the Priest or Judge shall dye If they say that Moses was a Prophet and the Priest had an infallible Urim I answer The Judge is also named who was no Prophet but the King for the Kings of Judah judged the people as David and Solomon And Hezekiah who was no Prophet but a King not annoynted but by succession was above the Grand Councell of Elders 2 Chron. 19. 6 7. he set Iudges he appointed the heads of the Fathers of the high Sanhedrin wherein the high Priest was for the matters of God and the Church and the ruler of the house of Iudah the Lord Chancellour was the mouth of the King touching the kings and for the Law and Liberty of the Subject the Judges and heads of the Fathers Loe here the three Estates in the Grand Sanhedrin The King the Priests the Elders which were the Heads and the Commons And is there not a kind of Monarchy in housholds from the very beginning was not Adam the greatest Monarch made in Gods Image to rule the whole World Genes 1. And therefore successively are called the sonnes of God Genes 6. 1. as ruling under God and kings are called Gods Indeed Nimrod began to be a mighty hunter upon earth that is a Tyrant to kill men like beasts but Monarchy was from the beginning and Lycurgus the Lawgiver of the Lacedaemonians saw this therefore he set up a Monarchy for about five hundred yeares and touching that time Lacedaemon was the Queene of Greece but after they forsooke his Government became a handmayd to all and when one asked Lycurgus why he did not erect a Democracy or popular State he answered doe thou first set up a popular Government in thine owne house Before the Flood and after in the purest times was but one Ruler in a house who was also for the most part a Prophet not alwayes as Abraham was a Prince of God so that he who doth not honour the king as supreame over all would have no king reigne over him for Monarchy is of the law of nature and he that made him a man made him a king Secondly such as will not pay custome and tribute royall would have no king Rom. 13. for this cause you pay tribute for they are the ministers of God that subsist by these very things they are the royall revenue and livelyhood how shall he live as a king if he be robbed of his tribute Wee reade the manner or right of the kingdome 1 Sam. 8. 11. and this was written in a booke that the people might read the kings rights 1. Sam. 10. and it was in the kings power to make any man free from that tribute c. they were obliged so Saul promised to make his Fathers house free in Israel that should kill Goliah 1 Sam. 17. and David and Solomon tooke that as their right in 1. Sam. 8. 11. Absolom had fifty men to run before him David made of Israel Captaines of thousands and of fifties and Princes of his husbandry of his Vines c. 1 Chr. 27. 25. 28. 1. It is true a king could not take away the body or ground of fields and vineyards but in flagranti bello in time of sudden and violent Warre for the food of his servants that went to battaile he might take the fruits for that time so he might in that extreame necessity take the Tenth of their fruits and cattell not the Tenth of mens estates when nothing is to be found nor to maintaine a civill but forraigne War for there is in most places neither earing nor harvest during an intestine Warre witnesse the desolations of Germany Therefore they assume more then regall power that will exact the Tenth part or halfe so much to maintaine an unnaturall Warre and of those that have no profit by their Trades nor increase of the Fields so much as to maintaine their owne Families with food and rayment Besides this Tenth part was according to the Lawes of the kingdome and with the peoples consent for the booke was written for them by Samuel to which they consented when the first king was set over them and said God save the King so described to them but what shall we say when inferiour to kings shall usurp above kings by force to take away the tenth part of their estates is not this extortion and robbery Thirdly such as will not yeeld obedience Active and Passive to a King would have no King The Active is plainly enjoyned in the fift Commandment Honour thy Father but the King is the Father of the Country as Augustus was stiled by the Senate And for Passive obedience we have the generall consent of scripture and all sound antiquity till Knox his dayes who in resisting the regall power simbolizeth with the Iesuiticall faction preces lachrymae prayers and tears saith Ambrose were the Christians weapons against the Barbarous Gothes whereby many of them were converted Chrysostome writes to Cyriacus if the Empresse scourge imprison saw me in sunder slay me with the sword or drown me I shall patiently suffer it Ambrose saith Rulers are no terrour to good works for good men suffer cheerfully Tertullian saith by humane fire the divine sect is not maintained By suffering Christ and his Apostles published the Gospell not by force of Arms as earthly Rulers Matth. 12. He shall make no proclamation in the streets to compell the bruised reed shall he not break so farre is he from force and yet shall he bring victory to his truth St. Peter saith Servants be obedient to the perverse masters yea to Idolaters for this Passive obedience is thank-worthy when for conscience to God ye suffer as Christ left you an example if Servants then Subjects much more ought to suffer and not resist Princes though Tyrants and Idolaters for the fury of Julian was repressed by the tears of Christians therefore in Deut. 13. it is said If thy brother and sonne of thy mother thy sonne or daughter the wife of thy bosome or thy friend whom thou lovest as thy own soul shall secretly entise thee saying Come let us serve other gods Thou shalt not pity him Thou shalt stone him with stones he speaks here of inferiours not of superiours much lesse of Kings that warre should be levyed against them if they be Idolaters Fourthly They that warre or fight against the Lords Anointed would have no King raigne over them as Jeroboam servant of Solomon who lift up his hand against the King pretending the liberty of the subject was infringed by the King because he had built Millo which was a publike place for the high Councell to convene therein and the King had turned it to his own use and had made up the breaches of the city of David as if he meant to tyrannize and imprison them therein but for all his pretences he was a Rebell and Israel rebelled with him and all his successours were
sonnes of Belial in Ralbages judgement In Psal. 105. it is said Touch not mine anointed that is my magnified exalted servants It is meant of Abraham who was a mighty Prince Gen. 23. and of Isaac who was more mighty then King Abimelech Gen. 26. It cannot be meant of a reall nation which none of the Kings of the house of David had but the first except in case of division Besides Cyrus is called Gods annointed and the King of Tyre is the annointed Cherub by reason of their exaltation and no otherwise But there are that fight against the King by words aswell as deeds so Balal sonne of Zippor sought with Israel by the hiring of Balaam to curse them for otherwise he fought not at all against them as Jepthah saith But let those blasphemous tongues know A bird of the Aire shall tell the matter and that which hath wings shall carry the voyce O ye sonnes of men how long will ye turn the glory of the King into shame Is it fit to say to Kings Ye are wicked or to Princes ye are ungodly Fifthly Neutralists would have no King raign over them first because they that are not with Christ are against him so they that are not with the King are against him they that are neither hot nor cold God will spew out of his mouth Secondly Neutralists are in Scripture termed sons of Belial that is unprofitable servants that desert the cause of their King 1 Sam. 10. There followed Saul the first King though a Tyrant a Band of men of valour unity and wealth whose heart God had smitten and humbled to yeeld obedience but the sonnes of Belial were Neuters and despised him saying How shall this man save us and brought him no present to aid him in the stablishment of his Kingdom What shall we then think of these that are so farre from giving him of their own that they rob the King of his due their conscience is feared with a hot iron harder then the rock which Moses smote and rivers ran in dry places Thirdly All Israel and Judah with a perfect heart helped David to the Kingdome there were no Neutralists 1 Chron. 12. â— There came to David when hee was shut up for feare of Saul twenty three men of valour Commanders Then of Gad eleven men whose faces were as the faces of Lyons and they were swifter then the Roes upon the mountaines the least of them was captain of a hundred and the greatest over a thousand and in 1 Chron. 12. 20. Multitudes came dayly to the King till it was a great host as the host of God 1. Of the Tribe of Judah the Royall Tribe were Nobles and Courtiers 2. Of the Levits Jehoiada was ruler of the Aronits all the Aronits the true seed of Aaron were for the King not the Ieroboamits that is the spurious Priests of the lowest of the people Thirdly Councellours of Warre and of State of the Tribe of Issachar that had understanding in the times to know what Israel ought to doe Fourthly Merchant adventurers of the Tribe of Zebulon Fifthly Lesser Merchants of oyle and wine of the Tribe of Asher Sixthly Artificers and Husband-men of the Tribe of Kuben c. All these came to the King not to betrary him but to help him these suffered in the maintenance of his Royall rights Fourthly what shal I say more to draw all men from neutrality I set before you this day cursing and blessing Judg. 5. Curse yee Meroz saith the Angell of the Lord in cursing curse the inhabitants thereof because they went not to the help of the Lord to the help of the Lord with the mighty first the help of the Lord was the help of Barak and Deborah who was the Iudge or supream Ruler in Israel and as the Hebrews write Barak was husband of Deborah the wife of Lappidoth or Barak for Barak and Lappidoth are the same sense in the Hebrew Meroz is the Metropolis the city Jerusalem for none of Judah who were neare came to help the King in this battell Now the Angell of the Lord that is Barak Gods messenger or the Angell by the mouth of Deborah the prophetesse three times curseth in the originall the inhabitants of Meroz for Neutrality because they came not as voluntiers of themselves without invitation Secondly To help the Lord that is the Lords annointed namely the Judge in those dayes he doth not say the Grand Senate Thirdly With the mighty for the King had in his army mighty men of valour therefore not out of fear but misprision they came not forth Observe here a difference he curseth Meroz but not the other Tribes he wonders at them The chief city he curseth but at the country he admireth Out of Ephraim was the root of them Joshua and the rich men of Ephraim opposed Amalek Politicians of Benjamin were for the Judge Law-givers or Judges came from Machir and from Zebulun they that handle the pen of the scribe that is Merchants or Secretaries or Clarks in offices The King himselfe went before his army on foot But for the divisions of Ruben were great thoughts of heart and great impressions and searchings of heart wise men wondred why Ruben was absent and did not help the Lord. Ruben was simple unstable as water and so his posterity and such as seek popular applause or love the world had rather with Ruben abide among sheepfolds to heare the bleatings of the flocks then the Alarum of warre O Ruben why hast thou divided thy selfe from thy brethren and not assisted the King with the Royall Tribe the Levits the Merchants the Scribes the Rich are thy sheep more deare to thee then Christs flock and the sheep of the great shepheard Why did our brother Gilead abide over Iordan parted by a River easily passable and why did Dan fly away and abide in ships of the sea to save himselfe from civill warre by land Why did Asher abide on the sea shore and fortifie himselfe against the King in his breaches Blessed be Zebulun and Napthali the people that jeoparded their lives for our Barak in the high places of the field when the starres in their courses fought against Sisera and the Angells fought from heaven Blessed above women shall Jael the wise of Heber the Kenite be Blessed are all those who by word or pen or hand have helped the King against the Rebels Nobles that are clothed in white linnen and ride on white asses Iudg. 5. shall celebrate their praises Judges that sit in judgment shall magnifie them for among weapons of warre Lawes are silent All travellers in the high paths shall speak Glory to God on high for in civill warre the high wayes ceased and travellers passed through by paths Villages cease and warre is in the gates Lo the blessing of God and all good men high and low are upon the
dishonours his Father the Father riseth up against his Sonne to put him to death Brother robbs and kills his Brother This Civill Warre in the judgment of the Heathen is the punishment of rapine and fratricidy fourthly inexorable times they are for Warre when wee petition for Peace woe to me that I dwell with them that hate peace and breath out slaughters whose teeth are as speares and arrowes and their tongue a sharpe sword Lord deliver me from those foure generations of the last times Prov. 30. 11. There is a generation that curseth his Father and doth not blesse his Mother do not the Martialists of these times thinke it zeale to kill Father and Mother in this cause There is a generation pure in their owne eyes and not purged from their filthinesse Who are these but the impure Hypocrites in my Text There is a generation How lofty are their eyes and their eye-lids are lifted up are not these the proud Pharisees There is a generation their teeth are as swords that cry out Warre Warre and no Peace that devoure the poore and needy by rapine and imprisonment against reason and common rights I come now to the causes of these evill time which are two First the Opinions Secondly the Vices of men here mentioned not reduced to the head of prophanesse but Hypocrisy The Hypocrites reigne and the people are insnared Iob. 34. Antichrist is the great Hypocrite Heretickes and Sectaries of these times are limbes of Antichrist and make up Babel the Great which is the confusion of all sects First for their opinions it is said in my Text They are lovers of themselves of their owne wills and opinions for the time shall come saith the Apostle 2 Tim. 4. 3. that men will not endure sound doctrine enquire out of these two Epistles and the Epistle to the Romans and wee shall find what sound doctrine is First the doctrine of prayer for Kings 1 Tim. 2. 1. I exhort first of all that prayers be made for Kings but certaine Brownists of these times will not pray for the King but revile him in their prayers Secondly the doctrine against Women Preachers I suffer not a Woman to teach nor to usurpe authority but saith Isay Women rule over you Thirdly the doctrine of obedience to superiours but now Servants run away from their Masters without their consent and rise up against them in the publick cause doe these induce sound doctrine Fourthly the doctrine of justification by faith which Pelagians of old and the Papists now deny Fifthly sanctification Rom. 6. 1. which Gnostikes and Nicolaitans formerly now Familists and Antinomians deny Sixthly the doctrine of predestination without foresight Rom. 9. 1. which Papists and Arminians oppose Seventhly the doctrine of subjection to Kings though they be Heathens and Tyrants which Gnostikes of old and now Anabaptists and Brownists oppose they can live without a King though Saint Paul saith Rom. 13. 1. Let every soule be subject but these men thinke they have no soules because they would have no King in Israel that they may do that which is right in their owne eyes Iudges 21. ult The Christians of Rome paid tribute and custome to Nero and Trajan Tyrants but these rob the King of his due and yet they say pro Rege they say Kings of old were anoynted therefore the people was subject as to Gods ordinance but now it is not so To which I answer with the Jew no King the sonne of a King was anoynted except in case of division about the right as Solomon when Adoniah would be King but the Kingdome came by succession as every mans inheritance descends from his fathers Againe they say The Kings of Jury made no such covenant as our Kings do I answer with the same Jew the contrary appears in the example of Ioash and Iehoiada who made a covenant betweene the King and the people and though Ioash were an Apostate and a Tyrant yet the Traitours and murderers of the King were cut off by his sonne that reigned after him the King and Kings sonne will never forget to punish Traytours as appeares in the example of David on his death bed who forgot not Shimeie's curse Moreover they say a King is a humane creature and therefore may be removed by man I answer He is an ordinance humane that is taken out of Men not from Angells yet by Gods appointment he is Supreame 1 Pet. 2. 13. and all inferiours are appointed by him but the supreame powers as Kings and Emperors are appointed of God Roman 13. 1. The Jewes had a Grand Councell of seventy one Elders Numb 11. Gather to mee seventy men of the Elders and Moses who was King was above them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud Sanhed Perek 1. The lesser Sanhedrin was of two hundred and thirty sometimes they go not forth to warre nor gather the Councell of the Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the Grand Councell of seventy one They judge not the King at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth not forth of his Palace to mourne for the dead c. in Deut. 17. thou shalt set a King over thee the King then is supreame they ride not on his Horse nor sit on his Throne to rule yet the booke of the Law is with him when he goes to warre or sits in judgment There were three companies of Iudges in Jerusalem at the doore of the mount of the House in the Court and in a paved Chamber where the Grand Councell sate of seventy and the King from whence was no appeale Deut. 17. Talmud Sanhed Perek 11. Lastly the doctrine of indifferent things they cannot indure no Ceremonies but their owne inventions yet the primitive Christians though differing in Ceremonies of meats and dayes lived in mutuall charity Rom. 14. 1. 2. The use of this is already made by the blessed Apostle Rom. 16. 17. I beseech you brethren marke them that cause divisions and scandalls to make many stumble and fall contrary to the sound doctrine yee have received and avoyd them for they serve not the Lord Iesus as they pretend but their owne bellyes what care they if they can eate and drinke and fare deliciously every day if flockes or heards of poore mens be driven away and they undone forever and by faire words they deceive the hearts of the simple not of the wise who see plainly their hypocrisie but like Absolom they steale away the hearts of the Kings well-minded Subjects by lyes But I would have you saith Saint Paul simple in evill and wise in that which is good to hold fast the poynts of sound doctrine forenamed and the God of peace shall bruise Satan under your feet shortly who is Satan but he that will not endure sound doctrine as is plaine by the coherence who is all for Warre and bloud but the God of peace shall subdue these Satans and bruise
A DISCOVERY OF THE REBELS LUKE 19. from v. 12. to 28. As for those mine enemies that would not that I should reigne over them bring them and slay them before me By J. V. Prisoner Printed in the Yeare of our Lord 1643. A DISCOVERY OF THE REBELS LUKE 19. from v. 12. to 28. 12 He said therefore A certaine noble man went into a far countrey to receive for himselfe a Kingdome and to returne 13 And he called his ten servants and delivered them ten pounds and said unto them Traffick till I come 14 But his citizens hated him and sent a message after him saying we will not have this man to raign over us 15 And it came to passe that when he was returned having received the Kingdome then he commanded these servants to be called unto him to whom he had given the money that hee might know how much every man had gained by trading 16 Then came the first saying Lord thy pound hath gained ten pounds 17 And he said unto him Well thou good servant because thou hast been faithfull in a very little have thou authority over ten cities 18 And the second came saying Lord thy pound hath gained five ponds 19 And hee said likewise to him Be thou also over five cities 20 And another came saying Lord Behold here is thy pound which I have kept laid up in a napkin 21 For I feared thee because thou art an austere man thou takest up that thou layedst not down and reapest that thou didst not sow 22 And he saith unto him Out of thine own mouth will I judge thee thou wicked servant Thou knewest that I was an austere man taking up that I laid not down and reaping that I did not sow 23 Wherefore then gavest not thou my money into the banke that at my comming I might have required mine own with usury 24 And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds 25 And they said unto him Lord he hath ten pounds 26 For I said unto you That unto every one which hath shall be given and from him that hath not even that he hath shall be taken away from him 27 But those mine enemies which would not that I should raign over them bring hither and slay them before me PArabolicall Divinity as the schoole saith is not argumentative yet from the scope of the parable and from collation of other places are deduced forcible arguments and in an explicate similitude there is a verity both in the proposition and reddition though it be a fayned similitude and because parables leave a greater impression therefore our Saviour opens his mouth in parables in Matth. 13. 1. c. are seven parables touching the Kingdome of God and this parable wherein my Text falls concernes a King and his Subjects which is the great businesse now in hand and therefore this Text is a word in season for the understanding whereof I shall consider First his birth he was of a noble Family as a King should be so saith Ecclesiastes Blessed art thou O Land when thy King is the Sonne of Nobles by a lineall long succession for he is a Father of the Countrey and his Subjects are to him as Children The mysticall sense is touching Christ who is King of kings who thought it no robbery to be equall to God yet tooke upon him the forme of a Servant even of the worst of servants for he was sold as a slave he emptied all the Noble bloud out of his veynes to teach the Nobles humility and that the same minde should be in us as was in the Lord Jesus that nothing be done out of vaine glory or contention but in lowlinesse of minde to esteeme others better then our selves Secondly the Voyage of this King into a farre Country Kings have occasions urgent to withdraw them from their Royall Cities of residence and so Christ the King of Sion is gone to Heaven from whence wee expect our Saviour Christ. Thirdly the end of his Voyage to take to himselfe a Kingdome and to returne to turne about his Kingdome to himselfe it seems his Subjects had rebelled and he takes his journey to reduce his stragling sheepe to the fold his Subjects to their due obedience so Christ sits on Gods right hand and he must reigne till he have put down all his enemies and by him Kings reigne and as Christ is gone to lead captive the rebellious so it is warrantable for Kings to subdue the proud and then to returne to the royall City againe and so Christ the great Potentate shall returne at the day of Judgment the signes whereof in Heaven are the darkning of Sun Moone and Starrs and on Earth affliction by sword and famine perplexity of the people raging like the waves of the Sea and desparation of men their hearts failing them for feare of ensuing troubles and are not these signes in our dayes to teach us to watch and pray that wee may be counted worthy to escape and to stand before the Son of man Fourthly the Kings royall bounty to his domestick servants and officers he gives among them ten pounds or ten Talents and 't is the manner of Kings to recompence the service of his domestick Servants above others witnesse Sejanus the favorite and in Israel divers Princes saw the Kings face and found favour above others so Christ our soveraigne lord disperseth his gifts liberally and these are the Talents to his servants Let us then be wise and faithfull stewards of the manifold grace of God especially his Ministers to give the portion of food in due season to the houshold of God Blessed is that servant whom his Lord when he cometh shall find so doing he shall make him ruler of all his substance Sixthly the imployment of the Kings bounty some of them were faithfull to their Lord and Master and stedfast to him to ingage their estates in the maintenance of his cause and one that is few of them were covetous and Neutralists that hid his money in a napkin laid it up in treasures and would afford no helpe to His Majesty so Christ hath many idle servants that hide the gifts that he hath given them Seventhly the rebellion of the Citizens of the Metropolitane City against the King first they hated him there is the root secondly they sent Messages of contempt after he was gone from the City as Rebells usually doe thirdly they protested against him that they would not have this man reigne over them and they say This man or this fellow in disgrace as if he were no King of a long royall descent The causes seeme to be three first the Kings absence and farre distance from his royall City whereby the Citizens were impoverished by the decay of their Trades secondly envy because of his bounty to his Courtiers
and dayly Ministers thirdly jealousie or distrust in the King because he preferred not them as well as others lesse deserving in their opinion so the City Jerusalem hated Christ without a cause and would not have him reigne over them out of envy and causlesse jealousies Eighthly an exaction of account of his domestick Servants and Officers and as the manner of Kings is rewards the faithfull and industrious in his service and punisheth the disloyall after the subduing of the Rebells he makes one governor of ten fortified Cities another over five who had no rule at all before a great encouragement to his faithfull servants in what low degree soever that feare God and honour his sacred Majesty so Christ the great King at the great day will call every man to give an account of the gifts bestowed on him how they are improved Ninthly the legall processe against his dayly Servants and Citizens and this is contained in my Text wherein first I shall speake of their persons secondly their crimes thirdly their doome bring them and slay them before mee amplified by modus patiendi manner of suffering before mee 1. The Delinquents are of two sorts Domestick Servants or Great Officers that deny to assist their Master against the Rebellion of the Citizens but out of avarice hide their money gotten in his service these like the wicked and slothfull servants lose their places and goods which are given to more deserving men If a King have but one of these evill Ministers it were sufferable but when many of these shall appeare and complayne that the King is a hard master an oppressour and exact our to reape where he had not sowen and to take more then his due what King can beare it If they durst not appeare in the Kings cause for feare of the rebellious Citizens why did they not give his money to the Exchangers Why did they not give the Kings due to others for his advantage Let such temporizing servants know that the King in his returne after he hath recovered and setled his Kingdome will judge them out of their owne mouth for if he were a hard master in the beginning of the Rebellion much more will he be to them of his owne house when he hath chastised the Rebells the wrath of a King is as the roaring of a Lyon Be afraid then evill servant and by seasonable submission seeke his grace and favour David the King was more grieved with Achitophels Rebellion then all the rest insomuch as he cryes out Fearefulnesse and trembling hath taken hold upon mee and horrour hath covered mee the horrour of sackcloth instead of princely robes He said Oh that I had the wing of a Dove to flye away he had the quill of a Dove wherewith he wrote this book and he wisheth but one wing for they that observe experiments write that a Dove wearyed will flie with one wing and he adds I would remove farre away wandring not knowing whither what is the cause of all this the conspiracy of Achitophel It was thou O Achitophel a man of my rank he was a privy Councellour the Kings Cousin and so in the Kings rank he was a guide to the King and of the same Religion for they tooke sweet councell together and went into the house of God with a pompous trayne This was so heynous a crime that the spirit of God by the pen of David pronounceth this fearfull imprecation against him Let death seize upon him and let him goe downe quick into Hell for he hath prophaned his covenant and oath of Allegiance to his sacred Majesty not that any private man may use such direfull imprecations yet it shews how worthy of such punishment is a servant of the King that becomes a Traytor so likewise in Psal. 41. David speakes against this Achitophel who insulted over the King in his affliction saying A thing of Beliall that is a devouring mischiefe cleaveth to him and now that he is fallen from his honour he shall never rise againe The man of his peace who did eate of his bread for Achitophel was a Courtier and had a table in Court and yet lift up his heele against his master to affront him to his face and lay in wait for him to take and destroy him But his sacred Majesty gives himselfe to prayer saying O Lord have mercy on me raise me up and I shall recompence him for though a private person may not avenge himselfe yet a King for the honour of God whose anoynted he is whose Vicegerent he is on earth and his image representing the one celestiall Monarch ought to be avenged on Rebells especially his domestick servants and officers that deale trecherously as Achitophel did to apply it mystically to Christ our King he had also one domestick servant that was a Traytor and a Devil who did eate of his bread and lift up his heele against him who was of the same rank and profession and the steward of his house and this Traytor drew away many others of Christs Disciples after him so that they were scandalized and walked no more with him Let us beware of such trecherous Hypocrisie considering the wofull end of Judas The second sort of delinquents are his Citizens his enemies that would not have him to reigne over them But who are these First such as will not give him the honour of a King to be supreame over all in all for they say the King is an ordinance of man and therefore may by man be removed their Sermons Pamphlets and Speeches are full of such and worse invectives against supremacy In 1 Pet. 2. 13. it is written Be subject to every humane Creature in the Syrian be subject to all the sonnes of men and who are these sonnes of men not all in generall but in particular The King as supreame Therefore the King is the highest of men and yet but a humane creature as it is in the Greek not a God nor a creature Angelicall Then he next commands to be subject to Judges that are sent by him for the Senators of the Grand Sanhedrim are called by him to consult of difficult matters and the King as supreame reserves to himselfe a further advise so the Emperour of whom Saint Peter speakes was supreame above the Senate and Moses who was king in Jesurun was above all the Captaines of thousands of hundreds of fiftyes of tens though the Captaines had a thousand Ministers under him as Abben Ezra expounds the place in Exod. 18. 25. and in all hard matters there was an appeale to Moses the King and Saint Pauls appeale to Caesar was justified by Festus and Agrippa And in Deut. 17. he saith If the matter be too hard for thee thou shalt go to the place which the Lord shall chuse where the high councell sate and whosoever shall not hearken to