DISLOYALTY OF LANGUAGE Questioned and Censured. OR, A SERMON Preached against the licentious looseness of Seditious TONGUES. By Rich. Towgood B. D. one of His Majesty's Chaplains, and Vicar of Saint Nicholas Church in Bristol. jan. 17. 1642. WITH A BRIEF COROLLARY Now added, questioning and censuring Rebellious Actions.  Tit. 3.1, 2. 
Put them in mind to be subject to Principalities and Powers, to obey Magistrates, to be ready to every good work, to speak evil of no Man.  
BRISTOL, Printed for Rich. harsel, and are to be sold by him in Bristol, 1643.   

To the Reader.  
CHristian Reader, give me leave to acquaint thee concerning this Sermon following, that as it was necessary discharge of duty that at first drew it to the Pulpit, so it is vehement importunity that hath now brought it to the Press; of such foul Schism and Faction did our Pulpits ring of late, that it was tedious to hear, grievous to remember. At last there was 
* january 15. 1642. on the words of the Psalmist, Psal. 94.20.  brought into the Pulpit such a singular masterpiece of furious Sedition, that my 
a Act. 17.16.  spirit was stirred in me, 
b Jer. 20.9.  I was weary with forbearing and could hold no longer, but took advantage of my next Lecture-turn, which followed immediately thereupon, not to answer the arguments, (which indeed were none,) but 
c Si natura negat, facit indignatio versum Qualemcunque potest. juvenal. satire. 1.  to show the iniquity of such disloyal, such unchristian invectives. The Press being now brought to Bristol hath given opportunity to some, to press me for publishing these Notes, with urgent importunity. 
d Luk. 11.8.  what will not importunity do? Lo, it hath prevailed to make this short discourse subject to thy view, liable to thy censure, yet intending both thine and the public peace. Comptnesse of stile and curiosity of words expect not; A trim curious dress would have required either longer time or nimbler abilities: such as it is be pleased favourably to accept & candidly to interpret. If hereby any little profit may accrue to thee upon the perusal of it, I shall abundantly be satisfied for all the wrath and displeasure that by many was taken against me at the hearing of it. It is not to be expected, I know, that all men should have a mind to embrace the truth, but be thou, good Christian Reader, be thou satisfied, and I am,  
Thine in the Lord Jesus Christ, RICH. TOWGOOD.   

lie with his lips, which was 〈◊〉 apprehended by the hearers a● if job had said, That his punishment was without desert of sinn● or transgression by him committed. Hereupon Elihu in thi● Chapter, takes up the Buckle●● against job, and undertakes 〈◊〉 maintain and defend the Justi●● of God. Peruse the Chapter and ye shall easily perceive this 〈◊〉 be the drift and scope thereout Among other expressions to convince job, Elihu here useth a● argument, a minore, etc. verse 〈◊〉 19 Is it fit to say to a King, th● art wicked? and to Princes, ye 〈◊〉 ungodly? How much less to hi● that accepteth not the persons 〈◊〉 Princes, nor regardeth the rich m●●● then the poor? which is, as if 〈◊〉 should have said, It is not fit 〈◊〉 tax an earthly King, and to sa●● to him, Thou art wicked thought he be so, and therefore mu●● more unfit it must needs be to accuse God wrongfully, who is higher than all Kings. The antecedent of this Argument is contained in verse 18. the former part whereof I have now proposed unto you; Is it fit, etc. It is delivered by way of Question, but to make it Argumentative, it must be reduced into a Proposition. Now ye shall observe, that negative Questions are to be reduced into affirmative Propositions, and affirmative Questions, that is, such as have no negation in them, into negative Propositions; as for instance Nehem. 13.26. Did not Solomon King of Israel sin by these things? that is, he did sin by these things: So Isai 51.9. Art thou not it that hath cut Rahab, and wounded the Dragon? that is, thou art it; And Luke 17.17. Were there not ten cleansed? that is, there were ten, etc. the Question in all these places being negative, but the Proposition, a● is obvious to every common capacity, affirmative; So again y●● shall see on the other side, Ezek. 1●. 13. He that is a Robber a shedder ● blood, etc. shall he live? that is, 〈◊〉 shall not live, & so it is expounded in the same place. Again, I●● 58 5. Is it such a fast that I have ch●sen? that is, it is not such a Fast, & The questions here being affirmtive without a negation, but ● every eye sees, such as ought ● be reduced into negative Propositions. And indeed such negatif Propositions are uttered by w●● of Question, because Interrogations do more vehement deny. Thus, I say, It is generally throughout the wh●● Scripture. This Question th●● in the Text being affirmative, it●● to be reduced into a negati●● Proposition, Is it fit, etc. that 〈◊〉 It is not fit. Thus than ye have the sense of this Scripture. As for dividing it into parts, I forbear, as unnecessary to our purpose. There is one main thing in the Text, and that only I shall commend unto you, and it is this, being, ye see, the very sense of the Text, namely,  To speak bitterly and reproachfully of supreme Authority, it is a very unfit, unwarrantable, and unlawful thing. 
The words in the Original are something defective, but that this is the sense, and that some such word, as fit, or lawful, or the like, is to be understood & supplied, is acknowledged not only by our Translatours, but also by Beza in his Paraphrase on this Book, thus rendering the words, Num dicere Regi fas fuerit? and so Lavater in his Commentary on the place; An dicere licet Regi? is it lawful to say to a King? Mercerus, a man very Suitable hereunto is that charge given by the Preacher, Eccles. 10.20. Curse not the King, no not in thy thought. Curse not, that is, 
* Ne verbis eleves, extenues, aeprimas, ne leviter loquaris ut d● re abjectâ. Lorin: in Locum.  ne ver●is eleves, etc. do not with thy words lighten his esteem, extenuate or depress it, speak not slightingly of him as if he were of no worth. This, saith the Preacher, thou mayst not do, no, not in thy secret heart; how much less may it be lawful to be done openly, and in the hearing or others? And M. Cartwright upon this place adds, 
* ●ex in universum vetat, ne Principi quis maledicat. Hujus autem loci circumstantia nos eo ducit ut we de Rege quidem injusto, & stulte regnum procuranti ex subdi●● quispiam maledicat. Cartw. in Locum.  Lex in universum vetat, etc. The Law of God doth forbid, That any ma● should in any case speak evil o● his Prince; and the circumstance of this place leads us so far, that it may not be lawful for any o● the Subjects to speak evil o● their King, no, though he be unjust, and do but weakly govern his Kingdom. Thus far he: And if ye look upon the coherence of the Text with the foregoing verses, ye shall easily perceive the truth hereof. For Eccles. 10.16. Solomon shows the misery of a Land under a bad and vicious Governor, Woe to thee, O Land, when thy King is a child, (that is, moribus, not aetate, not in years, but manners) and thy Princes eat in the morning; that is, are given to riot and untimely feasting in stead of hearing and debating matters of State, This misery of a Land (after a short touch of the contrary happiness under a gracious King, inserted ver. 17.) this misery of a Land is amplified; first, by the effect, which is ruin of the Kingdom, verse 18. set down by comparison with an edifice or building, which if it be neglected, ledge, the Word of God teache● me otherwise; for it is writer Thou shalt not speak evil of the Ruler of thy People. The place 〈◊〉 aims at, when he saith, It is wr●●ten, is that in Exod. fore-me●●tioned; and here, by the way, y●● may take notice, that, that which is there called cursing, is here ca●led evil speaking: ye see Sai●● Paul's Practice, ye see his Judgement. He will not allow himself to speak one evil word to 〈◊〉 Ruler, no though he be never 〈◊〉 bad, and that because of t●● Commandment of God. Cadye have any thing more plai●● And yet hereunto Reason al●● might be added, if need were.  
For first, consider him wi●● reference to God; (The Ruler 〈◊〉 speak of, the supreme Rule●● Consider him, I say, with re●●rance to God, and he is God's Vicegerent. He is the Minister of Go●● and the powers that be, are ordained of God, Rom. 13.1.4. they bear God's name, they sit on his throne; his name they bear; for to them it is spoken, I have said ye are Gods, Psal. 82.6. And on his throne they sit, for so it is said, Solomon sat on the throne of the Lord as King, in stead of David his Father. 1. Chron. 29.23. And can it be lawful then to speak bitterly, or reproachfully of them whom the Lord hath thus exalted? Surely this very thing is couched in the Precept forementioned, Exod. 22.28. Thou shalt not curse the Gods; this being intimated as a reason why they may not be evil spoken off, because they are Gods, because they bear his name, and sit on his Throne.  
Secondly, consider him with reference to us, he is our Father. Abimelech (the signification whereof is, my Father, the King was a title commonly given to the Kings of Palestina, but may fitly indeed belong to all Kings. For who knows not, that understands his Catechism, that the fifth Commandment in requiring us to honour our father, doth instruct us in our duty, as well toward our Prince that is over us, as toward our natural Father that did beget us? and this is the title that the Scripture gives unto Kings and Queens, They are nursing Fathers, and nursing Mothers. Isa. 49.23. Now as he in the Poet spoke of a natural Son, and his carriage towards a natural Father, so may we say in this behalf, 
* Terent. Heauton. Act. 1. Scen. 2.  Quem ferret, parentem si non ferret suum? With whom should we bear, if not with our Father? Look on the carriage of jonathan towards King Saul his Father. 1. Sam. 20.30.34. though his Father called him Rebel, 
* See the Marg. of our new Translat. 1 Sam. 20.30.  perverse Rebel, nay, Son of perverse Rebellion; that is, one wholly given to rebel against him, and thereupon also cast a Javelin at him, yet ye shall not find one evil word replied by jonathan. Nay, and that all the world may know that jonathan continued in his duty and allegiance toward Saul, notwithstanding all the harsh and cruel dealing of King Saul shown towards him, it is recorded by the Holy Ghost, at the death of them both, that Saul and jonathan were lovely and pleasant in their Lives, and in their Death they were not divided. Nothing could put jonathan from his Duty and Faithfulness to a Father, 2 Sam. 1.23. In a word what shall become of him, that will speak evil of a Father; the Wiseman shows, The eye that mocketh his Father, etc. The Ravens of the valley shall pick it out, and 〈◊〉 young Eagles shall eat it, Pro. 30. ●●  
Thirdly, and lastly, Consider the mischief that will fo●low, if Sovereign authority b● once made vile. 
* Drus. Apophth. lib. 1.  Nisi esset me●● regni, said Rabbi Hananiah, alt●● alterum vivum devoraret. L●● fear of authority be laid aside which must needs be when it ●● made vile, and confusion suddenly must be expected. It is wort●● your noting that you read Iosh. ●●14. The Lord magnified joshua in th●● sight of all Israel, and they feare●● him. The wise God knows, tha● authority the more it is honoured, the more also it is awed and reverenced by the people; and therefore did he magnify Ioshu● in the sight of all Israel, and the effect was answerable, they feared him indeed. To the like purpose ye find, that after Saul had ●●mmitted that great sin in sparing Agag the King of the Amalekites and the cattles, and had therefore sharply been reproved by Samuel the Prophet, Saul at length making some confession of his sin, and desiring the Prophet to go with him to worship the Lord, though Samuel at the first refused, saying, I will not return with thee, for thou hast rejected the word of the Lord, and the Lord hath rejected thee, etc. yet upon a second request, when Saul saith to him, yet honour me now, I ●ray thee, before the Elders of my people, and before Israel; Samuel now for the Common peace and public good, and to prevent the langerous mischiefs that might ensue, if Sovereign authority, by such a man as he was, should ●●●m in any measure to be slighted or disregarded, he doth yield to the Kings desire to honour him before the people, and turned again after Saul, 1 Sam. 15.25, 20, 30, 31.  
Well then, these premises considered, that is, the charge and Commandment of God more than once given, Saint Pau●● judgement in the point, and practise answerable, with these reasons out of Scripture thus manifested, we may well infer thi● conclusion, surely, It is not fit 〈◊〉 say to a King, thou are wicked; or 〈◊〉 you will give me leave, from 
* In his Comment on the Text.  Lauster a judicious and pious expositor, to borrow a few words, thus we may express i● sapiens & mentis compos non facildices Regi suo, etc. 
* S. Hierom also doth count it a kind of madness. Simplex praeceptum aedificat audientes, ne ira & fur●re superati in miledictum & in detractionem Regum & Principum prorumpamus. Hieronym. in Eccles. 10.20.  A wise m● and one that is well in his wit's wi●● not easily utter bitter, and reproachful speeches concerning his King, the Lords anointed.  
First then, to apply it, this may Lesson us of the Clergy, not to bring such maledictions with us into the Pulpit; such evil speeches concerning supreme Authority, neither directly nor indirectly. A naughty person, saith Solomon, winketh with his eyes, he speaketh with his feet, he teacheth with his fingers. Prov. 6.12, 13. that is, by very nods and signs, he will make the bitterness of his mind understood; but much more powerful are his words, though they be but even indirect Glances. Oh how many young Divines have we, (I will not say 
* Cicer. de senectute.  Prodierunt Oratores novi, etc.) how many young Divines have we in these days, that choose for the Pulpit such Themes, and frame for their Auditory such lumniate the do of a Prince 〈◊〉 De peccatis Principum apud plebem conqucri, est seditionum Semina jacere, saith 
* Wolph. in 2 King. 12.7. fol. 291. Tigur: excus. per Christoph. Froschon. Anno 1566.  Wolphius a Learned Divine, and Civilian both. To complain unto the People of the Prince's errors, is nothing else but to sow the seeds of sedition.  
And Melancthon, that famous and Learned Divine, that was so great an assistant unto Luther in the Reformation, doth within the compass of two or three pages in Octavo, no less than three several times, speaking of the Magistrate, declare his judgement in this behalf. 
* Scholia Phil: Melanct: in Coloss. cap. 2. propefinem. extant Phil: Mel: & Scholia in Epist: ad Coloss. & enarratio Epist: ad Col.  Non minim● part est honoris, errata corum nostr● Patientia tegere, sicut filii Noae majores natu tegebant Patrem. It is n●● little part of honour (saith he, speaking of the honour due to Magistrates) to cover their errors by our Patience, as the elder So●● of Noah did hid their Father's nakedness; and again a little after, 
* Nihil est vulgarius quam de Magistratibus queri, beneficia quae per illos accipimus nemo intelligit, vitia omnes vident, alius negligentiam, alius saevitiam accusat, quemadmodum calumniabatur Patrem Absalon. ibid.  Nihil est vulgarius quam de Magistratibus queri, etc. Nothing is more common, then to complain of Magistrates; the Benefits we receive by them, no Man doth consider, their vices all Men behold; one Man accuseth their negligence, another their cruelty, even as Absolom did calumniate his Father. At ejusmodi Querelas prohibet Scripturae, cum Inquit, Principi populi tui non maleledices. But such complaints, saith he, the Scripture doth forbid, when it saith, thou shalt not curse the Ruler of thy People. And yet again a little after, neque vero est volunt as Dei ut criminatione aut seditionibus torum vitia emendentur; It is not the will of God that either by crimination or sedition, we should go about to amend their errors; thus he: And if this be a course universally unwarrantable, how much less fit is it for Ministers and thereunto called. So did Elij●● deal with Ahab. 1 King. 18. 1● and 21, 20. So did Azariah t●● Priest with King Vzziah, it pertaineth not to thee, etc. 2 Chr. 2● 18. and john the Baptist with Her●● It is not lawful for thee to have 〈◊〉 Brother's wife, Mark. 6.18. A●● if the Preachers at the Court o●● any way fail, as occasion shall 〈◊〉 choir, to do their duty in this Behalf, they must expect to gives account thereof unto Almight God. But in the King's absence's unto his Subjects, behind h● back, as the saying is, to spe●● evil of him, this cannot go for● reproof, this can neither info●● him, nor reform him, nor a●● way tend to his amendment, 〈◊〉 is a mere reproach and calum●tion. Give me a Prophet, 〈◊〉 example of one Prophet, that 〈◊〉 ever before the people reprehend the errors of a Magistrate the Magistrate's absence, but only so far as the people were involved in those errors, and became guilty by obeying their sinful commands. Thus the Prophet Micha, cap. 6. when he saith, vers. 16. 
* A Scripture much insisted on to countenance disobedience; though the Prophet doth not reprove them for passive obedience; neither have we (God be thanked) an Omri to Reign over us.  The statutes of Omri are kept, doth not so much blame the Prince for making those Statutes, as the People for keeping of them: But give me a Prophet that ever did to the people declaim of the errors of his Sovereign, as they were simply his own errors. I will give you a Son of Belial that did so, that is, Absalon, who slandered his Father, and spoke evil of his Government in his Father's absence; there is no man deputed of the King to hear thee, said he, 2 Sam. 16.3. ●ay, I will give you a Prophet and a Prophetess that did so too; but whether they did well, or whether it be safe to tread in their steps, judge ye. Miriam that Miriam who seems to have been chief in the transgression, (for though she were but the sister, yet she is mentioned in the first place, and set before Aaron the brother, ibid. vers. 1.) she, 〈◊〉 say, for this offence is smitten with leprosy, and though Moses himself did most earnestly make intercession unto the Lord for her, yet could he not wholly take of the punishment; for seven days at least she must endure the leprosy, and be shut out of the Camp, ibid. vers. 10— 15. Let them that like the reward, if they think good, follow the example.  
True indeed, ye shall find sometimes how the Saints, especially in the Psalms, do complain● and make their moan unto th●● Almighty God, concerning the tyranny of ungodly Rulers, as, 
* A Scripture that was likewise abused to disquiet the people, though the Psalmist there speaks not of his own Sovereign.  Psal. 2.2. The Kings of the Earth set themselves, and the Rulers take counsel together against the Lord, and against his Anointed; and 
* The seditious handling of which words gave occasion to this Sermon.  shall the throne of iniquity have any fellowship with thee, which frameth mischief by a Law? Psal. 94.20. Many other places might be mentioned of the like nature, but generally ye shall observe, those complaints were made to God, not to the People. David that goes by common repute for the Author of the Book of Psalms, and was indeed the Author of the greatest part of them, though in many places he complains unto the Lord of saul's cruel dealing with him, yet thereby to dishonour, and vilify King Saul before his subjects, this surely was far from him; for look into the story, in the first Book of Samuel, and there ye shall not find so much as one evil word uttered by David concerning Saul, no not to his own dearest friends thered, promising withal to gi●● him Merab his elder daughter 〈◊〉 wife, which yet as appears, h●● had no purpose ever to pe●● form; the Gibeonites he slew co●● trary to Public Oath, and 〈◊〉 less than fourscore and five o●● the Lords Priests did he cause 〈◊〉 one time barbarously to be m●● thered, 1 Sam. 22.18. upon h●● servants did he bestow oth●● men's fields and vineyards, 1 Sa●● 22.7. as it was foretold the 〈◊〉 raelites before hand, should b●● fall them by the King who●● they desired to have over the●● 1 Sam. 8.14. he consulted wi●● Witches, and many other 〈◊〉 besides was he guilty of; for 〈◊〉 evil spirit was upon him, and 〈◊〉 must needs go whom the De●● drives; and yet notwithstanding all this, in that Epitaph or Funerall Elegy, David doth not 〈◊〉 much as touch upon any one 〈◊〉 his vices, only he takes notice of the good things that were in him, and commemorates the happiness they enjoyed under him. Look upon the very entrance of the Song, and thus it gins, The beauty of Israel is slain, 2 Sam. 1.19. this glorious title he giveth unto Saul, because he was King, as bad as he was; The Beauty of Israel: after this he proceedeth to speak of his valour, and other virtues, the sword of Saul returned not empty. etc. ibid. verse. 22, 23. and then at length he comes to the happiness the people lived in under his Government; ye daughters of Israel, weep over Saul who ●athed you in Scarlet with other delights, who put on ornaments of ●●ld upon your apparel, verse. 24. they for the general did live happily under him, though some few and endured hard measure from him: and thus David ye see, when he hath occasion unto the people to speak of their Sovereign, he hides his vices, h● commends unto them his virtues; this becomes Prophet's 〈◊〉 Let us take him for our pattern.  
I meddle not with that unhappy Difference between H●● Majesty and 
* So it was then accounted among us.  His Parliament a business I tremble to think on●● only my Prayers are, that th●● Most High God, the God o●● Peace, who maketh War t●● cease, when he pleaseth, in all th●● world, would of his great mer●● find out some Reconciliation 〈◊〉 and cause this unnaturali War● cease, and settle once again Pea●● in our Borders; but this we ma●●● observe in the language of th●● Honourable House, they are mo●● sparing of His Majesty then many particular men of mean cordition. They charge His Majesty's evil Counselors, they seldom ascend so high as to touch the Throne; but however, though 
* This was spoken not to justify the one, but to convince the other.  sometimes they do, yet who knows not what a vast difference there is between that which goes for the whole representative Body of the Kingdom, and one single private man? tibi privato nè mutire quidem concessum est. It is not lawful for thee a private man so much as to open thy lips; saith Cartwright on Eccles.. 10.20. and he was wont to be of some esteem among us; and therefore let that of Saint jude forementioned ever be remembered by us, that for Seducers and false-teachers by the Holy Ghost they are all esteemed, that despise Dominion and speak evil of Dignities, that is, of the persons of those that are in authority, as by the instance of Michael and the Devil in the next verse there extraordinary sins, for he did that which was evil in the sight of the Lord his God, and humblely not himself before Jeremiah the Prophet speaking from the Mouth of the Lord; and he also 
* He was not then the supreme Magistrate, but a Rebel against his Sovereign and had broken his oath of Allegiance, Ezek. 17.15, 16, 18.  rebelled against King Nabuchadnezzar who had made him swear by God, but he stiffened his neck and hardened his heart from turning unto the Lord God of Israel, 2 Chron. 36.12, 13. these were heinous sins, and therefore was the Prophet Ezekiel extraordinarily stirred up by the Spirit of the Lord to give him such an unusual sharp reproof  
2. For the absence, he was a state-Preacher, and directed his Speech to the King, and sent it from Babylon to Jerusalem by the Ambassadors, that were 
* Jer. 29.3.  come thither from Zedekiah; and so it was all one a●● if he had delivered it in presence before the King.  
To the second, concerning that of our Saviour to Herod, I likewise answer,  
1. The Pharisees came to our Saviour like Foxes and abused Herod's name, (as the King's name is sometimes falsely pretended) get thee out, say they, and departed hence, for Herod will kill thee, Luk. 13.31. this was a mere forgery of theirs, for Herod had no such purpose, he being glad, as is mentioned afterward, that he had an opportunity to see our Saviour, whereof he had had a desire a long season, Luk. 23.8. and therefore it is conceived by Theophylact and Euthymius, that our Saviour directs his Speech to the Pharisees here present, not to Herod; and that so much the rather, because our own; and 
* He that goeth about to persuade a multitude that they are not so well governed as they ought to be, shall never want attentive and favourable hearers. Hooker. Eccles. Polit. lib. 1. the very first words.  nothing doth please better in these days then bitter invectives against miscarriages of Authority, and I will show you some reason for what I say,  
1. The great concourse and flocking to such Preachers, from whom such discourses are expected.  
2. The diligent attention given to them; while Christian Duties are Preached, that tend to salvation of Souls, how do some willingly give themselves to sleep? how do others o● the female sex especially, play with their Children? but le● there be some Bitter discourse against Sovereign Authority how do they shake off all Drowsiness? not suffer their Children to Quap? and lister with all the best attention that possibly they can afford?  
3. The applause that is given after such a discourse hath been heard: An excellent man, an admirable Sermon, sweet matter, would we might have more of it; it was but too short, etc.  
I cannot hear but remember that of 
* De Tranquill. anim. cap. 2.  Seneca, sunt ulcera quaedam quae nocituras manus appetunt. Some kind of itching ulcers there are that love to be rubbed, when yet by the rubbing the disease is increased. Such an itching ulcer there is in the ear of many hearers of this kind, they love to hear of the failings of superior powers, and the more they hear, the worse they are; the more doth disloyalty and forgetfulness of duty creep into their hearts. But, Beloved, let me put you in mind of that of our Saviour. Mark. 4.24. Take heed what ye hear, and Luk 8.18. Take heed how ye hear. First, be not desirous to hear that which is not fit to be spoken, take heed what ye hear; o● if unexpectedly ye do hear such things, yet hear it not with delight, Take heed how ye hear; ye● shall give an acount of you●● hearing, both what, and how ye● have heard. This ye know, that he who receives an evil report against his Brother, his Equal, i● not fitly qualified to be reckoned among 
* Detrahere, aut detrahentem audire, quid horum damnabilius sit, non facilè dixerim. Bernard. de Considerate. lib. 2. prope f●●●m.  the Citizens of Zion. Psal. 15.1.3. how much less he that receives a reproach against his Superior, his Sovereign? and therefore stop your ears, take no delight in hearing such contumelies against Authority; and surely, this will be one means to further Peace. It is to be feared in this great difference there are fomenters o● both sides; There may be such on the King's side, and how they ●re censured, that stir up the Kings of the earth to war, ye may ●ee, Revel. 16.13. unclean spirits like unto Frogs. Spirits, because by Profession, spiritual; unclean, Because of their unwarrantable Practice; like Frogs, because of their clamorous Loquacity; such 〈◊〉 say, there may be on the King's side, and it is too evident there are those that stir up the People on the other side, and why they may not receive the same censure I know not; but this I ●m sure of, the withdrawing the ●are from such Preachers, is the way to make contention cease, Take away the fuel and the fire goeth out, Prov. 26.20.  
Well, this is the first thing concerning the people, that they take no delight in hearing such discourses.  
The second is, that they take no liberty to vent concerning the King, evil and dishonourabl● speeches themselves. The argument in this case holds goo● also; he that backbiteth h● equal, shall be no Citizen o●● Zion. Psal. 15. how much le●● he that backbiteth or speake●● evil of his Prince? A strang● proneness there is in our corrupt nature, if we conceive our selve●● a little wronged; or that we can not obtain things according 〈◊〉 our mind, presently to let loo●● our tongues even against our betters, and not to spare Supreme Authority itself; nay, too ready hereunto some be, though the●● be no cause given them; such one was Shimei, who railed so bitterly on King David, Come out come out, thou Bloody man, and the man of Belial, 1 Sam. 16.7. Davi● had done no wrong to him, only he took advantage of the times which then did favour every on● that was David's Enemy, and some wrong he conceived had ●een done by David to his Cousin ●ing Saul; but mark what became of this man that so inveighed against the King: David 〈◊〉 deed pardoned him, 2 Sam. 19 ●3. but by the just hand and Pro●●dence of God he was brought to 〈◊〉 Malefactors' end, 1 King. 2. ●6. ye know that of the wise ●an, The wrath of a King is as ●essengers of Death, Prov. 16.14. ●●d whoso provoketh him to anger ●inneth against his own soul, Prov. ●0. 2. surely David had just cause to be wroth with Shimei, for though he had unjustly shed some innocent blood, yet he ought not still, and by every one to be up●raided with it, and therefore ●hough David pardoned him, yet God made that wrath which David had so just a cause to conceive, to become as Messengers of death unto him; and will not the Lord still make his own words good? hath he said, the wrath of a King is as Messenger's o● Death, and shall it not be so? think upon that of our Saviour, Heaven and earth shall pass away, but my words shall not pass away, Matth● 24.35. no, not one jot, or tittle 〈◊〉 it, but shall all be fulfilled, Matth● 5.18. and therefore delight no● to hear, be not ready to spea● any evil of the King, for a Brid of the air shall carry the Voice, and that which hath wings shall tell the matter, Eccles. 10.20. Such wa● their care in those days, they durst not 
* As is employed by forbidding it to be done in the thought or bedchamber, in that Eccles. 10.20.  openly speak evil o● the King: But see, strange way● the Lord hath to bring this sin t● light, though it be never so secret; and strange ways also 〈◊〉 hath to bring it to punishment even when the King hath 
* As in that instance of Shimei.  pardoned it.  
Well then, to conclude; let us all both of Clergy and Laity, be careful to observe that counsel, and to practise that Duty commended to us by the Apostle, Fear God, Honour the King, 1 Pet. 2.17. Render unto Caesar the things that are Caesar's, and unto God the things that are Gods, saith our Saviour, Matth. 22.21. Nay, we render not unto God the things that are Gods, unless for his sake we render unto Caesar the things that are Caesar's; and therefore let Caesar have our honour and Reference, yea though in every point perhaps he may not be such as we would have him to ●e. Si Magistrorum vita jure re●rehenditur, oportet ut eos subditi ●iam cum displicent, venerentur, ●reg. Moral. lib. 25. cap. 22. for Magistrorum put Magistratuum, ●nd it will hold more strongly: 〈◊〉 the life of the Magistrate deserve justly to be blamed, yet ought he by his Subjects, even when he please them not, still to be honoured. We justly cry out upon the Papists for abolishing the second, upon the Libertines for nullifying the fourth; let us take heed, we be not guilty of the same sin in making void the fifth commandment. Have there been any mistakes in our Dread Sovereign, as there is no man living free from errors (and yet be certain Relation of those that have well observed him, he is a Pattern of Piety to those that are about him; but I say) have there been any? are there yet any why, yet do not thou falie like wise to do thy Duty; Three things belong to thee in this Behalf,  
1. Pity him. Though we may deceive ourselves in our own misapprehensions too for who knows the King's heart? and the best construction that may be, we ought to make of every man's actions, much more of the Princes. But be it so, that there be indeed real errors, yet thy duty is to pity him, not to revile him; thou knowest not what strong temptations he hath to wrestle with, 
* Drus. Apoph. lib. 1.  socium tuum priusquam ad locum ejus adveneris, ne judicato, said Rabbi Hillel. Censure not thy Brother (much less thy Father) till thou hast stood in his place, and hast tried the difficulties of his standing. 
* The secret lets and difficulties which in public proceed are innumerable and inevitable, they (meaning the multitude) have not ordinarily the judgement to consider, Hooker, ubi supra.  High places are slippery places, and were it not sion an happy continuance o● several gracious Princes, and for many years we have lived under them in much happiness and prosperity no● to be paralleled in other agest or by other nations. 
* Deut. 32.15.  But I●● surun waxed fat and kicked; ou● long peace and great plenty hath begot abundance o● pride, wantonness, excess, security, and other abominable impieties: for these sins Go● hath a controversy with us 〈◊〉 and through the anger of God upon us for these sins have we not cause to believe that some errors in Government may have been committed for our punishment? Oh, therefore let us judge ourselves, not speak evil of the King; let us condemn ourselves, not calumniate the Lords Anointed. If there be any thing amiss in him, we have cause to suspect it is through our own default; and if there be any thing we would desire should be reform in him, it is to be done by our Prayers, not by our criminations; by the amendment and Reformation of our own ways, not by the malevolence and bitterness of our Tongues.  
These things, Beloved, belong ●nto us. Let us 
* 1 Thess. 4.11.  study to be Quiet ●nd do our own Business, namely ●●ose Duties that do concern our ●elves; Let us not be Eagle-eyed broad, especially above us, and ●ot discern what faults there areat ●ome; Let no evil words against sovereign Authority upon any ●ther suspected or known error ●●op from thee, seeing by that very act thou dost attract upon ●●y Soul that very thing which 〈◊〉 eagerly thou reprehendest,   

A Corollary that was not then delivered, but now added.  
IF it be so unlawful to say to a King, thou art wicked, that is, to smite him with the tongue; how is it much more unlawful to strike him with a sword or bullet, or to take up Arms against him? 
* With this Controversy indeed I meddled not when the Sermon was Preached, but obvious it is to every mean understanding, that of necessity this must follow.  The consequence is unavoidable; for as bitter words outwardly expressed are sins of a higher nature than rash anger inwardly conceived, Matth. 5.22. so are bloody actions of the hand sins of a deeper die then malevolent speeches and bitter words of the tongue. Saint Paul did indeed confess his error when in words he had abused the High Priest; but when David by an injurious action had wronged King Saul, the text saith, his heart smote him, as intimating a more than ordinary measure of sorrow for what he had done, 1 Sam. 24.5. and worth your noting it is, that David there had but cut off a lap of the King's Robe, which a man would have thought had been no great injury● and if for this David's heart smote him, Oh! how would his hear● have ached, how would it hav● bled within him, if he had offered any little violence to th● King's person? And further it i● to be taken into consideration that Saul at that time 
* 1 Sam. 15.26.  was rejected from being King, 
⚜ 1 Sam. 16.12, 13.  David was chosen and anointed to b● King in his stead; nay, and more the hearts of the whole Kingdom were with David, both of th● Country and of the Court too for the Text tells us, that 
* 1 Sam. 18.5.  he was accepted in the sight of all the people, and also in the sight of saul's servants: and again, 
* ibid. v. 16.  all Israel and judah loved David, and yet again, 
* ibid. v. 30.  his name was much set by; so that we may justly say, That not only the representative body, but the whole Kingdom itself were with David. Now lay all these things together and see if there can possibly any fairer co●our be imagined for rising up against any Prince than was here against Saul; so bad and eminently vicious was he, that he was rejected of God, & (as we may justly 
* For known it was that David was designed to be his successor 1 Sam. 25.30.  conceive) publicly known so ●o be, Another chosen & anointed of God to succeed him, the hearts and votes of the whole Kingdom likewise following and applauding him, and yet so far is David from striking the King, that he doth not only prohibit people's hearts not only 〈◊〉 
⚜ Such as openly reprove supposed disorders of state are taken for principal friends to the common benefit of all Hooker, ubi supra.  think well, but also obstinately to persist in their good thought of them that seditiously oppose Authority. Look upon that story, Numb. 16. Korah and those rebellious Princes that were with him had not a few, but all th● congregation on their side, ver. 1● and though the Lord made a new thing, and commanded the earth to open her mouth and swallow up the Rebels and their houses, and after that caused a fire to break out, that consumed two hundred and fifty more of the same crew; yet on the very next morrow all the Congregation o● the children of Israel murmured against Moses and against Aaron● saying, ye have 
* And so now they cry out, the Children of God are persecuted.  killed the people of the Lord, Numb. 16.41. so strongly opinionated were they concerning the worth of Korah and his Complices; but let it not 〈◊〉 so with us, let us not be like ●nto these obstinate Israelites; ●umanum est errare, incident it is ●o all mankind to err and be deceived, but wilfully and desperately to persist in an error, this ●s scarce humanum, I forbear to mention to whom this belongs.  
Neither let any man say, we ●●e not yet convinced, and how ●hen shall we change our minds ●or alter our course? Why, doth not that which hath been spoken, convince thee of the unlawfulness of disloyal words? and if so, thou canst not but acknowledge much more the sinfulness of disloyal actions. But yet a little more to further thy delivery out of this snare, give me leave, Oh pressed in many parts of divine Writ both of the old and new Testament; as for instance, a plain precept, My son, fear thou the Lord and the King, and meddle not with them that are given to change. For their calamity shall rise suddenly, and who knoweth the ruin of them both? Prov. 24.21, 22. Again, another as plain and powerful, I counsel thee to keep the King's commandment, and that in regard of the oath of God. Be not hasty to go out of his sight: stand not in an evil thing, for he doth whatsoever pleaseth him. Where the word of a King is there is power, and who may say unto him what dost thou? Eccles. 8.2, 3, 4. What need I mention that famous place, too plain to be evaded, Let every soul be subject to the Higher powers: for there is no power but of God. The powers that be are ordained of God, whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Rom. 13.1, 2. Lastly, to mention no more, Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governors, as unto them, that are sent by him. 1 Pet. 2.13, 14. In all these Scriptures and many more that might be produced, obedience to Sovereign Authority is plainly and expressly required, and in all this we know, God speaks, and therefore we cannot be deceived.  
On the other side, they that plead for the taking up of Arms, to stop the mouth and stifle the sense of all these Scriptures, and to avoid the duty therein required, they bring strange glosses, 
* As between the man and the Magistrate; between the King's Person & His power etc. such a distinction did the Jews use when they went about to stone our Saviour, for a good work we stone thee not. joh. 10.33.  newfound distinctions, & far-fetched expositions, but in all this  
1. If the Jews had no such Privileges, how comes it to pass that we should have any? were the Contrivers of our Government wiser than the Almighty that Constituted theirs? Indeed 'tis true the Jews sinned in desiring a Kingly Government over them, yet it is evident that the Almighty had a purpose before hand to settle them into a Monarchy. The promise was long before made unto Abraham, 
* Gen. 17.6.  Kings shall come out of thee, which promise was principally to be fulfilled in Isaac's seed; and therefore though the people sinned in ask a King, yet it cannot be conceived that the Almighty in bringing his own purpose to pass, would make it the less beneficial to them (for what if some did not believe? 
* jacob used unwarrantable means in obtaining the blessing; yet forasmuch as the Lord had before hand purposed that jacob should have it, it was established upon him in as ample manner as if he had not sinned in obtaining of it, Gen. 27.  shall their unbelief make the faith of God without effect? Rom. 3.3.) or that he would neglect in that government which himself framed, to make such provision as might best secure the honour of his own name, the purity of his worship, and the safety of his people from the tyranny of back sliding Princes; surely, if the Lord in his wisdom had fore-seen such a power in the people to have been the best means to prevent the mischiefs that might have befallen that nation, it cannot be conceived, he would have withheld, or have kept it from them; and if he saw it not to be good for and such an absolute Conqueror did he show himself, even over our very Laws, that he made the Laws themselves to learn another language, speaking in the Saxon tongue before, but ever since in the French dialect. Some immunities and privileges were afterwards by some of his Successors granted to their Subjects; but a power to take up Arms against themselves did never any of them grant. Indeed if both Houses in their full number had unanimously agreed touching the real being of such a Constitution; it would have caused some doubt in the hearts even of those who of themselves had little inclination to believe it: but now when we see the Houses in this Cause deserted by the greatest part of their own Members, what can we imagine, but that by their departing, they disavow the thought of such a Constitution?  
4. If there were any such Constitution of our State, why should it now be put in execution, when His Majesty hath promised, and that with so many solemn Vows, to maintain our Religion, and to preserve both our Laws and Liberties? Nay, if there were any such secret Constitution of the State, doth either it, or any Law of necessity enable a wilful heady Party under pretence of opposing innovation, by tyranny and assistance of a foreign Power, to change the known Constitution of the State, and to introduce a foreign Government? If Pareus himself were Whether therefore we look upon the King, or whether we look upon the King's opposites, there is no need that this Constitution (if any suc● thing there be) should now be put in execution. If w● look on the King, he vows t● preserve our Religion, Laws and Liberties; if we look o● the King's Opposites, there i● nothing can justly enable them to change that Government that is not absolutely evil, and wherein Christian souls may undoubtedly be saved: and why then is the sword unsheathed against him, to whom properly i● belongs to bear the sword's If happiness here, and heaven hereafter may be had without the sword, to whom may we think shall all these rivers of Christian blood now shed, be imputed at that great and dreadful day?  
See then, is not here enough to convince us of the unlawfulness of bearing Arms against our lawful Sovereign? The Scripture doth by the mouth of many witnesses most plainly forbid it; there is nothing but strained interpretations, and an imaginary Constitution left to warrant 〈◊〉. And are not these poor and ●●eak grounds for a Christian to ●enture his soul upon?  
Yet one thing more there is, ●hereat many I know do stumble, and that is, the multitude of so many judicious and godly men that walk that way; and surely this must needs be acknowledged 〈◊〉 be the principal part of the ●eavy judgement that is upon us at this day, the strange division ●hat is among us, and that so great a number of able men l●sse than 
* And these two hundred and fifty drew the whole Congregation after them.  two hundred and fif ●● consumed by fire; such was the●● number: & for their eminency th●● Text tells us, that they were famous in the congregation; Nay, 〈◊〉 is doubled, that we might tak●● the more notice of it, men of renown. Numb. 16.2. and if w● look on Numb. 26.9. we shall find the Holy Ghost speaking o● some of them with an Emphasis. This is that Dathan and Abiram which were famous in the Congregation; and for what were they so famous and renowned? Was it not for their Religion and Piety, that is, for the external show of it at least? do not the words of the Congregation intimate so much unto us, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's People, when they murmured against Moses and Aaron saying, ye have killed the People of the Lord? well, as many as they were, and as famously pious as they were, they were in 〈◊〉 foul fault, and in terrorem for ●ll future Ages, they received a ●●arfull punishment. I writ not ●his to cast an aspersion upon religion, better it were my pen ●hould cleave to my fingers, but ●a●tly to warn us, That the con●ert of our religion draw us not in●o the like transgression (for pride ●nd self-conceit, as appears in the ●●me 
* Out of their pride they told Moses and Aaron, they took too much upon them.  instance, Numb. 16.3. are principal actors in sedition and 〈◊〉 bellion) and partly to show ●ow little cause we have to be swayed even by religious mul●itudes, there being in them no infallibility, though they be never ●o famous for the profession of Piety.  
And therefore if we have been deceived, let us yet return to our duty again. It is good counsel given by Elephaz, job. 15.31. Let not him that is deceived trust in vanity; that which is our errou● let it not be our 
* 'Twas so with Dathan and Abiram, their cause was bad, but their confidence was wonderful and that even unto death. Numb. 26.27.  confidence; tha● which is our sin, let it not be 〈◊〉 steemed as the principal part 〈◊〉 our sincerity. Let us not preten●● that we take up Arms for th●● Lord Jesus Christ; he is not wi●ling thus to be defended, he 
* Matth. 26.52.  rebuked Peter for drawing hi● sword in his defence, and adde● further a general commination● all they that take the sword, meaning against the Magistrate, shall perish with the sword, Matth. 26.52. And certainly if we look over Histories, we shall find the event of things to have been agreeable to this commination, even in all ages. Unnecessary Wars have seldom good success, especially those that are taken up by Subjects against their Sovereigns; They may prosper for a while, but the end is seldom blessed. See what examples the Scripture itself doth furnish us withal. The Sodomites rebelled against Chedorlaomer and were taken captive, Gen. 14. Zedekiah rebelled against Nabuchadnezzar and berdes many other miseries, 
* 2 King. 25.  had ●is eyes put out. 
* 2 Sam. 18.  The confusion ●f Korah and his associates was mentioned before. 
* 2 Sam. 20.  And did not 〈◊〉 Alsalon likewise come to a doleful end? Did it go well with 〈◊〉 Sheba or 
⚜ 1 King. 1. & 2.  Adonijah? had 〈◊〉 Zimri peace? The 
* Act. 5.36, 37. & 21.38. joseph: Antiq: judaic: lib. 18. cap. 1.  
★ 2 King. 9.31.  Gaulonites 〈◊〉 Galibaeans that among the Ie●es ●ere so rebellious against the ●●man Emperors, how many ●ultitudes of them came to an ●●timely death? and among the ●●st some of them being at their devotion, Pilate came upon them ●●d mingled their blood with ●●eir sacrifice, Luk. 13.1. And ●●e jews universally, when universally they 
* joseph: de bello judaic: lib. 2. cap. 17. etc.  rebelled against 〈◊〉 Romans, they were wholly ruined and the N●tion rooted out and scattered all the world over. Nay, there is a worse thing yet behind, the Apostle tells us th●t they 
* I●de v. 8.11.  who despise dominion and speak evil of dignities (being 
* vers. 16.  murmurers and complainers, that is, ambitiously factious, 
* vers. 19  separating themselves, as he there doth further describe them) their doom is to 
* Though all Magistrates be not immediately by God himself set up, as Mos●s and Aaron were, yet they that rise up against them, involve themselves in Korahs' sin, and draw upon themselves Korahs' punishment, as in this place o● the Apostle appears.  perish in the gainsaying of Core, that is they imitate him in their sin, and they shall partake with him in the condemnation. And yet once again to descend as low as to words and speeches, the Israelites did but question with themselves how King Saul could save them, and thereupon omitted to being presents unto him, and this very thing was imputed unto them as a heinous transgression, and themselves reputed for it no better than the Children of Belial. 1 Sam. 10.27.  
But on the other side, see what blessings God hath in store for those, who in all lawful things yield obedience to those that are over them The fift 
* Ephes. 6.2.  Commandment is a Commandment with promise; the blessing of long life is promised to them that keep it: And the Preacher tells us, that 
* Eccles. 8.5.  whoso keepeth the commandment (speaking of the King's commandment shall feel no evil thing. A most notable example of God's singular favour towards them that are obedient in this kind, we may see in the Rechabites 
* jer. 25.18, 19  Thus saith the Lord of Hosts, the Here's the lively Character of cursed sedition, new Captains to lead them, & a merciless d●aling with all those that dare gainsay or oppose them; yea though 〈◊〉 be done never so sweetly with most friendly advice, and most Christian Counsel for their own good. In the relation of this mutiny it is said of Caleb, that he had another spirit with him, vers. 24. He was not like to this seditious company; for he stilled the people before Moses, cap. 13.30. And when he saw their Rebellion, he rend his clothes, and spoke to all the company to dissuade them, though it were to the hazard of his life cap. 14 6, 7, etc. Now behold th●● reward both of the one and o● the other. All the seditious multitude are excluded, and Caleb only with joshua, who joined with him, are admitted into th● Land of Canaan: And yet that i● not all, it was no little comfort and happiness, besides all this unto Caleb, that the Lord was so graciously pleased to honour him with that high title of being his servant, & with that singular commendations of having another spirit; But my Servant Caleb had another spirit with him (& hath followed me fully) him will I bring into the land, where into he went, and his seed shall possessent, v. 24. Thus were Caleb and joshua (for that which is spoken of one, is to be understood of both, as appears, Numb. 14.6, 7. & 32.12.) thus, I say, were they rewarded for their peaceable, quiet, and dutiful behaviour towards their superiors. I will add but one instance more, and that is the Children of those seditious parents, that were kept out of the Land of Canaan; they taking warning by the example of their Fathers, promised better