p. 392. Sunt quos ducit amoâ— plures sunt tamen quos corrigit timor Some are drawn to be obedience by the cords of love but more are forced to it by the scourge of fear which the Magistrate could not do unless he were the stronger and had the power of the Sword But how unfitly do these expressions correspond with his Highness Title which hath been before discussed and resolved Sambucam citius caloni aptaverit alto Perseus Sat. 4. A Fidle you shall sooner sit to a Souldiers side But to examine his Reasons why a Tyrants case is particular and why in that every man hath that vengeance given him which in other cases is reserved to God and the Magistrate which he saith cannot be obscure if we rightly consider what a Tyrant is what his crimes are and in what state he standeth with the Commonwealth and with every member of it And first he assumeth that Laws are the Nerves or Sinewes of a Society or Commonwealth without which they must necessarily dissolve and fall asunder Those therefore that submit not to the Laws but make their Will and Lust a Law and secure themselves against the ordinary course of Justice as Tyrants do are not to be reputed in the Society of mankind nor to have benefit from Humane Society nor protection from Law wherein he seemeth as he pretended to argue from the definition of a Tyrant which is as he supposeth that he that submitteth himself to no Law but secureth himself against the ordinary course of Justice is a Tyrant which is an imperfect definition For in the beginning of Societies there were no written Laws but Princes being advanced to the hight of Majesty for their Valour and Wisdome Just l. 1. l. 2. Arbitria Principum pro Legibus erant The Decrees of Princes stood for Laws as Justine saith of the Assyrians and of the Athenians Libido Regum pro Legibus erant the Will and Lust of Princes were for Law If then all Princes were Tyrants which submit themselves to no Law but made their Will a Law all the Grecian Princes before the Laws of Draco Arist Polit. l. 3. c. 12. Solon and Lycurgus and all the Roman Kings before the Laws of Tullius Hostilius were Tyrants and so also was Moses whose licet was a Law before the Law was given him by God on the Mount His definition therefore is defective because not adaequate to the thing defined and generally the Nonsubmission to written Laws which he speaks of doth not make a Tyrant For a good Prince without Laws may Rule the People aswel as with Laws And Aristotle makes it dubitable and disputable whether it is better to be Ruled by a good Law Arist ibidem or a good Man And whereas he maketh Aristotle to say that Tyranny is against the Law of Nature he doth not mean contrary to the Law of Humane Society by which Humane Nature is preserved as the Impostor construeth it for Humane Nature hath and may be preserved without the Law of Humane Society and that by the Law of Nature According to which as Sir John Davis In the Preface to his Reports If we all lived of Nature we should need few Laws and fewer Lawyers which Princes as Gods Subjects are bound to observe aswell as their Subjects them and which as Bodin is Regina utrisque Imperans Bod. Poc. A Queen commanding them both And a Lesbian Rule flexible every way according to the various contingencies and vicissitude of things Which therefore by some is preferted before written Laws because the inconstancy of the people and change of things do often require new Laws which the Law-givers cannot foresee or provide for which Defects are supplied by the Law of Nature in a good Prince Therefore such Princes as do not guide themselves and rule their Subjects according to the Law of Nature as Aristotle saith are Tyrants Arist Eth. l. 8. c. 10. because they rule contrary to the Law of Nature And as in another place Rex si vitiosus sit Tyrannus efficitur A King if he be vitious becomes a Tyrant for vices are contrarie to the Law of Nature and right Reason Such vitious Princes were Sardanapalus and Astyages And therefore for their vices by Arbactes and Cyrus expulsed their Kingdomes But grant his Major that those Rulers who subject themselves to no Humane Law but their will and his lust is a Law by which he governeth himself and others are no Magistrates but Tyrants How doth this reflect on his Highness who hath submitted himself to the Laws of this Nation and hath a principal care to put them in Execution Justissimus Vnus Qui fuit ex Anglis Et servantissimus aequi Virgil. Aene. 2 As before hath been shewen Besides in cases of present importunity or imminent necessity he exerciseth not an absolute power but is guided by his Councel who have as absolute a negative voice in the Intervals of Parliament as the Parliament had whilest it was sitting Then he falls fowl on the crimes and effects of Tyranny A Commonwealth saith he falling into a Tyranny absolutely loseth that name For Servorum nulla est Civitas saith Aristotle and Grotius Sed magna familia Arist Pol. c. 8. Grotius de Jubel l. 3. c. 8. s 2. Where all are Slaves it is not a City for as he saith there is one Government for the utility of the Ruler and another for the commodity of the Ruled this hath place among the free people the other between Lords and Servants and where the people is bridled by such a Government is not a City but a great Family And he inferres there is no longer King and People Parliament and People but these names are changed at least their natures into Masters and Servants Lords and Slaves But certainly this Impostor hath learned the Art of Forgetfulness not to forget injuries as Themistocles and Caesar did but benefits and good turns as Brutus whom though Caesar saved at the Pharsalian battail See his Highness Speech 12 of Septemb. 1654. yet was he the chiefest Conspirator against him Even so doth he brand his Highness with the enslaving others who freed him from slavery and aims more at the utility of the Commonwealth then his own and will not remember the gentle and gratious protestation his Highness publikely and solemnely made in Parliament that he did not assume to himself dominion over them but resolved to be a Fellow-servant with them And so indeed he is for in his Protection he serveth us and we in our obedience serve him unlesse he wil make obedience slavery which is Regis Legis essentia the being essence of a Prince and Law And of the two his service and burden is the greater and as Tiberius said Onerosior servitus The heavier service But observe his sottish inference And in truth saith he we are all members of Whitehal and when our Master pleaseth he may send
Scriptures as is plain by the Tragedy of Abel and the Murtherous minde of Lamech And what may be meant by the Giants who were mighty men and in the old time men of renown but such as Thucydides writes of who by force and rapine did snatch and catch what they could from others holding it an honour and no disgrace so it was Valiantly done all which continually happened before the setlement of a Society by a Supreame Governor how then was it possible for such a discordant multitude of people solemnly to concurre or unanimously to consent in the Election and approbation of a Supreame Magistrate which indeed at that time was bellua multorum Capitum and though God for the special care he had of the People of Israel did sometime after a special manner choose their King whom the people afterwards did accept and approve yet cannot this Impostor find any Place or Text in the Scripture where any Power or Commission is given to the people to govern themselves or choose themselves a Governor or to alter the manners of Governement at their pleasure though this Impostor would obtortâ gula wrest the Text of Deut. 17.14 15. to that purpose If thou say I will set a King over me like as all the Nations are about me Thou shalt make a King over thee such as the Lord thy God shal choose so as notwithstanding their saying the choise and nomination of their King was to proceed from God and therefore according to that prediction when the people did ask a King 1 Sam. 6.5 and that Samuel would make them a King to Judge them like other Nations he shewed them Saul saying See you him whom the Lord hath chosen 1 Sam. 6.5 which the people acknowledged showting and saying God save the King And in that he saith it is plain in that place that God gives the people the choise of their King for there he instructs them whom they shall choose one of the midst of their Brethren This is otherwise for he there saith not they shall choose a King from among their Brethren but they shall make a King over them 1 Sam. 10.1 from among thy Brethren whom the Lord God shall choose that is to say shall approve and confirme Gods choise So Saul was chosen by God and anointed by Samuel but was made that is confirmed King by all the people in Gilgal so David was chosen by God and anointed by the same Prophet but was afterwards confirmed by the people of Juda and the Elders of Israel 1 Sam. 16.2.14 And if the peoples consent were alone sufficient then was Gods choice in vain but I hope this Impostor will not be so vain in this as in other things he is to make Gods Election and choice vain to please the people for Deus natura nil faciunt frustra God and nature do nothing in vain Much more he saith he could say if it were a lesse Manifest truth to wit for the Election of the people but how can it be a Manifest truth is so absonant from reason for it is averse from reason that men who are free by nature should by free Elections expose themselves to imperious subjection without fear or force Oratio ad Caesarem for by nature every one asperrime Rectorem patitur un willingly and stubbornly endureth a Ruler especially to have the Power of life and death over him as every Ruler hath whereupon Patricius inferreth this conclusion Nulla gens sine aliquo metu De rep F. 6. vel vi supremo Magistratui se subjecit and therefore as Bodin saith Aristotle is deceived in supposing that Kings where chosen by the suffrages of the people fallit enim Aristoteles saith he Bodin de repub l. 2. c. 2. qui aureum illud genus hominum Fabalis Poetarum quam ipsa re illustrius Reges Heroas suffragio creasse prodidit Aristotle deceiveth in that he sheweth that the people who lived in the Golden Age did create their Heroique Kings by suffrages which is more Illustrious by Poetical Figments then by real truths for it is perspicuous that the first Kingdom and Royalty was constituted by Nimrod whom the Sacred Letters call a mighty Hunter because by force he gained his Kingdom for before his age Liberty was equal to all and he was the first that compelled Free men to subjection and therefore is called Nimrodus In. Gen. 10. that is Dominus metuendus a terrible Lord and as Tostatus was the first King and Monarch because we read of none in Holy Scriptures Reigned before him But against this I surmise this Impostor will object who goeth about to make all Princes Tyrants in Titulo whose Power is not founded on popular Election or consent that Nimrod was a Tyrant because he was a mighty Hunter Populosque vi armis Sceptro subjecit and subjected the people by force and Armes to his Scepter but on the contrary he is said to be a mighty Hunter before the Lord because as Chrysostome saith Cajus in Arist Fo. 3. c. 10. Cornelius de lapide Melchior Canus Aben Ezra in 10. Gen. Barcl contrae Monarch F. 281. Acq. sum pa. 1. q. 63. Ar. 4. Syntag. Ic. l. 18. c. 18. c. 12. robur acceperat à Domino he had received his strength from the Lord by which he subdued the people that lived in that age and that he nutu beneplacito Dei by the impulse good pleasure of God had forced the barbarous and rude people unto a Civil life and stoutly ruled them by the Power of the Sword as many Commentators on that place observe so as if this Impostor will make Nimrod a Tyrant he must make the will and power of God Tyranny by which he obtained his Royalty for as Aquinas effectus semper convertitur in suum principium the effect is alwayes converted into his principle It is clear therefore that if we respect the foundation of Governement it is not Election or consent of the people as this Impostor would have it but force and Armes which first raised and established it which is also confirmed by Judicions Tholosanus primus vi constituit imperium alii partim successione alii Electione facti sunt reges The first by force constituted a Kingdom others were partly by succession and partly by Election made Kings Election then hath no priviledge in a Commonwealth which was first constituted by force neither in a setled Commonwealth hath it any power where succession reigneth which is almost universal and where it hath any vigor it is but little and in part for many Princes are and have been chosen by some part of the people but by the whole or major part none at all but most have been by the nobility Gentlemen and Princes of the blood as in Poland Denmark Swethland and Germany and not by any collective or representative body of a Nation whence this Impostor may learn if he scorn not instruction
that all just Power of Government is not founded upon those two bases of Gods immediate appointment or the peoples consent as he would have it but datur tertium to wit Warre and Victory which he might have learned of the ancient Father Tertullian Imperia armis quaeri Apoll. Resp ad Apollo Jur. F. 124. Victoriis propagari that Empires are purthased by Armes and pronagated by Victories or else of his new Master Suares Solent iâ—terdum provinciae seu populi liberi involuntarie subjici regibus per bellum Provinces and free people are unwillingly sometimes made subject by Warre but this hapneth to be done justly or injustly when therefore Warre hath a just Title the people is justly deprived of the power they had and the Victor that prevaileth against them hath true Right and Dominion over them For jus est in Armis there is Right in Armes and it is the most potent Right which the Roman Civilian Cicero was at the last forced to confesse Ep. ad Atticum Nullum Jus plus potest quam arma ut enim quisque potentissimus est it a justissime dicere facere omnia videtur no Law hath more power then Armes for as every one is more potent so doth he seem to say and do all things most justly By this it is perspicuous that there are three bases of all just power of Government the immediate appointment of God Warre and Victory and the Election and consent of the people And therefore this Impostor shall give me leave to inferre his conclusion that whosoever doth arrogate to himself that power or any part of it and cannot produce any of these three Titles is not a Ruler but a Tyrant And now let this Impostor dare to ask his Highness Quis te constituit Principem Judicem super nos who made the Prince and Judge over us and he shall be fully answered to wit that he was made a Prince and Judge over us by the immediate appointment of God by the Right of Warre and by the consent of the people which two Titles dimane also from the Divine providence as shall be in the sequel showed but first of the immediate appointment of God The power of all Kings Princes and Rulers immediately proceeds from God though not by his special revelation which was onely incident to some of the Kings of Israel Rom. 13.1 yet by particular designation which is common to all and is a matter of Faith if we will believe St. Paul who saith There is no power but of God which he useth as a reason to perswade due obedience to the Prince and that God is the immediate Dispensator of that power he proveth by the Authority God hath given to a Prince to revenge and execute wrath upon him that doth evil Ib. 2.4 by depriving him of life if it be requisite as he saith that he beareth not the Sword in vain which is onely in the gift and power of God who is Dominus vitae necis the Lord of life and death for no man hath power to take away his own life without the guilt of being a Murderer and therefore are Princes called by the Prince of Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Son and Schollers and by a more Divine Poet Homer Gods Dixi quod dii estis I have said you are Gods because they immediately have their power from God Solomon the Wisest of Kings acknowledged this By me Kings Raign and Princes degree Justice Prov. 14.21 And Daniel who was wiser then all the Astrologers and Magitians taught Nebuchadnezzar this lesson Thou O King art King of Kings for the Lord of Heaven hath given thee a Kingdom power strength Dan. 2.21 Apology fetcht out of Allen. and glory and that he changeth the times and seasons he removeth Kings and setteth up Kings which none will deny but he that saith in his heart there is no God but nature to which purpose speaks some of the Papists and Jesuits and especially Bellarmine Bellarm. de conc l. 2. c. 19. In regnis hominum potestas Regis est à populo c. In the Kingdom of men the power of the King is from the people which power is immediately in the multitude as in the Subject and Suares second to none in subrility says that God is said to give this power to the Prince because he hath immediately given it to the people who transferres it to the Prince and this saith he is modus maxime connaturalis optimus qui intra latitudinem naturalis rationis cogitaripotest the most connatural and best meanes Resp ad Apollo Jur. fidel F. 127. which can be thought or found within the Latitude and extent of natural reason Which to confirme he produceth Scripture that whereas St. Paul saith there is no power but of God he doth not say that every Prince is constituted of God for his saying is not of any Prince but of the power and so as he said before the power being immediately in the people from God is immediately by them conveyed to the Prince yet will he not allow the power to be immediately in the people Ex peculiari institutione donatione divina from the peculiar institution and Divine gift sed per naturalem consequutionem ex vi primae creationis but by natural consequence from the force of his first creation in which they seem to ascribe more to natural reason and production then to Divine patesaction But St. Paul is his own Interpreter for after his general Doctrine of obedience to the power he expoundeth it in the singular and applyeth it to the Prince in particular as he is the Minister of God to thee and then again that he beareth not the Sword for nought and least they should forget it he reiterateth it for he is a Minister of God c. But it is objected that though St. Peter makes the King Supreame yet he tells us the King is an humane Ordinance or creature of the people for the words are Submit your selves to every Ordinance of man for the Lords sake but it is answered 1 Pet. 2.11 Kings may be called an humane Ordinance for being made of one of the people and not by the people and are humane in regard of their material cause though not of their efficient and if Peter had meant that Kings had been made by the people he must also have meant that the Governors had been made by the people for he saith they are sent by him not by them for the punishment of evil Doers so as the Governors are sent by the King not by the people This needs no application were it not for this Impostors exprobations for who but such a blind Bayard will question who made his Highness a Prince and Judge over us and cannot see what wondrous works the immediate hand of God hath wrought by him who as Moses delivered this captive Nation from the bondage and Tyranny
minus sanae piae mentis for a Politian of great wit though not of a sound and pious mind and if we read him with a Chymical Judgement and refine him by Religious Policy we shal find many conditions in him worthy our observation and practice whereof this is one that Virtue and Fortune availe not so much in obtaining a principality as a lucky craft for as the Civilians distinguish there is dolus bonus a good craft if it be as Plautus saith sine omni malitia without any malice and is called solertia a cunning craft which is not disallowable but laudable especially in a General or Prince as it was in Hanibal in which the nature of the Lion and Fox did concurre Just l. 1. and in Darius Hidaspes who by the cunning craft to make his Horse neigh gained the Kingdom of Persia and in Servius Tullus the Son of a Captive who being substituted in the place of a King by Tanaquil his Queen For l. 1. c. 6. Regnum dolo partum sic egit industria ut Jure adeptus videatur did so Rule the Kingdom gotten by craft that he seemed to have gained it by Right and obtained that by craft they could not have gotten by force for as Tacitus Tacit. Ann. 2. Mach discours l. 2. plura consilio quam vi geruntur and as Machiavel fraude without force hath been sufficient but never force without that and though he saith that it is praise-worthy in a Prince to deal plainly truely and really yet is there Serpentine prudence to be used in his Dovelike plainnesse and ought to be participate of the fraude of the Fox as well as the force of the Lion and as this Impostor Phraseth it to have the Tail of the Fox as well as the Skin of the Lion Mach. Princ. 18. thereby as he saith aggregare I cerveli de gli huomini con astutia to wind himself into the braines of men with craft and by plausible pretences to feel the pulse of their affections or to discover their sinister intentions that in the end he may Master those had so little wit as not to rely on his Faith and integrity of whom I believe this Impostor to be one by his little wit in that point neither is such dissimulation unlawful as a Pious Politician averreth but Lawful and commendable yea and sometimes necessary Artyl Religious Policy c. 31. especially in Princes who ought to cover their intentions with more care and circumspection then other men so as it may well and truely be said qui nescit dissimulare nescit regnare he that knoweth not how to dissemble that is to say discreetly to Cloak and cover his Intentions when occasion requireth knoweth not how to Raign so Pious Aeneas concealed and dissembled his departure from Dido for which she Taxed him in the same Termes Virg. Aeni 4. Dissimulare etiam sperasti perfide tantum Posse nefas tacitusque mea discedere terra But wherefore doth this Impostor flowre his Highness for his fluency in teares Elisha wept fot the evils would sall on the Israelites and our Saviour bitterly to foresee the destruction of Hierusalem and why should not his Highness weep to see the evils did afflicts his Countrey who by his prayers and teares did prevail more with God and worke more in the hearts of the people of great prudence piety though this Impostor shamefully defileth his own nest in stiling them a people of great Faith and little wit more then his courage and the rest of his moral virtues with the help of his Commilitons which he scoffingly calls his Janisaries leaving the eloquence in execratious and contumelious opprobries to himself who wil never leave them till the halter hath him The third Character is that they abuse all excellent persons and ridde out of the way all those have noble mindes terrae Filios extollunt advance Sons of the Earth which he thus applies that his Highness purged both Parliament and Army till he left few or none there that had either honor or conscience either wit interest or courage to oppose his designes which before hath been effectually answered to which he referreth the Reader neither were there any excellent persons abused or rid out of the way but such as this Impostor is who were disturbers of the quiet and peace of the Common-wealth as they justly deserved neither were there any advanced but for their Valour and Virtue which is Vera nobilitas for we are all terrae Filii and it is not birth but worth puts the difference between us The fourth Character is they dare not suffer assemblies not so much as Horseraces but to use Aristotles words they strictly forbid Feasts and Companies and take away Schooles of Learning all which his Highness approves and hath honoured the Schooles of Learning as their Head and Chancelour but Horse 〈◊〉 were prohibited three years ago when mischievous plots were for 〈…〉 acting in the State and that but for a time to prevent new troubles might be raised in such a great concourse of people by ill disposed persons The fifth Character is that in all places they have their spies and dilators Apol. Pol. l. 5. c. 11. which though he borroweth of Aristotle yet may we without reprehension decede from our Master in this because experience which was his Master and that practice of Princes teacheth us that Spies and Intelligences are necessary Members of a State and as Bodin Bodin de repub l. 6. c. 11. Necessariae sunt quidem magnis principibus largitiones ad hostium consilia copias opes evertendas nec potest ullum magnum Imperium speculatoribus carere Stipends are necessary to a great Princes neither can any great Empire want Intelligencers to frustrate and overthrow the Counsels Forces and Estates of the Enemies But how impertinently and impudently doth he apply this besides many innumerable spies saith he they have their Fleetwoods Braghals and St. Johns to seem discontented and not to side with them that under that design they may yet trust and make discoveries The poison of Aspes is under his lips and his venemous tongue spares none comes within his reach Quaelibet in quemvis opprobria figere saevus Horac But how should this Impostor know these things unlesse he hath more Spies then his Highness which surely he hath such as frequent Tavernes Alehouses and Barbers Shops who stamp news by the Print of their own phansies and will seem to know those things which never were done or never will be of whom the Comaedian wittily Qui res alienas curant opere maximo Plaut truo Qui omnia simulant scire nec quicquid sciunt Quae neque futura neque sunt facta sciunt Who into others Acts do dive with curious eyes And all things do pretend to see yet nothing Spies And seem to know what never was or will be done But why should these honourable persons weigh
Philistines and that whatsoever he acted was by the Spirit of God Besides as Peter Martyr saith In eundem locum he was a publick Magistrate constituted of God and that as a Magistrate he did punish and plague the Philistines and therefore stiled their Enemy And so is it said ver 20. That he judged Israel in the dayes of the Philistines twenty years For as the same Author Nemini privato licet ad hunc modum injurias prosequi It is not lawful for a private man in this manner to prosecute injuries and not as a private man to do unto them as they did unto him as this Impostor saith and conceiveth And in that the Text saith that the men of Judah should say Knowest thou not that the Philistines are Rulers over us It is answered by the Glosse on that place that it was their grosse ignorance that they judged Gods great benefits to be a plague unto them which they understood not though he did and therefore suffred he them to bind him because he knew that God would deliver him And therefore this Impostor for his ignorant collection in this place meriteth to have his brains brayed in a Morter with Sampson's Jawbone of an Asse that he may be cured of his soolishness And if his Friends and Relations daily receive capital punishment as he saith it is because they adhere to the foolish dictates of such a frenetick Impostor by which they are blinded and bewitched to foment such mortal and pestilent conspiracy against their Prince and the State And therefore justly suffer The same Response may also be returned to his Example of Samnel That nothing was acted by him on Agag but by the special command of God Which 1 Sam. 15.3 because it was neglected of Saul Samuel according to the Voice of God hewed him in pieces before the Lord in Gilgal Neither was this Agag a Tyrant as this Impostor saith or an Usurper or had any rule or command over the People of Israel and therefore extra oleas fertur he is carried beyond the limits of the question and idly argueth not ad idem He concludes with the Example of Jehojada the high Priest who saith he Six years hid the right Heir of the Crown in the House of the Lord and without doubt was all that while contriving the destruction of that Tyrant Athaliah Lib. 1. c. 45. Godw. Ant. l. 1. c. 45. Martyr Con. In 2 Kings 11. In 2 Cron. 23. who aspired to the Crown by the destruction of those had right to it but though he pretended no immediate command from God as Jehu did or immediate by Vrim Thummim which signified his Prophetical Office by which he answered as from an Oracle yet as Peter Martyr saith he enterprised that Act Fiducia praeclara auxilii Divini By the clear and manifest considence of the Divine assistance or as Wolfinus Tigurinus Impulsu Spiritus Sancti By the Impulse and Inspiration of the Divine Spirit And therefore doth this Impostor improperly ascribe this action to the sole contrivement and invention of man and that Jebojada hâ—â— no pretence to authorize this action but the equity and Justice of the Act it self which was Gods Act in him and wrought by the Impulse of his Spirit who though as Lavater also saith 2 Chron. 23. Whatsoever he did was done by the Incitement of the Holy Spirit yet doth he use the ordinary means of prudence and diligence and military forces Because humane helps when they be offred ought not to be despised no more then they were by Moses and Jehu in the like case And whereas he saith that any man might have done what Jehojada did as lawfully that could have done it is as effectually as he Jehojada did not do it as Jehojada or a private person but as the Princes Tutor and Guardian which appertained to him as the next of kinne having married the Princes Aunt who in that respect represented the person of the Prince and by virtue of that Relation was not onely obliged to hide and defend his person but to have a care of his right to the Crown and restore him to the Kingdom of Juda which he lawfully did and onely might do and not any other private person And therefore for that Royal Act was he honoured as a King and buried a among the Kings Besides as Peter Martyr saith Non erat homo privatus sed Reipublicae sumnâ—us Pontifex he was not a private man 2 Chron. 23. In Eundem Locum but the High Priest of the Commonwealth to whom it appertained to judge in all Civil as well as Ecclesiastical causes and by that authority as a Judge according to the decree and promise of God that the Scepter should not depart from Judah till Shiloh come and that his House and Kingdome should be established for ever and according to the Law in Deuteronomy that the Kingdome should not reside in Strangers he did lawfully and justly do execution on Athaliah whereby the seizin and possession of that Kingdome was made and delivered to the right Heir of the House of Judah and did not do it as a private person with his Dagger but as a publick Magistrate with the assistance of the Nobles and the approbation of the People and therefore as the Text saith All the People of the Land rejoyced and the City was quiet after they had slain Athaliah with the Sword But mark this Impostors preposterous allusion They slew saith he Athaliah at the horse-gate and by the Kings house the very Whitehall wherein she had caused the blood royal to be spilt and which she had so long unjustly possessed and there by providence did she receive her punishment alluding to the late Kings execution before Whitehall A comparison as absurde as odious and no more like then Cicero and his Son for the one was acted by the authority of a publick Act of Parliament the Representative of the People and the other by the malicious and revengeful hand of a Cruel Woman with the detestation of all the people Wherein this Impostor discovereth his reserved intention in that before he did pretend to stand solely for the Parliament but here he covertly wheeleth about to the King and which in the next page he plainely proâ—esseth Vtinam saith he Te potius Carole retinuissemus quam hunc habuissemus We wish we had rather retained thee O Charles then had this man Who presaging that he shall not by advising the Parliament draw the Army to his mischievous design endeavoureth by coquesing the King to invire the Royallists to effect it and careth not how it be done so it be done resolving with that desperate malecontent Flectere si nequeo superos Achavontamovebo Virgil. If the Heavens will not help him the Devil shall But what will the Devil help him to but shame and confusion and will serve him as he doth the Witches leave him when he cometh to the gallows which will be