the Law of Nature or the Divine Law not by Popular Pactions or Politick and National Agreements we are bound to obey the King and the Reason is Because the King is the Supream Head i. e properly Universorum of all the People and all this is not obscurely implyed but manifestly expressed and that not by single and yesterday Pamphlets but by sundry old Authentique Histories and Chronicles Would you have it yet plainer Look ye then upon the Oaths ye have taken in the presence of Almighty God The Oath of Allegiance The Oath of Supremacy and your own Parliamentary Protestation In each of these you have sworne to maintain the Kings Soveraignty in all Causes and over all Persons Ecclesiastical and Civil A Soveraignty he hath not onely over singular persons but over all persons and you have sworn to maintain it and as you endeavour it so God will help you But you may fear you may justly fear If you have un-Sworne that or Sworne against that which you have so Solemnly Sworne to maintaine That GOD will not onely not help you but wound you wound you while you live with the Infamy of Rebells and a tormenting Conscience Witnesse Alderman Hoyle Sr. Henry Phane Senior and some more and wound you when you are dead with the Eternity of Fire and all the Torments of Hell From both which Almighty God deliver you for his Son Jesus Christ his sake and from which that you may be delivered I pray God give you grace to acknowledge esteem King Charles II. to be Universis as well as Singulis Major Greater then and over all because They that think lesse of him do despise him and are therefore the Chilâ—ren of Belial as they are and shall be in future Chronicles who thought lesse of King Charles I. and therefore murthered him And so are they that bring him no presents which is my third Consideration and to be handled the next year In the mean time God in mercy c. Anno Dom. 1653. 1 SAM 10.27 They brought him no Presents WEE are by the Grace of God Pars. 3. met here again to remember a sad and mournful day That day on which the best King that ever England had was murthered I chan◠〈◊〉 my Text yet because I am yet to shew you the Privative cond tion of Rebels or Children of Belial from these words They â—â—ought him no Presents And I shaâ—l not spend much time in the Explication of these words Theâ— are obvious enough to the thinnest understanding and thâ—yiâ— end thus much These men these Children of Belial diâ—noâ— contribute to the maintenance of the King They did not â—yd im they did not assist him They ayded him not with Aâ—ms they assisted him not with mony They withheld his Vectiâ—li from him They brought him not his Customes his Crown-Reâ—enues his Subsidies and Poll-monies I shall therefore spend my ensuing Discourse in resolving that Question which doth almost Naturally arise from these last words viz. Whether it be lawful to bear Arms Quest. 3 or contribute for the maintenance of a War against the King This Text resolves it Negatively and says It is not lawful For they who brought the King no presents were therefore Sons of Belial and therefore much more are they the Sons of Belial who fight against or contribute to maintain a War against the King And this I shall endeavour to make good 1. Removendo by removing all Objections that I meet withal which colour this Opinion 2. Movenâ—o by commending to you some choise and pregnant places of Scripture which give the checkmate to this Opinion 3. Propendendo by explaining those places of Scripture by the practises of the Fathers 4. Proponendo by laying before your face some of those fearful Judgements which have befallen some men who have born Arms against their Kings as fearful Examples for them who contribute to the maintenance of such Wars And first for the Objections and the first of any validity I meet with is that of David's taking up Arms against King Saul Object 1 and it is argued thus 1 Sam. 22.1 2. 1 Sam. 24.18 David the Subject took up Arms against Saul the King and was not rebuked for it either by any Divines or Lawyers or States-men Many of his Fellow Subjects to the number of 600. took up Arms with him and very likely many more contributed to the maintenance of that Army nor yet were they reprehended either by any Rules of Divinity Law or Policy and Therefore Subjects may take up Arms and contribute to the maintenance of a Warre against a King if he be an Oppressour of their Properties Liberties or Religion And to this first colourable Objection Answer I Answer thus The Allegation is false For how can it possibly be imagined That David took up Arms against Saul when we find him continually flying from and never fighting with Saul Yea 1 Sam. 24.6 so far was he from fighting with him or taking up Arms against him that when God had delivered Saul into his hands two several times 1 Sam. 26.9 once in the Wildernesse of Engedi and once in the Hill of Hachilah David durst not himself nor would he suffer any man else to stretch forth his hand against King Saul and for this reason 1 Sam. 24.2 Because he was the Lords Annointed Certainly David neither raised nor entertained these 600 men to fight or encounter with or against Saul For what are 600 to so many thousand as Saul had at Command 1 Sam. 26.2 He never went without 3000 men after him David used these 600 only for Spies or Scouts that they might give him Intelligence where Sauls ambushments lay that so he might as is said the better avoid his fury ver 4 Certainly therefore David with his 600 mens is very unlearnedly urged as an Example of Disloyalty Nor will that Addition help it viz. That David was 40000 strong in the days of Saul and likely he would not lye still with that great Army 1 Chr. 1.12 No no They had no such foolish Oath in those Loyal daies as Never stir law It is fit let the King know himself It is high time King Saul were removed from his evil Counsellours Doeg and his fellows For first you cannot but know at least you cannot deny That these 40000 come not to David until Sauls death if you observe the story Ver. 22. For it is said expresly They came to David to help him until it was a great Host like the Host of God And these are the numbers of the Bands Ver. 23. that were ready Armed to the War and come to David to Hebron to turn the Kingdom of Saul unto him according to the Word of the Lord And what made these men come to David at this time It was Sauls death and they knew David was appointed by God to succeed him But secondly admit it for truth That David was 40000 strong in the daâ—es of Saul
yet this is so far from being an Argument to justisie Rebellion or taking up Arms against the King as that it doth altogether condemn it For notwithstanding so great strength yet David never pursued Saul never sought after Saul never discharged one Canon one Murtherer one Gun against Saul but still fled from him and to put him out of all such Fears jealousies got himself and his Forces out of Sauls Kingdom and begged a place for his habitation of Achish the King of Gath. Let all Rebells follow David in the whole Example and we shall both allow this Quotation and also commend their Imitation yes and pray they may have so many Followers that there may be no Rebel left to lift up an hand against the Lords Annointed The second Objection I meet with of any colourable strength Object 2 For I shall passe all those frivilous ones 1. Of the Peoples rescuing Jonathan from Saul Their whole Act. being nothing but a mediation in the behalf of Jonathan and nothing lesse then a Rebellion against Saul as any man may evidently percieve if he reads the whole Story and so Junius Borrhaus Osiander and Willet himself say and determine of it and Peter Martyr adds That if the People did more then pray if they pressed violently upon Saul in making a mutiny they sinned Liberaverunt says St. Jerome Redimerunt says Tremelius In Reg. c. 14 and so says Gregory Magnus i. e. They delivered they redeemed they freed Jonathan that he dyed not And how did they this Certainly not Fustibus but precibus by Prayers not by Pole-axes For if the did more then pray says Peter Martyr they sinned I forbear likewise 2. The Example of Elisha's shutting the door 2 Reg. 6.32 and holding fast the Messenger that came from King Joram to take away his Head For Elisha had Revelation from God as well of Jorams repentance as of his former and furious Message And 3. Of Jehu who killed this King Joram For this was by special and particular command from God 2 Reg. 9.14.24 and not by any Law of God or Man and extraordinary Oracles may not be our Examples And 4. Of Ahikam For he defended not the Prophet from the Tyranny of King Jehojakim but from the fury of the people Jer. 26.4 Had he had any hand in that tumultuous insurrection with the People he had been a Rebel like the People but being he did what he did by that credit and authority which he had with and under the King he shewed himself both a faithful Magistrate and a Loyal Subject And 5. the withstanding of Uzziah the King by Azariah the Priest For this was by words 2 Chron. 26.17 not by Swords and besides God struck him with Leprosy and so by the Law he was to be removed from the concourse of the people for fear of of Infection And 6. That of Deposing Athelia For She was but an Usurper of the Crown The second Objection I say of any seeming validity is that of Jeroboam 1 Reg. 12. from whence it is argued thus Rehoboam the Son of Solomon refused to ease the People of their burthens and therefore they rebelled against him and set up Jeroboam to be a King over them and this was so far says the Objector from being a sin that the Text says It was from the Lord and Therefore Subjects may in some cases bear Arms lawfully against the King and without sin And this Objection I answer thus The Scripture here sets down Rei gestae veritatem Answ 2 non Facti aequitatem the Truth of a thing done not the Right of a Thing to be done Quia factum legimus non ideó faoi â—ndum credimus says St. Austin sectando enim exemplum violemus praeceptum If we follow the Example of men we may break the Commandement of God Nor can we any more be free from the breach of the 5. Commandement and Disobedience if we rebell against our King upon this Example then we can from the breach of the 8. Commandement Theft if we plunder and rob our Neighbours upon Example of the Israelites spoyling the Egyptians In a word God made Jeroboam King and in that Act punished Solomons Idolatry and Rehoboams folly but notwithstanding This Act of the People in revolting from Rehoboam was Rebellion and so called by God himself in two several places 1 Reg. 12.19 2 Chron. 10.19 And Israel rebelled against the House of David unto this day And Israel rebelled against the House of David unto this day And God punished this Rebellion of theirs so fearfully that he first gave them up to Idolatry and afterwards drave them out into Captivity And I do assure you That there are ten Examples for one to shew Rebels have been first Idolaters and so hated by God and afterwards Slaves and so hated by Man That we may never fall into the one or the other either Idolatry or Captivity Almighty God keep us from Rebellion And whatsoever some People say and make shew of I will make it good That there is not one more Example in Scripture of any colour or worth a straw to dispute much lesse to justifie the taking up of Arms against the King There is one Objection made from the example of our own Object 3 Progenitors Richard the Second was deposed and deposed by Parliament and therefore says the Objector A King of England may be resisted With shame and sorrow I canfess the Factum but without blushing and in truth Answer I deny the Iusâ—um The honest Bishop of Carlile opposed it and howsoever the Rebells of those daies ended that good mans daies in prison for his honesty yet by this very Act of deposing King Richard they brought such miseries and mischiefs such Battails Bloudsheds such Rapines aâ—d Murthers upon this Kingdom that until two Kings viz. One Prince ten Dukes two Marquesses one and twenty Earls seaven and twenty Lords two Viscounts one Lord Prior One Judge one hundred thirty and nine Knights four hundred one twenty Esquires Gentlemen of a vast number and Common Souldiers to the number of an hundred thousand were slain in Civil Wars England never saw happy daies And setting Kings and Princes aside I believe there hath been more lost in a latter Rebellion against King Charles I. That we may yet see and enjoy Peace and Happinesse in our daies God keep us all from bearing Arms against King Charles II. when he shall be enabled by Gods raysing him Friends abroad and converting or consternating the Hearts of His Enemies at home to require his own Amen For it is altogether unlawful as appears Secondly by Scripture 2. Scripture and the first Scripture I offer to your Consideration is that of Moses Exod. 22.28 Speak not evil of the Ruler of thy people And this very place touched St. Paul so far that it brought him to a Peccavi when he had suffered his Tongue to run a little over and be
â—eÌ„ non digné operis ex eâ substractâ Gratiâ magis time quia te reliquit custodia tua si redirit gratia multò amplius time ne forté contingat pacis excidium If Grace be present Fear lest thou answer not the expectation of that Grace If Grace be absent Fear more because thou art left unto thy self If Grace return again Fear much more least thy Security ruine thy Peace And if Fear be so necessary a Vertue by the Verdict of so many Fathers and grave Authors what means King David here to give the blessed man this Character He feareth not Do but you distinguish of the Subject Fear and look upon the Object what the blessed man fears and you will presently confesse There is neither Adaxie nor Paradox neither Absurdity nor Ambiguity in this Character He feareth not Some have made six sorts of Fear 1. Natural which respects Beeing and this is in all Living creatures 2. Humane which respects Life and this is in all men 3. Mundane which respects Riches Liberty Beauty Honour and the like and this is in all covetous and cowardly wretches 4. Servile which respects pain and punishment and this is in Slaves Reprobates Rebels and Devils 5. Initiall which respects sin and this is in all good Christians and Loyal Subjects who chuse rather to suffer in Gods cause then to participate with the sins of a more successfull party 6. Filiall which respects God and this is in all Noble Martyrs and Glorious Saints who therefore fear to sin because they will not offend God You may contract these six into these two Filial Servile because under Servile may be comprised Humane and Worldly and under Filial Initial and Natural fear Filial fear looks upon God as a Father and honours him and is resolved to honour him though there were neither Heaven to reward him nor Hell to torment him Servile fear looks upon God as a Judge and shuns him and if now and then in a Fit he yields God any obedience it is Formidine paenae onely for fear of punishment Filial fear is an Ornament and Vertue of the Soul Servile fear is a Passion and Distresse of the Soul Filial fear is in the Regenerate both in the Church Militant and Triumphant but in several considerations Here by two Actions Evitando malum et faciendo bonum by eschewing evil and doing good There only by doing good Perficitur in Patriâ non abolebitur reverentia Timoris says St. Augustine Reverential fear shall not be diminished in Heaven but encreased It shall not be abolished but perfected Servile fear is not in them not in them at all so far as they are Regenerated As men they may fear their Lifes as covetous they may fear their Estates as Carnal they may fear their Liberties But he that fears either or the losse of either Liberty Estate or Life can never be good Souldier or Loyal Subject can never be good Christian or Gods servant He may fear God as God is just and so Fear is a Passion Distress of the Soule He doth not fear God as God is good for so Fear is a Grace and Ornament of the Soul As Fear is a Passion of the Soul you may understand that speech of St. John Many of the Rulers believed in Christ but for fear of the Jewes they did not confesse him least they should be put out of the Synagogue for they loved the praise of men more then the praise of God I may add They feared the Injustice and punishment of men more then the Justice and Judgment of God and therefore says Christ Fear not them which kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Soul and Body in Hell Mat. 10.28 The words in the Original are worth the marking Fear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that kill the Body it is not them that can kill the body they do it by a permissive power They cannot do it by any Inherent power of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Soul they neither may nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather fear him who hath power to destroy Soul and Body in Hell I wish the late Renegado's had seriously considered these Texts Those men I mean who served the late King and tarried with him so long as the Sun shined and the weather was calm but so soon as ever the Rain began to fall and the Winds to blow they presently ran away to compound and save something a little wealth and some few dayes but they did forget that God could Luke 12. and it may be will cast both Soul and body into Hell And then as Christ says Fools whose shall these things your Riches and your Daies be Yes He both can will without a great deal of Repentance For their Sin was far more desperate then the first Rebells They ran into the Sin out of Rashnesse and Inconsiderately But these men put God into one Scale and the World into another and therefore to them especially belongs that fearfull doom The fearful shall be cast out Apoc. 21. i. e. Such men as fear the losse of their Estates more then the losse of Gods favour and the losse of their momentary Lifes more then the losse of their Eternal Lifes They forsook their King and God will forsake them And God have mercy upon us all and forgive us our following the Apostles in their worst Act and forsaking our Soveraign upon the Scaffold as they did their Saviour upon the Crosse and give us grace to redeem that fault by living for the time to come Loyal Christians and dying stout Romans to continue obedientially and not fear man who can kill but our Bodies and dye couragiously in the fear of God that we may not fear any evill tydings It is my second consideration Pars. 2. Quid non timet timens Dominum what he fears not that fears God Ab auditione malà non timet Ab auditu malo non timebit He is not afraid He shall not be afraid of any evil tydings At first sight again this Object encreaseth my wonder Fear not any evill tydings Why the Kings wrath is evil tydings for it is the messenger of death And shall I not fear him Solomon says Fear God and the King St. Peter it at the same Prov. 1 Pet. 2. Fear God and Honour the King St. Paul is at it for conscience sake Be subject to the higher powers not only for wrath but for conscience Rom. 13.5 And is the Son of David against either Fear not them that kill the Body Or is the Father of Christ against either Fear not any evil tydings not the wrath of Kings No at no hand This is no Absolute no General Prohibition but only a Relative and Comparative God is to be feared and the King is to be feared where their commands are not in opposition Fear belongs to them
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
KING CHARLES HIS FUNERAL Who was Beheaded by Base and Barbarous hands January 30 1648. AND Interred at WINDSOR February 9 1648. WITH His ANNIVERSARIES Continued untill 1659. By THOMAS SWADLIN D.D. Qui orat exorat Vivat veniat Vincat Carolus Secundus Et sit Carolo Magno Major Amen LONDON Printed by John Clowes for the Author 16â—â— TO THE KINGS Most Exceent MAJESTIE CHARLES II. GREAT SIR THat Your Majestie may vouchsafe to give these Anniversaries a gracious Reception is the Petition to That Your Majestie may be Blest with a Long Life with a quiet Reign with a Faithfull Councel with a Pious Clergie with a Valiant Souldiery with a Loyal People and be preserved from a new Rivalry of Presbytery and Independency is the Petition for Your Majesty By Your Majesties Loyall Subject THOMAS SWADLIN D.D. Anno Dom. 1648. 2 SAM 1.14 How wast thou not afraid to put forth thine hand to destroy the Annointed of the Lord IN qualia tempora reservasti nos Domine O Lord God In what sad times do we live Times wherein sins of the highest size are comitted Sacriledge and Rebellion and not controuled Nay They are countenanced and not checkt Yea to check them and controule them is accounted a greater sin and can expect no greater Reward then an heavy punishment So sad are the Times we live in Sacriledge and Rebellion committed countenanced commanded To discountenance them to discommand them to rebuke them is accounted a greater sin and must expect as great if not a greater punishment But what then Shall we dry our Eys and not weep for them Shall we harden our Hearts and not sigh for them Shall we muzzle our Mouths and not declaime against them This indeed would involve us in the Guilt and â—â—y us liable to a greater punishment Not only to an Hatchet to an Halter to a Rack to a shame to a Torment here but to Fire and Brimstone to stormes and Tempests to Tortures and Devils hereafter A hard choice I confesse But for all that They that have more care of their Bodies then of their Souls They that have more respect to their Posterity then to their Eternity may consent by silence For my part Liberabo animam meam whatsoever becomes of my Body of my Wife of my Children I will if possibly I can deliver mine own Soul not only by not consenting to but also by dissenting from and increpating of those Royal Blood-suckers those Sons of Belial those Regicides and King-Killers not only in the Distillation of mine Eyes to bedew a Royall Coffin not only in the Compunction of my Soul to bewaile the losse of a Royal Person but also in the Objurgation of my Tongue by chiding those who were so Disloyal as not to be afraid to put forth their hands to destroy the Annointed of the Lord. And that you may deliver your Souls too I beseech you Joyn your Tears with mine Joyn your Prayers with mine Joyn your Sorrows with mine until God shall be pleased to establish King Davids seed in King David's Throne to increpate those bloudy Actors in this Expostulation and Disquisition of so bloody an Act How wast thou not afraid c. These words at first view seem to be nothing but an Interogation the asking of a Question and no more But upon a second and better Inspection they will appear an heavy Indignation and resolve themselves into this strong Negative No man may None but a fearlesse i. e. a gracelesse man dare put forth his hand against much lesse destroy the Lords Annointed and offer to our consideration these particulars Division 1. Whether all Kings bad and all be the Lords annointed I resolve it Yes They are 2. Whether such a Person though had may be resisted deposed or murthered I resolve it No He may not 3. How fearful a sin is it to do such an Act Besides what I shall resolve upon this anon I must add Time will discover I begin with the first Whether all Kings bad and all Par. 〈◊〉 be the Lords Annointed Yes I say They are For it was in a Phrensy mood when Ajax took Kings for Upstarts rising and standing of themselves Cowards get victory by God saith he but I will win whether God will or no. And it was in as desperate a sit when Antiochus said The Persons of Kings are of Force or Fortune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take the Kingdom to whom Fortune or the sword shall give it And a foolish Dream of wise Homer it was when he said That Kings are the spawn of Jupiter nursed and fostered by Jupiter And tâ—eir Speech is as full of Folly and Madness whether Papist or Puritan or him that hath out-stripped them both the Independent who say That the King is the Peoples Creature The People the Kings Creatour The King whosoever he be quâ King is King but Precario by the Peoples Courtesy And those Texts they alleadge for the proof of their Opinions are foolishly if not foully mistaken by them viz. All the People went up to Gilgal and made Saul King there and therefore the King is the Peoples Creature so again 1 Sam. 11.15 2 Reg. 14.21 All the People of Judah took Azariah and made him King for his Father Amaziah and therefore the People are the Kings Creator For in Propriety of Speech The People did then and do now only declare him to be King who was so appointed by God and therefore the Context runs thus Samuel said to the people Come let us go to Gilgal and renew the Kingâ—om there i e. Let us acknowledge and make known him to be King 1 Sam. 11.14 whom the Lord hath chosen as it is in the 24 verse of that chapter Outward Solemnity and Coronation the King hath from the People but Power Right and Authority he hath from God from God immediatly and Dependent upon God only and Independent from the People whether Diffusive or Collective whether Representative or Essenciall Look ye else upon the first Rulers Gods first Church had the Church of the Jewes Who made Moses to be Ruler over Israel God Act. 7.35 Num. 27.16 Judg. 2.16 The People had no hand in it who appointed Joshua over the Congregation of Israel who but God Who raised up the Judges who but the Lord Who appointed yes to come to the word of my Text who annointed Saul to be Captain over Israel who but the Lord 1 Sam. 10.1 Samuel poured on the Oyl but God annointed him That for the first King of Israel SAUL He was appointed to be King and annointed by God And so again for the second King of Israel DAVID Who found him and who annointed him Not the People I assure you not the better sort of them The Elders of the City Bethleem 1 Sam. 16.4 They were astonished when Samuel went upon that errand from God Nor the best sort of the People neither Not the Saints They dream't of no such matter until God
moveretur ab avo tuo Maximiniano I was then a Confessor when your Grandfather Maximinian persecuted the Church and if you now raise a Persecution I am ready to endure any thing rather then to betray the Truth I know that whosoever with an envious eye maligneth your Imperial Majesty ctntemneth the Ordinance of God yet I may and do beseech you Take heed of the Arian Heresie No neither these nor any thing else if Justin Martyr Appol ad Anton. pag. 113. Tert. ad Scap. Cypr. contr Demetr Tertullian and Cyprian may have credit given them can justifie Rebellion For they all jumpt in this That the Majesty of Kings and Emperours is ordained of God and therefore their Government not to be reviled much less by force and violence may they be resisted deposed or murthered And now Beloved chuse you whom you will believe these Grandees and Fathers of the Church these Martyrs and Saints of God or those Punies the Jesuit of Rome with the Presbyterian and Independent of England Or if you will have the word of God carry it from all parties why then in a word take it thus 1. Saul was a Tyrant in Davids judgment if those two Psalms were penned in respect of Saul as most Commentators are of opinion In the one it is sayd Ps 54.3 Tyrants that have not God before heir eys seek after my Soul In the other Under the shadow of thy wings shall be my refuge Ps 57.1 until this Tyranny be overpast 2. Saul was an Usurper and that upon the Priests Office and in the highest part of his Office too in the judgment of Samuel 1 Sam. 13.19 For he offered burnt-offerings upon the Altar 3. Saul was a Persecutor and shedder of blood 1 Sam. 22.18 For he slew the High-Priest and 84 inferior Priests upon one day 4. Saul was a Demoniack 1 Sam. 28.8 and possessed with a Devil 5. Saul was a Necromancer and consulted with Witches and yet for all that says David to Abisai 1 Sam. 26.9 Nè perdas Destroy him not and to the Amalekite in my Text who thought he had done God some service and David a great curtesie in belying himselfe to be a Regicide and a spiller of Sauls blood Quommodo non timuisti How wast thou not afraid to put forth thy hand to destroy the Annointed of the Lord But this is Old Testament and not worthy credit with an Army of Saints Take it therefore from the New too from true Saints Nero was a Tyrant a Persecutor a Murtherer as bad as you can imagine him and yet for all that says St. Paul once Let Prayers be made for him and again Let every soul be subject to him 1 Tim. 2.1 Rom. 13.1 For he was the Power St. Paul then spake of Domitian was a Tyrant a persecutor a Murtherer a Blasphemer and almost as bad as Nero and yet says St. Peter Be ye subject unto him 1 Pet. 2.15 For he was the Supreme St. Peter there intended And if for a Nero St. Paul had his prayers and subjection If for a Domitian St. Peter had his Obedience If for a Saul David had his Nè perdas while he lived and his Quomodo non temuisti when he was dead O God! what would that Prophet and these Apostles and all the Primitive Fathers have said if they had lived now Now wherein a King and such a King as was Annointed and Annointed by God with Oyle with his Oyle with his holy Oyle as well in his Person as in his Function and â—â—at above his Fellows too for what Age can parrallel him for his Vertues for his Graces was first resisted then imprisoned then deposed then condemned then murthered And yet who knows for what For with what Vices hath the world branded his repute Did ever his high Diet his strength of Body his Sovereign power warpe him to any luxurious vanity Had he ever any Attorney to his Royal lust No he remains a President and so will till Domes-day of unblemisht chastity and therein out-vied those two great Favourites of God David and Solomon Had he ever any Cateror or Bottleman to pomper up his wanton Palate with choice Wine and curious Viands No he remains a Pattern and so will till Doomes-day of Temperance and sobriety and therein equalled Samuel Had he ever any Zany to magnifie his Mercy or to sell his Justice to reward a Service or to pardon an offence No he remains the example and so will till Doomes-day of Inexorable Justice and of Admirable Mercy and therein he exceeded Ely But something there was and for ought I can yet find This it was King Charles was like to Jesus Christ so like to him that I can find but this difference betwixt them Jesus was Christus Dominus the Lord Christ and Charles was Christus Domini the Lords Christ both in his Graces and in his Crosses 1. For his Graces look upon him in his Patience therein he exceed Job For he never cursed the day of his Birth or desired the day of his Death Notwithstanding the Winnow he under went by Sathan and his Instruments notwithstanding all the Indignities and Affronts were offered him by his vassalls In all which he comes only short of Christ and yet as Christ the King was led like a Lamb to the slaughter and opened not his mouth but only in the behalf of his Disciples saying If ye seek me let these go their way Joh. 18.8 so King Charles offended not in his Lipps by any impatient expression and when the Blood-thirsters urged him to deliver up his Friends into their hands No says he here am I pray let my friends live in peace and safety 2. Look upon him in his Content and therein he vies with St. Paul Philip. In omne conditione In every condition and only comes short of Christ Mat. 8.20 and yet as Christ said The Foxes have holes and the Birds of the Aire have nests but I have not where to lay mine head so said King Charles to his loyal followers Gentlemen go you and take your rest for you have houses and homes to go to and Beds of your own to lodge in but I am deprived of these comforts I must intend my present affairs and return this night from whence I came And this he said at Wrexam in Denbighshire when he had travelled thither from Shrewsbury And to assure you this was no complement look upon the Text as you have it in the 14. chapter of King St. Charles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first verse O God make me content to be overcome when thou wilt have it so 3. Look upon his wisdom and therein he comes near Solomon yet as it is said of one greater then Solomon The Wisdom of God dwelt in him bodily so when the Treaters were last with King Charles it was confest by some Lords and many Divines That such illustrious wisdom as King Charles was
dimittis Lord now lettest thou thy servant depart Philip. 1. so did St. Paul Cupio dissolvi I desire to be dissolved But yet did ever any man desire to be hanged I do not think Judas senior did who betrayed his Master nor Judas junior neither who condemned his Soveraign True They both hanged themselves but for all that I do not believe that either of them desired to be hanged If I must die let me die any Death rather then a shameful then an accursed Death and yet the Apostle doubles that word upon Christ Philip. 2.8 Christ suffered death mortem autem crucis yea the death of the crosse i. e. He suffered the most shameful and accursed of all deaths For as all Lifes are not equally comfortable so all Deaths are not equally miserable the Cottage is not like the Pallace for life nor is the Water like the Halter for Death The Jewes had four kindes of Death for Malefactors Sword Fire Stone and Towel the Towel was the easiest yet there was Dolor Pain in that the Sword was next yet there was sanguis Blood in that Fire was worse then the Sword for there was scandalum shame in that Stoning was worse then all three yet there was not maledictum a curse in that but crucifying was worse then all Four Colos 1.14 Act. 2.24 Gal. 5.11 Gal. 3.13 for it was Bloudy and therefore called the Blood of the Crosse For it was painful and therefore called the Pain of the Crosse For it was shameful and therefore called the shame of the Crosse For it was cursed and therefore called the curse of the Crosse To dye by Age no man is against It is a Natural Death a Debt we owe to Nature to die by War no Soldier is against It is an honourable Death so that they die pro Rege et Lege for their King Country but if against their King it is Rebellion and damnable to die for Religion no good Christian is against It is a glorioas Death the Death of Martyrs But to dye the Death of the Crosse violently untimely penally cursedly Oh this goes against the haire It strikes to the heart This Cursed it was That is without all question Cursed is every one that hangeth on a Tree Deut. 21.23 Galat. says St. Paul by way of Transcript from Moses's Original Untimely it was For he was now in the prime of his Age about thirty three years old not more by any ones account that I remember His Body most Active now and now his Soul most contemplative both most vigorous Violent it was For they nail'd him and stab'd him spikt His Hands Feet that he might neither shew a nimble pair of heels nor a valiant pair of Hands and last of all they pierced him thorow the Heart the very Fountain of Life least peradventure he might have recovered after three hours crucifixion Painful it was For it is a pain to prick a Vein a greater pain to boar the Hand and peirce the Heart yes a cruel pain it was the cruellest of pains and thence as I take it are Dolores acermi called cruciatus A pain it was when He bled in Gabbatha where they scourged him with Rods and Crown'd him with Thorns more painful it was in Golgotha where they printed his Hands and Feet with Nails and Spikes and peirced his Heart thorow with a Spear and the more long the more painful It is some ease if Gravis be Brevis but if it be Acuta too Oh then it is painful indeed Add but to this the Blood he lost in Gethsemane the Blood of his Soul and without all question you will confess that if this Text had run but in mortuus est He dyed It had been hard enough But Death may still be suffered a painful and shameful Death may but when cruelty and malice are joyned to the shame and Pain Oh then it is hard indeed Indeed hard it is to say whether cruelty or shame have the upper hand Saul chose rather to fall upon his own Sword 1 Sam. 31.4 then to die shamefully by the han's of the Philistines Well but what shame did Christ suffer or rather what shame did he not suffer 1. He suffered first the shame of the whip which was a punishment only for Slaves and Bond-men then amongst the Romans and for Vagrants and Wanderers now amongst the English so it was once answered by a Freeman when he was threatned with a whip Loris saith he Liber sum Whip me Do if you dare I am a Freeman Acts 16.37 and St. Paul himself intimates so much saying After they have beaten us openly uncondemned being Romans they have cast us into prison and now would they put us out privily and more expresly afterward Acts 22.25 Is it lawful for you to scourge one that is a Romane and not condemned 2. He suffered secondly the shame of contempt and disgraceful usage Herods white Sheet ct Pilates blew Livery were put upon him so St. Luke and St. John describe his Apparrel Herod with his men of war despised Jesus and mocked him and arrayed him in white Luk. 23.11 says St. Luke And the Souldiers Pilats Souldiers platted a Crown of Thorns and put it on his Head and they put on him a purple garment says St. John And then they hood-winkt him John 19.2 playd at blind-man-buff with him pull'd him by the hair and spet in his Face 3. He suffered thirdly the shame of despight and malice In the depth of his distresse they would not afford him a dragm of compassion but railed reviled scoft scorn'd derided him in his very prayers and in his extream thirst denied him that which was never denied to any but the damned in Hell John 19.36 A drop of Water and instead thereof offered him a Spunge dipt in Vinegar He suffered fourthly the shame of shames For to make the world believe His Death was an Act of Justice they add the Solemn formality of a new erected and never before heard of Court of pretended High Justice For they knew too well That no Legal Court of true Justice could take away his Life In a word Had it been Occidistis You have killed him though by Assasination It had not been so much because that Act would have workt all honest men to pitty his condition but it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trucidastis you have impetuously without any judicial proceeding but that of pretence and formality and cruelly without any Relenting and Compassion saving that of Hypocrisie and Dissimulation killed him i. e. in plain English murthered him and if you will believe Mr. Beza and in this you may believe him though he was Dr. of the Chaire at Geneva Trucidare is more then Occidere For Occidere is but to Kill It implies neither shame nor cruelty but trucidare is guilty of both And therefore the Poet expressing the shame and cruelty and subtlety and malice and Revenge to boot which
Power is equal to his Will The Crown is trampled upon the Mytre is thrown to the Dunghil The Garter is laid in the Dirt No Law but Power and Lust No Justice but spoile and Rapine No Religion but Schism and Heresy Tâ—i was Englands case once when Henry III in the Barons Wars at the Battle of Lewis in Sussex was overthrown by them I pray God the Issue of that may be Englands case again when not long after at the battle of Eversham in Worstershire the King defeated the Barons became the Conqueror rid his Neck from the yoâ—k of the Twelve Peers that had been put upon him and had long time been grievous to Him and to the whole Kingdom For whosoever parted not with his inheritance to their side and yeilded not to their Arbitrary Government was presently made a pretended Delinquent and brought under a Sequestration for his Estate and a pretended Malignant and brought under an Execution for his Life whereas in truth They themselve were all the while the true Delinquents and the true Malignants which is my second general part in the Person of Achab. And what signifies Achab Pars 2. I find but one signification of his Name and that is Frater Patris The Fathers Brother Nor can I in this signification fasten upon him the Truth of malignancy unlesse it be in the Poets transposition and observation Fratrum quoque gratia rara est The Love the Friendship the courtesie of Brethren is a very rare thing in this World and seldom to be seen And in this sense I find the first eldest Brother in this world a true Malignant Cain who pretended Malignity to his Brother Abel because he seâ—ved God better then himself and slew him for it and so were Ten Sons of Jacob who pretended Malignancy to their Brother Joseph because Jacob loved him best because Iacob their Father loved him best and prescribed Ruben But this is not an Universal Truth and therefore I shall not fasten the Title of Malignant upon Achab from the signification of his Name the rather because the Interposition of Non makes the verse false though the English true non Rebus conveniuâ—t nomina saepè suis And therefore I shall seek for another Appellation is given him whereby we may call him the true Malignant and that is in tâ—â—â— first Book of Kings where it is said Achab malum in conâ—pâ—â—â—â—â— Domini super omnes qui fuerunt ante â—um fecit Achab 〈◊〉 worse in the sight of the Lord C. 16. v. 30. then all that were before him How worse then all that were before him why so I beseech you An quia Idololatra fuit Was it because he was an Idolater Not so For Solomon fell into Idolatry 1 Reg. 11 4 An quia vineam alienam Or was it because he took away another mans Vineyard and did more then Decimate the Royal Party This indeed was one cause which made him a true malignant but this was not the cause which made him the worst in Gods account for Jeroboam did Decimate over and over 1 Reg. 12.20 when he took away the whole Kingdom of Israel from the right heir An quia unum Naboth injustissimè occidit Or was it because he put Naboth to death most unjustly This indeed was another cause which made him a true Malignant but yet this was not the cause which made him the worst in Gods account For Saul killed fourscore and five Priests which wore a linnen Ephod in one day 1 Sam. 28.18 Why then was Achab accounted the worst of the Kings of Israel Quia plurimis non solúm suppliciis sed etiam beneficiis excitatus fuerat ad impietatem deserendam et ad sanctitatem observandam because God sought to reclaim him by many Punishments and by many Benefits In li. 1. Reg. cap. 12.11 12. and yet he still remained obstinateâ— as Mendoza notes with whom Paulus Burgensis agrees saying Magis fuit rebellis et contumax có quód tempore suo sloruit Helias qui quam plurimis signis et prodigiis ipsum exhortaretur et tamen semper remansit in abstinatione suâ He was therefore the most wicked because God by the ministery of Elias would have reclaimed him but he still remained stubborn And with both these agrees St. Ambrose saying Debuit intelligere quód Helias vero Deo serviebat In Ps 35. cùm videbat in verbo Heliae clausum coelum tribus aâ—nis et trilus mensibus et ad preces ejus pluvias esse demissas ut arida omnia rigarentur seâ—â—oluit intelligere Achab saw Heaven shut up three years and three Moneths at the word of Helias and upon his prayers he saw the Heaven opened by both whicâ— he might have understood that Helias served the true God and therefore he should have repented but he would not understand And hereupon my Author concludes him to be the worst of men because he would not be frighted by Punishments nor wooed by Favours Now lay all these together He robbed Naboth of his Vineyard He robbed Naboth of his life He despised the Prophets and would have silenced the Clergy He was the worst of men And then tell me or rather tell your selves Whether Achab were not the true malignant If you ask why my prima secundae tells you in Quia occideriâ— Hast thou killed An occideris An tu occideris An tute occideris Hast thou killed Hast thou thy self with thine own hands killed for so the Prophet intends to bring Achab to the Bar and to implead him guilty of the murther And yet it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He killed him with his own hands though Covetousnesse like wrath be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self Executioner But this of Elijah to Achab is somewhat like that of Nathan to David There was the hand of the Ammonite that killed Uriah there was the hand of Joab that set him in the Fore-front of the Battail and there was the hand of David that invented and commanded all this and yet Nathan past by them and said to David Thou hast killed Uriah the Hittite with the Sword So here were the false witnesses who testified against Naboth and stoned him here were false and new erected Judges that condemned him here was Jezabel the Queen who commanded this and here was Achab the King whose Seal gave Authority to all this and yet Elijah past by all the rest and said to Achaâ— only Hast thou killed i. e. Thou hast killed Thou who shouldst have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherd and feeder of my People art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pest and Butcher of my People Thou who shouldst have been Pater patriae thy Peoples Father art Lanio thy Peoples Killer Thou who mightst have in some cases Tondere fleece and clip thy Subjects wooll didst what in no case thou shouldst do Deglubere flawe and shed thy good Subjects blood But is it not lawful to
be accursed and saies Origen propter hoc Ecclesia ab Apostolis Traditionem accepit etiam parvulis dare Baptissimum Rom. 6. Because we are all conceiv'd and born in sin the Church hath received a Tradtion from the Apostles to Baptise Children and saies St. Austin Consuetudo matris Ecclesia c. The Custome of our Mother the Chu ch in Baptizing Infants is not to be slighted because it is an Apostolicall Tradition De Gen. ad li. c. 23. That 's a ninth Invention 10. If we believe and have Faith It is no matter for good VVorks or how we live a meer Invention this For saies St. James faith without work is dead and saies St. Paul Jac. 2. neither Circumcision nor uncircumcision availeth any thing but Faith which worketh by Love That 's a tenth Invention He is gone to Hell For he dyed of the Plague A meer Intention This For many of Gods dear Servants do dye of the Plague 2 Sam. 24. David was desirous to dye of it when he prayed Let thy hand I pray thee be against me and my Fathers house but sure he would not have been so desirous to dy of the Plague if he must have gone to Hell for it That is a 11th Invention Subjects may take up Arms against their King For the King is Universis minor though he â—e singulis major Lesse then the Collective Body though greater then any particular Person If he be a Tyrant If he be Sacrilegious If he be an Idolater He may be Resisted He may be Deposed A meer Invention's this For Saul was greater then all the People because he was their King and Saul was a Tyrant a sacrilegious person an Idolatar a Consulter with Witches and yet David durst not resist him durst not depose him and only for this cause Because he was the Lords Annointed and therefore the Lords Annointed because the King And this hath been the Judgement of all Divines until of late and therefore This is another twelfth Invention Bishops and Presbyters are of equal Authority They are all one For Bishops are called Presbyters in the word of God A meer Invention This and a false Conclusion For Presbyters are never called Bishops either in the Book of God or in any other book unlesse in the Books of Hereticks or Schismaticks And that is a Thirteenth Invention A King may be Deposed by an High Court of Justice and unjustly sentenced to death as a Tyrant Traytor and Murtherer and Publick enemy by severing his Head from his Body A meer Invention This though pronounced by John Bradshaw Lord President so called Oliver Crumwel L. General Henry Ireton Commis General Col. Hardresse Waller Col. Harrison Col. Whaley Col. Pride Col. Ewer Lord Gray of Grooby Sir John D'Anvers with many more who are not worth the remembring unlesse Dr. Dorislaus and Justice Aske Councellours for the Common-wealth Cook Sollicitor General Broughton and Phelps Clarks to the Court Danby Mace-Bearer Humphrey Sword-Bearer and King Cryer And this was an Invention beyond all the Jewes Inventions And a great many more Inventions yet have we found out but I have tyred you and my self already with these and by these though there were no more I am sure we have provoked God to wrath for the Plague is broken in upon us It is my fourth and last consideration in resolving that Question What is the fruit and effect of these Inventions Pars. 4. of these Provocations The Plague brake in upon them Irruit It brake in Magno impetu invasit It came with a mighty violence and could not be resisted Tanquam aqua exundas like a suddain Flood of water Maltiplicata est in eis ruina A multiplyed destruction came upon them Factis est in eis gravis ultio God took an heavy and grievious revenge upon them twenty four thousand of the common people and Princes were slain and this tells you what Plague it was is here meant It was not the Plague of Pustules or the Plague of the Pestilence or as the common people call it the Plague of Gods Tokens or as we of late have had the Plague of the Guts which was never heard of in any Kings Reign but only in the first Reign of a President and in the second Reign of a Protector but it was the Plague of a Civil commotion raised by the Madness of the people for a former madness of their provocation and the small number of the slain then but 24000 shews and proves their provocations to be lesse then ours because the Plague of an Uncivil civil war amongst us hath slain many score of Thousands some Hundreds of thousands and proves our provocations to be greater then theirs However I wish not the rest of the Rebels may either Hoyle or Phane themselves I wish them not confusion here or Damnation hereafter The worse that I wish is That God would be pleased to take them as the Rods of his Justice into the Hands of Mercy and bring in King Charles II. with power to recover his own Dominions and to sit upon the Throne of his Father King Charles Is the Royal Martyr of blessed memory who upon this day January 30. Anno Dom. 1648 was murthered by barbarous hands for seeking to preserve the Churches Rights and the Peoples Liberties and Reign over us and our childrens children in peace and prosperity thorough Jesus Christ Amen GOD Save King CHARLES II. Anno Dom. 1658. ACTS 13.28 And though they found no cause of death in him yet desired Pilate to kill him THere are not many steps betwixt Princes Prisons Graves Mat. 2. Christ was the King of the Jews so confest by the Magi and the People would have proclaimed him so But Pilate the Lord President and Cajaphas the High Preist having Him delivered into their hands by the Treason of Judas for a far less price then 200000 l. even 30. pieces of Silver and though they found no cause of death in him unless it were Negatively because he had not Ahab-like took away Naboths Vineyard or plundered any of his Subjects Illegally nor Jesabel-like took away Naboths life or put to death any of his Subjects Extrajudicially or Affirmatively had healed their sick cured their lame and their blind ear'd their deaf raised their dead delivered them all from the Kings Evil and made them happy to their Enemies Envy and their Friends Admiration yet they desired Pilate to kill him That 's my Text and in it I observe two parts and they are these 1. A VVonder they found no cause of death in him for a VVonder it is that a King who hath so many Prerogatives and Advantages to Blaspheme to Rob to Rabe to Murther to Idolatry and more causes I find not to kill any man should have no cause of death found in him 2. A Murther and a monstrous Murther Yet they desired Pilate to kill him for a monstrous Murther it is that Subjects who have so many tyes of Obedience upon them