mens hearts and then again this durities cordis never went so far as that the woman might put away her husband but only the husband his wife and that only in the case of Adultery and if it had been otherwise it had but a late beginning a bad foundation for our Saviour saith Mat. 19.8 In principio autem non erat sic It was not so from the beginning and a hard heart is but a bad foundation for a good Christian to build upon I will conclude this application with words not of my own but of Saint Paul which words are a commandement Neither is it I saith the Apostle 1 Cor. 7.10 but the Lord that gives you this commandement Let not the wife depart from her husband no if she be an heretique or which is worse a heathen If the woman hath a busband which believeth not iâ— he be pleased to dwell with her let her not leave him 1 Cor. 7.13 If I would resist my Soveraign in any kind it should be for my Religion but when my Religion tells me that I must not resist him in any case then I think I should but do in doing so like the boasting Jew Rom. 2.13 who boasted of the Law and dishonoured God through breaking of that Law which he had boasted of What if some did not believe shall their unbelief make the faith of God of none effect saith Paul Rom. 3.3 God forbid no more can the wickedness of a King make void Gods Ordinance of our obedience unto him our obedience must look upon Gods command not upon the Kings good behaviour God doth not command things because they are fitting but it is fit that we should obey because he commands them neither ought we to have respect so much unto the goodness as unto the Authority of a King for Kings do not consist in this that they are good but in this that they are Kings for as it is possible for one to be a good man and a bad King so it is often seen that a bad man may be a good King and it is an observation here at homâ— that the best Laws have been made by the worst of Kings It is an observation that divers Kingdoms have long continued in peace and happiness under bad Laws and worse Governours Well observed when unwarrantable attempts to better both and inconsiderable courses to mend all hath brought all to ruin and confusion He that sets a Kingdom in combustion to advance his own opinion and prefer his private judgment doth but set his house on fire to roast his Eggs. God makes Kings of several conditions sometimes he gives a King whose wisdom and reach in Government is like Sauls head and shoulders higher then all the People And then when we have wise Kings and learned Judges Psal. 2.10 we shall be sure to have all those Breakers of their bonds asunder and those casters away of their cords from them v. 5. to be bruised with a Rod of Iron and broken in pieces like a Potters vessel v. 9. Sometimes God will send us a little child sometimes a child in years otherwhile a child in understanding which of both it be Vae regno saith Solomon cui puer dominabitur wo to the Kingdom over which a child Reigns for then the whole Kingdom is sure to be put upon the rack Sometimes God in his judgment sends a Tyrant amongst us I will set an evil man to rule over them saith God himself and then we are never in hope to be from under the lash and sometimes in mercy he sends meek and mild Princes like Moses who carried his People in his bosom one that shall only make use of his Prerogatives as Christ did of his miracles in cases of necessity one who shall say with the Apostle Saint Paul I have no power to do hurt but to do good to edification but not to destruction one who shall continue his Reign as Saul began Videre ne quid sit populo quod fleat who will hear and ask why do the People cry deserve well and have well shall we receive good from the hands of the Lord and shall we not receive evil Princes though they be amarae sagittae yet when we consider that they are e dulci manu domini emissae we should not refuse them but be contented with whomsoever his mercy or his justice senâ—s or throws upon us Never was there a bad Prince over any People but he was sent by our heavenly Father for a scourge to his chilâ—ren and shall we kiss or snatch the Rod out of our Fathers hand To conclude there is nothing can disoblidge the people from their King because bis Authority over them is a domino from the Lord but their obedience towards him is propter dominum for the Lords sake though in himself there be all the reasons that can be given to the contrary many will be glad to hear the Father of their Country say I and the Lord will go and to be sole elect and to hear his Father tell him deus providebit as Abraham said to his Son Isaac but if he takes fire and sword in hand threatning his follower how many followers will he have I had rather with Isaac follow my Father I know not wherefore and with Abraham obey my God contrary to my own nature and beyond all hope then to serve so great a God and his Vicegerent by rules drawn by my own fancy and reason CHAP. X. Psal. 105.15 Touch not mine Anointed meant by KINGS BY the words Touch not mine Anointed is meant Kings and Princes neither can any other interpretation whatsoever be obtruded upon this Text without a great deal of impudence and ignorance If there were no other argument to be used but this to a modest man it were sufficient viz. That not any Church nor any Church-men nor any Chriâ—tian nor any Father nor any Expositor whatsoever did ever give it any other interpretation before such time as the Jesuit and the Puritan and they both at a time and that time bearing not above an hundred yeers date neither began to teach the world that it was lawful to murther Kings and no marvel if this found some querk or other to turn the stream of Scripture sence out of its proper channel and constant course the two Birds of a Feather persecutors of one another like two fighting Cocks who quarrel amongst themselves being both of the same kind and yet both agree in taking counsel together against the Lord and against his Anointed or like Pilate and Herod they could not agree but in the principles of condemning the Lords Christ. But it is objected that as a little child upon a Gyants shoulders may see farther then the Gyant himself so a weaker understanding comming aftâ—r those Fathers and taking advantage of such helps getting up upon the shoulders of time and learning may see more then they did or hath been seen in former ages and therefore it is no wonder if
herein consists the difference as the one must act his part as the Poets please so the other must act his part as the people please they must have their parts given them they must act it accordingly they must not so much as tread the Stage awry their subjects are both spectators and judges and it lies within the favour of the next society whether or no the Son shall come to act the Fathers part Such Kings as these the people may make but to make a sacred and Anoynted King an established and successive Monarch a King that hath this Hereditatem in him a King that hath this Noli me tangere about him whose Writs were alwaies termed Sacri apices whose commands divalis jussio whose presence Sacra Vestigia whose Throne is the Lords whose Scepter is his Rod whose Crowne is his favour and whose representation is of himselfe the People can no more make such a deity then so many tapers can make a glorious Sunne or so many sparks of sprey and faggots can make a firmament of Stars CHAP. III. What is meant by Anoynting of KINGS ANointing in severall places of Scripture betokens some spirituall grace as Jam 5.14 Call the Elders of the Church and let them pray over the sicke anoynting him with oyl in the name of the Lord which the Roman-Catholicks call extream unction though now adays we only make use of the extremity and leave out the unction and therefore some will have the anoynting of Kings to signifie some spirituall grace also which shall inable them with Religion and aptness to govern well which when they cease to doe their anointing falleth off and they cease to be Kings if they be not good they are none of Gods anointed and if they be not his anointed they care not whose they are This doctrine hath causeâ— the shedding of more bloud than there is now runnâ—ng in the veins of living Christians whereas the truth is it is neither Religion nor virtue nor grace that is meâ—nt by this Royall Anointing Cyrus was Chrâ—â—tus Domini as well as Josias and Saul as well as David If Religion were that that did the deed then Cyrus had not been the Lords Anoynâ—ed if vertue then no Saul if grace neither If Religion make Kings then there should have been of old no Kings but those of Iudah and now no Kings but those of Christendome It is Jus regnandi that he meant by this Royal Anointing and Vnction confers no grace but declares a just title only unxit in regem he anointed him King includes nothing but a due title excludes nothing but usurpation gives him the administration to govern not the gift to govern well the right of ruling not of ruling right Kings are anoynted with Oyl to shew that as they have Thrones to signifie that they are the Cistern of Iustice and Crowns to signifie that they are the Fountains of honours and Scepters to signifie that the hands which hold them are the Magazines wherein the whole strength amunition of Kingdoms are reposed So anointing is a sacred signature betokening soveraignty obedience to the Throne submission â—o the Scepter allegiance to the Crown and supremacy to the Oyl must needs be given for Oyl will have it pour Oyl and Wine and Water and Vinegar or what other liquor you please together Oyl will be sure to be uppermost the three first ceremonies make him but high and mighty and puissant but the last only makes him sacred and therefore some have maintained that a King is mixta persona cum Sacerdote whether he be so or no I will not here insist but sure I am that there is much divinity in the very name and essence of Kings which duly consiâ—ered and belived that Kings are thus sacred as we ought and Gods word informs us we would take heed how we touch take warning how we tear and rend in peices as much as in us lies with those leaden Messengers of Death with their gunpowder Commissions to fetch the higher to the lower powers and make the King a Subject to the subjects wills the sacred person of so great Majesty whereas the cutting off but a peice of the lappe of â—auls garment hath checkt a greater spirit then the proudest riser up against his Soveraigne We would not speak so despicably of the Lords anointed what is the King he is but a man he is but one he hath a soul to be saved as well as others for though all this be true yet the end for which all this is said is most false and aâ—ominable for though it be true that the King is but a man yet it is also true that that man is the light of Israel 2 Kin. 8.19 We must take heed how we put it out And though it be true that such a piece of silver is but a piece of silver yet as it bears Cesars Image and superscription upon it it is more significant and if thou either pare or impare it a jot if thou art found either clipping or diminishing of it in the least degree thou dost it to the prejudice of thine own life so though a King be but a man as in himself yet as he bears representation of God and hath his character stamped upon him he is some-what more if you will beleive him that said Ye are Gods Psalm 82.6 and therefore we must take heed how we debase or detract from them who represent so great a Deity who by reason of their proximity and nearnesse unto God in some respects are most commonly of more discerning spirits then ordinary men for Mephibosheth when his servant had so grieviously slandred him to David he makes but a short complaint My servant hath slandred me but as if he should say I need not tell thee much thou hast wisedom enough to find it out My Lord the King is as an Angel of God doe therefore what is good in thine own eyes Therefore because thou art as an Angel of God and thy selfe art a good intelligencer as all Angels are do what is good in thine own eyes as if he should have said if thou doest only that which seemeth to be good in other mens eyes it may be they will perswade thee that the thing was true wherein my servant slandred thy servant poor Mephibosheth and he huffer wrongfully I am of opinion that God gives to every King to whom he communicates his name and authority this extraordinary gift of discerning but because they do not some times make use of it to the end it was bestowed upon them viz. the better goverment of their severall Dominions but are contented to see and discerne with other mens eyes and to have false spectacles put upon their noses whereby many a good man suffers God in his justice gives them over that in their own particular and wherein their own greatest good is chiefly concerned they shall make least use of their own judgements and advice and wholly give themselves to be overswayed
by the advice of those whose judgements perhaps is not so good as their own and whose intentions it may be are no better then they should be It is written that the hearts of Kings are in the hands of the Lord and he disposeth them as seemeth best to his heavenly wisdome certainly I would take a little advice from that heart that is so directed by that hand the Kings head never plotted treason against the Crown and no man can wish better to his Majesty then the King I speak not this in derogation either of the Great or Privy Councel for it is written in the multitude of councellors there is safety but in defence only of these sons of Oyl who are Supreme in both And as it is true that the King is but one man so it is also true that one man is worth ten thousand of the people Thou art worth ten thousands of us though all his worthies were in place 2 Sam. 18.3 And though it be true that the King hath a soul to be saved as well as others yet it is also true that he should have no body to be crucified by his Subjects out of their dis-esteem of his person the ceremonies of State as Anointing sitting in Thrones holding of Scepters and coronation it self being to be exploded now a days and who look'd for it otherwise when the lawful and decent ceremonies of the Church were called reliques of Popery and raggs of the whore of Babilon was it otherwise to be expected but that they would call these ceremonies of state theatrica pompa Stage plays Toyes tush say they what need all these Popperies a Kings Throne is his â—ustice his Crown his Honour his Scpeter and heifest strength the peoples hearts his holy Oyl is his Religion and zeal to Gods Glory and so it is what then may we not have the signs and the things signified also because the true receiving of the Communion is the receiving of the body and blood of Christ by faith therefore shall we have no bread and wine Or because that true Baptism is the washing away of original sin with the laâ—er of regeneration therefore shall we have no water powred on the Child we have Scripture for these ceremonies and I am sure we have no Scripture for the abolishing of them but rather Scripture for their continuation for ever Reges in solio collocat in perpetuum God establishes Kings upon their Thrones for ever Job 36.7 CHAP. IV. Why they are called the Lords Anointed THe Lords Anointed is as much as to say the Lords Christ and Christi signifieth Anointed ones In the Hebrew you shall read it who shall lay his hand upon the Lords Messiah for the Lords Anointed 1 Sam. 26.9 In the Greek who can lay his hand upon the Lords Christ. Kings are taken into the society of Gods name Dixi dii estiâ— I have said ye are Gods and here into the society of Christs name and all to terrifie subjects from lifting up their hands against the Lords Anointed as much as if he were God or Christ himself Again Kings are not termed uncti Domini for that were no prerogative to them at all but Christi Domini for not only persons but things also were Anointed under the Law not only Kings but Priests and Prophets likewise neither did it rest there but it extended to the Tabernacle it self and ran down to the vessels thereof even to the very Fireforks Ashpans and Snuffers but unto whom said he any time tu es Christus meus Heb. 1.4 5. but unto Christ and Kings to Christ once Luke 2.26 to Kings thirty two times throughout the Bible four times by God himself Kings are called Christi mei mine anointed six times to God Christi tui thine anointed ten times of God Christi ejus his anointed twelve times in terms terminant Christi Domini the Lords anointed and therefore the olâ— Translator observed it rightly when in the same word in the Hebrew and the Greek he speaks of the priest he translates it unctus but when of the King always Christus And as they are not uncti but Christi so they are not Christi populi but Christi Domini not the people 's Anointed but the Lords Anointed there may be a master of the ceremonies but there must be no master of the substance they are the Lord 's Christs and they hold their Kingdoms under him in Kings service neithâ—r are the Kingdoms of the Earth any bodies else but Gods The Kingdoms are Gods Dan. 4.17 neither are they at any mans disposing but his He giveth them to whom he pleaseth loco citato therefore for whose they are they are the Lords and for what they are they may thank him and none else Secondly They are the Lords because that by him anâ— in him and through him thâ—y have their Dominion and regiment from him they have their Crowns from his hands their Coronation Diâ—dema Regis in manu Dei Esay 60.3 The â—oyal Diadem is in the hand of God and out of that hand he will not part with it so much as for another to place it upon the Kings head but it must be tu posuisti tu Domine Thou O Lord hast set a Crown of pure Gold upon his head Psal. 21.3 The Emperours used to stamp their Coyn with a hand coming out of the clouds holding a Crown and placing it upon their heads We have no such Hierogliphicks in our Coyn as a hand coming out of a cloud but we have grace from Heaven Dâ—i gratia so that there is not a King but may say with the Apostle Gratia Dei sum qui sum by the grace of God I am that I am and indeed Kings are Kings as Paul was an Apostle not of men neither by man but by God Thirdly they are the Lord 's Christs because not only their Crowns are in the hands of the Lord but he puts the Scepter into theirs nay the Scepters which Princes hold in their hands are Gods Scepters being there virga Dâ—i in manibus ejus It is Gods rod that is in their hands Exod. 17.9 and therefore right is the Motto and reason is it that they should be esteemed the Lords Anointed DIEV ET MON DROIT GOD AND MY RIGHT none else have to do with it the Scepter of a Kingdom in the hands of a King is the livery and seisin which is given him by God of the whole Miliâ—ia within his Dominion they that take away that put a reed into the hand of Christs Anointed and why should it be expected that they should deal otherwise with Christs Anointed then they did with Christ himself first put a Reed in his hand and afterwards a Spear into his heart Fourthly Kings are the Lords Anointed because they sit upon his Throne sedebat Solomon in Throno Dei â—olomon sate upon Gods Throne 1 Chro. 29.23 but if Solomon should have lived in these our days instead of his six steps to his great
Throne of Gold and Ivory he should have six steppers to his Throne for the Gold and Ivory sake instead of having a foot-stool of Gold under his feet he should have much ado to keep a Crown of pure Gold upon his head instead of hands to stay his throne he should have hands enough to pull it down and cast it to the ground and instead of two and twelve Lyons fixed on cach side as a guard unto his Throne he should have found many Lyons without regard running up and down seeking how they might destroy him Lastly Kings are the Lords Anointed because they are Anointed with his own oyl Oleo sancto meo with my holy Oyl have I anointed him Psal. 89.20 It is not with any common or vulgar Oyl or Oyl that any lays claim to but himself but it is Oleo meo my oyl neither is it oyl that was fetch'd out of any common Shop or Warehouse but it is Oleo sancto with holy oyl oyl out of the Sanctuary And no question but this is a main reason if they would speak out why some have such an aking tooth at the Sanctuaries because they maintain in them oyl for the anointing of Kings but if the Alablaster box were broken the ointment would soon be lost If they could persuade the King out of the Church into the Barn they would soon pull a Reed out of the thatch to put into his hand instead of a Scepter or if they could get him to hear Sermons under a hedge there would not be materials wanting to make a Crown of thorns to plat it on his head Thus you see the reasons why Kings are called the Lords Anointed because the Lord hath appropriated them unto himself not in a common and general way but in a particular and exclusive manner my King my Kingdom my Crown my Scepter my Throne my Oyl where is there left any place for claim Pride may thrust down Angels out of Heaven and violence may crucifie the Son of God But all these things considered who can stretch forth his hand against the Lords Anointed and be guiltless 1 Sam. 26.9 CHAP. V. Whether bad Kings be the Lords Anointed or not THey are for they are of the Lords sending and appointment as well as the good I will set an evil man to rule over them saith God and I gave them a King in mine anger Hosea 13.11 which King was Saul which Saul was a Tyrant which Tyrant was the Lords Anointeâ— when he was at the worst You cannot have two better witnesses then David and the Holy Ghost 1 Sam. 26. Cyrus was a Heathen Persian and one that knew not God yet for all that Haec dicit Dominus Cyro Christo meo Thus saith the Lord to Cyrus mine Anointed Esay 43.4 Nero was no good Emperour but a Monster of man-kind yet Saint Peter in whose days he wrote his Epistle commanded all Christians to submit to him 1 Pet. 2.13 Hasael whom the Lord fore-saw and fore-shewed unto his Prophet Elisha to be the destroyer of his people of Israel and one that should make them like the dust by thresâ—ing 2 Kings 13.7 one that will set their strong holds on fire slay their young men with the sword dash their children against the wall and rip up their women with child insomuch that it made the Prophet weep to foresee all the miseries that should happen 2 King 8.12 insomuch that it made Hasael himself when he was told thereof cry out is thy servant a Dogg that he should do all these things vers 13. yet for all this Goâ— will have him to be King and it be put to scourge his people the Lord hath shewed mâ— that thou shalt be King over Syria vers 13. Julian when from his Christianity he fell to flat Paganiâ—m yet this Anointing held no Christian ever sought no Preacher ever taught to touch him or resist him in the least degree for whilst the cruel and bloody Emperours were persecuting the poor Christians they were fitting their necks for the Yoke and teaching one another postures how they might stand fairest for the stroke of Death And this was not quia deerant vires because they could not help it for the greatest part of Julians Army and the most part of his Empire were Christians For saith Tertullian in his apologetical defence of the Christians of those times una nox pauculis faculis c. One night with a few firebrands will yield us sufficient revenge if we durst by reason of our Christian obligation and shews how they neither wanted forces or numbers and that neither the Moors or the Persians or any other Nation whatsoever were more mighty or more populous than they and how they filled all places Towns Cities Imperial Palaces Senates and Seats of Judgment and that they could do any thing in their revenge if it were any thing lawful but this Anointing was the thing that kept the swelling down and hindred the corrupt humours from gathering to a head And therefore it is not as Stephanus Junius Franciscus Hottomanus Georgius Buchananus Ficklerus â— Renecheruâ— with the rest of the pillars of the Puritan Anarchy do answer being graâ—el'd at the practice of the primitive Chriâ—tians anâ— those precepts of the holy Apostlâ— that the Church then as it were swathed in the bonds of weakness had not strength enough to make powerful resistance and therefore so the one taught and the other obeyed but if this doctrine were allowable then would inevitably follow these two gross absuâ—dities 1. That the pen of the holy Ghost which taught submission even to the worst of Kings was not directed according to the equity of the thing but the necessity of the times 2. That either the holy Ghost must turn Politician and become a timeserver or else the Church must lose the means of its being and substance Whereas we know the contrary so well that when Acies Ecclesiâ—e was so far from its bene ordinâ—ta that wâ—en all the Souldiers fled and the Life-guard â—outed the Lord of â—ost the General himself taken Prisoner yet then like the Sun looking biggest in lowest estate so the son of righteousness think ye not that I can pray unto my Father and he will send Legions of Angels and rathâ—r than Gods children shall be oppressed by a company of Egyptians if it be his pleasure to deliver them he can without the drawing of one Sword turn Rivers into blood produce an Army of Froggs to destroy them and rather than they should be necessitated for lack of means send swarms of Flies that may serve them in the stead of so many rescuing Angels and therefore it was not any necessity that the Church was or could be in that procured in the Apoâ—tlâ—s or the first Christians either that doctrine or that use it was not disability but duty not want of strength but a reverend regard of the Lords Anointed that wrought these effects in both Let the people be never so many and
because God commanded it There were Anti-monarchists and Anti-dignitarians even in the Apostles time but if it had been laudable or agreeable to Chriâ—tian liberty then Saint Jude in his Epistle v. 8. would never have called the despisers of Dominion and evil speakers of Dignities filthy dreamers and defilers of the flesh as he put them so we find them both together he never would have compareâ— them to bruit beasts v. 10. he never would have pronounced woes unto them as unto the goers into the ways of Cain greedy runners after the error of Balaam for reward and perishers as in the gain-saying of Corah v. 11. he would never have compared them to clouds without water carried about with wind to fruitless wretched Trees twice dead plucked up by the roots to raging waves of the Sea foaming out their own shame wandring stars to whom is reserved the blackness of darkness forever ver 12.13 he never would have described them unto you so fully to be Murmurers Complainers walkers after their own lusts wide mouth'd speakers of great swelling words having of mens persons in admiration by reason of advantage separatists sensual and though they pretend never so much unto it having not the spirit v. 16.19 Christian liberty frees from the ceremony of the Law not from the substance of the Gospel whereof we see submission and subjection unto Kings is a great part thereof The Roman yoke and the Romans hands which held the plough ploughing upon the Christians backs and made long furrowes and for a long time were both adverse to the propagation of Christs Gospel yet during all that time neither Christ nor any of his Disciples ever attempted either the change of the one or the displaying of the other and shall we think our selves more wise than he who is the wisdom of the Father Or better advised than by him who is the everlasting councellour Or that any mans doctrine can settle us in more peace and quietness than he who is princeps paâ—is the Prince of peace will you have more Orthodox Fathers than the Apostles or the Children of this generation to be wiser than the Fathers of old Christ and his Apostles with all the antient Fathers taught and subscribed to this doctrine First Christ Da Caesari quae sunt Caesaris then Saint Paul Render to all their due tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour and all to Caesar Then St. Peter submit your selves c. Fear God honour the King c. Sic passim in Scripturis Dear Christians are we better pleased with the glittering tinâ—el of a painted Baby from a Pedlers shop than with the rich and inestimablâ— Jewels of Divine truth will we suffer our sâ—lves to be cozeneâ— with the gâ—lded slips of error and what Enthusiâ—smes every pretended spirit if not evâ—ry â—obler Weaver Groom or Coach-man shall dictate who are but velut ignâ—ae and velut status as it were of fire or as it were a mighty anâ—â—ushing wind but nothing sensible some hot exhalations of the brain set on fire by thâ— continual motion anâ— agitation of the tongue Gooâ— God have we thus learnt Christ Is this the fruit of so clear a Gospel and the retuâ—n of all our holy mothers care and pains for Education shall we take Gods word into our mouths and preach Sedition Rebellion and Insurâ—ection contrary to that word which we pretend to preach to maintain Religion by Insurrection is to maintain it by means condemned by the same Religion we would maintain CHAP. IX Whether a King failing in his duty and not performing those things which he hath sworn unto at his Coronation so solemnly the Peoâ—le are not disobliged in their obedience unto him and may thereupon depose or put him to death IF Kings held their Crowns by Indentures from the People then were the People disobliged to their obedience unto him upon his failing in those things whereto he hath been sworn on his part but if they receive their Crowns immediatly from God and that by him alone Kings Reign as hath been heretofore proved at large then all the failings that can be in a King can but make him a bad King but still he must remain a King the Oath assures us of his being a King not of his being a good King for he was King before he took it Coronation is but a ceremony and his Oath is but at his Coronation the issue of ceremony must not dis-inherit the right heir of all that substance King and Kingdom are like man and wife whose marriages are made in Heaven who are betrothed by God himself Now as in the ceremony between man and woman the husband in the presence of God and Angels and all the Congregation promiseth which is as solemnly binding as any Oath that he will live together with her after Gods holy Ordinance in the staâ—â— of matrimony that he will love and cherish her maintain and keep her and forsaking all other keep himself only unto her Now if he perform all these things he doth well he is both a good husband and a good Christian considering the vow that he hath made but if he doth not live with her according to Gods holy Ordinance nor love nor cherish her as he should nor maintain and keep her as he ought Shall it be lawful for a man to put away his wife for every cause Mat. 19.3 much less can it be lawful for the wife to put away her husband upon every distaste It was God that made them male and female Mat. 19.4 and therefore it is fit they should continue together so They twain are but one flesh Mat. 19 5. therefore they cannot be divided God joyned them both together Mat. 19.6 therefore no man can put them assunâ—er Now to apply this to the King wedding himself to his People at his Coronation the King solemnly takes his Oath at his Coronation before all the People that he will live togâ—ther with them according to the Laws of the Land that he will protect and defend them to the uttermost of his â—ower with all other protestations contained in the said Oath which if he doth perform he doth well and is both a good man and a good King but if he should not govern them accordingly to the Laws of the Land and if he should not cherish and defend his People shall it be lawful for his wife â—o make away this husband God forbid God made him King them Subjects therefore they must continue so like man and wife for better for worse they two are both one the head may not be divided from the body and quae Deus conjunxit nemo separet there have been Bills of divorcement given unto these King-husbands in former times but of those Bills I may say as our blessed Saviour said of the Bills of divorcement which Moses commanded it was propter duriâ—iem cordis Mat. 19.7 Deut. 24.1 for the hardness of
like occasion having a president from the word of God and warrantable because God said This thing was from the Lord 1 King 13.8 Answer All this proves only that such a thing was done not that it was well done for if it be a sufficient proof to prove out of Scripture that such a thing was done and thereupon conclude that therefore we may do the like then this is as good an argument as the best Judas betrayed Christ therefore it is lawful for a servant to betray his Lord and Master first the Scripture blames him in a most pathetical climax 1 Kings 11.26 Jeroboam the son of Nebat the servant of â—olomon whose mothers name was Zeruah even he lifted up his hand against the King shewing how he had desperately run through all those obligations and tyes that were upon him Secondly he and all his adherents are called Rebels for their pains not only by Abijah his enemy but also by the holy Ghost who is enemy to none who are not Gods enemies 2 Chron. 10.19 And Israel Rebelled against the house of David unto this day his adherents were termed in Scripture vain men and sons of Belial they were punished with a destruction of five hundred thousand of them which was one hundred thousand more then there were true Subjects for the slaughter the Scripture saith God smote Abraham v. 5. If it be objected that the thing could not but be well done because God saith 1 Kings 14. I exalted thee from among the people and made thee Prince over my people Israel and rent the Kingdom from the house of David and gave it thee then it could not but be well doâ—â— â—â—nts of Rehoboam by the same reason to ans the people as he did for it is written that Rehoboam hearkened not unto the people for the cause was from God that he might perform the saying which he spake by Abijah unto Jeroboam the son of Nebat 1 Kings 12.15 Both were passive and neither of them could resist the will of God but these places of Scripture are often times mistaken and misapplyed and interpreted either by those who are not well acquainted with the nature of Scripture language or else by those who wilfully â—nd wickedly layed hold of such a meaning as the Scripture may seem to give them leave for all these and the like places of Scripture we must not take as Gods bene placence or approbation but only for his permission for otherwise we should make a mad piece of work of it for God said 1 Sam. 12.11 I will raise up evil against thee out of thine own house and I will take thy wives before thine eyes and give them to thy neighbour and he shall lye with them in the sight of the sun doth this justifie Absolom for lying with his Fathers wives and concubines in the sight of all Israel Is there any evil that I have not done it saith the Lord therefore did the Citizens do well to do evil because the Lord said I did it God did it that is to say he caused it to be done as the evil of punishment not as the tolleration of evil so this thing was from the Lord that is to say the Lord suffered such a thing to come to pass as a punishment of Solomon for his Idolatry on his posterity and yet â—â—ay no way approve of any such Rebellious courses neither was Rehoboam so much to be blamed for his answer as may be supposed nor the people justified in their Rebellion neither for they grounded their discontents upon a false ground for the people complained when there was no cause and demanâ—ed that which was not reason hear the whole grievance and consider it a little 1 Kings 12.4 Thy father made our yoke grievous that was false do thou make it light no reason for that for the people never lived happier neither before nor after then they did in this Kings Fathers time and might have done in his time if they had known when they had been well and Gods judgments would have suffered them to have seen it For 1. They were a populous Nation as the sand on the Sea for multitude 1 Kings 4.20 2. They liv'd merrily eating and drinking and making merry 3. The Nation was honoured abroad for Solomon reigned over all the Kings that were round about him v. 21. 4. They lived peaceably they had peace in all sides round about them v. 24. 5. They liv'd securely and quietly every man under his own Vine and under his own fig-tree 6. They had much Trading in his days and much merchandize 1 Kings 10.15 7. He was very beneficial to those Merchants for he gave Solomon not only large wisdom but largeness of heart and let those Merchants have commodities from them at a price v. 28. 8. He maintained a brave fleet at Sea 1 King 4.21 9. He made silver and gold to be in Jerusalem as plentiful as stones and Cedars as Sicamore-trees 2 Chron. 1.16 10. These felicities were not only in the Court or among the Nobility or between the Citizens but they were universal even from Dan unto Beersheba 11. They were not for a spurt and no more or at one time and not at another but all the days of Solomon O me prope lassum juvate posteri Neither doth the Scripture make any mention of any such hard yoke at all only the margent of the Bible directs us from the complaint of the people to look upon the first Chapter of the Kings v. 7. and there you shall only find how Solomon had twelve Officers over all Israel which provided victuals for the King and his houshold each man his month in a year but here is but a very slender ground for a quarrel when the immediate verse after the naming of those twelve officers tells us that the multitude of people as numberless as the sand upon the â—ea shore were as merry eating and drinking as the King and this place unto which we are directed and no other to find out this grievousness appears by the context of the same Chapter to be mentioneâ— as an expression of Solomons glory and wisdom rather then of any tyranny or polling of his people for the whole relation ends with an expression that as the people were as the sand of the Sea for number so the largeness of the Kings heart extended as the largeness of the Sea for bounty all were partakers of it 1 Kings 4.29 Pardon me therefore if I think that Rehoboam had more reason to answer the people as he did then the people had just reason to complain O altiâ—udo O the unsearchable ways of God! where God suffers his people to be a rod to visit the sins of the fathers upon the children he permits them to take a wrong cause in hand that he may also cast the rod into the fire I pray God the Merchants of London be not too like those Merchants of Jerusalem who Traded so long until they brought over
should order or his estate allow he intended the man no hurt before such rough hands shook him out of himself that he knew not what he did and therefore he humbly begg'd their pardon assuring them for the future that his waies should be so directly answerable to those paths they walked in that he would not by Gods grace hereafter step aside The Temporal Judges won with his humble and submissive behaviour began to relent and desired Mr. Calvin to abate a little of his rigour for the reasons before mentioned assuring him that his case was no common case and therefore it ought to have respect accordingly hereupon there grew a hot dispute between the Spiritual and the Temporal Judges Calvin remained stâ—ff in his opinion and would not be bent to the least mercy the Noble-man thought to throw one grain of reason more into the ballance that should turn the scales and that should be taken out of a consideration had of their own good for saith 〈◊〉 if you shed my blood hand over head without any the least respect had to my years to my birth to my education to the little time I had of being acquainted with your Laws nor to the provocation it self nor to the suddenness of the action nor to the surprize of all my senses nor to the satisfaction I would have given nor to the repentance of my very soul who will come amongst you what Lord or Gentleman will live within your walls Wherefore if you will have no consideration of me yet consider your selves consider what a blow it will give to your Religion how many this very thing will stave off from ever having any thing to do with you by this time they were all prone to mercy but Calvin alone who stands up and cries fiat justitia ruat Coelum neither could he be brought to give his opinion that the Jury as we call them might not pass upon him but out went the Jury and contrary to their own Law hearing the Noble-mans plea and observing well the inclination of the Bench in general they brought in their Verdict not guilty whereupon the Noble-man was acquitted hereupon John Calvin rises from the Bench and whilst the rest proceed to their matters calls all the Ministers within the Walls and Liberties of Geneva who appear before the Judgment Seat with white Wands in their hands which they laid down telling them that with those wands they laid down their Offices protesting that they would never Preach the Gospel to a people whose human Laws should run contrary to the Laws Divine and suddenly turned about and took their leave which being acted with so much gravity wrought so much upon the beholders that they presently sent for them back again and hanged the Noble-man This story I have read in their own History in Geneva than which my thoughts were then as they are still that never any Pope of Rome did act as Pope of Rome or so much as claim half that Authority over the Civil Magistrate as this anti-Pope did virtually act and yet was not ashamed to make lesser matters than this the ground of the quarrel with the Bishop who also was their Prince when in his own person he acts the part of both Now we will see how these kind of creatures have plaid the Masters of mis-rule among our Princes here at home King James in his Discourse at Hampton Court tells us how the Presbyterians became Lords Paramount in his Kingdom of Scotland and how they used his Mother the Queen of Scots viz. Knox and Buchanan and the rest of that gang came unto Mary Queen of Scots and told her that by right no Pope nor Potentate whatsoever had any superiority over her in her own Dominions either in cases Civil or Ecclesiastical but that she her self was Supreme in both and constituted by God as the only nursing Mother of his Church within her Dominion and therefore conjured her to look about her and not to let the Pope of Rome or any of his agents to have any thing to do within her Territories and to have care of Christs Evangel as she would answer it at the dreadful day of Judgment she gives them her ear and at last her authority they make use of it in the first place to the pulling down of the Bishops and exalted themselves in their room when the Queen look'd for an absolute Supremacy behold all the Supremacy that these men would allow her was not so much as to have one private Chapel for her self nor one Priest whereby she might serve God according to her own conscience she finding her self so much deceived labours to recal her Authority they kept her to it she takes up Arms they oppose her fight her beat her out of her Kingdom she flies into England they follow her with invectives thrust jealousies into the Queen of Englands bosom concerning her she is imprisoned and after a long imprisonment put to death King James having related this passage in the forementioned discourse unto Dr. Renolds and Knewstubs and the rest turns unto the Bishops and closes his Discourse with this Animadversion Wherefore my Lords I thank you for my Supremacy for if I were to receive it from these men I know what would become of my Supremacy The shining light of the Gospel and the burning zeal of the Ministers thereof may fitly be compared to fire which if it be not in every room confin'd to one hearth and limited to one tunnel that may convey out of this so comfortable and necessary a blessing all that may be destructive and offensive in it up toward the highest region but is suffered like wild-fire to run up and down the house it will soon turn all to flames and high combustions so the government of the soul seems to be of so transcendent nature to what the government of the body and goods is that if it be not overtopt with superintendency or Episcopacy and so disimbogued into the Supream authority this comfortable heat if limited as it turns to our greatest benefit so neglected and boundless soon converts it self into a suddain destruction and ruine If you will hear how these men dealt with King James her Son and Father to Charles the First you shall find it in his Basilicon Doron Crebrae adversus me in tribunitiis Concionibus Calumniae spargebantur non quod crimen aliquod designâssem sed quia Rex eram quod omni crimine pejus habebatur Are these men good Subjects did they not convene him diverse times before them school him Catechize him like a School-boy did he not protest unto his Son Henry that he mislik'd their proud and haughty carriage ever since he was ten years of age did he not say that Monarchy and Presbytery agreed like God and the Devil and have we not found it so if we consider the behaviour of our new made Presbyterians in England to Charles the first his Son O but the Presbyterians had no hand