or bad I will punish the people sayes the Lord so long as they have any kings it is not a goverment of my ordination kings are the peoples Idols creatures of their own making if they will have them let them be sure that if the best of their kings doe but out of a little vaine-glory shew his treasures to a Heathen king I le punish them for that transgression The next successor was Manasseh and hee followed the abomination of the Heathens chap. 21. 9. he seduced the people to doe more evill then did the Nations above all that the Amorites did and made Iudah to sinne with his Idolls Is not man a free Agent if he suffer no outward violence hee hath none within him but a kings example is unresistible violence Mercifull God shall thy owne children that one of them before they had a king was worth 10000. Amorites be made worse then the most abominable Heathens onely by having a king ver 12 13 14. therefore thus saith the Lord God of Israel behold I am bringing evill upon Ierusalem and Iudah that whosoever heareth of it both his eares shall tingle and I will stretch over Ierusalem the line of Samaria and the plummet of the house of Ahab and I will wipe Ierusalem as a man wipeth a dish wiping it and turning it upside downe and I will forsake the remnant of my inheritance and deliver them into the hand of their enemies and they shall become a prey spoile to all their enemies this Manasseh shed innocent blood till he filled the streets with it 2 Reg. chap 22. after Manasseh reigned Ammon who was the fathers own son in wickednes and his servants conspired against him and slew the king in his own house and the people slew them and made Iosiah king the hopefull prince who turned not aside to the right hand or to the left but walkt in all the wayes of David his father ver 2. but if the Lord will not turne from the fiercenesse of his great wrath against Iudah because of the provocation of Manasseh as it is 2 Kings 23. 26. will not the Lord be intreated to save the people for good Iosiahs sake no all that the Lord will doe for the best king is to take him away from the evill to come chap. 22. 19. 20. then chap. 25. Ierusalem the glory of the Lord is besieged by Nebucadnezar king of Babylon who built forts against it round about the famine prevailed and there was no bread for the people of the Land the men of warre therein forced to fly the City taken and defaced ver 9. the house of the Lord burnt and all the houses of Ierusalem every great mans house burnt the kings eyes put out and his sons slaine 7. and bound him with chaines as it is more at large expressed Ier. 39. 7. and it is very observeable to teach Gods people how to behave themselves when the people are so mad in contending for Monarchy to bring Gods Iudgments upon them that Ieremiah who in al probability would have been one of the first that had suffered for his faithfulnes in reproving sin so impartially as he did was onely preserved Ier. 39. 11. 12. Now Nebucadnezar king of Babylon gave charge concerning Ieremiah to Nebuzaradan the Captain of the guard saying take him and looke to him and doe him no harme but doe unto him even as he shall say unto thee this same Ieremiah that had mourned in secret for the Court vanities or rather enormities the insanitie and egregious folly of the people to cast off a Rationall just Goverment by worthy Patriots that charge their owne estates as well as others and to establish kings according to the manner of the Heathen for whose sins so many of the people lost their lives God punishes the people for their sins not onely where the kings are wicked and monsters of men but where they are good men and live good lives which yet is very rare yet the people must smart for suffering the kingly office to continue but if that be not a sufficient argument take another If the most desparate Malignant in England or Scotland was but in Ireland to heare of the horrid Massacres that have been committed upon the poore English 154000. barbarously murdered in one Province and to see the miserable effects and sad desolations of so bloody a Rebellion whereof the maintenance of the late Kings pretended prerogative was undoubtedly the first inducing cause he was as sure the Author of it as ever the Divell was the Author or first tempter to sin for without his countenance they durst never have attempted it without question he would be for the Parliament if it were but from the common sence of humanity for feare either of being tormented with the Ghosts and dismall apparitions of those poore Innocents or out of a sad consideration to bethinke himselfe what an astonishment it will be unto him at that great day to heare the cry of all the Innocent blood that hath been shed in the three Nations crying to the Iust God for vengeance vengeance against all those that have in any sort made themselves guilty or accessary to the death of their bodies but to the death of many of their soules as it is to be feared for as the tree falls so it lyes many a poore Creature innocently murdered for ought wee know to the contrary might have lived to repent but the sentence is past and he can but curse all those malignants that had a hand in his death as every one undoubtedly had that hath either warred or pleaded for the late King or his posterity The sum of these and many other Scripturs and reasons that might be alledged to the same purpose is to let you see that not only wicked Kings have brought misery and the wrath of God upon his people but the best men that ever swayed the Scepter of Iudah or Israel have been authors and occasioners of ruine and destruction to the poore people David by numbring the people Solomon by tolleration of Idolatry Iehosaphat by taking part with Ahab Asa for his confidence in the arme of flesh and his severity to the Prophet and Iosiah for his rash and unadvised war with Pharo Neco did all of them though godly men bring wrath upon Gods people which I beseech you observe the Iudges of old never did though Elies offence might be greater then theirs yet the people smarted not for that as for their Kings transgressions and though the Lord was pleased to choose the seed of David and not of Saul that did not justifie Israel but it was because God appointed Christ Iesus to come of Davids race from Iudah therefore there was a stabilitie of Davids throne and his posterity to terminate in Christ and therefore as that Scripture of Genes 49. 10. The Scepter shall not depart from Iudah nor a Law-giver from between his feet untill Shiloh come and unto him shall the gathering of the people
to feare the Lord his God to keep all the words of this Law and these Statutes to doe them ver 20. that his heart be not lifted up above his brethren and that he turne not aside from the Commandement to the right hand or to the left to the end that he may prolong his dayes in his Kingdome he and his Children in the midst of Israel And they read those words I will set a King over me which is spoken by the people Thou shalt set a King over thee as if God had commanded a Kingly Goverment in Canaan which was only permissive as the sin of Adam let them have a King at their owne perill saith the Lord The Lord foresaw that the Israelites would rebell and cast off a happy Goverment by the heads of the people and Iudges and God permits it and Moses speakes of the election and dutie of a King the election is from the people they will have a King whether the Lord will or no where by the way wee may take notice how bold many have beene and poore deluded Royalists still are to wrest the Scripture for the advancement of Monarchy when men dare say that in the Hebrew it is that Moses commands them to elect a King which the holy Scripture reproves in them as the greatest insanity madnes in the world that when they may have honest Religious men to go in out before them that will not oppresse them nor exalt themselves above their brethren that they will notwithstanding inslave themselves to the Arbitrary and lawlesse Iusts of one man and his posteritie whether they be Idiots Children knaves Theeves Murderers Fornicators Gluttons Drunkards Idolators or Women which though never so wise Religious and mercifull as by reason of the tendernes of their spirits and want of temptation I believe there are more godly women then men in the world yet it is against the law of God and Nature to make Millions of men subject to the commands of a woman but blessed be God that the knowledge of the Hebrew language is not necessary to bring an English man to heaven Iosua had the honour to conduct them into Canaan and they tooke it into possession but there was a remnant of the Canaanites left unsubdued to prove them as the law is Deut. the 20. from the 16. 10 the 18. which I the rather mention for the Illustration of the equitable proceedings in Ireland the Lambe Iudges and makes war in Righteousnes Revel 19. 11. Every Souldier hath been as a Iudge to execute the Iudgment written Psal 149. 9. farre be it from Gods servants to slay the righteous with the wicked Genes 18. 23. No such beatificall sight as to see a Murderer that hath imbrued his hands in the effusion of Innocent blood to suffer the most painefull and shamefull death that can be imagined but the Children of those Murderers ought not to be put to death for their originall sin as we read in the case of Amaziah 2 Kings 14. 5. 6. And it came to passe as soone as the Kingdome was confirmed in his hand that hee slew his servants which had slaine the King his Father But the Children of the Murderers he slew not according unto that which is written in the booke of the law of Moses wherein the Lord commanded saying the Fathers shall not be put to death for the Children nor the Children be put to death for the Fathers but every man shall be put to death for his owne sinne Deut. 24. 16. And many that by reason of their wicked principles and adherence to the Pope are not fit to be trusted in Garisons yet receive rents for their houses or estates there Ezek. 18. 20. The soule that sinneth it shall dye the sonne shall not beare the iniquity of the Father neither shall the Father beare the iniquitie of the Son the righteousnes of the righteous shall be upon him and the wickednes of the wicked shall be upon him Now by the equitie of that law Deut. 20. 16. where Gods people shall reside they being chief in Command may and ought for their owne securities expell delinquents and malignants out of London or any Garrison in England or Ireland for a time or for ever as may conduce to the Weale publique and their owne safeties whose lives are so precious in the Lords esteeme But here I meet a Goliah in the way that threatens much but the spirit of God is not in it and therefore it is but as a statue that God had given the land of Canaan by promise to Israel and therefore they might justly maintaine a warr to destroy the Canaanites Hittites Amorites Perizites Hivites and Iebusites and there being no command to destroy the Gibeonites Deut. 20. 17. therefore the league with them was lawfull Ios 9. wherein the warr may be judged lawfull on both sides for Iosua to fight having a command from God and the Canaanites to defend their possession not knowing of any such command but is there the same reason to destroy ancient Monarchyes when they oppose Iesus Christ and wil not suffer his people to enjoy their liberties which he hath purchased for them by his precious blood Answer Yes doubtlesse there are as evident promises for the Churches of Christ in this age of the world to be redeemed out of Antichristian bondage by the Moseses Iosuas Sampsons Gideons Iepthahs and Samuels which the Lord shall raise up to be instruments in his hand to save his people as there were in Moses and Iosuas ages that the Church of Israel should be delivered from the Egyptian slavery and reason to me cleerely makes it out that if a promise of an earthly Canaan were a ground of the Churches Warre much more their spirituall liberties that if I may defend my house by force from theeves and robbers certainly I may defend my selfe in the exercise of my spirituall liberties which are ten thousand times deerer to me if I may fight for a peece of glasse may I not engage for a precious pearle that is invalluable The Kings of Canaan might have pleaded antiquity succession and the peoples consent which no King can plead against Gods people in the matter of their spirituall priviledges God will have the Monarchs of the world know that whatever Civill right they may pretend to their Kingdomes where they have by force or flattery gained the peoples consent as the honest man parts with his purse to save his life yet they must not upon paine of forfeiting their Royalties persecute his friends and servants Kings that stile themselves Defenders of the Faith if they prove offendors of the faithfull God will take away their Kingdomes in a way of Iustice and righteousnes when any of the 10. Kings having formerly given their power and strength to the beast Revel 17. 12. shall afterwards cut off his head as Henry the eight used the Pope in taking away his supremacy and making himselfe head of the Church by Act of
shall reap the same ver 8. 9. those to whom the newes of the murder of the Innocent is as sweet as a plentifull harvest is agreable to the husbandman shall not be able to avoid the stroke of Iustice but be like high trees that are planted upon the mountaines shall be made a sport and pastime for the windes and tempests But the poore Gibeonits case before wee leave it affords us an excellent document how Gods Israelites ought to carry themselves towards Ismaelits and Canaanits that would have destroyed them viz. to be very sparing in promises and protection towards them but haveing once conditionated with them and received them into favour to be very liberall in performances towards them and not to violate faith given in a title though the conditions were obtained by craft and deception And now I humbly intreat you to observe what little esteeme David had of Sauls Royall seed to hang up seven of them for what offence does not appeare but very probable that they had given Saul bad councell to destroy the poore Gibeonites and yet David had sworne to Saul not to cut off his seed after him 1 Sam. 24. 20. 21. And now behold I know well that thou shalt surely be King and that the Kingdome of Israel shall be established in thine hand Sweare now therefore unto me by the Lord that thou wilt not cut off my seed after mee and that thou wilt not destroy my name out of my fathers house and David swore unto Saul With these two arguments I doe in the name of the Lord Challenge all the Royalists in England Ireland and Scotland to answer them if they can or rest satisfied with Scripture and reason 1. That no oath of Allegiance or Supremacy can be any ground to any people not to doe Iustice upon a King for murder David a man after Gods owne heart that never offended but in the matter of Vriah therefore did not erre in delivering up Sauls seven sons to execution would not make his oath to Paul a ground not to doe Iustice for the Spirit of God in David argued thus I am by the Law of Nature as I am a creature a poore worme bound to the holy and just Law of my Creator which is unchangeable and undispensable God can no more dispense with my loving and obeying of him then hee can cease to be God by reason of his Infinite goodnes which Law is that blood requires blood Genes 9. 6. It is a fundamentall Law without which there can be no conservation of human society and I finde in the Law of God that my eye must not pittie him that sheds blood Deut. 19. 11 12 13. But if any man hate his neighbour and lye in wait for him and rise up against him and smite him mortally that he dye and fleeth into one of these Cities then the Elders of the City shall send and fetch him thence and deliver him into the hand of the avenger of blood that he may dye ver 5. thine eye shall not pittie him but thou shalt put away the guilt of Innocent blood from Israel that it may goe well with thee paralell whereunto is 2 Kings 14. 4. And also for the Innocent blood that he shed for hee filled Ierusalem with Innocent blood which the Lord would not pardon And therefore when I take an oath of Allegeance or Supremacy it must be saving that faith which I owe unto my Creator as in Iustice Littletons case when any man did Fealty to his Lord it was with a saving that faith and dutie which he owed unto the King and those other Lords which he held land of by Priority of Tenure which if it were not expressed it is implyed in Law 2. Thus I argue that if it were just to put Sauls sons to death for their fathers sin wherein hee was principall and they but accessaries at the most doubtlesse it had been just to have recompenced it upon the head of their father it could be no sin to put Saul to death for killing the Gibeonites where it was lawfull to execute his sons which might have made many pleas that what they did was Sauls command they had the Kings Commission of Array and warrants from Saul to raise forces to secure the Countrey and under pretence of keeping the peace to plunder and destroy whom they pleased but observe what a glorious sight it was in the eyes of heaven 1 Sam. 21. 14. when those seven sons were executed God was intreated for the Land It may be the common Law would have acquitted those seven gentlemen because regularly where the principall is dead the accessory cannot be tryed but the Law of God makes all principall in murder whether present or absent as the Law of man makes all principall in the highest offences of Treason and the lowest offences of trespasse nor did David question what shall I shed the blood of the seed Royall for the Gibeonites who were strangers and bondmen hewers of wood and drawers of water upon which Eternall Law of Righteousnes Major Ottoway and Cornet Grant were shot to death for murdering an Irish-man at the siege of VVaterford who having leave to goe into VVaterford to receive some money and to returne was at his coming backe murdered by their Orders or Command for which by the Councell of Warre they were justly condemned and the execution was a most famous peece of justice for had not zeale and love to Iustice preponderated and out-voted all private affections much might have been said for the vallor Gallantry and hopefulnes of the Major and Cornet I could not in faithfulnes but mention it as being a case so parallell to that 1 Sam. 21. That Sauls sons should be executed for murder of the Gibeonites and out of my dutifull respect to beare witnesse to the exemplary and exact discipline of the Army where vice is punisht vertue rewarded whereof I was sometimes Advocate and count it more honorable to be a member of an Army fighting for Christ then to be head of an Antichristian Empire But before we leave David let me but observe how the anger of the Lord was kindled against Israel for Davids one sin of numbring the people what had the poore sheep done that 70000. men from Dan to Beersheba should dye by the Pestilence in three dayes Did not God thinke you therein reckon with them for their Kingly goverment you will have a King saith the Lord to them whether I will or no you shall now smart for your wickednes for your great wickednes for unmanning your selves making your selves lesse then men to make one man equall with God to doe what he pleases I will not endure it in my owne people Eli sinned yet the people not punisht for he governed the people according to the minde of God but you will have a King sayes the Lord as the Heathens have be it so but if he sin I le punish you not only with the famine but by a
great pestilence and as you like that so continue your Kingly goverment Object But Davids dayes drew to an end therefore he gives a charge to Solomon his son of righteousnes saying there shall not faile thee a man on the Throne of Israel 1 Kings 2. 4. which expressing a stability of Davids Throne some may argue that God approved Kingly goverment As also there is another objection that should have had priority in Deut. 17. 14. to 20. That God gave a Law for chusing a King therefore he approved that government the answer whereunto is easie that the Lord foreseeing that when he had brought them into Canaan they would desire a King like the Pagans being a people deere unto him he would not therefore cast them off but tells them how to make the best of a bad bargaine that if they will play with the Lion or the Beare let them plucke out his teeth all Kings are ravenous creatures in point of their office but some will doe lesse hurt then others and the words of the Text are very perspicuous when thou art come into the land which Iehovah thy God giveth thee and shalt possesse it and shalt dwell therein and shalt say I will set a King over me like as all the nations that are about me c. So that the rise of Monarchy was plainely from the peoples pride the words are not that God will set a King over them but they will have one against his desire If Pride Luxury Rapacity which were called R. 2. daughters and that if he did not marry them they would undoe him be of a divine of spring and originall then Monarchy is but the very constitution of it is Tirannicall Antichristian and diabolicall And now the reason why God chose the seed of David and not the seed of Saul was not his approbation of Monarchy but because he had appointed Iesus Christ to come of Davids race Genes 49. 10. The scepter shall not depart from Iudah nor a Law-giver from between his feet untill Shilo come and to him shall the gathering of the people be therefore a King must be untill Christs time yet onely over the Tribes of Iudah and Benjamin for the ten Tribes were carryed away Captive and who knowes but that the reason thereof was principally because of their great wickednes in casting of Gods goverment by godly righteous Iudges and setting up Monarchy like the Heathens and so Davids posterity did not terminate and end untill Christs time because the Law-giver was not borne before Solomon therefore after Davids death was a most glorious King who preferred wisedome before honor riches and pleasure none before him or after him were ever like unto him 1 Kings 3. 12. 28. For the Wisedome of God was in him to doe Iudgement yet being but a man was drawne away by his wives to Idolatry and did evill in the sight of the Lord 1 Kings 11. 5. hee went after Ashtoreth the goddesse of the Sidoneans And there is seldome any so singular eminent or rare-gifted man but wants his graines of allowance either he is contrited censorious passionate or hath some mixture or tincture of folly which yet must be charged upon the unregenerate part See what it is to be an absolute Monarch onely accomptable to God if Solomons power had been onely to have confirmed such good and wholesome Lawes as Gods people would have propounded to him or if Solomon had onely been a leading man in Parliament in probability Israel had not run a whoreing from the Lord after such Idolls but you shall tast sayes the Lord of those bitter fruits which are of your owne planting It was a web of your owne weaving a King you would have well saith God I will surely rend the Kingome from Solomon 1 Kings 11. 11. Yet not all the Kingdome for the Messiah is not borne and Solomon slept with his fathers and the people came to Rehoboam his son 1 Kings 12. who heard his Senators speake but did as the young men advised him 1 Kings 12. 10. how like unto Rehoboam are the Monarchs of this world they will be content to heare what a Parliament will advise but keep a negative voice and prefer copper heads before silver haires and Court Parasites have distinguisht betweene advice and consent that whereas by ancient fundamentall Lawes Kings could doe nothing without consent of the people in great Counsells and Parliaments they say they may not doe it without advise as if the great Councells of the Law stood only for a Cypher and a Kings pleasure to be the figure but let such as are wise but call to minde who it was that used this speech of Rehoboam that the late Kings little finger should be heavier then his Fathers Ioynes and Adore the Iustice of God in the Tragicall end of such wicked Councellors And in the revolt of the ten Tribes from the house of David see what meanes Rehoboam attempted to reduce them 1 Kings 12. ver 21. to 24. And why so certainly because the government was unjust and tirannicall in it selfe and therefore if the people who in their choice of a King have displeased God when they have well smarted for their folly have wit to cast him off the Scripture sayes it is from the Lord God does not say as in the case of Election they have rejected and cast off me not a word of anger or displeasure which holds forth this divine truth to all that will not willfully shut their eyes against the light that if the people in Turky Persia Russia or any place in the world where one man governes or pretends to rule as he pleases will rise against him and dethrone him it is an action not only justifiable but commendable and if the King cause any of them to be put to death as Traitors it is murder in him and he fights against God Iustice and Reason but it is otherwise where the goverment is just and rationall by godly righteous Magistrates and Iudges chosen by the people if they be affronted and injured it is an offence and high treason against the Majestie of heaven they have not cast off thee but they have rejected me sayes the Lord to a just authority acting for him and giving an accompt to the people of their lawes and administrations in love we may observe in Ionathans case that when the Legislative power is in one mans hand though none of the worst what lawes are unadvisedly enacted 1 Sam. 14. 24. And the men of Israel were distressed that day for Saul had adjured the people saying cursed be the man that eateth any food untill evening that I may be avenged on my enemies so none of the people tasted any food And they came to a wood and there was hony upon the ground ver 26. and when the people were come into the wood behold the hony dropped but no man put his hand to his mouth for the people feared the oath but Ionathan heard not when
the King 2 Kings 11. 12. and blew their Trumpets then Athaliah rent her cloathes ver 14. and cryed Treason Treason she might with more reason have cryed out away with Kingly goverment that occasions so many murders treacherie villanous conspiracies who to get into the throne and to secure their stations and maintaine their pompe and grandor must destroy poore Innocents and all that stand in their way of absolute Dominion In Chap. 12. 2. Iehoash did that which was right in the sight of the Lord yet ver 20. his servants arose and made a conspiracie and slew Ioash in the house of Millo which goeth down to Silla if God sometimes gives a good Iosiah an Edward the sixt or a good Queene Elizabeth the office is not sanctified by the person when princes professe love to the people It is but sowing the seeds of future troubles and miseries for when Kings are good the people are never jealous of their liberties and faire language and a few good Acts and actions bring the people into a fooles paradise the prerogative then taking ten times firmer deeper root in such Halcyon dayes and certainly the Tares Wormewood Gall Colloquintida and bitter fruits which England hath lately tasted of and reaped in such aboundance were sowne set and planted in those calmer times and the precious blood that hath been shed is no doubt the seeds time of freedome and glory to the Nation the ground worke of those precious durable priviledges that English-men shall hereafter enjoy but see Chapter 13. Iehoahaz son of Iehu was King in Israel ver 2. and he did that which was evill in the sight of the Lord and followed the sins of Ieroboam the son of Nebat which made Israel to sin he departed not there from and the anger of the Lord was kindled against Israel and ver 3. he delivered them into the hand of Hazael King of Syria and into the hand of Benhadad the son of Hazael all their dayes it would make the very bowels liver and intralls of a Christian to yearne and stir within him to consider how poore creatures from time to time have been punisht for the wickednesse of their Kings sayes David 2 Sam. 24. 17. Indeed I have done wickedly but these sheep what have they done Let thine hand be against me and my Fathers house against a Kingly goverment Next comes Amaziah upon the stage of Monarchy 2 Kings 14. and his comendation is for doeing Iustice upon those that killed his father and sparing the children of the murderers according to the Law of Moses that the Fathers shall not be put to death for the Children nor the Children for the Fathers but every man shall be put to death for his owne sin ver 6. but vaine man that he was to thinke to prosper knowing how greatly God was displeased with his office ver 19. the people made a conspiracie against him in Ierusalem and he fled to Lachish and they slew him there and they brought him on horses and buried him at Ierusalom as Rich. the third slaine at the battaile at Bosworth-field by Henry the seventh was throwne over a horse like a Calfe and carried to Leister there interred then ver 23. there was Ieroboam the second King of Israel he did that whch was evill in the sight of the Lord and departed not from all the sins of Ieroboam the son of Nebat that made Israel to sin ver 24. then in chap. 15. 3. 4. Azariah son of Amaziah raigned in Iudah did that which was right in the sight of the Lord according to all that his Father Amaziah had done save that the high places were not removed the people sacrificed and burnt incense still on the high places so the Lord smote him that he was a Leper to the day of his death and dwelt in a severall house apart by himselfe scarce a king of them that died like other men for hee that will take upon him to be above other mens judgements and only to account to Heaven is not worthy the society of men ver 8. Zachariah the son of Ieroboam reigned in Israel and ver 9. 10. he did that which was evill in the sight of the Lord as his Father had done hee departed not from the sin of Ieroboam the son of Nebat who made Israel to sinne how made them to sin is not example a morall violence that where the King is wicked the people must needs be so or is sin taken there for punishment that the people are punisht for the Kings enormities but ver 10. Shallum the son of Iabeâ—h conspired against him and smote him before the people and slew him and reigned in his steed what would the people stand by and see Shallum kill their King and then presently make him King how violently and insensately are men set upon Monarchy that though they feele all the Plagues of Egypt upon them for it yet they will have a King like the Heathens but how fared it with King Shallum ver 13. he reigned but a moneth in Samaria for Menahem the son of Gadi went up from Tirzah and came to Samariah and smote Shallum there and slew him and reigned in his steed but how does Menahem comport himselfe in his Kingship ver 16. then Menahem tooke Tipsah and all that were therein and the Coasts thereof from Tirzah because they opened not to him and all the women therein that were with child he ript them up then ver 19. 20. Pul the King of Assyria came against him and he exacted a thousand Talents of silver of the rich men of Israel fifty shekells of silver thence they tooke the President for Ship-money to tirannize and bring themselves and the people into danger and then take what they please from the people to procure forraigne forces to assist King Menahem to confirme the Kingdome in his hand but ver 22. this bloody man slept with his fathers and his son Pekahiah raigned in his steed blessed God! that such a cruell monster should dye a dry death but if Murderers and Tyrants were alwayes punisht in this world men would thinke that there were no other hell for them and yet if they were not commonly punisht here many men would believe that there was no God well Pekahiah reigned two yeares and did mischief enough to have destroyed Israel because no doubt they might have cast off Monarchy but would not doe justice upon their King therefore the Lord stirred up particular men still to doe it ver 25. Pekah the son of Remaliah a Captaine of Pekahiah conspired against him and smote him and killed him in Samaria in the Palace of the Kings house with 52. more and reigned in his roome a good riddance of the King and his Cavaliers but the more unwise they to give them no worse Epithete being Gods people to suffer Pekah to be their King for he abounded in wickednes and in his dayes ver 29. seven Cities of Israel
all the potentates of the earth Esay 66. 16. but it must be a righteous warr Revel 19. 11. And I saw heaven opened and behold a white horse and hee that sat upon him was called faithfull and true and in righteousnes he doth Iudge and make warr for unlesse Iustice be advanced in the front of all military designes God will not protect the reare It is an error in any to hold that the power of Anti-Christ must not be destroyed by the materiall sword and maintained by such only as turne all Scriptures into Allegories I doe not count it any superstition for the Gentry of Poland to stand up and draws their swords at the rehersal of the Creed signifying that they wil fight for their Religion against all opposers And they that are called are faithfull chosen and true Ier. 51. 20. Thou art my battell Axe and weapon of war for with thee will I breake in pieces the nations and with thee will I destroy Kingdomes men of Gods designation and appointment Hee is the Lord of Hosts that hath taught the hands of his servants to warre and their fingers to fight Psal 144. 1. For not only that knowledge which is divine is from God but skill in armes and expertnes in warrs which though it may in a great measure be acquired by naturall valour and understanding voluntary industry and long experiences yet considering how many veteran Commanders of noble extraction and education famous in feates of Chivalrie have been foiled broken in peeces and beaten at their owne weapons by a few gentlemen in comparison and inuenile mecanicks and honest tradesmen whose hearts the Lord hath drawn forth and engaged to fight his battailes we must needs acknowledge that their valor prowesse and dexterity hath either been infused by God or improved by him to a miraculous proficiencie The Scripture is very cleere that Gods people were governed by Parliaments for though we read 1 Kings 8. 2. That all the men of Israel assembled to King Solomon yet v. the 3. the Elders of Israel only came the people were but vertually present by repre sentation as every man woman and child is supposed to be present in Parliament otherwise an Act could not in reason oblige them 1 Num. 4. one of every Tribe one chief of the house of his Fathers to appeare and stand up for the rest and more expressely in the 2 Chron. 1. 2. and 5. 2. They are called Captains of thousands and of hundreds that stand up for Counties and Cities Iudges that weigh mens causes Governors of Forts and Garrisons and chief men for wisedome principall officers for age and prudence and by Kings and Princes in severall texts of Scriptures are onely meant eminent nursing fathers to Gods people but accountable to their brethren for any Male-administration but Kings make themselves so sacred that they may not be toucht they say the Lawes are their own Creatures to which they can no more be subject then the Romans could be subject to their owne slaves the Civillians at Paris not long since resolved that the King could not be plaintiffe in any Action for he was not tyed to any Law all is the Emperors as to property though not as to possession say some of them and they have no other obligation but the conservation of their owne dominions and greatnes they must dissemble for their proper interests one made many promises and after being made a King said he was not the person that promised and so all was void In the Warrs betweene Henry the third and the Barons most of the Cittizens of London tooke part with the right side against the King for never had any King just cause to fight against the people who was taken prisoner an obstinate man that would not yeeld though he was brought to a morsell of bread the people in that midnight of Popery tooke oathes and protestations from him for the maintenance of their lives and estates and set him at liberty and in speciall he tooke a solemne oath not to question the Londoners for any former matter wishing damnation and the lowest chamber in hell for himselfe and his posterity if he did not punctually keepe and observe them and tooke the Sacrament upon it which hee believed to be the very Body and Blood of Christ and the people counted him a Heretique that made the least doubt of his non-performance what not believe the King upon such solemne Oathes and imprecations this was ratified by Act of Parliament but what followed he had no sooner got the Milicia into his owne hands but the active men that contended for their liberties were Imprisoned the Liberties of the City invaded Strangers appointed to be Governors of the City those that had been honest put to death their goods confiscate and never poore creatures more miserably afflicted and tormented and what promises did Queen Mary make to the Suffolke men at Franingham Castle that they should enjoy their Religion establisht by Edw. 6. but when shee had got power in her hand shee began to persecute and burne them for Heretiques the poore Suffolks men besought her to make good her promise what said shee keepe promise with Heretiques I shall make you know that the members must not be so bold with their head as to endeavour to rule it Innumerable instances might be made of forraigne Princes in this kinde but it is but to show the Sun with a candle Monarchs have no other principles but selfe preservation though they should intend to performe when they promise which I doubt very few of them doe it is but as the I esuits teach to keep untill they have power to break and forgive an injury as the Italian sayes till he can revenge it they have such strong temptations to draw their hearts from what they have engaged their selves unto if it crosse them in point of domination which is so sweet a morsell unto them that no prudent people will ever trust them for matter of their liberties Richlieus principle and Councell to his Master was keep your Subjects low Sir that having time little enough to get bread they may never thinke of any liberties I doe not know whether his tongue and his head were of the same opinions for he was famous for deep dissimulations but if he spoke as he thought I might without offence say that it was as unwise a speech as ever came from a Scholler Let me intreat your honorable patience but to read a little of Machiavell which Kings study more then Scripture his words are these in his Prince A King sayes he must be a Fox that he may be aware of snares and a Lion that he may scare the Wolves A wise Prince ought not to keepe his faith given when the observance thereof turnes to disadvantage and the occasions that made him promise are past if men were all good this rule would not be allowable but being the people are full of mischiefe and would not make it good
diligently into all the circumstances how can any Christian hope to sleep in quiet so long as he murmurs and complaines against the Iustice done upon such a murderer and God being as infinitely Glorious in Iustice as in mercy all that are for Christ are commanded to rejoyce that he hath avenged the blood of Barrow Greenway Tisdall Coppinger Mr. Burton Mr. Prin and Dr. Bastique and other his persecuted servants upon that state of men which were most guilty thereof Revel 18. 19. 20. and to blesse God that the roaring of the Lion the voyce of the fierce Lion and the teeth of the young Lions are broken the old Lion perished for lack of prey and the stout Lions whelps scattered abroad Iob the 4. 10. and Psal the 58. 6. 10. It is not my private interpretation but the learned Divines and their anotations that by Lions are meant Tirants and by whelps their children that Anti-Christian state of men that would be obtruding and enforcing Liturgies and Directories upon Gods people Elay 14. 13. 14. that will be like the most high making their will a Law giving no reason or account of their actions he that opened not the house of his prisoners must be cast out like an abominable breach verse 17. 19. and verse 21. prepare slaughter for his Children for the iniquity of their Fathers that they doe not rise nor possesse the Land nor fill the face of the world with Cities for the name Sonne and Nephew must be cut off and that 58. Psal compared with Esay 7. 5. 6. seemes as it were to prophesie and point at the third of September last that what ever evill Councell should be taken against the good people in England to set a King over them even the Son of Tabeall thus saith the Lord God it shall not stand neither shall it come to passe the great teeth of the young Lions are broken those wicked Instruments whereby they would hurt shall melt away and be cut in peeces therefore shall the righteous rejoyce with Anniversary solemnities for that there is a God that hath Iudged in the earth I have endeavoured to satisfy the people that the great Gorgons head that hath so long inchanted them was Sacred Majesty and to evince it by Scripture and reason that Monarchicall Goverment was never of Divine Institution ordeyned in love to any Nation but by a Divine permission hatefull in its nature as Adultery or Murder most unnaturall for fooles to governe wise men and that in matters of Iustice the Law must not be set by the Scripture and not repugnant to it otherwayes we set the Sun by the Diall which must not be understood as if there were a president or example to be found in Scripture for every case for mens actions are so infinite that there will be different cases as differing faces not alike in all particulars but the principall cases of moment are to be found in Scripture and such generall rules exemplars and Idaeus are there laid downe that every man may thereby be assured of the Iustice of any partitular case that hath a minde studious therein and that no law ought to be made till it be examined by the word of God And because I know that nothing is more welcome to your Honorable wisdome then truth and nothing more honored then sincerity in the Inner parts therefore I humbly crave leave to speake a few words concerning this weighty and Important matter of the Rule of Iustice I have seene some Treatises wherein the Spirit of God who is Iustice and Truth is much breathing concerning a Reformation or rather a new plantation or foundation of Lawes proceding I am confident from consciencious principles and a pure love to Iustice and the publique good but its possible that there may be some spots in the face of Venus I conceive in generall that Civill prudence for governing of a State and Commonwealth is to be fetcht and drawne from the sacred fountaine of Scripture rather then the puddles of history the Law of God being the generall directresse of all lawes as the NorthStar directs the Sea-man to his Port not that wee should dispise human learning for Moses and Daniel were learned in all the wisdome of the Chaldeans and Egyptians and the least sparks of the Image of God are not to be neglected this I say of learning that it is a Iewell so excellent in it selfe that it shall never have but one enemy which is the ignorant man It is most true that human wit and pollicie hath beene much of that smoake of the bottomlesse pit that hath blinded the eyes of many Nations but God grant I wish it from my heart that England which twelve or twenty yeares since so much Idolized learning be not in another age as much plagued with ignorance as it is a mistake on the one hand to confine the attainement of learning to places that no man should be a Magistrate or Minister that hath not been educated at the Inns of Court or Vniversities for provided men have parts abillities the place where or manner of acquiring them is not materiall so on the other hand to hold that all honest godly men are fit to be Magistrates or Ministers is as unsafe for though it is fit that every Magistrate or Minister should be an honest man yet every honest man is not fit to be a Magistrate or a Minister I am perswaded that there are fewer converted and regenerated in this last ten yeares notwithstanding the multiplicities of Sermons and glorious freedome of the Gospell then there was in ten yeares before though there was scarce then one Sermon for many since because the generallity of people neglect a soule searching powerfull learned Ministery and follow others who though they may be Godly yet are but a voyce in comparison there may be some persons which are not called to the Barre that are fit and able to be Iudges men famous for Godlines and excellent in wisedome and reason which must be the life of all human lawes without exception but that any man should be fit for such an imployment that hath not a good stocke of learning and discretion as some men seeme to insinuate I confesse it is above my apprehension I doe exceedingly honor the whole fabricke and forme of the Israeliticall pollicie and certainely no Councell can well governe any State where Christ is profest that neglecting that sacred Law shall fetch the Rules and limits of Iustice and equity from other histories for human prudence is in many things blinde and in others perverse he is but a profane estimator of Gods VVord that shall thinke any human Lawes to be as good as the Lawes of God it is true that since Christs time the Scepter is departed from Iudah and the Law-giver from among his feet but the Equitie of that Iudiciall Law which shines in those Institutes is Morall and perpetuall Circumstances only being changed and some particular cases
Iudgement is something more then science Be instructed ye Iudges of the earth but be consciencious for learning and a good Conscience are two of the bravest supports in the world because a man cannot be deprived of the first in this world nor of the other in the world to come and Iudges are so far to be skild in the Law of God that in all causes coming before them they are to warne the Clyents that they trespasse not against the Lord 2 Chron. 19. 10. If this learning should fall which I hope I shall never live to see then farewell to Ministers and after that no more Magistrates Secondly Prudence 10 answer all objections and cavillations that will be brought to put life into a dead Cause for in most great suites the parties Litigant commonly thinke that they are both in the right and if the matter be heard by no wiser men then themselves how shall he that is in the wrong ever come to see his Error and this Prudence in a Iudge consists principally in giving satisfaction to the hearers that the sentence is Iust and if possible to satisfy him against whom Iudgement is given that he hath no wrong done him Thirdly Iustice which must respect the cause and not the person Iudges were pictured blind and the Areopagites gave sentence in the dark Thou shalt not pitie the poore in Iudgement though it be plausible and naturall for tender hearted men especially so to doe yet God abhorrs it Fourthly There is required Mercy after Iudgement the poore mans condition is to be considered for if Iustice be wound up a peg too high in the Execution of it it breaks Summa Iusticia is the degeneration of it But by this learning I am far from understanding any Craft or Artificiall subtillities in taking legall exceptions for the quashing of Inditements and thereby to save a witch or a murderer from the Gallowes or to arest the Iudgement when the money is conscionably due to the Plaintiffe this is none of that wisedom which Solomon desired I Kings 3. 9. which is requisite in a Iudge it is a wise and understanding heart to discerne Iudgement betweene good and bad truth and falshood a righteous and just cause from that which onely is so in appearance the simplicity of the Dove in doeing wrong to no man and the wisedom of the Serpent to see that by subtillitie in pleadings unnecessary delayes captious interpretations and clamorous importunities an honest cause be not delayed or overthrowne marke I beseech you what a Iudge Prince Iob was Chap. 29. 11. when the eare heard me then it blessed me and when the eye saw me it gave witnes to me hearers had not words enough to praise my eloquence hee was so admired that any one but Iob would have been proud of halfe so many acclamations Ver. 12 13 14. Because I delivered the poore that cryed and the fatherlesse and him that had none to help him the blessing of him that was ready to perish came upon me and I caused the widowes heart to sing for joy I put on righteousnes and it clothed me my Iudgement was as a robe a diademe the poore oppressed ones gave him 10000. benedictions the widow owed to his care the conservation of her children and by banishing sadnes from her looks he made her life comfortable and her mouth publisht his praise the fatherlesse being vertuously educated were in a better condition then when they had a father though Kings adorne themselves with purple yet they minde their pleasurs and honors more then doeing Iustice to the friendlesse but Iobs principle ornament and garment Crowne and Diademe was Iustice. I was eyes to the blinde and feet was I to the lame I was a father to the poore and the cause which I knew not I searched out hee mixed the quallitie of a father with that of a Iudge granting executions against poore men with a bleeding heart melting to thinke that such as are lame and blinde should be ordered to run and see like those who are to lye in prison for one hundred pound when they are not worth twenty pounds certainly the most honorable title is to be stiled a father of the poore for what need is there of rich men but onely to doe good to the poore and though a ludge must not pitie the poore in Iudgement yet after Iudgement pronounced there is place for mercy which is but Iustice and before sentence the poore mans interest ought to be so deere precious to the Iudge as not to pronounce any sentence against him till his cause be throughly not onely opened but studied and when the poore had none or but little Councell Iob was as well their Advocate as their Iudge As by the wisedome of the Law of England the Iudge is to be a Councell for the prisoner in matter of life and death so was Iustice Iob a Councell for poore men in all Civill Causes and would not let any man lye in prison for a debt untill he had examined the justnes of it and that it was cleerely due as well in equity as by Law and his justice is most conspicuous Iob 31. 13. If I did despise the cause of my man servant or of my maid servant when they contended with mee hee heard the complaint of his slaves he permitted every man to speake for himselfe before he be hayled to prison to alledge reasons why hee ought not to be carryed thither and the ground of such his supereminent Iustice was ver 14. 15. VVhat then shall I doe when God riseth up and when he visiteth what shall I answer him did not he that made me in the wombe make him and did not one fashion us in the wombe that though he was a Iudge upon earth yet he was a servant to the God of heaven who would enter into judgement with him that though the condition of the Iudge and the Client be different yet their birth is alike God is Father of them both the Clients body molded of dirt and the Iudges not formed of any nobler matter and that both of them had the honor of being formed by the hand of God and both their soules made after his Image as if Iudge Iob and his slaves were Copartners or Tenants in Common that Princely spirit goes on and from ver 16. to ver 25. makes the most incomparable challenge that ever the people heard of If I have withheld the poore from their desire or have caused the eyes of the widow to faile Or have eaten my morsell alone and the fatherlesse hath not eaten thereof for from my youth hee was brought up with me as with a father and I have guided her from my mothers wombe If I have seene any perish for want of cloathing or any poore without covering if his loynes have not blessed me and if hee were not warmed with the fleece of my Sheep if I have lift up my hand against the fatherlesse when I saw
then he that cannot read a letter as Levit. 4. 3. 27. 28. if a Priest sin it requires a greater expiation he must offer a Bullocke whereas if a poore man sin through ignorance a Kid was sufficient He that with David meditates in Gods precepts and delights in his holy Law and Statutes Psal 119. 15. shall find that in Iudgement the person of the poore is not to be respected nor the person of the mighty to be honored but in righteousnes every man to be judged Levit. 19. 15. Kings to dye for murder as well as others and higher scaffolds to be erected for them then others by reason of their high birth that Iustice upon them may be more conspicuous another generation will as much wonder that Wise Royalists should be taken with such fond arguments as we doe now admire that our ancestors should so long beleeve Transubstantiation A Kings unaccountablenes and a Popes Infallibilitie being all one in the ballance of reason Did not the people disobey a man after Gods own heart in the case of Ionathan and yet vaine men to preach passive obedience where a power shall be assumed above Law to pardon murderers dissolve Parliaments contending for a negative voice to make solemne elections of Knights and Burgesses in Parliament ludibrious and no more then a spiders webb The Patriarks untill Moses time governed in their severall lines and families according to the minde of God never refusing to give an accompt of all they did to those whom they were over in the Lord Indeed the Nimrods and the Pharaohs exercised and usurped authoritie over poore creatures and finding Nimrods Monarchy Gen. 10. in the 16. Chap. we finde Warrs foure Kings fighting against five but for the great Empires of the Assirians oh Assiria the Rod of mine anger Medes and Persians Graecians and Romans that have been in the world there is no more ground in Scripture to make such Imperiall Government to be of God then there is for the Popes supremacie they that expect another Antichrist are as blind as the poore Iewes that looke for another Messias and I hope it will be granted me that Antichristian goverment is no more of Gods ordaining then the Divell may be said to be Gods ordinance because he is permitted to doe mischiefe for a time and though we read Gen. 21. 26. That good Abram and Isaac made a Covenant with King Abimelecke that does not prove him to be a King of Gods appointment for he had either made himselfe a King by force or else being a valiant man poore people were constrained to run to such for protection and to put their lives liberties and estates under their power to prevent a greater mischiefe and being so subjected the Nimrods have dealt from time to time no better with them then the Lyons with poore beasts which they get into their denns devoure them at their pleasures thinking it a great curtesie if they reserve them to the second course as Poliphemus promised Vlysses to keep him for the last bit or if they afford them food and rayment it is but as the Turks use their slaves feed them fat that they may the better endure their blowes it is the text of the Civill Law that all is the Emperours and what the people enjoy is of curtesie for sayes the Emperour I expect all and were it not for me another Nimrod should dispoile them of all and so hee that steales a Goose and leaves a few feathers behind him thinks the poore woman is much beholding to his gentlenes but let such titles claimes be examined by the Word of God Before wee come to King Moses wee read of many Kings of Edom and Dukes that descended of Esau Genes 36. c. he is Esau the father of the Edomites but not a word that this goverment was approved by God and what good did Pharoah ever doe but at the instance of Ioseph in giving a habitation and maintenance to Iacob and his Children Genes 47. It is possible that Tirants may at the crave and Rogation of worthy men consent to the enacting of some wholesome Lawes still keeping the Militia in their owne hands to have a power to destroy all when they please Exod. 1. 8. There arose up a new King over Aegypt which knew not Ioseph but oppressed Gods people and hee said unto his people behold the people of the Children of Israel are more and mightier then wee come on let us deale wisely with them Reason of state put Iesus Christ to death verse 14. All their service wherein they made them serve was with rigour then the Lord being moved with compassion towards the Israelites respected their crye he appeared to Moses saying that he would send him to Pharoah to bring them out of Egypt Exod 3. 11. So that Moses was the first King or Ruler of Gods making but Moses like unto his Saviour Christ Iesus was not willing to be King Exod. 4. 10. I am not eloquent sayes Moses but slow of Speech and Gods anger was kindled against him humble pride is proud humility when God calls to any imployment a Christian may not deny the worke of God upon his owne spirit but see what a gallant publique spirit King Moses had Exod. 5. 22. 23. Lord sayes hee I can doe no good for thy people it is the greatest griefe to a man of honour that hee cannot see through his busines to the furthest end of it and when he cannot with Paul doe that good which he would such a man hath a divine calling and see how Moses stands for the peoples libertie Exod. 10. 9. Hee would not accept of his owne libertie without the peoples rights but was willing to loose his owne naturall life to save them spiritually The next Ruler to him of Divine ordination was his successour Iosua Deut. 34. 9. as God had been with Moses guideing his heart and hand to governe the people by the law of right reason not assuming any unaccomptable authoritie over them but to speake and act in such evidence and demonstration of the spirit and power to them that the most ignorant amongst them might easily perceive that Moses intended the peoples good and if any one could have given advice how to have eased them or comforted them in the least kinde more then he did hee would no doubt have hearkened unto it and when the people murmured as for this Moses wee know not what hee is hee drew no sword against them to hurt them but prayed for them and cryed over them so then the Lord appointed Iosua to succeed Moses and the people accepted of him and approved of Gods election Iosua 1. 15 16 17 18. is a very sweet Covenant and agreement made between Magistrates and people not a word of passive obedience to doe Iosuas will or suffer his displeasure but the people promised to hearken unto him as they did to Moses onely the Lord thy God be with thee as he was
which may not be mee thinks it should have been the continuance of a Kingly Goverment in England to have had the preeminence and power in one Good Gracious Iust Mercifull Valiant Faithfull and Patient Man as a Moses or a Iob Iehosophat Iosiah or Hezekiah that would dye for the people A Christian that like his Saviour Iesus Christ goes about doeing good Acts 10. 28. that makes it his trade to relieve the poore people the father lesse and widow and such as are oppressed and his recreation to sit down at night and thinke upon it and that day which he hath done no good in he counts it lost A man whose maine resolution of his soule is to know God as accounting it the most honorable thing in the world for the Creature to know its Creator that counts it his chiefest good to promote the glory of God to doe good if it were possible to every visible object and living creature at least to pray for them A man that loves the Saints as his owne soule for Christs sake knowing he will reward him and puts forward every good motion withall his might that will renounce his owne honour and become of no reputation and thinke himselfe highly honored if by the meanest office of love he may be serviceable to any specially to the Elect if such a man had a plenartie of power to doe what he pleased without controle from a blessed principle of love to God what aboundance of good might an E. 6. have done had his dayes been numerous whom God onely shewed to the world and recalled him as not worthy of him I say what aboundance of good might one such rare incomparable person doe in a short time when great Councells can move like great bodyes but slowly but this is but worldly wisedom to be wise above what is written for man to be wiser then God who sayes it is dangerous to trust any single person though never so singular with an unlimitted power for the best men are but men at the best and there is no grace but may be counterfeit he that seemes to be a Paul to day may be a Saul to morrow the heart of man is deceitfull above all things and the very conceit of such a power is enough to corrupt the best man living therefore the best goverment is to have Princes of the congregation godly righteous men to be chosen governors and Iudges a Iosua to lead and conduct their Armies against their Enemies which Iob calls a King in the Army Iob 29. 25. is a sweet text for a generall I sat chief and direct as a King in the Army as one that comforteth the mourners V. 11. to 18. When Iob was compassed about with extraordinary honors and seated in the Assembly of other Easterne Princes sat in the Chaire those honors entred not into his soule but his thoughts were taken up about the afflicted and miserable such as were in a mournefull condition his soule was with their soules to alleviate and ease his distressed Countrey men by bearing part of their burden his greatest coverousnes was to enrich the poore and the desire of comforting them was always the strongest of his passions and so the people are not to be led up and downe by the noses but the Magistrates are to open their eyes who are very sensible of their own good and this is the minde of God and great designe of Heaven to governe the world by rationall men as hee enlightens it by the sun for Reason is the soule of all things sublunary and the life of all Iust human lawes without exception by this reason no man in the world ought to challenge a power unaccomptable over others for the people are more immediatly the originall of all Iust power then any King ever was of a Constables authority And ought to be accountable by the same reason for offences against the Publique good as a Constable for his offence but it is not the name of a King but the boundlesse power which I argue against though the Romans for the insolence of Tarquin would not endure the name if any people shall place the Legislative power in Parliamentary authority and give unto one man the Title of King for their better correspondency with forraigne Kingdomes with no more power to hurt the people then the Duke of Venice or the Duke of Genoa have such a goverment may be Iust and Rationall but Domination is a sweet morsell let all States take heed how any man growes too popular engrosses too much power into his hands Object But many object that Paul and David being annointed by Gods speciall command that their office was pleasing unto God Ans I agree that Annointing does generally imply that God accepts of such persons and things that are so annointed by his command but observe that God and the people were of a contrary minde in that Action God appointed and annointed Saul as a Captain to goe before them to defend them from the Tyranny of the Philistines 1 Sam. 9. 15. 16. and Chap. 14. 47. So Saul tooke the Kingdome over Israel and fought against all his enemies on every side against Moab and against the Children of Ammon and against Edom and against the Kings of Zobah and against the Philistines and whithersoever he turned himselfe he vexed them but the people tooke it as an accomplishment of their desires to have a King as the Nations had which power God gave him not but told the people that hee would make them cry Chap. 8. 18. And yee shall cry out in that day because of your King which yee shall have chosen you and the Lord will not heare you in that day and wee read 2 Sam. 21. That they had three yeares famine for Sauls wickednesse because hee had slaine the Gibeonites in his zeale to the Children of Israel it is a golden Scripture sufficient to satisfie an Iron age of men that are so stupid to thinke that Kings and their Children are not to be executed for murders vers 1 2 3 4 5 6. 9. then there was a famine c. and so did Iob 4. 10 11. The roaring of the Lion and the voice of the fierce Lion and the teeth of the young Lions are broken the old Lion perisheth for lacke of prey and the stout Lions whelps are scattered abroad I judge the meaning of it to be that men who raigne like Lions Kings and great ones who under the face of men carry the hearts of Tygers and their Children who equall them in and inherit their fathers crueltie and their wives who surpasse them in Insolence and Marian persecntions must all receive such punishments as their sins deserve they end their lives tragically heaven hath and will make it seene in their persons that it never leaves cruelties without chastisement as there shall be no Innocent ones abandoned so the greatest persons that are culpable shall not be unpunished such as plough iniquity and sow wickednes
his father charged the people with the oath wherefore he put forth the end of the rod that was in his hand and dipt it in a hony-combe and put his hand to his mouth and his eyes were enlightned then answered one of the people and said thy father strictly charged the people with an oath saying cursed be the man that eateth any food this day and the people were faint then said Ionathan my father hath troubled the land see I pray you how mine eyes hath been enlightned because I tasted a little of this hony ver 30. how much more if happily the people had eaten freely to day of the spoyle of their enemies which they found for had there not been now a much greater slaughter amongst the Philistins 'T is a cruell saw we had kild more if we had eaten Ionathan was a gracious man and had a sweet spirit for goverment and Ionathan said to the young man that bare his armour come and let us goe over unto the garrison of these uncircumcised it may be that the Lord will worke for us for there is no restraint to the Lord to save by many or by few As gallant Caleb said Ios 14. 12. If so be the Lord will be with me then I shall be able to drive out the Anakims but nothing would satisfie Saul but the life of Ionathan and the execution of a cruell law and that against nature for hungry men not to eat food which in the Hebrew is bread now bread being not hony and that being a penall law it ought to have been taken strictly and so Ionathan not guilty for a penall statute is not to be extended by equity for the oath was much better broken then kept but the people had more wit then to suffer Ionathan to be put to death ver 45. nor was Ionathan legally guiltie because hee was not present when the law was made ver 3. and 17. nor had any notice of it and such lawes that are not consonant to the lawes of nature are not obligatorie without full and perfect notice and proclamation thereof made to the people and in that the Lord did not answer Saul ver 37. It was because he was angry with him for his rash oaths he being given to swearing ver 44. and it appeares chap. 28. ver 6. 16. that Gods not answering is a signe of anger though Saul suspected Gods silence was for some hidden sinne therefore would cast a lot ver 7. sayes God to Samuel I am chief King thou art my Minister I rule by thee therefore they have rejected me in casting off a just goverment free from Tiranny and oppression which my soule abhorrs for God is King over all the earth hee keepes the supreme power to himselfe it is his prerogative onely to give no accompt of his Actions to any creature and yet in love he is pleased to condescend to poore creatures and makes out the reason of his administrations and the Image of God consists in Holines Iustice Mercy and Goodnes which is a goverment of a divine originall it comes from heaven and hath a tendancie thither and those that are my governors have such graces and gifts of my holy Spirit signified by powring on of oyle upon the heads of the rulers as being necessary graces for priests Prophets and Kings but the Israelites would not let the Lord to keep the power in his owne hand to appoint what governor and goverment he pleased Therefore observe in the next place what course does Ieroboam take to establish his Kingdome hee thinks to strengthen himselfe by the Idolatry of the two Calves the people will revolt from me sayes Ieroboam unles I make them two Calves of gold and say behold thy Gods O Israel which brought thee up out of the land of Egypt Monarchs care not what they doe though they destroy even the soules of millions of people to maintaine their pompe and glory make the people believe sayes he that these Calves which were made but yesterday brought their fathers out of the land of Egypt ver 27. If they sacrifice they will turne to Rehoboam Kings feare that pietie to God will draw away peoples hearts from thē Monarchs delight wickedly to keep the people in grosse ignorance and how foolish was this Ieroboam 1 Kings 14. to send his wife disguised to the Prophet Ahijah to know whether his son should recover as if the Prophet could tell the greater and not find out the wifes disguisement Ideots Minors Murderers any are good enough and will serve to be Kings marke therefore what becomes of King Ieroboam 1 Kings 14. ver 10. 11. Therefore behold I will bring evill upon the house of Ieroboam and will cut off from Ieroboam him that pisseth against the wall and him that is shut up and left in Israel and will take away the remnant of the house of Ieroboam as a man takes away dung till it be all gone him that dyeth of Ieroboam in the City shall the doggs eat and him that dyeth in the fields shall the foules of the aire eat for the Lord hath spoken it but if onely guiltie Kings might be punisht it were no great matter but the poore people must be destroyed for their Kings wickednes ver 15. 16. for the Lord shall smite Israel as a reed is shaken in the water and he shall root up Israel out of this good land which hee gave to their fathers and shall scatter them beyond the river because they have made their groves provoking the Lord to anger ver 16. and hee shall give Israel up because of the sins of Ieroboam who did sin and who made Israel to sin blessed Lord it was Ieroboam that made the groves high places and not the people but when the people choose a King what he does is reputed their Act they doe it by him as the whole body sees heares by the organs of the eares and eyes what a sad consideration is it that Gods people should be destroyed for the sinne of the Kings of Israel let them smart sayes the Lord a King they will have then there was warre betweene Rehoboam and Ieroboam all their dayes 1 Kings 14. 30 which the spirit of God reiterates Chap. 15. 6. as if Kings delighted in nothing but wars about prerogatives precedencie or such triviall matters the poore people must shed their precious blood loose their lives not onely temporall but hazard their inestimable soules for as the tree falls so it lies their Wives and Children utterly destroyed and all to attaine and satisfie the ambitious designes and wicked lusts of proud imperious men that set all on flame to warme themselves as if God had made Bees to make hony onely for the Drones poore men onely to be as the wooll in the breach to receive Cannon and Musquet bullets and yet when the world is in love and bowells of pittie jogged wakened out of this pleaseing dreame they are angry with their