Omri succeeded him by a like Legerdemain onely he had the compact of the major part of the people 1 Reg. 9.11 V. 16. and Achab his son succeeded him By the way I beseech you mark The Kingdom thus got by Rebellion first changed their Religion and their Clergy 1 Reg. 12.27 For whereas before the People exercised their Religion in the House of God at Hierusalem now they exercised it to two Golden Calfes in the house of the High Places and the the lowest of the People took upon them the Priests Office and became as a man might say V. 31. Tub-preachers Next This Kingdom thus gotten by Rebellion changed the Peoples Prosperity into Poverty their Liberty into Slavery and dasht out the Magna Charta of Meum Tuum so that no man could say Any thing was his own For Naboth was therefore made a Delinquent because he layd claim to his Vineyard which came to him by the Inheritance of his Fathers and would not part with it at the will of his King i.e. Because he was a Rich man and would not part with his Estate because he was a Good man and would not yield to an Arbitrary Government And good reason for it For in an Arbitrary Government as was singularly well observed in the late long Regnant never to be forgotten Parliament by that man of Noted Mâ—mory Mr. John Pym Lust becomes a Law Covetousness becomes a Law Revenge hecomes a Law and every sin becomes a Law What his Intention was in that Speech I list not to enquire here but sure I am herein he spake truth For when it once comes to this pass stat pro ratione voluntas when one mans will becomes every mans Law why then the Chaste Wife and Pure Virgine are ravisht before the face of the miserable Husband and more miserable Parent Neutroque contradicente neither the Husband able to relieve the Wife nor the Father to rescue his Daughter from that Villany This was rhe case of pittiful Uriah who durst not relieve Bathsheba and of the more pittiful Absolon who could not rescue his Sister Thamar against the wilful lust of David and Ammon When one mans will is every mans Law why then the goodliest Cities are set on flaming fire and turn'd to Dust and Ashes Nemine abstante the Citizens not daring or altogether unable to resist the ambitious Conquerour This was the case of the most pious City Jerusalem and of the most famous City Troy the one rased to the ground by the Romans the other level'd to the earth by the Greecians and the deplorable Motto to this day stands Jam seges est ubi Troja fuitâ— The Corne grows where Troy stood When one mans Will is every mans Law Why then there is no Charter nor Freedom of the People no distinction of the Magistrate and the Plebeian This was Englands case once when Cade Straw and Tyler durst beard the King and give Laws from their wills It was Englands case again when John Hambden John Pym Oliver Crumwel and such other Patriots had a greater Influence upon the People then King Charles I. I pray God it be not Englands case again in King Charles the seconds time least the Nobles and Peers of this Land be perpetually made the scorn of Coblers ' Tinkers and Taylors When one mans will becomes every mans Law Why then All Priviledges All Immunities cease and cease to every man save to him whose
the Dead which dye in the Lord. Had it been onely to maintain the publick Service of God established by Law even that alone would have made them Martyrs For not a Tittle of it but it was by the Dictate of the Holy Ghost and I should think my self accursed if I were not able to maintain it and would now if it were not beside my Text and Purpose yet blame not my holy Zeal if I do vindicate that saving-Book against the Schismaticks greatest Exceptions And that is in the Office of Marriage That Office consists of Substance and Ceremony The Substance Prayer The Ceremony a Ring Look you upon both and first the first Prayer in that Office It beseeches Almighty God to bless the Couple to be married As Isaac aâ—d Rebecca whence I aâ—gue thus This Prayer was dictated by the Holy Ghost to the Composers of the Common Prayers or made by those Composers without the Dictate of the Holy Ghost But not by them without his Dictate Therefore by his Dictate to them If by them without him then they would have made it according to Humane Reason and so have said bless them O Lord as thou didst bless Abâ—aham and Sarah or as thou didst bless Jacob and Rachel and they had humane Reason for it for Abraham was Gods fiâ—st Friend Jacob was Gods great Favourite But sayes the Holy Ghost Not so nor so but let it be bless them as Isaac and Rebecca and there is no Humane Reason for this but a Divine Reason there is and that is this Abraham had his Hagar in Sarahs time and this Keturah afterwards Jacob had his Leah his Zilhah and his Bilhah but Isaac had none but his Rebecca and therefore sayes the Holy Ghost let it not be Bless them as Abraham and Sarah Bless them as Jacob and Rachel for then people may be apt to think they may have many Wifes at once if not some Concubines but let it be Bless them as thou didst bless Isaac and Rebecca let them know One man should have but one Wife especially at one time Then secondly look upon the Ring The Ring must be round without end and the Ring must be of Gold without mixture so must the Husbands love be to his Wife perpetual and to be terminated onely by Death and withal his Love must be pure and not given or imparted to any other but to his Wife onely Certainly therefore Blessed they which dye in maintaining that Service-book which can without contradiction father the very Ceremonies of it upon the Holy Ghost But add to this Obedience to the King Unity to the Church Liberty to the Subject and many more commanded by God and deny He that can or dare Blessed is William Laud Archbishop for dying for the Churches Unity Blessed are Cavendish Greenvile c. for dying for Obedience and to keep the Kings Crown upon his Head Blessed is King Charles the first for dying for both and to preserve the Subjects Liberties And if they are Blessed why then do any mourn as if they were lost But alas Nature will have her course and on Gods Name let it but let Nature give you bounds to Natures course stillate volo non currere let your Eyes drop Tears like pretious water out of a Still not run like common water out of a spout So said Seneca from Nature Yes Nature hath taught it not onely by Speech but also by Example what else meant that Heathen Priest who so soon as be heard of his Sons Death presently put off his Crown and vented his Sorrow by his Tears but hearing withal That his Son died Valiantly he assumed his Crown again and finished his Sacrifice So you B. hearing your Friends death lay aside your Crowns and melt your selves into Tears but knowing They died for God for the Church for the King for the Countrey for the glory of God for the Unity of the Church for the Honour of the King for the Lawes of the Countrey and that the King himself was Murthered and Martyred for all these Put on your Crowns again and finish your own Christian course with Joy Give not back though you are bur few Fall not back though Gods the Churches the Kings and your Enemies have got the Trophees you know not whether God hath chosen for his Gedeon a Reserve that his own Glory may be the greater and your own blessedness as sure by Dying In the Lord as your Friends that have dyed For the Lord. Their blessedness is not doubted They that dye For the Lord They that seal the Truth of Gods VVord and Religion with their blood Nor Catholique nor Papist call their blessedness into question They that were slain in the late quarrel And certainly their blessedness too your own needs as little doubt who are resolved to dye In the Lord you who lead a holy life and believe in the Lord Jesus and will continue therein to the end They are you are blessed For questionless St. John is blessed though he died in his bed and was but banished as you are as well as St. Peter though he died upon the Cross and was put to Torment as our glorious King and many of our Friends were And it is to you as well as to them to you that are but Confessors as well as to them that were Martyrs that Christ speaks Come ye blessed of my Father possess the Kingdom prepared for you from the beginning Mat. 25.34 But this for my part shall make no quarrel between Rome and England or Amsterdam If they will yield to us in some Substances we will easily yield to them in this Circumstance Let them decline to the killing of Kings and we will soon yield That Martyrs onely are blessed and so by consequence They onely dye in the Lord But with this Proviso That they take not nor understand this word Martyr in the common use of speech secundum vulgus For so it is one that seals his witness to the Gospel with his blood and suffers death for Christ but in the Grammar sence secundum Cleres For so it means but a Witness One that lives and dies in Faith as the Apostle speaks All these Abraham Isaac Jacob and many more died in the Faith i. e. They were all Martyrs Heb. 11.13 or they were all Witnesses to the truth of Christs Religion both in their Life and Death They died in the Lord. And thus you see what it is to dye in the Lord or who may be said to dye in the Lord Now for Application of this Point How may we dye in the Lord Appl. And that I shall tell you plainly and quickly If you would Dye in the Lord you must Live in the Lord Live in him you must by a Faith that purifies your hearts and then Dye in him you may by a Faith that justifies your Souls Live in him you must by the Faith of water to Sanctification Act. 15.9 and then Dye in him you may by
then again the Kings answer which was supposed to be the hastening cause of that murther Let him repent and pray if God may possibly forgive him The fourth is to command sin For by this means they beget it they give it Seed and become the Fathers of it And for this Let the Long Lifed Parliament Lieutenant General Cromwell and others whom it concerns water their Bedds and wash their Couches every night with tears for fear they exchange their Evill Dayes into an Everlasting Night of Evill The fifth is to consent to it For by that means they own it and maintain it and become Adopted Fathers to it And for this Let the High Court of Justice President Bradshaw Whaley Pride and others that sat there and gave Vote to the most unjust sentence that was ever pronounced Pilates only excepted abhorr themselves in dust and ashes least their memories be abhorred by all good men on Earth and their Souls in Fire and Brimstone The sixth is to commend it For by this means they give it suck Dugg and become a Nurse to it And for this Let them who have presented Books to John Bradshaw and given him Eulogies for the greatest Vaelogy was ever spoke in England severing the Head of King Charles I. from his Body The seventh is To entertain and maintain the Actors of it For by this means they give it Shoulders they support it and become Protectors of it And for this Let him who hath made himself Protector with his Stately Counsel consult how they may avoid the curses of so many thousand innocent Widdows and Orphans whom they have made so that they might kill as the Jewes did the King of Life the King of England Charles the I. The Eighth is To keep Silence and to be mute at it when it is done For by that means they become Friends to it and give it Heart and Hand And for this Let him or them or both who have out-stript Dioclesian and Julian by mnzzleing the Mouths of all the Orthodox Clergy of England least they should declaim against it look to it and weep and groan if perhaps they may out-cry that cry which the Blood of CHARLES the I. makes to Heaven for vengeance The ninth and last is to partake of it For by that means they give it Arm and Face and become Benefactors to it And for this Let the present Soldiers whether Voluntiers or other whether before or since consider with themselves whether they be not guilty of the violent painful shameful murther of King Charles I. and presently forsake their Usurper and joyn to bring in the true Heyre of these Kingdoms of England Scotland and Ireland King Charles II. whom as God hath hitherto miraculously preserved so may he make a Miracle of his mercy in restoring him to a Glorious Crown here and receiving him to a Crown of Glory hereafter thorow Jesus Christ Amen Anno Dom. 1650. PSALM 112.7 He is not afeard of any evil tydings For his heart standeth fast and believeth in the Lord. ANd yet King David was no Stoick For this Psalm is an Exegesis or Exposition of the last verse of the former Psalm And that Psalm ends thus Timor Domini initium sapientiae The fear of the Lord is the beginning of wisdom Ps 111.10 and this Psalm in answer to that begins thus Beatus qui timet Dominum Blessed is the man that feareth the Lord. Ps 112.1 Wisdom seeks Blessedness and by the Fear of God finds it and finds it in four degrees 1. In the Happiness of his Posterity His seed shall be mighty upon Earth Ver. 2 2. In the Happinesse of his Prosperity Wealth and Riches shall be in his house Ver. 3 Ver. 6 3. In the Happiness of his Stability He shall never be moved 4. In the Happiness of his Security He shall not he will not be afraid or He is not afraid of any evil tydings And this though the last is not the least degree of his Happiness his good Fear banisht his evil Fear He fears God and therefore he fears not any evil tydings And that he fears God he is assured of it too for his heart standeth fast and believeth in the Lord. In which words you have observable these three Parts 1. Quis non timet Who feareth not Times Dominum He that feareth the Lord feareth not 2. Quid non timet What is it he feareth not Ab auditione malâ He feareth not any evil tydings 3. Quare non timet Why doth he not fear any evil tydings quia paratum est stabilitum est confirmatum est cor ejus confidens in Jehovâ because his heart is prepared because his heart is est ablished because it is confirmed and standeth fast believing in the Lord. I begin with the first He fearet not he shall not be afraid Pars 1. And this at first sight seems a strange commendation or a strange Prohibition Construe it as you please by the Present or Future tense Timor enim Domini est Janitor cordis et virtutis custos saith St. Hierome Fear of the Lord is the Guard Royal of the heart and keeps out forbidden lusts like unbidden Guests Fear is the Treasurer of Vertue keeps it in a close Cabinet like a precious Jewel least it should take Wings like Riches and fly away Fundamentum salutis says Tertullian Fear is the Foundation of Hope and like that house which is built upon a Rock let the Sea roar and the Rain fall and the winds blow It stands fast it is unshaken Tuta Armatura says St. Chrysostome Fear is a safe Armour whosoever puts it on hath such a Coat of Male as is Sword Pike Pistol and Canon proof Initium sapientiae Pro. says Solomon Fear is the beginning of Wisdom not a Student in the Accademy of Fear but is sure to commence Doctor of Wisdom Vita omnium operum says Melancton Fear is the vivacity of all our Actions whatsoever we do without Fear is dead in the very doing and Solomon gives the reason of it Officium enim est totius hominis Eccles 12. For this is the whole duty of man To fear God and keep his Commandements Religio Majestas Honor metu constant says Lactantius where Religion is neglected confusion enters nor can Religion subsist without Fear For what is not feared is contemned and what is contemned is not worshipped Religion Majesty Honour The Religion of God the Majesty of the King and the Honour of the Nobility are all preserved by Fear Take away Fear and take away all This Age this unhappy miserable Age gives us too sad feeling an example of it The Kingdom of England hath lost Religion The King of England hath lost his Majesty the Majesty of England hath lost his Head the Nobility of England have lost their Honour And all this because the Commons of England have lost their Fear the Fear of God St. Barnard advises most divinely Cúm adest Gratia time
of the Kingdom and first here I shall examine what is meant by these words They despised him The meaning of this consists in three branches and they are these 1. They did Male-cogitare think evil of him in their hearts and so came within the compasse of Solomons prohibition Curse not the King in thy thought Eccle. 10.20 A thought of despising the King is Treason as well as a Word and a Word as well as an Action so says the Scripture of the Intention of Bigthan and Teresh Traytors they were and yet they never came to an Insurrexerunt or any Act of Treason Ester 2.21.23 but only to a Voluerunt an Intention they sought or they thought to lay hands upon King Ahasuerus and for this very thought of Treason they were hang'd And as the Law of God so the Law of this Kingdom doth construe a bare purpose against the King a despising thought of the King to be Treason and makes it deadly My prayer therefore is Convert them O God if they will not be Converted confound them O God and let them perish as many as have evil will against the King and do Male-cogitare despise him in their thoughts 2. They did Male-dicere despise the King with their tongues and speak evil of him saying How shall this man save us and this is the second Branch whereby the meaning of this word is explained They despised him i.e. they speak evil of the King and so came within the compasse of Moses's prohibition Thou shalt not speak evil of the Ruler of thy people Deut. 27.16 A Word against the King is Treason as well as a thought or Action Greater Treason then a thought and lesser Treason then an Action And they that Word it against the King if they be of the Clergy they are of Balaams Ordination Numb 23. because they Curse whom God hath blessed and he was killed with the Sword If they be of the Layety they are of Shimei's condition 2 Sam. 16.5 because they revile whom God hath annointed and he was put to death And of late by the Law of this Nation there stood one Pym condemned for saying He would if he could embrue his hands in the blood of King Charles the first and many more in good time may be condemned and executed for saying They will if they can embrue their hands in the blood of King Charles the Second My Prayer again therefore is Convert them O Lord if they will not be converted confound them O God and let them perish as many as speak evill of my Lord the King and do Male-dicere Despise Him with their Tongues 3 They did Male facere Despise the King with their Hands for they brought him no presents and so came within the compasse of King Davids prohibition 1 Sam. 26.9 Thou shalt not stretch forth thy hand against the Lords annointed I know King David there speaks by way of Interrogation Who can stretch forth his hand against the Lords Annointed and be guiltlesse but I know withal that Interrogative Quis Who can is a most triumphant Negative and says Nullus No man can and be guiltlesse or No man ought unless he will bring Guilt upon his own Soul Absolon did was hang'd 2 Sam. 10.9 Robert late Earl of Essex did against Elizabeth our late Queen of England and was beheaded and how many that were in the same Conspiracy were hang'd you may read in that Chronicle My prayer therefore is gain Convert them O Lord Convert them and return them to their Duty of Loyalty to thine Annointed If they will not be converted confound them O Lord confound them and as many as lift up their hands against or withdraw their hands from my Lord the King Amen You see what is meant by these words 1 a. 2 a. They despised him will you now see Why they despised him why it was Because they lookt upon him as a single man How shall this man save us Happily they thought him greater then any of themselves in particular but they thought themselves in a collective or Representative Body greater then him the King and this brings me to the unfolding of the second Question which is Whether the King be singulis major Question 2 greater then single persons but Universis minor lesse then collected Persons or the Body Representative I shall not need to speak of the first Branch of this Question viz. Whether the King be Singulis major Greater then any single Person For it is not denied by any or if by any yet only by such who are more Beasts then Men and live more by Sense then by Reason or Religion or rather have lost both their Sense their Reason and their Religion The enquiry therefore here must be upon the other branch of this Question viz. Whether the King be Universis minor lesse then the Body Representative For this was the thing in agitation in this late wicked Age and affirmed by these wicked men the Children of Belial who did de facto murther King Charles I. of blessed memory and would have done as much upon King Charles II. if they could have fastened upon him at Worcester but God I trust hath preserved him for better times I must at first take leave to tell them That the Ground on which they build is false and meer Sophistry That the assumption and Inference which they build is weak and meer Fallacy For thus they argue The Fountain or Cause of a King is greater then the King but the People Representative is the Fountain and Casue of the King Therefore the People Representative is greater then the King And here I say The Ground is false the Assumption is untrue and the Inference therefore is so too 1. The Ground is taken from an old Axiome Quickquid efficit tale est ma gis tale whatsoever effects a thing is greater then the thing effected This though true Ante effectum productum before the effect produced yet it is often false Post effectus productionem after the production of the effect v. g. The Fountain was once bigger then the River but now the River is bigger then the Fountain A spark of fire was once more Fire then all the Wood in the Chimney but when the Wood becomes one Flame the Wood is more Fire then the Sparke You see the Ground is not ever true and sure I am the Assumption laid upon this Ground-work is never true viz. The People is the Fountain or Cause Efficient of the King For God as I have shewed you before and whether I referr you is the only Efficient of Monarchy Only I add thus much Were it so that the People did make the King yet it would not follow That therefore the People is greater then the King For this Axiome is true only in those Agents in whom the Quality by which they work is Inherent and from whom it cannot be separated But the People if they had Power to make the