where the Prince and the Prophet Anglicè the * Civil and Ecclesiastical Tyrants had their Seats and their Seas the Cities Towns Countries were the most debauch'd parts of the whole Nation 5. He will rule all and be ruled by none he throws away the bonds of Nature Reason and Religion and acts by his pride pleasure and passion No not by God Nature Reason Law Exod. 5. 2. Pharaoh said Who is the Lord that I should obey his voyce and let Israel go I know not the Lord neither will I let Israel go Pride compasseth them about like a chain violence covereth them as a garment Psal. 73 6. Taking pleasure in their pride and cruelty until their pride bring them low Prov. 29. 23. Their greatness and gallantry makes them swell and look loftily Is not this great Babel that I have built for the house of my Kingdom by the might of my power and for the honour of my Majesty said proud Nebuchadnezzar but God pluckt down his plumes and stain'd all his glory and sent him to school amongst wilde beasts that he might learn better manners then to vye it thus with the great God of Heaven Earth Sea the Râ—ign and Ruine the pride and punishment of Tyrus Eze. 28. 27. because his heart was liftâ—d up he said I am a God but God threatened to darken his brâ—ghâ—ness to shame his glory and to bring him to the pit I might instance likewise in Herod who glittering in his shining garb as Josephus hath it assuming the honour of God was ungodded yea unman'd by the basest of vermin The time would fail to speak to Bâ—nâ—adad Rabshecha Zenacherib Antiochus Nicanor of Alexander the Great of Nero of Bajazet the great Turkish Emperor with many others whose pride insolency and haughtiness brought the wheel oâ— Gods wrath so exemplaâ—lry upon them that they are made some in sacred and others in other Histories perpetual monuments of Gods most fearful indignation amongst whom may we not bring the late King of England of bleeding memory whose stubbornness resoluteness and unruleableness by Parliaments Councels or the wisest of his people brought him to ruine because they would not suffer him to command like a God without contradiction He acted so like a Devil murthâ—ring and massacring his people with fire and sword until the wrath of the Lord broke out upon him like a Lion from the thickeâ—s devouring him by the hands of his own people to the hâ—rror and amazement of all the Princes round about his Will was his Reason and his Reason his Will and both his downfall 6. His Commonwealth is a common woe where his pâ—or Subjects as in a great Bridewell receive their work and their wages their labour and their lashes their stripes and stipends as his meer discretion and the will of his Beadles Where a Tyrant rules the Estates Lives and Liberties of the People are not theirs but his not at theirs but at his commands Cato calls them Fures publicos pâ—blâ—qâ—e Tâ—ieves another Latrones cum privilegio Râ—bbâ—s by authority the very Scabs of a Nation Isai. 5. 7. He looked for Judgment but behold Oppression or a Scab for Righteousness but behold a Cry Like that of the poor Subjects of Phalaris whose delight it was to see and hear their tortures and screeches as John Maria Duke of Millane who took pleasure to throw his people to be torn in pieces by fierce Mastives With the Spaniard it is sin to enquire into Religion and punishable by a perpetual cruel Inquisition With the French it is crime enough in the poor Husbandman to wear good clothes of his own getting eat good meat of his own breeding it is meat for his Master and his Attendants too good for him The great Turk hath his Bow strings to strangle his Subjâ—cts at their pleasure whose commands must be obeyed though they be to require whom he pleaseth to throw themselves headlong and break them into pieces down steep Rocks and Clifts lest a worse thing if worse may be should befall them 7. In stead of punishing offences he arms Offenders whereby he becomes the greatest Traytor Murtherer and Thief violating the greatest Trusts of the Liberties Lives and Livelyhoods of the People As God hath his good Angels to do his Will viz. secure and defend protect and preserve his people and the Devil his evil Angels for contrary service even so Tyrants which are Satans first-born have their Angels or Messengers viz. whole Troops Regiments and Armies to execute their cursed Commands as Herod had his armed men sent out to destroy poor Innocents all Histories recording the cruelty of Tyrants mention their numerous and armed Agents their swift Mâ—ssengers and Executioners of fury who are commonly the scum filth and froth of the Nation hence it was that when the late King set up his Standard against his Parliament and People the vilest basest and worst of the Nation did flow in unto him whereof God made a great Sacrifice unto his Justice and Indignation by their utter ruine and destruction 8. He eats up the people like bread and drinks their blood like sweet wine commanding all as if he made all though he mars all making his Creators his creatures his Makers his meat his Lords his Loons All men naturally are born free made at first to command and not to obey and so lived until from the Spring of Adams transgression they fell among themselves to do violence and wrong and foreseeing that such courses must needs tend to common destruction they agreed by common consent to bind each other from mutual injury and because a mutual faith was not sufficient unto mutual peace therefore they ordained Authority by mutual consent and betrusted some therewith to restrain by force and punishment the violation of common right which Trustees were not so made to bâ— their Lords and Masters but Dâ—puâ—ies and Commissioners to execute that Justice which else every man by the bâ—nd of Nature and Covenant must have executed for himself and for another and why any man should have lordship or authority over others but for this common end is not imaginable Rulers were made by the people not the people by them they were made for the people not the people for them they are each particular mans Lord by their own consent for each mans peace but they are servants to the whole for the good of all no manâ—s bound to the Ruler in any matter of common prejudice but he iâ— bound to them all in common preservation the whole owe not their lives to any though never â—o great on Earth the greatest oweth his liâ—e to the whole and is made great by God and man for service and not for Lordship sake whâ—n such Trustees turn Tyrants what are thâ—y but the greaâ—est Traytors Is not Treason the betraying of just Trustâ— the greater the Tâ—ust the greater the Treason the worse the Tâ—aytor What greater Trust then that of Governmenâ— which being once voâ—unâ—â—râ—ly
day their impossibility to stretch to Eternity That outward greatness is but a conceited wall Prov. 18. 11. He well considers that God humbles the haughty lifts up the lowly as the lower the Ebbe the higher the Tide so his humiliation shall not exceed his exaltation he looks not so much upon his fine feathers as his foul feet which is ballace to his bottom and prevents the danger of his Broad-Sails in the swelling and Surging Seas of outward pomp and greatness he blusheth not blesseth himself under popular applauses prayseâ— do more press him thâ—n please him and gâ—ate upon him then gratifie him the higher his head is before men the lower his heart before God he does worthily in Euphrata and therefore is he famous in Bethlehâ—m his same attends his vertue as the shadow the body he hath no tongue to praise himself Haec ego fâ—ci proves men no better then Faeces saith Luther Self-brags shews mens drâ—gs and dross not their valour and veâ—tue Laus proprio sordescit in ore he that commâ—nds himself vomits out of his own mouth his own shame nauciating the stâ—â—acks of standers by Moses glory was not known to himself but to those that beheld him his face did shine but he knew it not his ears are not tickled but tingle when he hears men speak of his worth and worthiness When an elegant Speech was made in the commendation of Charls the fifth by a great person rehersing his noble and famous acts the Emperour modestly replyes That he accepted of the Oration because it did admonish him not so much what he had been as what he ought to be He remembers what he was when he sees what he is It is stoâ—ied of Agathâ—cles who of a Potters son became King in Scicily that he would ever be served in earthen vessels and of one Willigis Bishop of Mentz being a Wheel-wrights Son that he caused wheels to be hanged up aâ—d down the walls from his Palace with these words over them in Capital Letters Willigis Willigis recole unde Venris Mind thy beginning It was good counsel given by Placilla the Empress to her Husband Theodosius Remember Sir what you were laâ—ely and what you are now this will make you mindful of your duty and give God the glory A man as good as great considers what he must be as well as what he was and is he makes account of his accounts and is frequently reckoning his reckonings his Masters Redde rationâ—m is much in his mind his receipts are in his eyes and his account current in his heart and his quietus est is the first-born of his desires his even reckonings make long friendship between God and him he is often casting up his books lest his books should cast him up at last which makes him diligenâ— watchful humble and low in his own thoughts the noise of the feet of them that buried his Predecessours is much in his ears he hâ—aâ—s the sound of his own passing bell and in his thoughts goes to his own Funeral he considers that as he hath had a time to be born so he will have a time to die and that he is every day drawing on towards his drawing on that his last day stands but all the rest runs that the mortal Sythe is Master of the royal Scepter and that it mows down as well the Lilies of the Crown as the Crown of the Lilies he remembers that though his Palace be built of hewen stone yet his life is immured within mud-walls in a clay cottage and earthly tabernacle that his foundation is the dust ready to be shattered and scattered with every blast that he is but terra friabilis crumbling loose earth Pride passion and self-will are his constant caution First Pride he that saith he hath no pride cannot want it this made a devil of an Angel and threw him down from his Throne with a vengeance God resisteth a proud person as in battail-array It is God's resoluâ—ion not to â—taâ—n all glory but the pride of all glory and bring into contempt all the proud though honorable of the Earth Isai. 23. 8. He hath his day for the proud and lofty for every one that is lifted up he shall be brought low his loâ—ty looks shall be humbled and the Lord alone shall be exâ—lâ—ed he pulleth down the proud and lifteth up the lowly He doth carefully cautelously yea very curiously look to himself leâ—t his valour his victories his greatness his Highner his Armies his Navies the crowchings of his enemies the applications of the great Princes of other Nations his great houses his revenues his aâ—tendance do steal in upon him bâ—leagure his heart seize it and take it before he is aware and carry him into captiviâ—y under pride and vanity and bring him to ruine without remedy he well remembers that by humility and the fear of the Lord are riches and honour and life Prov. 22. 4. When pride cometh in shame cometh on but while he is humble God is at his right hand so that he shall not fall if he grows proud he will know him at a distance yea afar off And therfore he studies God who pulleth down and setteth up whom he pleaseth whose are all Kingdoms Power and Glory and he studies himself his dust and ashes his heart his lip his life infirmities he watcheth and prayeth against pride and vanity which will make him humble and happy Secondly His own Passion is his own pain and sorrow Commonly Princes think they may be passionate by priviledg and peevish by prerogative Moses was an excellent General an eminent Governor and his meekness did add much to his merit Anger is little better then a short Devil and he that gives way to it gives place to him He that is big with wrath breeds contention and brings forth transgression in abundance A furious man is a man master'd by furies and as the Persian Kings to their Concubines is a slave to a slave Anger may rush into the heart of wise men but it resteth and roosteth only in the bosom of fools The hasty man never wants woe One counselled Augustus to determine nothing rashly when he was angry but that he should first repeat the Greek Alphabet Ambrose taught Theodosius in that case to repeat the Lords Prayer He that is slow to anger is of great understanding but he that is hasty of spirit exalteth folly 'T is true it 's good to be angry and not to sin but then a man must be angry at nothing but sin and not as it is an offence to man but to God nor yet so angry as to be unfit for prayer Moses was angry at the Israelites golden Calf but could pray for them Christ at the unbelief of the Pharisees but was grieved for the hardness of their hearts Right anger is a very tender vertue and such as by reason of mans unskilfulness may be easily corrupted and made dangerous The Spirit of Prayer Meditation Communion with God
and plenarily betrayed the people are ipso facto dischaâ—gâ—d from their allâ—geance The affiâ—mation that the wholâ— peopâ—e in one body is inferior to onâ— single man who ever he be is high Treaâ—on against the Dignity of Mankind It was the saying of a Heathâ—n King I rule not my people by Tyranny as if they were Barbarians but am my self liable if I do unjustly to suffer justly And Trajan the Emperor giving a naked sword to one whom he made General of his Praetorian Forces said Take this drawn sword to use for me if I raign well if not to use it against me But a Tyrant what is he but carnivorum animal a ravenous creature a devourer of the people 9. He makes no more conscience of killing men then Moles of burning their Houses then Wasps nests of destroying whole Families then Litters of Rots As Methridates did slay fourscore thousand Citizens of Rome what need we instance the large volumes of cruel Tyrants of their heading hanging burning frying roasting scalding wracking cuting choppâ—ng flaying their poor innocent subjects at their pleasure making pastime with their pains sports with their spoils witness also the rapes robberies murthers burning and destroying of so many thousand persons Cities Towns and Families by the late Tyrant in England Scotland and Ireland in his late bloody Wars and Massacres raised for the utter ruine of all those that in the least withstood his tyrannical principles and usurpations 10. He holds himself accountable to none but God alone though he believes no more God in the Heavens then man in the moon pretending most to that which his Soul most abhors Religion and Righteousness the Glory of God and the good of the people are most in his mouth when his heart loaths them and his conscience serves him to say and unsay to swear and forswear advance and abase principles and persons to satisfie his lusts Tyrants know no God but themselves Who is the Lord said Pharaoh Wâ—o can deliver out of my hands said Nebuchadnezzar Alexander the Great commanded himself to be held a God and Apelles pictured him with a thunder-bolt Lypsius with this posie Jupiter asserui terram mihi tu assere coelum Let Jove take Heaven so the Earth be minâ— With which pictures Alexander was so delighted that he commanded that none should take his pictures but Lypsius and Apelles Caligula braved his god Jupiter and threatned him though at every clap of thunder or flash of lightning he would run hastily and hide himself under his bed like a wrigling worm Tullius Hostilius said That Religion did but â—ffeminate mens minds and unfit them for noble imployments but one witneseth that even this Roman King fained to himself two new gods viz. Pavorem Pallorem whom he carried about with him in hâ—s own bosom such wretches not fearing him that made all things are sometimes affrighted with nothing As Ahaz that trembled at the shaking of a leaf and Manasseh who hid his head among thorns and thence was taken and bound in setters 2 Chron. 33. 11. A Tyrant wants not Parasites that say to him as one said to the Pope Tu meritò in terris diceris esse Deus Thou well deservest here to be stiled a god How did the peoplâ—sâ—-blow Herod with their flatteries crying him up for a god and God makes those worms to devour him the voice of a Tyrants heart is like that of Ninive I am and there is none besides me or as Babylon I will ascend unto Heaven and set my Nest above the Stars My râ—of receives me not 't is ayr I tread At every step I feel my advanc'd head Knock out a Star in Heaven said Sejanus Attilas King of Hunnes arrogantly vaunted that the Stars fell before him that the Earth trembled at his presence Caligula by certain Engines thundred and lightned as another Jupiter I will ascâ—nâ— above the height of the clouds I will be like the Most High said the King of Babel Cyrus caused this to be writ over his Sepulchre I could do all things But why then did he not preserve himself from death Zerxes was angry with the Mountains Winds Rivers the Elements if any of them crost him as if they were men under his pay At Hellespont he caused two millions of men to be w 〈…〉 d over into Greece where a suddain Tempest battering and bâ—ating his Boatâ— he caused the Sea to be stâ—nck with three hundred stripes and câ—st a pair of setters into it to make it know to whom it was subject I have heard of a story of an English King or rather a King of England of very late dayes a great Hunter that was his worthy Character who being at Newmarket for his pleasure sake hindered in his sport by a long rain for many days together with very little or no fair weather began at last to be so really fretted thereat that he was heard to say That no King in the world was so little beholding to God Almighty as he in that he should wait a whole month together for a day of fair weather for his recreation and could not procure it or words to the like wicked purpose that one day falling fair great joy was at Court all his Troop of Courtiers mounting upon their hunting Horses and he with them and being about their game the clouds frowned upon them and at last a very great soaking shower of rain fell at which the said Kâ—â—g being in a mad fretting and frenzy fit cryed out with cursing and sweating that the world should be drowned and therefore in a scorn rode up upon the brow of a Knap upon New-market Heath if my memory fail me not in my information where he said Give me a Bible I 'le prove the world must be drowned crying out again and again Why do you not give me a Bible at last a Bible was brought him when he had it in his hands he opened it and turned and tossed it at last making a scornful mouth he threw it over his left shoulder in derision and so rodâ— away As for Promises Vows and Covenants these are nothing with a Tyrant he oftentimes promiseth in the word of a King and thinks his heart unsworn his solemn Oaths Vows and Covenants Protestations Imprecations and Execrations he slips as easily as Monkies do their Collers making election of those only that serve his turn and reprobates the rest So a Tyrants Maxim is out of Lucian Sceptrorum vis tota perit si poedere justâ— incipit Scepters are vain that do on justice stand That Principi nihil est injustum quod fructuosum a Prince ought to account nothing unjust which is profitable that it is lawful Regni causâ sceleratum esse to do any wicked thing to procure absolute Soveraignty Again that Regni causa jus violendum esse That all Laws may be violated to make way for Domination That Vbi honesta tantum dominanti licâ—â—â— praecario râ—gnatur where it is warrantable
justice in a publick manner and himself and accomplices were rendred acceptable spectacles of justice unto the people When Rehoboam shall tread in the steps of his fathers unjust exactions and upon the complaint and petition of his people for their just rights and priviledges he shall refuse to hear them to ease them but tells them I will add to my Fathers yoke he chasâ—ised you with whips but I will chastise you with Scorpions Ten parts of 12. of his people cast him off made war against him What said they if this be the case that we must be whipt and slasht by this proud Tyrant and at his will and the will of his cursed Courtiers and his green-headed Grandees Away with him what portion have we in this Tyrant To your tents O Israel Arm arm let him now look to himself 1 King 12. from the first to the twenty one ver. his grave Councellors told him plainly Vers 7. If thou wilt be a Servant unto this people and serve them and speak good words to them treat them kindly they will be thy servants for ever Where you may see i. that the King was made so to be their Servant and not to Lord it over them And secondly That when Kings are Servants to the people the people are thâ—iâ— ready and free and willing servants yea vassels unto them Love will compel them But when they perceive that they have no portion in him he shall have as little in them By how much the greater the person is that offâ—nds by so much the greater is his fault by so much the greater his punishment ought to be And I believe that that late exemplary piece of justice at Whitehall Gate upon the late Tyrant was one of the â—attest richest and most acceptable Sacrifice that hath been offered up unto the most righteous God that loveth righteousness in this Nation before that day And that the zeal of our Judges in executing petty thieves robbers and murtherers at Tyburn was but as the tything of Mint and Cummin in comparison of that great thing of the Law then done 16. His light shall be put out his sparks shall not shine Terrors shall make him afraid on every side his own Counsel shall cast him down his roots shall be dried up beneatlh and above shall his branches be cut off His remembrance shall perish from the Earth and he shall have no name in the Street His triumph is but short and his joy but for a moment though his Excellency mount up unto the Heavens and his Head reaches unto the Clouds yet shall he perish for ever like his own dung he shall flye away as a dream and be chased as a vision of the night the eye which saw him shall see him no more neither shall his place any more behold him Solomon saith That a violent bloody Tyrant shall flee to the pit let no man slay him Prov. 28. 17. Let no man mediate for him lest he pay down as Ahab did life for life people for people 1 King 20. 42. When Tyrants perish the righteous increase Prov. 28. 28. They swarm like Bâ—es in a Sun-shine day When the wicked rise good men skulk and hide their heads as Moses fled from Pharaoh David from Saul Eliah from Ahab Obadiah's Clients from Jezabel Jeremiah from Jehoiakim Joseph and the Child Jesus from Herod c. But wherein they dealproudly God is above them He seeth their day is coming He sits in Heaven and scorneth these scorners The Most High cuts off the Spirit of Princes he is terrible unto these tyrannical Kings of the Earth those scourges of the World God so subdued Senacherib as the Egyptians in memory of it did set up his Statue in the Temple of Vulcan with this inscription Let all that behold me learn to fear God Tyrants shall be sure sooner or later to meet with their match The blood-thirsty man shall not live out half his dayes God will at last appear to their fearful destruction to be glorious in holiness fearful in praises doing wonders of wrath and ruine upon bloody Pharaohs he will tear out those bowels that are fill'd and stuft with the blood of the poor and make inquisition for their blood then will he remember and not forget the complaint of the poor hâ—e hath fulfill'd his threatnings against Tyrants in our eyes and â—â—â—ed our Nation from those men of blood that they may fall and fall in all the parts of the world and never rise up again especially in our English Nation That God would melt all Crowns and Sâ—epters of the Potentates of the Earth into a Crown Sâ—epter for the Head and hand of Jesus Christ putting all Powâ—rs and Authorities under his feet making our Government peace and Exactors Righteousness that violence be no more heard of in our Land nor desolation nor destruction within ouâ— Borders Let all the people CRI IN HOPE AMEN A Protector OR Homo Homini Deus JUst Government is Gods Ordinance for mans good the form thereof mans appointment with Gods approbation the end thereof mans felicity and Gods glory and a just Governor is a Protector of both The Institution of Government is of God the Constitution of man the Governors themselves of both viz. Gods permission and mans election JVST GOVERNMENT IS GODS ORDINANCE The Powers that be are ordained of God Rom. 13. 1. Mans sin was the cause of his subjection to all mortals but Gods mercy did institute the same to preserve him from ruine by his own wickedness had not man sinned there had been a priorâ—ty but not a soveraignty there had been a reverence in the child to the father as the instrument of his production but no subjection because no justiciating power had been stablished there being no need of it the eternal Law written in every mans heart would have been every mans guide had it not been for sin sin ushered in subjection as a curse at the heels of it Gen. 3. 16. Thy desire shall be to thy husband he shall rule over thee her disobedience expos'd her to subjection by Gods Ordinance Soveraignty and subjection are Gods appointment FOR MANS GOOD He is the minister of God to thee for good Rom. 134 Sociableness or appetitus convivendi is the impress of Nature and the reason thereof mutual preservation and accommodation which cannot be without Government Sin hath brought sorrow upon the world Sin entered into the world in the van of a black and bloody Regiment sorrows pains aches hunger thirâ—t shame c. with death through sin in the rear Conscience of guilt brings fear of death hence one end of society is preservation and because men need security from misery and ruine by one another therefore hath God appointed Government and Governors among themselves for the good of all the form of which Government is leâ—t by God to their own discretion who hath only confin'd them within the limits of this general rule His GLORY and THEIR FELICITY Forms
of Government are no more perpetual then persons themselves Necessity requires Government convenience forms Were it not for Government the line and pale of every mans property would quickly be trodden down mens boundless appetites would be their purveyors and their wants would be measured by their wills Confusion makes men desire order and convenience the forms thereof No Government is the worst Government and where none rules none will be ruled but all quickly ruin'd Anarchy is the worst Tyranny Better it is to be under the dominions of the great Turk then the rabble rout The forms of Government are mans ordinance so called by the Apostle Peter 1 Pet. 2. 11 14. No form being divine or natural in its rise or root we find in Scripture several forms allowed by God viz. Governments by Patriarchs Generals Judges High Priests and Kings in other Histories we read of Governments by Popes Monarchs absolute and conditionate by Dukes Senators Consuls Dictators c. which argues no one form above another to be jure divino but that every or any form lawful if conducing to THE PEOPLES FELICITY AND GODS GLORY The power of Government wheresoever setled is fiduciary and not inconditionate and whilest their Trustees draw all their lines into this Center Gods glory in the peoples welfare they may walk securely upon the highest battlements of honour and dignity but if their projects and practise be sole soveraignty puffâ— up with a vain opinion of puissance and grandure though for a time they proceed and prosper and say within themselves they shall see no sorrow yet they shall find at last their buildings to totter and the consequence tragical to themselves and Scepters for when the peoples Pilot proves a Pirate not ruling but ruining them the hands and hearts of God and men will be swift Avengers of such perfidiousness The Peoples protection is the end of Government and therefore a just Governor is the Peoples Protector and what is he what doth he He really esteemeth the Publique Safety the chief Soveraignty that he is more the peoples then the people his that he was made for them not they for him that the State at large is the absolute chief and the chief so called the States servant which he judgeth his Crown and not his Cross his glory and not his shame carnal policy is not his study but his peoples peace his care and prayer His head is full of publique principles and his heart full of conscience thereof he studies the peoples right and his own duty he projects their protection peace and plenty as the great ends of his Office his design is not to multiply gold and silver he desires not the peoples coyn with their curses he well considers that though moneys be the sinews of War yet the peoples affâ—ctions are the joynts of peace he renders himself unto the people matter of praise unto God for him not of prayers unto God against him he strives to be the peoples pleasure not their plague All cannot chuse but do well when thou â—ulest well said the Senate to Severus the Emperor Carnal policy which some call King-craft is not his study that subtle trade which commonly Kings and great persons drive in the world Jeroboams Calves were set up by this artifice 1 King 12. When he had gotten the Crown from Rehoboam over the ten Tribes he consulted with himself how and which way he might fasten it upon his head and he had his Polititians very nimble about hâ—m 〈…〉 dvise him herein and forgetting how he got the C 〈…〉 ver consulting with God for his establishment 〈…〉 way to ease the people from their â—edious trav 〈…〉 to their annual Sacrifices and sets up two golden Calves and so keeps the people at home to serve God in their devised called doubtless Divine Service And the Text notes that the thing that steard him in his project was not his defection in judgement touching the true Worship of God at Jerusalâ—m but verse 26 27. His heart did misgive him that if the people should go up to Jerusalem within Rehoboam's Territories to offer sacrifice they would turn again to their old King the Power the Polices the Pulpits of Jerusalem would reduce them to the old House and Family of Rehoboam again but this policy of his was his ruine at last as appears in the story A good Prince takes heed of his own heart and Councellers and any undue wayâ— to establish his greatness A Christian Prince well considers true piety hath the promise of Exaltation so his declining it will be his ejection and therefore takes heed of warping against his judgement and conscience of offering violence to his honest and pâ—ons principles through the advice of Polititians to ingratiate himself with the people he knows that the heart of man is deceitful above all things and therefore it concerns him to look unto it When Saul was first called to be King he did realâ—y withstand it * the burdâ—n of Government the meanness of his birth parentage and breeding came upon his heart his personal unmeetness and unfitness for so great dignities and honours reflâ—cted upon his mind but after he had once king'd it and enjoyed the Honours Manâ—ors Glory Retinne and Revenues of the Crown he could not bear it to think that the Crown should now be alienated from his own Famâ—ly he forgot his parentage his pedegree nothing but greatness and grandeur now in his eyes and the Counsels God touching the translation of the Kingdom unto another Family he could not brook iâ— He was little in his own eyes at first but big enough at last 1 Sam. 9. 21. compared with Chap. 15. ver. 17. As also 1 Sam. 18. 29. compared with 1 Sam. 20. 30 31. Simplicity will preserve carnal policy pollutes and destroys Solomon gives excellent counsel in this case Prov. 15. 24. The way of life is Above to the wise that he may depart from Hell beneath True wisdom is from above and it leads to life A Crown in the next world is a Crown indeed this is but a Cross to it Christian Policy makes a Christian Prince to esteem that low counsel only worth regarding that will make a man wise in the latter end Prov. 19. 20. He thinks not here of an establishment he minds his mortality and 't is his wisdom to be frequently in meditation at his own suneral making every tombe his Teacher every monument a Monitor his bed his grave his sheets his winding-sheets Vt Somnus mortis sic lectus imago Sepulchri He considers his time flâ—es his glass runs Joseph of Arimathea had his Sâ—pulcher in his Garden to season his delight true wisdom provides for suturity This will make the Evening of a man's days as the day-breaking to everlasting Glory It provides for him Malorum ademptionâ—m bonorum adeptionâ—m Freedom from evil fruition of good I have read of the custom of some Countrys that in the Coronation of their Kings
amongst other ceremonies two grave stones were brought him by a Mason who did use these words to him Elige ab his Saxis ex quo invictissime Caesar ipse tibi tumulum me fabricare velâ— Chuse mighty Sir under which of these stones your purpose is ere long to lay your bones He remembers that this is not his rest but a rest remaineth to the people of God He that is wise will be wise for himself that is for his Eternal interest and takes hâ—ed of carnal crasâ—inâ—ss in carnal designes his zeal for God his wâ—ys his people his countrey thâ—se will advance good Rulers and these will preserve him therefore he knows no councel no cunning no craft that is câ—oâ—s to these It was a most prophane saying of a wretched Cardinal viz. That he would not part with his part in Paris for Paradise He makâ—s much of wise Councellers but takes heed of cunning ones he takes heed lest any about him spoil you by policy as the Apostle cautioned the Colossians against spoyling through philosophy lest he being led away by their errour â—all from their stedâ—astness simplicity and integrity carnal councâ—l â—s are not of Gods Councâ—l they cannot understand his mind Try the spirits they will be soon found out He takes heâ—d upon whom he confers honours relations family consanguinity meer policy or outward respects â—teer him not in preferring men to honour and trust he honours those whom God honours Gods command to Moses in this case is to this purpose Exod. 18. 21 22. Thou shalt provide out of all the people able men such as fear God men of truth hating covetousness and place such over them to be Rulers of thousands Rulers of hundreds Rulers of fifties Rulers of tens c. Men that are fit for places of Government should be drain'd from the dregs sifted from the bran of the ordinary sort of people This was Davids and Solomons practise such Judges Jehosophat promoted 2 Chron. 19. 6 7. It was observed of the late Lord Ireton both in England and in Ireland the very mention of whom melts the spirits of those that well knew him that he took notice of good men and of those especially that were least solicitous after preferment and yeâ— most fit for it and them he advanced and preferred before they ever knew of it He dares not rule in the peoples ruine nor advance himself in their downfall his pattern in the Mount is the King of Righteousness who though Lord of all was servant unto all and sacrificed himself for them not them for him His heart is set upon the peoples health his thoughts upon their thriving he rejoyceth lamenteth is pleas'd or pain'd he lives and dyes with them When Joseph was exalted he was in the place of God unto the people to preserve life Gen. 50. 19. compared with Chap. 45. 5. He doth not burthen the people but bears their burthens as Moses and the seventy Elders Numb. 11. 16. When the Israelites sell before their enemies Ioshua their Prince their Saviour was as sensible as if his blood did run out of their veins Iosh. 7. 6 7. he took not away his peoples inheritance but did cause them to inherit Deut. 31. 7. He spoils not his people but saves them out of the hands of them that spoileth them Iudg. 2. 16. as those Judges did He is their deliverer from oppressors as Othniel was Iudg. 3. 9. and Ehud vers. 15. and Gideon Iudg. 6. 14. He is Gods Love-token to the people as Moses and Ioshua and Chaleb and Gideon and David and Solomon c. Whereas Tyrants are given in wrath Lev. 26. 17. He knows he is set upon a Hill yea upon a Mountain and cannot be hid Heavenly bodies enlighten not their own orbâ— only but send forth their rays to them that are under them Moses being in the Mount convers'd with God and his face did shine among the common people His life iâ— aâ— one saith Coelum quoddam lucidissimis virtutum stâ—llâ—â— exornatum a very Heaven sparkling with variety of virtues as with so many bright stars The peoples eyes are upon him and his example will be their patteâ—n Mobile mutatur semper cum Principe vulgus Like Prince like people Common people are like a flock of Cranes as the first fly all follow Princes are the peoples Looking-glass the Court and the City and the Country will dress themselves according to them Men are more apt to be led by their eyes then their ears by pattern then precept He considers Gods eyes are upon him and so are the Devils good men look upon him with joy wicked men look upon him with fear If he be a pious Prince his tripping would be their tickling his fall their feast He considers his burthens are great his cares are many his business much his agitations various the solemn Oath of God is upon him all these do argue that the requisites for Government are not ordinary nor few He waits upon God and looks up unto him for wisdom and strength The Mariners eye is upon the star when his hand is on the stern so is his if he misteers the whole is in danger Sauls slaughter of the Gibeoniâ—â—â— 2 Sam. 21. 1. Davids lust 2 Sam. 12. 10. his pride 2 Sam. 24. 1â— Solomons idolatry 1 King 1â— 30 31 32. Iorams wickedness 2 Chron. 21. 12 13. Achaz sins 2 Chron. 28. 19. Aâ—â—â—â— rebellion 1 King 20. 42. brought misery to their people these Pilots by their ill stâ—erage did split their Vessels and many of their people perished thereby He judgeth his Honors relative and therefore obligatory having once accepted the dignity of Government he cheerfully submits to the burthens thereof He considers That what he hath as Ruler he hath it not from himself and therefore not for himself his honours are the fruit of his painful atchievements which do not lessen but lengthen not ease but increase his burdens Fructus honos onâ—ris fructus honoris onus Labours bring honours honours labours bring It was the saying of Luther that Politici Ecclesiastici labores maximi sunt Magistrates and Ministers have the greatest burdens Had we not businesses and cares and â—ears above any private person we should be equal to the gods said Augustus Good rulers bear the peoples incumbrances burthens and strifes Crowns have their carâ—s with good Princes their crosses their scratches the sense whereof they feel more at their hearts then their Crowns on their heads He rules by rule and not by roat the Word of God the Laws of men consonant therewith are his rules of ruling and not his own lust esteeming it his greater glory so to be ruled that he might serve the whole then otherwise to rule to serve Himself Prerogative Assertors and base Flatterers he hates in his heart He esteems himself more obliged to God then the people because he hath received more from God then they he knows himself to be under the strickest Laws not
head and at last his fall Though his nests be amongâ—â—â—e stars the hand of Justice will reach him and though he dwells in the clifts of the Rocks yet thence will it fetch him out Pride is unsatisfied with preferment ambitious Tyrants are still rising up above the top of their places where they lose their footing and perish by falling Pride maketh a man drunk with his own conceits ushereth in his own destruction his Sails being greater then his Ship his heart then his head his projects then his pate he is frequently overset and at last himself his house his famâ—ly are overwhelm'd in misery Pharaoh Adonibezeck Agag Nâ—buchadnezzer Haman Herod with several others are experimental instances and woful witnesses hereof Zerxes having covered the Seas with his Ships was by a just hand of God for his prodigious pride forced to fly from Grecia in a poor fisher-boat where had not the Persians that wâ—re with him cast themselves into the Sea to save the life of their King he had been devoured in the waves that regarded not his greatness The same Sâ—nators that accompanied proud Sejanus to the Senate conducted him the same day to prison they that were ready to kneel down to him as their God did ere long drag him with contempt to the Goal Sâ—gismund King of Hungary beholding the greatness of his Army hearing of the Turks advance scornfully said to this purpose We need not fear the Turks nor the falling of the Heavens upon us for we are able with our spears and halberts to held them up if they should fall who afterwards was shamefully beaten and glad to fly away in a small boat to save his life Bajaret the terrour of the world how powerful was his pride how dreadful his downfâ—ll when coapt in a cage carried up and down therein aâ— a Monster of men to be seen of men dasht out his own brains against the grates thereof Pompeâ— and Cesar strive for preheminence and what ever was the pretended yet the reall cause was that the one could not endure a Superiour nor the other an Equal Catholick Monarchy is the white in the â—â—â—â—tâ— that Tyrants aim at Non sufficit Orbis is the Tyrants Motto See their language Genesis 11. 4. Let us build us a Tower whose top may reach to the Heavens and let us make us a Name See the pride and the plague the Majesty and the misery the glory and grave of every Tyrant elegantly set out by the Prophet Isaiah in his Chap. 14. 11. Thy pomp is brought down to the grave and the noise of thy viols the worm is spread under thee and the worms cover thee how art thou fallen from Heaven O Lucifer Son of the Morning how art thou cut down to the ground which did weaken the Nations For thou hast said in thy heart I will ascend into Heaven I will exalt my Throne above the Stars of God I will ascend above the heights of the clouds I will be like the Most High yet thou shalt be brought down to hell c. Their Exaltation often proves like Hamans the heightening of their Gallows or Gibbet as once a Danish Pâ—tâ—ntate in this Nation K. Knute caused the head of a false person to be struck off and set upon the highest part of the Tower of London therein performing his promise to a Traytor in advancing him above any Lord in the Land What got most of the Cesars by their tyranny pride glory and hasty preferment Nisi ut citius interficerentur to be kill'd the sooner What do they ordinarily but pursue their own destiny As the Panther having a violent desire after the poysonful Achonite which men hang up above his reach who leaps and skips and mounts to catch it but cannot come at it and at last he wearies himself breaks and kills himself and so is taken Aliena appetendo propria amisit was the inscription written in a Cup made of the Duke of Muscoviah's skul taken by the Tartarian in battel All covet all lose the whole history of the late King is approbatum est of this truth 15. To bring him to punishment is Gods will and mans work With God is no respect of persons and in executing of justice the Prince and the Peasant must fare alike A Tyrant betraying his trust breaking his faith destroying the end of his Power Government and Greatness regarding neither the Law nor common good reigns only for himself and his faction and because his power is great his will boundless and exorbitant committing wrongs oppressions murther massacres rapâ—s adulteries desolation and subversion of his good people is to be seized upon secured and executed as a common Enimy of his Countrey or People It was the saying of an Heathen Poet Victima haud ulla amplior potest magisque opima mactari Jovi quam Rex iniquus There is no Sacrifice so rich so fat so pleasing unto God as Tyrant slain To insist much upon this point were but actum agere so much having been lately written from able and learned pens upon occasion of the execution of the late King Beuchanon hath several histories and instances of the Scottish Proceedings against their wicked Governours in the year 1559. The Scotch Protestants claiming promise of their Queen Regent for liberty of conscience she replyed like a Tyrant That promises were not to be claimed of Princes beyond what was profitable whereupon they told her to her face in Parliament that then they did renounce their Allegiance and so betook themselves to Armâ— The holy Scriptures are clear for it Numb. 35. 32. No satisfaction shall be taken for the life of the murtherer be he what he will be high or low rich or poor King or Begger the Scripture makes no distinction if a murtherer he must die for it He which is guilty of death shall surely be put to death If God maketh no difference who is that man that pretends himself a Minister of God an Embassadour of Jesus Christ that dares so much prevaricate from his message as to say That Kings and Princes must be dispensed withall and not called to an account though they should shed the blood of their innocent people so directly contrary to the very Letter of the Scripture Nero was condemned to death by the Roman Senate Tarquinius superbus deposed by the people of Rome the Lacedemonians did ordinarily put their Princes to death for breaking their trusts and offending the Laws of the Commonwealth Eugenius the eighth being the 62 King of Scotland was put to death for his misgovernment Cum nec amicorum nec Sacerdotum admonitionibus quicquam moveretur post tertium râ—gni sui annum in Coetu procerum omnibus in ejus exitium consentientibus periit socii scelerum flagitiorum in crucem acti ipsi gratum populo spectaculum prebuere When no admonitions of friends Ministers would serve turn for to reclaim him they consulted and agreed together to cut him off by the hand of