THat the Doctrine of Obedience to the Civil Magiſtrate might not be miſconſtrued an Encroachment upon the Rights of Humane Nature, but received, as the reſt of the Precepts of Chriſt, for a reaſonable and prudent Service; St. Paul declareth to the jealous Murmurer (Rom. 13.4.) That he is the Miniſter of God to men for Good. The Inſtitution was not for the Politick Advancement of ſome to be Princes, that they might enjoy themſelves in incommunicable Pomps and Splendours; but for the Benefit and Security of every individual Subject, that they might not vex and miſchieve one another with remedileſs wrongs and injuries.

It is true there are other Creatures (as Ants and Bees) live ſociably together, without any Coercive Power to command and overawe them: but no argument can be drawn from theſe to our more troubleſom and untoward Species.

Their Appetites are limited by their Real Needs; but ours are retched by Emulation, Pride and Envy: from whence, if there be nothing to reſtrain them, will ariſe Hatreds and Strifes, Fears and perpetual Violences.

With them there is no publick Good that doth enterfere with the private Good of any one in particular; but with men there is a General Good of the Society, which cannot always be promoted or maintained without the damage of ſeveral ſingle Members in it.

Although they make Sounds among themſelves, ſufficient to expreſs a ſimple inſtance, yet they have not the artifice of diſguiſing words, whereby we put falſe colours upon things, to the fomenting of Diſcontents and cauſleſs Quarrels.

From theſe and ſuch like differences it is, that though the Agreement of inferiour Animals, when they flock and herd together, being Natural, there needeth no ſuch Ordinance as a Supreme Authority, to preſerve their Peace and Unity: yet that of Men being Artificial, it is neceſſarily required to make theirs firm and laſting.

There are no Nations, People or Languages that are not convinced of it. Could we ride Poſt upon the Back of the Sun, and thence look down upon all the Inhabitants on the Surface of this Globe we live on, we might find ſome People Naked without the Modeſty of Cloaths; ſome Poor without the Gayeties of Wealth; ſome Rude without the Culture of Arts and Sciences: but none ſo Barbarous, but that they have ſome to Rule and Govern them.

This is the Foundation which all Order and Equity, Quiet and Property among Corrupted men is built upon, which if it fail, they all fall into Ruines: And then it is eaſie to foreſee what a Miſerable and Diſtreſſed Caſe all Meek and Honeſt, Harmleſs and Sober People muſt be in; what Preys and Sacrifices to the Sons of Craft and Fraud, of Cruelty and Oppreſſion.

Theſe are conceived to be the Pſalmiſts Melancholy Thoughts and Expoſtulations with Almighty God, upon ſuch Occaſion (the Danger of his own Deſtruction, as King of Iſrael) in the Text. As the great Greſor was wont to ſay, That it was not ſo much his own Intereſt, as the Commonwealths, that he ſhould be preſerved ſafe: ſo ſeemeth holy David to reflect upon it here, and not ſo much for his own ſake, as his poor Subjects, to be concerned at his preſent Condition. What will become of the Flock, if they have no Shepherd to look after them? How will the Children be wronged when the Father is gone that did provide for them? Where will the Building be, if the Foundation be undermined that did uphold it? If the Foundations be deſtroyed, what can the Righteous do?

While you are yet but at the door of the Text, before you enter further, I cannot but take notice that ſome of the Learned Languages have rendred it very differently from that Sence, which it carrieth in our Tranſlation. The moſt ancient Verſion out of the Hebrew, the Septuagint, hath it thus; 〈 in non-Latin alphabet 〉 . They have deſtroyed what thou haſt prepared, and what hath the Righteous done? And the other Interpreters that follow them, the Syriack, Arabick and Vulgar (although a little varying the phraſe) in ſubſtance altogether to the ſame purpoſe. Theſe make them part of the words of David's diſtruſtful friends, who perſwaded him in the firſt Verſe, to retire in this his Exigence to ſome fortified place of ſtrength, Fly as a bird to the mountains. And then it is the Motive with which they back their Counſel. His Arms and Militia were ſeiſed on, or otherwiſe become uſeleſs; his Forces and war like Preparations ſcattered or elſe revolted, notwithſtanding that Juſtice and Right he had on his ſide, and did ſo much depend upon.

If we take them ſo, there is this ſad Truth to be gathered from them, That a good Cauſe may have had ſucceſs. Although it be not ſo clear what was the particular occaſion of his penning this Pſalm; whether the perſecution of Saul, when he was fain to leave his Country, and live as an Exile in the Land of the Philiſtines: or the Rebellion of Abſalon, when he withdrew himſelf from his Metropolis at Hieruſalem, for the preſervation of his Perſon, to the hazard of his Crown. Evident it is, by this his Pourtrature of himſelf in his ſolitude and ſufferings, his Enemies had got the better of him.

This they cry up for a plain Bath Col in their own behalf, a Determination from above in their favour, ſaying, God hath forſaken him. Now they conclude that the Lord was for them, let his Laws ſpeak never ſo much for t'other. When the Vapours of their Proſperity are fumed up into the heads of the prevailing Party, it is uſual for their dazeling Eyes thus to miſtake the fiery Effluvia of their own tumultuous and over-heated Spirits, for ſome miraculous Light from Heaven that ſhineth on them. Am I come up without the Lord againſt this place? ſaith Rabſhekah, The Lord ſaid to me, Go up, &c.

But let them that follow Mahomet plead the Conqueſt of their Swords, for the Juſtification of their ways; we have not ſo learned Chriſt: If ſo he that we have heard him, and been taught by him as the truth is in Jeſus: we know that here all things fall alike unto all, there is one Event to the good and to the bad, and no man can judge of love or hatred by all that is before him.

Should we judge according to ſuch Appearances (concluding from the Providence of God to his Approbation) what not only unrighteous but ridiculous and contradictory Judgment muſt we paſs upon things? making the ſame bread and ſtone, both Fiſh and Scorpion? As the Barbarians on Paul when the Viper was on his hand, then he muſt be a murtherer; when he ſhooke it into the fire, then they change their minds, and ſay, that he is a God: ſo muſt we, blow, now hot, now cold; pronounce now bleſſing, now curſing (according to the interchangeable ſways and turnings of the doubtful and trembling Scale) upon the ſame Cauſe.

But this is a point which, as for your ſakes I need not, ſo for our Tranſlation ſake, I muſt not longer inſiſt on. This more ſuitable to the Original, maketh the words have another aſpect: to be not an Argument of David's Friends to him, to fly from his Adverſaries, but of David himſelf to God, to protect him againſt them. And ſo they are a Rhetorical Repreſentation of the ill Conſequences that follow the want of lawful Governours and Government. Where the Turbulency of evil and unreaſonable men ſhall prevail to the pulling down and rooting out of theſe, what is like to become of that Kingdom and People? This is the ſum of his Expoſtulation, If the Foundations be deſtroyed, what can the Righteous do?

Conſidered thus, they contain,

Firſt, and ſignificant Denomination of them who are in lawful Authority; they are they upon whom the welfare of the People is bottomed, the Foundations of it.

2dly, A dreadful Suppoſition of their Danger, from the Fury or Treachery of the never-ſatisfied Sons of Belial. Theſe Foundations may be deſtroyed.

Laſtly, The fatal Confuſion that muſt follow ſuch Acts of deſperate Diſobedience and Diſloyalty, What can the Righteous do?

Theſe are the Particulars the mournful Text and more horrid Tragedy of the Day require that I ſhould ſpeak to.

The firſt in order is the Denomination, the ſignificant Denomination, here given to them who are in lawful Authority, they are they upon whom the welfare of the people is bottomed, the Foundations of it.

The Etymologiſts will have it, that the Greeks upon this ſcore called their King 〈 in non-Latin alphabet 〉 , ſay they, 〈 in non-Latin alphabet 〉 , that they choſe ſuch a word to expreſs him by, as was derived from a Root which ſignifieth a Baſis, as he that ſupported the Intereſt of the whole Community. It was no Court Complement that the People paſſed upon David, but a judicious and ſober Truth, when they tell him, 2 Sam. 18.3. Thou art worth ten thouſand of us; as to their publick Concernments there is none can doubt but he was ſo.

Moſt of the Titles that are given by the holy Ghoſt in Scripture, to them that are honoured with this high employment, commence upon this Hypotheſis. They are called the ſhields of a Land, Pſal. 47.9. as they that defend it from being hurt: The healers of it, Iſa. 3.7. as they that cure it when it hath been wounded; The bars of it, Lam. 2.9. as they that ſecure it from being broken open by foreign Invaſions: The foundations of it, in the Text, as they uphold it from tumbling down by inteſtine Commotions. Paſſages of this nature have given countenance to an old Tradition among the Jewiſh Doctors, viz. that although there were but three things enjoyned their Forefathers before hand, to do when they ſhould poſſeſs the Land of Canaan; One, to deſtroy the Amalakites; Another to build the Temple; yet the firſt of all was to chuſe them a King, as one without whom they would ſcarce be in a Capacity of either of the other two. From this their apparent Uſefulneſs, not only Jews and Chriſtians, who were expreſly commanded it from their God, but the whole remaining World with one conſent (and who can ſuppoſe ſuch a General and Oecumenick Council as this ſhould err?) have of their own accord decreed a Hedge to be made about their Sacred Perſons, that none upon any pretence whatſoever ſhould ſtretch forth their hands againſt them.

It is true, apprehending that bottomleſs Evil of having things managed in ways that are purely Arbitrary; and that great Influence the obſerved Examples of Princes have upon them that are their Subjects, they cautiouſly provided Ordinances for them, not only to govern the People by, but, in ſeveral places, themſelves alſo, Diodorus Siculus ſpeaking of the Egyptian Kings, relateth how beſides the Rules of their Judging, the very manner of their Eating, the times of their Bathing, the hours of their Sleeping, the Qualifications of their Officers and Attendants were all punctually preſcribed to them. And ſo it was with the Jewiſh▪ Deut. 17.16. there were Injunctions about the Religion they were to profeſs, their Wives they were to marry, the number of the very Horſes they were to keep, &c. The Prophet Samuel wrote a Book about them, though now it be loſt, there is mention made of it, 1 Sam. 10.25.

But although there were Laws to guide and direct them, yet if they forgot themſelves ſo much as to violate and break through them, there were none by which they might reſiſt and puniſh them, their Miniſters and Inſtruments were ever accountable, but as to themſelves it was a Maxim every where, that they could do no wrong. The Egyptians, Herodotus hath told us, as a modeſt Admonition to their Succeſſors, did ſit ſolemnly in judgment upon their Kings, after they were dead; before they put them into their Sepulchres, a ſurvey was made of their paſt Reigns, and accordingly there paſſed a Sentence of Honour or Diſhonour on them: but to do it while they lived, is ſo preſumptuous an Abomination, as that nothing was able to provoke them to. The later Rabbins have aſſerted, that if their Kings tranſgreſſed in thoſe particulars enjoyned them by the Law of Moſes, the Sanhedrin might adjudge them to be ſcourged: but this if it were true (which we may well ſuſpect, there being ſo many things in Scripture that ſeem againſt it, and nothing but their extravagant Say-ſoes appearing for it) if, I ſay, it were true, it was rather a Voluntary Penance than a Judicial Sentence: for they themſelves confeſs it without infamy, it being in his own choice, both the number of the Stripes, and the Perſon who ſhould inflict them.

For the Office ſake, all places and Countreys have in the higheſt degrees been tender of the Officer; and in kindneſs to themſelves, if they had none for him, ſtil took care of his Preſervation. The Kings of the Gentiles did exerciſe Lordſhip over them (a rough and domineering Power) yet they that exerciſed this Authority were called, by them that were under it, all things conſidered, their Benefactors. In ſo much that Plutarch in the Life of Themiſtocles) thinketh it well returned of Artaban, who when asked, among all the wiſe and eminent Laws of the Perſians, which he thought the moſt wholſom, anſwered, that which required Honour and Obedience, Tribute and profound Submiſſion to be paid to them that ruled them.

How wild a Wickedneſs is it to act otherwiſe! If there were no danger of their receiving to themſelves damnation in the other World for ſuch unjuſtifiable forbidden practices; yet they do but bring upon themſelves troubles and calamities in this. What doth Sampſon get by pulling down the Pillars of the Houſe? he hath his reverenge indeed upon his enemies, but (alas!) he payeth dearly for it, poor man! he braineth himſelf too. And what do turbulent and unpeaceable Men get more by pulling down the Pillars of the Commonwealth they live in? Whatever they may fancy and propound to themſelves, what is the uſual end of it, but burying the Peace (and Fortunes if they have any) of themſelves and others in the Rubbiſh of thoſe unforeſeen, but unavoidable Confuſions that muſt enſue upon it! But yet notwithſtanding the Experience of ſo many Ages hath ſo abundantly confirmed this, there ſeldom want ſome who would be adventuring upon this ſenceleſs Project: and if any room, or it may be but its Furniture, in the vaſt Building of the Policy, have the ill luck to be diſliked by them, are for pulling down all and raſing the very Foundations. And hence it ſometimes cometh to paſs that God permitting, and they ſucceeding, they are deſtroyed: which is

The dreadful Suppoſition couched in the next part of the Text, the danger of them who are in lawful Authority from the Fury and Treachery of reſtleſs Sons of Belial. The Foundations may be deſtroyed.

Seeing the Foundations are of the ſame corruptible Materials with the Superſtructure, we cannot expect they ſhould laſt always: though they are ſaid to be Gods, yet they muſt die like men: why then doth ſo contemplative a Perſon as David ſend forth ſuch a Tragick Exclamation at their downfal? Did he think that the holy Oil that anointed him King of Judah was ſo ſovereign as to exempt him from being a ſubject of Death? No, it was not the thing, but the manner of it, he ſeemeth ſo ſtartled at. It is one thing to have the Foundation fail of it ſelf, another to have it deſtroyed by others: although in common Buildings the miſchief is the ſame to that which ſtandeth upon it, either way all cometh tumbling down, yet in theſe it is quite different. In the former caſe, the State ſtill remaineth as it was, upheld by the ſurviving Heirs, who immortally ſupply the place: but in this latter that only Remedy ſeldom or never is admitted of, but 〈 in non-Latin alphabet 〉 , as ſome Greek Copies read the Text, the Legal Succeſſion alſo is cut off with them.

And yet as pernicious as this is to the People, ſo common hath it been for their Kings to be ſerved ſo, that a violent and untimely End is Proverbially called, Pſalms 82.7. falling like one of the Princes. This hath been the lot, not only of Uſurpers who had no Title, and Tyrants that abuſed their Office, but even of the moſt excellent and deſerving among the Order. In ſacred Story you find Moſes, though the meekeſt and mildeſt man the World then had, yet is mutinied againſt, and like to be depoſed by Corah and his Complices. David is a man after Gods own heart, yet fowl-mouthed Shimei beſpattereth him, and fair-tongued Abſalon ſtealeth away the peoples hearts from him. Ahaſuerus, a Heathen indeed, but in the character of all Writers, a well qualified and ſweet natured one, yet Bigthan and Tereſh, though no cauſe can be found for it, are ſaid to be wroth, and that they ſought to lay hands on him. Should we paſs into the Roman Hiſtory, it would there appear that of the forty Emperours between Julius Caeſar and Conſtantine, there were not ten that died in their Beds; and of them that did, ſcarce one that was not endangered by more than one Conſpiracy. And thus (though not in ſo great proportion, where their ſtanding Forces being leſs, were more governable) hath it been in the other parts of the Earth alſo.

Of which a twofold account may be given, One from God, Another from men.

Firſt, If we look upwards, as we ought in all the various Events below, as it cometh from God; he hath informed the people that they ought to be ſenſible of it, as an Effect of his anger and diſpleaſure; not againſt their Princes that are ſo uſed (though ſometimes it may be ſo, they ought not to paſs that Cenſure on it, becauſe it is more than they at any time can be ſure of) but againſt themſelves over whom they reigned, for the puniſhment of their ſins. So Solomon telleth us, Prov. 28.2. For the tranſgreſſion of a land (even when there may be eminent and exemplary Piety in the King) many are the Princes thereof. If by this [many] be meant many collectively, then it ſheweth the ſweet Original of that we call a Commonwealth, the bleſſed Womb that beareth it, and the Paps that give it ſuck: It is not the Reformation, the Liberty, but the Tranſgreſſion of a Land, that it oweth its Birth to. But if it be not meant of many at a time (as in his days and for ſome while after, it doth not appear there was any ſuch Form of Government as a Democracy in the World) but of many ſucceſſively, then it informeth us, that where ever this befalleth a Nation, that the Crown ſtayeth not hereditarily fixed in one, but is raviſhed from Family to Family (where there muſt needs be contrary Dependencies, Factions and Projects) it is a Judgment on them. Although the new-fangled Multitude may fancy to themſelves beforehand great Advantages by ſuch alterations, yet in the Event they ſtill find it is but an Addition of new Diſtractions to their old Grievances, or an exchanging their Rods for Scorpions: in ſo much that when they ſee the Succeſſor, nothing more common than (with the Peaſant that would be digging for Antigonus out of his Grave again) to confeſs they were better under his Predeceſſor.

And by how much the Prince is the worthier, by ſo much the Caſe is ſtill the ſadder. When Saul is ſlain, the Children of Judah are taught the uſe of the Bow, that they might revenge his death: but when Joſiah is ſlain, all Judah and Hieruſalem mourn in the Valley of Megiddon, they lament his death. So that if Hiram King of Tyre ſaid of Solomon's Reign, Becauſe the Lord hath loved this people, he hath made thee King over them, we may upon the ſame ground affirm upon ſuch a King's Ruine, becauſe the Lord is incenſed againſt that people, he taketh away him from being King over them.

Various are the ways of God in animadverting upon the ways of men. As where there is a natural Union, ſometimes he viſiteth the ſins of Fathers upon the Children, and ſometimes again the ſins of Children upon on the Fathers: So where there is this Political Union, ſometimes he viſiteth the ſins of Kings upon their Subjects, and ſometimes again the ſins of Subjects upon their Kings. Nor can one ſuffer without the other: for if the Head cannot ſay to the Foot, I have no need of thee, much leſs can the Foot ſay to the Head, I have no need of thee. So that as it cometh from God, it is certainly a token of his Indignation. Look downwards upon this in the

Second place, as it cometh from Men, and it muſt be attributed to their Pride and Ambition; the Pride and Ambition of ſuch as covet to be in their Room. God permitteth it as a chaſtiſement for a diſobedient and offending People, howbeit theſe mean not ſo, neither do their hearts think ſo; but it is in their hearts to promote and exalt themſelves. Though the Dignity of Princes be great, yet their Burthens are ſo heavy, that ſeveral, who have not been much mortified neither, merely out of Prudence and Modeſty have declined the meddling with it. Saul when to be anointed King over Iſrael hideth himſelf among the ſtuff: Gordian, when elected Emperour, fell down upon his knees to beg them to paſs him by. Charles the Fifth grew weary of his fortunate Sceptre, and upon a long Experience deliberately reſigned it. But though the Olive and the Fig-tree and the Vine have no mind any of them to be King of the Trees, yet the Bramble is wild for it. There are that conſider not that the Head is the leaneſt part of the Body, but only that it is the higheſt.

Not that if they were ſo ſhameleſs, men were ever ſo ſilly as to own this directly, that were the way to loſe the envious Rabble (Tools without which ſuch work as this can never be done) and be forſaken by the giddy Multitude: No, no, they have ſolemn Proteſtations and ſelf-denying Ordinances, ſpecious Declarations and fair Remonſtrances for the cajoling and inveigling theſe. But whatever hypocritical Colours it may be painted over with, when time hath waſhed them off, the End all along hath made it appear this was the Old Cauſe that was underneath; they kill, that they may take poſſeſſion, they dethrone, that they may reign in his ſtead. In ſo much that though there never yet was any Rebellion or Civil War, where Religion or Liberty (according as the Genius of the place would beſt bear) were not one or both pretended, yet I ſhall adventure to ſay, that he who examineth the moſt judicious and impartial Writers of Story, will be hugely put to it to produce an Inſtance of any one, where perſonal Diſguſts and ſelfiſh Deſigns were not the firſt promoters and fomentors of it.

Now there being no place unpeſtered with ſtore of theſe, hence it comes to paſs, that in all places, according as they have ſeen probability of proſpering, lawful Governours have been diſturbed, and the Foundations attempted to be deſtroyed. But O how deplorable is the Condition of that People, where ſuch things do happen! How are they toſſed by the boiſterous Waves, and their Souls melted becauſe of trouble! How do they reel to and fro and ſtagger like a drunken man, and are even at their wits end! Such is the Deſcription here given of them that are in theſe State-ſtorms, in the

Laſt part of the Text, where you have the fatal Confuſions that follow upon ſuch wicked and diſloyal Practices Rhetorically repreſented, What can the Righteous do? If the Foundations be deſtroyed, what can the Righteous do?

It is not asked, what ſhall they that call themſelves the Righteous do: there are of them that pretend it is lawful for them to do this, deſtroy the very Foundations: that to them pertaineth the Privilege and the Glory to bind their Kings in chains, and their Nobles in fetters of iron. So a place, not hard to be underſtood, hath been wreſted by them, to their Sovereign's deſtruction as well as their own: and becauſe the Iſraelites had a Promiſe that they ſhould ſo conquer the Kings of Canaan (whoſe Country God had engaged to reſtore to them, as thoſe to whom, by an hereditary Right derived in a direct line from Sem, it did belong) therefore aſſert that the People of God, in all ages, may ſerve their own ſo alſo. But if this Title be a legal Commiſſion for it, and a ſufficient Diſpenſation from all the Precepts of Obedience and Subjection, who would ever be guilty of ſuch courſe Sins as Treaſon and Rebellion? How cheap and eaſie is it for them, when upon ſuch projects, firſt to canonize themſelves? For though men of down-right Integrity do ever abhor the Canting and unmanly Superciliouſneſs of ſuch diſtinguiſhing and vain-glorious Names, yet men of ſubtil Miſchief (it is eaſie to obſerve) have ever moſt unbeſeemingly affected them. The bittereſt enemies of our bleſſed Lord called themſelves Phariſees, that is, they of the holy Separation. They that denyed the Reſurrection, Angel and Spirit, called themſelves Sadduces, that is, the Righteous. Thoſe Hereticks, againſt whom St. Paul is ſo ſharp in moſt of his Epiſtles, called themſelves Gnoſticks, that is, the Knowing and Enlightned. Thoſe plundering bloody Rake-hells among the Jews, called themſelves Zealots, that is, inſpired Reformers. But they are not the Saints, that we have nothing but their own word for, that are here enquired after.

Neither doth he ask, what can the Unrighteous do? No, there is no queſtion to be made of them, but they will do well enough, it may be beſt of all then; others Ruines ſhall be their Raiſings, others Loſſes ſhall be their Gains. What if the Waters are troubled? they know how to catch Fiſh in them. What if the Kingdom be in a Flame? they take the advantage of warming their own hands at it. They can ſail with the Wind that bloweth, and with the Hedgehog be ſure to open to the Sunny ſide. They that can diſpenſe with their Oaths, and comply with Uſurpers; be Inſtruments of the illegal Innovations, and zealous for the ſtatutes of Omri, may receive ſome wages for their unrighteouſneſs, and raviſh to themſelves Fortunes unexpected as ignominious: But for thoſe that dare not debauch their Conſciences, nor be pertakers of other mens ſins; that will retain their Integrity, and rather than do, would ſuffer evil, what can theſe do?

Theſe are they that are here ſo pitied, as in a lamentable and wofull caſe, and that in all which concerneth them either as men or good men, I mean both Their Religion and Their Property.

Firſt, conſider them in their Religious Concernments. Religion indeed, conſider'd in an abſtracted Notion, ſtandeth upon a Foundation that cannot be deſtroyed. It is built upon the foundation of the Prophets and Apostles, Jeſus Chriſt himſelf being the chief Corner-ſtone. So it dependeth not upon the Will or breath of any mortal Man, how great ſoever. It was the ſame, as much deſerving to be believed, as neceſſary to be obeyed, yeſterday, under the moſt furious heathen Perſecutions, as it is to day, that Kings are become its Nurſing-fathers. But though, as it is a divine Revelation, it ſtandeth upon another bottom, and leaneth not at all upon the Civil Power, yet as it is a viſible Profeſſion, ſo it is a moſt deſirable and ſtrong Support to it. As long as this holy Vine hath the benefit of ſuch a wall to grow up by, it ſpreadeth its orderly and thriving Branches, ſecure both from the Boar and Foxes: but when this is undermined and falleth, how may we ſee its weak and feeble parts, unable to ſuſtain themſelves, ruinouſly drooping upon the ſame deceitful earth, rotted by that, and tangled within it ſelf.

God grant them as much Grace, as they have Cauſe, to repent of their ingratitude, that if the Magiſtrate doth not humour them in all the odd punctilio's of their diſputable and troubleſome perſwaſions, ſtill are murmuring, ſad times! and perſecution! O how thankful both to God and them would the better primitive Chriſtians have been, if they could have been bleſſed with ſuch Defendors of the Faith, who would but have encouraged them in the Profeſſion of its great Subſtantials! Call to mind the days of old, when the Potentates of the earth took counſel againſt the Lord, how Chriſtians could not go to the Temple without danger of being ſacrificed at the Altar; not put up their prayers, but others were ready to pour out their Souls for it. How as ſoon as they were diſcovered to follow the Lamb, they were condemned to be caſt to the Lyons; and might not partake the Riches of the Goſpel without utter undoing of themſelves and Families, and ſee in that Looking-glaſs the rueful Countenance Religion hath when the Civil Power is averſe to it.

Nay, though he be not a Nero that is in the Throne, if he be but a Gallio, how much doth the Church of God ſuffer? what Contradictions? what Schiſms? what Scandals? what Diſorders? what Animoſities from among their own perverſe and wanton ſelves, where there is no reſtraint on them? Ammianus Marcellinus maketh this excuſe to his fellow-heathen, for Julian's not perſecuting the Chriſtians, as did ſome preceding Emperours, That it was not from any Inclination he had to them, but from an Obſervation he had made on them, that no ſavage Beaſts are ſo cruel and quarrelſom among one another, as they, when they are at liberty; and that therefore he did indulge them, that ſlily he might undo them. This having always ſince been found the ſad Effect of it, the deſtruction of a pious and prudent Magiſtrate muſt by all be concluded a dreadful Blow to the Righteous upon the account of Religion. Nor are they likely to ſuffer leſs by it in the

Second place upon the account of Property. If there be no King in Iſrael every one will do that which is good in his own eyes: and though this ſeemeth pretty and deſirable, if a man could enjoy it alone, yet when every other hath it beſides himſelf, he being but one to ſo many, the pleaſure will not near counterpoiſe the danger. Where each Individual ſets up for an Iſhmael, his hand is againſt every man and every Mans hand againſt him, O the Inſolencies, the Oppreſſions, the Cruelties, the Crimes of all ſorts, that ſuch a Land muſt be covered with! How will the Hawks prey upon the Doves! The hungry Sharks devour the more helpleſs Fry! Where there is no Law, there will be nothing but Tranſgreſſion. It was diſcreetly anſwered of the Child, when diſſwaded from taking on ſo for his dead Father, becauſe he was ſevere and harſh to him, That though he was a ſevere and harſh Father, yet he was a Father ſtill. It is ſo here, the Commodities of Government are ſo great, that a very froward and rigid Father of the Country is better than none at all. For whereas in a corrupt Monarchy there may be one Tyrant, in an Oligarchy a few Tyrants, in a Democracy many Tyrants, in an Anarchy they are all Tyrants.

Not that the Throne doth any where long ſtand empty. One paſſeth away and another cometh, but the poor Subjects (as earth) abide ſo, and are under one or anothers foot for ever. But if we ſhould ſuppoſe, that upon the downfal of one, in proceſs of time, another building more fair and goodly than the former ſhould be erected, yet when the Foundations fail, this is undeniable, the ſeveral parts of the preſent Superſtructure that ſtand upon it, will be generally ſpoiled and broken; and that, one would think, ſhould be conſideration enough to them to be chary of it. To ſtrip the argument of David's Metaphor, none can reaſonably hope that their lines ſhould fall in ſuch an Eutopia, where there ſhall be nothing amiſs in the Publick Adminiſtrations, but for them to determine upon reſiſting and pulling down their Governours, becauſe they are ſenſible of ſome Failures and Miſcarriages in their Government, is much ſuch wiſe contrivance, as he that reſolved to have his Head cut off, that he might be eaſed of the Tooth-ach. For certain it is, that among the greateſt Tyrants the Earth hath ever groaned under, the Caligula's, Nero's Domitian's there cannot one be named, that ever ſhed ſo much blood or did ſo much wrong to a place, as a Rebellion or Civil War doth. No, where they have ſlain or undone their thouſands, theſe have their ten thouſands. Down then, down to the place of Darkneſs, from whence it came, with that Antichriſtian Principle, That it is lawful for the People, upon the ill Managery and Abuſe of their Power, by Arms and Force to depoſe and puniſh their Princes; ſeeing any Faction that is ſtrong enough, will be ſure to call themſelves the People, and whatever they diſlike ſhall be voted ill Manageries and Abuſes. This once admitted, layeth the Axe to the Root of all Civil Society, deſtroyeth the Foundations of all Peace and Settlement, keepeth up conſtant Jealouſies between Kings and their Subjects, and involveth all Humane Affairs in a wild and endleſs Chaos. From which the Righteous God of Order now and always defend the World in general, and this diſtracted Land we live in in particular. For, If the Foundations be deſtroyed, what can the Righteous do?

I have done with the ſeveral heads propounded from the words to be diſcourſed of; and now, O that there had never been the Execrable Occaſion of proceeding any further! Then we had not been ſuch a Babel among our ſelves, nor ſuch a By-word to the Nations round about us! Then the Blood of our ſlain had not cried ſo loud, nor our wickedneſs been unparallel'd! Let the day on which it it was acted be ſolitary, and let no joyful voice be heard in it! Let it not be joyned unto the days of the year, nor come into the number of the Months! The melancholy Text hath yet one ſyllable of hope in it, that is [If] If the Foundations be deſtroyed, there it is but a hazard whether it would be ſo or no: but in this days ſorrows even that ſmall Cranny of Light was ſtopped up, and to the high Diſhonour of the Righteous God, the deep Defilement of our native Land, the fearful Scandal of the Reformed Religion; in the Perſon of our then moſt Gracious Sovereign, our Foundations actually were deſtroyed. Although I abhor that barbarous Cruelty of tearing open Wounds, which time is cloſing up equally with that pragmatick Sin of the Pulpits meddling with things pertaining to any other Kingdom but that of God; yet it would ſeem a ſtupid offence againſt both this ſad Anniverſary and Aſſembly (ſo far as it lieth within the Compaſs of of my Profeſſion and relateth to Chriſtian Doctrine) to ſay nothing of ſo extraordinary and calamitous a Subject. Lend me then a few Minutes for ſome ſerious Reflections upon that Scarlet Abomination, and I ſhall leave you to your Prayers to deprecate the Guilt of it, that the Lord may not require it.

This is that we chiefly are met together for. Though David's Curſing the Mountains of Gilboa, the inſenſible place where Saul fell; and Jacob's the Treacherous Cruelty of Simeon and Levi, in ſlaying of a Prince to whom they were no Subjects, might ſeem ſome Plea for the vehemence of a Satyr, againſt the more inexcuſable Inſtruments of this ſo great a Wickedneſs: yet in the annual Expoſing the Body of our murthered Caeſar, the great Deſign is not to provoke to any Paſſion, but that of Grief and Sorrow. And this not for him (who is long ſince entred into his Joy, and hath received a Crown incorruptible and that fadeth not away, which God the Righteous Judge hath given him, inſtead of that his Unrighteous Judges took from him) Grief and Sorrow (I ſay) not for him, but for that complicated Guilt of his crying Blood, that it may not come either upon this Generation, or thoſe that ſhall come after us.

That which looketh like the moſt threatning Symptome that it may, is that there are ſo many yet among us, that needleſly adopt the Crime, and beholding it in no other Mirrour than ſuch a one (as that Pauſanias telleth us was kept in the Temple at Smyrna) which repreſented every thing that was beautiful as deformed, and every thing that was deformed as beautiful, will be Juſtifying inſtead of Mourning for it. The Houſes of God would not in moſt places be ſo unfrequented, nor this Day ſo ſlightly obſerved, if this Woe were not yet in part upon us of calling evil good and good evil: and becauſe he ſuffered in the ſame Manner as a Malefactor, there are too many will not learn to diſtinguiſh that it was not by the ſame Right. Had he been poiſoned at his Table, ſtabbed in his Chamber, ſtifled in his Bed, they would not have ſtuck to have called it Murther; but now he was beheaded on a Scaffold (as if it were any thing the more blameleſs for being ſhameleſs) it ſhall be accounted Juſtice.

It would be ſuperfluous for Confutation of this to have recourſe to his Innocence, although though (like Ceraunias which Pliny ſpeaketh to look like an ordinary and worthleſs Stone in fair, but ſhine and ſparkle gloriouſly in dark and ſtormy Weather) thouſands and thouſands of his once deluded Subjects were fully convinced of that, during his Calamities, and then ſeemed troubled for him, whom before they troubled: not (I ſay) to have recourſe to his conſpicuous Innocence, this had been a daring Wickedneſs againſt all the Laws both of God and Man, merely upon the account of his Office. It was the Aggravation of their wickedneſs that they deſtroyed their good King, but their wickedneſs was that they deſtroyed their King. Such a Care he, whoſe Vice-gerents they are, hath taken of them both in the Old Teſtament and the New, that he that runneth may read, no man can ſtretch forth his hands againſt them, and be guiltleſs.

This was the conſtant Doctrine of all that were called Chriſtians for more than 500 years together; and though afterwards it was corrupted, yet they that pretend ſuch peculiar Abomination of Popery, one would think, of all men, ſhould not have ſymbolized with it; for let all the houſe of Iſrael know aſuredly (however now with that other Harlot ſhe wipeth her mouth) Rome, degenerate Rome, was ſhe by whom the Doctrine of King-killing was firſt ſanctified. It cannot be denied indeed, but that looſe and dangerous Tenents of that nature have been vended by ſome who were enemies to that Communion: but yet this is manifeſt, they were of a later Date; in ſo much that whenever any of their Tongues or Pens have been found fighting againſt the Civil Power, he that will take the pains to enquire, may eaſily diſcover that they ſharpned their Weapons with theſe Philiſtians.

But that which is the pleaſanteſt Scene (if any may be called ſo in ſo ſad a Plot) is to ſee how theſe two, though they ſeem to agree ſo well as to the main Matter, (viz. That Princes may in ſome Caſes be deprived not only of their Government, but of their Lives too by their Subjects) yet differing as they do in the explication of the Manner (as Naturaliſts report the Combat of the Elephant and the Dragon) have each very ſubſtantially confuted and overcome the other. When they of the Romiſh Party defend ſuch things by the high and mighty Power of the Pope, they of the Conſiſtory undeniably prove againſt them, that Chriſt never made him a Temporal Judge however, and that he is but a buſie Body for meddling in theſe Matters: when they of the Conſiſtory plead for ſuch things from the Fundamental Power of the People, they of the Romiſh Party irrefragably prove againſt them, that they being Inferiours, are not to reſiſt but ſubmit to every Ordinance of Man for the Lord's ſake. Thus when Voluptuous Childerick of France was depoſed, and the Crown transferred to Ambitious Pipin, then Lord Marſhal, it is obſervable that both ſides ſpeak well of it. Bellarmine, Harding, Fevardentius, with the reſt on that ſide, grant that it had been unlawful for the Nobility or Commons to have done this of themſelves, becauſe of their Oaths; but Pope Zachary abſolving them, it was well and juſtifiable. Danaeus, Buchanan, Hottoman, with thoſe on that ſide, prove it malepert Pride and Arrogance in Pope Zachary to pronounce any Sentence, but the Nobility and Commons of the Country concluding it meet and neceſſary, this, they ſay, made the Fact lawful. Thus while the thieves that would be ſtealing the Sovereign Authority of Princes fall out and quarrel, by their detecting one another, theſe come honeſtly by their Goods again.

Our Regicides pitched upon the more plauſible Plea of the two, viz. The Original Power of the People, which (they pretended) being made over but in truſt, if they judged it abuſed they might reaſſume. But this Hypotheſis is ſo unſound in all its parts, it will no more bear handling than one of the Apples of Sodom: and it could not but be wondred at that they did not relinquiſh it as ſoon as they avowed it; were it not for what the modeſt Preſident of it returned to this excellent Prince, when he would have argued it with them, namely, That that was a Court that would not hear Reaſon. When Valentinian (in Sozomen) was preſſed by the Army to a thing he thought inconvenient, he told them it was in their power whether they would have choſen him Emperour or no, but having done it, the Act was irrevocable; they had nothing to do now, but leave affairs with him, and obey him. In this caſe there might be ſaid more: it was not in their power whether they would have him for their King or no, his Crown was not Elective but Herereditary, with what face then could they affirm it was in theirs to depoſe and condemn him?

No, not even by their own beloved Principle. For if this power were in the People, then every one had an equal ſhare in it, and ought not only perſonally to have been conſulted, but explicitly to have given conſent to it. But (bleſſed be God) the abuſed People were not given over to ſuch a reprobate ſence: no, though for the better ſound ſake they uſed the Name of the Commons and the People, they had no more ground for it than for their Pretences to the Spirit and new Lights. Set aſide the People of the obnoxious Army, and who of the People were they that would own it? Were they the People of Ireland? Why then did they not ſignifie it by ſome Authentick Inſtrument? Were they the People of Scotland? Why then did they publiſh a Declaration againſt it as contrary even to their Covenant? Were they the People of the Country? Why then did they ſo oft petition for a Perſonal Treaty? Were they the People of this City? Why then did they pull up your Poſt and Chains, and keep a Garriſon in your very Cathedral to over-awe you? Were they the Peoples Repreſentatives in Parliament? Why then even of thoſe, that remained at that time among them, did they impriſon ſo many, before they could obtain a Vote for it? No, ſo far was it from any of this, that the ableſt Writer that was to be had for money, to defend the Villany to the World, being pinched, with the fewneſs and deſpicableneſs of thoſe who were engaged in it, hath nothing to return to it, but that ſneaking Blaſphemy, That it was the Myſterious Will of the Lord, and ſo not many Wiſe, not many Mighty, not many Noble were called to it.

But yet all this ſhould not make the Nation think themſelves wholly unconcerned in it. Although in Murther the Law maketh all to be Principals, yet great Numbers that in Conſcience may be acquitted, as to that, yet (I fear) upon the examination of things, may find enough in this to accuſe themſelves as Acceſſories. Such they ſhould acknowledge themſelves (how good and harmleſs ſoever their Intentions were) who by their early Activeneſs among, or Aſſiſtance of his more blood-thirſty Enemies, helped them into the capacity of thus dealing with him. The depriving him of his juſt power was the deſtroying of the King, the depriving him of his Life was but the deſtroying of the Man, I doubt not but I may beſpeak multitudes of thoſe, as St. Peter did the Jews in the caſe of the holy Jeſus, And now Brethren I wot that through Ignorance ye did it, as alſo did ſome of your Rulers, following theſe hypocritical Ring-leaders to the War, as the two hundred men did Abſalon to Hebron, in the ſimplicity of your hearts and knew not any thing; yet thoſe that deſigned not the diminiſhing ſo much as a hair of his head, yet in as much as they cut off but the lap of his garment, now they ſee what followed on it, in this day of Humiliation ſhould have their hearts ſmite them for it.

Let not the Diſtance of time ſince theſe things were done, make us fancy our ſelves the more ſecure, as if it were a thing ſo out of date, as that it were ſuperfluous now to take any notice of it. He that conſidereth the vengeance God took on Amalek, deſtroying both Man and Woman, Infant and Suckling, Oxen and Sheep, Camels and Aſſes, and that for a Sin had been committed by their Anceſtors four hundred years before: or all the righteous Blood that had been ſhed on the Earth, from that of righteous Abel, coming upon the Jews four thouſand years after; may ſoon be ſatisfied, that if we do not ſo repent that God doth forgive, we have no reaſon to hope he will ever forget us.

Becauſe therefore his Judgments are u ••• archable, and his Ways paſt finding out, that 〈◊〉 cannot know the Mind of the Lord, nor in 〈◊〉 things be of his Council, as to tell to what degrees he may yet look upon it and require it, let 〈◊〉 heartily and fervently importune him this 〈◊〉 , That he who is plenteous in Forgiveneſs and heareth Prayers, would not lay this or any other either of our National or our Perſonal, our Open 〈◊〉 our Secret, our Old or our New Sins to our Ch ••• e; that he would viſit us according to the 〈…〉 the years wherein we have ſeen evil; and as 〈◊〉 once more graciouſly reſtored, ſo he would always mercifully preſerve both Foundation and Superſtructure, King and People, Religion and Laws, from the danger of Deſtruction, by any kind of Enemies that lie in wait for them, either thoſe that would have blown up the Father 〈◊〉 or thoſe that did this day cut off the Son, that u •• er our moſt Gracious King and all that are in 〈◊〉 we may live quiet and peaceable Lives in all God lineſs and Honeſty; giving unto the King etern •• , immortal, inviſible, the only wiſe God honour and glory for ever and ever, Amen.