else want lawful Heirs to succeed him by which means being not taken for the Head of the Church he was sure in any Controversie between him and the Pope that his Subjects would be against him B. Is not a Christian King as much a Bishop now as the Heathen Kings were of old for among them Episcopus was a Name common to all Kings Is not he a Bishop now to whom God hath committed the charge of all the Souls of his Subjects both of the Laity and the Clergy And though he be in relation to our Saviour who is the chief Pastor but a Sheep yet compared to his own Subjects they are all Sheep both Laique and Clerique and he only Shepherd And seeing a Christian Bishop is but a Christian endued with power to govern the Clergy it follows that every Christian King is not only a Bishop but an Arch-bishop and his whole Dominion his Diocess And though it were granted that Imposition of Hands is necessary from a Priest yet seeing Kings have the Government of the Clergy that are his Subjects even before Baptism the Baptism it self wherein he is receiv'd as a Christian is a sufficient Imposition of Hands so that whereas before he was a Bishop now he is a Christian Bishop A. For my part I agree with you This Prohibition of Marriage to Priests came in about the time of Pope Gregory the 7 th and William the first King of England by which means the Pope had in England what with Secular and what with Regular Priests a great many lusty Batchelors at his service Secondly That Auricular Confession to a Priest was necessary to Salvation 'T is true that before that time Confession to a Priest was usual and performed for the most part by him that confessed in writing but that use was taken away about the time of King Edward the third and Priests commanded to take Confessions from the Mouth of the Confitent and Men did generally believe that without Confession and Absolution before their departure out of the World they could not be saved and having Absolution from a Priest that they could not be damn'd You understand by this how much every Man would stand in awe of the Pope and Clergy more than they would of the King and what Inconvenience it is to a State for their Subjects to confess their secret Thoughts to Spies B. Yes as much as Eternal Torture is more terrible than Death so much they would fear the Clergy more than the King A. And though perhaps the Roman Clergy will not maintain that a Priest hath power to remit sins absolutely but only with a condition of repentance yet the People were never so instructed by them but were left to believe that whensoever they had Absolution their precedent sins were all discharged when their Penance which they took for Repentance was perform'd Within the same time began the Article of Transubstantiation for it had been disputed a long time before in what manner a Man did eat the Body of our Saviour Jesus Christ as being a Point very difficult for a Man to conceive and imagine clearly but now it was made very clear that the Bread was transubstantiated into Christs Body and so was become no more Bread but Flesh. B. It seems then that Christ had many Bodies and was in as many places at once as there were Communicants I think the Priests then were so wanton as to insult upon the dulness not only of Common People but also of Kings and their Councellors A. I am now in a Narration not in a Disputation and therefore I would have you at this time to consider nothing else but what effect this Doctrine would work upon Kings and their Subjects in relation to the Clergy who only were able of a piece of Bread to make our Saviour's Body and thereby at the hour of death to save their Souls B. For my part it would have an effect on me to make me think them Gods and to stand in awe of them as of God himself if he were visibly present A. Besides these and other Articles tending to the upholding of the Popes Authority they had many fine Points in their Ecclesiastical Politie conducing to the same end of which I will mention only such as were established within the same time For then it was the Order came up of Preaching Friars that wandred up and down with power to preach in what Congregation they pleased and were sure enough to instil into the People nothing that might lessen the Obedience to the Church of Rome but on the contrary whatsoever might give advantage to it against the Civil Power Besides they privately insinuated themselves with Women and Men of weak Judgment confirming their adherence to the Pope and urging them in the time of their sickness to be beneficial to it by contribution of Money or building Religious Houses or Pious Works and necessary for the remission of their sins B. I do not remember that I have read of any Kingdom or State in the World where liberty was given to any private Man to call the People together and make Orations frequently to them or at all without first making the State acquainted except only in Christendome I believe the Heathen Kings foresaw that a few such Orators would be able to make a great Sedition Moses did indeed command to read the Scriptures and expound them in the Synagogues every Sabbath-day but the Scriptures then were nothing else but the Laws of the Nation delivered unto them by Moses himself and I believe it would do no hurt if the Laws of England also were often read and expounded in the several Congregations of English-men at times appointed that they may know what to do for they know already what to believe A. I think that neither the preaching of Friers nor Monks nor of Parochial Priests tended to teach Men what but whom to believe for the Power of the Mighty hath no foundation but in the opinion and belief of the People and the end which the Pope had in multiplying Sermons was no other but to prop and enlarge his own Authority over all Christian Kings and States Within the same time that is between the time of the Emperor Charles the Great and of King Edward the third of England began their second Politie which was to bring Religion into an Art and thereby to maintain all the Decrees of the Roman Church by disputation not only from the Scriptures but also from the Philosophy of Aristotle both Moral and Natural and to that end the Pope exhorted the said Emperor by Letter to erect Schools of all kinds of Literature and from thence began the Institution of Universities for not long after the Universities began in Paris and in Oxford It is true that there were Schools in England before that time in several places for the instruction of Children in the Latin Tongue that is to say in the Tongue of the Church but for an University of
are sent by him Love God with all your Soul and your Neighbour as your self are words of the Scripture which are well enough understood but neither Children nor the greatest part of Men do understand why it is their Duty to do so They see not that the safety of the Common-wealth and consequently their own depends upon their doing it Every man by nature without discipline does in all his Actions look upon as far as he can see the benefit that shall redound to himself from his obedience He reads that Covetousness is the root of all evil but he thinks and sometimes finds it is the root of his Estate And so in other Cases the Scripture says one thing and they think another weighing the Commodities or Incommodities of this present life only which are in their sight never putting into the Scales the Good and Evil of the Life to come which they see not A. All this is no more than happens where the Scripture is seal'd up in Greek and Latin and the People taught the same things out of them by Preachers But they that are of a Condition and Age fit to examine the sense of what they read and that take a delight in searching out the Grounds of their Duty certainly cannot choose but by their reading of the Scriptures come to such a sense of their Duty as not only to obey the Laws themselves but also to induce others to do the same for commonly Men of Age and Quality are followed by their inferior Neighbours that look more upon the Example of those Men whom they reverence and whom they are unwilling to displease than upon Precepts and Laws B. These Men of the Condition and Age you speak of are in my opinion the unfittest of all others to be trusted with the reading of the Scriptures I know you mean such as have studied the Greek or Latin or both Tongues and that are withal such as love knowledge and consequently take delight in finding out the meaning of the most hard Texts or in thinking they have found it in case it be new and not found out by others These are therefore they that pretermitting the easie places which teach them their Duty fall to scanning only of the Mysteries of Religion such as are How it may be made out with wit that there be three that bear Rule in Heaven and those three but One How the Deity could be made Flesh How that Flesh could be really present in many places at once Where 's the Place and what the Torments of Hell and other Metaphysical Doctrines Whether the Will of Man be free or governed by the Will of God Whether Sanctity comes by Inspiration or Education By whom Christ now speaks to us Whether by the King or by the Clergy or by the Bible to every man that reads it and interprets it to himself or by a private Spirit to every private Man These and the like Points are the study of the Curious and the cause of all our late mischief and the cause that makes the plainer sort of Men whom the Scripture had taught belief in Christ Love towards God Obedience to the King and sobriety of behaviour forget it all and place their Religion in the disputable Doctrines of these your wise Men. A. I do not think these men fit to interpret the Scripture to the rest nor do I say that the rest ought to take their Interpretation for the Word of God Whatsoever is necessary for them to know is so easie as not to need Interpretation Whatsoever is more does them no good But in case any of those unnecessary Doctrines shall be authorized by the Laws of the King or other State I say it is the Duty of every Subject not to speak against them in as much as it is every man's Duty to obey Him or Them that have the Sovereign Power and the Wisdom of all such Powers to punish such as shall publish or teach their private Interpretations when they are contrary to the Law and likely to incline men to Sedition or Disputing against the Law B. They must punish then the most of those that have had their breeding in the Universities for such curious Questions in Divinity are first started in the Universities and so are all those Politick Questions concerning the Rights of Civil and Ecclesiastick Government and there they are furnished with Arguments for Liberty out of the Works of Aristotle Plato Cicero Seneca and out of the Histories of Rome and Greece for their Disputation against the necessary Power of their Sovereigns Therefore I despair of any lasting Peace amongst our selves till the Universities here shall bend and direct their Studies to the setling of it that is to the teaching of absolute Obedience to the Laws of the King and to his Publick Edicts under the Great Seal of England for I make no doubt but that solid Reason back'd with the Authority of so many Learned Men will more prevail for the keeping of us in peace within our selves than any Victory can do over the Rebels but I am afraid that 't is impossible to bring the Universities to such a compliance with the Actions of State as is necessary for the business A. Seeing the Universities have heretofore from time to time maintain'd the Authority of the Pope contrary to all Laws Divine Civil and Natural against the Right of our Kings why can they not as well when they have all manner of Laws and Equity on their side maintain the Rights of him that is both Sovereign of the Kingdom and Head of the Church B. Why then were they not in all Points for the King's Power presently after that King Henry the 8 th was in Parliament declared Head of the Church as much as they were before for the Authority of the Pope A. Because the Clergy in the Universities by whom all things there are governed and the Clergy without the Universities as well Bishops as inferior Clerks did think that the pulling down of the Pope was the setting up of them as to England in his place and made no question the greatest part of them but that their Spiritual Power did depend not upon the Authority of the King but of Christ himself derived to them by a successive Imposition of Hands from Bishop to Bishop notwithstanding they knew that this derivation passed through the Hands of Popes and Bishops whose Authority they had cast off For though they were content that the Divine Right which the Pope pretended to in England should be denied him yet they thought it not so fit to be taken from the Church of England whom they now supposed themselves to represent It seems they did not think it reasonable that a Woman or a Child or a Man that could not construe the Hebrew Greek or Latin Bible nor know perhaps the Declensions and Conjugations of Greek or Latin Nouns and Verbs should take upon him to govern so many learned Doctors in matters of Religion meaning matters
when they sent unto him 19 Propositions whereof above a dozen were Demands of several Powers essential parts of the Power Sovereign But before that time they had demanded some of them in a Petition which they called a Petition of Right which nevertheless the King had granted them in a former Parliament though he deprived himself thereby not only of the Power to levy Money without their consent but also of his ordinary Revenue by Custom of Tonnage and Poundage and of the Liberty to put into Custody such Men as he thought likely to disturb the Peace and raise Sedition in the Kingdom As for the Men that did this 't is enough to say they were the Members of the last Parliament and of some other Parliaments in the beginning of King Charles and the end of King James his Reign to name them all is not necessary farther than the Story shall require Most of them were Members of the House of Commons some few also of the Lords but all such as had a great opinion of their sufficiency in Politicks which they thought was not sufficiently taken notice of by the King B. How could the Parliament when the King had a great Navy and a great number of Train'd Soldiers and all the Magazines of Ammunition in his power be able to begin the War A. The King had these things indeed in his right but that signifies little when they that had the Custody of the Navy and Magazines and with them all the Train'd Soldiers and in a manner all his Subjects were by the preaching of Presbyterian Ministers and the seditious whisperings of false and ignorant Politicians made his Enemies And when the King could have no Money but what the Parliament should give him which you may be sure should not be enough to maintain his Regal Power which they intended to take from him And yet I think they would never have adventured into the Field but for that unlucky business of imposing upon the Scots who were all Presbyterians our Book of Common-Prayer for I believe the English would never have taken well that the Parliament should make War upon the King upon any provocation unless it were in their own defence in case the King should first make War upon them and therefore it behooved them to provoke the King that he might do something that might look like Hostility It happened in the Year 1637. that the King by the Advice as it is thought of the Arch-Bishop of Canterbury sent down a Book of Common-Prayer into Scotland not differing in substance from ours nor much in words besides the putting of the word Presbyter for that of Minister commanding it to be used for conformity to this Kingdom by the Ministers there for an ordinary Form of Divine Service This being read in the Church at Edenburgh caused such a Tumult there that he that read it had much ado to escape with his life and gave occasion to the greatest part of the Nobility and others to enter by their own Authority into a Covenant amongst themselves which impudently they called a Covenant with God to put down Episcopacy without consulting with the King which they presently did animated thereto by their own confidence or by assurance from some of the Democratical English-men that in former Parliaments had been the greatest opposers of the King's Interest that the King would not be able to raise an Army to chastise them without calling a Parliament which would be sure to favour them For the thing which those Domocraticals chiefly then aimed at was to force the King to call a Parliament which he had not done of ten years before as having found no help but hinderance to his Designs in the Parliaments he had formerly called Howsoever contrary to their expectation by the help of his better affected Subjects of the Nobility and Gentry he made a shift to raise a sufficient Army to have reduced the Scots to their former obedience if it had proceeded to battle and with this Army he marched himself into Scotland where the Scotch Army was also brought into the Field against him as if they meant to fight but then the Scoth sent to the King for leave to treat by Commissioners on both sides and the King willing to avoid the destruction of his own Subjects condescended to it The Issue was peace and the King thereupon went to Edenburgh and passed an Act of Parliament there to their satisfaction B. Did he not then confirm Episcopacy A. No but yielded to the abolishing of it but by this means the English were cross'd in their hope of a Parliament but the said Democraticals formerly opposers of the King's Interest ceased not to endeavour still to put the two Nations into a War to the end the King might buy the Parliaments help at no less a price than Sovereignty it self B. But what was the cause that the Gentry and Nobility of Scotland were so averse from the Episcopacy for I can hardly believe that their Consciences were extraordinarily tender nor that they were so very great Divines as to know what was the true Church-discipline established by our Saviour and his Apostles nor yet so much in love with their Ministers as to be over-rul'd by them in the Government either Ecclesiastical or Civil for in their lives they were just as other Men are pursuers of their own Interests and Preferments wherein they were not more opposed by the Bishops than by their Presbyterian Ministers A. Truly I do not know I cannot enter into other Mens thoughts farther than I am led by the consideration of Humane Nature in general But upon this consideration I see first that Men of ancient Wealth and Nobility are not apt to brook that poor Scholars should as they must when they are made Bishops be their fellows Secondly That from the Emulation of Glory between the Nations they might be willing to see this Nation afflicted by Civil War and might hope by aiding the Rebels here to acquire some power over the English at least so far as to establish here the Presbyterian Discipline which was also one of the Points they afterwards openly demanded Lastly They might hope for in the War some great Sum of Money as a reward of their assistance besides great booty which they afterwards obtained But whatsoever was the cause of their hatred to Bishops the pulling of them down was not all they aimed at If it had now that Episcopacy was abolished by Act of Parliament they would have rested satisfied which they did not for after the King was returned to London the English Presbyterians and Democraticals by whose favour they had put down Bishops in Scotland thought it reason to have the assistance of the Scotch for the pulling down of Bishops in England And in order thereunto they might perhaps deal with the Scots secretly to rest unsatisfied with that Pacification which they were before contented with Howsoever it was not long after the King was returned to London
as being a thing contrary to nature or to pay them any reverence or to care what they say except some few that may be delighted with their jingling I wish with all my heart there were enough of such discreet and ancient men as might suffice for all the Parishes of England and that they would undertake it But this is but a wish I leave it to the Wisdom of the State to do what it pleaseth B. What did they next A. Whereas the King had sent Prisoners into places remote from London three Persons that had been condemn'd for publishing seditious Doctrine some in writing some in publick Sermons the Parliament whether with his Majesties consent or no I have forgotten caused them to be released and to return to London meaning I think to try how the People would be pleas'd therewith and by consequence how their endeavours to draw the Peoples affections from the King had already prospered When these three came through London it was a kind of Triumph the People flocking together to behold them and receiving them with such Acclamations and almost Adoration as if they had been let down from Heaven In so much as the Parliament was now sufficiently assur'd of a great and tumultuous Party whensoever they should have occasion to use it On confidence whereof they proceeded to their next Plot which was to deprive the King of such Ministers as by their Wisdom Courage and Authority they thought most able to prevent or oppose their farther Designs against the King And first the House of Commons resolv'd to impeach the Earl of Strafford Lord Lieutenant of Ireland of High Treason B. What was that Earl of Strafford before he had that place And how had he offended the Parliament or given them cause to think he would be their Enemy for I have heard that in former Parliaments he had been as Parliamentary as any other A. His name was Sir Thomas Wentworth a Gentleman both for Birth and Estate very considerable in his own Countrey which was York-shire but more considerable for his Judgment in the publick Affairs not only of that Countrey but generally of the Kingdom and was therefore often chosen for the Parliament either as Burgess for some Burrough or Knight of the Shire For his Principles of Politicks they were the same that were generally proceeded upon by all men else that were thought fit to be chosen for the Parliament which are commonly these To take for the Rule of Justice and Government the Judgments and Acts of former Parliaments which are commonly called Presidents To endeavour to keep the People from being subject to Extra-parliamentary Taxes of Money and from being with Parliamentary Taxes too much oppressed To preserve to the People their Liberty of body from the Arbitrary Power of the King out of Parliament To seek redress of Grievances B. What Grievances A. The Grievances commonly were such as these The King 's too much Liberality to some Favorite The too much power of some Minister or Officer of the Common-wealth The misdemeanour of Judges Civil or Spiritual but especially all unparliamentary raising of Money upon the Subjects And commonly of late till such Grievances be redressed they refuse or at least make great difficulty to furnish the King with Money necessary for the most urgent occasions of the Common-wealth B. How then can a King discharge his Duty as he ought to do or the Subject know which of his Masters he is to obey for here are manifestly two Powers which when they chance to differ cannot both be obeyed A. 'T is true but they have not often differed so much to the danger of the Common-wealth as they have done in this Parliament 1640. In all the Parliaments of the late King Charles before the Year 1640. my Lord of Strafford did appear in opposition to the King's demands as much as any man and was for that cause very much esteem'd and cried up by the People as a good Patriot and one that couragiously stood up in defence of their Liberties and for the same cause was so much the more hated when afterwards he endeavoured to maintain the Royal and just Authority of his Majesty B. How came he to change his mind so much as it seems he did A. After the dissolution of the Parliament holden in the Year 1627. and 1628. the King finding no Money to be gotten from Parliaments which he was not to buy with the Blood of such Servants and Ministers as he loved best abstained a long time from calling any more and had abstained longer if the Rebellion of the Scotch had not forced him to it During that Parliament the King made Sir Thomas Wentworth a Baron recommended to him for his great ability which was generally taken notice of by the disservice he had done the King in former Parliaments but which might be useful also for him in the times that came on and not long after he made him of the Council and after that again Lieutenant of Ireland which Place he discharged with great satisfaction and benefit to his Majesty and continued in that Office till by the Envy and Violence of the Lords and Commons of that unlucky Parliament of 1640. he dyed In which Year he was made General of the King's Forces against the Scots that then entred into England and the Year before Earl of Strafford The Pacification being made and the Forces on both sides disbanded and the Parliament at Westminster now sitting it was not long before the House of Commons accused him to the House of Lords for High-Treason B. There was no great probability of his being a Traitor to the King from whose favour he had received his Greatness and from whose Protection he was to expect his safety What was the Treason they laid to his charge A. Many Articles were drawn up against him but the sum of them was contained in these two First That he had traiterously endeavoured to subvert the fundamental Laws and Government of the Realm and in stead thereof to introduce an Arbitrary and Tyrannical Government against Law Secondly That he had laboured to subvert the Rights of Parliaments and the ancient course of Parliamentary Proceedings B. Was this done by him without the knowledge of the King A. No. B. Why then if it were Treason did not the King himself call him in question by his Attorney What had the House of Commons to do without his Command to accuse him to the House of Lords They might have complained to the King if he had not known it before I understand not this Law A. Nor I. B. Had this been by any former Statutes made Treason A. Not that I ever heard of nor do I understand how any thing can be Treason against the King that the King hearing and knowing does not think Treason But it was a piece of that Parliaments Artifice to put the word Traiterously to any Article exhibited against any Man whose Life they meant to take away B. Was
6000 Horse for themselves To relieve Ireland the Rump had resolved to send eleven Regiments thither out of the Army in England This hap'ned well for Cromwel for the Levelling Soldiers which were in every Regiment many and in some the major part finding that in stead of dividing the Land at home they were to venture their Lives in Ireland flatly denied to go and one Regiment having cashier'd their Collonel about Salisbury was marching to joyn with three Regiments more of the same Resolution but both the General and Cromwel falling upon them at Burford utterly defeated them and soon after reduced the whole Army to their obedience And thus another of the Impediments to Cromwel's Advancement was soon removed This done they came to Oxford and thence to London and at Oxford both the General and Cromwel were made Doctors of the Civil Law and at London feasted and presented by the City B. Were they not first made Masters and then Doctors A. They had made themselves already Masters both of the Laws and Parliament The Army being now obedient the Rump sent over those eleven Regiments into Ireland under the Command of Dr. Cromwel intituled Governour of that Kingdom the Lord Fairfax being still General of all the Forces both here and there The Marquess now Duke of Ormond was the King's Lieutenant of Ireland and the Rebels had made a Confederacy amongst themselves and these Confederates had made a kind of League with the Lieutenant wherein they agreed upon liberty given them in the exercise of their Religion to be faithful to and assist the King To these also were joyned some Forces raised by the Earls of Castlehaven and Clanricard and my Lord Inchiquin so that they were the greatest united strength in the Island but there were amongst them a great many other Papists that would by no means subject themselves to Protestants and these were called the Nuntio's Party as the other were called the Confederate Party These Parties not agreeing and the Confederate Party having broken their Articles the Lord-Lieutenant seeing them ready to besiege him in Dublin and not able to defend it did to preserve the Place for the Protestants surrender it to the Parliament of England and came over to the King at that time when he was carried from place to place by the Army From England he went over to the Prince now King residing then at Paris But the Confederates affrighted with the News that the Rump was sending over an Army thither desir'd the Prince by Letters to send back my Lord of Ormond engaging themselves to submit absolutely to the King's Authority and to obey my Lord of Ormond as his Lieutenant And hereupon he was sent back this was about a year before the going over of Cromwel In which time by the Dissentions in Ireland between the Confederate Party and the Nuntio's Party and discontents about Command this otherwise sufficient power effected nothing and was at last defeated August the second by a Sally out of Dublin which they were besieging Within a few days after arrived Cromwel who with extraordinary diligence and horrid executions in less than a twelvemonth that he stayed there subdued in a manner the whole Nation having killed or exterminated a great part of them and leaving his Son-in-law Ireton to subdue the rest But Ireton dyed there before the business was quite done of the Plague This was one step more towards Cromwel's exaltation to the Throne B. What a miserable condition was Ireland reduced to by the Learning of the Roman as well as England was by the Learning of the Presbyterian Clergy A. In the latter end of the preceding year the King was come from Paris to the Hague and shortly after came thither from the Rump their Agent Dorislaus Doctor of the Civil Law who had been employed in the drawing up of the Charge against the late King but the first night he came as he was at Supper a Company of Cavaliers near a dozen entred his Chamber killed him and got away Not long after also their Agent at Madrid one Ascham one that had written in defence of his Masters was killed in the same manner About this time came out two Books one written by Salmasius a Presbyterian against the Murder of the King another written by Milton an English Independent in answer to it B. I have seen them both They are very good Latin both and hardly to be judged which is better and both very ill reasoning hardly to be judged which is worse like two Declamations Pro and Con made for exercise only in a Rhetorick School by one and the same Man So like is a Presbyterian to an Independent A. In this year the Rump did not much at home save that in the beginning they made England a Free State by an Act which runs thus Be it enacted and declar'd by this present Parliament and by the Authority thereof That the People of England and all the Dominions and Territories thereunto belonging are and shall be and are hereby constituted made and declared a Common-wealth and Free State c. B. What did they mean by a Free State and Common-wealth Were the People no longer to be subject to Laws They could not mean that for the Parliament meant to govern them by their own Laws and punish such as broke them Did they mean that England should not be subject to any Forreign Kingdom or Common-wealth That needed not be enacted seeing there was no King nor People pretended to be their Masters What did they mean then A. They meant that neither this King nor any King nor any single person but only that they themselves would be the Peoples Masters and would have set it down in those plain words if the People could have been cozned with words intelligible as easily as with words not intelligible After this they gave one another Money and Estates out of the Lands and Goods of the Loyal Party They enacted also an Engagement to be taken by every man in these words You shall promise to be true and faithful to the Common-wealth of England as it is now established without King or House of Lords They banished also from within 20 Miles of London all the Royal Party forbidding also every one of them to depart more than five Miles from his Dwelling house B. They meant perhaps to have them ready if need were for a Massacre But what did the Scots in this time A. They were considering of the Officers of the Army which they were Levying for the King how they might exclude from Command all such as had loyally serv'd his Father and all Independents and all such as commanded in Duke Hamilton's Army and these were the main things that passed this year The Marquess of Montrosse that in the year 1645. had with a few men and in little time done things almost incredible against the late King's Enemies in Scotland landed now again in the beginning of the year 1650. in the North of Scotland with
the same Authority And this he saith upon this silly ground That nothing is a Command the performance whereof tendeth to our own benefit He might as well deny the Ten Commandments to be Commands because they have an advantagious promise annexed to them Do this and thou shalt live And Cursed is every one that continueth not in all the words of this Law to do them T. H. Of the Sacraments I said no more than that they are Signs or Commemorations He finds fault that I add not Seals Confirmations and that they confer grace First I would have asked him if a Seal be any thing else besides a Sign whereby to remember somewhat as that we have promised accepted acknowledged given undertaken somewhat Are not other Signs though without a Seal of force sufficient to convince me or oblige me A Writing obligatory or Release signed only with a mans name is as Obligatory as a Bond signed and sealed if it be sufficiently proved though peradventure it may require a longer Process to obtain a Sentence but his Lordship I think knew better than I do the force of Bonds and Bills yet I know this that in the Court of Heaven there is no such difference between saying signing and sealing as his Lordship seemeth here to pretend I am Baptized for a Commemoration that I have enrolled my self I take the Sacrament of the Lords Supper to Commemorate that Christ's Body was broken and his Blood shed for my redemption What is there more intimated concerning the nature of these Sacraments either in the Scripture or in the Book of Common-Prayer Have Bread and Wine and Water in their own Nature any other Quality than they had before the Consecration It is true that the Consecration gives these bodies a new Relation as being a giving and dedicating of them to God that is to say a making of them Holy not a changing of their Quality But as some silly young men returning from France affect a broken English to be thought perfect in the French language so his Lordship I think to seem a perfect understander of the unintelligible language of the Schoolmen pretends an ignorance of his Mother Tongue He talks here of Command and Counsel as if he were no English man nor knew any difference between their significations What English man when he commandeth says more than Do this yet he looks to be obeyed if obedience be due unto him But when he says Do this and thou shalt have such or such a Reward he encourages him or advises him or Bargains with him but Commands him not Oh the understanding of a Schoolman J. D. Sometimes he is for holy Orders and giveth to the Pastors of the Church the right of Ordination and Absolution and Infallibility too much for a particular Pastor or the Pastors of one particular Church It is manifest that the consecration of the chiefest Doctors in every Church and imposition of hands doth pertain to the Doctors of the same Church And it cannot be doubted of but the power of binding and loosing was given by Christ to the future Pastors after the same manner as to his present Apostles And our Saviour hath promised this infallibility in those things which are necessary to Salvation to his Apostles until the day of Judgment that is to say to the Apostles and Pastors to be Consecrated by the Apostles successively by the imposition of hands But at other times he casteth all this Meal down with his foot Christian Soveraigns are the supream Pastors and the only persons whom Christians now hear speak from God except such as God speaketh to in these dayes supernaturally What is now become of the promised infallibility And it is from the Civil Soveraign that all other Pastors derive their right of teaching preaching and all other functions pertaining to that Office and they are but his Ministers in the same manner as the Magistrates of Towns or Judges in Courts of Justice and Commanders of Armies What is now become of their Ordination Magistrates Judges and Generals need no precedent qualifications He maketh the Pastoral Authority of Soveraigns to be Jure divino of all other Pastors Jure civili He addeth neither is there any Judge of Heresie among Subjects but their own civil Soveraign Lastly the Church Excommunicateth no man but whom she Excommunicateth by the Authority of the Prince And the effect of Excommunication hath nothing in it neither of dammage in this World nor terror upon an Apostate if the Civil Power did persecute or not assist the Church And in the World to come leaves them in no worse estate than those who never believed The dammage rather redoundeth to the Church Neither is the Excommunication of a Christian Subject that obeyeth the Laws of his own Soveraign of any effect Where is now their power of binding and loosing T. H. Here his Lordship condemneth first my too much kindness to the Pastors of the Church as if I ascribed Infallibility to every particular Minister or at least to the Assembly of the Pastors of a particular Church But he mistakes me I never meant to flatter them so much I say only that the Ceremony of Consecration and Imposition of hands belongs to them and that also no otherwise than as given them by the Laws of the Common-wealth The Bishop Consecrates but the King both makes him Bishop and gives him his Authority The Head of the Church not only gives the power of Consecration Dedication and Benediction but may also exercise the Act himself if he please Solomon did it and the Book of Canons says That the King of England has all the Right that any good King of Israel had It might have added that any other King or soveraign Assembly had in their own Dominions I deny That any Pastor or any Assembly of Pastors in any particular Church or all the Churches on earth though united are Infallible Yet I say the Pastors of a Christian Church assembled are in all such points as are necessary to Salvation But about what points are necessary to Salvation he and I differ For I in the 43d chapter of my Leviathan have proved that this Article Jesus is the Christ is the unum necessarium the only Article necessary to Salvation to which his Lordship hath not offered any Objection And he it seems would have necessary to Salvation every Doctrine he himself thought so Doubtless in this Article Jesus is the Christ every Church is infallible for else it were no Church Then he says I overthrow this again by saying that Christian Soveraigns are the Supream Pastors that is Heads of their own Churches That they have their Authority Jure Divino That all other Pastors have it Jure Civili How came any Bishop to have Authority over me but by Letters Patents from the King I remember a Parliament wherein a Bishop who was both a good Preacher and a good Man was blamed for a Book he had a little before Published in maintenance
TRACTS OF M R. THOMAS HOBBS OF Malmsbury CONTAINING I. Behemoth the History of the Causes of the Civil Wars of England from 1640. to 1660. printed from the Author 's own Copy Never printed but with a thousand faults before II. An Answer to Arch-Bishop Bramhall's Book called the Catching of the Leviathan Never printed before III. An Historical Narration of Heresie and the Punishment thereof Corrected by the true Copy IV. Philosophical Problems dedicated to the King in 1662. but never printed before LONDON Printed for W. Crooke at the Green-Dragon without Temple-Bar MDCLXXXII Behemoth THE HISTORY Of the Causes of the Civil-Wars OF ENGLAND And of the Councels and Artifices by which they were carried on from the year 1640. to the year 1660. Written by THOMAS HOBBS of Malmsbury Printed from the Author 's true Copy Bella per Angliacos plusquam civilia campos Jusque datum sceleri loquimur LONDON Printed for W. Crooke at the Green-Dragon without Temple-Bar MDCLXXXII THE BOOKSELLER TO THE READER MY Duty as well to the Publick as to the Memory of Mr. Hobbs has obliged me to procure with my utmost diligence that these Tracts should come forth with the most correct exactness I am compell'd by the force of Truth to declare how much both the World and the Name of Mr. Hobbs have been abus'd by the several spurious Editions of the History of the Civil Wars wherein by various and unskilful Transcriptions are committed above a thousand faults and in above a hundred places whole Lines left out as I can make appear I must confess Mr. Hobbs upon some considerations was averse to the publishing thereof but since it is impossible to suppress it no Book being more commonly sold by all Booksellers I hope I need not fear the Offence of any Man by doing Right to the World and this Work Which I now Publish from the Original Manuscript done by his own Amanuensis and given me by himself above twelve years since To this I have joyn'd the Treatise against Arch-Bishop Bramhall to prevent the like prejudice which must certainly have faln on it there being so many false Copies abroad if not thus prevented as also the Discourse of Heresie from a more correct Copy and have likewise annex'd his Physical Problems as they were translated by himself and presented to His Majesty with the Epistle prefix'd in the Year 1662. at the same time they came forth in Latin These things premis'd there remains nothing but to wish for my self good sale to the Buyer much pleasure and satisfaction Your Humble Servant William Crooke Behemoth OR THE EPITOME OF THE Civil Wars OF ENGLAND PART I. A. IF in time as in place there were degrees of high and low I verily believe that the highest of time would be that which passed between 1640. and 1660. for he that thence as from the Devils Mountain should have looked upon the World and observ'd the Actions of Men especially in England might have had a Prospect of all kinds of Injustice and of all kinds of Folly that the World could afford and how they were produced by their Hypocrisie and self-conceit whereof the one is double Iniquity and the other double Folly B. I should be glad to behold that Prospect You that have liv'd in that time and in that part of your Age wherein Men use to see best into good and evil I pray you set me that could not see so well upon the same Mountain by the Relation of the Actions you then saw and of their Causes Pretensions Justice Order Artifice and Event A. In the Year 1640. the Government of England was Monarchical and the King that reigned Charles the first of that name holding the Sovereignty by right of a descent continued above 600 years and from a much longer descent King of Scotland and from the time of his Ancestors Henry the second King of Ireland a Man that wanted no vertue either of Body or Mind nor endeavour'd any thing more than to discharge his Duty towards God in the well governing of his Subjects B. How could he then miscarry having in every County so many Trained Soldiers as would put together have made an Army of 60000 Men and divers Magazines of Ammunition in places fortified A. If those Soldiers had been as they and all other of his Subjects ought to have been at his Majesties command the Peace and Happiness of the three Kingdoms had continued as it was left by King James but the People were corrupted generally and disobedient persons esteemed the best Patriots B. But sure there were Men enough besides those that were ill-affected to have made an Army sufficient to have kept the People from uniting into a Body able to oppose him A. Truly I think if the King had had Money he might have had Soldiers enough in England for there were very few of the Common People that cared much for either of the Causes but would have taken any side for pay and plunder but the Kings Treasure was very low and his Enemies that pretended the Peoples ease from Taxes and other specious things had the command of the Purses of the City of London and of most Cities and Corporate Towns in England and of many particular persons besides B. But how came the People to be so corrupted and what kind of People were they that did so seduce them A. The Seducers were of divers sorts One sort were Ministers Ministers as they call'd themselves of Christ and sometimes in their Sermons to the People God's Ambassadors pretending to have a right from God to govern every one his Parish and their Assembly the whole Nation Secondly there were a very great number though not comparable to the other which notwithstanding that the Popes power in England both Temporal and Ecclesiastical had been by Act of Parliament abolished did still retain a belief that we ought to be governed by the Pope whom they pretended to be the Vicar of Christ and in the Right of Christ to be the Governour of all Christian People and these were known by the Name of Papists as the Ministers I mentioned before were commonly called Presbyterians Thirdly There were not a few who in the beginning of the Troubles were not discovered but shortly after declared themselves for a Liberty in Religion and those of different Opinions one from another some of them because they would have all Congregations free and independent upon one another were called Independents Others that held Baptism to Infants and such as understood not into what they are baptized to be ineffectual were called therefore Anabaptists Others that held that Christ's Kingdom was at this time to begin upon the Earth were called Fifth-monarchy-men besides divers other Sects as Quakers Adamites c. whose Names and peculiar Doctrines I do not well remember and these were the Enemies which arose against his Majesty from the private Interpretation of the Scripture exposed to every Man 's scanning in his Mother-Tongue Fourthly There were
their Ancestors who as they were not much molested in Points of Conscience so they were not by their own Inclination very troublesome to the Civil Government but by the secret practice of the Jesuites and other Emissaries of the Roman Church they were made less quiet than they ought to have been and some of them to venture upon the most horrid Act that ever had been heard of before I mean the Gunpowder-Treason And upon that account the Papists of England have been looked upon as Men that would not be sorry for any disorders here that might possibly make way to the restoring of the Popes Authority and therefore I named them for one of the distempers of the State of England in the time of our late King Charles B. I see that Monsieur du Plessis and Dr. Morton Bishop of Durham writing of the progress of the Popes Power and intituling their Books one of them The Mystery of Iniquity the other The Grand Imposture were both in the right for I believe there was never such another cheat in the World and I wonder that the Kings and States of Christendome never perceiv'd it A. It is manifest they did perceive it How else durst they make War against the Pope and some of them take him out of Rome it self and carry him away Prisoner But if they would have freed themselves from his Tyranny they should have agreed together and made themselves every one as Henry the 8 th did Head of the Church within their own respective Dominions but not agreeing they let his power continue every one hoping to make use of it when there should be cause against his Neighbour B. Now as to that other distemper by Presbyterians how came their power to be so great being of themselves for the most part but so many poor Scholars A. This Controversie between the Papist and the Reformed Churches could not choose but make every man to the best of his power examine by the Scriptures which of them was in the right and to that end they were translated into Vulgar Tongues whereas before the Translation of them was not allowed nor any Man to read them but such as had express licence so to do for the Pope did concerning the Scriptures the same that Moses did concerning Mount Sinai Moses suffered no man to go up to it to hear God speak or gaze upon him but such as he himself took with him and the Pope suffered none to speak with God in the Scriptures that had not some part of the Pope's Spirit in him for which he might be trusted B. Certainly Moses did therein very wisely and according to God's own Commandment A. No doubt of it and the event it self hath made it since appear so for after the Bible was translated into English every Man nay every Boy and Wench that could read English thought they spoke with God Almighty and understood what he said when by a certain number of Chapters a day they had read the Scriptures once or twice over the Reverence and Obedience due to the Reformed Church here and to the Bishops and Pastors therein was cast off and every Man became a Judge of Religion and an Interpreter of the Scriptures to himself B. Did not the Church of England intend it should be so What other end could they have in recommending the Bible to me if they did not mean I should make it the Rule of my Actions Else they might have kept it though open to themselves to me seal'd up in Hebrew Greek and Latin and fed me out of it in such measure as had been requisite for the salvation of my Soul and the Churches Peace A. I confess this Licence of Interpreting the Scripture was the cause of so many several Sects as have lain hid till the beginning of the late Kings Reign and did then appear to the disturbance of the Common-wealth But to return to the Story those persons that fled for Religion in the time of Queen Mary resided for the most part in places where the Reformed Religion was profess'd and governed by an Assembly of Ministers who also were not a little made use of for want of better States-men in Points of Civil Government which pleased so much the English and Scotch Protestants that lived amongst them that at their return they wished there were the same Honour and Reverence given to the Ministry in their own Countries in Scotland King James being then young soon with the help of some of the powerful Nobility they brought it to pass Also they that returned into England in the beginning of the Reign of Queen Elizabeth endeavoured the same here but could never effect it till this last Rebellion nor without the help of the Scots and it was no sooner effected but they were defeated again by the other Sects which by the preaching of the Presbyterians and private Interpretation of Scripture were grown numerous B. I know indeed that in the beginning of the late War the Power of the Presbyterians was so very great that not only the Citizens of London were almost all of them at their devotion but also the greatest part of all other Cities and Market-Towns of England But you have not yet told me by what Art and what Degrees they became so strong A. It was not their own Art alone that did it but they had the concurrence of a great many Gentlemen that did no less desire a Popular Government in the Civil State than these Ministers did in the Church and as these did in the Pulpit draw the People to their Opinions and to a dislike of the Church-Government Canons and Common-Prayer-Book so did the other make them in love with Democracy by their Harangues in the Parliament and by their Discourses and Communication with People in the Country continually extolling of Liberty and inveighing against Tyranny leaving the People to collect of themselves that this Tyranny was the present Government of the State and as the Presbyterians brought with them into their Churches their Divinity from the Universities so did many of the Gentlemen bring their Politicks from thence into the Parliament but neither of them did this very boldly in the time of Queen Elizabeth And though it be not likely that all of them did it out of malice but many of them out of error yet certainly the Chief Leaders were ambitious Ministers and ambitious Gentlemen the Ministers envying the Authority of Bishops whom they thought less learned and the Gentlemen envying the Privy-Council whom they thought less wise than themselves For 't is a hard matter for Men who do all think highly of their own Wits when they have also acquired the Learning of the University to be perswaded that they want any ability requisite for the Government of a Common-wealth especially having read the glorious Histories and the sententious Politiques of the ancient popular Governments of the Greeks and Romans amongst whom Kings were hated and branded with the name of Tyrants and Popular
the Tree of Knowledg of Good and Evil thou shalt dye though he condemned him then yet he suffered him to live a long time after so when Christ had said to the Thief on the Cross this day thou shalt be with me in Paradise yet he suffered him to lye dead till the General Resurrection for no man rose again from the dead before our Saviours coming and conquering death If God bestowed Immortality on every man then when he made him and he made many to whom he never purposed to give his saving Grace what did his Lordship think that God gave any man Immortality with purpose only to make him capable of Immortal Torments 'T is a hard saying and I think cannot piously be believed I am sure it can never be proved by the Canonical Scripture But though I have made it clear that it cannot be drawn by lawful consequence from Scripture that Man was Created with a Soul Immortal and that the Elect only by the Grace of God in Christ shall both Bodies and Souls from the Resurrection forward be Immortal yet there may be a Consequence well drawn from some words in the Rites of Burial that prove the contrary as these Forasmuch as it hath pleased Almighty God of his great mercy to take unto himself the Soul of our dear Brother here departed c. And these Almighty God with whom do live the Spirits of them that depart hence in the Lord. Which are words Authorised by the Church I wonder his Lordship that had so often pronounced them took no notice of them here But it often happens that men think of those things least which they have most perfectly learnt by rote I am sorry I could not without deserting the sence of Scripture and mine own Conscience say the same But I see no just cause yet why the Church should be offended at it For the Church of England pretendeth not as doth the Church of Rome to be above the Scripture nor forbiddeth any man to Read the Scripture nor was I forbidden when I Wrote my Leviathan to Publish any thing which the Scriptures suggested For when I Wrote it I may safely say there was no lawful Church in England that could have maintained me in or prohibited me from Writing any thing There was no Bishop and though there were Preaching such as it was yet no Common-Prayer For Extemporary Prayer though made in the Pulpit is not Common-Prayer There was then no Church in England that any man living was bound to obey What I Write here at this present time I am forced to in my defence not against the Church but against the accusations and arguments of my Adversaries For the Church though it excommunicates for scandalous life and for teaching false Doctrines yet it professeth to impose nothing to be held as Faith but what may be warranted by Scripture and this the Church it self saith in the 20th of the 39 Articles of Religion And therefore I am permitted to alledge Scripture at any time in the defence of my Belief J. D. But they that in one case are grieved in another must be relieved If perchance T. H. hath given his Disciples any discontent in his Doctrine of Heaven and the holy Angels and the glorified Souls of the Saints he will make them amends in his Doctrine of Hell and the Devils and the damned Spirits First of the Devils He fancieth that all those Devils which our Saviour did cast out were Phrensies and all Demoniacks or Persons possessed no other than Mad-men And to justifie our Saviour's speaking to a Disease as to a Person produceth the example of inchanters But he declareth himself most clearly upon this Subject in his Animadversions upon my reply to his defence of fatal destiny There are in the Scripture two sorts of things which are in English translated Devils One is that which is called Satan Diabolus Abaddon which signifieth in English an Enemy an Accuser and a destroyer of the Church of God in which sence the Devils are but wicked men The other sort of Devils are called in the Scripture Daemonia which are the feigned Gods of the Heathen and are neither Bodies nor spiritual Substances but meer fancies and fictions of terrified hearts feigned by the Greeks and other Heathen People which St. Paul calleth Nothings So T.H. hath killed the great infernal Devil and all his black Angels and left no Devils to be feared but Devils Incarnate that is wicked men T. H. As for the first words cited Levi. page 38 39. I refer the Reader to the place it self and for the words concerning Satan I leave them to the judgment of the Learned J. D. And for Hell he describeth the Kingdom of Satan or the Kingdom of darkness to be a confederacy of deceivers He telleth us that the places which set forth the torments of Hell in holy Scripture do design Metaphorically a grief and discontent of mind from the sight of that eternal felicity in others which they themselves through their own incredulity and disobedience have lost As if Metaphorical descriptions did not bear sad truths in them as well as literal as if final desperation were no more than a little fit of grief or discontent and a guilty conscience were no more than a transitory passion as if it were a loss so easily to be born to be deprived for evermore of the beatifical Vision and lastly as if the Damned besides that unspeakable loss did not likewise suffer actual Torments proportionable in some measure to their own sins and Gods Justice T. H. That Metaphors bear sad truths in them I deny not It is a sad thing to lose this present life untimely Is it not therefore much more a sad thing to lose an eternal happy Life And I believe that he which will venture upon sin with such danger will not stick to do the same notwithstanding the Doctrine of eternal torture Is it not also a sad truth that the Kingdom of darkness should be a Confederacy of deceivers J. D. Lastly for the damned Spirits he declareth himself every where that their sufferings are not eternal The Fire shall be unquenchable and the Torments everlasting but it cannot be thence inferred that he who shall be cast into that Fire or be tormented with those Torments shall endure and resist them so as to be eternally burnt and tortured and yet never be destroyed nor dye And though there be many places that affirm everlasting fire into which men may be cast successivily one after another for ever yet I find none that affirm that there shall be an everlasting life therein of any individual Person If he had said and said only that the pains of the Damned may be lessened as to the degree of them or that they endure not for ever but that after they are purged by long torments from their dross and Corruptions as Gold in the fire both the damned Spirits and the Devils themselves should be restored to a better
lawful for a man to value his own life or his limbs more than his God How much is he wiser than the three Children or Daniel himself who were thrown the first into a fiery Furnace the last into the Lions Denn because they refused to comply with the Idolatrous Decree of their Soveraign Prince T. H. Here also my words are truly cited But his Lordship understood not what the word Worship signifies and yet he knew what I meant by it To think highly of God as I had defined it is to honour him But to think is internal To Worship is to signifie that Honour which we inwardly give by signs external This understood as by his Lordship it was all he says to it is but a cavil J. D. A fourth Aphorism may be this That which is said in the Scripture it is better to obey God than man hath place in the Kingdom of God by Pact and not by Nature Why Nature it self doth teach us it is better to obey God than men Neither can he say that he intended this only of obedience in the use of indifferent actions and gestures in the service of God commanded by the Common-wealth for that is to obey both God and man But if divine Law and humane Law clash one with another without doubt it is evermore better to obey God than man T. H. Here again appears his unskilfulness in reasoning Who denyes but it is alwayes and in all causes better to obey God than Man But there is no Law neither divine nor humane that ought to be taken for a Law till we know what it is and if a divine Law till we know that God hath commanded it to be kept We agree that the Scriptures are the Word of God But they are a Law by Pact that is to us who have been Baptized into the Covenant To all others it is an invitation only to their own benefit 'T is true that even nature suggesteth to us that the Law of God is to be obeyed rather than the Law of man But nature does not suggest to us that the Scripture is the Law of God much less how every Text of it ought to be interpreted But who then shall suggest this Dr. Bramhall I deny it Who then The stream of Divines Why so Am I that have the Scripture it self before my eyes obliged to venture my eternal life upon their interpretation how learned soever they pretend to be when no counter-security that they can give me will save me harmless If not the stream of Divines who then The lawful Assembly of Pastors or of Bishops But there can be no lawful Assembly in England without the Authority of the King The Scripture therefore what it is and how to be interpreted is made known unto us here by no other way than the Authority of our Soveraign Lord both in Temporals and Spirituals The Kings Majesty And where he has set forth no Interpretation there I am allowed to follow my own as well as any other man Bishop or not Bishop For my own part all that know me know also it is my opinion That the best government in Religion is by Episcopacy but in the King 's Right not in their own But my Lord of Derry not contented with this would have the utmost resolution of our Faith to be into the Doctrine of the Schools I do not think that all the Bishops be of his mind If they were I would wish them to stand in fear of that dreadful Sentence All covet all lose I must not let pass these words of his Lordship If divine Law and humane Law clash one with another without doubt it is better evermore to obey God than man Where the King is a Christian believes the Scripture and hath the Legislative power both in Church and State and maketh no Laws concerning Christian Faith or divine Worship but by the Counsel of his Bishops whom he trusteth in that behalf if the Bishops counsel him aright what clashing can there be between the divine and humane Laws For if the Civil Law be against God's Law and the Bishops make it clearly appear to the King that it clasheth with divine Law no doubt he will mend it by himself or by the advice of his Parliament for else he is no professor of Christ's Doctrine and so the clashing is at an end But if they think that every opinion they hold though obscure and unnecessary to Salvation ought presently to be Law then there will be clashings innumerable not only of Laws but also of Swords as we have found it too true by late experience But his Lordship is still at this that there ought to be for the divine Laws that is to say for the interpretation of Scripture a Legislative power in the Church distinct from that of the King which under him they enjoy already This I deny Then for clashing between the Civil Laws of Infidels with the Law of God the Apostles teach that those their Civil Laws are to be obeyed but so as to keep their Faith in Christ entirely in their hearts which is an obedience easily performed But I do not believe that Augustus Caesar or Nero was bound to make the holy Scripture Law and yet unless they did so they could not attain to eternal life J. D. His fifth conclusion may be that the sharpest and most successful Sword in any War whatsoever doth give Soveraign Power and Authority to him that hath it to approve or reject all sorts of Theological Doctrines concerning the Kingdom of God not according to their truth or falshood but according to that influence which they have upon political affairs Hear him But because this Doctrine will appear to most men a novelty I do but propound it maintaining nothing in this or any other Paradox of Religion but attending the end of that dispute of the Sword concerning the Authority not yet amongst my Country-men decided by which all sorts of Doctrine are to be approved or rejected c. For the points of Doctrine concerning the Kingdom of God have so great influence upon the Kingdom of Man as not to be determined but by them that under God have the Soveraign Power Careat successibus opto Quisquis ab eventu facta notanda putat Let him evermore want success who thinketh actions are to be judged by their events This Doctrine may be plausible to those who desire to fish in troubled Waters But it is justly hated by those which are in Authority and all those who are lovers of peace and tranquillity The last part of this conclusion smelleth rankly of Jeroboam Now shall the Kingdom return to the house of David if this people go up to do Sacrifice in the house of the Lord at Jerusalem whereupon the King took counsel and made two Calves of Gold and said unto them It is too much for you to go up to Jerusalem behold thy Gods O Israel which brought thee out of the Land of Aegypt But by the
just disposition of Almighty God this Policy turned to a sin and was the utter destruction of Jeroboam and his Family It is not good jesting with edge-tools nor playing with holy things Where men make their greatest fastness many times they find most danger T. H. His Lordship either had a strange Conscience or understood not English Being at Paris when there was no Bishop nor Church in England and every man writ what he pleased I resolved when it should please God to restore the Authority Ecclesiastical to submit to that Authority in whatsoever it should determine This his Lordship construes for a temporizing and too much indifferency in Religion and says further that the last part of my words do smell of Jeroboam To the contrary I say my words were modest and such as in duty I ought to use And I profess still that whatsoever the Church of England the Church I say not every Doctor shall forbid me to say in matter of Faith I shall abstain from saying it excepting this point That Jesus Christ the Son of God dyed for my sins As for other Doctrins I think it unlawful if the Church define them for any Member of the Church to contradict them J. D. His sixth Paradox is a rapper the Civil Laws are the Rules of good and evil just and unjust honest and dishonest and therefore what the Lawgiver commands that is to be accounted good what he forbids bad And a little after before Empires were just and unjust were not as whose nature is Relative to a Command every action in its own nature is indifferent That it is just or unjust proceedeth from the right of him that commandeth Therefore lawful Kings make those things which they command Just by commanding them and those things which they forbid Vnjust by forbidding them To this add his definition of a sin that which one doth or omitteth saith or willeth contrary to the reason of the Common-wealth that is the Civil Laws Where by the Laws he doth not understand the Written Laws elected and approved by the whole Common-wealth but the verbal Commands or Mandates of him that hath the Soveraign Power as we find in many places of his Writings The Civil Laws are nothing else but the Commands of him that is endowed with Soveraign Power in the Common-wealth concerning the future actions of his Subjects And the Civil Laws are fastned to the Lips of that man who hath the Soveraign Power Where are we In Europe or in Asia Where they ascribed a Divinity to their Kings and to use his own Phrase made them Mortal Gods O King live for ever Flatterers are the common Moths of great Pallaces where Alexander's friends are more numerous than the King's friends But such gross palpable pernicious flattery as this is I did never meet with so derogatory both to piety and policy What deserved he who should do his uttermost endeavour to poyson a common Fountain whereof all the Common-wealth must drink He doth the same who poisoneth the mind of a Soveraign Prince Are the Civil Laws the Rules of good and bad just and unjust honest and dishonest And what I pray your are the Rules of the Civil Law it self Even the Law of God and Nature If the Civil Laws swerve from these more authentick Laws they are Lesbian Rules What the Lawgiver commands is to be accounted good what he forbids bad This was just the garb of the Athenian Sophisters as they are described by Plato Whatsoever pleased the great Beast the Multitude they call holy and just and good And whatsoever the great Beast disliked they called evil unjust prophane But he is not yet arrived at the height of his flattery Lawful Kings make those things which they command just by commanding them At other times when he is in his right wits he talketh of sufferings and expecting their reward in Heaven And going to Christ by Martyrdome And if he had the fortitude to suffer death he should do better But I fear all this was but said in jest How should they expect their reward in Heaven if his Doctrine be true that there is no reward in Heaven Or how should they be Martyrs if his Doctrine be true that none can be Martyrs but those who conversed with Christ upon earth He addeth Before Empires were just and unjust were not Nothing could be written more false in his sence more dishonourable to God more inglorious to the humane nature That God should create Man and leave him presently without any Rules to his own ordering of himself as the Ostridg leaveth her Eggs in the sand But in truth there have been Empires in the World ever since Adam And Adam had a Law written in his heart by the finger of God before there was any Civil Law Thus they do endeavour to make goodness and justice and honesty and conscience and God himself to be empty names without any reality which signifie nothing further than they conduce to a man's interest Otherwise he would not he could not say That every action as it is invested with its circumstances is indifferent in its own nature T. H. My sixth Paradox he calls a Rapper A Rapper a Swapper and such like terms are his Lordships elegancies But let us see what this Rapper is 'T is this The Civil Laws are the Rules of Good and Evil Just and Unjust Honest and Dishonest Truly I see no other Rules they have The Scriptures themselves were made Law to us here by the Authority of the Common-wealth and are therefore part of the Law Civil If they were Laws in their own nature then were they Laws over all the World and men were obliged to obey them in America as soon as they should be shown there though without a Miracle by a Frier What is Injust but the Transgression of a Law Law therefore was before Unjust And the Law was made known by Soveraign Power before it was a Law Therefore Soveraign Power was antecedent both to Law and Injustice Who then made Injust but Soveraign Kings or Soveraign Assemblies Where is now the wonder of this Rapper That Lawful Kings make those things which they command Just by commanding them and those things which they forbid Vnjust by forbidding them Just and Unjust were surely made if the King made them not who made them else For certainly the breach of a Civil Law is a sin against God Another Calumny which he would fix upon me is That I make the King 's verbal Commands to be Laws How so Because I say the Civil Laws are nothing else but the Commands of him that hath the Soveraign Power concerning the future Actions of his Subjects What verbal Command of a King can arrive at the ears of all his Subjects which it must do ere it be a Law without the Seal of the Person of the Common-wealth which is here the Great Seal of England Who but his Lordship ever denyed that the command of England was a Law to English