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
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
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
shall reap the same ver 8. 9. those to whom the newes of the murder of the Innocent is as sweet as a plentifull harvest is agreable to the husbandman shall not be able to avoid the stroke of Iustice but be like high trees that are planted upon the mountaines shall be made a sport and pastime for the windes and tempests But the poore Gibeonits case before wee leave it affords us an excellent document how Gods Israelites ought to carry themselves towards Ismaelits and Canaanits that would have destroyed them viz. to be very sparing in promises and protection towards them but haveing once conditionated with them and received them into favour to be very liberall in performances towards them and not to violate faith given in a title though the conditions were obtained by craft and deception And now I humbly intreat you to observe what little esteeme David had of Sauls Royall seed to hang up seven of them for what offence does not appeare but very probable that they had given Saul bad councell to destroy the poore Gibeonites and yet David had sworne to Saul not to cut off his seed after him 1 Sam. 24. 20. 21. And now behold I know well that thou shalt surely be King and that the Kingdome of Israel shall be established in thine hand Sweare now therefore unto me by the Lord that thou wilt not cut off my seed after mee and that thou wilt not destroy my name out of my fathers house and David swore unto Saul With these two arguments I doe in the name of the Lord Challenge all the Royalists in England Ireland and Scotland to answer them if they can or rest satisfied with Scripture and reason 1. That no oath of Allegiance or Supremacy can be any ground to any people not to doe Iustice upon a King for murder David a man after Gods owne heart that never offended but in the matter of Vriah therefore did not erre in delivering up Sauls seven sons to execution would not make his oath to Paul a ground not to doe Iustice for the Spirit of God in David argued thus I am by the Law of Nature as I am a creature a poore worme bound to the holy and just Law of my Creator which is unchangeable and undispensable God can no more dispense with my loving and obeying of him then hee can cease to be God by reason of his Infinite goodnes which Law is that blood requires blood Genes 9. 6. It is a fundamentall Law without which there can be no conservation of human society and I finde in the Law of God that my eye must not pittie him that sheds blood Deut. 19. 11 12 13. But if any man hate his neighbour and lye in wait for him and rise up against him and smite him mortally that he dye and fleeth into one of these Cities then the Elders of the City shall send and fetch him thence and deliver him into the hand of the avenger of blood that he may dye ver 5. thine eye shall not pittie him but thou shalt put away the guilt of Innocent blood from Israel that it may goe well with thee paralell whereunto is 2 Kings 14. 4. And also for the Innocent blood that he shed for hee filled Ierusalem with Innocent blood which the Lord would not pardon And therefore when I take an oath of Allegeance or Supremacy it must be saving that faith which I owe unto my Creator as in Iustice Littletons case when any man did Fealty to his Lord it was with a saving that faith and dutie which he owed unto the King and those other Lords which he held land of by Priority of Tenure which if it were not expressed it is implyed in Law 2. Thus I argue that if it were just to put Sauls sons to death for their fathers sin wherein hee was principall and they but accessaries at the most doubtlesse it had been just to have recompenced it upon the head of their father it could be no sin to put Saul to death for killing the Gibeonites where it was lawfull to execute his sons which might have made many pleas that what they did was Sauls command they had the Kings Commission of Array and warrants from Saul to raise forces to secure the Countrey and under pretence of keeping the peace to plunder and destroy whom they pleased but observe what a glorious sight it was in the eyes of heaven 1 Sam. 21. 14. when those seven sons were executed God was intreated for the Land It may be the common Law would have acquitted those seven gentlemen because regularly where the principall is dead the accessory cannot be tryed but the Law of God makes all principall in murder whether present or absent as the Law of man makes all principall in the highest offences of Treason and the lowest offences of trespasse nor did David question what shall I shed the blood of the seed Royall for the Gibeonites who were strangers and bondmen hewers of wood and drawers of water upon which Eternall Law of Righteousnes Major Ottoway and Cornet Grant were shot to death for murdering an Irish-man at the siege of VVaterford who having leave to goe into VVaterford to receive some money and to returne was at his coming backe murdered by their Orders or Command for which by the Councell of Warre they were justly condemned and the execution was a most famous peece of justice for had not zeale and love to Iustice preponderated and out-voted all private affections much might have been said for the vallor Gallantry and hopefulnes of the Major and Cornet I could not in faithfulnes but mention it as being a case so parallell to that 1 Sam. 21. That Sauls sons should be executed for murder of the Gibeonites and out of my dutifull respect to beare witnesse to the exemplary and exact discipline of the Army where vice is punisht vertue rewarded whereof I was sometimes Advocate and count it more honorable to be a member of an Army fighting for Christ then to be head of an Antichristian Empire But before we leave David let me but observe how the anger of the Lord was kindled against Israel for Davids one sin of numbring the people what had the poore sheep done that 70000. men from Dan to Beersheba should dye by the Pestilence in three dayes Did not God thinke you therein reckon with them for their Kingly goverment you will have a King saith the Lord to them whether I will or no you shall now smart for your wickednes for your great wickednes for unmanning your selves making your selves lesse then men to make one man equall with God to doe what he pleases I will not endure it in my owne people Eli sinned yet the people not punisht for he governed the people according to the minde of God but you will have a King sayes the Lord as the Heathens have be it so but if he sin I le punish you not only with the famine but by a
inspiration wrote to the Saints at Rome was to satisfie them in any doubt that might arise by their living under Imperiall Goverment to tell them that untill God did finde out a way to free them from hard Taske-masters they must submit for conscience sake if Nero would send to them for halfe their goods it was better for them to part quietly with them then to resist and so to loose their lives for what could two or three hundred Christians doe to oppose the Emperours power however he was none of their Lord they set him not up but they came in by blood and conspiracies or els the Romans elected them the Christians were meerely passive in the Goverment and in conscience ought to pay tribute to them not as if the Goverment was approved by God but because it was Gods will that Christians should with as much peace and quietnes as the world would affoard thē passe the time of their sojorning here in feare wherein the Saints lookt at the performance of the promises of God and the will and minde of their heavenly Father which they found in Scripture to be that as the people of God had suffered under the Egyptian power those Pharoes and hard taske-masters and so under the Babylonish power in the captivitie and had suffered and were trampled upon by the Assyrian Persian and Grecian Monarchs so likewise they were to suffer and to be oppressed by the Roman power as we read Dan. 7. where by the vision of the foure Beasts is represented the foure Monarchs men of bestiall spirits that create a propertie by force as amongst the beasts possession is the onely right but sayes Daniel it must not be so alwayes for ver 18. and 26 27. But the Saints of the most High shall take the Kingdom and possesse the Kingdom for ever even for ever and ever but the Iudgement shall sit and they shall take away his dominion to consume and destroy it unto the end and the Kingdom and dominion and the greatnes of the Kingdom under the whole heaven shall be given to the people of the Saints of the most High whose Kingdom is an everlasting Kingdom and all dominions shall serve and obey him see Dan. 2. 44. now this is a truth that the Malignants exceedingly vex and fret at Psal 2. 1 2 3 4. why doe the Heathen rage and the people imagine a vaine thing the Kings of the earth set themselves and the rulers take councell together against the Lord and against his Annointed saying Let us breake their bonds asunder and cast away their cords from us he that sitteth in the Heavens shall laugh the Lord shall have them in derision then shall he speake unto them in his wrath and vex them in his sore displeasure ver 6. Yet I will sayes the Lord set King Iesus upon his holy hill of Sion The Monarchs of the world thinke to intaile their Crowns so fast upon their posterity and make Lawes like the Medes and Persians to be unchangeable and men may thinke to establish Royall Statutes and make firme Decrees that Monarchy shall stand but the Lord will blow upon them It is admirable to consider that Scripture of Ier. 29. Babylon was to be destroyed as it is Psal 137. 8. 9 O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us happy shall hee be that dasheth thy little ones against the stones and yet for the 70. yeeres the people of God must be patient and pray for the peace of that City where they were captives doe but read that excellent place Ier. 29. from the 4. to the 7. 10. If the Parliament had complyed with the late King and set him upon the throne it had been putting a golden Scepter into the hand of Anti-Christ and a reed into the hand of Christ to have called Christ master but to have Crowned him with thornes and a mortall man with Gold it had been but mocking and scoffing at the promises of Iustice Holines Purity Peace Plenty and freedom from oppression which the people of God are to enjoy upon the earth for doe but consider how ridiculous it is to call those Defendors of the Faith that are offendors of the faithfull that make the Saints offendors for a word that hate the Saints as men naturally hate poyson from whence it followes that the darknes and dissatisfaction which hath been upon the spirits of many Christians concerning the Iustice done upon the late King proceeds from their not understanding the Scriptures not distinguishing the times and seasons which the Lord hath appointed for his people when to be in a suffering condidition and when to be in a prosperous condition the primitive Christians were predestinate to be conformed to the image of their head Iesus Christ in a patient suffering Rom. 8. 2. 9. under Tirants but in these later times the Saints are to get victory over the Beast and the Kings of the earth shall bring their glory to Gods people Revel 21. 24. the Churches of Christ shall not any longer as sucking Lambes be in feare of wolves or as tender kids in the pawes of Beares nor as a prey to the mouthes of Lions but those that oppresse the Lords people shall be fed with their own flesh and drunke with their own blood as with sweet wine and all the world shall know that the Lord is the Saviour and the Redeemer of his people the mighty one of Iacob Esay 49. 26. as it is Gods prerogative to binde the Divell in chaines so the Saints shall binde Kings on earth let Malignants mocke and jeare at the Saints and servants of the most high God minde what the Scripture sayes Psal 149. 1 2 6 7 8 9. ver prayse the Lord sing unto the Lord a new song and his praise in the congregation of Saints let Israel rejoyce in him that made him let the Children of Sion be joyfull in their King Let the high praises of God be in their mouths a two edged sword in their hands to execute vengeance upon the heathen and punishments upon the people to binde their Kings with chaines and their Nobles with fetters of iron to execute upon them the Iudgement written this honour have all his Saints prayse yee the Lord that as Paul was delivered from the mouth of the Lion so the Saints shall be delivered from all the Lions and beasts of prey for God will ere long visit Babylon and all those Kings that have been druncke with the blood of the Saints and then all men that are of the same spirit as the holy Apostles were as all Christians are animated by the same spirit as the members by the same soule shall rejoyce Rev. 18. 20. and it is a speciall duty of Christians to express their joy by singing exaltations in the Lord Rev. 19. 1 2 3. and for the effecting of so glorious a work the Lord will plead with fire and sword with
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
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
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
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
alive in love but reproved him in his fury that others which should be borne after might see the vagabond and fugitife and magnifie the Iustice of God upon him the branding feare and shame that he underwent being farre worse then death and so the first King was not unaccomptable but lost all for a murder so true it is that many a man marries a widow that would gladly be rid of her traine of children and whereas many have instanced in Davids case that he was a man of blood in the murder of Vriah and yet not put to death the answer is easy that David ought by the Law of Man to have suffered death though he was a Monarch and Nathan caused him to be his owne judge 2 Sam. 12. 5. As the Lord liveth that man that hath done this thing shall surely dye then Nathan said to David thou art the man and if he had said no more there must have been some Executioner found out to have taken away the life of David it being against the law of Nature to make any man his owne executioner but be pleased to observe how Nathan aggravated the sin verse 8. 9. as if it were a farr greater sin for David to commit a murder then for a private man because it is a double sin murder and breach of trust it is the highest treason for a King to murder his Subjects and there can be no greater honor to any people in the world then to doe Iustice upon a murderous King but vers 13. David confesseth his sin I have sinned against the Lord in killing Vriah the Hittite with the sword and slaying him with the sword of the Children of Ammon though David never toucht the weapon that shed the blood of Vriah 2 Sam. 11. 14. therefore it is an impotent argument that the late King never killed any man with his owne hands and as weake to say that there was no malice in him which formally denominates and distinguishes murder from man-slaughter but a Martiall contending for his owne right upon such probable grounds that if a plaintif in Chancery were non-suited he ought not to pay any costs for that he had a probable cause of litigation for if there was not a prepenced and precogitated malice against all publique spirited men against whom he breathed out so many threatnings wishing that they had but one head that they might be taken off at a blow as another Nero yet there was malice in Law and malice implyed to kill every man that should stand in his way of an absolute unaccountable domination which certainely is a clearer malice then a thiefe hath that kills a man that will not loose his purse the thiefe hath no desire to hurt the honest man wishes him at his owne house in safety if he would but leave his purse behind him for I appeale to every sober man whose judgement is not corrupted by preingaged affections which is more hainous murder and offence in the sight of God for a poore man to rob a rich man of ten pound and in case of resistance to kill him or for a Prince that for the maintenance of his Pretogative which himselfe sayes is to be accountable for his actions to none but God alone shall grant Commissions of Array and raise Armies to put a whole Land into a Combustion and flame to the pillaging plundering massacring and destroying many thousands of poore innocent people And Nathan said to David the Lord hath put away thy sin thou shalt not dye No man can pardon murder but God alone so that the reason why David was not put to death for that murder was not for the authority that he had as a King but out of Gods pure mercy to him there being a supersedeas to the Execution from the Court of Heaven thereby to make him and Manasses in the old Testament and Paul in the new patternes to such as should believe not only of Eternall but of Temporall salvation he that may command Abraham to sacrifice Isaac may pardon David for killing Vriah that however the good Thiefe was put to death and if a godly man commit a murder he ought as well regularly to suffer death as the most impious the Law of man bearing a correspondency with the Law of God that he that never sins till seventy if he then kill a man must then suffer death not only Temporall but Eternall if he be under the Law Galat. 3. 10. 1 Pet. 4. 5. Let no beleever suffer as a murderer thiefe or evill doer proves that if any such be murderers they ought to suffer and the next verse holds forth to me more then what is ordinarily observed yet if any man suffer as a Christian not for his Religion only for then it should signify no more then verse 14. but if a Saint should through the strength of a temptation and malice of Satan commit a murder as the best man living may possibly commit any sin but the sin against the holy Ghost in such a case let him suffer legall punishment as a Christian let not him be terrified so much at the present death as rejoyce that he is goeing to his fathers house to Eternall happines let him be more affected and afflicted that Religion should suffer by his fault then for his owne sufferings let him take a kinde farewell of faith which shall presently be turned into vision and of repentance for that all teares shall instantly be wiped from his eyes let him feele by the spirit how all things worke together for his good even his great sin for which he suffers it being the occasion to bring him soonet to his Crowne of glory I say though this be regularly true that if a godly man commit a murder the Law will take hold of him 1 Tim. 1. 9. 10. yet if the Lord worke hearty Contrition in his soule for the offence as in the case of David I have sinned the heart be kindly touched with godly sorrow which did not appeare to be the Case of the late King it seemes to me that they which carry the sword may in some speciall cases save such a man alive where happily the Lord hath so sanctified that affliction to him that he is thereby become a new creature and is not the same man that offended and may be more serviceable and instrumentall for the Publique then his death would have been advantage to the people in point of exemplary Terror without any violation or infringement of that preceptive fundamentall law of Gen. 9. 6. the reason whereof being perpetuall so long as men are made after Gods Image it can never be abrogated though any one should extraordinarily be saved by the equity of the Law as in Davids Case who certainely were it not for some speciall reason as a King did more deserve death then for a private person to commit a murder as he that is a Scholler and knowes the Law ought in reason rather to be hanged for stealing
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
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
the King 2 Kings 11. 12. and blew their Trumpets then Athaliah rent her cloathes ver 14. and cryed Treason Treason she might with more reason have cryed out away with Kingly goverment that occasions so many murders treacherie villanous conspiracies who to get into the throne and to secure their stations and maintaine their pompe and grandor must destroy poore Innocents and all that stand in their way of absolute Dominion In Chap. 12. 2. Iehoash did that which was right in the sight of the Lord yet ver 20. his servants arose and made a conspiracie and slew Ioash in the house of Millo which goeth down to Silla if God sometimes gives a good Iosiah an Edward the sixt or a good Queene Elizabeth the office is not sanctified by the person when princes professe love to the people It is but sowing the seeds of future troubles and miseries for when Kings are good the people are never jealous of their liberties and faire language and a few good Acts and actions bring the people into a fooles paradise the prerogative then taking ten times firmer deeper root in such Halcyon dayes and certainly the Tares Wormewood Gall Colloquintida and bitter fruits which England hath lately tasted of and reaped in such aboundance were sowne set and planted in those calmer times and the precious blood that hath been shed is no doubt the seeds time of freedome and glory to the Nation the ground worke of those precious durable priviledges that English-men shall hereafter enjoy but see Chapter 13. Iehoahaz son of Iehu was King in Israel ver 2. and he did that which was evill in the sight of the Lord and followed the sins of Ieroboam the son of Nebat which made Israel to sin he departed not there from and the anger of the Lord was kindled against Israel and ver 3. he delivered them into the hand of Hazael King of Syria and into the hand of Benhadad the son of Hazael all their dayes it would make the very bowels liver and intralls of a Christian to yearne and stir within him to consider how poore creatures from time to time have been punisht for the wickednesse of their Kings sayes David 2 Sam. 24. 17. Indeed I have done wickedly but these sheep what have they done Let thine hand be against me and my Fathers house against a Kingly goverment Next comes Amaziah upon the stage of Monarchy 2 Kings 14. and his comendation is for doeing Iustice upon those that killed his father and sparing the children of the murderers according to the Law of Moses that the Fathers shall not be put to death for the Children nor the Children for the Fathers but every man shall be put to death for his owne sin ver 6. but vaine man that he was to thinke to prosper knowing how greatly God was displeased with his office ver 19. the people made a conspiracie against him in Ierusalem and he fled to Lachish and they slew him there and they brought him on horses and buried him at Ierusalom as Rich. the third slaine at the battaile at Bosworth-field by Henry the seventh was throwne over a horse like a Calfe and carried to Leister there interred then ver 23. there was Ieroboam the second King of Israel he did that whch was evill in the sight of the Lord and departed not from all the sins of Ieroboam the son of Nebat that made Israel to sin ver 24. then in chap. 15. 3. 4. Azariah son of Amaziah raigned in Iudah did that which was right in the sight of the Lord according to all that his Father Amaziah had done save that the high places were not removed the people sacrificed and burnt incense still on the high places so the Lord smote him that he was a Leper to the day of his death and dwelt in a severall house apart by himselfe scarce a king of them that died like other men for hee that will take upon him to be above other mens judgements and only to account to Heaven is not worthy the society of men ver 8. Zachariah the son of Ieroboam reigned in Israel and ver 9. 10. he did that which was evill in the sight of the Lord as his Father had done hee departed not from the sin of Ieroboam the son of Nebat who made Israel to sinne how made them to sin is not example a morall violence that where the King is wicked the people must needs be so or is sin taken there for punishment that the people are punisht for the Kings enormities but ver 10. Shallum the son of Iabeâ—h conspired against him and smote him before the people and slew him and reigned in his steed what would the people stand by and see Shallum kill their King and then presently make him King how violently and insensately are men set upon Monarchy that though they feele all the Plagues of Egypt upon them for it yet they will have a King like the Heathens but how fared it with King Shallum ver 13. he reigned but a moneth in Samaria for Menahem the son of Gadi went up from Tirzah and came to Samariah and smote Shallum there and slew him and reigned in his steed but how does Menahem comport himselfe in his Kingship ver 16. then Menahem tooke Tipsah and all that were therein and the Coasts thereof from Tirzah because they opened not to him and all the women therein that were with child he ript them up then ver 19. 20. Pul the King of Assyria came against him and he exacted a thousand Talents of silver of the rich men of Israel fifty shekells of silver thence they tooke the President for Ship-money to tirannize and bring themselves and the people into danger and then take what they please from the people to procure forraigne forces to assist King Menahem to confirme the Kingdome in his hand but ver 22. this bloody man slept with his fathers and his son Pekahiah raigned in his steed blessed God! that such a cruell monster should dye a dry death but if Murderers and Tyrants were alwayes punisht in this world men would thinke that there were no other hell for them and yet if they were not commonly punisht here many men would believe that there was no God well Pekahiah reigned two yeares and did mischief enough to have destroyed Israel because no doubt they might have cast off Monarchy but would not doe justice upon their King therefore the Lord stirred up particular men still to doe it ver 25. Pekah the son of Remaliah a Captaine of Pekahiah conspired against him and smote him and killed him in Samaria in the Palace of the Kings house with 52. more and reigned in his roome a good riddance of the King and his Cavaliers but the more unwise they to give them no worse Epithete being Gods people to suffer Pekah to be their King for he abounded in wickednes and in his dayes ver 29. seven Cities of Israel
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 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
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