the Primitive and later Orthodox Divines as To kill their King 3. And therefore I hasten to shew in the next place That such a desire to have the King killed is against the Law of Man and particularly against the Law of the men of this Nation even of those men who did Kill King Charles I. And that I may do it truly and according to the Law of this Nation I shall only repeat the words of Judge Jenkins who tells us His Oath as a Judge runs thus p. 174. 1. Well and truly to serve our Sovereign Lord the King and his People in that Office 2. To do right to all manner of People Poor and Rich after the Lawes and Usages of this Realm 3. Truly to Counsel the King and his Counsel to conceal and keep p. 174. 4. Not to suffer the hurt or disheriting of the King or that the Rights of the Crown be decreased by any means as far as he may let it 5. If he may not let it he shall make it clearly and expresly to be known to the King with his advice and Council 6. And that he shall do and purchase the Kings profit in all that he reasonably may as God him help and the Contents of Gods Book And after he tells us p. 175. That the House of Commons this Parliament some call'd it the Long Parliament gave in charge to Mr. Sollicitor St. Johns I think upon the Prosecution of the Bill of Attainder against the Earl of Strafford to declare the Law to be That Machination of War against the Laws or Kingdom is against the King They cannot be severed He tells us again p. 1676. That Mr Pym had in charge likewise upon the same Prosecution to Declare That the KING and his People are obliged one to another in the nearest relations He is a Father and the Childe in Law is called Pars Patres He is the Husband of the Common-wealth They have the same Interests they are inseperable in their condition be it good or evil He is the Head they are the Body there is such an Incorporation as cannot be dissolved without the destruction of both Once more p. 198. after this he tells 1. To Imprison the King is High Treason 2. To remove Counsellours from the KING by force is High Treason 3. To alter the Laws establisht in any part by force is High Treason 4. To usurp the Royal Power is High Treason 5. To alter the Religion establisht is High Treason 6. To raise rumours and give out words to alienate the Peoples affections from the King is High Treason 7. To sesse Souldiers upon the People of the Kingdom without their consent is High Treason 8. The execution of Paper Orders by Souldiers in a Military way is High Treason 9. To counterfeit the Great Seal is High Treason 10. Thâ— Commissions of Array is in force and no other 11. None can make Judges Justices Sheriffs c. but the King â—he King makes every Court 12. The Great Seal belongs to the Kings Custody or to whom he shall appoint and none other 13. Ordinances of one or both Houses are no Lawes to binde the people 14. No Priviledge of Parliament holds for Treason Felony or breach of the Peace 15. To Levy war against the Person of the King is High Treason 16. To impose unlawful Taxes to impose new Oaths is High Treason 17. It is a pernicious Doctrine to teach Subjects They may be discharged from the Oath of Allegiance Good God of what a complicated Treason then was that party of that PARLIAMENT Guilty who after they had taken up Armes against KING CHARLES I. did did then slaunder him did then Imprison him did then desire to have Him Kill'd and did then Actually Kill Him And so Committed a Murther a monstrous murther which is my second Generall Part Pars 2. And thus I discourse it Had they but desired to kill him they had committed a monstrous Murther For as to Lust after a Woman is Adultery in Christs Exposition of they Commandement Mat. 5. so to be Angry with a man to call him Fool or Raca is Murther in his Exposition of the sixth Commandement but they the Jews called Christ a Wine-bibber a Samaritan a Devil and at last desired to have him killed and thereby committed a monstâ—ous Murther King David tells us that the Lord aâ—horreth the blood-thirsty and deceitfull man Psal 5.6 and the deceitfull man as the best Expositors tell us is such a one as longeth after or desireth the blood of his Neighbour But they went further they did not only desire to have him killed but they actuaâ—y killed him Pilate indeed gave the sentence upon their importunity and they executed that sentence by their own Cruelty and so Murthered him in their heart by desire in their tongue by detraction and in their hand by Execution and so committed a monstrous Murther 1. Monstrous 1. as being against Nature Omnia appetunt esse Naturally all things love their being 2. Monstrous 2. as being against Reason Quod tibi non vis fieri alteri ne feceris Reasonably no man should do that to another which he would not another man should do to him 3. Monstrous as being Devilish He is a Muâ—therer from the beginning and the Author and Father of a Murther and who would be called a Malignant Joh. 44.8 or the Son of the Devill 4. Monstrous 4. as being Beastly Ferina rabies vulnere et sanguine laetari saies Seneca it is a savage Cruelty to delight in blood And yet if these Jews had thought that for this sin of Blood this monstrous Murther of Christ they should have been cursed upon earth and have been Vagabonds all the dayes of their life certaâ—nly they would never have committed so unnaturall so unreasonable so devilish so beastly a sin in defiring Christ to be killed by the Cross nor would the English have done the like by desiring Charles to be killed by the Hatchet But why did they desire Pilate to kill Christ and why did some others desire John Bradshaw to kill King Charles why that my prima secundae is to tell you and it tells you thus in one suppositive and in one Positive Quare 1. It may be the speak truth when they said to Pilate Joh. 18.31 It is not lawfull for us to put any man to death and some latter Jews tells us by name Moses Kots in Sanhedrin that all power of Capitall punishments was taken from them forty years before the destruction of their second Temple But this I dare not conceive For though power in Criminalls in the Generall was taken from them yet in this particular Pilate gave them power when he said Joh. 18.31 Take yea him and judge him according to your Law Nor could they object against this their Law could not condemn him if he had transgressed their Law because they confest they had a Law and by their Law he ought
a Magazine of strength in that and we shall have relief enough El if we believe in him as He is a strong God Were it but Shaddai there is a Panacea of sufficiency in that and we shall have Succour enough if we believe in him as He is God All-sufficient Were it but Elion there is a Mountain of Hope in that and we shall have supply enough if our Heart standeth fast in him as He is the most High God Were it but Tsebaoth there is an Army of Protection in that and we shall have Victory enough if our Heart standeth fast and believeth in Him as He is the Lord of Hosts Were it but Adonai there is a Rock of Preservation in that and we shall be upheld enough If we believe in Him as He is the strong Foundation But it is more then all this for it is Jehovah the most Essential Excellent Name of God If El implies His Omnipotency If Elion implies his Soveraignty If Shaddai implies his Immutability If Tsebaoth implies his Irresistability If Adonai implies his Fidelity sure I am Jehovah implies all whether you take it in the construstion of our own Divines or in the Derivation of others 1. In the Construction of our own Divines it signifies three things First Habere esse a seipso that he hath his Being of himself Secondly Dare esse omnibus that He gives a Being to all things that be Thirdly Dare esse Verbo that He gives a Being to his word and we therefore need not fear if we believe the truth of his word but He will give the Rebells their due and settle the Crown to flourish upon the Kings Head 2. Or if you take the meaning of Jehovah in the derivation of others either with Oleaster as it is derived from Hovah which signifies Destruction then we have reason to believe He will be mighty in the Destruction of His Enemies or whether you take it with Galatinus as it is derived from Hajah which signifies to Be then we have reason to believe He will be mighty amongst us in our preservation Let your Hearts then stand fast in Jehovah And e're long He will either divert our Enemies from thirsting after any more of our Blood as He did Saul from hunting after David or He will divide our Enemies in their Consultations as He did destroy the Counsel of Achitopel by the Counter-Counsel of Hushai or He will give our Enemies to Self-Destruction as He did Abimelech and the House of Millo and as He hath one of the late King-Tryers to Hoyle himself or He will call back our Enemies by strange rumours next time the present KING comes to claim his own as He did the Assyrians All these wayes and many more God can do it so we may have no need to be afeard of any evil Tydings and He will be perswaded to do it if we fear him For when we fear him then as it was when the Dictator Ruled in Rome all other Offices ceased so when the Fear of God is in us then all other Fears vanish This was acknowledged by that once magnanimous Earle of Essex but afterwards the Rebel-Father of a Rebel-Sonne Sometimes said he when I have been in the Feild and encountered the Enemy the Weight of my sins have layn so heavy upon my Conscience because I was not reconciled to my GOD that my Spirits were quelled and I have been the most timerous man upon the Earth I wish our Gentlemen of the Sword when King Charles II. shall have occasion to use them that they would not batter our walls more within by sins then the Rebell enemy can do without by Guns that they would not storm themselves more by Oaths and ruine themselves more by Mutining and undo themselves more by Treachery then a Rebel enemy can do by strength And you that hear me this day January 30. 1650. Let your hearts stand fast and believe in the Lord And that all our hearts may and that the Heart of King Charles II. may Pray we for Him and for our selves Help the King O God and help us O God for vain is the help of man Though thou hast cast him a great way off and seasoned the morning of His daies with bitternesse yet be not displeased too long but turn thee unto Him again and return Him unto us again but return Him either with an Olive of Peace or with a Laurell of Conquest And as thou hast strangely and wonderfully delivered Him from those who eagerly hunted after his Life so let it appear to them that thou hast not done this to make him more miserable or to continue him in the condition of an Exile but rather that thou hast reserved him for faithfuller hands then the Scots for fairer opportunities and more prosperous successes then in the year 1650. for Jesus Christ his sake Amen Anno Dom. 1651. 1 SAM 10.27 But the Children of Belial said How shall this man save us and they despised him and brought him no presents THis latter and therefore this wicked Age hath broached three Seditious Questions the false resolving of which was a chief cause of the Decollation and Martyrdom of our late and blessed King Charles I. and the true resolving whereof will I trust be a leading cause for the Restauration of our present and glorious King Charles II. The Questions were brewed heretofore by Bellarmine and his fellow-Jesuites by Bucanan and his fellow-Puritans and this Age this Jesuitical Puritanical Age hath Practically broached what they speculatively brewed viz. 1. Whether God or the People be the Author and Efficient of Regality of Monarchy of Kingship 2. Whether the King be only singulis Major and Universis Minor greater then every particular man but lesse then the Assembly of men 3. Whether it be lawful to contribute for the maintenance of a War against the King And this Age this wicked Age resolves these Questions just to the Peoples humours 1. The People are the Author and Efficient of Monarchy 2. The whole People or the People in a Body Representative are above and greater then the King 3. It is lawful to contribute to a War against the King But to make good that old Adagy Quod vulgo placet sapienti displicet That which pleaseth the People displeaseth the wise the Prophet Samuel in this Chapter in this Text resolves clean contrary Samuel's Rosolve 1. That God not the People is the Efficient of Monarchy so he says See ye him quem elêgit Deus not quem populus whom the People have chosen Ver. 24 No but See ye him whom the Lord hath chosen The King hath his power not precariò by the curtesie of the People but Dei graciâ by the Grace of God 2 That the King is greater then the Body not only in peice-meale and particulars but also in grosse and in the whole so he says He the King stood amongst the people and was higher then all the People by the Shoulders and upwards
Ver. 23.24 not only in Stature but also in power and therefore the People shouted and said God save the King 3. That Contributions to maintain a War against the King are unlawful because He is to be assisted in his War and therefore they are marked cum carbone for children of Belial who brought hius no presents Certainly then they are ten times more the Children of Hell who bring presents against the King Indeed this Text within it's own Verge resolves these three Queries 1. In the Description of Rebels They are Children of Belial 2. In the Expostulation of Rebels Division How shall this man save us 3. In the Condition of Rebells the Condition Positive and the Condition Privative Positively they despise the King Privatively they bring him no presents The Result of the whole falls into these Particulars thus 1. They accounted the King as one of themselves and as one chosen by themselves and therefore they said How shall this man save us and therefore they are called the Children of Belial Had they looked a little higher and observed how God chose him out of them they would then have believed That God by him would save them because God chose him to be King over them and Protector of them 2. They looked upon themselves Aggregatim and in Conjunction and thought themselves in that Bulk and Aggregation or Collection or Representation greater then Him and therefore they despised him and therefore they are called Children of Belial Had they looked upon him as Head of that Body whereof they were Members they would have confest That neither some of the Principal Members Representatively nor all the Members Collectively had been worthy of Comparison with him and that He the King had been greater not only then any one a sunder but then altogether 3. They looked upon their Enemies how strong they were and upon themselves how numerous how copious how many how rich and therefore how well able to defend themselves and therefore brought him no presents and therefore they are called the children of Belial and therefore not only by Symbolical but also by Rational and Logical Divinity It is unlawful to contribute to a war against the King I begin with the first And the Children of Belial said How shall this man save us and of the first Question Pars. 1. resolved thereupon The King is Gods not the Peoples Creature God and not the people is the Efficient of Monarchy The Children of Belial What is meant by Belial Why as Christ tacitely tells you That there are diverse kinds of Devils when he says expresly Mat. 17.21 This kind goes not out but by Fasting and Prayer so I tell you That there are divers names of Devils or The Devil hath divers Names and this of Belial is not the best As sometimes he is called Daemon for his Knowledge sometimes Satan for his Malice sometimes Baalzebub for his Filth Belial what sometimes Diabolus either for his Defluxion and falling down from Heaven or for his Traduction and seducing of men sometimes as here Belial for his Rebellion and casting of the yoake of Obedience for contending against him as much as in him lies by whom he should and shall at last be controuled For Belial signifies Absque jugo or Absque domino a meer Masterlesse Sir Children of Belial who and how But what then Did the Devil beget these men in my Text or else how are they called the Children of Belial No the Devil cannot beget any children neither as 1. the Common Cause For so Sol et homo generant hominnem the Common Cause is the Heaven Nor 2. as the proper Cause For every thing begotten of the Proper Cause is begotten either a simili genere as the Mule that is begotten by the Horse and Asse or else a simili specie as a Child begotten by a Man but Satan is a Spirit and hath at most and best when he hath any but an assumed Body but the Child hath a Body begotten of the Father and therefore are our Fathers called Hebr. 12.9 the Fathers of our Flesh and this is proper only to a Natural Father and in this sense Satan cannot be called Father Besides every Childe so begotten is bound to honour his Father but no Creature is bound to honour the Devil Nay every Creature is bound to the contrary Nor 3. can the Devil beget Children as the Material cause For all Generation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speaks the Apostle Heb. 11.11 Through faith Sarah her self received strength to conceive seed or as the Prophet speaks Ex commixione seminum I will sow the house of Israel and the house of Judah with the seed of men Jer. 31.27 They are then here called the Children of Belial not by Naturall or vertuous Generation but by vitious and sinfull Immitation Joh. 8.44 As therefore Christ told the Jewes They were of their Father the Devil because they sought to kill him and be-lye him and gives this reason of it because the Devil is a murtherer from the begining and the Father of lyes so Samuel here calls these men the children of Belial i. e. of the Devil because they by his example and tentation sought to shake and cast off the yoake of obedience and therefore barely apprehended the King as a Creature of their own and chosen by themselves saying How shall this man save us and this brings me to the examination and resolution of the first Question viz. Whether God or the People be the Author and Efficient of Monarchy To this it is answered by the children of Belial 1 a. 1 ae for the People saying How shall this man This man and no more save us but by the Prophet of God it is answered for God saying See ye him whom the Lord hath chosen and now Beloved judge your selves whether it be fit to obey God or man as the Apostle speaks in another case Act. 4.19 whether it be fit to obey the children of Belial who from their Father have learnt to speak nothing but a lie or the Prophet of God who from the Holy-Ghost can speak nothing but Truth But that the falsity of this populous opinion and the verity of this Prophetical Assertion may more fully appear either to call you by Repentance to acknowledge the Truth and to do your Duty or that you may wander with more security and with less excuse to Hell I shall endeavour as much brevity and perspicuity as I can to examine this Question to the full When God first made the world He made many Angells but one man and yet God could if he had pleased as well and as easily have made and created a Company a Colony a Countrey a Kingdom a whole world of men upon Earth with his own one Faciamus Let us make as he did create so many Legions of Angels in Heaven and so might if he had pleased Gen. 1.26 have given