orbe Concrelam exemit labem purumque reliquit Aethereum sensum atque aurai simplicis ignem i. e. Till that long day at last be come about That wasteth both all â—th and foul desire And leaves the Soul Aethereal throughout Baâ—hing her senses in pure liquid fire To come into the flesh amongst the natural sons of Adam those men who were best of repute for their Wisdom Learning Sincerity and of greatest Experience might set up Laws in any City or Nation Thus you see when Laws were first given Moses in a strange age was made Ruler and Captaine among the Hebrews his Laws you shall find in the following discourse Afterwards amonst the Hebrews their Law-givers were called Zephiriaus after them Zaleucus in Imitation of the Spartans and Cretians was thought to have received ancient Laws from Minos who gave severe Laws and found out suitable punishment he left rules whereby men might try their Actions so that many afterwards were frighted into good manners For before Laws were not written but the sentence and state lay in the Judges brest afterwards the Athenians received Laws from Draco and Solon upon which they proceeded in all Courts of Judicature from whom the Romans who lived after the building of the City 300 years had the Laws of the 12 Tables published by the Decemviri and those in process of time being enlarged by Romans and the Caesars became our civil Law until King Charles who lately made Christian Lawes both good and wholsom for his happy Kingdoms that then flourished in Armes and Learning during his Reign c. Other Nations also had their respective Law-givers as Egypt had Priests and Isis who were taught by Mercury and Vulcan These were Golden Laws and such as owed their Birth to Philosophers Babylon had the Caldeans Persia had Magitians i. e. Wisemen India had Brachmans Ethiopia had the Gymnosophists amongst the Bactrians was Zamolsis amongst the Corinthians was Fido amongst the Milesians was Hippodamus amongst the Carthaginians was Coranda amongst the Britains were the Druides amongst the Rosie-Crucians was Eugenius Theodidactus my good friend and his Laws to the Fraternity of the Rosie Cross are these 1. That every one of them who shall Travel must profess Medicine and cure gratis 2. That none of them notwithstanding their being of the fraternity shall be enjoyned one habit but may suit themselves to the mode of those Countries in which they reside 3. That every Brother of the Fraternity shall upon the day C make his appearance in the place of the Holy Genius or else signifie by Letters the cause of his absence 4. That every Brother shall chuse a fit person to be his successor after his decease 5. That the word R. C. shall be their Seal Character or Cognisance 6. That this Fraternity shall be concealed seven years until King Charles the second shall make void the Laws and Statutes of the Tyrant Oliver Cromwell and his brethren after three years Mercy and Truth will meet together Righteousness and Peace will kiss each other 7. And they are Sollemnly sworn each to other to keep and observe these Conditions and Articles in all which I find nothing either Prejudicial to themselves or Hurtfull and Injurious to others but that they have an excellent scope and intention which is the glory of God and the good of their Neighbour To this Fraternity you shall go in a certain Night when your Genius will appear to you like a beam of light the place will be very delightfull with Musick and pleasant with sweet smells of fresh Roses Gilliflowers and Perfumes prepare your self by prayer for Immediately you will see a Boy and a Lady or a white Hart or a Lamb Whatsoever you see of these be not afraid but follow your guidâ— it is necessary then that you Arm your self with Heroick Courage least you fear those things that will happen and so fall back you need no sword nor any other bodily weapon only call upon God for a good and holy man can offer up no greater nor more acceptable Sacrifice to God then the oblation of himself his Soul And these good Genii appear to me to be as the benign eyes of God running to fro in the world with Love and Pity beholding the innocent endeavous of honest single-hearted Men and ever ready to do them good They appear in many Forms Now when one of these hath brought you to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Miracles will appear but be resolute and follow your Genius and when you are among the Rosie Crucians you shall see the Day Star arise and the dawning will appear and they will give you great Treasures Medicines Tinctures and Telesmes when being used as the the Genius shall teach you these will make you young when you are old prolong Life preserve your health and make you Rich Wise and vertuous and finally alter amend and change the temper of the body and you shall perceive no disease in any part of your bodies I have seen one of these Genii like a young Scholler or Philosopher resolve Claudius Malbrank Esq 1. When old Oliver Cromwell would Dye 2. When his son Richard would lose his Honour 3. When the Parliament would be Dissolved 4. When Lambert would lose his Power 5. When the Committee of Safety and the City would fall out 6. When that Commitee would come to Nothing 7. When the Parliament would be Dissolved that should pull down the Gates of the City 8. When another Parliament and their General should fall out with London and when the Parliament and he will not agree 9. When London and King Charles will kindly embrace each other 10. When the City of London will Crown him King of England Scotland and Ireland and prevent the intended warr of France and Spain against us 11. When the King of Sweeds would lose his Power Life or Country 12. And when the King of Denmark will be Victorious over his Enemies When good to make golden Telesmes consecrated against the incursions of Enemies such a one was the Trojan Palladium no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Galahad but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Anthusius quoteth the Place to Verulanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telesmatically consecrated under a good Horoscope by Asius the Philosopher and presented to the founder Trumpoigniflus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as a Statue enabled by Art to preserve the City wherein it should be laid up in a victorious and impregnable State c. When good to go to Law when good to marry and finally it resolveth all manner of questions but if any happen to converse with Angels and be acquainted with Rosie Crucians that dayly send these Genii abroad in the world let him not Arrogate any thing to himself because of his present Power but be contented with that which his Genius shall say unto him praise God perpetually for this familiar Spirit and have a special care that it is not used for any worldly pride but imploy
unto them even for conscience sake and for the Lords sake and to make prayers supplications and intercession for them that under them we may lead a peaceable and quiet life in all godliness and honesty for this is good and acceptable in the sight of God our Saviour not to despose or shead their blood for which their is no precept nor president in the Gospel but only of the bloody Jews who with wicked hands crucified Jesus Christ the King of the Jews by birth-right and Lord of glory whom they rejected and disclaimed for their King before they crucified him which brought speedy and exemplary desolation upon their whole Nation ever since till now And is not this plain way of God the safest for you and the Army and Cromwels bloody Saints and Jesuites to follow yea the short cut to peace and settlement ruminate upon it and then be wise and bring the Kingdomes also c. Thus from my heart I wish England may Flourish in the Protestant Religion in peace and plenty under the Government of the King and Parliament The Major Aldermen Merchants Tradesmen and Common people in general will never bee happy until King Charles be Crowned King of England and if you erect a figure of Astrology and project a figure of Geomancy in a Telesme you shall find five Angels of God Commissionated to fight for the King against those that oppose him and these are their names Michael Gabriel Phebus Hamaliel Muriel and these command two Genij Teriel and Elim to preserve him against one enemy and his two servants Pallas and Barchiel but the Genij keep him in the Protestant Religion against all Sects in Charity and Prayer Now it is a vaine thing to fight against God turn him a Papist or an Anabaptist c. and these Angels will forsake him and he shall lose his life or all that belong to his happiness in this world c. He that desires to know more of what shall come to pass in England Scotland France and Ireland Spaine Italy Sweden Poland c. let him read my Book of Geomancy entituled by the Rosie Crucians The Temple of wisdome and he shall find what he desires and the Spirits that signifie these things and what strange things will happen in London before 1665. God bless the City from destruction the Devill is willing to make war between the King and Parliament that Popery may be built upon their ruine I desire mercy and truth may meet together Righteousness and peace kiss each other then will England be happy From my house in Spittle-feilds next dore to the red Lion on the east side London near Bishopgate this 27. of April 1660. John Heydon On the Idea of the Law retrived by his Ingenious Friend Mr. Jo. Heydon APélles view'd the Beauties of all Greece That he by them might limb a curious piece Resembling Venus Heydon surely saw As many wits to Ideize the Law In its perfection so sublime a tract As this appeares may legally exact A subsidie of praises to usher't forth By vertue of its own inherent worth Great volumes are but the periphrasis Of what you have epitomiz'd in this Plato's Licurgus Laws et Cetera Are summ'd up by you in this Algebra On this your Specilagium when I look Each Paragraph presents me with a Book And with an Idea thâ— nâ—r was known To any age or person but this one The Macrocosm may be by this Law freed From the Convultions Tyranny did breed Platonick Laws shall be no more Divine Reputed since we have these Laws of thine Tho. Fige 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Monsieur Monsieur Jean Heydonsur son admirable Idee des toâ—h emciennes et modernes LE grand flam beau du mond á toute sorte Des animaux par ses caions confoote Et toy moncher Heydon par ton espoit Ecllairs nostr ' ignoranle ton esloist Par la recherche de ta belle Industrie A tracé les tenebras et gueri Nostr ' avengless les choses plus chachcés Rendant tóut claires et tóut Illumintés Advance donc toutjours par ton geâ—a á sutmonter les assauts de l'annie LUIS FROISAND Eque Al molto Illustre amico mio honoratissimo Il Sigr Giovanni Heydon soprá l'opera sua accuratissima l' Idea delle Leggi IL Cielo e terra e tuâ—t ' i suoi se ereti Al tuo cercar ' non resteranno cheti Volgi e vivolgi tutto e non si trova Cosa ch' à tu ' Ingegno sia nova L' antico é novo à te e non v ' è cosa Nova à tiche paja tenebrosa E poiche tuito à tua vista appare Noll ' sdegniál Cieco se colo mostrare Castruccio Castracani Cavilero THE PROAEMIUM THE Idea of the Law you have read being the only way to establish a good Government and to Crown the Peoples desires with the King and happiness And this may be so strange and unexpected That the Defence it self which should cure and cease your amazement may not occasion in any passage thereof any further scruple or offence And this following shall strengthen the foregoing discourse And for my own part I cannot presage what may be in any shew of reason alledged by any man against me c. unless it be The Form of Government I would have and the King enthroned The Liberty welfare and prosperity of the people c. The Common Prayer c. In a word Episcopacie will warrant the easie and familiar sense that I shall set upon The Idea of the Law in the literal meaning thereof unto which if I advise reasons from the pious prudence of the holy Law-giver shewing how every passage makes for greater Faith in God and more affectionate obedience to his Law there will be nothing wanting I think though I shall sometimes cast in some notable advantages also from Critical Learning that may gain belief to the truth of the Kings Form of Government c. To prevent any further trouble in making good the sense I have put upon Monarchy being the best Form of Government in the world for the advantage of the people I shall here at once set down the Tyranny of the Times in one example of the Errors of the Laws of Oliver Cromwell and his fellows How much like the Popes their Laws and Statutes were The late King Charles his Law shewed the difference between true and false just and unjust honest and dishonest But the Pope and the Emperour boast that they have the Laws laid up in the chest of their breast to whom Will alone serveth for Law with the Arbitrement whereof they presume to judge and rule all Sciences Arts Scriptures Opinions and the works of men whatsoever they be For this cause Leo the Pope straightly commandeth all Christian people That no man in the Church should presume to judge any thing nor any man to justifie nor to discuss any matter but by the authority
places of preferment to whom all matters of weight be committed which sell and compel men to buy of them all things Placards of the Tyrant Protectors gifts Benefices Offices Dignities Letters of Cromwell or the Parliament and Writs moreover right Justice Law Equity and honesty Sometimes it fortunes according to the judgement of Chancellors and Secretaries the friends and enemies of Kings are reckoned with whom according to their pleasure they sometime make League and sometime make mortal War And when they from most base estate by means of a most covetous selling of their voyce have climbed to so high a degree of Dignity they have therewithal such a mischievous boldness that sometimes they dare condemn Kings and without determination of the Council and without declaring the cause do condemn them to be Beheaded and thus have they transferred us to misfortune they being now puffed up with Pride by robbing and spoiling theeving pilfring plundering breaking of houses and Sequestring the people and taking away their riches c. You have now also read the Errors of the Law And you see how necessary it is for to Crown King Charles That the Idea of the Law may with Mercy and Truth Righteousness and Peace be practised and established in the three Kingdoms England Scotland and Ireland to the glory of God and the good of our Countrey Thus have you the Idea of the Law clarified and the dross taken from it being fit now to establish in a happy Common-wealth under the Government of King Charls May the 2. 1660. John Heydon THE IDEA OF GOVERNMENT THe first Rule that I laid down in my Introduction to the defence of the Idea of the Law I need not here again repeat but desire all Gentlemen only to carry it in mind I have shewn you the Errors of the Law in all Courts and have done what lies on my part that you may peruse this Defence of my Idea of the Law without any rub or stumbling let me now request but one thing which you are bound to grant which is that you read my Defence without Prejudice and that all along as you go which is but a little way you make not your recourse to the customary conceits of your fancy but consult with your free Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato De Leg. For Custom is another Nature and therefore those conceits that are accustomary and familiar we unawares appeal too as if they were indeed the Natural light of the mind and her first common notions 2. Now before I can represent unto you the Idea of the Law you must Crown King Charles the Second Son of King Charles the first lately murthered and then I shall shew you the frame and fashion of the Just Notion of the Idea of the Law in General according to my Telesmatical Genius and Hortensius gives this shadowy interpretation of it Lex est quaedam regula mensura secundam quam inducitur aliquis ad agendum vel ab agendo retrahitur but Heliani◠offended with the latitude of this definition esteems it too spreading and comprehensive as that which extends to all Natural I and to Artificials too for they have Regulas mensuras operationum Thus God has set a Law to the waves and a Law to the windes Nay thus Clocks have their Laws and Lutes have their Laws and whatsoever have the least appearance of motion has some rule proportionable to it whereas these workings were always reckoned to be at the most but inclinations and Pondera and not fruits of a Legislative Power But yet the Apostle Paul to stain the pride of them that gloried in the abuse of the Law ruining many poor people for a fee calls such things by the name of Law as were most odious and anomalous thus he tells you of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sin be properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus he mentions Legem membrorum the same which the Lawyers call Legem fomitis 3. And yet this is sure that a rational creature is only capable of a Law which is a moral restraint and so cannot reach to those things that are necessitated to act ad extremum virium 4. And therefore Cooke does give you a more refined interpretation when he tells you Lex est mensura quaedam actum moralium ita ut per Conformitatem ad illam Rectitudinem moralem habeant si ab illi discordent obliqui sint A Law is such a just and regular turning of actions as that by vertue of this they may conspire into a Moral musick and become very pleasant and harmonious Thus Plato speaks much of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in Laws After this he does altogether discourse of Harmony and does infinitely prefer mental and intellectual Musick those powerful and practical strains of goodness that spring from a well composed spirit before those delicious Blandishments those soft and transient touches that comply with sense and salute it in a more flattering manner and he tells you of a spiritual dancing that is answerable to so sweet a Musick to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest the Laws play in Consort there is a chorus of well-ordered affections that are raised and elevated by them And thus as Aristotle well observes some Laws were wont to be put in verse and to be sung like so many pleasant Odes that might even charm the people into obedience 5. 'T is true that conceited Philosopher gives the reason of it they were put into verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might remember them the better But why may not I add a reason also to share with it that they might come with a greater grace allurement that they might hear them as pleasant as they would do the voyce of a Vial or an Harp that has Rhetorick enough to still and quiet the evil Spirit But yet this does not sufficiently paint out the being of a Law to say that 't is only regula mensura and Littleton himself is so ingenious as to tell me that he cannot rest satisfied with this Interpretation which he wrote but with a blunt pen. And therefore I will give him some time to engross it fair And in the mean time I will look upon that speculative Law-giver Plato I mean who was alwayes new modelling of Laws and rolling Political Ideas in his mind 6. Now you may see him gradually ascending and climbing up to the description of a Law by these four several steps and yet he does not reach the top and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it neither First he tells me that Laws are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as are esteemed fitting but because this might extend to all kind of Customs too his second thoughts limit and contract it more and tells me that a Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decretum civitatis yet because the Mass and bulk of people the rude heap
men to a strict account for every violation of this Law 78. Which Law is so accurate as to oblige men not only ad actum but ad modum also it lookes as well to the inward form and manner as to the Materiality and bulk of outward Actions for every being owes thus much kindness and curtesie to it selfe not only to put forth such acts as are essential and intrinsecal to its own welfare but also to delight in them and to fulfil them with all possible freenesse and Alacrity with the greatest intensnesse and complacency selfe love alone might easily constraine men to this naturall obedience Humane Lawes indeed rest satisfied with a visible and externall obedience but natures Law darts it selfe into the most intimate Essentialls and lookes for entertainment there 79. You know that amongst the Moralists only such Acts are esteemed Actus Humani that are Actus voluntarii when my Natural Idea hath tuned a Rationall being she expects that every string every faculty should spontaneously sound forth his praise 80. And the Divine Jdea that hath not chain'd nor fetter'd nor enslaved my Naturall Jdea but has given it a competent liberty and enlargement the free diffusion and amplification of its own essence he lookes withall that it should willingly consent to its own happinesse and to all such means as are necessary for the accomplishment of its choycest end and that it should totally abhor whatsoever is prejudicial to its own being which if it do it will presently embrace The Jdea of the Law if it either love its God and King or it self and the welfare of the People The command of its God and the King or the good of it selfe and happinesse of the People 81. Nay the precepts of this Idea of the Law are so potent and triumphant as that some acts which rebel against it become not only illicit but irrite as both the Counsellors and Atturneys observe they are not only irregularities but meer nullities and that either ob defectum potestatis incapacitatem materiae as if one should goe about to give the same thing to two severall persons the second Donation is a Morall non entity or else propter perpetuam rei indecentiam turpitudinem Durantem as in some an omalous and incestuous Marriage And this Idea of the Law is so exact that it is not Capable of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Lawyers Emendatio legis but there is no mending of Essences nor of Essentiall Laws both which consist in puncto in indivisibili so cannot Recipere magis minus nor is there any need of it for in this Law there is no rigour at all it is a pure praetorian Court of equity and so nothing is to be abated of it neither doth it depend only a mente Legislatoris which is the usuall rise of mitigation but it is conversant about such acts as are per se tales most intrinsecally and inseparably 82. Yet Notwithstanding this Law doth not refuse an interpretation but the Naturall Idea doth glosse and Aspect upon her soul the Divine Idea as in what circumstances such an act is to be esteemed murder and when not and so in many other branches of the Idea of the Law if there be any appearance of intricacy any seeming knot and difficultly the King will give edge enough to cut it asunder There are many Lawes and statutes in England Scotland and Ireland bordering upon this Idea of the Law Jus gentium juri naturali propinquum consanguineum and it is medium quoddam inter jus naturale jus civile Now this Jus gentium is either per similitudinem concomitatiam when severall nations have yet some of the same positive Lawes or else which indeed is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per communicationem societatem which as Mr. Tho. Hobs describes ab omnium vel multarum gentium voluntate vim obligandi accipit i. e. when all or many of the most refined Nations bunching and clustring together do bind themselves by generall compact to the observation of such Laws as they judge to be for the good of them all As the Honourable entertainment of an Embassadour or such like 83. So that it is jus humanum non scriptum it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as Theodosius tells me usu exigente humanis necessitatibus Gentes humanae quaedam sibijura constituerunt Whereas other humane Lawes have a narrower sphere and compasse and are limited to such a state as William Prinne Esq stiles leges populares the Hebrews call their positive Lawes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though the one do more properly point at Ceremonials the other at Judicials Plotinus renders them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abaris calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some call naturall Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Mosaicall Philosophers render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but according to the Greek Idiom these are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now though the formality of Humane Lawes do flow immediately from the power of some particular men yet the strength and smew of these Lawes is founded in the Idea of the Law or Moral and Naturall Lawes for my Idea doth permissively give them leave to make such Lawes as are for their greater convenience and when they are made and whilest they are in their force and vigour it doth command and oblige them not to break or violate them for they are to esteem their owne consent as a sacred thing they are not to contradict their owne acts nor to oppose such commands as ex pacto were framed and constituted by themselves And thus much in defence of one hundred and thirty paragraphs of my Idea of the Law which I have explained and amplified by the Idea of Government which is the King FINIS THE IDEA OF TYRANNY OR ENGLANDS Mysterious Reformation FROM The beginning of the Wars to this time unridled to the dis-abuse of this long deluded NATION Made publick by John Heydon Gent. for Eugenius Theodidactus Gal. 1.10 If I yet pleased men I should not be the servant of Jesus Christ But I am a servant of God and Secretary of Nature LONDON Printed in the year 1660. AN EPILOGUE BEhold the King of Angels is angry because you will not crown his Messenger and servant KING Amongst all the Orders and Inhabitants of heavenly unbodied souls and immortal Genii there is one King and he is angry because you will not obey the Lawes of the Emperour and King of the whole world God Amongst the Stars the anger of God is transferred and you have made discord in the Court of heaven and his Messengers and Planets meet and oppose wonderfully In 1642. Saturn and Jupiter fell out about Subjects Rebellion against their King And it may be observed that since Church-men dabled in Politiques and States-men in Divinity Law and Religion have been still subjected to
hold us still unsetled by throwing in impertinent and dangerous scruples to divert at the farthest if not disturb the long desired Peace and Protestant Religion being established in the true sense of the Church of England we pray for He that hath either honor in his blood or honesty in heart is reproached with a King in his Belly then for the Qualifications these goodly Squires would have thrust upon us are they not pleasant one man of forty shall be allowed to vote or sit and the other thirty nine must call that a Free Parliament and swear it represents the people We are not so blind yet nor so forgetfull as not to see and know some Foxes and some Asses in the medly All are not Saints we call so We do remember who they were that ruled in 48. and we are sensible what they would do still if they had power we know who brought in who but the Markets raised our heads will not off now at fifty shillings a hundred as formerly Lastly let the General the secluded Members and the honest Souldiers live long happily and beloved and let the rest take their fortune c. I write not this out of an itch of scribling or to support a faction my duty bids me write nor do I love to spend time in Complement The Readers wisdome or the Authors weakness is not the Question The Nation is in distress by Tyranny and every honest Englishman must lend his hand to save it Nay that must be done quickly too and vigorously Delay is mortal Can any thing be more ridiculous then to stand formalizing in a case where it is impossible to be too early or too zealous The event of things takes up our thoughts more then the reason of them What Newes more then what remedy as if it concerned us rather to know whose fooles and slaves we shall be next then to be such no longer That which compleats the wonder and the over-sight is that the miseries we suffer were before hand as easily to be foreseen and prevented as they are now to be felt And we only look backward to take a perfect measure of the future so obvious and formal is the method that leads to our Destruction if we were not in love with beggery and bondage and subject to Tyrants let us all at last bethink our selves of freedome and from a due enquiry into the Idea of Tyranny that is the rise and growth and present State of our calamities learn to be happy for the time to come This Idea of Tyranny men are arrested and ruined upon suspition of debt imprisoned to death in a plea of trespass upon suspition of Treason men are destroyed without reason and never know at whose suit they are arrested or if they do they know not the Plantiffe And for the latter they never knew their Accusers nor any relief but destruction Others are taken upon suspition of fellony and are starved to death in prison and this is the Idea of Tyranny Now the King will rectifie the Law banish Tyranny and establish a good Government being as free from any Revenge as the most consummate Christian upon earth And for his fidelity his Word is a Law of the Medes and Persians whosoever shall obtain it hath an assurance irrefragable For all the world that have at all practised and observed the King know that it is a principle radicated in him and to have cost him sufficiently dear in he Judgement of these severe persons who have sometime thought one of his most princely Vertues a disadvantage to his proceedings And this may assure all men that the harshness of the Law shall be taken off viz. the Torturing part thereof King Charls will forgive his enemies whose fortune and whose persons will be as secure and dear to him as the most loyal of his Subjects for what breaths he after so passionately as a perfect oblivion of what is past and that he may be united to his own flesh and blood in all the bonds of Charity and princely relations and then Cruelty and Oprression and Tyranny will be banished and Mercy and Truth Righteousness and Peace established in his three Kingdomes and Dominions thereunto belonging to the glory of God and the flourishing prosperity of the people None as yet have been so hardy as to occasion a Redress of grievances the poor miserable Country man he sorrows and none assists him in his necessity The rich find friends but the poor wearies his body with labor to provide for his family and is forced to pay Taxes his senses being destroyed with care to content the greedy excise man and at last obtains beggary when his spirits are dulled and decayed We live in hopes of another Session Writs are already issued forth if they leave us as free as they found us 't is well if not it is but to turn the Tables and try their manage of a loosing game Raphel stood up and said who will perswade the Phanatique party to endeavour to keep out the King and the Kings Son and Ophioneus said he would and the Angel asked by what means and he said Hilel shall be a son of Belial and teach new Doctrines some shall be Papists some Independants some Anabaptists Shakers Socinians Millinaries Quakers c. and all these will oppose the King because he is a Protestant and the Pope therefore hath made these Sects or Inquisitors of the order of preaching Fryers that they may deceive And these would have all men to believe in the Church of Rome which is here in England covered over with new Idolatry and strange Notions of Religion And I fear at last that these phanatique Religions will compell all us of the true Protestant saith to submit and adhere to the Pope And then it will not be lawfull for any Protestant to go about to defend his opinion with any testimonies of Scripture of with other reasons interrupting him with great noise and angry cheeks they say that he hath not to doe with Batchelours and Schollers in the chair but with Judges in the Judgement Seat that there he may not strive and dispute but must answer plainly if he will stand to the decree of the Church of Rome and to revoke his opinion if not Then shew him Fagots and Fire saying that with Hereticks they may not contend with Arguments and Scripture but with Fagots and Fire and enforce the man not convicted of Obstinacy nor taught better Doctrine to deny by oath his opinion against his Conscience and if he will not do it they deliver him into the hands of the temporal Judge to be burned and at last for every small offence men shall be put to death To prevent all this mischief and that will happen in London 1663. 1664 and 1665. call home the King and perswade the General and his Protestant Officers immediately to tender the Oath of Supremacy and Allegiance the solemn League and Covenant and the new Oath of Abjuration for the
the Dedication of this little treatise of the Law which if you accordingly please to take into your favourable Patronage and accept as a Monument or Remembrance of good will You will oblige Your most Affectionate Friend and Servant John Heydon Aprill 27. 1660. TO THE MOST EXCELLENTLY ACCOMPLISH'T THE HONORABLE NOBLE LEARNED AND MOST HIGHLY OBLIGING OF ALL GENEROUS SPIRITS PHILIP GREEN of Staple-Inne Esq JOHN HEYDON In testimony of the Honor he bears to him humbly presenteth the Idea of the Law or A Monarchical Form of Government Fitted to the Genius of England Scotland and Ireland and useful for the Practitioners of all Courts viz. Chancery Kings Bench Common Pleas c. and all Courts of Equity or of Penalty The Preface to the Reader THe Idea of the Law is my present design And first I shall endeavour to follow the Method of God Man if you looke on his Material Parts was taken out of the great World as woman was taken out of man You read in Genesis that God made him out of the Earth This is a great mystery and you may find it in my book called The Temple of Wisdom Now I refer you therefore thither to avoid Repetitions but now let me tell you in a word it was not the common Pot-clay but another thing and that of a farr better Nature He that knows this knows the Subject of the Rosie Crucian Medicine to procure long Life Health Youth Riches Wisdome and Vertue how to alter change and amend the state of the body as you may read in my three first Books which Elias Ashmole Esquire made publick imperfect and rudely Deficient calling it The way to bliss In my true Copy of which there are four Books all wearing the same Title except the last which is called The Rosie Crucian infallible Axiomata there you shal find what destroyes or preserves the Temperament of Man I will in this Preface Digress but not much from the purpose because I will shew you the Nature of man how he fell and wherefore Laws were given c. Now in my Vacation I studied Man and in him I found three principles homogenial with his life such as can restore his decayes and reduce his disorders to a Harmony They that are ignorant in this point are not Competent Judges of Life and Death but Quacks and such as daube their follies and abominable deceipts and horid cheats upon every wall post and pissing place c. The Learned Viridiamus calls this matter Multiplices Terrae particula singularis if these words be well examined you may possibly find it out And so much for the Body let me speak a word of his Soul which is an Essence not to be found in the Texture of the great World and therefore meerly Divine and Supernatural Tebelenus calls it Divini spiritus aura vitae Divinae Halitus He seems also to make the Creation of Man a little Incarnation as if God in this work had multiplied himself Adam saith he received his soul Ex admiranda singularique Dei Inspiratione ut sic loqui sit fas fructificatione St. Luke also tels you the same thing for he makes Adam the Son of God not in respect of the exteriour Act of Creation but by way of Descent And this St. Paul confirms in the words of Aratus for we also are his Generation The soul of man consists chiefly of two Portions Ruach and Mephes Inferiour and Superiour The Superiour is Masculine and Eternal The Inferior Faeminine and Mortal In these two consists our Spiritual Generation Ut aute◠in caeteris animantibus atque etiam in ipso homine Maris ac faminae conjunctio fructum propagationemque spectabat Naturae singulorum dignam ita in homine ipso ille Maris ac faemenine interior arcanaque societas hoc est animi atque animae Copulatio ad fructum vitae Divinae Idontum producendum comparabitur atque huc illa arcana benedictio faecunditas concessa huc illa declarata facultas monitio spectat Crescite multiplicamini replete Terram subjicite illam Dominamini Out of this you may learn The Law of Marriage That is a Comment on life a meet Hieroglyphick or outward representation of our inward vital Composition for Life is nothing else but an union of Male and Female Principles And he that knowes this secret knows the Mysterious Law of Marriage both Spiritual and Natural and how he ought to use a wife Matrimony is no ordinary trivial business but in a moderate sence Sacramental It is a visible sign of our invisible union to Christ which St. Paul calls a great Mystery and if the thing signified be so reverend the signature is no ex tempore contemptible Agent When God had thus finished his last and most excellent Creature he appointed his residence in Eden made him his Vice-Roy and gave him a Law with full Iurisdiction over all his works that as the whole man consisted of body and spirit so the Inferiour Earthly Creatures might be subject to the one and the Superiour intellectual Essences might minister to the other But this Royalty continued not long for presently upon his preferment there was a faction in the Heavenly Court and the Angels scorning to attend this piece of clay contrived how to get a Habeas Corpus for to remove him The first in this Plot was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he got a Lattatat of Azazell and a warrant from Hilel and so goes about to nullifie reverse and violate that which God had enacted that so at once like an Inferior Bailiffe and his Dog as they call him he might over reach him and his Creature This Policy he imparts to Egin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahazael Paymon Azael and some others of the Hierarchy I will not name here and strenghens himself with Conspirators But there is no counsel against God the Mischief is no sooner contrived but he and his Confederates are expel'd from light to darkness and thus Rebellion is as the sin of Witchcraft A Witch is a Rebel in Physicks and a Rebel is a Witch in Politicks the one Acts against Nature the other against Order the Rule of it but both are in league with the Divel as the first father of Discord and Sorcery Satan being thus ejected as the condition of Reprobates is became more hardned in his Resolutions and to bring his Malice about arrives by permission at Eden Here this old Serpent cunningly assaulted or arrested Adam with such warrantable conference as would surely make him believe all was well and so pleas'd his faeminine part which was now so invigorated with life that the best news to her would be tidings of a warrant to do any thing Wherefore the Serpent deceitfully said to the faeminized Adam why are you so demure and what makes you so bound up in spirit Is it so indeed that God has confined you to obey his Law taken away your Liberty and forbidden you all
it in such works which are contrary to the world use it rightly and enjoy it as he that hath it not live a temperate life and beware of all sin otherwise my friend you Genius will forsake you and you shall be deprived of happiness for know this of a truth whosoever abuseth this Genius and lives not exemplarily purely and devoutly before men he shall lose this benefit and scarce any hope will there be left ever to recover it afterwards These Genii teach and give Laws to the Servants of God for to deliver to the people These Genii command us to forgive our Enemies and regard not any that speak evil against us for what hath a good man to do with the dull approbation of the vulgar Fame like a River bears up all light things and swolne but drowns things weighty and solid I see the lowest vertues draw praise from the common people the middle vertues work in them Astonishment but of the highest vertues they have no sence or perceivance at all Regard not therefore vaine praises for praise proceeds more out of bravery then out of merit and happiness rather to vain and windy Persons then to persons substantial and solid My Genius hath had some contest with mee in the disposal of The Idea of the Law the subject being cross to the deceit of the times which is both malicious corrupt and spleenatick it was my desire to keep it within doors but the relation it bears to my former discourses and my practice hath forced it to the Press it is the last glass of my thoughts and their first reflex being not compleat I have added this to perfect their Image and simmetry hoping it will be profitable The Genius of the Law of England and of the City of London is naturally the same that King Charles hath who is called King of Scots and there is no Government that will be established with good and wholsome Laws but Monarchy who can incorporate Fire and Water The people will not be happy without the King And it is esteemed more Honour Excellency and Majesty amongst the Legitimate Nobility and Gentry of the world for a General to restore or make a King then to be a King c. My humble and hearty desire is that the Laws of England the Priviledges of Parliament the Liberty of the Subject and the property of all things may be asserted according to the first Declarations of the King and Parliament in the begining of the unfortunate Warr. That the true Protestant Religion in the best sence of the Church of England may be professed and defended all Heresies Sects and Schismes discountenanced and suppressed a lawfull succession of godly and able Ministers continued and encouraged and the two Universities Oxford and Cambridge and all Colleges in both of them may be preserved and countenanced And this is for the prosperity of the Nation I have now done Gentlemen but how much to my own prejudice I cannot tell I hope I have offended no man yet I am confident this shall not pass without noise but if I have err'd in any thing and yet I have followed the best presidents of Lawyers in the World I expose it not to the mercy of man but of God who as he is most able so also he is most willing to forgive in the day of our account And if any more zealous Pretenders to Prudence Policy and Piety shall oppose the Idea of the Law I shall expect from them these following performances 1. A plain positive Exposition of all the passages in this Book without any injury to the sence of their Authour for if they interpret them otherwise then they ought they but create Errors of their own and then overthrow them 2. To prove their Familiarity with the Genius of the Idea of the Law and Knowledge in these Divine and Natural Statutes let them give the Reader a punctual discovery of all the secrets thereof If this be more then they can do it is argument enough that they know not what they oppose and if they do not know how can they Judg or if they judge where is their Evidence to Condemn 3. Let them not mangle and discompose my Book with a scatter of observations but proceed Methodically to the censure of Appologue Book and the account at the end expounding what is obscure and discovering the very intents of my Book in promoting the practice of good Laws for the benefit of my Country that the reader may find if I write for any other end then to disabuse the Nation my positions to be false not only in their Theory but if he will assay it by his own particular experience I intreat all Ingenuous Gentlemen that they will not slight my Endeavours because of my years which are but few it is the custome of most men to measure knowledg by the Beard but look rather on the Soul an Essence of that Nature quae ad perfectionem suam curricula temporis non desiderat and that they would not conclude any thing rashly against me Thus have I Published that knowledg which God gave me Ad fructum bonae Conscientiae I have not bushell'd my Light nor buried my Talent in the ground I will now whilst the poor Communalty are Plaintiffs and Exrcise-men Defendants humbly move for the Plaintiffs and put up my Idea of the Law to the Judg and so let the Attorney and his Counsel on the other side shew cause why we may not have judgment against them the Devil being Nonsuited and my Council hath put all his enemies under his feet Sentence being given I humbly pray the Execution may be served upon the last Enemy that my Counsellor Judg Prince and King may deliver up the Kingdom to his Father For now is nothing covered that shall not be revealed and hid that shall not be known From my House in the East-side Spitle Fields next door to the Red Lion without Bishops-gate neer London April 27. 1660. JOHN HEYDON In Honorem viri verè eruditi Domini Johannis Heydon generosi in operam suam elaboratissimam Legis Ideam Praeteritum tempus scribis scribisque futurum Illustras radiis tempus utrumque tuis Praeteritum praesens red dis praesensque futurum Nulla tuis oculis non patefacta latent Si tibi praeteritum praesens notumque futurum Inter coelicolas tu quoque caelicola The past and future time thy pregnant qui◠Illustrate 'bove the reach of humane skill Future and past both present are with thee There 's nothing hid from thy perspicacie The present Future past to him 's all one Who in the heavens hath his Station Thomas Revel Arm. To the truly Ingenious his highly deserving Friend John Heydon On his Learned Work Entituled The IDEA of the LAW COuld I of our Antipodes but give A true Description Tell how Those persons live That there Inhabit Acquaint the World how all Things stated are on that side of Earth's Ball Relate the curious Customs that
the spots in the Moon with some men are Earth but I am inform'd they are Water there is no Day so clear but there are Lees towards the Horizon so Inferior wits when they reflect on higher intellects leave a mist in their beams When envious fools read my writings they do not understand being not able to confute me by Reason then they go about to do it by Scandals saying as the Jews did to our Saviour Thou art a Samaritan and hast a Devil now if Hounds be Devils why do they eat Hares there is a great difference betwixt those Hell-hounds that pursue and Arrest men and those that catch Foxes one tels me if the season permit the scrambling pens of Ideots will prove false Prophets some happy success being neer this time designed for his Majesty of Sweden Alas silly Soul some men will tell me a lye and shew me a reason for it but this can not confute me with flattering non-sence lyes and ignorance The King of Sweden is dead and my friend Eugenius Theodidactus told you the time when he would die in his Almanack and advice to a Daughter 1658. But how this King of Sweden being now dead before March 1660 shall be succesful in April either by Sea or Land I know not his success in October November is a flattering noyse and non-sense indeed and until this Astrologer take's Coach in a Cloud and discover the true knowledg of the Planets I am resolved to say there is as much certainty in Geomancy as there is in Astrology for near this time the King will be Crown'd in London and J shall see Monarchy established 1662 in dispite of all Merlines Bulls Bears Moles Dunes Oxen and such Cobwebs of folly Now God defend what will become of me I do not flatter lye and decieve any man with false Predictions I have not consulted these Independant Prophets nor Anabaptists nor Quakers the Astrologers of this Religion shall pardon me for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Mystery in their profession Coelum stellatum Christianam A new Geomantick heaven fancied on the old Earth here I look on this life as the progress of an Essence Royal The Soul quit her Court to see this Country Heaven hath in it a Scene of Earth and had she been contented with Ideas she had not travelled beyond this Map But excellent patterns commend their Miâ—es Nature that was so faire in the Type could not be a slut in the Anaglyph This makes her ramble hither to examine the Medal by the Flask but while she scans their Symmetry she formes it thus her descent speaks her Original God in love with his own beauty frames a glass to view it by reflection and gives it a Law but the frailty of the matter excluding Eternity the composure was subject to desolution Ignorance gave this release the name of death but properly it is the Souls birth and a Charter that makes for her liberty she hath several wayes to break up house but her best is without a disease this is her mistical walk an exit only to return when she takes aire at this doore it is without prejudice to her tenement thus I write my fancies and if the Round-heads like not my humour let them not tell me of it least I laugh at them c. And now I will send a Genius whose name is Phebus a Spirit that rises like a man in the middle of Gemini Phebus go to White-hall and heare what News there is that may make the poor honest Communalty happy and if nothing but the King will Crown their desires go find the King out and bring me word again His wingy shoes of gold he buckles on With which fair plumes for expedition Bare him aloft quite over Sea and Land With a swift gale then quick he takes his wand With which he calls the hideous Souls from Hell And others sends to Scotland's dungeon fell He gives bereaves sweet slâ—ep from death preserves Therwith he drives the winds with wing'd nervs Swims through the clustring clouds and now in 's flight Of craggy Atlas tops and sides hath sight Of Altas whose huge hight the Heavens do prop On whose pine-bearing head black clouds do stop And daily's girt oft dash't with wind and rain Thick drifts of Snow do on his shoulders drain Then down his Aged chin thick floods do flow With frosty Ice his beard doth grisly grow Cyllenius fluttering wings first staid him here And headlong hence to th'waves his corps doth bear Much like a Bird which 'bout the shores and sides Of fish full Rocks with hovering smoothly glides Above the waves about the banks even so Mercurius Phaebus did go too and fro Flutter ore Sea and Land and winds did sâ—ine And Dunkirks sandy shore touch in a trine His windy feet no sooner did alight On Brussels Towers but straight he saw in sight Charles â—orts to raise rooms to repair And he himself girt with a hanger rare With yellow Jasper stones like Stars bedeckt And a rich sword In cloths of rich respect A Gold lac'd Scarlet cloak on 's corps casâ— carelesly which rarely shew'd c. Having thus found him I humbly present my self upon my knees before his Divine Majesty Now I come to the matter in hand and that which indeed I intend to say is this let Charles the Son of King Charles be King of England for without the head the body is dead and these three Nations will never cease to be miserable until such times as this King of Scots reign in the stead of King Charles that was murthered at White hall you may consider though many of the Kings of Judah and Israel were extraordinary sinful Idolatrous bloody Tyranical and great oppressours of their people yea shedders of Priests and Prophets and other good mens Innocent blood not only in the wars but in peace yet there is no president in the old Testament of one King ever Judiciously impeached arraigned deposed or put to death by the Congregation Sanhedrin or Parliament of Judah or Israel but those who slew any of them in a tumultuous manner or by Treason were for the most part slain themselves either in a tumult or else put to death by their Children who succeeded to the Crown or by the people of the Land and that the Israelites after their revolt from Rohoboam had never any one good King or good day almost among them but were over-run with Idolatry prophaneness Tyranny invaded by enimies involved in perpetual wars civil or forraign and at last all destroyed and carried away captive into Babilon as the Book of Kings and Chronicles will informe you that the Rule in the old Testament is not to take any wicked King from their Thrones and behead them but take away the wicked from before the King and his throne shall be established in righteouness And the Rule in the New Testament is to be subject to Kings and the Higher power 's and to submit
second be crowned King of England and Ireland and that Family again restored c. Hence it was that God when he gave his Law afresh gave it in such a compendious Brachygraphy he wrote as it were in Characters without any explication or amplification at all He only enjoyned it with an imperatorious brevity he knowes there was enough in the breasts of men to convince them of it and to comment upon it only in the second Command there is added an enforcement because his people were excessively prone to violation of it and in that of the Sabbath there is given an exposition of it because in all its circumstances it was not found in the natural Idea of the Law so that in Dr. Barlowes language of Oxford the Decalogue would be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold in the Lump whereas other Lawyers and Atturneyes use to beat it thinner And there is a sort of men termed petty Foggers that have the voice of Advocates engraffed in them which either of want of Clyents or riches incense the poor and silly men of the Countrey to go to Law and hearing their causes affirm them to be good supplying the place of Counsellours and raysing up for the value of a shilling great contentions and do make of a fiery sparkle a burning flame that destroyes many 46. But to return to the purpose of this Law as it is printed by nature Dr. Ward tels me Right reason is that fixt and unshaken Law not writ in perishing paper by the hand or pen of a Creature nor graven like a dead letter upon liveless and decaying Pillars but written with the point of a Diamond nay with the finger of God himself in the heart of a man a Deity gave it an Imprimatur And a Genius gave it in an immortal mind So as that I may borrow the expression of the Apostle the mind of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I take it in the very same sence as it is to be took in the Church It is a Pillar of this Truth not to support it but to hold it forth neither must I forget the saying of Mr. Thomas Heydon saith he the royal Law of Nature was never shut up in a prison nor never confined or limited to any outward surface but is was bravely scituated in the Centre of a rational Being alwayes keeping the soul company guarding it and guiding it ruling all its Subjects every obedient action with a Scepter of Gold and crushing in pieces all its enemies breaking every rebellious action with a Rod of Iron 47. The Idea of the Law which is the Queen of Angelical and humane Being doth so rule and dispose of them as to bring about Justice with a most high and powerfull and yet with a most soft and delicate hand 48. You may hear Plato excellently discoursing of it whilest he brings in a Sophister disputing against Socrates and such an one as would needs undertake to maintain this principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there was an untunable Antipathy between Nature and Law that Lawes were nothing but Hominum infirmiorum commenta that this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most bright and eminent Justice of Nature for men to rule according to power and according to no other Law that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all other Lawes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay he calls them cheatings and bewitchings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come saith he like pleasant songs when as they are meer Charms and Incantations But Socrates after he had stung this same Callicles with a few quick interrogations pours out presently a great deal of honey and sweetness and plentifully shews that most pleasant and conspiring Harmony that is between Nature and Law That there 's nothing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a Law that Law is founded in Nature that it is for the maintaining and enobling and perfecting of Nature Nay as Plato tels me elsewhere in Philebus There is no way for men to happiness unless they follow those steps of Reason those foot-steps of Nature This same Law L. Verulam doth more then once acknowledge when he tells me a positive Law with him is a more private Law but Natures Law is a more publique and catholique Law which he proves to be a very soveraign and commanding Law for thus he saith The Law that is most filled with Reason must needs be most victorious and triumphant And thus much in defence of sixty three Paragraphs of my Idea of the Law 49. Right it is I should interpret the meaning of twenty eight paragraphs more as they appear in the Jdea of the Law Reason is a most beautifull Law a Law of pure Complexion of a Natural colour never fades never dies it encourages in obedience with a smile it chides them and frowns them out of wickednesse good men hear the least whispering of its pleasant voice they observe the least glance of its lovely eye but wicked men will not hear it though it come to them in thunder nor take the least notice of it though it should flash out in lightening None must enlarge the Philacteries of this Law nor must any dare to prune off the least branch of it Nay the Malice of man cannot totally deface so indelible a Beauty No Pope nor Protector nor King nor Parliament nor People nor Angel nor creature can absolve you from it This Law never paints its face It never changes its colour it does not put on one Aspect in London and another face at Westminster but lookes upon both Royal Cavaleirs and fanatique Roundheads with an impartiall eye it shines upon all Ages and times and conditions with a perpetual light it is yesterday and to day and for ever There is but on Law-giver one Lord and supreame judge of the same Law God blessed for ever more He was the contriver of it the Commander of it the publisher of it and none can be exempted from it unless he will be banisht from his own essence and be excommunicated from humane nature 50 This punishment would have sting enough if he should avoid a thousand more that are due to so foul a Transgression 51 Now the most high and Soveraign being even God himselfe doth not subject himself to any Law though there be some Actions also most agreeable to his Nature and others plainly inconsistent with it yet they cannot amount to such a power as to lay any Obligation uppon him which should in the least notion differ from the liberty of his own Essence 52. Thus also in the Common-wealth of humane Nature that proportion which Actions bear to reason is indeed a sufficient foundation for a Law to build upon but it is not the Law it self nor a formall obligation 53. Yet some of the Lawyers are extream bold and vain in their suppositions so bold as that I am ready to Question whether it be best to repeat them
the sword and in effect those same excursions and adulterate Mixtures are but the workings of a party already in motion towards that end He that designes a change of Government must begin by imposing a delusion upon the people And whatsoever is necessary to his purpose must be accommodated to their humour The Pulpit by these glosses and puzling distinctions under the Doctrines of conditionate obedience suggesting liberty cousens the multitude into a Rebellion Oaths Covenants are but the Jugglers-knots fast or loose as the Priest pleases The weaker sort being thus prepared and poysoned by a seditious Clergy 't is then the States-mans part to push those mutinous inclinations into action and to divide the cause betwixt Conscience and Property the better to involve all interests in the Quarrel under the Masque of Piety and publickness of spirit of holy men and Patriots the Crafty cheat the simple engaging by those specious pretences the rash mis-guiding people with good intentions but wanting care and skill in Sacriledge and Treason And indeed now all the planets are retrograde except the Sun and Moon which sometimes are eclips'd and dart down these influences upon the earth This was the very Root and this hath been the proness of our evils for under the Notion of Gods glory the safety and honour of the King The fundamental Lawes and Freedomes of the people the priviledges of Parliaments c. The Kingdome was gulled into a complyance with an ambitious and scismatical faction the main pretence was the Assertion of the Subjects legal Rights against the grand prerogatives And that directed only to the limitation of an intended arbitrary power that regulation of such such misgovernments and all this saving their Allegiance to his sacred Majesty whose Person Crown and Dignity they had so often sworn deeply to maintain This was a bait so popular it could not fail of drawing in a party and that produced a Warre The former story of the Quarrel is little to my purpose The Logique of it less How by the same authority of Text and Law both King and People could be justified against the other I meddle not let it suffice that Saturn and Jupiter back't with a Comment few years before threw down after six years conflict a vast profusion of blood and Treasure the King a prisoner and his whole party scattered and disarmed The Commons found themselves dispos'd to end our troubles and passed a Vote to treat with his Majesty in order to a settlement This met with little opposition for all the planets were then in Trine except Mars his people who having gorged themselves already upon the publick ruine were not yet satisfied without their Soveraigns blood the death of Monarchy it self and the subjecting of a tame slavish people to a Conventicle of Regicides there were not many of so deep a tincture but what these few could not effect by number they did by force for by the malice of mutual Aspects the planets showered down six moneths before then Sir Hardresse Waller Pride and Hewson moved by this influence upon the sixth of December 1648. they seized and imprisoned 41. of the Commons house clapp'd guards upon all Passes leading to it some 60. more were given in upon a List to those that kept the door with an expresse direction from several leading members to oppose their entrance about 40. more withdrew for fear of violence their crime was only the carrying of a Vote for peace already mentioned the day before This action was so erroneous that the very Contrivers of it were ashamed to own it transferring that upon the Army-Officers which was done by their own appointment They passed however a formal disallowance of the violence and ordered their discharge which yet the Officers refused upon a combination now most evident observe A Comet and a grand Eclipse of the Sun alters the matter for that which they told me in 48 was an Act of the Army-Officers In 59. they call a Judgement of Parliament and they justifie and continue that very seclusion by a Vote of Jan. 5.59 which they themselves condemned and discharged by several Orders in Decemb. 48. The particulars of these transactions by Sir Michael Heydon are excellently delivered And thus you see how God by the Planets shoots down his Angry sword and how they are now all set upon revenge their influence is furious and so will continue untill the King be crowned in England c. I will now return to the great test of the spirits and designes of the several parties and Members of the House and from that Judgement and discrimination of persons and humours we may learn seasonably to provide against after-claps This Blow brake the house of Commons into three-peices one party adhered to the Vote opposed the violence declared against it claimed from time to time their own and the peoples Rights pleaded the Covenant and their Declarations and stood it out The second sort was not prepared for Martyrdome a kind of Barnacle neither fish nor flesh this was a party that flew at first but soon retracted Headed again and went along for company My charity perswades me well of diverse of them and that they mixed rather in hopes to moderate the rest then in design to strengthen them A party rather weak and passive then malicious But nothing can excuse those sons of Belial the perjured Remnant no nor express them beside their Oaths and Covenant they have above an hundred times in printed Declarations renounced the very thought of what they have since executed Read the exact Collections We are say they so far from altering the fundamental constitution and Government of this Kingdome by King Lords and Commons that we have only desired that with the consent of the King such powers may be settled in the two houses without which we can have no assurance c. These are the very words of their Declaration April 17. 1646. published by the House of Commons alone towards the end of the War and most remarkably entituled A Declaration of their True intentions concerning the antient Government of the Nation and securing the people against all arbitrary Government Let this Quotation serve for all lest I exceed my limits not to insist upon things known and publicke How faithfully these people have managed their original Trust how strictly they have kept their Oaths and Promises how tenderly they have observed the Lawes and asserted our freedomes how poor they have made themselves to make us rich how graciously they have assumed the Legislative power and then how modestly they have exercized it In fine how free and happily we lived under their Government till Geomantick Divels were called upon by the power of Angry Planets and loost in their Influence then Oliver stept in and threw them out by a trick of their own teaching And thus the King of Planets was angry with the Moon that eclips'd his Glory in March 52. And thus in April 1653 he shewed
the are consists in their dextrous application Fear ingendreth hatred therefore the insinuation thereof should be with a most prudent cautiousness love begetteth unanimity and consequently an addition of strength in the emergency of occasions Power and Authority two main Pillars of a State must be seconded by prudence to make its basis unbeautable the whole extent of power is not to be adoperated untill it be excited by extremity and authority not to be exercised but with moderation to temper the violence of its effects for where rigor is the executioner hatred hath its generation and the spleen it dare not manifest a calm it will undaintedly proclaim in a storm Tranquility being the true object of Warfare cannot be too dearly bought and the more easie is the purchase the more permanent will be its continuance Benefits insinuate into the very affections of our enemies where discourtesie convert friendship into enmity there cannot be a stronger basis for the foundation of a State then the rock of popular affection Discontents being the sole destructor of the Fabrique The very sensitive Creatures apprehend both injury and kindness and as they find their effects will give a testimony of their sense yet injuries make the deeper impression in the memory smart being a stronger provocative to wrath then kindness to affection so that displeasures are deeply engraven in the memory to the frequent disturbance of the actor and benefits are easily forgotten if they be not renewed by continuance The oblivion of a benefit is no absolute abolition of the benefit a drachm of the oyl of kindness upon a fit opportunity refresheth the memory and tempers to a gratitude but the sting of discourtesie causing a continuance of pain inciteth the will to revenge which growing inveterate through malice will dissemble the resentment of the injury untill the occasion prove opportune for the retort Incroachment upon the priviledges of nature though it be with the authority of Parents is most repugnant to nature how much the more when impoâ—'d by the authority of Magistracy it is no small difficulty to domestick savage creatures by rudeness but much more to overmaster the indomitable heart of man with the violence of oppression well may he be made submissive to the correction of the rod but never can his will be gained to an affection of his Scourger The Idea of Tyranny is a Common-wealth ruled by Anabaptists and the Phanatique Party The Idea of the Law is a good Government the Idea of a good Government is Episcopacy the Idea of Episcopacy is the King and the King is the Effigies of God God save the KING I write not against any man maliciously I have seen some mistakes in the Law and Government also the late Rulers of this Nation were cruel God forgive them I pray for the King and this Parliament and envy no man but am glad if in either Physick or the Law I can serve the Commonalty in their necessity I pray for Peace and Prosperity I will submit and obey to what Government God enthrons in England FINIS Books publisht by John Heydon Gent. A new Method of Rosie Crucian Physick Three Books of Geomancy and Telesms entituled the Temple of wisdome The wise mans Crown The Rosie Crucian Axiomata The way of Bliss in four books compleat the last of Projection The Familiar Spirit The Way to converse with Angels and Genii by Astrology and Geomancy The Way to Health The Way to long Life The Way to wax young being old The Way to Wisdom and Vertue A new Method of Astrology Cabballa or the Art by which Moses Joshua and Elijah did so many Miracles Telesmatically in the sight of the people Of Scandalous Boooker Sanders and Lilly Nativities a Comedy Oliver Cromwel A Tragedy of his actions during the War A Tragedy of his Protectorship A Comedy on the Phanatique Parliament and on the Committee of Safety after which the Rump appears and tragically concludes THe Method of this Book is my own And for my Presidents I made use of they are many But the Authors names I have purposely left out because I am not controversial And it had been all one labour inserting the matter to give you both the Author and Place This would only have troubled the Text or spotted a Margent which I alwayes wish may be free for the comments of the man that reads Besides I do not profess my selfe a Scholler and for a Gentleman I hold it a little pedantical The form of Government Justice and the Law I have charactered and you may easily see what is just and what is unjust And the difference between a good Government and Tyranny And though I have had some Dirt cast at me for my pains yet this is so ordinary I mind it not for whilst I live here I ride in a High-way I cannot think him wise who resents his Injuries for he sets a rate upon things that are worthless and makes use of his spleen where his scorn becomes him This is the entertainment I provide for my Adversaries and if they think it too coarse let them judge where they understand and they may fare better I hope the Learned will remit my errors which through hast or other Infirmities were committed I shall not plead for the Ingenious Compositor and serious Corrector The Industrious Printer is to be excused by those noble Gentlemen who have not only Judgement to discern but courtesie to pass over small Faults The most remarkable are these following In the Paragraphs of the Idea of the Law PAr 5. l. 24. r. Jah l 52. r. ad-modum p. 37. l. 4. r. incurs p. 54. l. 3. r. Charles p. 58. l. 11. r. square p. 63. l. 11. r. Censorian p. 66. l. 6. r. they p. 67. l. 4. r. that p. 71. l. 2. r. crimes p. 72. l. 10. r. delinquent p. 75. l. 4. r. pretence p. 78. l. 5. r. pretermitted p. 81. l. 5. r. prohibit p. 95. l. 16. r. wordy p. 101. l. 8. r. Lawes p. 115. l. 1. r. the Law p. 108. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 121. l. 2. r. satiâ—ing p. 129. l. 1. r. there In the Idea of Government in the Epistle to the Reader Pa. 2. l. 9. r. so p. 5. l. 23. r. slice p. 5. l. 24. r. trice p. 5. l. 25 r. wingy p. 6. l. 4. r. knee p. 6. l. 5. for now r. And so p. 8. l. 8. for bring the Kingdomes also r. And bring King c. In the Proemium Pag. 10. l. 9. r. Riches p. 21. l. 15. r. for in a happy Common-wealth under the Government of King Charls r. as in unity of King and Parliament In the Idea of the Government PAR. 1. l. 2. for Introduction r. Proemium p. 11. l. 38. r. catch p. 11. l. 34. r. reed p. 24. l. 7. for thus he told me r. thus it is written p. 38. l. 7. r. sensible p. 54. l. 5. r. deface In the Title r. Government In the Preface p. 26. l. 16. r. Proemium Government Epilogue and Tranquillity c.
fact and so fatal punishment unto man and partly that the sight and presence of the object might not repeat so prodigious a crime in the thoughts of men nor receive the memory of it nor continue the disgrace of him that dyed for it But there was another reason in Bove cornupeta for there as Maimonides tells me in his Morech Nebachim it was ad poenam exigiendam à Domino the putting of that to death was a punishment to the owner for not looking to it better for I cannot at all consent to the fancy of the Jews which the renouned Josephus mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although the forementioned Critick give a better sense of it then it is likely the Author ever intended non in Alimentum sumi debuit unde scilicet in Domini commodum cederet but how such an interpretation can be extracted out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not easily to be imagined for those words of Josephus plainly imply that the Jewes thought such an Ox could not yield wholesome nourishment or at the best they lookt upon an unclean beast which was not to be eaten which indeed was a fond and weak conceit of them but they had many such which the learned Author loves to excuse out of his great favour and indulgence to them yet which is very remarkable if the Ox had kill'd a Gentile they did not put it to death it seems it would yield wholesome nourishment for all that But this I am sure of that as God doth not care for the Oxen which the renowned Selden doth very well understand of Cura legislativa for otherwise God hath a providential care even of them so neither doth he take care for the punishment of Oxen but it is written for his Israels sake to whom he hath subjected these Creatures and put them under his feet 37. Neither yet can the proper end of a punishment agree to the sensitive Creature for all punishment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in the power of punishment to recal what is past but to prevent what 's possible The Greek Lawyer speaks the same which God speaks to Moses That Israel may hear and fear and thus punishment doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38. But none of these ends are applyable to sensitive Creatures for there is no more satisfaction to Justice in inflicting an evil upon them then there is in the ruining of inanimate beings in demolishing of Cities or Temples for Idolatry which is only for the good of them that can take notice of it Quam stultum est his irasci qua iram nostram nec merneruut nec sentiunt No satisfaction to be had from such things as are not apprehensive of punishment and their Annihilation though a great evil yet wants this sting and aggravation of a punishment for a Creature is not sible of it 39. Much less can you think that a punishment hath any power to amend or meliorate sensitive beings or to give example to others amongst them 40. By all this you see that amongst all irrational beings there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it also follows that the Law of nature is built upon Reason Reason the Idea of the soul of man whose Genius describes the Idea of all humane Law to him And the original of all is the divine Idea of the Law of God 41. There is some good proportionable and nutrimental to the being of man and some evil so venomous and obstructive to his nature as that the God of Nature doth sufficiently antidote and fortifie him against the one and doth maintain and sweeten his essence with the other There is so much harmony in some actions as that the soul must needs dance at them and there is such an harsh discord and jarring in others as that the soul cannot endure them 42. Therefore Mr. Hobs doth thus describe the Law of Nature Jus naturale est dictatum rectae rationis indioan◠actui alicui ex ejus convenientia vel disconvenientia cum ipsa natura rationali inesse moralem turpitudinem aut necessitatem moralem consequenter ab authore naturae ipso Deo talem actum aut vetari aut praecipi which I shall thus render The Law of nature is a streaming out of Glory from the Idea of the Law of God powerfully discovering such a deformity in some evil as that an intellectual eye must needs abhor it and such a commanding beauty in some good as that a rational being must needs be enamoured with it and so plainly shewing that God stampt and sealed the one with his Command and branded the other with his disliking 43. Philo Judaeus makes mention of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tells me that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radical and fundamental knowledge planted in the being of man budding and blossoming in the first principles flourishing and bringing fruit spreading it self into all the goodly branches of Morality under the shadow of which the soul may sit with much complacency and delight And as he pours out himself very fluently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no need of Oratory to allure men to it you need not heap up arguments to convince them of it it is easily found it is easily attain'd it growes spontaneously it bubbles up freely it shines out clearly and pleasantly it was so visible as that the most infant age of the world could spell it out and read it without a Teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he goes on it was long extant before Moses was born long before Aaron rang his golden Bels before there was a Prophet or a Judge in Israel men knew it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had a Law of Gods own making They had the Statutes of God within them By this Idea of the Law Adam and Eve knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had deceived them and arrested them and when by Hab. Corp. they were removed from their former condition they discovered their nakedness And that again by Alias Hab. Corp. they should be removed to the prison of the flesh 44. This Idea of the Law flamed in Cains conscience and the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in his fore head And this Law was proclaimed in his heart with as much terrour as it was published from mount Sinai which filled him with those furious reflections for his unnatural murder Enoch when he walkt with God walkt by the Genius of this Idea of the Law Noah the Preacher of Righteousness took this Idea of the Law for his Text. Hard-hearted Pharaoh saw this Idea of the Law when he cries out The Lord is righteous but I and my people have sinned Cromwell and the fanatick Parliament were terrified by this Idea of the Law after they had destroyed King Charls nor will the three Kingdomes be in peace untill King Charles the