A sermon preacht on January 30th, 1683 in Westminster-Abby before the reverend and honourable, the Kings judges, and printed at their request by Edw. Pelling ...
WHen the Christian Religion began to be planted in the World, there were four very Evil Men, which in their turns Succeeded Augustus in the Roman Empire;
WHen the Christian Religion began to be planted in the World, there were four very Evil Men, which in their turns Succeeded Augustus in the Roman Empire;
and that together with the true Faith, they might receive the necessary Doctrines of due Obedience and Subjection, to their Lawful Governours, whether good or bad.
and that together with the true Faith, they might receive the necessary Doctrines of due obedience and Subjection, to their Lawful Governors, whither good or bad.
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It was under Tiberius that Christ (the Great Bishop of all our Souls) gave that Command of rendering to Caesar the things that were Caesar 's, Matth. 22. 21. It was under Claudius, that St. Peter (the Great Apostle of the Jews ) taught the dispersed Converts, to submit themselves to every Ordinance of Man, for the Lords sake;
It was under Tiberius that christ (the Great Bishop of all our Souls) gave that Command of rendering to Caesar the things that were Caesar is, Matthew 22. 21. It was under Claudius, that Saint Peter (the Great Apostle of the jews) taught the dispersed Converts, to submit themselves to every Ordinance of Man, for the lords sake;
whether to the King as Supream, or unto Governours sent by him, &c. 1 Pet. 2. And (as 'tis generally conceived) it was under Nero, that St. Paul (the great Apostle of the Gentiles ) gave this so strict a charge:
whither to the King as Supreme, or unto Governors sent by him, etc. 1 Pet. 2. And (as it's generally conceived) it was under Nero, that Saint Paul (the great Apostle of the Gentiles) gave this so strict a charge:
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Had not this thing been a prime part of the Christian Religion, we cannot conceive why such great care should have been taken to inform the whole World of it, especially in times which afforded not any common encouragements thereunto.
Had not this thing been a prime part of the Christian Religion, we cannot conceive why such great care should have been taken to inform the Whole World of it, especially in times which afforded not any Common encouragements thereunto.
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In the New Testament, especially in the Epistles of the Apostles, (which were all Written in time of the Reign of Wicked, Heathen, Bloody Adversaries of Christianity,
In the New Testament, especially in the Epistles of the Apostles, (which were all Written in time of the Reign of Wicked, Heathen, Bloody Adversaries of Christianity,
and can refer to none but those) there is no one Christian Virtue, or Article of Faith more clearly delivered, more effectually inforced upon our Understandings and Affections, to be acknowledged by the one,
and can refer to none but those) there is no one Christian Virtue, or Article of Faith more clearly Delivered, more effectually enforced upon our Understandings and Affections, to be acknowledged by the one,
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Yet I do not intend to declaim, though the World might well bear with me, and with all others, should our mouths be full of the very Quintessence of bitterness;
Yet I do not intend to declaim, though the World might well bear with me, and with all Others, should our mouths be full of the very Quintessence of bitterness;
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especially when we reflect upon that most Horrid and Execrable Murder, which was acted about this time upon the person of that Great Monarch and Martyr, of whom the World was not worthy,
especially when we reflect upon that most Horrid and Execrable Murder, which was acted about this time upon the person of that Great Monarch and Martyr, of whom the World was not worthy,
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I hope things will not come to that pass yet, but that we who then had not hands to rescue a good Kings blood, may now be allowed the use of our Tongues to Revenge it,
I hope things will not come to that pass yet, but that we who then had not hands to rescue a good Kings blood, may now be allowed the use of our Tongues to Revenge it,
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But I will charm my self, as much as ' ti• possible, and instead of breaking out into such declamatory speeches as this occasion does justly require, I shall insist upon the natural Sense and Importance of my Text,
But I will charm my self, as much as ' ti• possible, and instead of breaking out into such declamatory Speeches as this occasion does justly require, I shall insist upon the natural Sense and Importance of my Text,
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This is well to be observed, because the Traytors of the late times proceeded upon a nice distinction between the Kings Natural and Politick capacity, cheating the World into a belief, that his Power was Lodged not in his Person,
This is well to be observed, Because the Traitors of the late times proceeded upon a Nicaenae distinction between the Kings Natural and Politic capacity, cheating the World into a belief, that his Power was Lodged not in his Person,
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but the Regal Authority which was virtually in the People, that was the thing sacred. According to this sophistical pretence, the King was against himself;
but the Regal authority which was virtually in the People, that was the thing sacred. According to this sophistical pretence, the King was against himself;
and they who destroy'd him, did not destroy their Soveraign, but did only cut off Charles Stuart: No, the Rebellious Juncto at Westminster were (in their own Language) the Kings most dutiful and most Loyal Subjects,
and they who destroyed him, did not destroy their Sovereign, but did only Cut off Charles Stuart: No, the Rebellious Juncto At Westminster were (in their own Language) the Kings most dutiful and most Loyal Subject's,
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or Highest Powers, v. 1. And by his following discourse 'tis plain, that by the Power he doth mean the Person of the Magistrate that is in Chief, the person that presideth over all, the person that is the Head of a Nation.
or Highest Powers, v. 1. And by his following discourse it's plain, that by the Power he does mean the Person of the Magistrate that is in Chief, the person that presideth over all, the person that is the Head of a nation.
For at the 3d. 4th. and 6th. Verses he calls him expresly the Ruler, the Minister of God, the man that beareth the Sword, the Revenger ▪ pointing all along to the person himself, that is to receive Tribute, to the person that is Gods Substitute and Deputy, to the person that is to praise them that do well, and Execute wrath upon evil-doers.
For At the 3d. 4th. and 6th. Verses he calls him expressly the Ruler, the Minister of God, the man that bears the Sword, the Revenger ▪ pointing all along to the person himself, that is to receive Tribute, to the person that is God's Substitute and Deputy, to the person that is to praise them that do well, and Execute wrath upon evildoers.
Shall I take leave to give you a paraphrase upon my Text? Why, you shall have it, not out of any single Commentator that may be lookt upon as an Arbitrary or Prerogative man,
Shall I take leave to give you a Paraphrase upon my Text? Why, you shall have it, not out of any single Commentator that may be looked upon as an Arbitrary or Prerogative man,
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and that the Position of taking Arms by the Kings Authority against his Person, or against those that are commissionated by him, is a Trayterous Position.
and that the Position of taking Arms by the Kings authority against his Person, or against those that Are commissionated by him, is a Traitorous Position.
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2. That because the King is Gods own Minister, ordained Supreme by his Commission, no man must dare upon pain of Damnation, to use any violence against him.
2. That Because the King is God's own Minister, ordained Supreme by his Commission, no man must Dare upon pain of Damnation, to use any violence against him.
3. That considering what Princes were, who were the Supreme Powers in St. Pauls time, it is by no means lawful to resist even wicked and Heathen Kings.
3. That considering what Princes were, who were the Supreme Powers in Saint Paul's time, it is by no means lawful to resist even wicked and Heathen Kings.
And indeed how could St. Paul call Kings, the Ministers of God (as he doth Thrice for failing, in 2. Verses of this Chapter) were not the Authority of Kings by Divine Right,
And indeed how could Saint Paul call Kings, the Ministers of God (as he does Thrice for failing, in 2. Verses of this Chapter) were not the authority of Kings by Divine Right,
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or Designation? All the Apostles expressions are so clear, so significant, so full on the Kings behalf, that I should be loth to see the Tythe of so much,
or Designation? All the Apostles expressions Are so clear, so significant, so full on the Kings behalf, that I should be loath to see the Tithe of so much,
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Many men do not understand what we mean, when we say that this or that thing is de Jure Divino: many dangerous and mischievous Errors have been occasioned through mens Ignorance in this particular.
Many men do not understand what we mean, when we say that this or that thing is de Jure Divino: many dangerous and mischievous Errors have been occasioned through men's Ignorance in this particular.
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Therefore for the right understanding of this matter, we must know that a thing may be said to be Jure Divino either in a strict, or in a larger sense.
Therefore for the right understanding of this matter, we must know that a thing may be said to be Jure Divino either in a strict, or in a larger sense.
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3. And partly from the General practice of all Mankind, who would not (as we can suppose) have consented in the Universal Observation of the thing, had not God given some Law or other for it in the beginning.
3. And partly from the General practice of all Mankind, who would not (as we can suppose) have consented in the Universal Observation of the thing, had not God given Some Law or other for it in the beginning.
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And this is enough to satisfie any Sober Man, who hath any Reverence for the Scripture, that Kingly Government was instituted by God (as the best of Governments) though we could not Trace the Institution of it clearly to the Fountain Head. For in a matter of so Remote Antiquity, it is not easie to Salve all doubts,
And this is enough to satisfy any Sobrium Man, who hath any reverence for the Scripture, that Kingly Government was instituted by God (as the best of Governments) though we could not Trace the Institution of it clearly to the Fountain Head. For in a matter of so Remote Antiquity, it is not easy to Salve all doubts,
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As long as God hath declared, that Kings Reign by Him, 'tis Reasonable for us to rest in that, should we not be able to answer that Impudent Question, which hath been ask't us of Late, Where is the Charter for Kings? 'Tis in the Bible, we see:
As long as God hath declared, that Kings Reign by Him, it's Reasonable for us to rest in that, should we not be able to answer that Impudent Question, which hath been asked us of Late, Where is the Charter for Kings? It's in the bible, we see:
because 'tis Reasonable to believe, that in the Beginning God did Order every thing for the Best, did Institute that Government which is most for the good of Prince and People too,
Because it's Reasonable to believe, that in the Beginning God did Order every thing for the Best, did Institute that Government which is most for the good of Prince and People too,
that his Brothers desire should be subject unto him, and that he should Rule over him (which was the very Form of words, whereby the Protoplast was invested with Authority over his Wife.) And St. Chrysoston Rightly observes, that though God was displeased with Cain, yet he did not presently deprive him of his just Authority and power,
that his Brother's desire should be Subject unto him, and that he should Rule over him (which was the very From of words, whereby the Protoplast was invested with authority over his Wife.) And Saint Chrysoston Rightly observes, that though God was displeased with Cain, yet he did not presently deprive him of his just authority and power,
So Reuben was called the Excellency of Dignity, and the Excellency of Power, because he was the First-Born. And Esau should have been a Lord and Prince over Jacob, had he not Sold his Birth-right;
So Reuben was called the Excellency of Dignity, and the Excellency of Power, Because he was the Firstborn. And Esau should have been a Lord and Prince over Jacob, had he not Sold his Birthright;
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And the Scripture calls him a Mighty Hunter, not because he was a Monarch, but because he was a Violent Encroacher; because not content with his own Empire, he Invaded the Rights and Royalties of others, who were Soveraigns within their Territories, as well as himself.
And the Scripture calls him a Mighty Hunter, not Because he was a Monarch, but Because he was a Violent Encroacher; Because not content with his own Empire, he Invaded the Rights and Royalties of Others, who were Sovereigns within their Territories, as well as himself.
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They were divided after their Tongues, after their Families, after their Generations, in their several Nations and Countries, as the Scripture often tells us, Gen. 10. Thus all the Monarchies in the World were Founded;
They were divided After their Tongues, After their Families, After their Generations, in their several nations and Countries, as the Scripture often tells us, Gen. 10. Thus all the Monarchies in the World were Founded;
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and using a Soveraign Power over them, pursuant to Gods Institution and Ordinance, that the Head and Chief of a Family should have Dominion and Authority over the rest.
and using a Sovereign Power over them, pursuant to God's Institution and Ordinance, that the Head and Chief of a Family should have Dominion and authority over the rest.
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Hence also it was, that we read of Twelve Princes out of the Loins of Ishmael; and of several Dukes which Sprang out of the Loins of Esau. For every Head of a Distinct Great Family was by the Divine appointment a King in his Nation;
Hence also it was, that we read of Twelve Princes out of the Loins of Ishmael; and of several Dukes which Sprang out of the Loins of Esau For every Head of a Distinct Great Family was by the Divine appointment a King in his nation;
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And hence, lastly, it was, that we Read of many Kingdoms in one Country (as in Canaan, for Instance) because their Territories were according to their Numbers:
And hence, lastly, it was, that we Read of many Kingdoms in one Country (as in Canaan, for Instance) Because their Territories were according to their Numbers:
therefore they would have a King to Judg them, as all the Nations (all other Nations) had, 1 Sam. 8. 5. Now, Lex currit cum praxi; the Universal Practice of the World is a strong argument to prove, that there was some Antecedent Law, which (as they supposed) did lay some Obligation upon them;
Therefore they would have a King to Judge them, as all the nations (all other nations) had, 1 Sam. 8. 5. Now, Lex Currit cum Praxi; the Universal Practice of the World is a strong argument to prove, that there was Some Antecedent Law, which (as they supposed) did lay Some Obligation upon them;
because people are not very forward to fall under Government of themselves (supposing them to be in a State of Liberty:) Nor is it conceivable that all Men in the World should be of one mind,
Because people Are not very forward to fallen under Government of themselves (supposing them to be in a State of Liberty:) Nor is it conceivable that all Men in the World should be of one mind,
The sutableness thereof to Humane necessities, the Concurrence of Scripture-history, which doth plainly Insinuate the Institution, the Original, the Usage of Monarchical Dominion, together with the Suffrages of all Mankind, who for a long Tract of Ages submitted unto it,
The suitableness thereof to Humane necessities, the Concurrence of Scripture history, which does plainly Insinuate the Institution, the Original, the Usage of Monarchical Dominion, together with the Suffrages of all Mankind, who for a long Tract of Ages submitted unto it,
I do not blame Aristotle, and other Old Infidels, for not hitting well upon the True Original of Government, considering they were not well acquainted with the Scriptures,
I do not blame Aristotle, and other Old Infidels, for not hitting well upon the True Original of Government, considering they were not well acquainted with the Scriptures,
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But I wonder at the confidence of Hobbs and other such Modern Politicians (though in truth even they are for the most part Infidels too) for talking so idly and unphilosophically,
But I wonder At the confidence of Hobbs and other such Modern Politicians (though in truth even they Are for the most part Infidels too) for talking so idly and unphilosophically,
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people did no more chuse their Kings, then Children do chuse their Fathers. As for Common-wealths, and Aristocracies and Elective States, the World formerly was unacquainted with them;
people did no more choose their Kings, then Children do choose their Father's. As for Commonwealths, and Aristocracies and Elective States, the World formerly was unacquainted with them;
and it brings me to the 2d, That because the King is Gods own Minister, Ordained Supreme by his Commission, no man must dare upon pain of Damnation, to use any Violence against him, they that Resist, shall receive to themselves Damnation.
and it brings me to the 2d, That Because the King is God's own Minister, Ordained Supreme by his Commission, no man must Dare upon pain of Damnation, to use any Violence against him, they that Resist, shall receive to themselves Damnation.
For, if God will Judg the Open and the Secret Actions of men according to the Gospel, and reward every man according to his Works, what less can the bold Rebe• expect,
For, if God will Judge the Open and the Secret Actions of men according to the Gospel, and reward every man according to his Works, what less can the bold Rebe• expect,
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then the Severities of Judgment, that presumes in spight of all the Out-cries of Conscience, to act that which is so contrary to the Ends of Government;
then the Severities of Judgement, that Presumest in spite of all the Outcries of Conscience, to act that which is so contrary to the Ends of Government;
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so Reproachful to the Gospel, so repugnant to the Spirit of its Author and its Laws? Did not Christ suffer for us, leaving us an example that we should follow his steps? 1 Pet. 2 21. Did not his Peaceable and Submissive deportment all along Teach us, that all Undutifulness and Violence must be utterly forborn? Did he not pay Caesar his Tribute with a plain command that every Disciple of his should pay him his due? Did he not Rebuke those, who would have called for Fire upon the Heads of the Samaritanes? Did he not recommend to us the Practice of his Humility, Meekness,
so Reproachful to the Gospel, so repugnant to the Spirit of its Author and its Laws? Did not christ suffer for us, leaving us an Exampl that we should follow his steps? 1 Pet. 2 21. Did not his Peaceable and Submissive deportment all along Teach us, that all Undutifulness and Violence must be utterly forborn? Did he not pay Caesar his Tribute with a plain command that every Disciple of his should pay him his endue? Did he not Rebuke those, who would have called for Fire upon the Heads of the Samaritans? Did he not recommend to us the Practice of his Humility, Meekness,
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and Patience under the Cross? Was he not angry with Peter for drawing his Sword upon the Chief-Priests Servants? Did he not own Pilates Power to have been from above? Did he not submit to it,
and Patience under the Cross? Was he not angry with Peter for drawing his Sword upon the Chief-priests Servants? Did he not own Pilate's Power to have been from above? Did he not submit to it,
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they ought not to be called Christians; or if they will wrongfully Usurp that Name too, there are as good Christians as they with Korah and Judas; and I had rather be a meer Philosopher,
they ought not to be called Christians; or if they will wrongfully Usurp that Name too, there Are as good Christians as they with Korah and Judas; and I had rather be a mere Philosopher,
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And doth not the Gospel strictly Command us, not to Strive, not to Resist Evil, but to be Charitable, Patient and Peaceable, to obey Magistrates, to Honour the King, to Submit to our Rulers, to be Quiet, to do our own Business,
And does not the Gospel strictly Command us, not to Strive, not to Resist Evil, but to be Charitable, Patient and Peaceable, to obey Magistrates, to Honour the King, to Submit to our Rulers, to be Quiet, to do our own Business,
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since they have no benefit by this, nothing but Damnation by the Gospel of Christ. Certainly they have a Gospel by themselves; Evangelium Armatum, a Gospel that is covered in Armour and dipt in Blood:
since they have no benefit by this, nothing but Damnation by the Gospel of christ. Certainly they have a Gospel by themselves; Evangelium Armatum, a Gospel that is covered in Armour and dipped in Blood:
And so in my Text, he that Resisteth the Power, meaning the same Power, that is the Power, the Authority, the Magistrate that is over all: Whether it be King as Supreme, saith St. Peter, 1 Pet. 2. 13. Supremacy was in the Crown in those days;
And so in my Text, he that Resisteth the Power, meaning the same Power, that is the Power, the authority, the Magistrate that is over all: Whither it be King as Supreme, Says Saint Peter, 1 Pet. 2. 13. Supremacy was in the Crown in those days;
there the Highest Power is Lodged, and that is the Power we must be subject unto for Conscience sake. Other Usurping and pretending Powers Men may be forced sometimes to be subject unto upon pain of Plunder and Sequestration; but the Supreme Power, the King is he, whom we must not Resist upon pain of Damnation. There is in every Kingdom the Supreme, and a Subordinate Magistracy.
there the Highest Power is Lodged, and that is the Power we must be Subject unto for Conscience sake. Other Usurping and pretending Powers Men may be forced sometime to be Subject unto upon pain of Plunder and Sequestration; but the Supreme Power, the King is he, whom we must not Resist upon pain of Damnation. There is in every Kingdom the Supreme, and a Subordinate Magistracy.
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But I will speak a blunt Truth, whatever be the Issue of it, should our Nation be so unhappy again as it was in 42. when Inferior (or rather, Usurping) Powers forsook their Allegiance, Levyed a War, Raised Arms, Issued out Commissions,
But I will speak a blunt Truth, whatever be the Issue of it, should our nation be so unhappy again as it was in 42. when Inferior (or rather, Usurping) Powers forsook their Allegiance, Levied a War, Raised Arms, Issued out Commissions,
and unto Governours, his Ministers of State, Christians were so hardly dealt with, that they were forced to Flee up and down into places where they could best shift, into Pontus, Galatia, and divers Provinces more,
and unto Governors, his Ministers of State, Christians were so hardly dealt with, that they were forced to Flee up and down into places where they could best shift, into Pontus, Galatia, and diverse Provinces more,
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And Claudius himself, who probably was Emperour at that Time, was a Man of a Cruel disposition, Zealous for Heathenish Idolatry, Severe to all of a Foreign Religion,
And Claudius himself, who probably was Emperor At that Time, was a Man of a Cruel disposition, Zealous for Heathenish Idolatry, Severe to all of a Foreign Religion,
A man called a Lyon by St. Paul himself, because he was of a Savage and ferine mind, especially after he had got a tast of Blood (that I may save Seneca's credit in his Book de Clementià: ) A Man that kill'd his Tutor after all his Courtship of him;
A man called a lion by Saint Paul himself, Because he was of a Savage and ferine mind, especially After he had god a taste of Blood (that I may save Seneca's credit in his Book de Clementià:) A Man that killed his Tutor After all his Courtship of him;
For he was the Man that rais'd the first of the Ten Famous and General Persecutions, that inflicted punishments upon Christians, saith Suetonius; put them to the most exquisite Torments, saith Cornelius Tacitus. For he Crucified some, and others he Burned.
For he was the Man that raised the First of the Ten Famous and General Persecutions, that inflicted punishments upon Christians, Says Suetonius; put them to the most exquisite Torments, Says Cornelius Tacitus. For he crucified Some, and Others he Burned.
And as before, he set Fire on Rome, that he might please himself with the Resemblance of the Burning of Troy, so after that he burnt Christians in huge Heaps and Piles, that the light of the Fires might direct Passengers in dark Nights (saith the Historian: ) and not content with all this Cruelty, many Christians he drest up in the Skins of Wild Beasts, that they might be Torn in pieces by Dogs,
And as before, he Set Fire on Room, that he might please himself with the Resemblance of the Burning of Troy, so After that he burned Christians in huge Heaps and Piles, that the Light of the Fires might Direct Passengers in dark Nights (Says the Historian:) and not content with all this Cruelty, many Christians he dressed up in the Skins of Wild Beasts, that they might be Torn in Pieces by Dogs,
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and it was in the 2d. Year of Nero (as 'tis probably conjectur'd by Baronius out of Origen ) that St. Paul wrote this Epistle to the Christians in and about the Imperial City:
and it was in the 2d. Year of Nero (as it's probably conjectured by Baronius out of Origen) that Saint Paul wrote this Epistle to the Christians in and about the Imperial city:
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yet you see what was written touching Subjection even to him (who was a shame to all Princes) even this, Let every Soul be subject to the Highest Powers;
yet you see what was written touching Subjection even to him (who was a shame to all Princes) even this, Let every Soul be Subject to the Highest Powers;
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That where a Kingdom hath adopted the True Religion, so that it is Establisht by publick Authority (as God be Blessed it is in this Kingdom) and the Laws of the Country are on its side, there Resistance is not unlawful,
That where a Kingdom hath adopted the True Religion, so that it is Established by public authority (as God be Blessed it is in this Kingdom) and the Laws of the Country Are on its side, there Resistance is not unlawful,
2. It is very hard and unjust, that Princes Favours should be made use of against themselves, that their Prerogatives should be prejudiced for their having received the Faith,
2. It is very hard and unjust, that Princes Favours should be made use of against themselves, that their Prerogatives should be prejudiced for their having received the Faith,
Because Constantine was a Zealous Protector of the true Religion, it would have been highly Unreasonable, should this have redounded to the Violation of the Imperial Dignity of his Son Constantius. The Primitive Christians had the Laws of Constantine on their side:
Because Constantine was a Zealous Protector of the true Religion, it would have been highly Unreasonable, should this have redounded to the Violation of the Imperial Dignity of his Son Constantius. The Primitive Christians had the Laws of Constantine on their side:
I may not in any wise Hurt my Prince, had I his own leave for it, because the King of Kings hath commanded me under pain of his high displeasure to do the Contrary.
I may not in any wise Hurt my Prince, had I his own leave for it, Because the King of Kings hath commanded me under pain of his high displeasure to do the Contrary.
5. Nay I will be bold to say, in the last place that supposing Law-givers should be so Impolitick as under pain of Death to require, and by a Formed Law to command us to Resist the Soveraign power, it ought not in any wise to be done however.
5. Nay I will be bold to say, in the last place that supposing Lawgivers should be so Impolitic as under pain of Death to require, and by a Formed Law to command us to Resist the Sovereign power, it ought not in any wise to be done however.
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which hath stain'd the Consciences of Rebels with Blood, which hath dyed the Faces of all Christians with shame, which hath brought upon all English Men a perpetual Reproach, which was an astonishment to all Nations, a blow to all Thrones, a wound to the hearts of all Princes, a Contumely to Heaven,
which hath stained the Consciences of Rebels with Blood, which hath died the Faces of all Christians with shame, which hath brought upon all English Men a perpetual Reproach, which was an astonishment to all nations, a blow to all Thrones, a wound to the hearts of all Princes, a Contumely to Heaven,
or do labour under still, have fallen upon our Heads as the Returns of that Cry, with which the Sacred Blood of the Lords Anointed, his late Majesty, went up to Heaven.
or do labour under still, have fallen upon our Heads as the Returns of that Cry, with which the Sacred Blood of the lords Anointed, his late Majesty, went up to Heaven.
as never to be atoned for in this World, it would be that Royal, that Sacred, that Innocent blood, which was so barbarously shed upon the Earth, as at this time.
as never to be atoned for in this World, it would be that Royal, that Sacred, that Innocent blood, which was so barbarously shed upon the Earth, as At this time.
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As often as I cast my thoughts upon the consideration of this most Horrid Fact, I cannot but think on those Memorable words of David, to the Amalekite upon the death of Saul. Part of the whole Story we have in 2 Sam. 1. Saul indeed had killed himself with his own Sword, at least, had given himself his Deaths-wound.
As often as I cast my thoughts upon the consideration of this most Horrid Fact, I cannot but think on those Memorable words of David, to the Amalekite upon the death of Saul. Part of the Whole Story we have in 2 Sam. 1. Saul indeed had killed himself with his own Sword, At least, had given himself his Death's wound.
and brought both unto David, pretending that he had slain Saul. Very probable it is, that he hoped for some good reward at Davids Hands (which has somtimes been the Traitors Fortune;) and he was the first I read of, that counted King killing a Meritorious Act:
and brought both unto David, pretending that he had slave Saul. Very probable it is, that he hoped for Some good reward At Davids Hands (which has sometimes been the Traitors Fortune;) and he was the First I read of, that counted King killing a Meritorious Act:
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David stood amaz'd and astonisht at the Villany How wast thou not afraid (saith he) to ▪ stretch forth thine hand, to destroy the Lords Anointed? 2 Sam. 1. 14. It was a Formidable and dreadful Crime in Davids account:
David stood amazed and astonished At the Villainy How wast thou not afraid (Says he) to ▪ stretch forth thine hand, to destroy the lords Anointed? 2 Sam. 1. 14. It was a Formidable and dreadful Crime in Davids account:
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And yet there are some Circumstances in that Story, which those Accursed Regicides in 48 would have used to have Justified their Fact, had the Case then been Parallel.
And yet there Are Some circumstances in that Story, which those Accursed Regicides in 48 would have used to have Justified their Fact, had the Case then been Parallel.
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he was no Jew, nor, (by what we find of him) any sworn Subject of Sauls: I am, saith he ▪ the Son of a Stranger, an Amalekite, v. 13. 2ly, as for Saul Himself, he was a Man that had been Rejected of God for his Disobedience:
he was no Jew, nor, (by what we find of him) any sworn Subject of Saul's: I am, Says he ▪ the Son of a Stranger, an Amalekite, v. 13. 2ly, as for Saul Himself, he was a Man that had been Rejected of God for his Disobedience:
a Man so wicked, as that he consulted with the Devil, when he applyed himself to the Witch at End or? And yet for all this you see, David called him the Lords Anointed. Besides, he was a Man so implacably set against David in particular, that he pursued him like a Partridge upon the Mountains,
a Man so wicked, as that he consulted with the devil, when he applied himself to the Witch At End or? And yet for all this you see, David called him the lords Anointed. Beside, he was a Man so implacably Set against David in particular, that he pursued him like a Partridge upon the Mountains,
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and so was little Concern'd (in comparison) in point of Interest, either to have spared him himself, or to have Revenged his Blood being shed by another; yet be did not only himself let him go,
and so was little Concerned (in comparison) in point of Interest, either to have spared him himself, or to have Revenged his Blood being shed by Another; yet be did not only himself let him go,
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when he had him in his Power (nay, his Heart smote him, when he only cut off the skirt of his Mantle,) but as soon as this Amalekite had own'd that he had slain him, he straight ordered him to be Executed, with these upbraiding and wrathful words ▪ How wast thou not afraid to stretch forth thine hand to destroy the Lords Anointed?
when he had him in his Power (nay, his Heart smote him, when he only Cut off the skirt of his Mantle,) but as soon as this Amalekite had owned that he had slave him, he straight ordered him to be Executed, with these upbraiding and wrathful words ▪ How wast thou not afraid to stretch forth thine hand to destroy the lords Anointed?
And what a fearful sin was that then ▪ which was at this time acted? 1. By persons, that were the Kings Natural and Born ▪ Subjects, Members and Children,
And what a fearful since was that then ▪ which was At this time acted? 1. By Persons, that were the Kings Natural and Born ▪ Subjects, Members and Children,
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such as he had a natural interest in, such as lay under all those obligations, which God and Nature ever laid upon Men, to Obey and Honour, to Revere and Love the great and common Father of the Country, who was no more accountable to his Subjects,
such as he had a natural Interest in, such as lay under all those obligations, which God and Nature ever laid upon Men, to Obey and Honour, to Revere and Love the great and Common Father of the Country, who was no more accountable to his Subject's,
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But when Hostius and Malleolus had once taken the heart to kill their Parents, then it was provided, that all such Ʋnnatural Wretches (or Brutes rather) should be burnt alive, or drowned in the Sea with Dogs,
But when Hostius and Malleolus had once taken the heart to kill their Parents, then it was provided, that all such Ʋnnatural Wretches (or Brutus's rather) should be burned alive, or drowned in the Sea with Dogs,
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to prove whom to be Antichrist, one of the best Arguments is this, that he exalteth himself above all that is called God, that is, above the Kings of the Earth.
to prove whom to be Antichrist, one of the best Arguments is this, that he Exalteth himself above all that is called God, that is, above the Kings of the Earth.
But it seems, some who were great pretending Enemies to Popery ▪ could Dispense with themselves, and Absolve themselves, and that at a cheaper rate too:
But it seems, Some who were great pretending Enemies to Popery ▪ could Dispense with themselves, and Absolve themselves, and that At a cheaper rate too:
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So that in spight of Honour, Nature, Religion, and all the most strict and inviolable bands upon the Conscience, they took the unparallel'd boldness, not only to invade his Prerogative, to divest him of his Regalities,
So that in spite of Honour, Nature, Religion, and all the most strict and inviolable bans upon the Conscience, they took the unparalleled boldness, not only to invade his Prerogative, to divest him of his Regalities,
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and to number him among Traytors (even beneath themselves, the very Worst and Rankest of all Traytors,) but after they had cut off his Locks, and taken off his Crown, they proceeded yet further,
and to number him among Traitors (even beneath themselves, the very Worst and Rankest of all Traitors,) but After they had Cut off his Locks, and taken off his Crown, they proceeded yet further,
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And yet behold a greater than Saul was here: A Prince, for Intellectual and Moral virtues, for Natural and Acquired accomplishments, for Wisdom, Eloquence,
And yet behold a greater than Saul was Here: A Prince, for Intellectual and Moral Virtues, for Natural and Acquired accomplishments, for Wisdom, Eloquence,
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for the Tenderness and Compassions of his Heart, for his most Condescending and Gracious Spirit, for his Love to God, to his People, to the Church, for his Courage, Constancy,
for the Tenderness and Compassions of his Heart, for his most Condescending and Gracious Spirit, for his Love to God, to his People, to the Church, for his Courage, Constancy,
for all necessary and admirable Endowments, becoming a Man, a Christian, a King, a Martyr, he was a Prince by the confession of the World so Heroick, Singular,
for all necessary and admirable Endowments, becoming a Man, a Christian, a King, a Martyr, he was a Prince by the Confessi of the World so Heroic, Singular,
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and Incomparable, that even a Romish Priest gave this character of him, that he was the greatest of Men and of Kings, nisi quod Haereticus, only he was an ▪ Heretick (in their account,) that is, in truth, he prov'd a Defender, Reign'd a Confessor, Liv'd a Sufferer,
and Incomparable, that even a Romish Priest gave this character of him, that he was the greatest of Men and of Kings, nisi quod Heretic, only he was an ▪ Heretic (in their account,) that is, in truth, he proved a Defender, Reigned a Confessor, Lived a Sufferer,
that if any chance to hear me, who were either Actors, or Accesseries in it they ▪ may joyn with us in such) a sincere and hearty sorrow for the Excerable Murder,
that if any chance to hear me, who were either Actors, or Accesseries in it they ▪ may join with us in such) a sincere and hearty sorrow for the Excerable Murder,
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Before God and the World I confess my self abundantly satisfied, that Popish Jesuites were in that Horrid Plot, to execute which some Protestant Jesuites were the Instruments and Hands.
Before God and the World I confess my self abundantly satisfied, that Popish Jesuits were in that Horrid Plot, to execute which Some Protestant Jesuits were the Instruments and Hands.
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And when the news of that Horrible Execution came to Roan some Jesuited persons there told a Protestant Gentleman (of good credit) that now they were Revenged upon the King of England, for not re-establishing the Catholick Religion:
And when the news of that Horrible Execution Come to Roan Some Jesuited Persons there told a Protestant Gentleman (of good credit) that now they were Revenged upon the King of England, for not Reestablishing the Catholic Religion:
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But would to God all Sober and Honest Men would consider, whither those things came at last. Did they not end in the slaughter of the best of Kings? Was not that the Period and sad conclusion of all? Did not all the clamours and strivings of the people end in that? all actions & proceedings, however otherwise intended by some;
But would to God all Sobrium and Honest Men would Consider, whither those things Come At last. Did they not end in the slaughter of the best of Kings? Was not that the Period and sad conclusion of all? Did not all the clamours and strivings of the people end in that? all actions & proceedings, however otherwise intended by Some;
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For if once the bank be cut, who can tell how far the Deluge will run? In the late times, it was not the First Intentions, but the subsequent designs of Men, which took place so, that after the effusion of so much Heroick, Noble, and at last Royal Blood too, God plagued people strait for their First Resistance;
For if once the bank be Cut, who can tell how Far the Deluge will run? In the late times, it was not the First Intentions, but the subsequent designs of Men, which took place so, that After the effusion of so much Heroic, Noble, and At last Royal Blood too, God plagued people strait for their First Resistance;
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and permitted such to be our Lords, as a Man of Honour would have disdained to have set with the Dogs of his flock, as the expression is, Job 30. 1. And what was the end of this? Why, nothing but Tyranny, Hypocrisie, and Oppression.
and permitted such to be our lords, as a Man of Honour would have disdained to have Set with the Dogs of his flock, as the expression is, Job 30. 1. And what was the end of this? Why, nothing but Tyranny, Hypocrisy, and Oppression.
it may deserve to be consider'd, whether all those grievances which People have complain'd of all along under the Kings of England (putting them all together) since the Conquest, do amount to half the value and number of those Cruelties, Miseries,
it may deserve to be considered, whither all those grievances which People have complained of all along under the Kings of England (putting them all together) since the Conquest, do amount to half the valve and number of those Cruelties, Misery's,
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and Oppressions, which within the compass of a few years were brought upon us, by those few Carrion Members, of that one Rake-Hell Parliament of cursed Memory.
and Oppressions, which within the compass of a few Years were brought upon us, by those few Carrion Members, of that one Rake-Hell Parliament of cursed Memory.
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To affirm (saith my Author) that the Kings Power is separable from his Person, is High Treason by the Law of this Land. And he observes out of the case of the two Spencers in the Reign of Edw. 2. that to cover their Treason, they went upon three principles;
To affirm (Says my Author) that the Kings Power is separable from his Person, is High Treason by the Law of this Land. And he observes out of the case of the two Spencers in the Reign of Edward 2. that to cover their Treason, they went upon three principles;
3ly. That his Lieges are bound to govern in aid of him, and in default of him. Jenkins Rediv. Vindic. Pag. 74. These Principles were condemned as Execrable and Detestable by two several Parliaments in those days:
3ly. That his Lieges's Are bound to govern in aid of him, and in default of him. Jenkins Rediv. Vindic Page 74. These Principles were condemned as Execrable and Detestable by two several Parliaments in those days:
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And yet these were the Fundamental Principles on which that Lewd and Profligate Party did rely in 41. Then, what had been adjudged to be Execrable before, passed for Law and for Gospel too:
And yet these were the Fundamental Principles on which that Lewd and Profligate Party did rely in 41. Then, what had been adjudged to be Execrable before, passed for Law and for Gospel too:
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Then Treason was their Conscience, Resistance was their Creed, V••es and Ordinances their Magna Charta, the Sword was their Judg, and hence it followed, that so many of the Representatives of our Nation was our greatest Grievance.
Then Treason was their Conscience, Resistance was their Creed, V••es and Ordinances their Magna Charta, the Sword was their Judge, and hence it followed, that so many of the Representatives of our nation was our greatest Grievance.
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and should God add weight to our Burthen yet, Rebellious people must confess (if they will ever speak Truth in earnest) that they have deserved the most intolerable of all Evils ▪ if our Apostle be in the night, that They that Resist, shall receive to themselves Damnition.
and should God add weight to our Burden yet, Rebellious people must confess (if they will ever speak Truth in earnest) that they have deserved the most intolerable of all Evils ▪ if our Apostle be in the night, that They that Resist, shall receive to themselves Damnition.
and desire to live so in this world, as not to he miserable in another, let such account Subjection to the King, both an Honourable and a Necessary part o• Religion,
and desire to live so in this world, as not to he miserable in Another, let such account Subjection to the King, both an Honourable and a Necessary part o• Religion,
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and not suffer themselves either to b• wheadled out of their Loyalty by Flatteries, or to 〈 ◊ 〉 husst out of it by Fears. Methinks 'tis something odd, that when we all agree in the Premises, we should differ in the Conclusion.
and not suffer themselves either to b• wheadle out of their Loyalty by Flatteries, or to 〈 ◊ 〉 husst out of it by Fears. Methinks it's something odd, that when we all agree in the Premises, we should differ in the Conclusion.
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that's the Loyalty of the Leviathan. Others stick to him, as long as he sticks to their Religion; that is, the Loyalty of the Conclave, and the Kirk. But the Faith of the Church of England is this (which I am sure is consonant to the universal sense and practice of the Ancient, Apostolick Church, that let Princes be (as it shall please God) either a Blessing, or a Rod to a Kingdom, in all things Lawful they are to be Obeyed; and where we cannot Obey them, but by sinning against God, there their Authority is to be submitted unto; so that whatever their Practices, or their Faith be,
that's the Loyalty of the Leviathan. Others stick to him, as long as he sticks to their Religion; that is, the Loyalty of the Conclave, and the Kirk. But the Faith of the Church of England is this (which I am sure is consonant to the universal sense and practice of the Ancient, Apostolic Church, that let Princes be (as it shall please God) either a Blessing, or a Rod to a Kingdom, in all things Lawful they Are to be Obeyed; and where we cannot Obey them, but by sinning against God, there their authority is to be submitted unto; so that whatever their Practices, or their Faith be,
yet their Prerogatives, their Persons, their Lives must be Sacred: though they be Sauls, yet 'tis a most fearful thing to lift up ones hand to destroy the Lords Anointed.
yet their Prerogatives, their Persons, their Lives must be Sacred: though they be Saul's, yet it's a most fearful thing to lift up ones hand to destroy the lords Anointed.
Primo geniti per Patris aut Mortem aut absentiam, paternam quodammòdo auctoritatem in fratres habebant: Sed hoc jus Peccato amitti poterat. Gr•t. Annot. ad Gen. 4. 7.
Primo geniti per Patris Or Mortem Or absentiam, paternam quodammòdo auctoritatem in Brothers habebant: said hoc jus Peccato amitti poterat. Gr•t. Annot and Gen. 4. 7.
