excepted according to the nature or disposition of severall people some requiring a straiter bridle then others for was there ever such wise Kings in the world as Moses David and Solomon whose famous Acts recorded in Scriptures are not onely propounded to us as examples of Pietie but of true Prudence and VVisedom and the Gentills even the wisest amongst them as Solon and Plato acknowledged Moses Lawes to be the best and most learned and travailed into Phaenicia Syria and Egypt to be acquainted with the people of God and their Lawes and because Plato borrowed so much from Moses therefore hee is called Mosen Atticum and Pythagoras spent two and twenty yeares with the Priests and Prophets and then went into Italy where hee instructed six hundred Schollers in the wisedome of Moses and the Egyptian writers called Moses Andra Daumaston ki deion Virum admirandum ac divinum certainly the Platonists were therefore counted the best Phylosophers because they came neerest to Moses Law and had it not been for Monarchicall Goverment all the world had long since been governed by the Lawes of God in matters of Civill Iustice that high commendations which is given of our Lawes that if Adam had not sinned in Paradice all the world should have been governed by the Common Law of England is either Complementall and Poeticall or els must arise from that Maxime that the Law of England is grounded upon the Eternall Law of God right reason and pure naturall principles and that sentence of better it is to go to the fountaine then to follow the streames is very excellent if it be rightly understood of the Law of God which is the fountaine of all true Iustice Iosephus sayes that Ptolomy Phyladelphus the most prudent of the Egyptian Kings when Theoprast had sent him Moses Law in Hebrew he sent Embassadors to the Iewes to intreat them to send men skilfull in Hebrew and Greeke to translate it into Greeke which being done hee made it in force throughout his Dominions but how little doe Christians prize this good Law of God 1 Tim. 1. 8. which place must needs be intended of the Iudiciall Law as my honored friend Mr. Peters hath rightly observed for he speakes of the Law against Murderers and VVhoremongers did Plato and those famous Law givers light their Candle at Moses Law making use of Scripture for Civill wisedome though not for their Religion and shall Christians that have such a Treasure in their hands as the holy Lawes of God make no use of it for the Civill pollicie of States for which the Iudiciall Law was principally intended I never understood any other Reason of Clergy mens sitting in great Councells but that no Law might be enacted till it were examined by the Law of God and the Levites being Iudges amongst the Iewes does not prove that one man may have severall callings for all true reputation consists in the discharge of a mans proper profession but that the Law of God was as their Civill or Common Law Iustice is the end of the Law the Law is the Commonwealths servant the Magistrate is Gods Party and the Image of God therefore the Law must be in substance according to the modell of the Law of God Blessed be God for the many good Lawes that have been made since Ianuary 30. 1648. yet still I heare that the great cry in England is Reformation of Lawes no doubt there may be abuses and errors specially in the practicall part of the Law and I know it is and hath been long in your Honors Breasts to Rectify and Reforme them and to settle an expedient for speedy cheap and sure Iustice to run downe not by drops but like a mighty streame Amos 5. 29. in a quicke constant and invariable way I confesse I am something troubled at the diversitie of honest mens opinions in this particular some looke upon it as a more difficult worke then abolishing the Tirannicall Goverment that Lawyers will struggle asmuch for their interests as Bishops did that many honest men must be disobliged who have been cordiall to the State and must suffer Diminution in point of Fees and so conclude that the worke is not done because it cannot be done though it be the earnest desire of all honest men yet the difficulty of the worke discourages the enterprise as Columbas and others who discovered the westerne Plantations knew that there was Land there but lookt upon the voyage as insuperable whereas to my weake apprehension there will be no such great difficulty in the thing for first as to suites already depending either they are for weight and number like the sands of the Sea in comparison or may be all ended in a few mouthes indeed after Civill warrs what by reason of former obstructions in Courts of Iustice and personall Animosities there must needes be aboundance of suites and therefore in Germany France and other Nations upon the settlement of a Peace they usually passe an Act of Oblivion or grant Commissions for determining them in a summary way dispensing with the solemnities of their Imperiall Constitutions and municipall wayes of proceedings the people having been so exhausted by the warrs being not able to undergoe tedious Circucularities in their Law-matters for the remedy would prove worse then the disease and then for the future men will not be so contentious when they see that it is in vaine to begin or defend unjust or vexatious causes when delatorie and declinatorie pleas and exceptions like the Sea-marks are to be avoyded and will not be allowed for this I observe that no man wages Law but in hopes to cast his adversary if not by the merit of the Cause yet by crosse suites and clapping great Actions upon him who is not able to give Bayle thereunto or by the Defendants wearying out the Plaintiffe and forceing him to become Recreant like the Tryall by battaile if the Defendants Champion can hold out so many houres his innocence is presumed or like the Tyrant that threatned Death to one unlesse he would make his Asse to speake as Balaams did which hee undertooke to doe in three yeares and his friends judging him to be in a desperate condition he said that within that time either he or the Tyrant or the Asse would be dead but when men shall peeceive that it is but an expence of time and of coyne to defend unjust suites or to Comence frivolous or malicious Actions the parties will agree and there will not be one suite of twenty and for difficult matters experience shewes us that speciall verdicts are very rare and not one Exchequer Chamber cause of one hundred As for the time of this Reformation no doubt but the sooner the better matters of safety and security against common Enemies and dangers being in the first place lookt after and throughly provided for otherwayes it is but to looke after the bootie before the victory be wholly obtayned but then with all possible expedition because as
did that which was right in his own eyes Chap. 18. 1. and 19. 1. repeated upon the occasion of the abuse and murder of the Levites Concubine where the Holy Ghost does not meane such a King as Abimelecke or as the Gentiles had to breath life into the Lawes by his Royall assent for such a King the people of Israel never had nor owned in the Land of Canaan not a man that challenged a power unaccomptable to oppresse murder sweare plunder and commit all manner of wickednes without controle such a monster being fitter to carry garbidge to Beares then to live amongst Civill people but there was then no man zealous for Gods glory to fight for Israel and to judge them according to the Law of God therefore the Lord raised up Samuel a singular man for Iustice and mercie 1 Sam. 1. 28. Hanah his Mother lent him the Lord Chap. 3. The Word of the Lord was revealed unto him he dealt faithfully in telling Eli what the Lord commanded thereupon he was established to be a Prophet of the Lord vers 20. Chap. 7. He exhorteth to solemne Repentance then they make him a Iudge vers 6. being so he yet prayed and sacrificed and the Lord discomfited the Philistines by Thunder and Samuel judged Israel all his dayes and went Circuits carrying home Iustice to the peoples houses and built an Altar unto the Lord having ver 12. taken a stone and called the name of it Ebenezer saying hitherto hath the Lord helped us Iudges being to take speciall care that God may be purely worshipped and glorified and that Gods people may not forget the mercie of the Lord in destroying their Enemies Certainly Moses and Samuel were two of the best Iudges that ever were in the world and are to be as patternes and looking-glasses to all Magistrates so that as he is the best Christian that is most like unto Iesus Christ so he is the best Iudge that is most like unto Moses and Samuel Moses Exod. 18. 13. sat to Iudge the people who stood by him from the morning untill the evening he ended the businesse of the day with the day ver 16. sayes he I Iudge betweene one man and another and I make them know the Statutes of God and his Lawes if a Iudge can but teach people the Statutes of God and his Lawes his worke is in a good forwardnes and more then halfe done In that Samuel is commended for telling Eli the destruction of his house it argues that the best part of faithfulnes is to discover the abuses and errors in any profession as being best knowne unto them for the end of the professors and of every ones profession ought to be the same viz. the welfare of the body politique therefore whereas there are many Ieofailes rubs that lie in the Allies of Iustice that poore men are overborne in their righteous causes by full purses which the Reverend Iudges proceeding regularly as they find the course of the Court cannot remedie without the power of Parliament I have seriously thought that oppressions in Courts of Iustice have been spun by the late Courtiers with so fine a threed that few but those that daily meet with it in practise can see it and therefore unlesse it please God to move the hearts of the honorable Iudges in pure love to Iustice to propound fit remedies to the Parliament plaisters that may be large enough for the wound I meane an Act of Retranchement to cut off all unnecessary delayes and expences in matter of Iustice between man and man that poore men may have it for Gods sake the rich for reasonable consideration it will lye very remote from the understandings of many worthy publike spirited men what course to take therein without which all the warres have been but as purgings and vomitings the health of a State consisting in the equallity and harmony of Iustice and all Martiall Iustice is sanctified by the Civill Iustice as for example if one of the Reverend Iudges would make it his suite to the Parliament that a bargaine and sale might be as strong as a fine Recovery that a poore Farmer or Cottager might leave some small portions to his yonger Children without paying one or two yeares purchase for the charge of a fine and recovery what an ease might this be to men of small estates to passe them from one to another and to cut off Intailes by a deed in writing without so much solemnitie and expence if another would set forth the unprofitablenes of Outlawries which are to no purpose but to multiply expence And a third be earnest for an Act to plead the generall Issue in all Actions and at the Assises to insist wholly upon the merit of the Cause whether the money be due or not whether the Plaintiffe have right to the Land or not I am confident it would make sweet musicke in Parliament I do not intend to dispute the lawfulnes of Legall proceedures in point of conscience to them that Iudge them so but in point of comfort at the day of Iudgment let me humbly propound this to those that sit in the seat of Iustice whether it appearing to them that the defendant hath paid the money though it be after the day of payment limited in the Condition or that the money is payd upon a single Bill where payment by Law is no plea or that the Plaintiff in an Ejectment hath a cleere right to the Land but the lease Entry and Ejectment was not proved in due forme of Law or if a wilfull murder be committed and so found by the Iury but there is a word mistaken in the Indictment whereby the murderer escapes for that Assises and so the matter compounded or the prosecutor desists and the Plaintiff in the Ejectment must begin againe having lost his own charges and payd above five pound costs to the defendant who continues the wrong keeps the Lands unjustly from the plaintif the defendant that hath paid the money is forced to fly into Chancery for reliefe where the unjust Plaintiff at Law refuses to appeare or else demurrs because he hath a Iudgement at Law or the witnesses dead and so the poore defendant taken in execution and buried above ground in prison for ten pound where the principle debt was but five pound and that paid though not at the prefixt day and so proved to the Iury I say whether it would not be easier for thē to give an accompt of reforming such errors then otherwise but if by the Parliaments intention in altering the Iudges oathes enjoyning them onely to proceed according to Iustice the Iudge may not of himselfe moderate such like extremities then of what huge concernment must it needs be humbly and earnestly to sollicite for present remedies for what souldier can with comfort fight with a blunt sword it is a great joy to Physicians to cure their Patients but if any dye under their hands when they might by a little
more then ordinary trouble have recovered them it cannot but be a purgatory to an Ingenious spirit certainly that Iudge which helps a man to his right and thereby preserves a family from beggery deserves as much as he that cures a man of a desperate fever But I Sam. 8. Is the Statute Law concerning Kings where it cleerely appeares that the first generation of Monarchs and the rise of Kings was not from above not begotten by the Word and Command of God but from the peoples pride ardent importunity they were mad for a King to be like unto the Heathens I beseech you observe the story it is a Chapter that deserves to be written in Capitall letters of Gold and if it were convenient to appoint the reading of it but once a moneth in the publique meeting places I am confident it might be of great advantage in the satisfying men of perverse spirits for let the most violent assertors and contenders for Monarchy but seriously consider and be intreated to heare it as the Word of God 1 Thess 2. 13. and they must needs be convinced that they which endeavour to destroy a Parliament consisting of Godly Wise and Iudicious men that are willingly bound by the same Lawes which are made for others abhorring all thoughts of unaccomptablenes and to set up a King who fights for a boundlesse prerogative to doe what he pleases on earth giving an accompt thereof only to God as if hell were made only for them who must not be toucht nor be punished in this life for any of their abominations doe cast off and reject the God of Iustice and mercy for when good Samuels rule the people it is God that rules in them and by them and there is nothing so contrary to the gracious Nature of God as the violence oppression and Legall Thefts of the wicked Nimrods of the world and then marke the doome of their favorits Iohn 12. 48. he that rejecteth mee and receiveth not my words hath one that Iudgeth him the word that I have spoken the same shall Iudge him in the last day First it is very observable what it was that bred a dislike of the Iudges ver 3. they turned aside after lucre and tooke Bribes and perverted Iudgement which Samuel did not ver 5. when Common-wealths men turne private wealths men and more minde the Trimming of their owne Cabbins then the Ship of State then the people cry out make us a King to Iudge us like all the Nations as if they should say better have one Tirant then thirty Tirants in Athens better fill one purse then many now the Lord Commands Samuel to protest solemnly against Monarchy that they may not pretend ignorance but be left inexcusable and then if they will have a King hearken unto them sayes the Lord ver 7. which is no approbation of Monarchy as some vainely argue the Lord therein dealing with them as a tender wise Physician when the impatient Patient cryes out for wine which will encrease the disease the Physician to satisfie his importunitie gives him a little wine which he knowes rather encreases then asswages the disease but knowes that if he have it not his impatience may worke a greater mischiefe ver 19. Nay but we will have a King over us are words of men possessed with afrensie give us a King or wee shall run madd for him wee will have one whatsoever it cost us that we may be like all the Nations shall France and Spayne have Kings and we none will they take away our God from us from vers 11. to 17. Samuel describes a lively portraiture and lineament of a Kings prerogative which are principally three as you may please to observe first a prerogative over mens persons to imprison any one whom the King pleases Hee will take your sons upon pretence of disobedience or for reason of State either intowre him or send him beyond sea if he were a Commonwealths man which in Court language is as much as to say a dangerous man ver 11. 13. and 16. Secondly in point of Militia ver 12. Hee will ap point the Capitaines the Kings Councell called that an inherent priviledge as an inseperable accident and incident to the Crowne without which he is no King and then having the sword it is no head matter to command all the money in the Land Thirdly in point of Interest and propertie ver 14. 17. he will take a tenth of all the Corne Wine and Cattle if the Iudgement of Ship-money had not been reversed a tenth would not have sufficed I meane that senseles Iudgment which I cannot mention without indignation that men should be so silly to talke of building of ships when the Land was ready to be invaded or in eminent danger as if it were a time to looke after leather to make buckets when a house is on fire It seems to me that the holy Spirit in expressing those three grand prerogatives that the Kings of the Gentiles would pretend unto had an eye to the present age wherein wee live and therefore many booke learned Royalists not being able to answer this Scripture have declared their Iudgements to be whether their hearts and pens were of the same minde Ilargue not that the Lord did allow of such a Goverment and ver 11. hee will take your sonns which is to be meant by usurpation contrary to the Law of God Deut. 17. 20. See the learned Annotations upon that Chapter very excellent not what they ought to doe in right but that they would so doe in fact they read hee shall take your sons and ver 15. hee will take a Tenth that he shall and may take a Tenth as if they had a Commission from heaven so to doe and to fortifie that opinion they alleige Deut. 17. 14. When thou art come unto the Land which the Lord thy God giveth thee and shalt possesse it and shalt dwell therein and shalt say I will set a King over mee like as all the Nations that are about me v. 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose one from among thy brethren shalt thou set King over thee thou mayest not set a stranger over thee which is not thy brother ver 16. but he shall not multiply horses to himselfe not cause the people to returne to Egypt to the end that hee should multiply horses for as much as the Lord had said unto you yea shall henceforth returne no more that way ver 17. Neither shall he multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold ver 18. And it shall be when he sitteth upon his Throne of his Kingdome that he shall write him a copie of this Law in a booke out of that which is the Priests the Levites ver 19. and it shall be with him and he shall read therein all the dayes of his life that hee may learne
7. and 6. 12. for yee have turned Iudgement into Worme wood and Gall and the fruit of righteousnes into hemlocke Iustice which of it selfe is the most pleasing and profitable thing in the world and which being tempered with mercie cures all the distempers and diseases in a Body politique was corrupted made most bitter to the oppressed and most abominable to God when men are undone by the Law which should preserve them And the Lawes were no better in Habakkuks time 1. 13 14 15. wherefore holdest thou thy tongue when the wicked devoureth the man that is more righteous then he and makest them as the fishes of the Sea as the creeping things that have no ruler over them they take up all of them with the angle they catch them with their net gather theÌ„ in their drags therefore they rejoyee and are glad that as in the Sea the greater fishes devoure the lesser so a full pursed malicious plaintiffe or defendant wearies out his poore adversarie and right is conquered by might by meanes of those Angles Netts Draggs and Cobwebs and Rubbs that hang and Iye in the way and allies of Iustice preferring ceremonies formes and shaddowes before truths reallities and substances and Monarchs ever loved such wittie Iudges as could expound the Law that Iudgement should be given as his Imperiall Sacred Majestie desired and where the plaintiffs cause was so cleere that it was too grosse to give Iudgement against him then after Iudgement given for him to have such Councell as should finde a knot in a Bullrush an error in the proceedings to reverse the Iudgement and so the poore creature caught like a fish in a Net or a bird in the snare and the more he struggles to get out the faster hee is ensnared for he must pay costs to the defendant who unjustly keeps away his Land from him and if there be no such net or snare in one Court then he is brought into another because Law and Equity which should be the oearest friends in the world are many times together by the eares and it is hard reconciling them and being upon this subject let but the wisehearted consider what the Lord saith Esay 1. from the â—1 ver to the 18. verbatim so 5. 7. God looked for judgement but behold oppression for righteousnes but behold a cry God will at the length be cloyed as one is cloyed with meat which he loatheth and his stomack goeth against Prov. 27. 7. with the prayers and devotions of any Nation in the world that have not an expedient of quicke sure and cheape Iustice and will disown and spew out such a people though they be never so instant in prayer and by their instancie and importunities hope to speed Matth. 6. 7. yet his soule hateth them he abhores it from his very heart and take but that precious Text of Ier. 22. 15 16. did not thy father eat and drinke and doe Iudgement and Iustice and then it was well with him he judged the cause of the poore and needy then it was well with him was not this to know me saith the Lord Indeed a man would thinke that it should be easier to finde one good man that would even sacrifice his life to reputation and for the good of the people and so one good King for whom the people would even dare to dye Rom. 5. 7. and if Gods people had been left to any kinde of goverment which they should thinke best they might happily have intrusted some good man with a plenartie of power and have expected a blessing therein but Monarchie is against Gods institution and blessings are onely annexed to Gods Ordinances bread wine in the Sacrament are better to worke devotion then pompious toyes Images and Puppets are for carnall Gospellers sayes God when his people choose a King they reject him But does not Peter Paul call an absolut Monarchie Gods Ordinance I deny it for the power Legislative was in the Senate the Romans did never intrust any man by any Legall constitution to doe what he list without the peoples consent in the Senate Neroes cruelties were never with the peoples consent but sayes Paul to the poore Saints there you see what differences there are between the Caesars and the Senators who stand for the peoples Liberties in such a Case those that have the swords in their hands as the Emperors had the Millicia being at his dispose it is best for you to submit to them those to whom Peter wrote being strangers scattered by persecution were not to trouble themselves with State-matters no more then it had been proper for the Dutch or French Congregations that live quietly in London to have troubled themselves with the difference between the late King and the Parliament But may not people live happily in a mixt Monarchy where the King may have a prerogative in many things and yet the people enjoy their Liberties I say not for Monarchy and Liberty are inconsistent and incompatible Indeed an Apprentice that hath a good master may after a sort be said to be free but to speake properly he is a servant so if there should be a good King like a blacke swan the people may be lesse miserable for a season but it cannot hold long for every creature seeks its owne perfection which depending upon the destruction of one another they Act accordingly and therefore for any people to live in quiet it is necessary that they be totally slaves or wholly free and those Kings at first that promise or pretend to be satisfied with a mediocrity of power they doe not intend to rest there but that they may the more easily compasse what remaines and for my owne part when I heare many wise men speake of making peace with the King and tyeing him up so close to his Lawes that he should not be able to hurt the people I thought it was but a kinde of dissimulation to make people beyond Sea thinke him to be a great King and yet in effect to make him stand but for a cypher therefore I do much preferre the Spanish principle before the Scottish the first wishes that he had many lives to loose for his King and that hee had rather loose his life then question the Kings Iustice but the Scots contend for a King of Clouts meerely for the name of a King that must be whipt if he looke but awry keeping their Kings in as much awe as schoole-boyes for any people to live in slavery whenthey may be free is a basenes of spirit and for others to contend for a King and no King I meane a titular King without power not so much power as a High Constable hath to commit a night-walker is rather worse for God that hath punisht grosse profanenes in England and Ireland with rods will punish hypocrisie in Scotland with Scorpious But still versatill witts will be objecting what were all the former Emperors Tirants in the foure Monarchies or if so what
MONARCHY No creature of Gods making c. Wherein is proved by Scripture and Reason that Monarchicall Government is against the minde of God And that the Execution of the late King was one of the fattest sacrifices that ever Queen Iustice had Being a Hue and Cry after Lady Liberty which hath been ravished and stolne away by the Grand Potentates of the Earth Principally intended for the undeceaving of some honest hearts who like the poore Iewes cry give us a King though they smart never so much for it By IOHN COOKE late of Grayes Inne Esquire Chief Iustice of the Province of Munster in Ireland Hosea the 8. and 4. They have set up Kings but not by me they have made them Princes but I knew it not O Israel O England Thou wouldst have destroyed thy selfe but in God is thy help he will be thy King Hos the 13. 9-10 I gave thee a King in mine anger took him away in my wrath Printed at Waterford in Ireland by Peter de Pienne in the yeare of our Lord God 1651. To the Supreame Authoritie of the three Nations the Parliament of the Commonwealth of England Most Renowned Senators who like the Heavenly bodyes having for many yeares been in continuall motion for your Countreyes good have by Gods blessing upon your unwearied labours after so many Hericanes by vertue of the Act of May 9. 1649. brought the Ship of State to Anchor into its desired haven and setled that forme of Government which was appointed for Gods peculiar people who chose a man of every Tribe a head of a house Captaines of Thousands and of Hundreds famous Choyce and mighty men of vallor Chief of the fathers of the Children of Israel to assemble at Ierufalem in publique Councells 1 Numb 4. 2 Chron. 1. 2. and 5. 2. a Commonwealth and free State governed by their Representatives in Parliament and such whom they shall appoint for the good of the People of which blessed Statute 〈◊〉 onely say this that since the Apostles dayes there was never more Divinitie Reason and Eloquence in any writing for as it is said of humility it is not onely a vertue but a ground worke for a vessell that containes all the rest so this Statute is that only Law of the Medes Persians that is unchangeable consequently above the Law makers for a free people may not make themselves subject to any mortall man that rule of my Lord Bacons that the supreme power may not binde but dissolve it selfe being to be understood from Monarchy to a free State but not from liberty to slavery But I observe that few understand the true ground and reason of it looking no further then at the wickednes of Kings their oppressing burdening impoverishing and enslaving the people and so make it an Act of selfe-love to ease themselves in casting their riders as if good Kings might be tollerated who giving the people many good words and some few good Acts of grace enslave them faster as the Sun sooner takes away the travellers cloake then the winde like those which we call good witches that seeme to cure one that they may without suspicion bewitch twenty whereas if any man shall aske why hath the Parliament abolished the Kingly office in England and Ireland the answer is because God commanded them so to doe that it was not out of any affection of change nor yet onely for the ease of the People but from a Divine precept and consciencious principle in the faithfull discharge of their duty to God and man that for any people willingly to suffer Monarchy is to make themselves wiser then God who hath told us that there are no Lawes so righteous as those which it pleased him to give to his Elech People to be governed by Deut. 4. 7. For what Nation is there so great that hath Statutes and Iudgement so righteous as all this Law that I set before you this day the very first of which Lawes was that wise men and understanding knowne to be such among the Tribes should be Rulers and heads of the people Deut. 1. 13. An Elective Aristocracie being a principle in nature for wise men to governe ignorants as parents their little children that cannot order themselves for I can finde no other ground whereon the conscience of a Christian can rest with any satisfaction but the Law of God hee whose Conscience beares him witnesse that he would have had no hand in the Kings Death no finger in the change of the goverment but in a dutifull conformity to the Law of God from the Divine authority which not to have done had been flat Rebellion against God and a contempt of his holy Law sleeping and waking will be at rest that to have made an agreement with him had been but to put a Crowne of Gold upon him and a Crowne of thornes upon Iesus Christ the saving of him had been the beheading of all holines and righteousnes the sparing of him would have been of far more mischievous consequence then the sparing of Agag and if the life of the Parliament and therein the lives of all honest people had not gone for his Certainely never can any true Christian that would have taken in his interest be quiet in his Conscience without repentance Iudge Fortescue chap. 5. hath a story of a Gentlewoman at Salisbury who being accused by her owne man for murdering her husband was upon his oath without any further proofe condemned and burnt to ashes but within a yeare after it was discovered that the Accuser was the murderer who cleered his Mistris though too late but the Iudge who suffered the Iury to finde her guilty upon a single proofe not informing them what proofe was necessary the Law of God requiring two witnesses at the least in such cases Num. 35. 30. who so killeth any person the murderer shall be put to death by the mouth of witnesses but one witnesse shall not testify against any person to cause him to dye was so troubled in minde that he confessed that he should never be able to cleere his conscience of that fact You that professe your selves to be Christians and yet would have taken in the Interest of a murderer who was the principle Author Contriver Abettor and Countenancer of the effusion of somuch Innocent Blood Rapines devastations depredations and desolations in England Ireland and Scotland for an unjust prerogative read the next verse 31. yee shall take no satisfaction for the life of a murderer which is guilty of death but he shall surely be put to death and know that it is onely the blood of Iesus Christ which cleanseth us from all sin that can purge you from that sin which calls for repentance in all sorts of people Levit. 4. 2. 27. And certainly if that Iudge was haunted with the Ghost of that Gentlewoman for an omission in his dutie in manner as aforesaid or per adventure for not giving strict charge to the Iury to enquire
to the malignants in England specially such as make any Consciencious scruples about great Mutations there is nothing will so soone win their hearts and settle their mindes in conformitie to the present government as the Regulating of the Course of Iustice which belongs to all men as men onely and not as Christians it is not the force of power but the force of reason that conquers hearts and certainely as the spring is best for purging naturall bodyes so is the spring of a Commonwealth the most proper season for rectifying bodyes politique when the wheeles of Reformation are well oyled and in a true motion no man thinks himselfe a looser though he suffer in his particular because the publique is a gainer and it is but the Law and necessity of the times but let that motion cease and the clock stand a while there comes a rust it is difficult to raise the Bell in ringing and that which before would have been counted a just and necessary reformation will be called by persons interested in point of lucre a dangerous innovation But it is not in Law as it is in Religion It was great wisedome to put downe and extirpate the Hierarchy before any order or government was agreed upon but if there were ten grievances for one in the Law it would be lesse mischievous to Continue them all then to have no Law at all for should the force of the Law be suspended but one day scarce a man living but hath some enemy or other that would destroy him in body or estate in that time Nor is it lawfull for any Iudge but onely for the supreme authority to remove a stone which is ill placed in the building Lawes that are made by publique consent are not to be judged or censured by any but the Law makers because by them all judgement is made as Iustice which is to doe reason to every man is the end of the Law so the Law must be the rule of that Iustice a Iudge must not judge of Lawes but according to Lawes and no man must be wiser then the Law are excellent maximes the Law is the hedge of every State and he that breaks downe the hedge shall be bitten with Serpents I consesse it would be most honorable for the Reverend Iudges and learned practisers of the Law to present an expedient to that good effect and to doe it so effectually as to challenge all rationall knowing men to finde out a better Men that travaile a Road daily can the best tell every deep and dangerous step in it it is no such hard matter to observe where and how honest causes many times miscary and dye for want of formall and Regular proceedings occasioned through the want of friends or money as many poore sicke people dye for want of looking to it is no such hard matter to discover the defects and errors in a mans profession nor to propound an expedient for Civill Iustice to satisfy every honest man without hurting any mans person or destroying him in his livelyhood onely pareing the nayles of some superfluities but as there was no light in the beginning till the Lord was pleased to say Let there be light which was not onely an imparative but an operative word so in the infancie of a Commonwealth every thing is to be done in order as many a man may lye long sicke without any fault in the Physician physique or patient so may it be in a body Politique weighty stones require a long time to be layd in a building sometimes the impatience of the sicke Patient records and hinders the cure I crave leave to say a word in faithfulnes to the Reverend and learned practisers of the Law my honored Fathers and beloved Brethren this is my opinion of us if we be like the willow that will bow and bend and help forward a reformation purely to purge the drosse and to take away all the Tin that is in our profession by rooting up those unnecessary delayes which are like pricking bryers and brambles about the Vine of Iustice retayning but what is morall and rationall Iudging that to be Law which is a decree of practique reason agreeing with the Law naturall and eternall then shall we be Iudges as at the first Counsellors as at the beginning I say in that case we live but if we be like the Oake that will rather break then bow if we stand upon the Excellency and the Antiquity of our Lawes because they came in with the Romans and were never altered by Danes Saxons or Normans then it is death and so it will be of all other professions or misteries where people finde themselves grieved and straitned in their liberties what ever questions may be made as what will you destroy the Law if they cannot untye the knot they will cut it they will have a Law but it shall be for their owne good and so plaine that they may understand it els they will not be bound by it the Law is but a servant to the Commonwealth if it be found inconvenient or mischievous in Theorie or practise it must be changed and no doubt but many formalities and ceremonies must be buried in the sepulcher of Monarchy many old formes and cursary observations which exalt themselves must like the Ceremoniall Lawes of the Iewes vanish and dissolve a learned Iudge shall not be directed in making Orders or giveing Rules by the ancientest Clarke but what is morall rationall and equitable according to the judgement of Godly learned men shall be the Tract and Course of every Court and Law and Equity which are the greatest antagonists in the world shall be made friends and looke the same way I say not in substance but many ceremonies and formallities in the practise of the Law must vanish upon the settlement of the Commonwealth upon its true Basis even as the old shadowes and Legall ceremonies of the Iewes did disappeare and vanish at the coming of the substance but wee know that there was much strugling to maintaine them and the Apostles did not absolutely condemne such as were zealous for their old practises they thought it better to temporize a little and to give the Ceremonies a decent funerall gradually as the people were able to leave it rather then to struggle too much and destroy all that are contrary minded and Pauls councell in the 15. of the Acts is full of divine wisedome that where God hath put no difference betweene Christians but purified their hearts by faith they should not oppresse one another through difference of opinions though it was about a great ordinance a Scripture that should make many Christians ashamed for refusing to joyne walke with such in Christian societies that are not in every thing alike minded with them all honest Patriots and faithfull servants to the Commonwealth are not happily of the same judgement about the Reformation of the Lawes and setling the course of the practise yet
must conclude that God is without fault without defect infinitly good and just or elce he is not God Monarchs that assume an absolute Supremacy to do what they list are not creatures of Gods ordination by his promissive hand of love but God permits such to be as he suffers sin to be in the world by his permissive hand of divine providence being that wise Physician that maks use of poyson for the good of those that feare him and that knowes how to create light out of darknes Indeed we read Dan. 2. 21. That God removeth Kings and setteth up Kings Psal 75. 7. Iob 34. 30. God plucks down Tyrants that they may oppresse no more yet suffers an Hypocrite sometimes to raigne for the wickednes of a people but he appoints no government but what is just and rationall as a Democracie or Aristocracie elective for that Wise men should governe Ignorants is a principle in Nature but that God should create millions of people to be subject to the Arbitrary lusts of one man and that to go in succession to a minor or Idiot That he should be governor over millions that knowes not how to order himselfe Reason abhors it and God approves it not though he permits it so to be as those great Empires of Turky Persia the Tartars Mogull Russia China Presto-Iohn and to come neerer the Potentates in Europe whoever assumes such an absolute unlimited prerogative and supremacie to make Lawes Warre pardon Murders to raise money when he wants it and makes himselfe Iudge of that necessitie such a governor rules not by Gods immediat will of love and approbation but his mediate will of wrath anger which he appoints not having commanded the contrary viz. a just rationall goverment but permits and suffers Tiranny and oppression for glorious ends and reasons best known to his Divine Majestie and if any such be called Gods Psal 82. 6 it is no otherwise then as Satan is called the God King of this world 2 Cor. 4. 4. and the Prince of the Aire who ruleth in the children of disobedience for to make any chief Magistrat above law is to make Authoritie which is given of God to punish sin to be a protection against heaven contrary to Gods pure essence not onely as if he approved sin but as if he should protect sin by an ordinance of his owne institution and any accomptablenes in a Monarch destroyes that goverment And those pollitique and specious Arguments brought for the maintenance of Monarchy no doubt the best that could be had for money poore Calvin made many rich He that could bring a fresh argument against Calvins life or doctrine or for the Popes Supremacy had a good pension with impunitie for Enormities precedent or subsequent that they ought not to be accomptable to Law for the prevention of Mutinies and Insurrections that if the King of France or Spayne should kill a man it would be more hâ—zard and cost to the people to bring them to Iustice then to let them escape unpunished and Monarchs having the Militia at their commands and carrying life and death in their eyes and tongues no man dares prosecute against them The poore sheepe thought it very fit that there should be a bell tyed about the Wolves necke to give notice of his approach but none of them durst adventure to tye it about him and therefore sayes worldly wisedom Let the people be accomptable to Kings and they only be accomptable to God that is let the Wolves and Beares devoure the Sheepe without controle As if God had appointed the Bee to make hony onely for the Drones this is to exalt the wisedome of foolish men above the Infinite Wisedome of the Eternall God But the questioÌ„ precisely stated is whether Monarchicall goverment have any footing in the Word of God to be of divine Institution which I deny And because I have observed that the ground of so many errors is principally mens snatching at Scripture reading here and there a verse and very few in comparison that will take the paines to consult the whole minde of God therefore I would in a Parenthisis in treat all such as pretend to Christianity to begin at the first of Genesis and not be weary of reading till they come to the end of the Revelation daily praying casting themselves upon Gods assistance for the guidance of his holy spirit in the interpretation thereof for indeed it is a shame for a Child not to be acquainted with his Fathers will every legacie part and branch thereof every one will be objecting what was not David a Monarch and a man after Gods owne heart pray stay a while it is not said that Davids office was after Gods owne heart and the contrary will plainely appeare if we consult those sacred Oracles which the more is the pity men doe not value as their pardon or evidences of their salvation but disesteeme them as if they were their Indictment like unhansome people care not for the glasse or as the Elephant that muds the water to hide its owne deformity To begin then with Adam who had an absolute supremacie over the Creatures but neither Adam nor Noah who was the heire of the new world ever challenged to be Kings because for one man to set himselfe above others without giving an accompt of his Actions is to put off the nature of man and to make himselfe a God whose will is a Law and the ground of all created goodnes and Iustice things being therefore good and just because God wills them and he does not will them because they are good and just The first man then that we find taking upon him Kingly power was Nimrod Genes 10. 8. 9. the mighty Hunter what did he hunt the lives liberties and estates of poore people those that would not hunt and catch venison for him he hunted them and ever since though never before Monarchs and Tyrants have hunted men as men have hunted Beares and Wolves and such noxious creatures and it is observable that the tower of Babel was not built to advance any one man or to get glory to a particular person as a King above his Brethren but to gaine a name and renowne to them all Gen. 11. 4. Let us make us a name not one of us If any Cavalerist or Carolist object that Cain was a King over Abel because of his primogeniture being the first borne and heire to the priviledges of Adam and that the Lord promised Cain that if hee did well he should rule over Abel Gen 4. 7. That will more disservice him in the reare and consequence then advantage him in the front for Cain was accomptable for murder and was a man of death for killing Abel and though he did not dye peradventure because there were then few to take example and to be terrified by his death Yet by that murder he was made incapable of enjoying any dignitie and God did not preserve him
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
with Moses that is so farr as the Lord is with thee in the way of holines and righteousnes so farr we are thy subjects and no farther and whosoever rebells against thy Command so farr as it is the Commandment of the Lord shall surely dye then Iosua 3. 9. sayes to the people come hither and heare the Word of the Lord your God and 4. 14. the people feared Iosua but it was because the Lord had magnified him in the sight of all Israel the Lawes that the people were governed by were the Lawes of God which Moses had written in the presence of the people of Israel Iosua 8. from the 31. to the 35. and in all difficult causes no doubt but Iosua consulted with the Elders of Israel Iosua 10. Hee hangs up five Kings makes quicke worke with them they did not plead that their persons were sacred that they were the Lords anointed and not to be toucht but said Iosua verse 25. thus shall the Lord your God doe to all your enemies against whom ye fight as if he should say if there be at any time so long as God hath a people in the world a King in England Scotland or any other part of the world fighting against them the Captains of the men of Warre must put their feet upon the necks of such Kings who ever they be and they must be smitten slaine and hanged up untill the evening and never did trees in England yeeld and bring forth such sweet fruit as those wherof the Scaffolds were made at VVhitehall Ianuary 30. 1648. Some slips or stocks whereof to be planted for the same good use of hanging and beheading all Tirants and oppressors will be more worth to the three Nations then all the Timber in the Forest of Deane in the same Chap. 7. Kings more are Conquered and smitten and Iosua 12. 24. all the Kings 31. and observe the precious counsell that good Iosua gives to the people before his death such Rulers and no others are of the Lords appointment Come wee to the Booke of Iudges Iosua being dead the people did evill in the sight of the Lord 2. 11. and they were sold into the hands of their Enemies that spoiled them yet ver 16. the Lord raised up Iudges which delivered them out of the hands of those that spoiled them and Chap. 3. 9. the Lord raised up a deliverer to the people of Israel who delivered them even Othniel and the spirit of the Lord came upon him and he judged Israel and went out to warre ver 15. left-handed Ehud slew Eglon Chap. 6. 14. The Lord raised up Gideon to deliver Israel from the Mideanites and Chap. 8. they would have made him King then the men of Israel said unto Gideon rule thou over us 22. 23. both thou and thy son and thy sons son also for thou hast delivered us from the hand of Midian and Gideon said unto them I will not rule over you neither shall my son rule over you the Lord shall rule over you Gideon rejects the motion with disdaine hereditary Kingdomes have no footstep in Scripture but the Lord is said to rule when fit men rule by the Lawes of God Chap. 8. 33 34 35. The people soone forgot God and Gideon then Chap. 9. the bramble will be King that which is a curse of God upon the earth Gen. 3. 18. will play Reax Gideon would not be King but Abimeleck makes no bones to kill seventy of his brethren to make himselfe King 9. 5. is such one likely to be a governor of Gods appointment Can it be the minde of God that the Trees of the Forrest should have a bramble to raigne over them Iotham the Survivour ver 7. stands up and sayes hearken unto mee yee men of Sechem that God may harken unto you and may I humbly beg leave of my miserably deluded and discontented Countrey-men to put them in minde of Iothams Parable and in true love to tell them that as Iotham by that parable foretold their ruine and ver 57. the curse of Iotham the son of Ierubbaal was fulfilled upon them accordingly so undoubtedly whoever shall by plots and conspiracies endeavour to introduce any of Abimelecks race or conditions to be King of England Ireland or Scotland or act any thing against the late statute for the abolishing of Kingly power shall perish by the sword of Iustice and those Cities that resist so just Acts Ordinances shall be beaten down and sowed with salt ver 45. The Lord grant that the salt there mentioned and Lots wifes conversion into a pillar of salt Genes 19. 26. which the Lord Iesus would have us remember Luke 17. 32. may be as savory condiments to season mens spirits with a detestation of all Tiranny and oppression and with a love to Iustice and Rationall goverment that the Parliament may give us every day more and more of the fatnes of the Olive the peace bringing Olive quicke cheape and sure Iustice which can onely make peace and harmony in a Common wealth it being the onely strong oake that can keep up the ship of State from sinking and let all that would not be found fighting against God make a Covenant of salt to be true and faithfull to the Common-wealth as it is now established renouncing ever to have any thing more to doe with Abimelecke for see what became of him ver 53. So God will undoubtedly render the wickednes of those that imbrued their hands in the blood of that learned Doctor Dorislaus and Ingenious Mr. Ascam upon their owne heads for such bloody Actions are seldome onely punisht in hell Chap. 11. Iephthah the Gileadite that mighty man of valour who was thrust out of his native place by his brethren was soon called backe to their assistance to be their Captaine and Ruler note there a plaine agreement and stipulation betweene a Prince and people and certainly so it was in the beginning of Parliaments no doubt but it was agreed upon under hand and seale but Kings have been too subtill creatures to suffer it to be printed that if the King should be of one Iudgement and the Representatives of another it must passe according to the Publique reason of the whole and that Parliaments were not to be dissolved till the busines was done which they met about other wise what fickle things were Kings and what vaine things were Parliaments as building of Castles in the Aire Now Iepthah having judged Israel six yeares died 12. 7. after whom Ibzan and Edom were Iudges they being dead the Children of Israel did evill againe in the sight of the Lord and the Lord delivered them into the hands of the Philistins 40. yeares 13. 1. then the Spirit of the Lord began to move in Sampson and his valiant exploits are the substance of the 14 15 and 16. Chap. then comes the great objection which the Royalists make Chap. 17. 6. in those dayes there was no King in Israel but every man
Parliament leaving the body of Antichristian Goverment by Bishops as before or if the body of Antichrist come to be destroyed and the thighes leggs or feet onely remaining in any Coercive Presbiters when Kings will play at small games rather then sit out and joyne with any people in the world to persecute the people of God see the end of such Kings ver 14. They shall make warre with the Lambe and the Lambe shall overcome them for he is Lord of Lords and King of Kings and they that are with him are called and chosen and faithfull and this Arraignement of Monarchs and Grandees for abusing the Spouse of Christ shall not be onely upon the puritie of Intention which will not Iustifie any Irregular Action for to Act Irregularly upon an Impetus or Impulsive spirit makes Scripture uselesse but according to naturall Iustice and common equitie that when Kings shall proclaime the Saints Traitors Heretiques and Rebells because they will not fall downe and worship the Lord according to human inventions and shall raise Armies to destroy them as enemies to their Crowne and dignities such Kings have forfeited their Civill Rights as the Kings of Canaan did and honest faithfull righteous men chosen by the people shall be their successors to whom by vertue of the equity of the Oathes of Allegiance and Supremacy the people are to be true and faithfull as to the Lord for whom and by whose lawes they preside and regulate their Administrations and other obligation lies upon no man by vertue of any such Oath that he formerly tooke for there is no other successor the wisedome of God hath in Iustice so ordered it and He that is Truth when men are lyars is also wise when they are fooles for the oath was only binding to the positique capacity to be true to the King so farr as he was true to the Lawes and safety of the people Hee that tooke it in any other sense made the King a God infallible and impeccable when he sets up a standard of defiance against them is any man so unsound in his intellectualls as to thinke that the oath obliges him to stand still and suffer his owne throat to be cut No oath can tye any man to doe or suffer that which is destructive to humanity and as for Christians certainely by that statute of Numb 30. what ever any Christian vowes without the consent of her husband Iesus Christ is meerely voyd in Law and a precipitate rash oath as that of David against Nabal I Sam. 25. 22. binds not but to repentance Levit. 5. 4. 5. If it be objected that Iosua fought against Kings of another Nation as Gods people in England did not what forraigne assistance hath been in that kinde I shall not dispute but the answer is very easie that the neerenes of the relation much aggravates the offence on the Royalists part If ambitious Princes would give Commissions of Array against forraigners and not to destroy their owne people then it might be but a sin against the sixt and eight Commandement but to destroy his own Countreymen is a complicate offence of Treason also and a sin against the fift Commandement as well as the other two to betray those that trusted him and certainly had not the Parliament executed the late King the Danes or some others might have destroyed them for God binds his people by his legall Commands to Act and accomplish his designes and to destroy all Tirants and oppressors and to say who ever heard of such a thing before is an argument wherewith onely ignorant poore people are taken as the people said when Iesus Christ cast out the dumbe Spirit Matth. 9. 33. 34. it was never so seene in Israel he casteth out Divells through the Prince of Divells wee doe not read that God ever dealt with any Saint as with Iob yet Iob was no hypocrite I say the Lord hath layd an absolute Command upon the Parliament to proceed as they have done upon paine of his high displeasure and being guilty of high treason against the Majesty a terme not fit for any mortall man because higher then that wee cannot give of Heaven and of being utterly destroyed if they had not done it and that stroke put England into a salvable condition for doe but consider how severely the Lord dealt with Israel and Iudah when their Princes turned Lions and Wolves Then the Lord gave them a King in his anger 1 Sam. 8. 7. and Hosea 13. 11. ver I gave them a King in mine anger and tooke him away in my wrath will any man say that Sauls office of being King was of Divine ordination which was done in anger all Gods ordinances are appointed in love for the good of his people and Divine and humane society but Sauls being made King displeased the Lord and it is very remarkable that on the day and at the very houre of election Samuel dealt justly with them and told them of their great evill in rejecting God and his Goverment 17 18 19. and Samuel called the people together unto the Lord to Mizpeh and said unto the Children of Israel thus saith the Lord God of Israel I brought up Israel out of Egypt and delivered you out of the hand of the Egyptians and out of the hand of all Kingdoms and of them that oppressed you and yee have this day rejected your God who himselfe saved you out of all your adversities and tribulations and yee have said unto him Nay but set a King over us but though the Kingly Government displease God yet observe how gently Saul behaved himselfe to the people 1 Samuel 11. 12. There were some that would not have Saul raigne over them which the people would have had put to death but Saul said ver 13. There shall not be a man put to death this day whereas the Monarchs of the world make men offendors for a word one man for speaking in jest that he will make his sonne heire of the Crowne meaning a house that had that signe in Cheape-side and another for saying there goes Ed. 6. in Coleman-street have been most Tirannically murdered and executed Saul was never so bloody minded But one passage I may not omit the Holy Ghost foreseeing that Monarchy would have many Advocates to plead for its divine right for the satisfaction of all that will not wilfully shut out the light calls this importunitie of the Israelites to have a King to be a great wickednes and such a sin that the Lord will not let goe unpunished but sent unreasonable weather thunder and raine in wheat harvest Proverbs 26. 1. As snow in summer and as raine in harvest so honor is not seemely for a foole I hope England will not forget the wet season in summer 1648. how it was mid-winter at mid-summer and certainely the works of God have a voice and are most eloquent to his owne people what the Lord did to the Israelites for their asking a King England hath great
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
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
were carried captive to Assyria but ver 30 Hoshea the son of Ekah made a Conspiracie against Pekah and smote him and slew him reigned in his steed indeed Iotham King of Iudah did righteous things howbeit the high places were not removed by him ver 35. hee is a good man against whom there is but one But or How beit in his Kingly goverment chap. 16. 2. succeeds Ahaz who walked in the way of the Kings of Israel and ver 3. made his son to walke through the fire according to the abominations of the Heathen whom the Lord cast out from before the Children of Israel and he sacrificed and burnt Incense in the high places and on the hills under every greene tree this is the fruit of their crying give us a King like the Heathen Nations it is noted how the Lord drove out the Heathens from before his people to aggravate their folly that when the Heathens were destroyed yet they would have a Government like the Heathens if the good Kings had removed the high places and burnt the ground then the wicked Kings had not sacrificed thereon but if the people had not been starke blind they would have seene their extreame folly in admitting that goverment but why doe I speake so improperly as to say good Kings a good Monarch is a white Divell cures one and kills twenty doe men gather grapes of thornes or figgs of thistles he that is bound to no Law cannot be a good King for the office is against Divine Institution and therefore sinfull unaccomptable Monarchs are no more to be suffered then Divells if they doe any good it flowes not from the constitution of the office but as they are private men that would do lesse hurt if they had lesse power if one should have a commission to rob and he should suffer some poore men to passe untoucht no thanks to his Commission but his Debonaritie and naturall pitie unaccountablenes is a most corrupt pernicious accursed and pestilent principle and fountaine from whence must needes flow streames of much Oppression Injustice and Crueltie towards poore people chap. 17. 3. Salmanezer King of Assyria falls out with Hoshea King of Israel about New-yeares-gifts Kings have so many Courtiers to feed that they must be like the Horse-leach that cry give give therefore the King of Assyria shut him up and bound him in prison ver 4. then was Israel carried away captive for ver 21. Ieroboam had made them sinne a great sinne which ver 8. and 15. is said to be walkeing in the Statutes of the Heathen and of the Kings of Israel which they had made where note that the King had the Legislative power made what lawes he pleased and the people imitated the Heathen round about them therein in giving the same power to their Kings as the Heathens did to carry life death at his nod and honoring a wicked man more then the King of Glory ver 23. untill the Lord removed Israel out of his sight as he had said by all his servants the Prophets so was Israel carried away out of their owne Land to Assyria unto this day is it not admirable that the Israelites should be so extreame mad to set up a King like the Heathens to their owne destruction many sins might concurre to their captitie but the Grand Capitall sin is noted to be their inordinate desire to have a King the Lawes Customes Statutes and Ordinances of the Heathens now marke I beseech you poore mistaken deluded Carolists if wise men Gods peculiar people worth all the world for suffering such Tirants deserve for ever to be called not the men but the Children of Israel more foolish then babes nay then the brute creatures that will not impower one of themselves to destroy or to be cruell to their owne kinde It speakes loud to all such as by Gods infinit mercie have cast off Tirants to abrogate repeale oblitterate and change their Lawes Statutes Ordinances and Customes to suffer no filthy rags infected with the Plague to remaine not to thinke to wash and purifie them for the Blackamore will not change his skin the first worke done at Geneva upon the change of their Religion from Papists to Protestants was Reformatio Legum to examin their Lawes and such as were contrary to the Law of God they burnt them for Iustice is more necessary in a Commonwealth then reformed Religion no State can continue without the first but many flourish in Temporalls without the latter salt is more usefull then suggar and Pearles though not so excellent in its nature The next King chap. 18. was Hezekiah ver 5. who trusted in the Lord God of Israel so that after him was none like him among all the Kings of Iudah nor any that were before him he falling sicke by prayer had his life lengthened a Heathen King sent to congratulate his recovery and Hezekiah did not magnifie the Lords mercie to him and speake in the language of an Israelite to the Ambassadour but shewed him his treasures and rejoyced more in them then in the God of his mercies a fault that Gods people are too subject unto when their friends visit them they doe not entertaine the time by magnifying Gods mercy and multiplyed preservations towards them but shew one another their fine roomes cloathes and such vanities for which very thing the Prophet Esay denounces unto Hezekiah the Babilonian captivitie chap. 20. and see how the poore Iewes were punisht for that very sin of Hezekiah chap. 24. ver 10. to the 16. At that time the servants of Nebucadnezar King of Babylon came up against Ierusalem and the City was besieged and Nebucadnezar King of Babylon came against the City and his servants did besiege it and Iehoiachin the King of Iudah went to the King of Babylon he and his mother and his servants and his princes and his officers and the King of Babylon tooke him in the eight yeare of his raigne and hee carried out thence all the Treasures of the house of the Lord and the Treasures of the Kings house and cut in pieces all the vessells of gold which Solomon King of Israel had made in the Temple of the Lord as the Lord had said and he carried away all Ierusalem and all the Prince and all the mighty men of vallour ten thousand captives and all the Crafts-men and smiths none remained save the poorest sort of the people of the Land and he carried away Iehoiachin to Babylon and the kings mother and the kings wifes and his officers and the mighty of the Land those carryed he into captivity from Ierusalem to Babylon and all the men of might even seven thousand and Crafts-men and Smiths one thousand all that were strong and apt for war even them the king of Babylon brought captive to Babylon blessed God that ever any people of understanding should contend for Monarchy when the Spirit of God speaks so plainely that whether the kings be good men
all the Cities and thy Iudges of whom thou saidst give me a King and Princes I gave thee a king in mine anger and tooke him away in my wrath no king but Iesus And Esay the 1. holds it out fully what Goverment they shall have when they have repented Not Monarchy but by good Iudges and Councellors ver 12. how is the faithfull City become an harlot it was full of judgement righteousnes lodged in it but now murderers so long as they had their good Samuels Iustice was like a mighty streame but when they would have a king like the Heathens then men were made offenders for a word if any man stand in the way of the kings domination the kings Iudges for money would condemne him as in the case of Naboth for his vineyard ver 23 thy Princes are Rebellious and companions of theeves therefore ver 25. when the Iewes shall be converted sayes the Lord I will take away the tin of Monarchy and I will restore thy Iudges as at the first and thy Councellors as at the beginning afterwards thou shalt be called the City of righteousnes the faithfull Citie there are hopes now that England Ireland and Scotland may be faithfull Cities the drosse and Tin of Monarchy being happily purged away the Lord tells them againe of their sin in choosing kingly Goverment in the dayes of Hezekiah Hos 8. 3. Israel hath cast off the thing that is good the enemy shall pursue him ver 4. they have set up Kings but not by me they have made Princes and I knew it not did any Royalist ever thinke that God makes the sin of Monarchy equall to Idolatry as there he does but let any Royalist if he can shew me one word of approveing or commending kingly office or Regall Goverment in Scripture And when God redeemed them from the Babylonish captivity and gave them Ezra who was a ready Scribe in the Law of Moses Ezra 7. 6. he speaks not one word of the commendations of Kingly goverment nor yet Nehemiah who was the Kings cup-bearer 1 Nehe. 11. a most active and zealous instrument for Gods service speaks not a word of Kingly power to be of God but chap. 6. 6. 7. Sauballat and Tobiah enemies to reformation sent a letter to Nehemiah that it was reputed that he intended to make himselfe King and appointed Prophets to preach him up King at Ierusalem but Nehemiah sent word that there was no such thing but it was feigned by craft and pollicie to hinder the worke of God and ver 13. sayes Nehemiah they would have made me afraid and to have sinned that they might have matter for an evill report that they might reproach me and was not this the very language of the Malignants that the Parliament intended to make themselves Kings and many other false accusations raised against them to discourage weaken their hands from the worke but blessed be God that hath maintained a spirit of Christian fortitude in our good Nehemiahs ver 11. shall such men as wee doe good works by the halfes God forbid the Lord thinke upon his servants both in Parliament and Army for good according to all that they have done and suffered And so Haggai 2. 22. prophesies of overthrowing the throne of kingdomes and the strength of the kingdomes of the heathens and the chariots and those that ride in them but not a tittle in any of the Prophets whereby the lawfulnes of Monarchy may be gathered or maintained if the goverment were lawfull why should the Lord destroy it and if it must be destroyed from amongst the heathen people that are ignorant of God and rationall rather in habit then in act certainely God is exceeding angry with his owne people for suffering Monarchs to Lord it over them when they have a power in their hands to subdue them Object But was not Iesus Christ borne in the dayes of Augustus Caesar who had so great a power that all the world was taxed in his dayes Luk 2. 1. and did not Ioseph and Mary of their own accord goe up from Galilee into Iudea to be taxed and is not subjection commanded to the Roman Emperors that were some of thē monsters of men and that even for conscience sake Rom. 13. 5. nay did not Iesus Iesus Christ himselfe worke a miracle to pay tribute for himselfe and Peter for Caesars service Ans First concerning that of Rom. 13. I marvaile that any man that hath but a dram of ingenuitie will object it for it is as cleere as cristall that the Magistrates there which are not to be resisted are such as command just things and forbid the contrary that are not a terror to good works but to the evill for the Law is not made for the righteous man 1 Tim. 1. 9. Hee that punishes a man for doeing good is no more to be obeyed by any command from God then Satan is If God should suffer any people to be spiritually possest or obsest by the Divell the Scripture sayes that in such cases onely spirituall reasons are to be used this kinde of burning drowning and persecution goeth not out but by prayer and fasting Matth. 17. 15. 21. but when rulers are possest with a spirit of crueltie hunting and thirsting after the blood liberties and estates of honest people they are not to crouch under such burthens with an asinine patience but to quit themselves like men and purchase their freedome at any rate for no remedy can be so bad as such a disease If it should be intended of Religion then Nero might have compelld Christians to worship the Sun and the Apostles had find in Acts 5. and if it should be construed of a submission in Civill matters that is to arme sin by a Commission against the law but the question is whether Monarchicall Government have any footing or Divine approbation in Scripture for God is not obliged to hinder sin and oppression but he approves it not there is a plaine and direct prohibition against it my people shall not have a King sayes the Lord but we will have a King say they t is your great sin and wickednes to aske a King sayes the Lord but let us have one at our owne perills say they as the poore Iewes said in another cause his blood be upon us and our children let us have a King though wee smart never so much and pay never so deere for it the people are made sensible of their sin in asking a King and crave pardon for their rejecting God and a rationall Goverment against which expresse inhibition and charter in that 1. Sam 8. Some interences are made of the lawfulnes of Monarchy in generall which yet if it were lawfull as it can never be evinced being against reason amongst the Heathens yet it is no argument that it is lawfull amongst Gods people because of that Divine injunction that they shall not imitate the goverment nor manners of unbelievers but that which Paul by
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
to the Prince neither is he tyed to keep it with them nor shall a Prince ever finde lawfull occasion to give collour to this breach very many moderne examples might be alledged wherein might be shewed how many peaces have been concluded and how many promises made have been violated and broken by the infidelity of Princes ordinarily things have best succeeded with him that hath been likest the Fox but it is necessary to understand how to set a good colour upon it and to be able to faine and dissemble thoroughly and many are so simple and yeeld so much to the present necessities that hee who hath a minde to deceive shall alwayes finde some or other that will be deceived Alexander the sixt never did any thing els but deceive men and never meant otherwise and alwayes found some to worke upon yet never was there any man that would protest more effectually nor averre any thing with more solemne oathes and observe them lesse then he did neverthelesse his cosenages thrive all with him and further sayes hee a Prince will be forced for the maintenance of his State to doe contrary to his Faith Charity Humanity and Religion therefore it behoves him to have a minde so disposed as to turne and take the advantage of all windes and fortunes and a little further let the Prince seeme to him that sees and heares him to be all pitie all faith all integrity all humanity all Religion nor is there any thing more necessary for him to seeme to have then this last quallity for men in generall judge by the sight and appearances few by the touch every man may come to see what thou seemest to be but few come to the truth and feeling of thee to understand what thou art and those few dare not oppose the opinion of many who have the majesty of State to protect them and in all mens actions especially those of Princes where there is no judgement to appeale unto men forbeare to give their reasons till the events and ends of things let a Prince therefore take the surest courses to maintaine his life and estate the meanes shall always be thought honorable and commended by every one for the vulgar is ever taken with the appearance and event of a thing and for the most part of the people they are but the vulgar the others are but few in comparison there is a Prince says he that preaches faith and that Princes are not above their words but had hee kept his promises hee had lost his state long agoe so far Machiavell And another principle amongst Monarchs is that if any subject begin to have a conceit of his owne merits or to deserve well from the publique he must in reason of state be discourted if not executed for seare of factions and Rebellion when David came to Ierusalem with the head of the Giant the women met him singing Saul hath slaine his thousands and David his ten thousands 1 Sam. 18. 7. thereby ascribing more honor to David then Saul for which Saul was wroth against him and from that houre you may observe that hee never lookt upon him with a pleasant countenance oh this David he stands in the way of my applause he is counted a better souldier more just mercifull or Religious then my selfe banish him at the least if not utterly destroy him Monarchy and wholesome Lawes can no more cohabit then the Arke and Dagon take but one divine instance what wicked lawes and statutes of Omri were practised and put in execution even by Monarchs that professed to governe and rule as for the Lord and over his people in that 59. of Esay v. 3. the land is defiled with blood the King shall have power by Law to pardon murders under the name of man-slaughters ver 4. none calleth for Iustice nor any pleadeth for truth ver 5. they hatch Cokatrice eggs and weave the Spiders web ver 8. there is no judgement in their goeings they have made them crooked pathes ver 9. therefore is judgement far from us neither doth Iustice overtake us ver 14. 15. and Iudgement is turned away back and Iustice standeth a far off for Truth is fallen in the street and equity cannot enter and the Lord was displeased that there was no Iudgement the meaning whereof can be no other then this That Evangelicall Propher or Propheticall Evangelist Isaiah foretelling the Iudgement that should befall his owne Nation by the Assirians and the Caldeans telleth Iudah and Israel that principally for corruption in their Courts of Iustice they shall be severely punisht his prophesie rising no higher then to the reigne of Vzziah King of Iudah and Ieroboam the second King of Israel hee tells them that their Lawes are like Spiders webbs they entangle poore clients as the Spiders web doth the flyes to their destruction and undoeing their Lawes are spun with so fine a threed that none but Eagle eyed practisers can discerne them the plaintiffe hatches Cockatrice eggs the issue of many tedious suites is poysonfull and pernicious if he recover considering his costs and paines he may put his gaines in his eyes and see never the werse and if he mistake his Action or doe not hit the bird in the eye hee must pay the defendant his costs who yet is in conscience indebted unto him to his utter undoeing but the Spirit of God prophesieing against such wicked Councellors that contend for Monarchs saith ver 6. their webbs shall not become garments when Monarchs are destroyed their Lawes shall perish with them they shall prove but as cobwebs to those that practise them and shall afford them no succour against Gods vengeance their Lawes are crooked like the serpent full of turnings and windings Maeanders and Intricaties such as swerve from the strait and easie path of Gods Iudiciall Lawes for equity can finde no admittance or is not able to stand and beare it selfe up and ver the 11. the people roare like beares and moutne sore like doves and looke many yeares for Iudgement yet there was none for Monarchy and good Lawes are inconsistent and what Amos saith chap. 5 21 22 23. I hate and abhorre your feast dayes and I will not smell in your solemne assemblies 22. though yee offer me burnt offerings and meat offerings I will not accept them neither will I regard the peace-offerings of your fat beasts 23. take thou away from me the multitude of thy songs for I will not heare the melody of thy violls that is leave off praying and singing till there be a settled course of Iustice betweene partie and partie to run downe not by drops but like a mighty streame of water in a firme quicke cheap and unvariable way and chap. 6. 8. saith the Lord. I abhorre the excellencie of Iacob and hate his Palaces what blessed Lord abhorre thy poore worme Iacob and his fathers pompe and best condition sure it must be for some transcendent iniquitie behold the reason rendred Amos the 5. and
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
are not therefore to differ in affection but being intent upon the popular utillity and therein all agreeing there is much prudence required not to disoblige honest men so to reforme for the publique good as not to destroy private Relations the Monks and Friars had a maintenance upon the dissolutions of Monasteries and God forbid that any man that hath an office or imployment which is not evill in it selfe but by accident should be destroyed turned a begging I hope we are none of us possest with that perniciousiprinciple of the Popes infallibility nor much taken with that tale of Counsell given to our late King in Spayne upon a set of Diamond buttons that he had in his dublet all fastned by one thred one of them slipping they all fell off sayes a Grandee there so it will be Sir in England if you part with an inche of your prerogative if you suffer any reformation it will be your destruction we see what became of it I presume better things of my honored brethren in England Let us not be like that generation of men the Bishops that hated to be reformed so the Commonwealth florish it is no matter what becomes of our practizes wee are members of that Body and if it goe well with the State it cannot goe amisse with us God forbid that any one of us should be counted of so bad and corrupt a principle as rather to keep three Nations in a lingring consumption then deny our selves in point of diminution of gaine it is not necessary that we should live much lesse exact great matters but that Iustice be easie and speedie and mercy showne to the poore is the only thing necessary Indeed the the greatest part of my feare is that many Godly honest hearts are possest with an opinion that knowledge is not requisite in a Commonwealth as under a Monarchy as if learning was onely for a Court and for the splendor of Majestic which indeed is the glory of all Nations The Lord deliver England from three sorts of Mountebancks Iudges Ministers and Physicians that have but one saddle for all horses that getting upon a bench talke of great cures and if they cure one for a hundred that miscarie they are admired like some old witches not knowing the reason or cause of any effect or operation which is the onely currant learning one mans reason like his money being as good as anothers the grand reason why the learned Iudges in E. 3. and H. 6. and E. 4. times and since have not endeavored a Reformation of the Lawes hath been for want of consideration to what end the Law was ordained they have been very learned in book cases in the historicall part that such a Case was so adjudged but the reason of that Iudgement whether for the publique good or to advance prerogative they lookt not after neglecting the polliticall part and end of the Law And not tracing the Kings of England in their foundations and footsteps of Tyrannie in so conferring all places and offices of Iustice in the severall Courts that it might mount like a Piramis to advance prerogative but certainly the greatest miserie to an Innocent is the ignorance of the Iudge for what conscience can there be where there is no science what Iustice can be expected from such though honest and godly men that neither know what Iustice is nor what Law the rule of Iustice is nor why such a Case is Law but doe Iustice right or wrong as we say Proverbially if the Plaintiffe demand a hundred pound give him fifty pound to make them friends and if a tall man have a short cloake and a low man have a long cloake let the tall man have the long cloake for conveniencie and truly Title Conveniency will be very large indeed the Law ought to be plaine and easie obvious to every mans sence apprehension but if every man did know the Law that is not all that is requisite in a Iudge There is first Patience to heare all that can be said which men that know but little though never so honest will not have for those that have but little science quickly pronounce sentence a wise man never thinks he hath heard Parties and Councell speake enough There is doubtlesse much learning required in a Minister to be able to speake to a Case of Conscience to compare Scripture with Scripture and to search for Truth as in Mynes which is a laborious work indeed if there were a plaine Precept for every duty and a litter all expresse prohibition against every sin there would be the lesse need of learning in the Ministery but many truthes lying deep though every believer hath the Spirit of God to apply the Blood of Christ to his owne soule yet without the bucket of human learning and strength of reason he will draw but little for the good of others the not understanding whereof hath already introduced a grand error that many grosse sins are no sins because not litterally forbidden and many duties neglected because not commanded in expresse te armes in Scripture though by necessary deductions made manifest by the help of reason though Lea Rachell and Sarah furnished their husbands with other women and that many of the Patriarks had many wives yet there is no such Law now though the Scriptur say we are to give an account of every action yet we shall be accountable as well for our idlenes it is not the words but the meaning of the Scripture which is Scripture if otherwise the Papist hath as much to say for his Transubstantiation and Arminians for generall redemption as we for any Article of our faith It is not for bunglers to take upon them the charge of soules And there is much learning requisite in a Physician to know the principles of mans Composition the nature of Spirits the nature causes Symptomes and differences of the severall diseases and the method and manner of curing them the knowledge of hearbs flowers plants roots trees mettles minerall druggs and how to choose and prepare medicines with infinit other perticulars which require a whole man to attaine a competent measure or knowledge therein and God forbid that any Empericke should be suffered to trye experiments upon so noble a subject as the body of man and though sincerity of affection may counter vayle depth of Iudgement in private matters and advises yet in things of publique concernement it will be but a blind zeale to judge according to events for hard and great matters will arise in Iudgement Exod. 18. 26. but the part of a Iudge is more difficult in some respects specially in point of time A Minister hath a weeke happily for his Sermon and seldome any disease so violent but the Physician may consult about it but where many people demand Iustice at an Assises there is not onely a promptitude of elocution but much science requisite to give quicke dispatch which is the Clyents joy and
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
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
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