p. 398. Again Anno 1399. King Richard the second for sundry misdemeanors objected against him in 32 Articles in Parliament and breach of his coronation oath was judicially deposed and Henry the fourth elected and crowned in his stead So in Anno 1462. King Henry the sixth Queen Margaret and Edward their son by Parliament dishinherited of their right to the crown and Edward the fourth made king Here I shall end this point with a few proposals to the Reader 1. Thou mayest observe when a King proves a Tyrant it is the peoples own fault if they relieve not themselves and recover their ancient rights and liberties 2. Note what mischiefs and miseries this Monarchy and King-craft brings with it for it is no small disturbance and trouble to a nation to be forced to take up armes against a tyrant and bring him to punishment 3. And mark it wel according to the fact so tyrants have been punished more or lesse that saying in former times hath been held for a maxime fiat justitia mundumâ—â—at 4. Here also thou mayst observe how false to their trust prejudicial to the kingdom the late Treaty was for what men unlesse ignorant in State matters dul of action slavishly minded fearful unbelievers or such as have cozened and cheated the countrey and so made account by a generall act of indempnity to escape punishment hanging I should have said would ever have moved in such a way as being free from a tyrant with great expense and much pretious blood would seek to set him up again and so by degree to be in greater slavery then before Lastly For the opinion of learned men whether Papists Lutherans or Calvinists they do unanimously hold that Kings for their tyranny and misgovernment may be censured and deposed by the people because I have proposed to my self to be briefe I shall onely mention a person or two There is a book entituled de Rege Regis Institutione written by one Joannes Mariana a Jesuite wherein I find his words thus A Tyrannicall King continuing incorrigible after publick admonitions of the whole State if there be no hopes of amendment may not only be deposed but put to death and murdered by the whole State or any particular persons by their appointment yea without it if he be declared a publick enemy by the whole State and in case the whole State cannot publickly assemble by reason of such a Princes known notorious Tyranny then in such a case it is lawfull for any private man to murder him to free the countrey and Kingdom from destruction Lib. 1. c. 9. Howsoever I shall not stand to justify all that he sayes yet his book was dedicated to Philip the third King of Spain and published by his speciall priviledge afterward reprined at Mentz in Germany Cum privilegio sacrae Caesariae Majestatis permissa Superiorem Danaeus allows not only subjects actual resistance but deprivation of Kings where princes set themselves to subvert Religion Laws Liberties Polit. Chryst lib. 3. cap. 6. So Zuinglius When princes shall deal perfideously and contrary to the rules of Christ they may be deposed by the consent suffrages of the whol or at least the greatest part of the people God helping them therein Explin Art 42. And howsoever Calvin pleads as much as a man can for Tyrants and wicked Magistrates yet thus he saith I alwaies speak of private men for if there be any popular Magistrates constituted in the behalf of the people to restrain the lusts of Kings such as heretofore were the Ephori who were opposed to the Lacedaemonian Kings or Tribunes of the people against the Roman Senate or the Demarchi against the Athenian Senate the which power peradventure as things are now the free Estates in all kingdoms enjoy when they assemble I am so far from inhibiting them to withstand the raging licenciousness of kings according to their duty that if they connive and wink at Kings outragiously encroaching upon and insulting over the poor communality I shall affirm that their dissimulation is not without wicked breach of faith because they deceitfully betray the liberty of the people of whom they know themselves to be appointed protectors by the Ordinance of God Instit. lib. 4. c. 20. Sect. 31. Fourthly That no Nation is so strictly tied to any form of Government or Law but it is lawfull for the people to alter the same into any other form or kind upon occasion We prove and for the first thus 1. Because all formes of Government were ordained for the peoples welfare protection peace c. and therefore in case any one becomes incompatible or inconsistent with the publick safety it may be changed without injustice and grounded upon that first and chief Law of all common-wealths Salus Populi suprema Lex esto the safety of the People let that be the last Law grounded also upon that saying of Christ Mark 2.27 The sabbath was made for man and not man for the sabbath Whence I reason look as man was before the sabbath and the day made as serving to the preservation and safety of him and so his life to be preserved by omitting the observation of the sabbath So man being before the Goverment and Government ordained for his safety there is no form of Government but he may omit the use of it if it be for his peace profit and welfare 2. It is a received principle of nature and reason eodem modo quid constituitur dissolvitur in what manner a thing is constituted it may be dissolved Again Omnia quae jure contrahuntur contrario jure pereunt The Apostle Peter as we have already noted cals kings and their supreamacy a humane creature or ordinance of man because the same took its original and rise from men and therfore that form of Government is changable and revocable as the people whose creature the form is shall see reason and cause for it As the potter hath power over his pots and the gold-smith may alter and change his vessels and cups from one form to another so here 3. Howsoever all Government in general be of God yet the kinds of it are left arbitrary to mens institution and free election here I say people have liberty to take or leave as to lay aside one form and establish another when they see it is more to the preservation of humane society and the advancement of Gods glory Thus Aristotle and all Politicians hold all forms of Government are changeable Lambertus Danaeus Polit. Christ l. 3. c. 6. pag. 217. speakes thus When the Lawes of a Kingdom or Common-wealth are not observed but manifestly and obstinately violated by that Magistrate to whom and whose family the supream Government is granted under certain conditions I say that Kingdom or Government so granted and conferred on conditions may by all godly and Christian people with a safe conscience be taken from him and another form of Government erected by a publick Edict of
here in Mr. Sedgwick namely to have the Army disbanded this hath been a long time sought after and severall wayes attempted to effect it But it seemes seeing all other meanes failes him he now studies to make the Army flye by a false prophesie as if our worthy Nehemiah and the rest would give over the building through a needlesse and foolish fear And indeed they have all the reason in the world to think that God hath not sent him for the statutes of the Lord are perfect right pure clean true and righteous altogether Out of the mouth of the most high proceedeth not evill and good Where we find as in his writing is abundance contradiction falshood flattery the wicked justified the righteous condemned evill called good and good evil darknesse put for light and light for darknesse bitter for sweet and sweet for bitter Gosple Truths and Ordinances are scorned and derided c. there we may groundedly conclude that such a one was never thereto called of God But it seemes here to be Mr. Sedgwicks case as it once happined to Antonius when he angled some dived under water put fish upon his hook which he cast up and thought he had taken them If I should lay his fish together in a heap a man would soon perceive by the kind who put them upon the hook For instance look here good Reader out of what water is this fish taken and what fish is it speaking to His EXCELLENCY and the Generall COVNCEL of WAR he tels them It pleases me to pour contempt upon you to be shod with scorn and indignation and so trample upon Princes as morter If this be not the spirit of Antichrist then was it never in any man But let us see how Pope-like he sets his foot upon the neck of Princes Destruction your practice t is your work t is your end you cannot see beyond it your faith understanding God may I use your own words pag. 22. you lie grosly is sunk into your bellyes and your rule your strength your confidence is only in sensuall and brutish things you act against God and God against you your soules loath him and his soul loaths you And of the whole Army he saith Never were men caught in such a snare of the devil as you are you are true to nothing neither God nor man your wayes are beastly cruel absurd monstrous you continue in armes against command of God and men you are a company of deceivers and mountebancks that talke of curing saving delivering but all wast spoyl and destroy the people You are gone from all principles of goodnesse from the Lord to the world you are become through blindnesse and ignorance enemies to the spirit you love not the life of Christ you know not the mind of God neither have any communion with God Amongst you is the greatest enmity and malignity to the spirit of God and the greatest pride hypocrisie self confidence and spirituall wickednesse you are manifestly guilty of the present oppression upon the poor people and the intollerable burden of Free-quarter and unreasonable taxes you exspect the King should turn not to God but to your form of Religion and Government and cannot count any thing a change but yeelding to your way which if he should he should be seven times more the childe of the devil You are tugging and pulling down the Kingdom in pieces to satisfie your self with dominion you hope for nothing but for deceit falshood and treacherie you speak evill but cannot speak good you never spake any good of the King or any other but in scorn Here is some of the fish which Mr. Sedgwick hath cast up we need not to describe them they shew themselves what they are and the black lake out which they are taken But is this Mr: Sedgwicks voice oh poor man truly I pitty thee and howsoever no Rabshekeh Ishmaelite or Shimei could hardly have uttered greater slander and more falshood yet considering the temptation thou lyest under and what a depth of delusion God hath suffered thee to fall into thou art rather to be pittied then punished Michael the Archangel durst not bring against the devil a rayling accusation but you durst raile at the people of God and charge them with notorious untruths but take heed lest the strength of that prayer reach you Let the lying lips be put to silence which speaks grievous things proudly and contemptuously against the righteous Psal. 31.18 Because I am willing that the Army should take notice what Mr. Sedgwick writes as well for them as against them Thus he charitably expresseth himself at first Your eternall state is sure t is your present wandrings that are here condemned Here is some comfort for you souldiers but will he stand to this not all for presently with the same mouth not minding what he had said he puts them all out of Heaven and out of all hope of salvation and shuts them up in the bottomlesse pit and this with as much confidence and certainty as if God had revealed to him what their future state should be le ts hear the sentence against the Army The Lord saith he appoints you a portion with hypocrites and unbeleevers where shall be weeping knashing of teeth Again pag. 11. If you adhere to that you have proposed you forsake your own interest and espouse the devil the God of this world the destroyer and will perish with him What their eternall salvation sure and yet may perish with the devil this is no true light the Spirit of God witnesseth otherwise But again pag. 18. You are cursing dividing and so are in the kingdome of darknesse and of the devil and often You are no Saints pag. 23.24 And in pag. 35. he passeth a finall doom where he saith You are reserved to be punisht from the presence of the Lord this is your second death As this vain and rash judging of his shewes by what spirit he is led so it is not worth the answering only it bewrayes great weaknesse and darknesse in him and that he is not himselfe For who but Mr. Sedgwick or a man under such distempers would write so vehemently as he hath don against the Army of which more in its place for rash judging of others wheras I dare clearly affirm there is hardly a precedent of any one man that fell so fouly and grosly in this very thing as he himself hath done Turpe est doctori cum culpa redarguat ipsi For his perverting of the Scripture Phil 3.18.19 scandalously applying it to the Army I mind it a thing in him neither new nor strange for the rest of his works shew what a proper gift he hath to wrest and abuse the sacred word of God Yet not to passe over the place altogether silent there seemes to be something here which is close and hid wherefore is Phil. 3.18 19. quoted and commented upon it is to make the Army contemptible and odious Paul saith many are enemies
exorbitances and abuses of Kings and Lords may be taken off and yet their persons remain and as much power left them as is their due 2. The rights and liberties of the people are above the places of Princes for Kings if duly chosen were set by the people for the better enjoying of their rights c. and therefore there is still in the people a standing power to alter their former choise and course of chusing if they se another way to be better for them 3. If by setting up of the people he mean the exercising of that power which God hath given them in changing one kind of government and setting another more safe and profitable for them it is well proposed As he that helps a man being unjustly thrust out of his possessions to set him into his own again is no way blame-worthy 2. He saith should you not rather propose that all power dominion and reign should be given to the Lord I must ingeniously professe here is a riddle and I understand it not But good Sir in your next tell us what power or dominion is taken from the Lord in seeking to have good laws established righteous judgment executed enormities removed righteousness and peace practised amongst men We have nothing more in his answer but much harsh and bitter language It is said of Lewes the Eleventh he had a conceit that every thing did stink about him all the odoriferous perfumes and fragrant savours they could get could not ease him but still he smell'd a filthy stinch It much grieves me that Mr. Sedgwick hath so ill an opinion of the Army that how precious and sweet soever their Proposals are yet all to his thinking is dung and trash A Third Exception is and a fault which he finds in them That they all along carry the interest of the publick in opposition to the King's Here he makes a tedious and long discourse and multiplieth words without knowledge First he saith The publick hath its interest in the King and the King his interest in the publick There is so much said in the Remonstrance from page 16. to 35. that if he had duly weighed and considered the same he would not have written as he doth It is not the Army as Sword-men that have cut the knot in pieces and divided them but indeed as it is there abundantly proved the King's il courses it is of himself that the union is dissolved and he wholly lost his interest in the publick for further satisfaction herein I refer the Reader to the Book and Mr. Prin's Charge against the King and the several Remonstrances and Declarations of Parliament to the same purpose 2. To omit his godding again of the creature he tels us how God is the God of Kings more than of common men assuming their titles kingliness agrees with all Christians It is a bastardly religion that is inconsistant with the majestie and greatness of the most absolute Monarch Ans. 1. Take notice Reader that in all this there is not one word which relates to the matter in hand 2. As the Lord honoreth good Kings so he is terrible to wicked ones cuts them off and powres out cuntempt upon them 3. Howsoever we grant that true religion is not inconsistant with monarchie yet we know and experienee shews it that there is no kind of civil government more averse and opposite to the Kingdom of Christ and lesse helpful to it than Monarchie For the rest which is the gathering all into one God and man into one person God and the King into one person to mention it is conviction enough A Fourth fault which he finds with them is In putting all the enmity against godliness and the power of it on the King's part and charging it upon him as his interest and assuming all religion and godliness to themselves Here first of all he makes a large discourse in praise of himself and speaks much in his own behalf as the like I never observed in a man truly fearing God It is personal and therefore I passe it over yet so as I wish him hereafter to remember that counsel of Solomon Let another man praise thee and not thine own mouth a stranger and not thine own lips It was their custom at the Olimpick games that the winner should not put the garland on himself but some other was to do it for him Now to the Answer which is very large but summarily thus A justifying of the wicked and condemning the righteous Touching the Army he saith Their wayes are dark and slippery crying up the Lord the Lord when they do the works of the Devil they have not the power of godliness And for the King's party They do not oppose them for purity and are in their principles more righteous than they and many of their persons more sober patient loving gentle yea more knowing in the things of God than they He further tels them they are led to the destroying of others as righteous as themselves and are kept off from the sight of their own iniquity Next he mentioneth Rom. 2.1 2. and Matt. 7.1 and hereupon sharply reproves them for accusing of others and whilest he is speaking it accuseth them to go besides all law and right to set up will and power that they shed the true innocent blood of Christ spoil the temple of God harden their hearts to pride malice and wicked insulting over their brethren and much more to this purpose then speaking of the King he saith They persecute him whom the Lord hath smitten and he is the apple of Gods eye and that God hath declared and so much they know rich mercie to the King and his partie in his book called The Leaves of the Tree of life Thus Reader I have in brief given thee a true accompt of all that he hath written from page 12. to page the 20. I shall here only in short take some few observations and so go on 1. What a bold challenge that is page 12. where he Chalengeth the whol earth to accuse him of any injustice to God or man Now can there be greater injustice than to charge Gods people with manifest falshood and untruth Thine own mouth condemneth thee and not I yea thine own lips testifie against thee I hope I may without exception or offence use his own words page 50. You may reade your description excellently pen'd long ago 1 Tim. 4. speaking lyes in hypocrisie 2. Is it not also great injustice to God if not to prefer yet to equalize Satans working in wicked men with the Spirits working upon the souls of the Saints 3. What sober considerate or wise man as he is reproving another for rash judging and uncharitableness would at the same time shew himself so uncharitable and rash in the very same thing as there is scarce a president or example before of the like 4. Is this Mr. Sedgwick's Justice upon the Armies Remonstrance when there is a true report made of the King's
grievous crimes and miscarriages with his partie not having any thing at all to gainsay the truth of the relation to vilifie and reproach the reporters 5. In sending us to his book we take good notic of it and what he there saith of the rich mercy to the King and his party and from it do observe how extremly he is carried away with vain fancies and publishing idle dreams to the world The Spirit speaketh expresly clearly and with fulness of certainty which evidently demonstrates that in these things he speaks not by the Spirit of God seeing his words fall to the ground In page 19. he begins to take into consideration some grounds laid down in the Remonstrance why the King is not to be received again to peace nor restored to his Office and dignity and promiseth to let them see how much their injustice is against God and themselves in that which they profess for justice 1. Saith he you insist upon this pag. 24. God hath given him so cleerly into your hands to do justice and afterward God hath given a double judgment against him c. and pag. 5. God makes hast to judgment and hath appeared at a severe avendger To this his answer is The King is the greatest sufferer in the kingdom hath God judged him and why wil you not submit to his judgement will ye take it out of Gods hand when did God chasten or judge men then give him to men to chasten again or when did Gods people fall upon punishing after God hath done it is God weary or remisse that you would have men take it into their hands Ans. 1 It is a bad consequence because a man hath bin a great sufferer therefore no more should be inflicted God punished Phaeraoh many wayes and greatly too yet he hardening his heart had afterward heavier sorer and deeper plagues 2. Men in the execution of justice upon offenders take not judgment out of Gods hand but rather indeed are Gods hand in the work 3. When God gave in a witness against Acan that he had troubled Israel howsoever that was a Divine punishment upon him yet did the people afterwards stone him to death and so the Lord turned from the fierceness of his anger 4. What weariness or remisness in executing judgement do men impute to God who having by his providence cast into their hands a principal offender if they according to his desert proceed to justice against him The truth is in his Answer there is not one word that comes directly home to the matter for which he brings it Secondly he saith You argue page 24. no remorse appearing proportionable to the offence if that could be seen you would regard it with a proportionable tenderness towards him Again you say There is no change of heart no repentance no free nor full yeelding to all the parts of a publick and religious interest This he refutes thus Herein you destroy and deny that free mercy of God upon which you have lived a long while manifest that your profession of the Gospel was indeed but in letter not in power God loves first before we can but you must receive good before you can give you know not the heart nor can you judge of the Kings principles they are too high for you If he should turn to you he should be but seven times more the child of the Devil Howsoever Mr. Sedgwick for his own turn takes some broken pieces of the Remonstrance and toucheth not the strength of the matter yet so much he takes out as he cannot answer But to the point 1. It is agreeable to Gospel truth and walking in the power thereof for Saints upon just occasion to lay open the unrighteousness of men and to endeavour that punishment may be inflicted whether it be in an eclesiastical or civil way 2. Observe the loosness of his arguing God loves first What 's the inference therefore offenders as murderers thieves c. ought not to be punished 3. If I see and tast the fruit I can easily discern what the tree is without digging to the root He tells us page 31. The speech sheweth what is within and cites Matth. 12.34 35. hence we may undoubtedly conclude that men apparently and visibly wicked are corrupt and unfound within 4. What the King's principles are which are so mysterious and deep we search not after them his known principles are known to be dangerous and destructive to the Nation he holds them without change or amendment 5. Is Mr. Sedgwick in good earnest and speaks as he thinks that the King should be seven times more the child of the Devil if he should turn to the Army What! in a condition better than they yea seven times better surely then they are very bad In pag. 12. he saith He understands not the utmost of the religion they walk in This seems to make the accusation the more probable but many others lesse prejudiced against the Army and better principled in religion know 't is false and that they are as holy and pure in conversation as he himself howbeit with lesse noise sound not a trumpet before them as the hypocrits do Thirdly He brings in the Remonstrance arguing against the accomodation because there is no equal ballance of affairs page 24. your meaning is saith he as you often express the King's forces are wholly subdued Here he is short Noble enemies require no more but to get their enemies into their power then they shew mercy for this he brings Elisha's example 2 King 6.22 and add how the Lord never brings us down but that he might restore us and lift us up again Ans. 1. It is sometimes so far from commendation to spare an enemy gotten into our hands as that not to do justice upon him exeedingly displeaseth God To omit many instances 't is memorable in Ahab's case what sad tydings the Prophet brought him for letting Benhadad to escape Thus saith the Lord Because thou hast let go out of thy hand a man whom I appointed to utter destruction therefore thy life shall go for his life and thy people for his people 1 King 20.24 So Saul his sparing of Agag when he was in his hands was one cause that the Lord did rend the Kingdom of Israel from him Again what hath been more frequently practised by noble enemies than severity and justice upon such as they have gotten into their power who of all the Kings of Canaan taken in war by Joshua were not afterwards by his appointment put to death So Samuel did Agag and Jehu Ahaziah King of Judah 3. Touching Elisha's example in sparing the Syrians it teacheth us thus much that in our own cause we must render good for evil and if our enemy hunger feed him and from his words to the King of Israel we may gather that men used not to kill such as in the field were taken captives and stood not out in hostility But there is nothing from the place to be
at the sudden discharge of a peece of Ordnance behinde his back who otherwise having time to collect and summon his spirits would not fear to stand at the mouth of a charged Cannon in a good cause Thus it is with the godly and so it seems to be the Armies case a sudden gust or storme comming unawares startled them But since the Lord having drawn up their spirits filled what was empty and laid in promises on their hearts of his presence and protection Now they fear not what man can do but in the strength of God are resolved to break through all difficulties go forward in spight of all opposition hold their own and stand fast in the work making this use and advantage of their former slip to look the better to their steps and walkings and seek in their actings Gods glory the more The Second thing is The Covenant which oblieges to the preservation of the Kings Person and Authority Here as his manner is he takes out of the Remonstrance some pieces and broken sentences as that clause page 55. In the preseruation of true Religion and Liberty of the Kingdom so page 57. If it have an evil sense it cals for repentance 't was betwixt man and man Page 59. And after saith he you would exclude God from being any thing but a witness Before I come to his answer I shal propound some few things to the Readers consideration 1. A Covenant though lawfully made yet if afterwards it cannot be performed without sin in such case it binds not neither may it be kept For it is a truth without dispute we may not do evil that good may come thereof 2. That Covenant is not binding where the condition or thing is not performed upon which the promise or tye was made For instance the people oblieging themselves to preserve the Person of the King and His Authority intended withall their own Safety Liberties Rights upon this ground I say they Covenanted namely the publick safety seeing therefore the publick good is inconsistant with the preservation of his person and authority that covenant binds not for when something is promised for such a cause and afterward is found not to be that promise is void so Amesius 3. If men either implicitely or knowingly bind themselves to breake any Law of God or rule of justice in such a case the ingagement holds not specially in that particular and so farre as that clause extendeth To apply it if men oblige themselves to preserve the Kings Person and Authority c. and God in the mean time cals for justice their obligation must give place to his commandment But it will be objected how Joshua and the Elders of the Jews kept covenant with the Gibeonites Joshua 9. howsoever devoted to destruction I answer that covenant was lawfull see Deut. 2.26 Josh. 11.19 23. Judg. 2.12.14 2 Sam. 21.1 2.29 14. Deut. 20.10 By all which places it appeareth that they onely of the Canaanites were devoted to destruction who did not seek for peace for if they would sue for it upon these conditions to wit abjure their idolatry embrace the true religion of the Jews and submit themselves their land good and all they had to their dominion it was to be granted them Fourthly It is no binding oath when either there wants power and right in the administrator or the persons taking it are not capable of the thing put upon them and here to speake my minde freely I have not yet seen a cleer ground either for the one or other touching that covenant Fifthly Take notise when persons enter into covenant about things out of their power and right such covenants are neither lawfull nor to be kept I would willingly know what was meant by the preservation of the Kings person and authority whether notwithstanding all the tyranny and oppression he should commit it was yet intended to preserve him from justice and to keep him in his place of government if so then it was an unlawfull covenant protestation oath because they had no right or power to doe such a thing it being a thing against the Law of God nature and nations and so went beyond their bounds But if in taking it it was intended by preserving the person of the King his authority c. so far as it should be agreeable to justice law conscience it was tolerable and no otherwise These things premised the lesse will serve in reply to his answer 1. To that he saith God put the preservation of the Kings life and authority into the covenant on purpose to save him after all his sufferings Answ 1. This is onely his saying and we may deny it with as much reason truth and authority 2. If God save him not he means a temporall salvation or else speaks impertinently then he put him not into the covenant for such a purpose for Gods counsel and purpose shall stand But 3. Charity thinks no evil it is the rule of love when speeches or actions are doubtfull in themselves and in their report and may be taken either well or ill alwayes to interpret them in the best part The preservation of the Kings person is in the covenant but how if we will judge charitably seeing nothing is explained it is thus the covenanters intended the glory of God in the Kings preservation that is oblieged themselves so far as it be lawfull and honorable Secondly That oaths and covenants should be the main pillars of humane societies we grant but there is one thing which you still want and that makes you to erre namely distinctions doe you mean all covenants and oaths I desire to think better of you and that your meaning is onely just ones but howsoever hereafter learn to make distinction and it will prevent much stumbling in you 3. That these are the last and perillous times spoken of 2 Tim. 3 1. we will take it so and doe observe your Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} accusers you speak also of applying that text you need not goe farre to make application for certaine if your pamphlet were divided into ten parts nine of the ten would be found vile slanders and false accusations It may be the Lord will smite you and make your heart tender for it Mr. Sedgwick by this time is neer come to the proposals that the Person of the King may be brought to justice but before he takes of that he tels us This is a strange remedy against civill wars to lay aside treating Answ 1. We may well desire to have that laid aside which we assuredly know was devised and carried on to the prejudice and hurt of the publick and so a remedy worse then the disease 2. You mistake your self to say treating is laid aside for t is neither so nor so unlesse you will say that a sick man layes aside the meanes and remedy of health when he refuseth bloody and murderous mountebancks and quacksalvers and make choise of honest able and
without forcing of any thing Phisitians observe that violent medicines in some cases raises up the humors and disperseth them so through the whol body as the party becomes more distempered and made the more uncapeable of health and so the lesse hope of recovery Nevertheles in some other cases quick and strong phisick doth wel and safe Gal. de simp. me facult. c. 15. 5. This also must be looked to What shall be next and come into the place when such and such things shall be taken away a man may pull down both sides of a house who hath not the skill and art to lay one stone orderly and as it should be to build a new and better I do ingeniously professe there are many things yet in Church and Common-wealth which I wish were taken away and to me they do appear faulty but hic labor hoc opus if they were removed what should come in their room that needs some consideration both what and how In The Peoples Agreement I observe they are much for pulling downe and it is soon said there needs not many heads or hands for such work now I could heartily wish that these men or some other would satisfie the Land if every particular by the Parliament should be granted how we might have their rooms and places fil'd again It is an easie thing to tell where the sore is and to shew it but to make a salve to heal it is more difficult 6. I do find in sundry Histories when the laws and customs of a nation hath been changed howsoever the thing was good in it self and some men had therein what they desired yet afterwards great troubles and miseries have ensued because the greater part saw no ground or cause of such changes neither apprehended the benefit and usefulnesse thereof And therefore it is the judgment of the wisest Polititians whensoever a State intends to alter the form of Government or Laws to let the people see beforehand upon what ground and just cause they will do it and what conveniency safety and profit the publick shall have thereby This will not only so take with the people as to make them willing and desirous of the thing but to contribute to the work what they are able that it may be well eâ—ected Now to the last point what form of Government is best This is a great question among Polititians largely debated and diverse men are diversly minded for my own â—udgement herein it is this Monarchie is the worst And my Reasons for it are these 1. Because a great Part of the land is unnecessarily deteined and kept away from the publick use and profit of the people to maintain an unuseful creature What a number of Courts Pallaces Mannours Parks Forrests besides other Rents Revenues Customs c. there goes to maintain this King-ship 't is hardly credible and how it is imployed it 's worth the noting Now what more absurd and inconsiderate than for a people to be at such unreasonable expence and charge to keep one of whom they have no need or use at all but can do much better without him We read how the Prince of Crange gave money to one Bellazar Gerard who named himself Frances Guyon to buy him provision and therewith he bought pistols powder and shot and killed the prince And what else do Kings many times with the great treasury allowed them by their subjects but procure ammunition raise up forces to murder and destroy them The children also of Kings are no small burden and unnecessary charge to a nation considering their excessive riot and expences We speak not of doweries and other portions and what serve they for or what profit have the people by them the truth is there is little or no good expected if they prove not a curse and plague to the kingdom we think it is well and take it as a great mercy Would it not therefore be better what is needlesly wasted on them to be converted to some pious and charitable uses 3. Look upon Monarchie and compare them with other forms of government and this you shall certainly find that whensoever corruptions and abuses break forth in a State they are not so easily suddenly and thorowly suppressed in the former as in the latter and no marvail for 1. As they have their original and rise usually from the Court so the King will labour what he can to uphold and defend the same Hence it comes to passe as many sad examples in this land shew that enormities have so long continued and grown to such a height as the people have been forced to make war against the Prince and with the losse of much blood and other charges to reform the same which otherwise would never have been don But where there is a free State you have no such inconvenience neither indeed are such abuses and corruptions ever seen but if they did appear the matter would not be so difficult to suppresse them there 2. Put case the King hath no hand in these abuses which would be a strange thing yet are they not easily reformed because what he heares and sees it is by other mens ears whereas in the other Government magistrates are abroad to see and hear what is amisse with their own eyes and ears 4. If things be compared together this we shall find in a Monarchy the officers and ministers of State are usually as the King corrupt men abusers oppressors of the people and little or no help is to be had of relief and satisfaction But in the other Government places are not open for such men or should they once appear to be such the people know a way soon to right themselves Besides where the people chuse their own Magistrats they must needs be the best For Princes do not use to put men into office so much for the publick good as how to carry forth their own private interest 5. This misery and mischief ordinarily goes along with Monarchies a slaughtering and murdering of the people by some devilish plot or other pressing them forth to so me unnecessary war to satisfie their lust and pride or imposing intollerable taxes upon them having some treacherous designe in hand But in a free State there 's no fear of such things neither indeed can they happen 7. If one form of Government may be held better then another for Religion and the gospels sake then our position is certainly true that Monarchy is the worst for by experience in all ages under the Kings of the earth the truth hath had least favour and greatest opposition and most have suffered death for the witnesse of Jesus Christ and therefore these powers of the world shall be first broken in pieces and consumed by the stone cut out of the mountain without hands when the God of heaven shall set up a Kingdom which shall never be destroyed Moreover it is remarkable what frequent changes and alterations of Religion there are where Kings do reign
as from Papists to Protestants from Protestants back to papists from them again to protestants as it was in Henry the eight Edward the sixth queen Mary and queen Elizabeths days but in the other the course of Religion hath no interruption by the disease of Magistrates though they change yet Religion alters not 7. Where the Government is a Free State there men are encouraged to the study of wisdom truth justice c. because not titles there but good parts make men capable of honor authority and place neither is there a door open for them to come in by bribery and flattery but chosen by their fitnesse gifts and abilities In Monarchies much preferment goes by succession the Kings cosins though fools or knaves by birth challenge great authority 8. According to the proverb new Kings new Laws hear what Bodin speaks I mention him the oftner because he is a great kingsman We commonly saith he in the changing of Princes new designs new Laws new officers new friends new enemies new habits and a new form of living for most commonly Princes take delight to change and alter all things that they may be spoken of the which doth many times cause great inconveniences not only to the subjects in particular but also to the whole body of the State de Rep. lib. 6. c. 4. But no such prejudice or peril is incident to the other form of Government whatsoever things are publickly altered it is maturely don and upon good ground and for the general profit and welfare of the people 9. This form of Government for which I stand must needs be the best being the mediocrity or mean between the two extreams Monarchy and Anarchy that one should rule alone is against that common maxime plus vident oculi quam oculus two eyes see more then one or that none should govern or al t is so absurd and sencelesse as no man pleads for it onely a malignant scandal raysed up against some honest men 10. If men would not be blind they might cleerly behold a senceable and visible hand of God against this throning of Kings specially taking in one after another by succession is Saul also à mong the Prophets but who is their Father what greater shame and dishonor can a nation lie under then to take the son of a known and apparent adultresse and make him their King what this mans wife is and what his own mother was and his fathers mother to go no higher it is fit it should be considered of no marvail God hath punished us by such a race where no zeal of God nor justice of law hath beene shewed against such open whordoms from one generation to another only talkt and laught at whereas by the Law of God open adulterers should be severely punished 11. It is worthy of remembrance what marks of Soveraignty some do reckon up as being the Rights and prerogatives proper to Monarchs I have not the time to name them now onely from them this followes undeniably that Monarchy is Tyranny I will not adde tollerable to it for granting unto Kings such Soveraignties there is nothing left the people but meer slavery and therefore people should be lesse senceable then beasts if they would remain in bondage under Monarchy being able to free themselves in a just and honorable way and to set up such a form of government whereby they might enjoy more liberty a thing not only good in it self but naturally desired by all men and deemed by the wisest more pretious then gold or pearls according to Tityrus in Virgil Libertas quae sera tamen respexit inertem Candidor post quam tondendi barba cadebat Respexit amen longo post tempore venit But here I wonder how men giving such soveraignty to Kings should prefer Monarchy before all other forms of government it is as plain contradiction grosse ignorance and base flatery as a thing can be 12. I desire also the Reader to take notice that for the Reasons which are brought in favour of Monarchy they may be thus answered 1. Whatsoever is said for the usefulnesse of it not only may be the very same be said of the other but much more and better as tending to the publick good and profit 2. Touching their similitudes taken from God the body a family bees cranes c. there is nothing can be more gathered from them as applyed to the matter in hand but that the Commonwealth should be carefully looked unto 3. For the antiquity of Monarchies I grant them to be of a long standing though later then the other Josephus makes Cain to be the author but it is generally held that Nemrod was the first man and by other Tyrants after him held up with great violence rapine and bloodshed And whereas it hath enlarged it self far and neer and lasted long this I mind to be a judgment of God layd upon the nations of the earth to scourge them for their impieties and great wickednesse against the King of Kings 13. Touching the things objected against the form of Government which I plead for they are either taken upon misunderstanding or very frivolous and not worth the answering neverthelesse we shall shortly speak somthing thereto But for the present this shall suffice Onely let me acquaint thee Reader before I break off which is That all such as prefer Monarchy before the other kind of Government do it with distinction for though they hold the former in the nature of the thing to be more excellent then the later yet in this they all agree that as certain conditions may be in respect of times places and persons the Government here defended is more necessary and usefull Now what reason and cause there is for us to change Monarchy into a free State in reference to this present time the place our persons and condition I leave the same to the two great Counsels of the Land to consider of Imprimatur G. M.