impieties for these sins Goâ— hath a controversie with us 〈◊〉 and through the anger of God upon us for these sins have we not cause to beleeve that some errours in Government may have been committed for our punishment Oh therefore let us judge our selves not speak evill of the King let us condemn our selves not calumniate the Lords Anointed If there be any thing amisse in him we have cause to suspect it is through our own default and if there be any thing we would desire should be reformed in him it is to be done by our Prayers not by our criminations by the amendment and Reformation of our own wayes not by the malevolence and bitternesse of our Tongues These things Beloved belong â—nto us Let us * 1 Thess 4.11 study to be Quiet â—nd do our own Businesse namely â—â—ose Duties that do concern our â—elves Let us not be Eagle-eyed broad especially above us and â—ot discern what faults there areat â—ome Let no evill words against â—overaign Authority upon any â—ther suspected or known errour â—â—op from thee seeing by that very act thou doest attract upon â—â—y Soule that very thing which 〈◊〉 eagerly thou reprehendest A Corollarie that was not then delivered but now added IF it be so unlawfull to say to a King thou art wicked that is to smite him with the tongue how is it much more unlawfull to strike him with a sword or bullet or to take up Arms against him * With this Controversie indeed I medled not when the Sermon was Preached but obvious it is to every mean understanding that of necessity this must follow The consequence is unavoidable for as bitter words outwardly expressed are sins of a higher nature then rash anger inwardly conceived Matth. 5.22 so are bloody actions of the hand sins of a deeper die then malevolent speeches and bitter words of the tongue Saint Paul did indeed confesse his errour when in words he had abused the High Priest but when David by an injurious action had wronged King Saul the text saith his heart smote him as intimating a more then ordinary measure of sorrow for what he had done 1 Sam. 24.5 and worth your noting it is that David there had but cut off a lap of the Kingâ— Robe which a man would have thought had been no great injuryâ— and if for this Davids heart smotâ— him Oh! how would his hearâ— have ak't how would it havâ— bled within him if he had offered any little violence to thâ— Kings person And further it iâ— to be taken into consideration that Saul at that time * 1 Sam. 15.26 was rejected from being King âšœ 1 Sam. 16.12 13. David was chosen and anointed to bâ— King in his stead nay and more the hearts of the whole Kingdom were with David both of thâ— Countrey and of the Court too for the Text tells us that * 1 Sam. 18.5 he was accepted in the sight of all the people and also in the sight of Sauls servants and again * ibid. v. 16. all Israel and Iudah loved David and yet again * ibid. v. 30. his name was much set by so that we may justly say That not onely the representative body but the whole Kingdom it self were with David Now lay all these things together and see if there can possibly any fairer coâ—our be imagined for rising up against any Prince then was here against Saul so bad and eminently vicious was he that he was rejected of God as we may justly * For known it was that David was designed to be his successour 1 Sam. 25.30 conceive publikely known so â—o be Another chosen anoynted of God to succeed him the hearts and votes of the whole Kingdom likewise following and applauding him and yet so far is David from striking the King that he doth not onely prohibit peoples hearts not onely 〈◊〉 âšœ Such as openly reprove supposed disorders of state are taken for principall friends to the common benefit of all Hooker ubi supra think well but also obstinately to persist in their good thought of them that seditiously oppose Authority Look upon that story Numb 16. Korah and those rebellious Princes that were with him had not a few but all thâ— congregation on their side ver 1â— and though the Lord made a new thing and commanded the earth to open her mouth and swallow up the Rebells and their houses and after that caused a fire to break out that consumed two hundred and fifty more of the same crew yet on the very next morrow all the Congregation oâ— the children of Israel murmured against Moses and against Aaronâ— saying ye have * And so now they cry out the Children of God are persecuted killed the people of the Lord Numb 16.41 so strongly opinionated were they concerning the worth of Korah and his Complices but let it not 〈◊〉 so with us let us not be like â—nto these obstinate Israelites â—umanum est errare incident it is â—o all mankinde to erre and be deceived but wilfully and desperately to persist in an errour this â—s scarce humanum I forbear to mention to whom this belongs Neither let any man say we â—â—e not yet convinced and how â—hen shall we change our mindes â—or alter our course Why doth not that which hath been spoken convince thee of the unlawfulnesse of disloyall words and if so thou canst not but acknowledge much more the sinfulnesse of disloyall actions But yet a little more to further thy delivery out of this snare give me leave Oh pressed in many parts of divine Writ both of the old and new Testament as for instance a plain precept My son fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both Prov. 24.21 22. Again another as plain and powerfull I counsell thee to keep the Kings commandement and that in regard of the oath of God Be not hasty to go out of his sight stand not in an evill thing for he doth whatsoever pleaseth him Where the word of a King is there is power and who may say unto him what doest thou Eccles 8.2 3 4. What need I mention that famous place too plain to be evaded Let every soul be subject to the Higher powers for there is no power but of God The powers that be are ordained of God whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation Rom. 13.1 2. Lastly to mention no more Submit your selves to every ordinance of man for the Lords sake whether it be to the King as suâ—ream or unto Governours as unto them that are sent by him 1 Pet. 2.13 14. In all these Scriptures and many more that might be produced obedience to Soveraign Authority is plainly and expressely required and in all this we know God speaks and therefore we
may not be lawfull for any oâ— the Subjects to speak evill oâ— their King no though he be unjust and do but weakly govern his Kingdom Thus far he And if ye look upon the coherence of the Text with the foregoing verses ye shall easily perceive the truth hereof For Eccles 10.16 Salomon shews the misery of a Land under a bad and vicious Governour Wo to thee O Land when thy King is a child that is moribus not aetate not in yeers but manners and thy Princes eat in the morning that is are given to riot and untimely feasting in stead of hearing and debating matters of State This misery of a Land after a short touch of the contary happinesse under a gracious King inserted ver 17. this misery of a Land is amplified first by the effect which is ruine of the Kingdom verse 18. set down by comparison with an edifice or building which if it be neglected ledge the Word of God teacheâ— me otherwise for it is writter Thou shalt not speak evill of the Râ—ler of thy People The place 〈◊〉 aimes at when he saith It is wrâ—â—ten is that in Exod. fore-meâ—â—tioned and here by the way yâ—â— may take notice that that which is there called cursing is here caâ—led evill speaking ye see Saiâ—â— Pauls Practice ye see his Judgâ—ment He will not allow himseâ—â— to speak one evill word to 〈◊〉 Ruler no though he be never 〈◊〉 bad and that because of tâ—â— Commandement of God Caâ—ye have any thing more plaiâ—â— And yet hereunto Reason alâ—â— might be added if need were For first consider him wiâ—â— reference to God The Ruler 〈◊〉 speak of the supream Ruleâ—â— Consider him I say with reâ—â—rance to God and he is Gods Viâ—â—gerent He is the Minister of Goâ—â— and the powers that be are ordained of God Rom. 13.1.4 they bear Gods name they sit on his throne his name they bear for to them it is spoken I have said ye are Gods Psal 82.6 And on his throne they sit for so it is said Salomon sate on the throne of the Lord as King in stead of David his Father 1. Chron. 29.23 And can it be lawfull then to speak bitterly or reproachfully of them whom the Lord hath thus exalted Surely this very thing is couched in the Precept forementioned Exod. 22.28 Thou shalt not curse the Gods this being intimated as a reason why they may not be evill spoken off because they are Gods because they bear his name and sit on his Throne Secondly consider him with reference to us he is our Father Abimelech the signification whereof is my Father the King was a title commonly given to the Kings of Palestina but may fitly indeed belong to all Kings For who knows not that understands his Catechisme that the fifth Commandement in requiring us to honour our father doth instruct us in our duty as well toward our Prince that is over us as toward our naturall Father that did beget us and this is the title that the Scripture gives unto Kings and Queens They are nursing Fathers and nursing Mothers Isa 49.23 Now as he in the Poet spake of a naturall Sonne and his carriage towards a naturall Father so may we say in this behalf * Terent. Heauton Act. 1. Scen. 2. Quem ferret parentem si non ferret suum With whom should we bear if not with our Father Looke on the carriage of Ionathan towards King Saul his Father 1. Sam. 20.30.34 though his Father called him Rebell * See the Marg. of our new Translat 1 Sam. 20.30 perverse Rebell nay Son of perverse Rebellion that is one wholly given to rebell against him and thereupon also cast a Javelin at him yet ye shall not finde one evill word replyed by Ionathan Nay and that all the world may know that Ionathan continued in his duty and allegiance toward Saul notwithstanding all the harsh and cruell dealing of King Saul shewed towards him it is recorded by the Holy Ghost at the death of them both that Saul and Ionathan were lovely and pleasant in their Lives and in their Death they were not divided Nothing could put Ionathan from his Duty and Faithfulnesse to a Father 2 Sam. 1.23 In a word what shall become of him that will speak evill of a Father the Wiseman shewes The eye that mocketh his Father c. The Ravens of the valley shall pick it out and 〈◊〉 young Eagles shall eat it Pro. 30. â—â— Thirdly and lastly Coâ—sider the mischief that will foâ—low if Soveraign authority bâ— once made vile * Drus Apophth lib. 1. Nisi esset meâ—â— regni said Rabbi Hananiah altâ—â— alterum vivum devoraret Lâ—â— fear of authority be laid aside which must needs be when it â—â— made vile and confusion suddenly must be expected It is wortâ—â— your noting that you read Iosh â—â—14 The Lord magnified Ioshua in thâ—â— sight of all Israel and they feareâ—â— him The wise God knows thaâ— authority the more it is honoured the more also it is awed and reverenced by the people and therefore did he magnifie Ioshuâ— in the sight of all Israel and the effect was answerable they feared him indeed To the like purpose ye finde that after Saul had â—â—mmitted that great sin in sparing Agag the King of the Amalekites and the cattell and had therefore sharply been reproved by Samuel the Prophet Saul at length making some confession of his sin and desiring the Prophet to go with him to worship the Lord though Samuel at the first refused saying I will not return with thee for thou hast rejected the word of the Lord and the Lord hath rejected thee c. yet upon a second request when Saul saith to him yet honour me now I â—ray thee before the Elders of my people and before Israel Samuel now for the Common peace and publick good and to prevent the langerous mischiefs that might ensue if Soveraign authority by such a man as he was should â—â—â—m in any measure to be slighted or dis-regarded he doth yeeld to the Kings desire to honour him before the people and turned again after Saul 1 Sam. 15.25 20 30 31. Well then these premisses considered that is the charge and Commandement of God more then once given Saint Pauâ—â— judgment in the point and practice answerable with these reasons out of Scripture thus manifested we may well infer thiâ— conclusion surely It is not fit 〈◊〉 say to a King thou are wicked or 〈◊〉 you will give me leave from * In his CoÌ„ment on the Text. Lâ—vâ—ter a judicious and piouâ— expositour to borrow a few words thus we may expresse iâ— sapiens mentis compos non facildices Regi suo c. * S. Hierom also doth count it a kinde of madnesse Simplex praeceptum aedificat audientes ne ira furâ—re superati in miledictum in detractionem Regum Principum prorumpamus Hieronym in Eccles 10.20 A wise mâ— and one that is well in his wits wiâ—â— not
have heard This ye know that he who receives an evill reporâ— against his Brother his Equall iâ— not fitly qualified to be reckoned among * Detrahere aut detrahentem audire quid horum damnabilius sit non facilè dixerim Bernard de Considerat lib. 2. prope fâ—â—â—m the Citizens of Zion Psal 15.1.3 how much lesse he that receives a reproach against his Superiour his Soveraign and therefore stop your eares take no delight in hearing such contumelies against Authority and surely this will be one means to further Peace It is to be feared in this great difference there are fomenters oâ— both sides There may be such on the Kings side and how they â—re censured that stir up the Kings of the earth to war ye may â—ee Revel 16.13 unclean spirits like unto Froggs Spirits because by Profession spirituall unclean Because of their unwarrantable Practise like Froggs because of their clamorous Loquacity such 〈◊〉 say there may be on the Kings side and it is too evident there are those that stir up the People on the other side and why they may not receive the same censure I know not but this I â—m sure of the withdrawing the â—are from such Preachers is the way to make contention cease Take away the fewell and the fire goeth out Prov. 26.20 Well this is the first thing concerning the people that they take no delight in hearing such discourses The second is that they take no liberty to vent concerning the King evill and dishonourablâ— speeches themselves The argument in this case holds gooâ— also he that backbiteth hâ— equall shall be no Citizen oâ—â— Zion Psal 15. how much leâ—â— he that backbiteth or speakeâ—â— evill of his Prince A strangâ— pronesse there is in our corrupâ—â— nature if we conceive our selveâ—â— a little wronged or that we can not obtain things according 〈◊〉 our minde presently to let looâ—â— our tongues even against our betters and not to spare Supreaâ— Authority it self nay too ready hereunto some be though theâ—â— be no cause given them such one was Shimei who railed so bitterly on King David Come out come out thou Bloudy man and the man of Belial 1 Sam. 16.7 Daviâ— had done no wrong to him onely he took advantage of the times which then did favour every onâ— that was Davids Enemy and some wrong he conceived had â—een done by David to his Cousin â—ing Saul but mark what became of this man that so inveighâ—d against the King David 〈◊〉 deed pardoned him 2 Sam. 19. â—3 but by the just hand and Proâ—â—dence of God he was brought to 〈◊〉 Malefactours end 1 King 2. â—6 ye know that of the wise â—an The wrath of a King is as â—essengers of Death Prov. 16.14 â—â—d whoso provoketh him to anger â—inneth against his own soul Prov. â—0 2 surely David had just cause to be wroth with Shimei for though he had unjustly shed some â—â—nocent blood yet he ought not still and by every one to be upâ—raided with it and therefore â—hough David pardoned him yet God made that wrath which David had so just a cause to conceive to become as Messengers of death unto him and will not the Lord still make his own words good hath he said the wrath of a King is as Messengers oâ— Death and shall it not be so think upon that of our Saviour Heaven and earth shall passe away but my words shall not passe away Matthâ— 24.35 no not one jot or tittle 〈◊〉 it but shall all be fulfilled Matthâ— 5.18 and therefore delight noâ— to hear be not ready to speaâ— any evill of the King for a Brid of the aire shall carry the Voice and that which hath wings shall tell the matter Eccles 10.20 Such waâ— their care in those dayes they durst not * As is implyed by forbidding it to be done in the thought or bed-chamber in that Eccles 10.20 openly speak evill oâ— the King But see strange wayâ— the Lord hath to bring this sin tâ— light though it be never so secret and strange wayes also 〈◊〉 hath to bring it to punishment even when the King hath * As in that instance of Shimei pardoned it Well then to conclude let us all both of Clergy and Laity be carefull to observe that counsell and to practise that Duty commended to us by the Apostle Fear God Honour the King 1 Pet. 2.17 Render unto Caesar the things that are Caesars and unto God the things that are Gods saith our Saviour Matth. 22.21 Nay we render not unto God the things that are Gods unlesse for his sake we render unto Caesar the things that are Caesars and therefore let Caesar have our honour and Reference yea though in every point perhaps he may not be such as we would have him to â—e Si Magistrorum vita jure reâ—rehenditur oportet ut cos subditi â—iam cum displicent venerentur â—reg Moral lib. 25. cap. 22. for Magistrorum put Magistratuum â—nd it will hold more strongly 〈◊〉 the life of the Magistrate deserve justly to be blamed yet ought he by his Subjects even when he please them not still to be honoured We justly cry out upon the Papists for abolishing the second upon the Libertines for nullifying the fourth let us take heed we be not guilty of the same sin in making void the fifth commandement Have there been any mistakes in our Dread Soveraign as there is no man living free from errours and yet be certain Relation of those that have well observed him he is a Pattern of Piety to those that are about him but I say have there been any are there yet any why yet do not thou falie like wise to do thy Duty Three things belong to thee in this Behalf 1. Pity him Though we may deceive our selves in our own mis-apprehensions too for who knows the Kings heart and the best construction that may be we ought to make of every mans actions much more of the Princes But be it so that there be indeed reall errours yet thy duty is to pity him not to revile him thou knowest not what strong temptations he hath to wrestle with * Drus Apoph lib. 1. socium tuum priusquam ad locum ejus adveneris ne judicato said Rabbi Hillel Censure not thy Brother much lesse thy Father till thou hast stood in his place and hast tryed the difficulties of his standing * The secret lets and difficulties which in publique proceedings are innumerable and inevitable they meaning the multitude have not ordinarily the judgement to consider Hooker ubi supra High places are slippery places and were it not sion an happy continuance oâ— severall gracious Princes and for many yeers we have lived under them in much happinesse and prosperity noâ— to be paralleld in other agesâ— or by other nations * Deut. 32.15 But Iâ—â— surun waxed fat and kicked ouâ— long peace and great plenty hath begot aboundance oâ— pride wantonnesse excesse security and other abominable
was bad but their confidence was wonderfull and that even unto death Numb 26.27 confidence thaâ— which is our sin let it not be 〈◊〉 steemed as the principall part 〈◊〉 our sincerity Let us not pretenâ—â— that we take up Arms for thâ—â— Lord Jesus Christ he is not wiâ—ling thus to be defended he * Matth. 26.52 rebuked Peter for drawing hiâ— sword in his defence and addeâ— further a generall comminationâ— all they that take the sword meaning against the Magistrate shall perish with the sword Matth. 26.52 And certainly if we look over Histories we shall finde the event of things to have been agreeable to this commination even in all ages Unnecessary Wars have seldome good successe especially those that are taken up by Subjects against their Soveraigns They may prosper for a while but the end is seldome blessed See what examples the Scripture it self doth furnish us withall The Sodomites rebelled against Chedorlaomer and were taken capâ—ive Gen. 14. Zedekiah rebelled against Nebuchadnezzar and beâ—des many other miseries * 2 King 25. had â—is eyes put out * 2 Sam. 18. The confusion â—f Korah and his associates was â—entioned before * 2 Sam. 20. And did not 〈◊〉 Alsalon likewise come to a â—olefull end Did it go well with 〈◊〉 Sheba or âšœ 1 King 1. 2. Adonijah had 〈◊〉 Zimri peace The * Act. 5.36 37. 21.38 Ioseph Antiq Iudaic lib. 18. cap. 1. ★ 2 King 9.31 Gaulonites 〈◊〉 Galibaeans that among the Ieâ—es â—ere so rebellious against the â—â—man Emperours how many â—ultitudes of them came to an â—â—timely death and among the â—â—st some of them being at their â—â—votion Pilate came upon them â—â—d mingled their blood with â—â—eir sacrifice Luk. 13.1 And â—â—e Iewes universally when uniâ—â—rsally they * Ioseph de bello Iudaic lib. 2. cap. 17. c. rebelled against 〈◊〉 Romans they were wholly ruined and the Nâ—tion rooted out and scattered all the world over Nay there is a worse thing yet behinde the Apostle tells us thâ—t they * Iâ—de v. 8.11 who dispise dominion and speak evill of dignities being * vers 16. murmurers and â—omplainers that is ambitiously factious * vers 19 seperating themselves as he there doth further describe them their doome is to * Though all Magistrates be not immediately by God himself set up as Mosâ—s and Aaron were yet they that rise up against them involve themselves in Korahs sin and draw upon themselves Korahs punishment as in this place oâ— the Apostle appears perish in the gain-saying of Core that is they immitate him in their sin and they shall partake with him in the condemnation And yet once again to descend as low as to words and speeches the Israelites did but question with themselves how King Saul could save them and thereupon omitted to being presents unto him and this very thing was imputed unto them as a heinous transgression and themselves reputed for it no better then the Children of Belial 1 Sam. 10.27 But on the other side see what blessings God hath in store for those who in all lawfull things yeeld obedience to those that are over them The fift * Ephes 6.2 Commandement is a Commandement with promise the blessing of long life is promised to them that keep it And the Preacher tells us that * Eccles 8.5 whoso keepeth the commandement speaking of the Kings commandement shall feel no evill thing A most notable example of Gods singular favour towards them that are obedient in this kinde we may see in the Rechabites * Ier. 25.18 19. Thus saith the Lord of Hostes the Here 's the lively Character of cursed sedition new Captains to lead them a mercilesse dâ—aling with all those that dare gain-say or oppose them yea though 〈◊〉 be done never so sweetly with most friendly advice and most Christian Counsell for their own good In the relation of this mutinie it is said of Caleb that he had another spirit with him vers 24. He was not like to this seditious company for he stilled the people before Moses cap. 13.30 And when he saw their Rebellion he rent his clothes and spake to all the company to disswade them though it were to the hazard of his life cap. 14 6 7 c. Now behold thâ—â— reward both of the one and oâ— the other All the seditious multitude are excluded and Caleb onely with Ioshua who joyned with him are admitted into thâ— Land of Canaan And yet that iâ— not all it was no little comfort and happinesse besides all this unto Caleb that the Lord was so graciously pleased to honour him with that high title of being his servant with that singular commendations of having another spirit But my Servant Caleb had another spirit with him hath followed me fully him will I bring into the land where into he went and his seed shall possessent v. 24. Thus were Caleb and Ioshua for that which is spoken of one is to be understood of both as appears Numb 14.6 7. 32.12 thus I say were they rewarded for their peaceable quiet and dutifull behaviour towards their superiours I will adde but one instance more and that is the Children of those seditious parents that were kept out of the Land of Canaan they taking warning by the example of their Fathers promised better
easily utter bitter and reproachfull speeches concerning his King the Lords annointed First then to apply it this may Lesson us of the Clergy not to bring such maledictions with us into the Pulpit such evill speeches concerning supream Authority neither directly nor indirectly A naughty person saith Salomon winketh with his eyes he speaketh with his feet he teacheth with his fingers Prov. 6.12 13. that is by very nods and signes he will make the bitternesse of his minde understood but much more powerfull are his words though they be but even indirect Glances Oh how many young Divines have we I will not say * Cicer. de senectute Prodierunt Oratores novi c. how many young Divines have we in these dayes that choose for the Pulpit such Theams and frame for their Auditory such lumniate the doings of a Prince 〈◊〉 De peccatis Principum apud plebem conqucri est seditionum Semina jacere saith * Wolph in 2 King 12.7 fol. 291. Tigur excus per Christoph Froschon Anno 1566. Wolphius a Learned Divine and Civilian both To complain unto the People of the Princes errours is nothing else but to sow the seeds of sedition And Melancthon that famous and Learned Divine that was so great an assistant unto Luther in the Reformation doth within the compasse of two or three pages in Octavo no lesse then three severall times speaking of the Magistrate declare his judgement in this behalf * Scholia Phil Melanct in Coloss cap. 2. propefinem extant Phil Mel Scholia in Epist ad Colâ—ss enarratio Epist ad Col. Non minimâ— part est honoris errata corum nostrâ— Patientia tegere sicut filii Noae majores natu tegebant Patrem It is nâ—â— little part of honour saith he speaking of the honour due to Magistrates to cover their errourâ— by our Patience as the elder Soâ—â— of Noah did hide their Fatherâ— nakednesse and again a little after * Nihil est vulgarius quam de Magistratibus queri beneficia quae per illos accipimus nemo intelligit vitia omnes vident alius negligentiam alius saevitiam accusat quemadmodum calumniabatur Patrem Absolon ibid. Nihil est vulgarius quam de Magistratibus queri c. Nothing is more common then to complain of Magistrates the Benefits we receive by them no Man doth consider their vices all Men behold one Man accuseth their negligence another their cruelty even as Absolom did calumniate his Father At ejusmodi Querelas prohibet Scripturae cum Inquit Principi populi tui non maleledices But such complaints saith he the Scripture doth forbid when it saith thou shalt not curse the Ruler of thy People And yet again a little after neque vero est volunt as Dei ut criminatione aut seditionibus torum vitia emendentur It is not the will of God that either by crimination or sedition we should go about to amend their errours thus he And if this be a course universally unwarrantable how much lesse fit is it for Ministers and thereunto called So did Elijâ—â— deal with Ahab 1 King 18 1â— and 21 20. So did Azariah tâ—â— Priest with King Vzziah it pâ—â— taineth not to thee c. 2 Chr. 2â— 18. and Iohn the Baptist with Herâ—â— It is not lawfull for thee to have 〈◊〉 Brothers wife Mark 6.18 Aâ—â— if the Preachers at the Court oâ—â— any way fail as occasion shall 〈◊〉 quire to do their duty in this Behalf they must expect to gives account thereof unto Almighâ— God But in the Kings absenâ—â— unto his Subjects behind hâ— back as the saying is to speâ—â— evill of him this cannot go forâ— reproof this can neither infoâ—â— him nor reform him nor aâ—â— way tend to his amendment 〈◊〉 is a meer reproach and calumâ—tion Give me a Prophet 〈◊〉 example of one Prophet that 〈◊〉 ever before the people repreheâ—â— the errours of a Magistrate the Magistrates absence but onely so far as the people were involved in those errours and became guilty by obeying their sinfull commands Thus the Prophet Micha cap. 6. when he saith vers 16. * A Scripture much insisted on to countenance disobedience though the Prophet doth not reprove them for passive obedience neither have we God be thanked an Omri to Reign over us The statutes of Omri are kept doth not so much blame the Prince for making those Statutes as the People for keeping of them But give me a Prophet that ever did to the people declaim of the errours of his Soveraign as they were simply his own errours I will give you a Son of Belial that did so that is Absalon who slandered his Father and spoke evill of his Government in his Fathers absence there is no man deputed of the King to hear thee said he 2 Sam. 16.3 â—ay I will give you a Prophet and a Prophetesse that did so too but whether they did well or whether it be safe to tread in their stepps judge yee Miriam that Miriam who seems to have been chief in the transgression for though she were but the sister yet she is mentioned in the first place and set before Aaron the brother ibid. vers 1. she 〈◊〉 say for this offence is smitten with leprosie and though Moses himself did most earnestly make intercession unto the Lord for her yet could he not wholly take of the punishment for seven dayes at least she must endure the leprosie and be shut out of the Camp ibid. vers 10 15. Let them that like the reward if they think good follow the example True indeed ye shall finde sometimes how the Saints especially in the Psalms do complainâ— and make their moan unto thâ—â— Almighty God concerning the tyrany of ungodly Rulers as * A Scripture that was likewise abused to disquiet the people though the Psalmist there speaks not of his own Soveraign Psal 2.2 The Kings of the Earth set themselves and the Rulers take counsell together against the Lord and against his Anointed and * The seditious handling of which words gave occasion to this Sermon shall the throne of iniquity have any fellowship with thee which frameth mischief by a Law Psal 94.20 Many other places might be mentioned of the like nature but generally ye shall observe those complaints were made to God not to the People David that goes by common repute for the Authour of the Book of Psalms and was indeed the Authour of the greatest part of them though in many places he complains unto the Lord of Sauls cruell dealing with him yet thereby to dishonour and vilifie King Saul before his subjects this surely was far from him for look into the story in the first Book of Samuel and there ye shall not finde so much as one evill word uttered by David concerning Saul no not to his own dearest friends thered promising withall to giâ—â— him Merab his elder daughter 〈◊〉 wife which yet as appears hâ—â— had no purpose ever to peâ—â— form