then sure the Memory of the late King, who was not only just, but, who had such an habit of Justice, that (as Plutarch speaks of Cato) he could not do otherwise;
then sure the Memory of the late King, who was not only just, but, who had such an habit of justice, that (as Plutarch speaks of Cato) he could not do otherwise;
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for he dyed primarily to preserve the purity of Religion (as it was established by Law among us) from such an alteration as ever tends to and ends in Corruption;
for he died primarily to preserve the purity of Religion (as it was established by Law among us) from such an alteration as ever tends to and ends in Corruption;
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Secondly, Our serious Humiliation for a most nefarious and stupendious Crime; viz. The horrid Decollation, and, in plainer English, the wilful Murther, of his Sacred Majesty.
Secondly, Our serious Humiliation for a most nefarious and stupendious Crime; viz. The horrid Decollation, and, in plainer English, the wilful Murder, of his Sacred Majesty.
— Let a cloud dwell upon it, let the blackness of the day terrifie it, let it not be joyn'd to the dayes of the year, let it not come into the number of the months;
— Let a cloud dwell upon it, let the blackness of the day terrify it, let it not be joined to the days of the year, let it not come into the number of the months;
and which will ever be so inexpressibly scandalous both to our Nation, (The Britains having been famed in former Ages for their approved Loyalty) and Religion,
and which will ever be so inexpressibly scandalous both to our nation, (The Britains having been famed in former Ages for their approved Loyalty) and Religion,
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King Saul had made an attempt to kill David: David, to escape Saul 's furie, retired himself secretly to the Hill of Hakilah, which is before Jeshinon: The men of Ziph (to curry favour with mighty and angry Saul ) discovered where David had hid himself;
King Saul had made an attempt to kill David: David, to escape Saul is fury, retired himself secretly to the Hill of Hakilah, which is before Jeshinon: The men of Ziph (to curry favour with mighty and angry Saul) discovered where David had hid himself;
so it ushers in the true cause and ground on which David rais'd his simple denyal to give way to Abishai 's presumptuous Proposition to kill King Saul; For who can stretch forth his hand against the Lord's Annoincted, and be guiltless?
so it ushers in the true cause and ground on which David raised his simple denial to give Way to Abishai is presumptuous Proposition to kill King Saul; For who can stretch forth his hand against the Lord's Anointed, and be guiltless?
Whosoever stretches forth his hand against the Lords Annoincted, is guilty. Or Negative, thus; No man can stretch forth his hand against the Lord's Annoincted, and be guiltless.
Whosoever stretches forth his hand against the lords Anointed, is guilty. Or Negative, thus; No man can stretch forth his hand against the Lord's Anointed, and be guiltless.
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I find among the Antients some diligent Searchers of the Holy Scripture, who have observed to my hand, that this Title, Annoincted, is never given (before any Kings were in the Church) save only to the Patriarchs;
I find among the Ancients Some diligent Searchers of the Holy Scripture, who have observed to my hand, that this Title, Anointed, is never given (before any Kings were in the Church) save only to the Patriarchs;
whose very name imports a fatherly Government; for the Patriarchs were both Princes, and Priests in their respective Families; NONLATINALPHABET was in them, and NONLATINALPHABET too;
whose very name imports a fatherly Government; for the Patriarchs were both Princes, and Priests in their respective Families; was in them, and too;
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(to testifie both his Reverence and Subjection) and said, Is it not because the Lord hath annoincted thee to be Cheiftain of his inheritance, &c. that is, King of his peculiar people.
(to testify both his reverence and Subjection) and said, Is it not Because the Lord hath Anointed thee to be Cheiftain of his inheritance, etc. that is, King of his peculiar people.
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as God is pleas'd to explain himself in the 89 Psalm, where he gives this Eulogie of David, as some inducement to that honor which he conferr'd upon him afterwards, I have found David my Servant, with my holy Oil have I annoincted him.
as God is pleased to explain himself in the 89 Psalm, where he gives this Eulogy of David, as Some inducement to that honour which he conferred upon him afterwards, I have found David my Servant, with my holy Oil have I Anointed him.
and call'd them all, Annoincted; yet sure I am, that all sober-minded, and unbyassed Expositors, that I have had the happiness to meet with, do unanimously understand those words of David there,
and called them all, Anointed; yet sure I am, that all sober-minded, and unbiased Expositors, that I have had the happiness to meet with, do unanimously understand those words of David there,
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and such as is seldome or never found but only in Kings properly so call'd. For mingle Oil with what Liquors you please, and still the Oil will be upmost;
and such as is seldom or never found but only in Kings properly so called. For mingle Oil with what Liquors you please, and still the Oil will be upmost;
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to which (in some sence) St. Peter may be conceived to allude in the 2. Chap. of his first Epistle, where (in express tearms) he saith, The King is Supreme; and by his Spirit of Infallibility, he determines the Question which of late was so much controverted about it, by some Bountefeu's, who, to justifie their own co-ordination, denyed the King's Supremacy.
to which (in Some sense) Saint Peter may be conceived to allude in the 2. Chap. of his First Epistle, where (in express terms) he Says, The King is Supreme; and by his Spirit of Infallibility, he determines the Question which of late was so much controverted about it, by Some Bountefeu's, who, to justify their own coordination, denied the King's Supremacy.
Which may be farther illustrated in Solomon 's Unction, for, in the 1. Chapter of the first Book of Kings, we read, that Zadock the Priest took an horn of Oil out of the Tabernacle, and Anoincted Solomon.
Which may be farther illustrated in Solomon is Unction, for, in the 1. Chapter of the First Book of Kings, we read, that Zadok the Priest took an horn of Oil out of the Tabernacle, and Anoincted Solomon.
but after a while, when Saul had managed the War with good Success against Naash the Ammonite, in behalf of Jabesh Gilead; then Samuel observed, in the 11 Chap. of his first Book, that the People were generally won to the obedience of Saul; for there we read, That all the People went to Gilgal, and there made Saul King before the Lord in Gilgal.
but After a while, when Saul had managed the War with good Success against Naash the Ammonite, in behalf of Jabesh Gilead; then Samuel observed, in the 11 Chap. of his First Book, that the People were generally wone to the Obedience of Saul; for there we read, That all the People went to Gilgal, and there made Saul King before the Lord in Gilgal.
And though this voluntary and universal coming in of the People to King Saul, at that time, confirm'd him in the peaceable possession of his Kingdom, yet it is worth noting, that Saul is not therefore any where stil'd Ʋnctus, or Electus Populi, the Elect,
And though this voluntary and universal coming in of the People to King Saul, At that time, confirmed him in the peaceable possession of his Kingdom, yet it is worth noting, that Saul is not Therefore any where Styled Ʋnctus, or Electus People, the Elect,
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and there is a good understanding, and correspondence, between Them and their Leige-people; yet they alwayes raign lawfully by vertue of Gods designation;
and there is a good understanding, and correspondence, between Them and their Liege-people; yet they always Reign lawfully by virtue of God's designation;
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or the Peoples creatures, the spirit of truth still calls Kings, The Lord's Annoincted. And I do not remember this Title given to any, but Kings, in holy writ;
or the Peoples creatures, the Spirit of truth still calls Kings, The Lord's Anointed. And I do not Remember this Title given to any, but Kings, in holy writ;
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And so I have done with the person Trespassed, here stil'd, The Lord's Annoincted: I come now to speak somewhat of the persons that are the Trespassers, here implyed in this Quis, Who? Who can stretch forth, &c. This Monosyllable Who, is very comprehensive;
And so I have done with the person Trespassed, Here Styled, The Lord's Anointed: I come now to speak somewhat of the Persons that Are the Trespassers, Here employed in this Quis, Who? Who can stretch forth, etc. This Monosyllable Who, is very comprehensive;
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and collective) by any natural right, or power, either inhaerent in them, or acquired by them, presume to pull down the King whom God himself is pleas'd to set up, and over them;
and collective) by any natural right, or power, either inherent in them, or acquired by them, presume to pull down the King whom God himself is pleased to Set up, and over them;
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Neither will the common flourishes, and thredbare pretences of Law, and Religion, Liberty, Property, and Reformation, boulster them out in any Seditious,
Neither will the Common flourishes, and threadbare pretences of Law, and Religion, Liberty, Property, and Reformation, bolster them out in any Seditious,
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For, if the people (against the known Laws of God, and this Nation, and contrary to their natural and vowed Allegiance) shall at any time, in a tumultuary way, attempt any innovation in, or change of, government;
For, if the people (against the known Laws of God, and this nation, and contrary to their natural and vowed Allegiance) shall At any time, in a tumultuary Way, attempt any innovation in, or change of, government;
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which is partly imply'd, and partly express'd, in this Phrase of Stretching forth the hand; Who can stretch forth his hand against the Lord's Annoincted?
which is partly implied, and partly expressed, in this Phrase of Stretching forth the hand; Who can stretch forth his hand against the Lord's Anointed?
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And David said to Abishai, in the front of my Text, Destroy him not: and in the 11. verse he enforceth his prohibition with an Absit; The Lord forbid that I should stretch forth my hand against the Lord's Annoincted. Take his words together;
And David said to Abishai, in the front of my Text, Destroy him not: and in the 11. verse he enforceth his prohibition with an Absit; The Lord forbid that I should stretch forth my hand against the Lord's Anointed. Take his words together;
As our Saviour intending to restore the Moral Law to its primitive punity, in his Sermon on the Mount (contain'd in the 5, 6, and 7 Chapters of St. Matthew ) when he came to interpret the 6. Commandment (the Law against Murther) he there forbids unadvised anger, and foul language;
As our Saviour intending to restore the Moral Law to its primitive punity, in his Sermon on the Mount (contained in the 5, 6, and 7 Chapters of Saint Matthew) when he Come to interpret the 6. Commandment (the Law against Murder) he there forbids unadvised anger, and foul language;
and goes so far as to take notice of scornful gestures, coy and disdainful looks, &c. so here David said to Abishai, not only Nè perdas, Destroy him not, when he offer'd to kill the King;
and Goes so Far as to take notice of scornful gestures, coy and disdainful looks, etc. so Here David said to Abishai, not only Nè Perdas, Destroy him not, when he offered to kill the King;
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but he adds, Nè extendas manum ad perdendum; stretch not forth thy hand against him; for whosoever shall but manum movere, in that kind, is here found guilty;
but he adds, Nè extendas manum ad perdendum; stretch not forth thy hand against him; for whosoever shall but manum movere, in that kind, is Here found guilty;
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Sure there is great-iniquity in this hand stretch'd out, or the righteous Judge of all the world (whose nature and property is ever to have mercy and to forgive) would not, without any qualification,
Sure there is great-iniquity in this hand stretched out, or the righteous Judge of all the world (whose nature and property is ever to have mercy and to forgive) would not, without any qualification,
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a tearm (as the best Interpreters observe) which includes not only temporal death, to be inflicted by the Sword of Justice, which the Civil Magistrate bears not in vain;
a term (as the best Interpreters observe) which includes not only temporal death, to be inflicted by the Sword of justice, which the Civil Magistrate bears not in vain;
First, because the hand thus stretch'd forth to hurt, is guilty of profess'd opposition to the hand of God, which is generally stretch'd forth to help:
First, Because the hand thus stretched forth to hurt, is guilty of professed opposition to the hand of God, which is generally stretched forth to help:
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for in such a case St. Bernard acquits the Civil Magistrate, and tells us, that he is not homicida, but malicida; he destroys not Man as made at first after the Image of God,
for in such a case Saint Bernard acquits the Civil Magistrate, and tells us, that he is not Homicide, but malicida; he Destroys not Man as made At First After the Image of God,
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Secondly, because God owns, and calls them by name, as you may observe in the 45. Chap. of Isaiah, Thus saith the Lord to his Annoincted, to Cyrus, &c. And he stiles them the Shepherds of his People in Scripture;
Secondly, Because God owns, and calls them by name, as you may observe in the 45. Chap. of Isaiah, Thus Says the Lord to his Anointed, to Cyrus, etc. And he stile them the Shepherd's of his People in Scripture;
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And consequently, Whosoever stretches forth his hand against the Lord's Annoincted, is here found guilty as a notorious transgressour not only of the Civil, Canon,
And consequently, Whosoever stretches forth his hand against the Lord's Anointed, is Here found guilty as a notorious transgressor not only of the Civil, Canon,
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and the Philosophers (not being able to discover by their principles, how much this Law was obliterated by the fall of Adam ) do very much extol Natures Rectitude; exhorting us to follow Nature as the best guide,
and the Philosophers (not being able to discover by their principles, how much this Law was obliterated by the fallen of Adam) do very much extol Nature's Rectitude; exhorting us to follow Nature as the best guide,
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and though they err'd herein (as not knowing the Scriptures) yet they were thus far in the right, that even nature (Statu quo) abhors all Murther, and Blood-shed. Secondly, the Law of Humanity;
and though they erred herein (as not knowing the Scriptures) yet they were thus Far in the right, that even nature (Statu quo) abhors all Murder, and Bloodshed. Secondly, the Law of Humanity;
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in the 18. Chap. of the 2. Book of Sam. 3. And withall moved them to swear, in the 21. Chap. of the 2. Book of Sam. at the 17. verse, Thou shalt go no more forth with us to Battel, that thou quench not the light of Israel.
in the 18. Chap. of the 2. Book of Sam. 3. And withal moved them to swear, in the 21. Chap. of the 2. Book of Sam. At the 17. verse, Thou shalt go no more forth with us to Battle, that thou quench not the Light of Israel.
Without the King the people are benighted, even at Noon. Lastly, the Moral Law; both in the fift Commandment, Honour thy Father, &c. whether he be thy Natural, Ecclesiastical,
Without the King the people Are benighted, even At Noon. Lastly, the Moral Law; both in the fift Commandment, Honour thy Father, etc. whither he be thy Natural, Ecclesiastical,
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but without some Application of my Text to the time, as I cannot discharge my duty (which is to give you your ful portion of meat in due season) so neither can I approve my self such a faithful and wise Steward as our Saviour there commends.
but without Some Application of my Text to the time, as I cannot discharge my duty (which is to give you your full portion of meat in due season) so neither can I approve my self such a faithful and wise Steward as our Saviour there commends.
Wise perchance the Politicians of this Self-seeking age, would repute mee, if I say nothing of the matter of fact, against the grand Factions, whom the Text finds guilty;
Wise perchance the Politicians of this Self-seeking age, would repute me, if I say nothing of the matter of fact, against the grand Factions, whom the Text finds guilty;
But I shall never approve my self a faithful Steward, if I keep back a principal part of your portion of meat which I am bound to give you in this, which is the proper, season.
But I shall never approve my self a faithful Steward, if I keep back a principal part of your portion of meat which I am bound to give you in this, which is the proper, season.
because Si homines tacerent, lapides clamarent (as our blessed Lord in the 19. Chap. of St. Luke, said in the like case) If I should hold my peace, the Stones would immediately cry out.
Because Si homines tacerent, lapides clamarent (as our blessed Lord in the 19. Chap. of Saint Lycia, said in the like case) If I should hold my peace, the Stones would immediately cry out.
The Lord's Annoincted; Our late gracious Soveraign, Charles the First; and worthy to be so; and so much the more, because he was so unworthily dealt with:
The Lord's Anointed; Our late gracious Sovereign, Charles the First; and worthy to be so; and so much the more, Because he was so unworthily dealt with:
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and precedents of former ages) prov'd the one: and his NONLATINALPHABET, makes good the other; which deserves a better Oratour to dilate, and embroider, than my self;
and precedents of former ages) proved the one: and his, makes good the other; which deserves a better Orator to dilate, and embroider, than my self;
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against both which, and against God himself, whose Annoincted he was, all they Sin'd, and Sin'd with an high hand, who had any hand at all in his death.
against both which, and against God himself, whose Anointed he was, all they Sinned, and Sinned with an high hand, who had any hand At all in his death.
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and so like that in the 28. Chapter of Isaiah, which was a Covenant with Death, and an Agreement with Hell ) yet I must tell you, that the late Kings two great Antagonists, were the Contradictories of the Church of England; viz. The Jesuitical Papist, and the Schismatical Presbyterian;
and so like that in the 28. Chapter of Isaiah, which was a Covenant with Death, and an Agreement with Hell) yet I must tell you, that the late Kings two great Antagonists, were the Contradictories of the Church of England; viz. The Jesuitical Papist, and the Schismatical Presbyterian;
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they encouraging, and crowning such Crimson Parricides, as have embrew'd their hands in the Sacred Blood of their lawful Soveraigns, with the honourable Title (though grossely abus'd,
they encouraging, and crowning such Crimson Parricides, as have imbrued their hands in the Sacred Blood of their lawful Sovereigns, with the honourable Title (though grossly abused,
as making point-blank against his Heretical, and execrable position, viz. that it is lawful for any people in case of Tyrannical government (and were it so, there's scarce any people that would long want that pretext) not only to depose, but also to deprive, their Kings, by killing them.
as making point-blank against his Heretical, and execrable position, viz. that it is lawful for any people in case of Tyrannical government (and were it so, there's scarce any people that would long want that pretext) not only to depose, but also to deprive, their Kings, by killing them.
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And to shew that he blush'd not to maintain what he had so confidently, or rather impudently, deliver'd, he magnifies the Bloody Treason of James Clement, the Black-Saint Monk, that kill'd Henry the third of France; and to colour it the better, he reports that this James had consulted divers Divines (he means sure either some of the Jesuits or Presbyterians) before he acted his desperate design,
And to show that he blushed not to maintain what he had so confidently, or rather impudently, Delivered, he Magnifies the Bloody Treason of James Clement, the Black-Saint Monk, that killed Henry the third of France; and to colour it the better, he reports that this James had consulted diverse Divines (he means sure either Some of the Jesuits or Presbyterians) before he acted his desperate Design,
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and he calls this prodigious, and perfidious assassination, Insignem animi confidentiam; and facinus memorabile. Yea (Pope-like) he not only Indulges but Canonizes the fact it self, by stiling it, Redemptionem Patriae suo sanguine factam, &c.
and he calls this prodigious, and perfidious assassination, Insignem animi confidentiam; and facinus memorabile. Yea (Popelike) he not only Indulges but Canonizes the fact it self, by styling it, Redemptionem Patriae Sue sanguine factam, etc.
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and to remove this deadly Surfet, he took a Dose of St. Augustines Cordial water in his 17. Chapter to Adamantius; Noluisse Davidem occidere Saulem, sed licuisse tamen.
and to remove this deadly Surfeit, he took a Dose of Saint Augustine's Cordial water in his 17. Chapter to Adamantius; Noluisse Davidem occidere Saulem, sed licuisse tamen.
And therefore he belyes St. Augustine; and might better have pleaded the Panegyrick Oration of Xistus quintus in justification of the Black-Monk, against all Scripture,
And Therefore he belies Saint Augustine; and might better have pleaded the Panegyric Oration of Xistus quintus in justification of the Black-Monk, against all Scripture,
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and to which, for brevities sake I refer my Reader, or to the faithful collection of them in the Pamphlet called Evangelium Armatum ) and their pernicious practices, (discovering what an Insatiable thirst they have after Royal Blood) though they have out-acted the Jesuits,
and to which, for brevities sake I refer my Reader, or to the faithful collection of them in the Pamphlet called Evangelium Armatum) and their pernicious practices, (discovering what an Insatiable thirst they have After Royal Blood) though they have out-acted the Jesuits,
than only to remember you of the dreadful and dismal design of this very day, which convictingly confirms all their dangerous and damnable positions, about both the Persons, and Power of lawful Kings.
than only to Remember you of the dreadful and dismal Design of this very day, which convictingly confirms all their dangerous and damnable positions, about both the Persons, and Power of lawful Kings.
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That evil Princes (and such they feign all, that will not submit to their Discipline, which they have learned of Geneva to make an essential mark of the true Church) ought by the Law of God to be deposed, and deprived.
That evil Princes (and such they feign all, that will not submit to their Discipline, which they have learned of Geneva to make an essential mark of the true Church) ought by the Law of God to be deposed, and deprived.
as our late Pontius Pilate, or rather Presbyter John, then President (the only man that ever blemish'd the honour of the long Robe by turning it into a Jump;
as our late Pontius Pilate, or rather Presbyter John, then President (the only man that ever blemished the honour of the long Robe by turning it into a Jump;
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and himself, as stain of place, and scorn of time, condemn'd to everlasting infamy) did in the arraignment of his Sacred Majesty, where (like Necessity) wanting Law, he made it up by instancing the Deposition and Murther of King Edward the Second,
and himself, as stain of place, and scorn of time, condemned to everlasting infamy) did in the arraignment of his Sacred Majesty, where (like Necessity) wanting Law, he made it up by instancing the Deposition and Murder of King Edward the Second,
and not only the hand of God did signally appear in revenging it, but also the two Spensers (the Father and the Son) were justly condemn'd for it in two succeeding Parliaments;
and not only the hand of God did signally appear in revenging it, but also the two Spensers (the Father and the Son) were justly condemned for it in two succeeding Parliaments;
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The one in the Reign of Edward the Second, call'd Exilium Hugonis le-Spenser; And that was look'd upon as so high an act of justice, that it was thought worthy to give denomination to that Parliament.
The one in the Reign of Edward the Second, called Exilium Hugo le-Spenser; And that was looked upon as so high an act of Justice, that it was Thought worthy to give denomination to that Parliament.
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And as for this Example of David in the Text, who made a conscience of killing Saul; the Presbyterians shift it off by saying, That it was his own private cause,
And as for this Exampl of David in the Text, who made a conscience of killing Saul; the Presbyterians shift it off by saying, That it was his own private cause,
for he was already Annoincted to succeed in Saul 's room, and had heard Samuel pronounce from God himself, both Saul 's rejection, and his own election:
for he was already Anointed to succeed in Saul is room, and had herd Samuel pronounce from God himself, both Saul is rejection, and his own election:
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Samuel also rent the skirt of his Mantle and said, The Lord hath rent the Kingdome of Israel from thee this day, and hath given it to a Neighbour of thine, that is better than thou;
Samuel also rend the skirt of his Mantle and said, The Lord hath rend the Kingdom of Israel from thee this day, and hath given it to a Neighbour of thine, that is better than thou;
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How easily might Ambition have mistaken the meaning of Samuel, and have made a present Invasion upon the Kingdom of Israel, upon the Plea of this warrant? but David understood God better;
How Easily might Ambition have mistaken the meaning of Samuel, and have made a present Invasion upon the Kingdom of Israel, upon the Plea of this warrant? but David understood God better;
But in the 24. Chapter of the first Book of Sam. The Lord forbid (said David ) that I should do this thing unto my Master, The Lord's Annoincted, to stretch forth my hand against him;
But in the 24. Chapter of the First Book of Sam. The Lord forbid (said David) that I should do this thing unto my Master, The Lord's Anointed, to stretch forth my hand against him;
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as we read in the 16. Chapter of the first Book of Sam. Moreover, Saul knowing David was Annoincted to be King after him, strove, what in him lay (by destroying David ) to defeat the counsel of God.
as we read in the 16. Chapter of the First Book of Sam. Moreover, Saul knowing David was Anointed to be King After him, strove, what in him lay (by destroying David) to defeat the counsel of God.
Whereunto let me add Saul 's cruelty against the Lord's Priests, whom he basely butcher'd, upon a meer surmise of their conspiring with David, against him;
Whereunto let me add Saul is cruelty against the Lord's Priests, whom he basely butchered, upon a mere surmise of their conspiring with David, against him;
which is here call'd Stretching forth the hand: For who can stretch forth his hand, &c. The Lord hath ever been so tenderly careful to preserve his Annoincted;
which is Here called Stretching forth the hand: For who can stretch forth his hand, etc. The Lord hath ever been so tenderly careful to preserve his Anointed;
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that he inspir'd David in the Text to lay his charge upon Abishai, with a Nè perdas of King Saul in particular, Destroy him not; though Saul was none of the best Kings, and David 's inveterate Enemy:
that he inspired David in the Text to lay his charge upon Abishai, with a Nè Perdas of King Saul in particular, Destroy him not; though Saul was none of the best Kings, and David is inveterate Enemy:
How much more then to lift up an hand, or to stretch it forth, to pull down him, whom the hand of God hath set up as his Annoincted, doth it aggravate their Sin,
How much more then to lift up an hand, or to stretch it forth, to pull down him, whom the hand of God hath Set up as his Anointed, does it aggravate their since,
they must know that the bond of Allegiance to Soveraign Princes, obligeth not their Subjects only to their Royal graces fit for Government (as the Ring-leaders of the several Factions made their devoutly ignorant Proselytes then believe) but to their Jus regale, and imperial dignity;
they must know that the bound of Allegiance to Sovereign Princes, obliges not their Subject's only to their Royal graces fit for Government (as the Ringleaders of the several Factions made their devoutly ignorant Proselytes then believe) but to their Jus regale, and imperial dignity;
which is seated in their natural capacity, and not in their politique consider'd distinctly, as some took upon them to maintain then, not only against the express words of my Text,
which is seated in their natural capacity, and not in their politic considered distinctly, as Some took upon them to maintain then, not only against the express words of my Text,
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but even against the Law of this Land (which is ever consonant in equity to the Law of God) as in Mr. Calvin 's case, where upon a mature and full debate, it was unanimely resolved by all the Reverend Judges, that Legiance,
but even against the Law of this Land (which is ever consonant in equity to the Law of God) as in Mr. calvin is case, where upon a mature and full debate, it was unanimely resolved by all the Reverend Judges, that Legiance,
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Secondly, because in all Indictments of Treason, when any do compass or imagine the death of the King (which must needs be understood of his natural body) the Indictment still concludes Contra legeantiae suae debitum; ergo Allegiance is due to the natural body of the King.
Secondly, Because in all Indictments of Treason, when any do compass or imagine the death of the King (which must needs be understood of his natural body) the Indictment still concludes Contra legeantiae suae Debitum; ergo Allegiance is due to the natural body of the King.
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The Doctrine therefore of the Disciplinarians (such as were Knox, Buchanan, Wollebius, Whittingham, Cartwright, Traverse, and divers others) which by distinguishing the King's natural capacity from his politique, doth insensibly enervate by degrees both the one and the other,
The Doctrine Therefore of the Disciplinarians (such as were Knox, Buchanan, Wollebius, Whittingham, Cartwright, Traverse, and diverse Others) which by distinguishing the King's natural capacity from his politic, does insensibly enervate by Degrees both the one and the other,
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The Doctrine which makes use of oaths (though most sacred) to serve as a stalking horse for design, enlarging the conscience to swallow down any protestations, leagues, covenants, vowes,
The Doctrine which makes use of Oaths (though most sacred) to serve as a stalking horse for Design, enlarging the conscience to swallow down any protestations, leagues, Covenants, vows,
and yet straitning it against the Oaths of Supremacy, Allegiance, Conformity, and all others lawfully impos'd by the Civil Magistrate in order to publique Peace, unanimity,
and yet straightening it against the Oaths of Supremacy, Allegiance, Conformity, and all Others lawfully imposed by the Civil Magistrate in order to public Peace, unanimity,
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The Doctrine which stirres up men to pluck tkeir hands out of their bosoms, and to take into them instruments of fury, to violate the Sacred person of the Lord's Annoincted.
The Doctrine which stirs up men to pluck their hands out of their bosoms, and to take into them Instruments of fury, to violate the Sacred person of the Lord's Anointed.
The Doctrine which Authorizeth the people (in case the Civil Magistrate will not do his duty when they require it) to take upon them to reform things amiss either in Church,
The Doctrine which Authorizeth the people (in case the Civil Magistrate will not do his duty when they require it) to take upon them to reform things amiss either in Church,
or State, without the gracious, and simply needful concurrence of Supream Authority. The Doctrine which inflames the Common people to take up Arms against their lawful Soveraigns.
or State, without the gracious, and simply needful concurrence of Supreme authority. The Doctrine which inflames the Common people to take up Arms against their lawful Sovereigns.
Or Ecclesiastical, by declaiming against the Hierarchie, the publique Liturgy, and the Ceremonies of the Church established by Law, which have no other fault but that they were impos'd by the Civil Magistrate.
Or Ecclesiastical, by declaiming against the Hierarchy, the public Liturgy, and the Ceremonies of the Church established by Law, which have no other fault but that they were imposed by the Civil Magistrate.
The Doctrine which wilfully puts asunder what God himself so carefully joyns together, viz. God and the King: as in the 24. Chapter of the Proverbs, My Son, fear God, and the King.
The Doctrine which wilfully puts asunder what God himself so carefully joins together, viz. God and the King: as in the 24. Chapter of the Proverbs, My Son, Fear God, and the King.
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and it is rarely found that any one is the true servant of Jesus Christ, who by his thoroughpaced Loyalty approves not himself a good Subject to his Annoincted.
and it is rarely found that any one is the true servant of jesus christ, who by his thoroughpaced Loyalty approves not himself a good Subject to his Anointed.
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The Doctrine which to improve Religion, impairs Reverence, as if none could worship God syncerely, unless they be known to do it after either a saucy, or a slovenly manner:
The Doctrine which to improve Religion, impairs reverence, as if none could worship God sincerely, unless they be known to do it After either a saucy, or a slovenly manner:
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as out of Ignorance into Hypocrisie, out of Superstition into Sacriledge, and out of Faith into Faction, &c. upon Mr. Cartwright 's ground, that the best course to make a crooked stick streight, is to turn it the quite contrary way.
as out of Ignorance into Hypocrisy, out of Superstition into Sacrilege, and out of Faith into Faction, etc. upon Mr. Cartwright is ground, that the best course to make a crooked stick straight, is to turn it the quite contrary Way.
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and that longer than he is faithful in discharging their trust (of which this Doctrine makes them the Judge) they are not bound by vertue of that Oath to yeild him their due Allegiance.
and that longer than he is faithful in discharging their trust (of which this Doctrine makes them the Judge) they Are not bound by virtue of that Oath to yield him their due Allegiance.
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and Conscience, either to pay Debts, or to perform Duties of Honour, Custom, Tribute, &c. to all such as the Scripture shews that such debts, and duties belong.
and Conscience, either to pay Debts, or to perform Duties of Honour, Custom, Tribute, etc. to all such as the Scripture shows that such debts, and duties belong.
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or the prophane, and carnal, Esau 's, Ishmaelites, Edomites; holding the Buckler of praedestination over the side that is favour'd for siding with them (and distinguish'd by their demure looks,
or the profane, and carnal, Esau is, Ishmaelites, Edomites; holding the Buckler of Predestination over the side that is favoured for siding with them (and distinguished by their demure looks,
because when they had the power, they could upon their principles do no otherwise; and I have learnt to overcome evil with good. Rom. 12.21. The Doctrine which teaches that the Gospel is to be propagated by the Sword;
Because when they had the power, they could upon their principles do not otherwise; and I have learned to overcome evil with good. Rom. 12.21. The Doctrine which Teaches that the Gospel is to be propagated by the Sword;
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as if the lawful Ministers thereof are not Ambassadors of Peace, but so many Heralds at Arms, sent forth by the Prince of our profession, not to divide the Word, but the World;
as if the lawful Ministers thereof Are not ambassadors of Peace, but so many Heralds At Arms, sent forth by the Prince of our profession, not to divide the Word, but the World;
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and we now sadly lament, and experimentally commemorate, in most of the material aggravations, which but now furnish'd the Indictment against (our Simeon, and Levi ) the Jesuited Papist,
and we now sadly lament, and experimentally commemorate, in most of the material aggravations, which but now furnished the Indictment against (our Simeon, and Levi) the Jesuited Papist,
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for that they respectively (not having the fear of God before their eyes) did one way or other Stretch forth their hands against the Lord's Annoincted:
for that they respectively (not having the Fear of God before their eyes) did one Way or other Stretch forth their hands against the Lord's Anointed:
To which let them plead what they will, yet David (a man after God's own heart and so beyond all exception) as fore-man of the grand Inquest, here finds them guilty of all the perticulars mention'd in the Bill, thus open'd;
To which let them plead what they will, yet David (a man After God's own heart and so beyond all exception) as foreman of the grand Inquest, Here finds them guilty of all the particulars mentioned in the Bill, thus opened;
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This tearm Guilty, is much used both in the Civil and Common Law, in both which they are said to be Guilty, who are culpable of the matter of Fact, whereof they are accused; either, Inwardly, by their own Consciences;
This term Guilty, is much used both in the Civil and Common Law, in both which they Are said to be Guilty, who Are culpable of the matter of Fact, whereof they Are accused; either, Inwardly, by their own Consciences;
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as in the 42 Chap. of Gen. at the 21. Verse, where Joseph 's Brethren said one to another, we are verily Guilty concerning our Brother, in that we saw the anguish of his Soul when he befought us, and we would not hear. Or,
as in the 42 Chap. of Gen. At the 21. Verse, where Joseph is Brothers said one to Another, we Are verily Guilty Concerning our Brother, in that we saw the anguish of his Soul when he befought us, and we would not hear. Or,
And there is a reason given why he will not clear them, in the 2. Chapter of the first Book of Samuel, at the 25. verse, If one man Sin against another, that is, against any ordinary man;
And there is a reason given why he will not clear them, in the 2. Chapter of the First Book of Samuel, At the 25. verse, If one man since against Another, that is, against any ordinary man;
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the Judge shall judge him (and the Judge may possibly be sweetned, and mollified by Mediation) but if a man Sin against the Lord, who shall intreat for him?
the Judge shall judge him (and the Judge may possibly be sweetened, and mollified by Mediation) but if a man since against the Lord, who shall entreat for him?
For what Alexander the Great said of his Favourite, Ephestion is also Alexander: The Lord is pleas'd to say of his Annoincted, in a qualified sence, My Annoincted is also a nuncupative God;
For what Alexander the Great said of his Favourite, Ephestion is also Alexander: The Lord is pleased to say of his Anointed, in a qualified sense, My Anointed is also a nuncupative God;
yet whose intercession shall obtain audience and acceptation for him that is any way guilty in this kind? since what is done to my Vice-roy, I take as intended against my self.
yet whose Intercession shall obtain audience and acceptation for him that is any Way guilty in this kind? since what is done to my Viceroy, I take as intended against my self.
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but the Murtherer hath nothing to say for himself, for he knows that there is ever a Cryar conscious of it, whose mouth cannot be stop'd from proclaiming it, Clamitat in coelis vox sanguinis.
but the Murderer hath nothing to say for himself, for he knows that there is ever a Cryar conscious of it, whose Mouth cannot be stopped from proclaiming it, Clamitat in Coelis vox Blood.
The Murtherers guilt ever begins within, at a setled malice, and a praemediated mischief in his heart, in which regard St. John in the 3. Chapter of the first Epistle, at the 15. calls him that hates his Brother, a Murtherer; and when he hath finish'd his work of darkness, he is ever double guilt, double guilty;
The Murderers guilt ever begins within, At a settled malice, and a praemediated mischief in his heart, in which regard Saint John in the 3. Chapter of the First Epistle, At the 15. calls him that hates his Brother, a Murderer; and when he hath finished his work of darkness, he is ever double guilt, double guilty;
but this pricks at the very heart, as you may note in St. Peter 's hearers (Acts 2.37.) when he charg'd them as guilty of Murthering the Lord of life: and wounds the very spirit:
but this pricks At the very heart, as you may note in Saint Peter is hearers (Acts 2.37.) when he charged them as guilty of Murdering the Lord of life: and wounds the very Spirit:
And thereupon St. Augustine was so bold as to give him the lye, Mentiris Cain, (saith he) Cain thou lyest; for God hath mercy enough to forgive thee, had'st thou but grace enough to ask him forgiveness.
And thereupon Saint Augustine was so bold as to give him the lie, Mentiris Cain, (Says he) Cain thou liest; for God hath mercy enough to forgive thee, Hadst thou but grace enough to ask him forgiveness.
And the Schole-men tell us that the impossibility of pardon, which Cain seems to speak of, is not ex parte gratiae divinae, but pervicaciae humanae. This indeed sometimes renders that crime unpardonable in the event to the impoenitent, obstinate, and obdurate malefactour;
And the Schoolmen tell us that the impossibility of pardon, which Cain seems to speak of, is not ex parte Gratiae Divinae, but pervicaciae humanae. This indeed sometime renders that crime unpardonable in the event to the impoenitent, obstinate, and obdurate Malefactor;
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And to signifie so much, the Princely Prophet in the 51 Psal. (being one of the seven which the Fathers stile poenitential) address'd himself only to the Lord for cure in this kind, Libera me de sanguinibus, &c. Deliver me from bloods (as it stands in the original) or as we read it, from blood guiltiness, O God, thou God of my salvation:
And to signify so much, the Princely Prophet in the 51 Psalm (being one of the seven which the Father's style penitential) addressed himself only to the Lord for cure in this kind, Libera me de sanguinibus, etc. Deliver me from bloods (as it Stands in the original) or as we read it, from blood guiltiness, Oh God, thou God of my salvation:
And though it pleas'd Supreme Authority (por ragioni di stato) by a late gracious Act of Indempnity to reprieve and pardon divers of the Factions from Temporal punishment, Who had stretch'd forth their hands against the Lord's Annoincted:
And though it pleased Supreme authority (Por Reason Die stato) by a late gracious Act of Indemnity to reprieve and pardon diverse of the Factions from Temporal punishment, Who had stretched forth their hands against the Lord's Anointed:
and under pretence of Zeal for the Lord of Hosts, killing all the Preists of Baal, and whosoever obstructed his way to the setling of the Crown upon his own head;
and under pretence of Zeal for the Lord of Hosts, killing all the Priests of Baal, and whosoever obstructed his Way to the settling of the Crown upon his own head;
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she touch'd him to the quick with this poignant question, in the 9. Chap. of the 2. Book of Kings, Had Zimri peace that slew his Master? As if she had said (for so she meant) Jehu, you know well enough that Zimri conspir'd against his Leige Lord and Master King Elah, and, having Traiterously slain him, reign'd in his stead;
she touched him to the quick with this poignant question, in the 9. Chap. of the 2. Book of Kings, Had Zimri peace that slew his Master? As if she had said (for so she meant) Jehu, you know well enough that Zimri conspired against his Liege Lord and Master King Elah, and, having Traitorously slave him, reigned in his stead;
but that it will be ever clamouring to the Lord, until it have brought down condign vengeance upon their heads, who, either by consenting, conniving, counseling, contriving, countenancing, commanding, covenanting,
but that it will be ever clamouring to the Lord, until it have brought down condign vengeance upon their Heads, who, either by consenting, conniving, counselling, contriving, countenancing, commanding, covenanting,
and seem'd to depart hence in peace; (as the great Lawgiver may, and sometimes doth, dispense with the rigour of his own Law) yet let none flatter and deceive themselves in such a seeming impunity;
and seemed to depart hence in peace; (as the great Lawgiver may, and sometime does, dispense with the rigour of his own Law) yet let none flatter and deceive themselves in such a seeming impunity;
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for the Princely Prophet (in the 9. Psal. at the 12. verse) assures us, that God in his own, which is ever the due time, will make inquisition for blood.
for the Princely Prophet (in the 9. Psalm At the 12. verse) assures us, that God in his own, which is ever the due time, will make inquisition for blood.
which (like the finger on the wall to Belshazar in the fift of Daniel at the fift verse) will ever be writing such bitter things against them as will put their little world into an earth-quake, causing them in the ruffe of all their jollity to tremble,
which (like the finger on the wall to Belshazzar in the fift of daniel At the fift verse) will ever be writing such bitter things against them as will put their little world into an earthquake, causing them in the ruff of all their jollity to tremble,
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and their knees to beat each against other, &c. Insomuch that all such guilty persons, (unless they be given over to a reprobate sense, which is counted the heaviest Judgment on this side hell) must needs find themselves slain with their own Sword;
and their knees to beatrice each against other, etc. Insomuch that all such guilty Persons, (unless they be given over to a Reprobate sense, which is counted the Heaviest Judgement on this side hell) must needs find themselves slave with their own Sword;
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Nunc omnes terrent aurae: and he endured a punishment worse than death, by being mark'd out for life, that seeing God's brand upon him, no man might attempt to kill him.
Nunc omnes terrent aurae: and he endured a punishment Worse than death, by being marked out for life, that seeing God's brand upon him, no man might attempt to kill him.
And thus that which Nero was so much condemn'd for, viz. For saying, Sentiant se mori; (as savouring of extreme cruelty) because he would have such kinds of death inflicted on some malefactors,
And thus that which Nero was so much condemned for, viz. For saying, Sentient se Mori; (as savouring of extreme cruelty) Because he would have such Kinds of death inflicted on Some malefactors,
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This the Poet meant both in his Furiis agitatus Orestes, and also in his Tacito tortore flagellum. And this the Prophet intended by the Worm that never dyes.
This the Poet meant both in his Furiis agitatus Orestes, and also in his Tacito tortore flagellum. And this the Prophet intended by the Worm that never dies.
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And as in the first Plague of bloody Pharaoh, all the Rivers of Aegypt were turn'd into Blood: So in the mind and conscience of a Murtherer there ever praeludes a Plague of blood;
And as in the First Plague of bloody Pharaoh, all the rivers of Egypt were turned into Blood: So in the mind and conscience of a Murderer there ever praeludes a Plague of blood;
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and he gave this reason of his non-retaliation, Praestat Abelem mori, quàm Cainum vivere. It is better far to dye an Abel, then to live a Cain. To conclude,
and he gave this reason of his non-retaliation, Praestat Abel Mori, quàm Cainum vivere. It is better Far to die an Abel, then to live a Cain. To conclude,
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and the Convulsions of his own conscience, yet (without speedy and hearty repentance) it is altogether impossible that he should by any means avoid the Sword of God's aeternal wrath;
and the Convulsions of his own conscience, yet (without speedy and hearty Repentance) it is altogether impossible that he should by any means avoid the Sword of God's Eternal wrath;
cc dt n2 pp-f po31 d n1, av (p-acp j cc j n1) pn31 vbz av j cst pns31 vmd p-acp d n2 vvi dt n1 pp-f npg1 j n1;
