By an immediate nomination from God 2. An election of the People the former is ceas'd the later hath been found dangerous 3. A succession of Blood as when this Honour comes of Blood and one Prince is born of another this is more usuall and in appearance Lips Pol. l. 2. c. 4. Tacitus 2. Hist the better because there is less danger in acceptation then in the election of a Prince and it hinders commotions when the change of things gives opportunity to great and strange attempts and disheartens the hopes of ambitious persons In corrupt Monarchy there can be but one Tyrant when they are assured they cannot succeed and as Kingly government is best so this is the best and safest way For Aristocracy In Aristocracy more then one which is the government by the Nobility as in the Signory of Venice and Democracy which is In Democracy many popular and consists of many as of Genoa and Cantons of the Switzers have their inconveniencies and those no small ones the former through covetuousness ambition cruelty of the persons turns In Anarchy all are Tyrants to Tyranny for as Maecenas saith the State of a few Lords is the State of Tyrants The other is converted into a licentious liberty and is much subject to alterations through its inconstancy the truth of this we have lately seen by sad experience so that Kingly government is the best more the Authority greater the obedience fewer their determinations firmer their Councels speedier their resolutitions and more prompt the execution of their designs It is best first because the most ancient all Nations of former Ages did first Cic. 3. deleg Salus Cat. yeild obedience unto Kings and this government was first spread on the earth in the beginning of things the dominion of Countries and Nations was in the hands of Justin l. 1. Kings 2. Most agreeable to nature and this other living creatures teach in whom we may behold this Image of government Amongst the Cranes there is Dux a Captain in a flock of Sheep a Leader amongst Birds the Eagle amongst Beasts the Lion amongst Serpents the Basilisk amongst Fishes the Whale amongst Bees the master Bee the Pismires have their governours the Grashoppers go forth by bands and hath not God who hath made an order in nature made a chief Supreme amongst men without doubt and it concerns the common quiet of all Lips Pol. l. 2. c. 2. that all Authority be given to one the power of many and concord can never long dwell together and there is no better remedie to appease discords and dissentions then by men submitting to the govenment of one 3. It consenteth most with reason the body is ruled by one soul and cometh neerest to unity and hath similitude with what is divine Per me Reges regnant per me Principes imperant by me Kings rule and Princes decree justice 4. It is most lasting and durable freest from faction confusion and tyranny for whereas no Aristocraticall or popular State hath lasted longer then six hundred years and few so long many Monarchys have continued twice as long in the same estate I mean not an absolute Monarchy for command is a mad man and power lunatique but such as must be tyed to the Laws as far forth as it is comprehended under the Law have the advice of sound Judgments in their undertakings therefore this Kingdom is happy in its constitution not shufled into a popular government nor cut in pieces by a headless head-strong Aristocracy 5. T' is the most flourishing for never came Rome to be Mistress of the world till she was reduced to a Monarchy in the times of Aug. Caesar And now for answer to some 2. Object Answ Fanatick spirits let me tell them First that the spirituall Kingdom Christs kingdom and Caesars distinct of the Church and the civil kingdom of Caesar are distinct and separate each of them being included in his bounds may not enter upon the borders of the other the Scripture shews evidently that The one abrogates not the other the Kingdom of Christ abrogates not the kingdom of Caesar but that the Gospel is a good friend to kingdoms teaching Princes how to govern and the people how to be subject It was a question propounded to our Saviour Mat. 22. 17. Is it lawfull to give tribute unto Caesar or no he replies v. 21. Render unto Caesar the things that are Caesars and unto God the things that are Gods This I adde to confute their madness that say We own no King but Jesus whether this be more impotence or impudence I will not dispute the best conviction is the Magistrates power who bears not the sword in vain Others say Kings stand not 2. Ob. with the peoples liberty thus did Corah and his Complices Num. 16. The language of some men amongst us Kings stand with liberty 3. they said unto Moses and Aaron you take too much upon you seeing all the Congregation are holy every one of them and the Lord is amongst them wherefore then lift ye up your selves above the congregation of the Lord But how is this act esteemed to be a gathering together against the Lord a murmuring against God v. 11. as it was not ordinary they did not dye an ordinary death 29 30 31. The Argument here used is sottish and seditious must one that is holy have none to be over him may there be no Magistrate where the people are all Saints Vaine men St. Peter saith omnis anima let every Soul be subject not all Saints onely but all Souls must be subject to the higher powers he that will say with the sons of Belial who is Saul that we should serve him will ask also with the Atheists who is the Almighty that Jobe 26. we should serve him Libertines plead Christian liberty it frees them from this bondage of obeying Kings Foolish men Kings crave not bondage but ingenuous Then liberty and obedience to Kings are consistent subjection not servitude but obedience Good subjects are not Tributaryes but contributaryes their taxes not forced exactions but ingenuous grants Not constrained but of conscience Rom. 13. 5. Away then with those discontented and Rebellious spirits that grudge him his outward rights whether tributes of money or Attributes of supremacy And fly off in a rage what Portion have we in Charles Let such enemies perish and upon his owne head let his Crowne flourish May not the Scepter depart from Jacob nor a seed from his loynes till Shiloh come againe let his Posterity have a Crowne on Earth when himselfe hath a Crowne in Heaven It is not the name of a King a nominal King that I commend unto you like those sometimes in France who had nothing but the bare name preter nomen nihil Nor like the King of Samaria who was no more but paululum Spumae a frothy bubble I speake of one who is great in name in
The Fanatick in his Colours OR The Rise Heighth and Fall OF FACTION AND Rebellion From 1648 Unto 1661. With an Appendix concerning Allegiance Government and Order By T. F. LONDON Printed for H. Marsh at the Princes Arms in Chancery-Lane neer Fleet-Street 1661. The Death of CHARLES the first a Horrid-murder and greatest of any except the Son of GOD. THE cruelty rage inhumanity and butchery cōmitted against our late King was damnable in its own nature and unparralleld in any former age yet term'd by bloody Assassinates and Raviliacks an act of Justice and of the highest Justice but by all knowing persons who have any thing of Christianity or Morality for that naturall light of Heathens abhorr'd such Barbarisme cannot choose but reflect upon that sacred Blood with sorrowfull hearts and they who had a hand or were willingly consenting to that superlative murder are men of black Souls and sear'd consciences and without unfeign'd remorse must descend lower then the grave being the greatest of any except the Son of God that act was * Citills term horribile crimen a fearfull sin excellens malignitas a superlative wickedness * Nicepho censure Aust opus damnabile a damnable act a sin out of measure sinfull such as the Devil entred into him for the doing of it so egregious prodigious that Christ calls him a Devil and ever after Judas the Traytor It s true Kings Trechery odious But against the Innocent the act is execrable have been disgraced and degraded yea depriv'd of life by their Subjects as Julius Caesar Nero Galba Vitellius Domitian Heliogabalus our Edward the second and Richard the second and many more Heathen and Christian yet never any the worst of men so boldly impudent as under the colour of Law to doom their Sovereign to death When the Duke of Guise The Duke of Guise was slain by Poltrot Duraeus a Papist could say of it that the Christian world had not seen a fact funestius luctuosius more dolefull more direfull it s said of the Gunpowder The Gunpowder Plot. Plot it was a Tipe of Tophet a petite Synopsis of Sodom and Gomorrah and of that fearfull conflagration of the World at the day of Doom such an intended Massacre as never Man on Earth or Fiend in Hell devised but behold A greater and acted a greater what eare hears it but must tingle what tongue tells it but must tremble and what heart quakes not at the thought of it the murder of a wise pious learned and mild King your Liege Lord and Soveraign I will not say with Jeremy go to the Isles of Chittim and send to Kedar and see if such things be there but look if Turks if Tartars if all Heathen A treason unmachable Lands can patern such an act I will say with Is Quis vidit quis audivit what eye hath er'e beheld what ear hath ever heard so egregious so prodigious and monstrous a deed Hyppolitus saith in Treason a fearfull and prodigious evil Seneca Nullum caruit exemplo nefas never was so vile a villany but it had example Ask all Antiquity ab orbe condito the Rolls and Records of all Countries of all Times caruit exemplo nefas the world cannot sample it Davids absit shews how haynous this is God forbid I should lay my hands on Gods annointed yea his heart smote him that he cut off but the lap of Sauls garment Treason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the greatest crime amongst the Romans saith a Greek Historian Amo proditionem odio proditorem Augustus hated the betrayer of his enemy In punishing treason saith Tully no Judge can be too cruel Nunquam Cassiani inventi sunt Christiani Never was true Protestant traytor to his Prince Rebells are right Esau's red of bloody dispositions hairy of savage natures and extraordinary cruelty Catuli Catilinarii Statizing Jesuites that turn all Religion into Statisme yea into Atheisme a monstrous menstruous brood truth hating pleaders pioners of the Temple maintain'd by the spoil pillage of it like the great Behemoth they draw He a sea of water they of blood up whole floods of blood into their bellies happy are they who Barbarians would blush at it had no hand in such an abominable and detestable act a shame that such were ever baptized into the faith of Jesus Christ but remain in the world to declare their innocency and celebrate their Kings death with lamentations and regrets And what ensued upon this cursed Act Anarchy disorder confusion all villanies and iniquities as it was in the Jews time Non erat Rex Judg. 19. 22. there was no King in Israel but every man did that which was right in his owne eyes the murther Clamitat in coelum vox sanguinis c. of Nobles of Gentlemen of Commons a sin that crys loud in the ears of the Lord of hosts sacriledge their motions being commonly What shall we take away from the man of God pricking Sauls was otherwise 1. Sam. 9. 7. the Churches veins and suffering her to bleed to death and enriching themselves by her spoyls pulling down Gods Churches and Temples trampling under feet his Ordinances discountenancing of able Orthodox Preachers opening a door of encouragement to schismaticks and hereticks the bane of Church and State taking away mens estates livelihoods exposing many families and those no mean ones to penury and much misery oppressive exactions upon the people Law being what the power of the sword made it innocency was no plea tell them of injustice they Pilate-like answered Quod feci feci jura perjura defraud dissemble swear forswear kill and slay the Language of their tongues destruction was in their paths and the way of peace they did not know growing proud of their victorious mischiefs flesht with fortunate Their very path ruine and they ruine themselves wickedness triumphing in their unblest gain riding over mens heads mocking innocence preying on estates Quo tendit soeva Regicides are Regnicides libido whither will their madness run none knows what further mischiefs they intended had not God who puts bounds to the Sea limited their fury and put a Job 38. 11. hook in their nostrils and a bridle in their mouths who whips the rebellious with a rod of Iron and the backs of Atheists with Scorpions never long suffering those to prosper that cannot endure to see his Churnh prosper But blessed be the name of God and ever blessed that hath opened Cause of joy after a long sadness a door of Hope that these clouds will be disperst and the nasty door of Janus Temple shut by restoring Tacitus censures Galba that he was capax imperit misi imperasset our gracious Soveraigne King Charles to his undoubted right who is Dignissimus Regno si non natus ad Regnum worthy of a Kingdom if he were not born to a Kingdom There are three wayes of choosing Kings 1.
happy progeny in this world and in the world to come life eternall with expressions from loyall hearts and dutifull affections cry out Long live King Charles the second happily and prosperously to the terror of his enemies and comfort of his Subjects Long live Charles the IId. FINIS This Speech was ended with the general acclamations of all the commers there being no small concourse of gentlemen God could never endure a luke-warm affection who discovered fervorem in affectu cheerfulness in their affection deserving wreathed Coronets for their willing and cheerfull obedience their hearts being towards the Governour of Israel nor a small number of Commons praise worthy too all discharging Go on step not back their pistols and muskets that the very skies eccho'd to their joys This Speech as it was faithfully delivered was with much civility and loyalty entertain'd and is now drawn to the Press through the pressing desires and prevailing importunities of many worthy Persons whose favours do oblige me to comply with their requests who otherwise might command By some I know it will be censured for there was yet never any truth so happily innocent as to free it self from calumny and no man so blest if it may be so term'd as not to be scowr'd and scourg'd by malevolent tongues CHAP. I. That civil Government is necessary it is better not to be then to be without it I Need not to spend time to shew you that government is necessary God hath appointed order in all things and set a Captain over them Among the Fowls the Eagle among the Beasts the Lion among the Serpents the Basilisk among the Fishes the Whale among the Bees one Master among the Sheep one Leader Rex unus est Apibus Dux unus in Gregibus Cipr. de vaniat Idol among the Cranes one Chief Quem ordine literato sequuntur that Hier. Epist ad Rust. goes before the rest the Pismires have their Governour and the Grashoppers go forth by bands among the Planets a Sun among the Angels Prov. 30. 2. Cherubims and Seraphims and in Hell the kingdom of confusion there is distinction of persons and orders otherwise Beelzebub could Luke 11. 15. not be the chief of Devils and hath God left man ungovern'd appointed no Ruler amongst men far be such thoughts from any man endued with Reason take away government destroy order and where there is no order ibi ruinae ostium patet the door is open to ruine and destruction malum quidem est ubi est nullus principatus c. it is an exceeding evil where there is no government for order is the good of every creature and it is better not to be then be without it all Lips Pol. l. 2. c. 1. civil life consists in society and society in traffique and government The first is an argument of another discourse the other is defin'd to be a certain order as well in commanding as obeying which is so necessary that it is the onely stay of humane affairs without which no house no City no Nation Cic. 3. de leg neither the whole state of mankind nor the universall nature of things nor the world it self can stand and continue it is that chain Seneca 1. l. de clem by which Societies are linkt and vitall spirit by which men breath The rod of Circes which tames man and beasts that are touched therewith yea there is no greater mischief Liv. l. 6. in the world then the want Sopho. of government and therefore they are led by a strange spirit and voyd of all reason that are enemies to government the Apostle calls them Filthy dreamers that despise Jude 8. government and speak evil of dignities i. e. of those in authority In Germany they would have fram'd a politique body but found it impossible like the body of Poliphemus Bulling adv Anabapt fol. 95. without his eye or like the confused Chaos when height and depth light and darkness were mingled together popular equality is the greatest inequality voyd of all name nurture and nature of a Commonwealth for some must be subject other soveraign some low some high some rule some obey let us be of the number that desire to move orderly in our own sphere keep our right ubi rather wishing our harmlesness should suffer then not to give passive and patient obedience to lawful Authority for take away order and degrees of persons what wil follow but a licentious Ataxie or confusion God hath ordained some Masters other servants to Some Masters some servants repine at others greatness and our meanness is to cavil with God as if he wanted wisdom and equity in disposing these inferiour creatures it is a savage and popular humour to malign and enveigh Levellers against men in eminent places that rhyme when Adam delv'd and Eve span who was then the Gentleman seemd to be made amongst Jack Straw's followers and to savour of rebellious discontent Anarchy and disorder have ever been the bane of Kingdomes confusion misery all the villanies and iniquityes of Israell are imputed to this non erat rex their was no King in Israell Judg. 19. 20. 21 chap. CHAP. II. That King is a name not onely of dignity but of office and that troublesome THe word King in its severall Languages makes this good Rex regendo Heb. Raga amongst other accept signifies to feed from hence is derived Rex rego or Regno Rex a regendo from governing and its usuall among the Prophets and Poets for regere and pascere to signify the same Homer Virgill and David put no difference betwixt reges and Pastores styling Ps. 23. Kings shepheards and shepheards Kings And where the vulgar Latine reads Dominus regit me Hieroms translation hath it Dominus pascit me the Lord is my shepheard Pastores Populi an usuall name for Kings shewing that they must cary a gentle hand over their subjects feeding not fleeceing of them that they must be watchfull and defend them from wolves and thieves A King is not for himselfe but for his People his subjects houses are garded and secured by his vigilancy their ease procured by his labour their delights enjoyed by his industry and their merry vacations by his painefull employments After Saul was annointed Samuel declares unto him 1 Sam. 10. 25. the obligations of his office a King is not to sleepe and take his ease to sway the Scepter Royall at his will and pleasure but to governe and maintaine the People in peace and justice to Protect and defend them from their Enemies being not for himselfe but for them a King Adverte saith Seneca to the Emperour Nero Rempublicam Seneca lib. de clem 1. non esse tuam sed te reipublicae the Commonwealth is not thine but thou the Commonwealths that thou mightest apply they selfe wholy to the common good Rex eligitur non ut sui ipsius curam habeat
the King c. I wonder the Papists before this time did not purge the 13th to the Romans as being more Lutheran then Catholick and others besides them may blush and be ashamed to wrest as they do that Scripture 1. Quere Though it be over all persons must this obedience be in all things Answer Kings sometimes bid what God forbids in that case our Apostle enjoyns to obey God rather all consent to this Acts 5. 29. Princes must be obeyed but inter limites disciplinae within the bounds of Religion if their command Tert. cross Gods Peters rule must over-rule Deo magis quam hominibus it must be in things agreeable to the mind and will of God 2. Qu. May there be resistance and may the Subject disobey in such a case Answ Though he cannot obey actually he must passively the Kings wil must be done aut à nobis aut de nobis either of us or on us either we must be patients or agents patients when he is tyrannous and wicked and agents when he is good and godly The Apostle saith not Be subject to Christian and holy Governours but indefinitly to Potentates not to the good and curteous but to the froward 1 Pet. 2. 18. Si bonus nutritor est tuus si malus tentator tuus est if a good King he is thy nurse receive thy nourishment with obedience if evil he is thy tempter receive thy triall with patience But this I intend to speak fully of in the sixth Chapter 3. Qu. Whether the Princes power extends to all causes as well as over all persons Answ It is part of the Kings stile In all causes in spirituall as well as temporall in both he must be obeyed so he countermand not God none will doubt this if he consider the doings of Josiah his Authority in Ecclesiasticall causes The state of this question is very significantly laid down in that speech of Constantine to his Bishops Vos intra Ecclesiam Episcopi ego extra Eusel de vita Const 4. Ecclesiam you are Bishops within the Church and I a Bishop without the Church they in the proper and internall offices of the Word Sacraments and Ecclesiastical Censures and he for outward authority and presidence theirs limited to the soul consisting in Preaching the Word his to the body in bearing the Sword Second Duty A second Duty is Reverence and this is threefold Mentis Oris Corporis Subjects must have an high esteem In thought of their Kings and hold them solo Deo Minores none above them but God Elutherius wrote to Lucius a Britain King vos estis Dei Vicarius you are Gods Vicegerent in your Kingdome against whom we are not to harbour an ill thought but have a Eccles 10. 20. Reverent esteem of them befitting their Regality Highnesse and Majesty and as the Lords Anointed Reverence in tongue Thou shalt In tongue not revile the Ruler of thy people for Subjects to rail against their Soveraign is unchristian yet used by Romanists and Separatists what Base Reproachfull Speeches have been given out against our late gratious Soveraign I tremble to think of a King that in the whole world had no Peer and yet how vilified and disgraced by black mouths and had they not wiped all shame from their faces and banisht Religion from their hearts they durst never have laid such an heap of disgraces on Gods Anointed Reverence of Body this is usual Of body in Scripture it ought to bow to a mean Magistrate but fall down to Regal Majesty Ahimaaz did to David David to Saul the Kings son to his father 2 Sam. 14. They have three special Ensigns of Honour A Crown of gold for their sublimity for which they must be Reverenced a Scepter of Righteousnesse for government for which they must be obeyed a Sword for vengeance for which Rom. 13. 4. they must be feared Honour them we ought as the * Rom. 13. 4 Ministers and * 2 Sam. 14. 17. Num. 27. 17. Ps 47. 9. Angels of God the Shepherds and Shields of his people under whose shadowing boughs Ezek. 31. 3. 6. we may sit and repose our selves A third Duty is maintenance by Third Duty way of Tribute this our Saviour did when the Ruler was a Heathen and knew not God Give to Caesar the things that are Caesars he Matth. 2. 21. His Precept saith not Date but Reddite because Tribute is a due Debt unto Caesar and if to a Painym Emperor much more to a Christian King he saith not reddite quae petit sed quae sunt illius which Principals are Honour obedience Tribute He paid Caesar Tribute and to His Practice that end willed Peter to go to the Sea and to cast in an angle and take the first fish that cometh up and in his mouth he should find a piece of twenty pence that take V. 27. and give unto them for me and thee it is observed that though our Saviour wrought many Miracles yet never any about honour or money but that of Tribute rather then that should go discharged he will work a miracle By Tribute I mean all Sesses Custom Subsidy or whatsoever else due to Kings either to sustain their States or support the publick charges of the Kingdome being his stipend or pay for he is the Minster of Rom. 13. 6. God serving for the same purpose saith the Apostle A fourth duty that Subjects ow Fourth Duty is Prayer Saint Paul willeth and enjoyns to pray for them and that 1 Tim. 2. 1. when like Manasseh they poured out blood like water the Jews are commanded to pray for Nebuchadnezzar Jer. 29. 7. and the peace of Babylon Nebucadnezzar deserved not the name of a man but of a beast yet as a King he is called the servant Dan. 4. of the highest God in his peace they have peace Tertullian shews the love and affection In Apologet. Christians bore to their Magistrates Oramus Imperatoribus ut det Deus illis vitam prolixam imperium tutum aulam securam exercitus fortes orbem pacatum Senatum fidelem c. we pray for the Emperors that God would give them a long life a safe Government a sure dwelling valiant Souldiers a peaceable world a faithfull counsel c. and yet the Christians then were as sheep appointed for the slaughter their Rivers died with blood as August saith alii De Civit Dei 22. c. 6. ferro perempti alii flammis exusti alii flagris verberati alii vectibus perforati alii cruciati patibulo alii vivi decoriati alii vinculis mancipati alii linguis privati and so goes on some slain with the sword some burnt with fire some scourged with whips some stabb'd with forks some fastned to the gibbets some drown'd in the Sea some their skins pulled off their tongues cut out some stoned to death killed with cold starved with hunger and the like yet then
even then did they pray for them So Ambrose and the Christians resisted not Valentinian and Justinian in the rage of the Arians but cried rogamus Auguste non pugnamus hic hic occidito si placet arma nostra sunt preces lachrymae We pray oh Emperor we fight not here here kill us if you please our weapons are Prayers and tears If impious pray for them if Tyrannous pray for them yea though they be such as live Optatus Mileni Heathenishly And must we do no more yes if there be occasion serve them with our lives and spend our dearest blood for their defence the people in the second Book of Samuel 2 Sam. 18. 3. would not have the least hurt befall King David and therefore when they went to war would not suffer him though he were forward in offering himself to go forth with them but would put their lives in hazard to save him harmlesse God could never endure forced service what you do do with willingnesse of heart if thou dost it heavily and grudgingly it is wrought upon thee not by thee thou art rather a Patient then an Agent and therefore offer willingly if there be necessity not onely thy head and hand but life for the good of King and Kingdome Go forth with Courage in the fear of the Lord and God be with you suffer not your King and glory of his Kingdome to be eclipsed if you can adde lustre to either think of the prowesse of your Ancestors how famous English men have been and shew your selves the legitimate and true born children of such Parents remember imprint in your heart Pax populi patriaeque salus gloria Regni The peoples peace the Countries helath the Kingdoms glory CHAP. VI That a King may not be resisted upon any pretence whatsoever against Papists and Scismatiques old and new Enemies THough this be touched in the first branch of the Subjects Duty yet I will more particularly here speak of it Dare any say a Prince may lose Jus Regni the Right of his Kingdome per injustitiam Regnandi by reigning with injustice and cruelty and so be absolved from their obedience how is it that the Scrip. never knew this distinction Saul though guilty of al sins against the first table yet ex solo indelebili unctionis charactere might not be deposed but David calls him Christum Domini the Lords annointed If he be an offfender must the people punish who gave them that Authority no sufficit ei in paenam quod deum expectet ultorem it is enough for him if he look for God to be his Judge to leave him to him that plac'd him and can when he sees good scourge him Ahab the most wicked of the Kings of Israel who sold himself to work 1 K. 22. 38. wickedness did not escape unpunished nor shall any King on Earth that abuseth his trust to cruelty and impiety as they have their power immediately from God so are onely accountable to him to whom vengeance doth belong Let us examine a little the doctrine of Papists who bids kill the King quatunque arte any way and of Scismatiques who teach and practis'd it did kill the King The primitive Church never taught this Divinity they rose not against their Emperours though never so bloody Persecutors when Saint 1 Pet. 2. 17. Peter wrote that precept a most wicked Tyrant raign'd a ravisher of his Sisters a Slayer of his Senators Though a Tyrant yet a King Tyranny loosens not the bond of allegeance but we must obey as well Nero as Augustus as well Domitian as Vespatian Julian as Constantine Nor doth impiety null our allegeance why rose not Israel against David in the cause of Vrias why not against Solomon in a worse cause Idolatry why not against Saul not a murth ring only but a Massacring King Nothing nothing can dissolve our bond of alleagance Bellarmine teacheth that Kings De Rom. Pontif. c. 7. l. 5. may be deposed in case of Heresy or Infidelity not to tolerate such cum evidenti periculo religionis and the reason why Christians in times past an Argument lately used depos'd not Nero Diocletian Julian the Apostata Valens the Arian and others id fuit quia deerant vires temporales christianis was because they wanted power and force and were not strong enough for that attempt But they that will Confest by Fathers and Historians consult the story of those times will find the number of Christian Souldiers many little inferior to their Enemies Their valour being the support of the Roman Empire The doctrin and practise of Papists Papists preach the Doctrins of deposing Kings is undeniable notoriously known which teacheth the deposeing Kings and disposing of their kingdomes Gregory the 9. Excommunicated Hen. 4. And animated his Subjects to rebellion Vrbane the 4. Dispossessed Conrade Son to Conrade the Emperour of the kingdome of Sicilia and gave it to Charles Earl of Anjou Boniface the eighth offered the French King Philips Kingdome to Albertus the Emperour Zachary deposed Childerick the French King and plac'd Pipine Celestine crown'd the Emperour Henry the sixth with his fool and with his fool pusht it off again Hildebrand caus'd Henry the fourth to stand three dayes at his Gates bare-footed and bare-legged before he would open his Gates unto him I might be large in presidents of this kind but observe they go a further fatall step and say they may and ought nay it is meritorious to kill an hereticall King one that is not a Papist Heretica princeps non est princeps saith Sanders of Queen Elizabeth Lib. 2. c. 4. monar Of murthering King and what follows but the Queen being a Heretick may be taken away and many attempts there were used to that end Let the Gun-powder Treason speak let the French King Henry the third murthered by a Jacobine Henry the fourth murthered by Raviliack Charles the first of blessed memory murthered by Jesuited Scismatiques Papists under another vizor there is no treason but hath issued from hence though under disguises quite contrary Rebellion is no fruite of the Gospell nor was any true Protestant Traytor to his King A King upon any colour and pretence whatsoever ought not to be resisted for if we cannot readily submit to his commands by doing we must and ought by suffering when his Laws agree with Gods we must be Agents but when dissonant we must be patients be it known unto thee oh King say the three Children that we will not serve thy Gods nor worship the golden Image that thou hast set up the Egyptian Midwives would not murther though the King commanded Saul bid Jonathan kill David he would not When the thing commanded cannot be lawfully done we must submit to the punishment So Hermogenes when the Emperour would have had him to worship an Image da mihi veniam Imperator minaris tu carcerem Deus gehennam pardon me oh Emperour thou threatest prison
but God Hell Thou the confiscation of my goods God the damnation of my soul obed irem tibi nisi quod obediam Domino I would obey thee but I must first obey God then must obey good Governours willingly or endure bad Tyrants patiently Julians Souldiers would readily obey his Commands against his enemies but not to worship Idols To conclude the King is wrong'd if but vilipended in thy thought more if vilifyed in speech but if forceably opposed that sin is superlative out of measure sinfull Davids absit shews how heynous that act is God forbid I should lay my hand on Gods anointed if his heart smote him when he cut Sauls lap off his garment what would it have done had he cut off his head CHAP VII That God hath declared his dislike of the sin of Rebellion by Remarkable Judgements FEW can think of that punishment of Corah Dathan and Numb 16. 30. 31. Abiram without a trembling heart they that cried we will not go up God made the next day to go down quick ad Infernum It was not a common sin nor did they die a common death and what is written is for our instruction Absalom rebelled against his father 2 Sam. 18. 9. Gods Vengeance followed him and overtook him he was hang'd strangely hang'd Gods Justice led him to that place Achitopel was his own Executioner 2 Sam. 17. 23 Treason is the greatest Crime and in punishing it no Judge can be too cruel but oftentime they save the Hangman a labour It was truly said of Jesabel Had Zimri peace that slew his Master 2 Kings 9. 31. Who can lay hands on the Lords Anointed and be guiltlesse 1 Sam. 26. 9. Faults that are only in the will are no way prejudicial to civil Society and consequently deserve no punishment by humane Justice but high Treason is punishable both the desire the effect the heart the hand But admit that dayes are prolonged yet are they killed with a Sword of their own tortured with a tormenting Conscience the remembrance of their cruel Fact wounds them at the heart and strikes them in a marvellous fear of Gods Vengeance to be poured upon them They know their iniquity their sin is ever before them and in laughter their hearts are forrowfull Saint Paul tells us that such R. 13. 2. shall receive to themselves damnation which is construed either of temporal or eternal judgement By the Laws of England a Traitor How punished by by aw hath his Judgement to be drawn from the prison to the place of execution as being unworthy to tread any more upon the earth and that backward with his head downward for that he hath been retrograde to natural wayes hanged betwixt heaven and earth as being unworthy of both his privy parts cut off as being unprofitably begotten and unfit to leave any generation after him his bowels and intrals burn'd which inwardly had conceived and concealed such horrible Treason then his head cut off which imagined the mischief and last of all his whole body quartered and made a Prey for the birds of the air How such persons have ruined themselves their Families all Histories are full of Tragicall examples in which I might enlarge my self Acquirunt sibi damnationem as in the Vulgar Latine they do not onely receive but pull upon themselves heavy Judgement 10. This may be understood of eternal damnation as is plain in Corah Dathan and the rest of that Conspiracy who is said to go down quick to hell Numb 16. If murther be a crying sin Treais a roaring sin he that murthers a Prince kills many sometime a whole State which assuredly cries aloud to the Lord in such a sort as it awakes him and calls to speedy judgement and this onely wakens the sinner who hitherto had so little Repentance for his wickednesse that he concluded there was no wickednesse stood in need of Repentance but behold the sound of fear is now in his ears the sense of a Dagger at his heart the error of future punishment lies at his door he finds his Conscience open to condemn him and hell gates open to receive him It was not long since he heard nothing but pleasure profit a sweet satisfaction of desires happinesse but now Wrath Judgement Torment and Sting of Conscience Sorrows and Woes are reserved for their farewel of sin God may be patient a long time but laesa patientia fit furor patience too much wronged becomes rage serior esse solet vindicta severior the sorest vengeance is that which is long in coming and the Fire of Indignation burns the hotter because God hath been cool in the execution impudent impenitent sinners will find this true by sad Experience They that said What is their knowlege in the most High shall see that God sees their wickednesse no place whatsoever nor Vault in the ground bottome of Mountains nor holes of Rocks shall hide you from his Wrath. I shall have no will to end with Terror yet no time Reader to sweeten thy Thoughts with those comforts which Faith might suck from the Blood of Christ I say no more the godly shall find him a Lamb as willing to save them as before to suffer for them he hath purchased promised and prepared a Kingdome and they shall Reign for evermore to whom be Eternal Glory Amen FINIS