men who studied promulged and practised the Right Rules and Laws of Monarchical Military and Ecclesiastick Government and it is added in Moses his Encomium that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 346. c. He was an inspired Prophet an experienced Politician a judicious Legislatour a prudent and valiant Souldier a profound Philosopher And therefore of all men then living he was most eminently and singularly qualified for managing and swaying the Regal Sceptre And Numenius the Pythagorean Philosopher is of opinion That Plato who wrote excellently for Monarchy and the other Grecians especially the Lacedemonians and Macedonians who ever preferred Monarchy before all other Forms of Government borrowed all or most of their Arguments for so doing from King Moses And therefore the same Authour tells us that in truth Plato was no other than Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. ◠c. speaking in the Greek Dialect And Miltiades the Athenian Emperour is said to have learnt from * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 348. Moses's Writings his great Policy by which he so prosperously governed his Civil and Military Affairs and more particularly his War-like Strategems by which he subtily over-came Dates the Persian General And Clement Alexandrinus notes farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that Plato being instructed by Moses as to the Right way of Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. found fault with Minos's and Lycurgus's Polity But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He highly commended Moses's Polity and Institution of Monarchy in which there was but One to Decree and Command and but One to be Pleased and Obeyed Caesar Octavianus Augustus after the Murther of Julius Caesar consulting with those two Great States Men Agrippa and Maecenas what Form of Government was best to be erected as being most sutable to the Genius of the Roman People The aforementioned Politicians differ'd in their Sentiments For Agrippa being a stiff Common-wealths Man declared for DEMOCRACY alledging that the Legislative Power was in the People But Maecenas a true Kings Man advised for Monarchy And he enforced his Advice with this argument scil Because the Romans at first derived their Religion their Laws and Manner of their first from of Government which was Monarchical from the Grecians who before their intestine Rebellions and Seditions were Originally for Monarchy And He observed That exquo Monarchiae renunciârant quo quiescerent nunquam invenêre c. Ever since the Grecian People had through the prevalency of a Common wealth-Faction thrown off Monarchy they could never acquiesce in any other kind of Government But like the * Nova rerum facies subinde apparuit caedésque horrendae perpetratae sunt dum hi Oligarchiae illi Democratiae partes tuerentur c. Hoel Element Hist l. 4. §. 2. Moon were often changing their Aspect and Face of Government which changes bred bad bloud corrupted their Common-wealth's Body and could no other way be cured but by opening the Veins with the point of the Sword in the heat of Mutual Contests and Civil Broils and Bloudy Wars which Wars never ended untill Monarchy was restored in the Persons of King Philip and Alexander the Great In like manner says Maecenas Principio Imperium penes Reges erat Ibid. donec Ambitio Seditionis aestus alias vivendi Rationes excogitaverint c. The Romans were from the Beginning governed by Kings untill the Pride and Ambition of some Popular-Republicans raised a direfull and bloudy Sedition and Rebelliously and Tumultuously Deposed their Kings and by Fraud and Violence expelling Monarchy they introduced Democracy Oligarchy and sometimes Aristocracy But it so fell out that when they had unhinged the Primitive Monarchical Government They like the Rebellious Grecians were never satisfied but with every puff and blast of popular fancy altered their new Model of Government For within the space of 134 years they had 37 sorts of Government in Rome Thus argued Maecenas and from the premisses he concluded that Monarchy was the most proper Form of Government for all Mankind but especially for the Romans Whereupon Ibid. §. 5. Caesar sententiam ejus amplexus IMPERATORIS Titulum accepit c. Octavius Caesar adhered to Maecenas his Advice and forthwith took upon him the Illustrious Title of EMPEROVR and under his prudent Conduct of publick Affairs the Roman Empire flourished exceedingly even to Admiration And we Christians may ☜ by the way add this Note to wit That when Monarchy was restored and firmly setled under Augustus Caesar that then and not before happened to be The Fulness of Time in which Christ Jesus the Great King of Heaven and Earth came into the World and manifested his Glory and He not onely Confirmed Caesar in his Earthly Throne but also to prevent all Rebellion and Disobedience against his Caesarean Power and Majesty Christ himself paid Tribute to Caesar and charged all others to doe the like Nicocles or rather Isocrates Isocrat Nicocl Ora. 3. personating the Emperour Nicocles writes an whole Oration in the praise of Monarchy in Opposition to Oligarchy and Democracy And arguing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from the Necessity of Monarchy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from the Antiquity and long Continuance of it in all peaceable Ages He concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Monarchy to be the best of all Polities whatever And he farther proves his said Position by the following Arguments 1. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Monarchy for the most part prefers to places of Honour Trust and Government such as are most Deserving Whereas in Democracy there is little regard had of a Man's Merit either as to his Honourable Birth and Descent or as to his acquired Vertues Prowess and Learning But with the Democraticks the chief qualification is Riches and Popularity for if a man be of Potency to carry on a particular Faction then He being the People's Darling shall be promoted though he be otherwise a very Ignoramus as to State-Affairs 2. Because Monarchy is (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the mildest the justest and most equitable Form of Government impartially distributing justice to every Man An honest and peaceable Man may in all probability expect justice to be done him sooner in this Form of Government than in any other for it is easier to please and to obtain the favour of one single person as in Monarchy than to gain the placet of a various clashing Multitude as in Democracy 3. In Monarchy (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the King has none to Emulate or Envy for he is Supreme and therefore above all ambition All is his own and for him to envy the prosperity of his Subjects would be to envy his own happiness Whereas in (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oligarchy and Democracy there are commonly great Emulations and Ambitions one aspiring to over-top the
Divine Reason and Scripture p. 67. SECT III. The Proposition That all Lawfull Kings whether Morally Good or Bad ought to be obeyed proved by the Authority and Pactice of honest Heathens p. 72. SECT IV. That all Lawfull Kings ought Actively to be obeyed in all things which are not against some positive Law of God although the said Kings be Heathens Idolaters and Apostates or never so vitious proved by the Authority and Practice of the Primitive Christians p. 82. SECT V. Modern Authours for Obedience to Princes Of two sorts 1. Some Conditionally as All Recusants p. 104. 2. Some Absolutely as All Protestants p. 110. CHAP. V. The Doctrine and Practice of Deposing Kings and of Excluding the Right Heir by Primogeniture from succeeding in the Throne for his want of Grace or for being an Heretick Idolater Tyrannical or Wicked is grounded 1. Vpon Popery p. 122. 2. Vpon Fanaticism p. 135. CHAP. VI. A Parallel or a brief and true Account of some Plots and Treasons of Papists and Fanaticks against the Kings and Queens of England since the Reformation and Abrenunciation of Popery p. 155. The Popish Bygot's Covenant p. 163. The Fanaticks Scotch and English Covenant p. 165. CHAP. VII The chief Cause of Rebellion among Christians is a Belief of that false Position to wit That Temporal Dominion is founded in Grace p. 172. SECT I. Arguments proving That Temporal Dominion is not founded in Grace p. 178. SECT II. The evil Effects and Consequences of this Position That Temporal Dominion is founded in Grace Are such as these I. CONVENTICLES p. 185. II. REBELLION p. 187 III. A Confirming Heathen Kings and Princes in their Infidelity and Denial of Christ p. 191. ERRATA PAg. 35. and many other places for onely reade only p. 105. l. 11. without the Pope's Laws r. without the Pope's leave p. 89. in Margin r. in Secessùs abdito p. 149. l. 7. or r. of p. 179. l. 17. r. or for Idolatry In the Epist Ded. ult p. l. 6. add to THE PREROGATIVE OF PRIMOGENITURE CHAP. I. The Necessity of Government GOvernment bears date with if not before the Creation and runs parallel with Time if not with Eternity And is in many respects more necessary than Life or Being it self For it is not necessary that any particular finite Beings should always Exist But it is absolutely necessary they should always be Governed whilst they do Exist The World although made for Man did and still can subsist well enough without him But not without his Obedience And therefore as Orpheus aptly named Harmony the Life of Musick so Plato not improperly styled Order and Government the Life of the Vniverse For Government tanquam Anima even as a Soul Animates all parts of the World with a Political Life and causes every Individual to answer the end of its Existency which is the Conservation of the Whole although it be with the loss of its own particular natural Life For in this Case the Publick Good is ever to be preferred before a Private And it is better not to be at all than not to be usefull Were it not for Government there would be neither Being nor Well-Being for every thing would take up Arms under pretence of Self-preservation and then the Conclusion can be nothing else but Confusion for according to the Jewish Proverb Grot. de Jur. Bell. l. 1. c. 4. Nisi potestas publica esset alter alterum vivum deglutiret c. Unless there were publick Government One would become a prey to the Other even as the (a) Genus beminum agreste sine legibus sine imperio liberum atque solutum c. ibid. Aborigines in the East and the Mohegians in the West Indies who having no Laws nor Government eat and devour one another alive And (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Chrysostome writing on the Necessity and Benefit of Government informs us to the same purpose scil That where there is no Government there men soon lose the exercise of their Reason and become more savage and cruel than the irrational Brutes and not onely snarle and bite like Dogs but even devour each other like rapacious Birds and ravenous Beasts of prey And it is most certain that there never happened any Evil either in Heaven among the Angels or on Earth among Men but upon the Breach of Law and good Government The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate to Govern primarily and emphatically signifies to Bind and to Heal a wound by Binding it up tight and close after the manner of Chirurgeons And Codurcus applying the proper signification of the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Government tells his Reader Codurc in Job 34. v. 17 18. Quòd Imperium Jura Leges sint velut Vincula Reipublicae c. That Government Laws and Statutes are the sure Bands and Ligaments of the World in general and of every Kingdom in particular which knit and firmly tie all parts together and so prevent a Rupture for Sine imperio Magistratu solvuntur omnes Civilis Societatis Compages c. Without Government there can be no Civil Society but all things must unavoidably run into Anarchy and Confusion which certainly can please none of Mankind but onely Timon of Athens the Man-Hater and such who delight to sport and fish in troubled waters Kings and Governours are very appositely in Hebrew termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heads Because they as Heads do Govern and Order all the inferiour Members of the several Bodies-politick And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are like the great Jice and Beams of the Building or chief Corner-stones of the House which keep up and support the whole Fabrick and therefore are they most elegantly styled Clavi Reipublicae the main Pins and Studs of the Common-wealth All which sufficiently speaks the indispensable Necessity of Government in general And as to the Original or first Authour of Government it is no other than Almighty God the Supreme Monarch and Governour of the whole World visible and invisible Wherefore whoever Resists Government is truly said in Holy Writ to Resist God himself And he that will turn a perfect Libertine and would live without Government must turn a perfect Atheist and must live without God in the World CHAP. II. Monarchy the best Form of Government THE Moral Philosopher discoursing on the various sorts of Government gives the Precedency unto Monarchy as being Divino Imperio quà m simillima most like the Government of the All-wise God which is the first and the best of all Eupolemus in his Book de Judaeae Regibus makes (a) Deut. 33.5 Moses was King in Jesurun Maimon in Loc. Moses to be an absolute Monarch over the Jews and that he was accountable unto none for his Actions but onely unto God as the Sacred Scriptures in many instances do prove and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that he even Moses was the first of the Wise
other and oft-times thorough heats (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and animosities the publick Weal is neglected and every one drives on his own private Interest and seeks to save himself to the ruine of the Common-wealth Wherefore upon these Considerations Nicocles rationally urged that no Form of Government could better secure the Common-wealth from Intestine Broils and from Foreign Invasions than that of Monarchy which could at pleasure Muster up Forces wage (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. War and carry it on vigorously to the effecting its desired ends And to confirm this his Opinion he brings instances of several Common-wealths especially that of the Carthaginians who in time of War for the better success of their Affairs did invest some single person such as Hannibal with Kingly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Power during their Wars And he instances also in that of the City of Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of all Cities after their Rebellion most hated Monarchy yet even Athens constituted some single person Generalissimo and intrusted him with a Regal Authority and at last when their Republick Affairs flew malis Avibus upon the wings of ill-luck They chose Solon for their King But he being as great an Hater of Monarchy as was Timon of Mankind Refused their profer 4. In Monarchy says Nicocles State-businesses may more privately be deliberated and consulted upon and therefore without discovery may more successfully be managed to the Terrour of the Enemy and to the great advantage of the Kingdom than in Democracy where by one or other the Secrets of State are frequently discovered and their Consultations Votes and Resolves are made known before they are ripened or before they can be put into Execution which has proved very fatal and detrimental to many Re-publicks And here by the way we may note that by some Wise men it has been thought no part of National Prudence or State-Policy in our late House of Commons here in England to Order every day their own Debates Votes and Resolves to be publickly Printed for by so doing They fomented the several Factions in the Nation and exasperated the Disaffected people against the King and his Government and more particularly against his Royal Highness the Duke of York And which was worst of all they by their printed Votes discovered and revealed not onely their own but also the King 's Secrets and Counsels unto his Foes as well as his Friends 5. Nicocles arguing as an innocent Heathen draws an Argument to prove the Excellency of Monarchy above all other Forms of Government from the Regimen of the Gods themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the very Gods whilst they were in a Free Common-wealth could not agree how to govern the World but did bitterly clash and wrangle among themselves So that at last Necessity forced Them to chuse a King who should be Supreme and Monarch over all the other Gods And the Lot fell upon Jupiter who was immediately proclaimed Supreme Monarch over all the rest And when this was done then the World was peaceably Governed and all things prospered as well as Heart could wish Wherefore as Nicolces of old did so we at present may rationally conclude That of all the Forms of Government Monarchy deserves the Supremacy CHAP. III. That all Kings and their Lawfull Heirs ought by Right of Primogeniture to Reign and Govern Successively whether they be Morally Good or Bad whether Infidels or Christians Papists or Protestants THAT Succession to the Imperial Throne ought to be by Virtue of Primogeniture and not of Grace will be the Task of the following Sections to prove SECT I. The Proposition proved by Humane Authority of Heathens IN Plato's time Kings were either Elective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law and Custome of particular Nations as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Carthage And as at this day in Polonia Or they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereditary according to Primogeniture as in Lacedemon and (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Diog. Lacrt. Plato l. 3. Macedonia for the Lacedemons and Macedonians were not onely for Kingly Government but also for the due and regular Succession of their Kings in the right (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. Line To the same purpose Aelian informs us scil That (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian Hist l. 6. c. 13. among the Grecians their Kings reigned successively according to Birth-Right and particularly Gelon in Sicilia the Leuconian Kings in Bosphorus and the Cypselidae in Corinth Though as he reports the Legal Succession of their Kings by Primogeniture seldom ran farther in a direct lineal Descent than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the third Generation by reason of frequent Insurrections and bloudy Rebellions in which too often some powerfull Vsurper or other mounted the Throne even as Oliver Cromwell lately did here in this Our Kingdom and cut off the Right Heir Thus Might over-coming Right turned the Stream of Regal Government out of its proper Chanel and forced it to run at least for a while a by-way Nicocles the aforementioned Emperour strenuously defends his own just Title to the Crown by virtue of his Birth-Right when he assures the World that he came to the Crown not by Usurpation nor by any illegal and sinister way but honestly (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isocrat Nicocl Orat. 3. and justly to wit by Inheritance descended from his Progenitors down to his Father and from his Father immediately to Himself SECT II. The Propsition That Succession to the Throne ought to be by Virtue of Primogeniture and not of Grace is farther proved by Divine Authority AS Humane so also Divine Authority speaks the same Truth scil That all Kings and their Lawfull Heirs whether good or bad vertuous or vitious ought successively to Reign and Govern To this purpose very pertinent are the Interrogatories which Elihu put to Job c. 34. v. 17 18. Shall even he that hateth Right Gover And wilt thou condemn him that is most just Is it fit to say to a King Thou art wicked and to Princes Ye are ungodly For the right understanding of which Interrogatories it must be premised That through gross mistake Elihu rashly concluded that pious Job had unworthily repined at God's severe hand of Providence towards him and therefore to convince Job of his supposed errour does Elihu expostulate with him saying Shall they who are Haters of Righteousness and Justice by virtue of their Right of Succession and Inheritance Govern and Reign over their Subjects and that by God's own appointment And what wilt not thou O vain Man suffer God himself the King of Heaven and Earth to govern act and doe what seemeth him best with his Creatures But thou wilt presume to censure thy Maker and say He is not Just in his Dealings with Thee Surely Reason teaches thee this Lesson That if thou mayst not
noted That although oft-times God did use his own Prerogative and did among the Jews set up and pull down Kings at his pleasure which no Creature though nver so great ought to doe Yet this is to be observed that after God had once setled the Succession of the Crown of Israel in King David's Family and particularly on King Solomon's Issue by Primogeniture That then it was High Treason for any to put by the Lawfull Heir and Successour although the said Heir was an Idolater and never so bad as to either Faith or Manners Nor may we forget the Chronologer's Observation scil Allen Script Chronol p. 154. That All who reigned in Judah after King Solomon they all were the Right Heirs to the Crown except onely Queen Athaliah who was of the House of Omri and of the Tribe of Issachar She onely by Usurpation Fraud and Violence stepped up into the Throne that did not belong to her and she paid dear for it for the Divine Vengeance soon overtook her and rendred to her the just wages of her Treason which was Death for 2 Chron. 23.15 they laid hold on her and slew her and set up Joash the Right Heir and then all the people rejoiced and the City was quiet v. 21 after that they had slain Athaliah the Usurper with the Sword and had restored Joash the Right Heir by Primogeniture unto the Crown And although for the sins of Solomon Almighty God did rend away from the House and Lineage of King Solomon ten Tribes and erected a distinct King over those said ten Tribes to shew 1. His own Justice against impenitent sinners 2. To exert his own Prerogative and to let the World know that it is in his power alone to set up and to Depose Kings Yet God did not dis-inherit for ever the Right Heir of King Solomon For although God did set up a New Kingdom and a New Succession in Israel for the Reasons above mentioned Yet it was onely for a certain term of years And by limiting the Succession in Israel to a term of years the Allwise God did clearly hint to all men this Truth to wit That notwithstanding the Inter-Regnum's of Jeroboam and of all the other Kings of Israel that however still the Right of Inheritance and of Succession to the Imperial Crown over all Israel as well as over all Judah still belonged to the Line and House of Solomon And it so happened that after God had sufficiently punished the House of Solomon for their Rebellions against his Divine Majesty That then according to his own Law of Inheritance he restored the whole Kingdom back again to the Right Heir of the Line and House of King Solomon For 2 Kings 23.24 Josias the Right Heir of King Solomon by Primogeniture Reigned over all Israel as well as over all Judah Nor may we pass over in silence this Remark scil That whenever any Rebellious Subjects did depose and kill any King whether in Judah as did the Mutinous Subjects destroy Amon King of Judah 2 Kings 21.23 upon the pretence of his being an Idolater 1 Kings 16.9 Or in Israel as did Treacherous Zimri Murther his Lord Elah King of Israel Now whenever any did thus disloyally attempt to depose and kill their Lawfull Prince and did endeavour to prevent the Right Heir from enjoying the Crown Then did God by his wise and just Providence so order Matters as that the said Treacherous Attempters were ever Prosecuted for Traitors and were deservedly Executed for their Treason And if any scrupulous person shall desire to be farther informed ☞ for what Reason it is not Lawfull for any People to Depose and Kill their Lawfull King nor to Exclude the Right Heir by Primogeniture from succeeding in the Throne because of his Immorality Tyranny Idolatry or becaused of any other pretended wickedness whatever The Reason is Because Kings are accountable onely unto God for their Faith and Manners for their Principles and Practices and not unto the People their Subjects For it is God and not the People who sets up Hererditary Kings and Princes And therefore They are to give an Account of their Stewardship onely unto Him of whom they received it pa Hence it is That although God may in his wrath Depose Kings for their Sins committed against Himself Yet the People may not Depose any King for any Irregularities or Outrages committed against Themselves whether upon their Persons or their Estates For ☜ the King is therefore accountable unto God because He is though a King Inferiour to God being his Vicegerent But the King is therefore unaccountable to his Subjects the Peopple because He is their Superiour being their King And it is ever adjudged a thing preposterous and absurd for the Head to be accountable unto the Inferiour Members for its Government It is very true That both Reason and Interest speaks it to be the Duty and Concern of the Head to Govern and Manage the whole Body well reguarly and judiciously for fear of a severe check and punishment from an higher Hand to wit from the Superme Head and Governour of Heaven and Earth and for fear the whole Body should miscarry and be ruined thorough his ill Government But however if the Head will not doe his Duty and Govern well yet the Inferiour Members may not take up Arms and Rebell and in their zeal for Reformation cut off the Head as a Delinquent But in such a case It is the Inferiurs Duty humbly to kiss the Rod partiently to submit to Divine Providence and pray saying O Heavenly Father Thy will and not Ours be done And this by the way is worthy every Man's observation scil That although God doth oft-times raise up certain Rebels to be as his scourges to punish irregular Princes and although it be just in God so to doe Yet it is High Treason for those Rebels to execute God's Decrees and Judgments upon such their Lawfull Princes unless they have as had Jehu as special Warrant immediately from God himself so to doe which Warrant not Man since Christ's Advent ever had or can have in the days of the Gospel And therefore ☜ it is Treason for any Subjects upon the specious pretence of executing God's Decree and Vengeance to raise War make Sedition to Depose and Kill their Lawfull Prince Thus Absalom was guilty of High Treason in making War andi n raising Sedition against his Father King David and He Died for it And yet Absalom did onely execute God's Decree of Judgment against King David his Father In like manner God raised up Zimri to execute his Decree against the House of Baasha and permitted Him to destroy his Master King Elah the Son of Baasha which Action of Zimri's killing his Master King Elah is Condemned for an Act of High Treason and was by the Loyal People punished as such 1 Kings 16.20 And no better was Shallum's killing Zachariah the King For although Shallum had done no other in
him due Honour and Worship out of contempt (a) Non ego inquit Fili summum imperium tuum Contempsi sed experiri volui an scires Consulem agere necignoro quid Patriae venerationi debeatur verùm publica instituta privatâ pietate potiora judico Valer. Max. l. 2. c. 2. §. 4. but onely to try whether He so young knew how to maintain the Magnificency and Grandeur of a Consul or did rightly understand how to treat Him not as his Natural Father but as his most dutifull Subject for he did openly declare That the Publick Honour and Veneration due to the Supreme Magistrate ought ever to precede all private Duty to Parents The Senate of Rome to shew their Abhorrency of the treacherous Assassination committed on the Person of their Emperour Julius Caesar in publico luctu did most solemnly bewail that horrid and execrable Fact in a publick Lamentation And Damnati Omnes Condemned to Death all the Plotters and Actors thereof And although the said Regicides fled from Justice yet the vengeance of God pursued them all So that not any one of them died a Natural Death But (a) Alius alio casu periit pars naufragio pars praelio nonnulli semet eodem illo pugione quo Caesarem violaverant interemerunt c. Sueton. Vit. Jul. Caes §. 84. some of them perished at Sea others were slain in Battel Some casually knocked on the head and others killed themselves with the very same Dagger with which they had wounded Coesar And Aemilius Probus gives us another Remarkable Instance of the Divine Hand punishing Treachery and Disloyalty in the Person and Complices of Mithrobarzanes who persidiously revolting from Datames his Lawfull Prince unto the Pisidians who were at that time Datames his open Enemies was at last upon a right understanding of his perfidiousness furiously assaulted by both (b) Proditores perculit hostes profligavit quod ad suam perniciem fuerat cogitatum id ad suam salutem convertit quo neque acutius ullius Imperatoris cogitatum ne que celerius factum usquam legimus Cornel. Nep. Datam p. 132. Parties and miserably destroyed by whose Death Datames was freed from the Traytor and from his Enemies the Pisidians It is recorded by Quintus Curtius for the everlasting praise of the Grecians that it was their natural wont to Honour and Obey their Kings (a) Nam haud facilè dictu est praeter ingenitam illi genti erga Reges suos venerationem quantum hujus utique Regis vel admirationi dediti fuerint vel charitate flagraverint c. Quint. Curt. l. 3. And when Alexander their King was beyond expectation recovered from a desperate sickness occasioned by a fall into the River Cydnus All his Loyal Subjects especially his Souldiers were so over-joyed at the good news thereof as that they presently made their humble Addresses to His Majesty heartily Congratulating His happy Recovery And as a farther expression of their Loyalty and of their great joy for their King's safety they did also multiply their Thanks and their Bounty to Philip the King's Physician for his Faithfulness to the King and for his great Care and Cure of Him Nor may we forget Isocrates his high Eulogium's of the said Grecians How that they always preferred the Publick Good of the Kingdom before their private Interest and that they did not desire so much to be Rich and Great as to be Honest and Usefull to the Common-wealth And that they did not covet to leave any better Patrimony to their Children than that of Honour Loyalty and Renown Nay they never contended (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dionys Halicar in Vit. Isocr one with another but when they strove who should be most serviceable to his King and Countrey And so faithfull were they to their Prince and to all men as that their bare word was of more value than other mens Oaths in after-ages And Nicocles pressing the Subjects Duty to Obey their Prince draws his Argument à Commodo from the great Benefits they all would most certainly reap thereby for then they would abound in Wealth and Riches and would enjoy peace and quietness at home and would become a Terrour to their Enemies and be the Envy and Emulation of their Neighbours abroad And as (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isocr Ni. the Kingdom of the Persians so that of Nicocles's would flourish and prosper more by the Subjects Love and Obedience towards their Prince than by any prowess of Arms or by any other politick Contrivances whatever For as Diogenes Synopeus a man generally morose and averse from Monarchy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. Vit. Diog. c. said that the Life and Essence of Civil Polity consisted in Honour and Good Order for so does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie in Diogenes his sense And Tacitus to the same purpose urges the Necessity of the Subjects Obedience to their (a) Pereunte obsequio imperium etiam intercidit si ubi imperatur queri singulis liceat Tacit. Hist l. 1. Prince because otherwise there would soon be a Dissolution of all Good Order and of the whole Frame of Government Now one way to preserve the Government established and to continue the present peace and welfare of the Kingdom as Nicocles adviseth is not onely to obey the King but also to obey and to honour All that are in Authority under him for whoever (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envies and maligns the King's Friends and Prime Ministers of State do malign the King Himself and do really strike at him thorough their sides Whereas were they truly Loyal they would Love and Honour those whom their King Loved and Honoured And whereas many drank the King's Health and talked big of their Loyalty and highly applauded their King But yet says Nicocles true Loyalty (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isocr Nicocl consists more in Works than in Words more in Obedience than in Talk SECT IV. The Proposition That all Subjects ought actively to Obey their Natural and Lawfull King in all things which be not positively against some known Law of God although their said Prince be an Heathen an Idolater and Apostate or never so Morally vitious proved by the Authority and Practice of the Primitive Christians THE Doctrine and Duty of Obeying All Lawfull Kings whether Heathens or Christians Good or Bad in all things that are not positively Evil was constantly taught and conscientiously practised by the Primitive Christians both Clergy and Layity Ignatius the second Writer after the Apostles declares that All Kings are to be honoured because they represent God the King of Kings And as in Heaven none is Greater than God so on Earth none (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ign. Epist Smyrn is Greater than the King So says also Tertullian Colimus Imperatorem ut hominem à Deo secundum solo Deo Minorem
Homines nascuntur hujus jussu Reges constituuntur As God onely made Man so God onely constituted and made Kings And he gives a very good Reason wherefore God made Kings and Instituted the Secular Powers and Commanded strict Obedience to be render'd to them to wit Because when Man fell and Apostatized from (a) Quoniam enim absistens à Deo homo in tantum efferabit ut etiam consanguineum Hostem sibi putaret omni inquietudine homicidio avaritiâ sine timore versaretur imposuit illi Deus humanum timorem ut potestati hominum subjecti lege eorum astricti aliquid assequantur justitiae moderentur ad invicem in manifesto positum gladium timentes c. ad utilitatem ergò Gentilium terrenum regnum positum est à Deo sed non à Diabolo qui nunquam omninò quietus est imò qui nec ipsas quidem Gentes vult in tranquillo agere c. Irenae l. 5. c. 24. God He and his Posterity grew outrageous and ungovernable And therefore to prevent farther disorders among Men God wisely Ordained Kings and Governours who by strict Laws of Morality Justice and Equity should restrain and reclaim Apostatized Mankind and as God's Vicegerents should reward Vertue and punish Vice Thus says Irenaeus God was the first Authour of all Order and Government and not the Devil who was the first Incendiary of all Sedition and Rebellion And that God set Kings over the Gentiles for their good and profit to govern them to protect and defend them from all Injuries Tyranny and Oppressions Clement Alexandrinus urging from Scripture many necessary Duties upon his Scholars when he treats of Government Clem. Alex. Paedag. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He briefly tells them their great Duty of Obedience to the Secular Powers in our Saviour's words Give unto Caesar the things that are Caesar's Celsus the Heathen that he might with greater colour of Reason oppose the spreading of the Gospel of Christ Does object That according to Christ's own saying Christians cannot be Obedient to Emperours and Kings nor to any in Civil Authority And that because Christ says He has taught them this Factious Lesson scil That they cannot and therefore ought not serve two Masters such as God and the King For says Christ they will love the one and hate the other c. And therefore from thence does Celsus plead though very falsly that Christianity lays (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orig. contr Cels l. 8. a foundation for Resistence of the Civil Powers and for Rebellion against their Lawfull Princes inasmuch as according to their Lord and Master Christ's words St. Matth. 6.24 No man can serve two Masters for either he will hate the one and love the other or else he will hold to the one and despise the other To this long Harangue and Objection Origen replies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the above-mentioned words of Christ do not in the least countenance Rebellion For says Origen Although there be many Gods and many Lords yet there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of Gods who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Kings and all the other Gods and Kings are Subordinate to him the Supreme And therefore to obey lawfull Kings on Earth is to obey God in Heaven for the King is God that is God's Vicegerent and Representative upon Earth So that in the point of Obedience God and the King are but One Master onely the one is Invisible the other Visible the one God by Essence the other God by Deputation and Office And as God and the King are One Master so they both are carefully and duely to be Worshipped and Reverenced onely the One with Divine the Other with Civil Honour and Obedience And Orig. contr 〈◊〉 l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As we are always to pray unto God so we are always to pray to him for the King that God would bless and prosper Him in his Government Origen pressed due Obedience unto Heathen Kings in all things Lawfull But if any thing Vnlawfull was Commanded then he advised all Christians not to obey Actively by doing what was Commanded but Passively by suffering patiently whatever should be inflicted upon them And because Origen was of opinion That it was a sin for any Christian to fight under the Banner of an Heathen Prince Therefore it was that He dissuaded the Christians from going into the Wars and from fighting under their Lawfull Emperour which was Origen's great failing and gave Celsus occasion to Revile the Christians and to Stigmatize them as Stubborn Disobedient and Seditious However although Origen was against the Christians fighting under an Heathenish Banner Yet He himself did and advised all Christians to pray (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ibid. p. 427. for the Emperour's safety and success in all his Lawfull Wars and Enterprises Gregory Nazianzen in his Oration to Julian the Collector of the Emperour's Tribute exhorts all people to keep their own Station and not to walk disorderly for God is a God of Order and Peace And therefore says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That it is not Lawfull for Subjects to Censure their Governours nor to prescribe Laws and Rules to their Legislatours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But every man ought to be content with his own condition and ought to live and act peaceably in his own private sphere although possibly he may deserve to be promoted higher And thus as he would not have the Layity to Usurp the Jurisdiction and Office of the Bishops and Priests lest they should make a Schism and Faction in the Church So neither would he have the Subjects to entrench upon the Prerogative of their Superiours lest they should cause Sedition and Rebellion in the State And therefore upon the whole he concludes that all Christians ought to imitate their Lord and Head Jesus Christ who render'd to God what was God's and to Caesar what was Caesar's such as Naz. ad Julian Orat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tribute Fear Honour and Obedience And when the said Gregory Nazianzen was accused by the Arians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a Factious Troublesome and Seditious person Gregory cleared himself of that Scandal and foul Aspersion by appealing to his own Doctrine and known Conversation He having ever been Gregor Presb. Vit. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant promoter of Obedience to the Government and of peace in the Common-wealth And although this Holy Father Greg. Nazianzen wrote very Satyrically against Julian the Apostate And as we humbly conceive he did too unworthily if not too unchristian-like inveigh against the said Julian for his Apostacy especially considering (a) Vir caetera egregii animi regendique imperii callentissimus Lodovic Vives in Civ Dei l. 5. c. 21. He had been Emperour and a very Learned one Yet this
is to be noted that whilst Julian was living and was the undoubted Right Heir to the Throne no body opposed his Succession notwithstanding many Enormities committed by him before he was Crowned Emperour And all the time that Julian Reigned the aforesaid Gregory Nazianzen lived quietly and peaceably under his Government and never wrote one syllable as we know of against him But on the contrary Gregory did upon all occasions shew the said Julian when living due Honour and Reverence Greg. Naz. Orat. 9. And when Gregory Nazianzen had occasion to reflect upon Julian's miscarriages He did modestly Vail all over with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us Bury them in silence Though it is too true and must be acknowledged in our opinion as a great fault in so good a Man as was Gregory Nazianzen That after Julian the Apostate was dead he did too undutifully not to say too inhumanely expose His Dread Sovereign's Nakedness to the whole World Orat. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in worse Language than ever Michael the Arch-Angel brought against the Devil when he disputed about the Body of Moses Jud. Ep. v. 9. But yet this is to be said for Gregory as was hinted before that he wrote his Invective against Julian not as an Orator whilst Julian was Living but rather as a Passionate Historian after he was Dead St. Augustine pleading for Obedience to Kings and Emperours Answers the Grand Question scil Quest Whether a Christian may Lawfully obey an Heathen Emperour and may harmlesly Fight under his Banner Ans He determines the Controversie in the Affirmative contrary to Origen and declares That it is the Christian Souldiers bounden Duty to Obey his Lawfull Prince although he be an Heathen and to fight faithfully and couragiously under his Command yea this the Christian ought to doe although the Grounds and Occasion of the said War be probably unjust on (a) Câ—m ergò Vir justus si fortè sub Rege homine etiam sacrilego militet rectè possit illo jubente bellare civicae pacis ordinem servans Cui quod jubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut reum Regem faciat iniquit as imperandi innocentem autem Militem ostendat ordo imperandi Aug. contr Faust Manich. l. 21. c. 75. the King's side And his Reason for it is this scil Because God will punish the King or Emperour for Commencing an unjust War but He will amply reward the innocent and dutifull Souldier for his hearty and sincere Obedience unto his Lord the King And elsewhere St. Augustine adds Rex semper Honorandus si non propter se attamen propter Ordinem c. St. Aug. quaest 35. Vet. Nor. Test That a King is always to be Honoured if not for his own personal Excellencies yet for his Kingly Order and Dignity And in his most Incomparable Book de Civ Dei He informs the People That although Nero was a Tyrant and the worst of men as to his Personal Immoralities Cujus fuit tanta Luxuries ut nihil ab eo putaretur virile metuendum c. Yet because Divine Providence * Talibus tamen dominandi potestas non datur nisi summi Dei Providentiâ c. Civ Dei l. 5. c. 19. had raised up the said Nero and made him to be Caesar their King and Governour therefore the People ought to Obey Him And St. Augustine glancing on the Question scil Whether Dominion be founded onely in Grace He says that in Heaven it is so for no man can inherit a Throne of Glory but onely He that is truly Gratious and Holy But on Earth it is not so for Regnum Terrenum Ibid. c. 21. piis impiis sicut ei placet cui nihil injustè placet God disposes of these Earthly Kingdoms to Good and Bad according to his own pleasure for Reasons best known to himself And therefore the Subjects are obliged in Duty to obey Nero as well as (a) Qui Regnum dedit Augusto ipse Neroni qui Vespasianis vel Patri vel Filio suavissimis Imperatoribus ipse Dimitiano crudelissimo qui Constantino Christiano ipse Apostatae Juliano Aug. Civ Dei l. 5. c. 21. Augustus Cruel Domitian as well as Kind and Mercifull Vespasian the Apostate and Idolatrous Julian as well as the Pious and Orthodox Constantine for the one as well as the other is God's Vicegerent and the Subjects Lawfull Prince and Sovereign Optatus the Famous Bishop of Milevis taught the same Doctrine of Loyalty and Obedience declaring that all Kings are to be obeyed And although Kings should sometimes Command things which are in themselves unlawfull to be Commanded yet it may be Lawfull for the Subjects in many cases actively to perform the said unlawfull Commands of their said Kings For thus The pious Jews when peremptorily Commanded by Antiochus to surrender up their Bibles to be burnt by the Officers They though with great grief of heart readily obeyed And the aforesaid Optatus blames very much the Emperour for imposing so ungodly a Command but he highly (a) Feccatum imperantis minantis non populi cum dolore tremore secundantis c. Optat. l. 7. applauds the Obedience of the said dutifull and Loyal Jews It is most certain that the Popes of Rome before they became Rebellious to the Secular Powers humbly and peaceably obeyed their Emperours and that not onely in things Lawfull or Indifferent nor onely in things Secular and Civil but also in things that have seemed in the Popes own judgment to be in their own Nature unlawfull and which is more the Pope of Rome has obeyed the Emperour in things Spiritual and Ecclesiastical as well as Temporal As for Instance When Mauritius the Emperour had made a Decree that no Souldiers should be admitted into any Monastery and sent the said Edict unto Pope Gregory surnamed the Great to be forthwith published by Him and his Clergy The said Pope obeyed the Emperour's Commands and immediately caused the same to be dispersed throughout all his Diâ—cese and Ecclesiastick Dominions And the said Pope Gregory gave this Reason for his so doing to wit * Gregor Magn. l. 2. Epist 61. Quia erat Subjectus ejus Jussionibus c. Because He though Pope ought to be subject and obedient unto the Emperour's Commands though in his own judgment He conceived the said Edict to be in it self unlawfull and prejudicial unto many persons Heyl. in Vit. Laud. p. 311. as well in reference to their Spiritual as their Temporal Benefit SECT V. Modern Authours for Obedience to Princes Of two sorts 1. Some Conditionally as All Recusants 2. Some Absolutely as All Protestants I. Modern Authours who are for Conditional Obedience AMong our Modern Writers we find none who deny the King's Supremacy and by so doing Declare themselves to be Recusants and No Protestants Among
Ecclesiae Bona census ac jura etiam feudalia c. quacunque arte aut quocunque quaesito colore in proprios usus convertere iis Anathemati tam diu subjaceat c. Sess 22. c. 11. and Kings as well as others to be Excommunicated who shall upon any account whatever sell and alienate any Church-Lands Goods or Chattels without the Pope's leave And if any person great or small King or Subject shall be found guilty of Contumacy against any Spiritual and Ecclesiastical Judge then the said Judge may (c) Sitque erga judicem Contumacia tunc reos etiam Anathematis mucrone arbitrio suo praeter alios poenas fevire poterit c. at his pleasure not onely Excommunicate such an offender but also decree him to be punished any other ways as the said Judge shall think fit And if the said excommunicated person though a King for it is Concil Trid-sess 25. e. 3. Quicunque post legitimas admonitiones non resipuerit c. Whosoever shall after legal Admonition continue obstinate he shall be punished as an Heretick that is with Death Contra eum tanquam de Haeresi suspectum procedi possit ibid. Bonaventure declares it for an undoubted Truth that the Supreme Power (a) Jam verò possunt Sacerdotes Pontifices ex causa amovere Reges deponere Imperatores sicut saepiùs accidit visum est quando scilicet eorum malitia hoc exigit Reipublicae necessitas sic requirit Summus verò Pontifex penes quem in terris prima residet Auctoritas non à Rege non à Principe seculari non ab homine judicatur sed solius Dei judicio reservatur Bonavent lib. de eccles Hierarch c. 1. on Earth is in the Pope and that as he already has often done so again he may Remove Kings and Depose Emperours for their Wickednesses and that the Pope is accountable for so dling unto no Earthly Power whatever whether Regal Imperial or otehrwise but onely unto God Cardinal Bellarmine assures his Reader That the Popes of Rome have power not onely to Excommunicate but also to Depose and Sentence to Death Heretical and ungodly Kings and to give away (a) Posse à Romano Pontifice Principes Christianos excommunicari principaetu privari eorúmque subditos ab obeâ—ieutia eorum absolvi c. Bellarm. de potest sum Pontif. praef p. 6. their Crowns and Lands unto others that are Godly and Catholick and to absolve their Subjects from all Duty and Allegiance to them and to confirm the truth of what he asserts he quotes the Authority and Judgment of Pope Gregory the 7th of Cajetan Pet. Ancharanus Sylvester Prieras Astensis and many others for the same And he highly applauds and justifies the Pope's excommunicating Hen 8th King of England for Heresie which Heresie was onely King Henry's Renouncing the Pope's Supremacy and Defending his own The Horrid practice of Assassinating and Murthering Lawfull Kings for want of Grace and for Heresie is amply justified and highly commended as a meritorious Act by Pope Sixtus Quintus in his large Oration made to the Cardinals in Consistory at Rome on Septemb. 11. 1589. upon the Murther and Death of Henry the Third King of France who was most barbarously Assassinated and Stab'd to Death in the midst of his Army by JAQVES CLEMENT a Popish-Dominican Fryar Some of the said Pope's own words are as follow in the Margin In which you will find Pope Sixtus (a) Hoc de quo nunc verba facimus quod his diebus nostris evenit verè insigne memorabile penè incredibile opus est nec sine Dei Op. Max. particulari providentia perpetratum Occidit Monachus Regem non pictum Quintus so far from disclaiming against the Monk for that execrable Murther committed upon the aforesaid King's Person as that he rather in high strains of Rhetorick wonderfully applauds the said Hellish Fact and styles it a most famous memorable and well-nigh incredible Act yea a work done not without the particular Providence and disposition of Almighty God A Fryar has kill'd a King And for fear his Auditours should think he told them a Romance he repeats it again saying I assure you A Monk has kill'd a King not a King (b) aut fictum in charta aut pariete sed Regem Francorum in medio exercitûs sui milite custodiâ septum painted in Paper or pictured upon a Wall not a Jack of Lent but a real living King even the French King in the midst of his Army whilst encompassed about with his Guard And although All Monks by their Holy Order and Profession (c) Iste Monachus praeliis ac pugnis non erat assuefactus à sanguine vitae suae inslituto ita abhorrens ut nec ex vena incisione fusum cruorem forsan ferre potuerit were forbid to shed bloud yet it was commendable in this Monk And farther the Pope acquaints the Cardinals with what Instrument (a) Etiam cum Cultello ad hoc propositum praeparato non in vagina condito unde poterat esse probabilis excusatio sed nudo ac in Manicâ abscondito quem si invenissent mox fuisset in crucem actus the Monk effected his bloudy design to wit with a Knife which he had cunningly hid in his Sleeve for that purpose But that which seems most inhumane in this Pope was his Denying the aforesaid Murthered King Christian Burial and his Holiness pleaded Sacred Scripture for his (b) De persona ergo Regis â—autum ista cum dolore diximus cujus infaustus finis eximit quoque ipsum ab iis officiis quae solet haec sancta sedes Imperatoribus Regibus post morâ—em exhibere quae pro isto libentèr fecissemus nisi id fieri in hoc casu Sacrae Scripturae vetarent warrant After all this Barbarity any one in pity and charity would have thought that although the said Pope denied the Massacred King Honourable and Christian Burial yet he would not have denied him his own and all compassionate mens Prayers for His Majesty's Souls deliverance if not from Purgatory yet from Hell But such was his implacable malice against the said King as that he did not onely decree that (a) Decrevimus pro ipso Rege non esse celebrandas exequias no funeral Rites should be performed for him But also that (b) Intelligimus praedictum Regem ex hac vita sine poenitentia seu impoenitentem excessisse nimirum in Consortio Haereticorum at que pro tali peccato seu pro Homine sic peccante noluit Apostolus ut post mortem oraremus Sixt. Quint. Pont. Max. Serm. Romae Consist Sept. 11. 1589. no prayers should be made for him after his Death he dying in his Heresie was excluded from all Grace and Mercy hereafter Jodocus Lorichius assures us also That it is the constant Doctrine of the Church of Rome scil That the Pope
Kingdom and in Print justified the said Murthers The Fanaticks in Scotland Murthered King James the Fifth And the Fanaticks in England most inhumanely Murthered in the open sight of Heaven and Earth King Charles the First and in Print they justified the said horrid Murther to be a Lawfull and Meritorious Act. The Papists of Lombardy Banished their Lawfull Prince Frederick Barbarossa the Emperour and at last betrayed him to the Sultan of Egypt The Fanaticks of England by Vote of their Rump-Parliament Banished their Natural Prince King Charles the Second and all the Royal Family and did what they could to have betrayed Him into the hands of his Foreign and Domestick Enemies Since the King 's happy Restauration the Fanaticks have out-done the Papists as to their Number of Plots We hear but of three Popish Plots and onely two of them fully proved The Papists Plots were 1. The Burning of London for which Hubbard a Papist of Roan was Executed 2. Oates his Popish Plot for which Edward Coleman and several others suffered Death 3. The Meal-Tub Plot for which Mrs. Celliers a Papist was imprisoned and fined Whereas the Fanaticks Plots have been Many more since the King's Restauration such as 1. Venner's Plot for which he and several others were Executed 2. The Disbanded Officers of Oliver's Army and others plotted the Burning of London before 1666 and Killing the King for which seven or eight of them were hang'd and quartered at Tyburn 3. Tong 's and other Fanaticks Plot in 1662 to Murther the King and the Duke of York c. was proved against Him and his Confederates at Old-Baily London for which They were Executed 4. Mason's Northern-Plot in 62 and 63. for which about twenty suffered Death in Yorkshire and elsewhere 5. Rathbone Tucker c. in 1666 their Plot to have kill'd the King and to have deposed the Bishops and to have altered Religion 6. Colledge's Plot to have seized on the King at Oxford and with his Protestant-Flail to have Murthered the King's Leige-Subjects for which he died by the hand of Justice 1681. 7. Shaftsbury's Rumbold's c. Plot at Rye-House in Hertfordshire to have Murthered the King and the Duke of York for which Captain Walcot and others were Executed 1683. and Sir Thomas Armstrong and Holloway were Executed for the same Plot 1684. We cannot but note that The Papists in their Plot would have killed the King but have saved the Duke of York the Right Heir to the Crown The Fanaticks in their Plots would have Murthered both the King and his Right Heir the Duke of York The Papists had their Jesuits Whitebread Gavan Hartcourt c. to promote their Plot. The Fanaticks had their Priests Lob Ferguson Casteers c. who encouraged their Plot. The Papists engaged several of the Nobility in their Plot against the King if Oates Bedloe and others may be credited The Fanaticks engaged many if not as many of the discontented Nobility in their Plot if Keeling Rumsey and the Condemned persons Confession may be believed In Oates his Popish Plot Were six Lords Impeached in Parliament and none fled for it Such as The Earl of Powis Viscount Stafford who was Executed Lord Petre. Lord Arundell of Wardour Lord Bellasis In Keeling's Fanatick Plot were accused to be eight Noble Men Such as The Earl of Shaftsbury who fled and died in Holland The Earl of Essex who destroyed himself in the Tower The Duke of Monmouth who submitted Ford Lord Gray who fled William Lord Russell who was Executed Lord Howard of Escrick a Witness Lord Melvin who fled Brandon Lord Gerard Bailed And be pleased to Note that All the Papists both Nobles and others denied the Popish Plot to the last but acknowledged the Treason upon the Hypothesis Oates his Plot were true The Fanaticks both Noble Men and others confessed Keeling's Plot but denied the Treason attending it although the Plot was true And which of the two whether Papist or Fanatick lived and died the better Christian we will leave to the World to judge And here we may not impertinently add Two Solemn Leagues Oaths and Covenants one made against the King by the Papists the other made against the King by the Fanaticks And in both they pretend Loyalty and Obedience to the King Zeal for Religion and Good-will to the Common-wealth The Solemn Oath and Covenant of the Papists in Conspiracy against King Henry the Fighth To wit YE shall not enter into this out Pilgrimage of Grace for the Commyn-welthe The Popish Bygot's Covenant Speed's Hist H. 8. c. 21. p. 787. but only for the Love that you doe vere unto Almighty mighty Godde his Faith and to Holy Churche Militant the maintenance thereof to the preservation of the King's Person his Issew to the purifying of the Nobilitie and to expulse all Vilayne Blode and Evil Councellers against the Commyn-welthe from his Grace and the Privie Counsell of the same and that ye shall not enter into oure said Pilgrimage for no particular profite to your self nor to doe no displeasure to no privey person but by Councell for the Commyn-welthe ner Slee ner Murder for no envye but in your herts put away all fear and dread and take afore you the Crosse of Criste and in your herts his Faith the Restitution of the Churche the Suvpression of these Herytyks and their Opynyons by all the holle Contents of this Book The Fanaticks Solemn League and Covenant against King Charles the First To wit YE doe swear The Fanaticks Scotch and English Covenant That ye shall sincerely really and constantly thorough the Grace of God endeavour in your several places and callings Full. Hist ch 1. lib. 11. c. 21. p. 201. The REFORMATION of RELIGION in England and Ireland as it is Reformed in Scotland That ye shall without respect of persons endeavour the extirpation of Popery Prelacy that is Church-Government by Archbishops Bishaps Deans their Chancellours and Commistiaries and all other Ecclesiastical Officers depending on the Hierarchy That ye shall with the same sincerity reality and constancy in your several Vocations endeavour with your Estates and Lives mutually to preserve the Rights and Privileges of the Parliaments and the due Liverties of the Kingdom and to Preserve and Defend the King's Majesty his Person and Authority That the World may bear witness with your Consciences of your Loyalty and that ye have no thoughts or intentions to diminish his Majesty's just Power and Greatness That ye shall also with all faith-fulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the REFORMATION dividing the King from his People that they may be brought to Tryal and receive condign punishment That ye shall assist and defend what ye can all those that enter into this Blessed League and Covenant That ye profess and declare before God and the World your unfeigned desire to be humbled for your sins and for the sins of the