out of The King you say is supposed not capable of committing any crime because no punishment is consequential upon any crime of his Whoever therefore is not punisht offends not it is not the theft but the punishment that makes the thief Salmasius the Grammarian commits no Soloecisms now because he is from under the Ferular when you have overthrown the Pope let these for God's sake be the Canons of your Pontificate or at least your Indulgences whether you shall chuse to be called the High Priest St. â—yranny or of St. Slavery I pass by the Reproachful language which towards the latter end of the Chapter you give the State of the Commonwealth and the Church of England 't is common to such as you are you contemptible Varlet to rail at those things most that are most praise-worthy But that I may not seem to have asserted any thing rashly concerning the Right of the Kings of England or rather concerning the Peoples Right with respect to their Princes I will now alledg out of our ancient Histories a few things indeed of many but such as will make it evident that the English lately tried their King according to the setled Laws of the Realm and the Customs of their Ancestors After the Romans quitted this Island the Britains for about forty years were sui Juris and without any Kings at all Of whom those they first set up some they put to death And for that Gildas reprehends them not as you do for killing their Kings but for killing them uncondemned and to use his own words Non pro veri examinatione without inquiring into the matter of fact Vortigerne was for his Incestuous Marriage with his own Daughter condemn'd as Nennius informs us the most ancient of all our Historians next to Gildas by St. German and a General Council of the Britains and his Son Vortimer set up in his stead This came to pass not long after St. Augustine's death which is enough to discover how â—utilous you are to say as you have done that it was a Pope and Zachary by name who first held the lawfulness of judging Kings About the year of our Lord 600 Morcantius who then Reign'd in Wales was by Oudeceus Bishop of Landaff condemn'd to Exile for the Murther of his Uncle though he got the Sentence off by bestowing some Lands upon the Church Come we now to the Saxons whose Laws we have and therefore I shall quote none of their Presidents Remember that the Saxons were of a German Extract who neither invested their Kings with any absolute unlimited power and consulted in a Body of the more weighty affairs of Government whence we may perceive that in the time of our Saxon Ancestors Parliaments the name it self only excepted had the Supreme Authority The name they gave them was Councils of Wise-men and this in the Reign of Ethelbert of whom Bede says That he made Laws in imitation of the Roman Laws cum concilio sapientum by the advice or in a Council of his Wise-men So Edwyn King of Northumberland and Ina King of the VVest-Saxons having consulted with their VVise-men and the Elders of the people made new Laws Other Laws K. Alfred made by the advice in like manner of his Wise-men and he says himself That it was by the consent of them all that they were commanded to be observed From these and many other like places it is as clear as the Sun that chosen Men even from amongst the Common People were Members of the Supreme Councils unless we must believe that no Men are wise but the Nobility We have likewise a very Ancient Book called the Mirror of Justices in which we are told That the Saxons when they first subdued the Brittains and chose themselves Kings required an Oath of them to submit to the Judgment of the Law as much as any of their Subjects Cap. 1. Sect. 2. In the same place 't is said that it is but just that the King have his Peers in Parliament to take Cognizance of wrongs done by the King or the Queen and that there was a Law made in King Alored's time that Parliaments should be holden twice a year at London or oftner if need were Which Law when through neglect it grew into disuse was revived by two Statutes in King Edward the Third's time And in another ancient Manuscript called Modus tenendi Parliamenta we read thus If the King dissolve the Parliament before they have dispatcht the business for which the Council was summon'd he is guilty of Perjury and shall be reputed to have broken his Coronation Oath For how can he be said to grant those good Laws which the people chuse as he is sworn to do if he hinders the People from chusing them either by summoning Parliaments seldomer or by dissolving them sooner than the Publick Affairs require or admit And that Oath which the Kings of England take at their Coronation has always been looked upon by our Lawyers as a most sacred Law And what remedy can be found to obviate the great Dangers of the whole State which is the very end of summoning Parliaments if that Great and August Assembly may be dissolved at the pleasure many times of a silly head-strong King To absent himself from them is certainly less than to dissolve them and yet by our Laws as that Modus lays them down the King neither can nor ought to absent himself from his Parliament unless he be really indisposed in Health nor then neither till twelve of the Peers have been with him to inspect his Body and give the Parliament an account of his Indisposition Is this like the Carriage of Servants to a Master On the other hand the House of Commons without whom there can be no Parliament held tho summoned by the King may withdraw and having made a Secession expostulate with the King concerning Male-administration as the same Book has it But which is the greatest thing of all amongst the Laws of King Edward commonly called the Confessor there is one very excellent relating to the Kingly Office which Office if the King do not discharge as he ought Then says the Law He shall not retain so much as the Name of a King And lest these words should not be sufficiently understood the Example of Chilperic King of France is subjoyn'd whom the People for that Cause deposed And that by this Law a wicked King is liable to Punishment that Sword of King Edward called Curtana denotes to us which the Earl of Chester used to carry in the Solemn Procession at a Coronation A token says Mathew Paris that he has Authority by Law to punish the King if he will not do his Duty and the Sword is hardly ever made use of but in Capital Punishments This same Law together with other Laws of that good King Edward did William the Conqueror ratifie in the Fourth Year of his Reign and in a very full Council held at Verulam confirm'd it with a
wherever the Laws are set at naught the same dictate of nature must necessarily prompt us to betake our selves to Force again To be of this opinion says Cicero pro Sestio is a sign of Wisdom to put it in practice argues Courage and Resolution to do both is the effect of Vertue in its perfection Let this stand then as a setled Maxim of the Law of Nature never to be shaken by any Artifices of Flatterers That the Senate or the people are superior to Kings be they good or bad Which is but what you your self do in effect confess when you tell us That the Authority of Kings was derived from the people For that power which they transferred to Princes doth yet naturally or as I may say virtually reside in themselves notwithstanding for so natural causes that produce any effect by a certain eminency of operation do always retain more of their own vertue and energy than they impart nor do they by communicating to others exhaust themselves You see the closer we keep to Nature the more evidently does the peoples power appear to be above that of the Prince And this is likewise certain That the people do not freely and of choice settle the Government in their King absolutely so as to give him a Propriety in it nor by Nature can do so but only for the Publick Safety and Liberty which when the King ceaseth to take care of then the people in effect have given him nothing at all For Nature says the people gave it him to a particular end and purpose which end if neither Nature nor the People can attain the peoples Gift becomes no more valid than any other void Covenant or Agreement These Reasons prove very fully That the People are Superior to the King and so your greatest and most 〈◊〉 Argument That a King cannot be judged by his 〈◊〉 because he has no Peer in his Kingdom nor any Superior falls to the ground For you take that for granted which we by no means allow In a popular State say you the Magistrates being appointed by the people may likewise be punished for their Crimes by the people In an Aâ—…cracy the Senators may be punished by their Collegues But 't is a 〈◊〉 thing to proceed criminally against a King in his own Kingdom and make him plead for his life What can you conclude from hence but that they who set up Kings over them are the most miserable and most silly people in the world But I paay what 's the reason why the people may not punish a King that becomes a Malefactor as well as they may popular Magistrates and Senators in an Aristocracy Do you think that all they that live under a Kingly Government were so strangely in love with Slavery as when they might be free to chuse Vassalage and to put themselves all and entirely under the dominion of one man who often happens to be an ill man and often a fool so as whatever cause might be to leave themselves no 〈◊〉 in no relief from the Laws nor the dictates of Nature against the Tyranny of a most outragious Master when such a one happens Why do they then tender conditions to their Kings when they first enter upon their Government and prescribe Laws for them to govern by Do they do this to be trampled upon the more and be the more laughed to scorn Can it â—e imagined that a whole people would ever so 〈◊〉 themselves depart from their own interest to that degree be so wanting to themselves as to place all their hopes in one man and he very often the most vain person of them all To what end do they require an Oath of their Kings Not to act any 〈◊〉 contrary to Law We must suppose them to do this that poor creatures they may learn to their â—…rrow That Kings only may commit Perjury with impunity This is what your own wicked Conclusions hold forth If a King that is elected promise any thing to his people upon Oath which if he would not have swâ—rn to perhaps they would not have chose him yet if he refuse to perform that promise he falls not under the peoples censure Nay tho he swear to his Subjects at his Election That he will administer Justice to them according to the Laws of the Kingdom and that if he do not they shall be discharged of their Allegiance and himself ipso facto cease to be their King yet if he break this oath 't is God and not man that must require it of him I have transcribed these lines not for their Elegance for they are barbarously expressed nor because I think there needs any answer to them for they answer themselves they explode and damn themselves by their notorious falshood and loathsomness but I did it to recommend you to Kings for your great Merits that among so many places as there are at Court they may put you into some Preferment or Office that may be fit for you some are Princes Secretaries some their Cup-bearers some Masters of the Revels I think you had best be Master of the Perjuries to some of them You sha'nt be Master of the Ceremonies you are too much a Clown for that but their Treachery and Perfidiousness shall be under your care But that men may see that you are both a Fool and a Knave to the highest degree let us consider these last assertions of yours a little more narrowly A King say you tho he swear to his Subjects at his Election that he will govern according to Law and that if he do not they shall be discharged of their Allegiance and he himself ipso facto cease to be their King yet can he not be deposed or punished by them Why not a King I pray as well as popular Magistrates Because in a popular State the People do not transfer all their Power to the Magistrates And do they in the Case that you have put vest it all in the King when they place him in the Government upon those terms expresly to hold it no longer than he useth it well So that it is evident that a King sworn to observe the Laws if he transgress them may be punished and deposed as well as popular Magistrates So that you can make no more use of that invincible Argument of the Peoples tranferring all their Right and Power into the Prince you your self have battered it down with your own Engines Hear now another most powerful and invincible Argument of his why Subjects cannot judge their Kings because he is bound by no Law being himself the sole Lawgiver Which having been proved already to be most false this great reason comes to nothing as well as the former But the reason why Princes have but seldom been proceeded against for personal and private Crimes as Whoredom and Adultery and the like is not because they could not justly be punished even for such but lest the People should receive more prejudice through disturbances that
the Land And I cannot upon this occasion but congratulate my self with the Honour of having had such Ancestors who founded this Government with no less prudence and in as much Liberty as the most worthy of the Ancient Romans or Grecians ever sounded any of theirs and they must needs if they have any knowledg of our Affairs rejoyce over their Posterity who when they were almost reduced to Slavery yet with so much Wisdom and Courage 〈◊〉 and asserted the State which they so wisely sounded upon so much Liberty from the unruly Government of a King CHAP. IX I Think by this time 't is sufficiently evident that Kings of England may be judged even by the Laws of England and that they have their proper Judges which was the thing to be proved What do you do farther for whereas you repeat many things that you have said before I do not intend to repeat the answers that I have given them 'T is an easie thing to demonstrate even from the nature of the things for which Parliaments are summon'd that the King is above the Parliament The Parliament you say is wont to be assembled upon weighty affairs such as wherein the safety of the Kingdom and of the people is concerned If therefore the King call Parliaments together not for his own concerns but those of the Nation nor to settle those neither but by their own consent at their own discretion what is he more than a Minister and as it were an agent for the people since without their Suffrages that are chosen by the people he cannot Eâ—… the least thing whatsoever either with relation to himself or any body else Which proves likewise that 't is the King's duty to call Parliaments whenever the people desire it since the peoples and not the King 's concerns are to be treated of that Assembly and to be ordered as they see cause For although the King's assent be required for fashion sake which in lesser matters that concerned the welfare of private persons only he might refuse and use that form the King will advise yet in those greater affairs that concern'd the publick safety and liberty of the people in general he had no Negative voice for it would have been against his Coronation Oath to deny his assent in such cases which was as binding to him as any Law could be and against the chief article of Magna Charta Cap. 29. We will not deny to any man nor will we delay to render to every man Right and Justice Shall it not be in the King's power to deny Justice and shall it be in his power to deny the Enacting of Just Laws Could he not deny Justice to any particular person and could he to all his people Could he not do it in inferior Courts and could he in the Supreme Court of all Or can any King be so arrogant as to pretend to know what 's just and profitable better than the whole body of the people Especially since he is created and chosen for this very end and purpose to do Justice to all as Braction says Lib. 3. Cap. 9. that is to do Justice according to such Laws as the people agree upon Hence is what we find in our Records 7 H 4. Rott Parl. num 59. The King has no Prerogative that derogates from Justice and Equity And formerly when Kings have refused to confirm Acts of Parliament to wit Magna Charta and some others our Ancestors have brought them to it by force of Arms. And yet our Lawyers never were of opinion that those Laws were less valid or less binding since the King was forced to assent to no more than what he ought in Justice to have assented to voluntarily and without constraint Whilest you go about to prove that Kings of other Nations have been as much under the power of their Senates or Counsels as our Kings were you do not argue us into Slavery but them into Liberty In which you do but that over again that you have from the very beginning of your Discourse and which some silly Leguleians now and then do to argue unawares against their own Clients But you say VVe confess that the King where-ever he be yet is supposed still to be present in his Parliament by vertue of his power insomuch that whatever is transacted there is supposed to be done by the King himself and then as if you had got some petty bribe or small morsel and tickled with the remembrance of your Purse of Gold We take say you what they give us and take a Halter then for I 'm sure you deserve it But we do not give it for granted which is the thing you thought would follow from thence That therefore that Court acts only by vertue of a Delegated Power from the King For when we say that the Regal Power be it what it will cannot be absent from the Parliament do we thereby acknowledg that Power to be Supreme does not the King's Authority seem rather to be transferred to the Parliament and as being the lesser of the two to be comprised in the greater Certainly if the Parliament may resâ—ind the King's Acts whether he will or no and revoke Priviledges granted by him to whomsoever they be granted If they may set bounds to his Prerogative as they see cause if they may regulate his yearly Revenue and the Expences of his Court his Retinue and generally all the concerns of his Houshold If they may remove his most intimate Friends and Counsellors and as it were pluck them out of his bosom and bring them to condign punishment Finally if any Subject may by Law appeal from the King to the Parliament all which things that they may lawfully be done and have been frequently practised both our Histories and Records and the most eminent of our Lawyers assure us I suppose no man in his right wits will deny the Authority of the Parliament to be superiour to that of the King For even in an Interregnum the Authority of the Parliament is in being and than which nothing is more common in our Histories they have often made a free Choice of a Successor without any regard to an Hereditary descent In short the Parliament is the Supreme Councel of the Nation constituted and appointed by a most free people and armed with ample power and authority for this end and purpose viz. to consult together upon the most weighty affairs of the Kingdom the King was created to put their Laws in execution Which thing after the Parliament themselves had declared in a publick Edict for such is the Justice of their Proceedings that of their own accord they have been willing to give an account of their actions to other Nations is it not prodigious that such a pitiful fellow as you are a man of no authority of no credit of no estate in the world a meer Burgundian 〈◊〉 should have the imprudence to accuse the Parliament of England asserting by a publick Instrument their
endeavoured to suppress and obscure was then brought to light by the furious passion or to speak more mildly by the ignorant indiscrâ—â—t zeal of one of them After you have displaâ—'d Ambrose his ignorance you show your own or rather vent a Heresie in affirming point blank That under the old Testament there was no such thing as forgiveness of sins upon the account of Christ's sufferings since David confess'd his transgression saying Against thee only have I sinned P. 68. 'T is the Orthodox tenet that there never was any remission of sins but by the blood of the Lamb that was slain from the beginning of the world I know not whose Disciple you are that set up for a broacher of new Heresies but certain I am that that great Divine's Disciple whom you are so angry with did not mistake himself when he said that any one of David's Subjects might have said against thee only have I sinned as properly and with as much right as David himself Then you quote St. Augustine and produce a company of Hipponensian Divines What you alledg out of St. Austin makes not at all against us We confess that as the Prophet Daniel has it it 's God that changeth times sets up one Kingdom and pulls down another we only desire to have it allow'd us that he makes use of men as his Instruments If God alone gave a Kingdom to King Charles God alone has taken it from him again and given it to the Parliament and to the People If therefore our Allegiance was due to King Charles because God had given him a Kingdom for the same reason it is now due to the present Magistracy For your self confess that God has given our Magistra es such power as he useth to give to wicked Princes for the punishment of the Nation And the consequence of this will be that according to your own opinion our present Magistrates being rais'd and appointed by God cannot lawfully be deposed by any but God himself Thus you overthrow the opinion you pretend to maintain which is a thing very frequent with 〈◊〉 Your Apology for the King carries it's deaths-wound in it You have attained to such a prodigious degree of Madness and Stupidity as to prove it unlawful upon any account whatsoever to lift up ones finger against Magistrates and with the very next breath to affirm that it 's the duty of their Sujects to rise up in Rebellion against them You tell us that St. Jerom calls Ismael that slew Gedalia a Parricide or Traytor And it is very true that he was so For Gedalia was Deputy Governour of Judaea a good man and slain by Ismael without any cause The same Author in his Comment upon the Book of Ecclesiastes says that Solomon's command to keep the King's Commandment is the same with St. Paul's Doctrine upon the same subject And deserves commendation for having made a more moderate Construction of that Text than most of his Contemporaries You say you will forbear enquiring into the Sentiments of Learned Men that lived since St. Augustine's time but to shew that you had rather dispence with a lie than not quote any Author that you think makes for you in the very next period but one you produce the Authorities of Isidore Gregory and Otho Spanish and Dutch Authors that liv'd in the most barbarous and ignorant ages of all whose Authorities if you knew how much we despise you would not have told a lye to have quoted them But would you know the reason why he dares not come so low as to the present times Why he does as it were hide himself and disapear when he comes towards our own times The reason is Because he knows full well that as many Eminent Divines as there are of the Reformed Church so many Adversaries he would have to encounter Let him take up the Cudgels if he thinks fit he will quickly find himself run down with innumerable Authorities out of Luther Zuinglius Calvin Bucer Martyr Paraeus and the rest I could oppose you with Testimonies out of Divines that have flourished even in Leyden Though that famous University and Renowned Commonwealth which has been as it were a Sanctuary for Liberty those Fountains and Streams of all Polite Learning have not yet been able to wash away that slavish rust that sticks to you and infuse a little humanity into you Finding your self destitute of any assistance or help from Orthodox Protestant Divines you have the impudence to betake your self to the Sorbonists whose Colledge you know is devoted to the Romish Religion and consequently but of very weak authority amongst Protestants We are willing to deliver so wicked an assertor of Tyranny as you to be drown'd in the Sorbon as being asham'd to own so despicable a slave as you show your self to be by maintaining that the whole body of a Nation is not equal in power to the most slothful degenerate Prince that may be You labour in vain to lay that upon the Pope which all free Nations and all Orthodox Divines own and assert But the Pope and his Clergy when they were in a low condition and but of small account in the world were the first Authors of this pernicious absurd Doctrine of yours and when by preaching such Doctrine they had gotten power into their own hands they became the worst of Tyrants themselves Yet they engaged all Princes to themselves by the closest tye imaginable perswading the world that was now besotted with their Superstition that it was unlawful to Depose Princes though never so bad unless the Pope dispensed with their Allegiance to them by absolving them from their Oaths But you avoid Orthodox Writers and endeavour to burden the truth with prejudice and calumny by making the Pope the first assertor of what is a known and common received opinion amongst them which if you did not do it cunningly you would make your self appear to be neither Papist nor Protestant but a kind of a Mongrel Idumean Herodian For as they of old adored one most inhumane bloody Tyrant for the Mâ—ssias so you would have the world fall down and worship all You boast that you have confirm'd your opinion by the Testimonies of the Fathers that flourished in the four first Centuries whose Writings only are Evangelical and according to the truth of the Christian Religion This man is past all shame how many things did they preach how many things have they published which Christ and his Apostles never taught How many things are there in their Writings in which all Protestant Divines differ from them But what is that opinion that you have confirm'd by their Authorities Why that evil Princes are appointed by God Allow that as all other pernicious and destructive things are What then why that therefore they have no Judge but God alone that they are above all humane Laws that there is no Law written or unwritten no Law of Nature nor of God to call them to account before their own
the nature of the thing it self So that whether you make the world of your mind or no your Doctrine must needs be mischievous and destructive and such as cannot but be abhorred of all Princes For if you should work men into a perswasion that the Right of Kings is without all bounds they would no longer be subject to a Kingly Government if you miss of your aim yet you make men weary of Kings by telling them that they assume such a power to themselves as of right belonging to them But if Princes will allow of those Principles that I assert if they will suffer themselves and their own power to be circumscribed by Laws instead of an uncertain weak and violent Government full of cares and fears they will reign peaceably quietly and securely If they slight this counsel of mine though wholsome in its self because of the meanness of the Author they shall know that it is not my counsel only but what was anciently advised by one of the wisest of Kings For Lycurgus King of Lacedemon when he observed that his own Relations that were Princes of Argos and Messana by endeavouring to introduce an Arbitrary Government had ruin'd themselves and their people he that he might benefit his Countrey and secure the Succession to his own Family could think upon no better expedient than to communicate his Power to the Senate and taking the great men of the Realm into part of the Government with himself and by this means the Crown continued in his Family for many ages But whether it was Lycurgus or as some learned men are of opinion Theopompus that introduced that mixt form of Government among the Lacedemonians somewhat more than a hundred years after Lycurgus his time of whom it is recorded That he used to boast that by advancing the Power of the Senate above that of the Prince he had setled the Kingdom upon a sure Foundation and was like to leave it in a lasting and durable condition to his Posterity which of them soever it was I say he has left a good Example to Modern Princes and was as creditable a Councellor as his Counsel was safe For that all men should submit to any one man so as to acknowledge a Power in him superior to all humane Laws neither did any Law ever Enact nor indeed was it possible that any such Law should ever be for that cannot be said to be a Law that strikes at the root of all Laws and takes them quite away It being apparent that your Positions are inconsistent with the nature of all Laws being such as render them no Laws at all You endeavour notwithstanding in this Fourth Chapter to make good by Examples what you have not yet been able to do by any Reasons that you have alledged as yet Let 's consider whether your Examples help your Cause for they many times make things plain which the Laws are either altogether silent in or do but hint at We 'll begin first with the Jews whom we suppose to have known most of the mind of God and then according to your own method we 'll come to the times of Christianity And first for those times in which the Israelites being subject to Kings who or howsoever they were did their utmost to cast that flavish yoke from off their necks Eglon the King of Moab had made a Conquest of them the Seat of his Empire was at Jericho he was no contemner of the True God when his Name was mentioned he rose from his Seat The Israelites had served him Eighteen Years they sent a present to him not as to an Enemy but to their own Prince notwithstanding which outward Veneration and Profession of Subjection they kill him by a wile as an Enemy to their Countrey You 'l say perhaps that Ehud who did that action had a Warrant from God for so doing He had so 't is like and what greater Argument of its being a warrantable and praise-worthy action God useth not to put men upon things that are unjust treacherous and cruel but upon such things as are virtuous and laudable But we read no where that there was any positive Command from Heaven in the case The Israelites called upon God So did we And God stirred up a Saviour for them so he did for us Eglon of a Neighbouring Prince became a Prince of the Jews of an Enemy to them he became their King Our Gentleman of an English King became an Enemy to the English Nation so that he ceas'd to be a King Those Capacities are inconsistent No man can be a Member of a State and an Enemy to it at the same time Antony was never lookt upon by the Romans as a Consul nor Nero as an Emperor after the Senate had voted them both Enemies This Cicero tells us in his Fourth Philippick If Antony be a Consul says he Brutus is an Enemy but if Brutus be a Saviour and Preserver of the Commonwealth Antony is an Enemy none but robbers count him a Consul By the same reason say I who but Enemies to their Countrey look upon a Tyrant as a King So that Eglon's being a Foreigner and King Charles a Prince of our own will make no difference in the case both being Enemies and both Tyrants they are in the same circumstances If Ehud kill'd him justly we have done so too in putting our King to Death Sampson that Renowned Champion of the Hebrews tho his Countrey-men blam'd him for it Dost thou not know say they that the Philistines have dominion over us yet against those Philistines under whose Dominion he was he himself undertook a War in his own person without any other help and whether he acted in pursuance of a Command from Heaven or was prompted by his own Valour only or whatever inducement soever he had he did not put to death one but many that tyranized over his Countrey having first called upon God by Prayer and implored his Assistance So that Sampson counted it no act of Impiety but quite contrary to kill those that enslaved his Countrey ' tho they had dominion over himself too and tho the greater part of his Countrey-men submitted to their Tyranny But yet David who was both a King and a Prophet would not take away Saul's life because he was God's Anointed Does it follow that because David refused to do a thing therefore we are obliged not to do that very thing David was a private person and would not kill the King is that a president for a Parliament for a whole Nation David would not revenge his own quarrel by putting his Enemy to death by stealth does it follow that therefore the Magistrates must not punish a Malefactor according to Law He would not kill a King must not an Assembly of the States therefore punish a Tyrant He scrupled the killing of God's Anointed must the People therefore scruple to condemn their own Anointed Especially one that after having so long professed Hostility against his own
forsaken God And we do not find that Azarias his Son prosecuted those that had cut off his Father You quote a great many frivolous passages out of the Rabbins to prove that the Kings of the Jews were Superior to the Sanhedrim You do not consider Zedekia's own words Jerem. 38. The King is not he that can do any thing against you So that this was the Princes own stile Thus he confessed himself Inferior to the great Council of the Realm Perhaps say you he meant that he durst not deny them any thing for fear of Sedition But what does your perhaps signify whose most positive asserting any thing is not worth a Louse For nothing in Nature can be more Fickle and Inconstant than you are How oft have you appear'd in this Discourse inconsistent with your self unsaying with one Breath what you had said with another Here again you make Comparisons betwixt King Charles and some of the good Kings of Judah You speak contemptibly of David as if he were not worthy to come in Competition with him Consider David say you an Adulterer a Murderer King Charles was guilty of no such Crimes Solomon his Son who was accounted wise c. Who can with Patience hear this filthy rascally Fool speak so irreverently of Persons eminent both in Greatness and Piety Dare you compare King David with King Charles a most Religious King and Prophet with a Superstitious Prince and who was but a Novice in the Christian Religion a most prudent wise Prince with a weak one a Valiant Prince with a Cowardly one finally a most just Prince with a most unjust one Have you the impudence to commend his Chastity and Sobriety who is known to have committed all manner of Leudness in company with his Confident the Duke of Buckingham It were to no purpose to enquire into the private Actions of his Life who publickly at Plays would Embrace and Kiss the Ladies lasciviously and handle Virgins and Matrons Breasts not to mention the rest I advise you therefore you Counterfeit Plutarch to abstain from such like Parallels lest I be forced to publish those things concerning King Charles which I am willing to conceal Hitherto we have entertain'd our selves with what the People of the Jews have acted or attempted against Tyrants and by what Right they did it in those times when God himself did immediately as it were by his Voice from Heaven govern their Commonwealth The Ages that succeeded do not afford us any Authority as from themselves but confirm us in our Opinion by their imitating the Actions of their Fore-fathers For after the Babylonish Captivity when God did not give any new command concerning the Crown tho the Royal Line was not extinct we find the People returning to the old Mosaical Form of Government again They were one while Tributaries to Antiochus King of Syria yet when he injoyn'd them things that were contrary to the Law of God they resisted him and his Deputies under the Conduct of their Priests the Maccabees and by force regain'd their former Liberty After that whoever was accounted most worthy of it had the Principality conferr'd upon him Till at last Hircanus the Son of Simon the Brother of Judah the Maccabee having spoiled David's Sepulchre entertain'd foreign Soldiers and began to Invest the Priesthood with a kind of Regal Power After whose time his Son Aristobulus was the first that assum'd the Crown he was a Tyrant indeed and yet the People stirred not against him which is no great Wonder for he reigned but one year And he himself being overtaken with a grievous Disease and repenting of his own Cruelty and Wickedness desired nothing more than to dye and had his wish His Brother Alexander succeeded him and against him you say the People raised no Insurrection tho he were a Tyrant too And this lie might have gone down with us if Josepbus's History had not been extant We should then have had no memory of those times but what your Josippus would afford us out of whom you transcribe a few senseless and useless Apothegms of the Pharisees The History is thus Alexander Administred the Publick Affairs ill both in War and Peace and tho he kept in pay great numbers of Pisidians and Cilicians yet could he not protect himself from the Rage of the People but whilest he was Sacrificing they fell upon him and had almost smother'd him with Boughs of Palm-trees and Citron-trees afterward the whole Nation made War upon him six years during which time when many thousands of the Jews had been slain and he himself being at length desirous of Peace demanded of them what they would have him do to satisfy them they told him nothing could do that but his Blood nay that they should hardly pardon him after his Death This History you perâ—… was not for your purpose and so you put it 〈◊〉 with a few â—harisaical Sentences when it had been much better either to have let it quite alone 〈◊〉 to have given a true Relation of it but you trust to â—ies more than to the Truth of your Cause Even 〈◊〉 eight hundred Pharisees whom he commanded to be crucisied were of their number that had taken up Arms against him And they with the rest of the People had solemnly protested That if they could subdue the Kings Forces and get his Person into their Power they would put him to Death After the Death of Alexander his Wife Alexandra took the Government upon her as Athalia had formerly done not according to Law for you have confessed that the Laws of the Jews admitted not a Female to wear the Crown but she got it partly by force for she maintain'd an Army of Foreigners and partly by favour for she had brought over the Pharisees to her Interest which sort of Men were of the greaten Authority with the People Them she had made her own by putting the Power into their hands and retaining to her self only the Name 〈◊〉 as the Scotch Presbyterians lately allowed Chaâ—… the Name of King but upon Condition that 〈◊〉 would let them be King in effect After the 〈◊〉 of Alexandra Hyrcanus and Aristobulus her Sons contended for the Sovereignty Aristobulus was 〈◊〉 industrious and having a greater Party forced his Elder Brother out of the Kingdom A while after when Pompey passed through Syria in his return from the Mithridatick War the Jews supposing they had now an opportunity of regaining their Liberty by referring their Cause to him dispatcht an Embassy to him in their own Names they renounce both the Brothers complain that they had enslaved them Pompey deposed Aristobulus leaves the Priesthood and such a Principality as the Laws allowed to Hyrcanus the Elder From that time forward he was called High Priest and Ethnarcha After these times in the Reign of Archelaus the Son of Herod the 〈◊〉 〈◊〉 fifty Ambassadors to Augustus Caesar accused 〈◊〉 that was dead and Archelaus his Son that then Reigned they deposed him as
the Law of Nature to oppress their Subjects and go unpunished because as circumstances may fall out it may sometimes be a less mischief to bear with them than to remove them Remember what your self once wrote concerning Bishops against a Jesuit you were then of another opinion than you are now I have quoted your words formerly you there affirm that seditious Civil dissentions and discords of the Nobles and Common people against and amongst one another are much more tolerable and less mischievous than certain misery and destruction under the Government of a single person that plays the Tyrant And you said very true For you had not then run mad you had not then been bribed with Charles his Jacobusses You had not got the King's-Evil I should tell you perhaps if I did not know you that you might be ashamed thus to prevaricate But you can sooner burst than blush who have cast off all shame for a little profit Did you not remember that the Commonwealth of the people of Rome flourished and became glorious when they had banished their Kings Could you possibly forget that of the Low-Countries which after it had shook off the yoke of the King of Spain after long and tedious Wars but Crown'd with success obtained its Liberty and feeds such a pitiful Grammarian as your self with a Pension not that their youth might be so infatuated by your Sophistry as to chuse rather to return to their former Slavery than inherit the Glorious Liberty which their Ancestors purchased for them May those pernicious principles of yours be banished with your self into the most remote and barbarous corners of the World And last of all the Commonwealth of England might have afforded you an example in which Charles who had been their King after he had been taken captive in War and was found incurable was put to death But they have defaced and impoverished the Island with Civil broils and discords which under its Kings was happy and swam in Luxury Yea when it was almost buried in Luxury and Voluptuousness and the more inured thereto that it might be enthralled the more easily when its Laws were abolished and its Religion agreed to be sold they delivered it from Slavery You are like him that published Simplicius in the same Volume with Epictetus a very grave Stoick Who call an Island happy because it swims in Luxury I 'm sure no such Doctrine ever came out of Zeno's School But why should not you who would give Kings a power of doing what they list have liberty your self to broach what new Philosophy you please Now begin again to act your part There never was in any King's Reign so much blood spilt so many Families ruined All this is to be imputed to Charles not to us who first raised an Army of Irishmen against us who by his own Warrant Authorized the Irish Nation to conspire against the English who by their means slew Two hundred Thousand of his English Subjects in the Province of Uâ—… besides what Numbers were sâ—ain in other parts of that Kingdom who sollicited two Armies towards the destruction of the Parliament of England and the City of London and did many other actions of Hostility before the Parliament and people had Listed one Soldier for the preservation and defence of the Government What Principles what Law what Religion ever taught men rather to consult their ease to save their money their blood nay their lives themselves than to oppose an enemy with force for I make no difference betwixt a Foreign Enemy and another since both are equally dangerous and destructive to the good of the whole Nation The People of Israel saw very well that they could not possibly punish the Benjamites forSpanâ— Murthering the Levite's Wife without the loss of many Men's lives And did that induce them to sit still Was that accounted a sufficient Argument why they should abstain from War from a very Bloody Civil War Did they therefore suffer the Death of one poor Woman to be unrevenged Certainly if Nature teacheth us rather to endure the Government of a King though he be never so bad than to endanger the lives of a great many Men in the recovery of our Liberty it must teach us likewise not only to endure a Kingly Government which is the only one that you argue ought to be submitted to but an Aristocracy and a Democracy Nay and sometimes it will persuade us to submit to a Multitude of Highway-men and to Slaves that Mutiny Fulvius and Rupilius if your Principles had been received in their days must not have engaged in the Servile War as their Writers call it after the Praetorian Armies were Slain Crassus must not have Marched against Spartacus after the Rebels had destroyed one Roman Army and spoil'd their Tents Nor must â—â—mpâ—y have undertaken the Piratick War But the State of Rome must have pursued the dictates of Nature and must have submitted to their own Slaves or to the Pyrates rather than run the hazard of losing some Mens lives You do not prove at all that Nature has imprinted any such notion as this of yours on the minds of Men And yet you cannot forbear boding us ill luck and denouncing the Wrath of God against us which may Heaven divert and inflict it upon your self and all such Prognosticators as you who have punished as he deserved one that had the name of our King but was in Fact our implacable Enemy and we have made Atonement for the Death of so many of our Countreymen as our Civil Wars have occasion'd by shedding his Blood that was the Author and Cause of them Then you tell us that a Kingly Government appears to be more according to the Laws of Nature because more Nations both in our days and of old have submitted to that Form of Government than ever did to any other I answer If that be so it was neither the effect of any Dictate of the Law of Nature nor was it in Obedience to any Command from God God would not suffer his own People to be under a King he consented at last but unwillingly what Nature and right Reason dictates we are not to gather from the practice of most Nations but of the wisest and most prudent The Grecians the Romans the Italians and Carthagenians with many other have of their own accord out of choice preferr'd a Commonwealth to a Kingly Government and these Nations that I have named are better instances than all the rest Hence Sulpitius Severus says That the very Name of a King was always very odious among freeborn People But these things concern not our present purpose nor many other Impertinences that follow over and over again I 'll make haste to prove that by Examples which I have proved already by Reason viz. That it is very agreeable to the Law of Nature that Tyrants should be punished and that all Nations by the instinct of Nature have punished them which will expose your Impudence and
at all Now you say That you will discourse by and by of the difference betwixt some Kings and others in point of Powâ—r some having had more some less You say You will prove that Kings cannot be judged nor câ—ndemn'd by their own Subjects by a most solid Argument but you do it by a very silly one and 't is this You say There was no other difference than that betwixt the Judges and the Kings of the Jews and yet the reason why the Jews required to have Kings over them was because they were weary of their Judges and hated their Government Do you think that because they might Judge and Condemn their Judges if they misbehaved themselves in the Government they therefore hated and were weary of them and would be under Kings whom they should have no Power to restrain and keep within Bounds tho they should break through all Laws Who but you ever argued so childishly So that they desired a King for some other reason than that they might have a Master over them whose Power should be superior to that of the Law which reason what it was it is not to our present purpose to make a Conjecture Whatever it was both God and his Prophets tells us it was no piece of prudence in the People to desire a King And now you fall foul upon your Rabbins and are very angry with them for saying That a King might be judged and condemned to undergo Stripes out of whose Writings you said before you had proved that the Kings of the Jews could not be judged Wherein you confess that you told a lye when you said you had proved any such thing out of their Writings Nay you come at last to forget the Subject you were upon of writing in the King's Defence and raise little impertinent Controversies about Solomon's Stales and how may Stalls he had for his Horses Then of a Jocky you become a Ballad-singer again or rather as I said before a raving distracted Cuckoo You complain That in these latter Ages Discipline has been more remiss and the Rule less observed and kept up to to wit because one Tyrant is not permitted without a â—heck from the Law to let loose the Roms of all Discipline and corrupt all Mens manners This Doctrine you say the Brownists introduced amongst those of the â—eform'd Religion so that Luther Calvin Zumâ—lius Bucer and all the most Celebrated Orthodox Divines are Brownists in your Opinion The English have the less reason to take your Reproaches ill because they hear you belching out the same Slanders against the most eminent Doctors of the Church and in effect against the whole Reformed Church it self CHAP. VI. AFter having discours'd upon the Law of God and of Nature and handled both so untowardly that you have got nothing by the bargain but a deserved reproach of Ignorance and Knavery I cannot apprehend what you can have farther to alledg in defence of your Royal Cause but meer trifles I for my part hope I have given satisfaction already to all good and learned men and shall have done this Noble cause Right should I break off here yet lest I should seem to any to decline your variety of arguing and ingenuity rather than your immoderate impertinence and tittle-tattle I 'le follow you where ever you have a mind to go but with such brevity as shall make it appear that after having perform'd whatever the necessary defence of the Cause required if not what the dignity of it merited I now do but comply with some mens expectation if not their curiosity Now say you I shall alledg other and greater arguments What greater arguments than what the Law of God and Nature afforded Help Lucina The mountain Salmasius is in labour It is not for nothing that he has got a she-husband Mortals expect some extraordinary birth If he that is and is called a King might be accused before any other power that power must of necessity be greater than that of the King and if so then must that power be indeed the Kingly power and ought to have the name of it For a Kingly power is thus defined to wit the Supreme power in the State residing in a single person and which has no superior O ridiculous birth a Mouse crept out of the Mountain Help Grammarians one of your number is in danger of perishing The Law of God and of Nature are safe but Salmasius his Dictionary is undone What if I should answer you thus That words ought to give place to things that we having taken away Kingly Government it self do not think our selves concerned about its name and definition let others look to that who are in love with Kings We are contented with the enjoyment of our Liberty such an answer would be good enough for you But to let you see that I deal fairly with you throughout I will answer you not only from my own but from the opinion of very wise and good men who have thought that the name and power of a King are very consistent with a power in the people and the Law superior to that of the King himself In the first place Lycurgus a man very eminent for his wisdom designing as Plato says to secure a Kingly Government as well as it was possible could find no better expedient to preserve it than by making the power of the Senate and of the Ephori that is the power of the people superior to it Theseus in Euripedes King of Athens was of the same opinion for he to his great honour restored the people to their liberty and advanced the power of the people above that of the King and yet left the Regal Power in that City to his Posterity Whence Euripedes in his Play called the Suppliants introduceh him speaking on this manner I have advanced the people themselves into the Throne having freed the City from Slavery and admitted the people to a share in the Government by giving them an equal right of Suffrage And in another place to the Herald of Thebes In the first place says he you begin your Speech Friend with a thing that is not true in stiling me a Monarch for this City is not governed by a single person but is a free State the people reigns here These were his words when at the same time he was both called and really was King there The Divine Plato likewise in his Eight Epistle Lycurgus says he introduced the power of the Senate and of the Ephori a thing very preservative of Kingly Government which by this means hath honourably flourished for so many ages because the Law in effect was made King Now the Law cannot be King unless there be some who if there should be occasion may put the Law in execution against the King A Kingly Government so bounded and limited he himself commends to the Sicilians Let the people enjoy their Liberty under a Kingly Government let the King himself be accountable let the Law take place
Aristotle whom you name so often if you had read him would have taught you as much in the beginning of his Politicks where he says they judge amiss that think there is but little difference betwixt a King and a Master of a Family For that there is not a numerical but a specifical Difference betwixt a Kingdom and a Family For when Villages grew to be Towns and Cities that Regal Domestick Right vanished by degrees and was no more owned Hence Diodorus in his first Book says That anciently Kingdoms were transmitted not to the former King's Sons but to those that had best deserved of the People And Justine Originally says he the Government of Nations and of Countries was by Kings who were exalted to that height of Majesty not by popular Ambition but for their Moderation which commended them to good Men. Whence it is manifest that in the very beginning of Nations that Fatherly and Hereditary Government gave way to vertue and the peoples right Which is the most natural reason and cause and was the true rise of Kingly Government For at first men entred into Societies not that any one might insult over all the rest but that in case any should injure other there might be Laws and Judges to protect them from wrong or at least to punish the wrong doers When men were at first dispers'd and scattered asunder some wise and eloquent man perswaded them to enter into Civil Societies that he himself say you might exercise Dominion over them when so united Perhaps you meant this of Nimrod who is said to have been the first Tyrant Or else it proceeds from your own malice only and certainly it cannot have been true of those great and generous spirited men but is a fiction of your own not warranted by any authority that I ever heard of For all ancient Writers tell us that those first Instituters of Communities of men had a regard to the good and safety of Mankind only and not to any private advantages of their own or to make themselves great or powerful One thing I cannot pass by which I suppose you intended for an Emblem to set off the rest of this Chapter If a Consul say you had been to be accused before his Magistracy expired there must have been a Dictator created for that purpose though you had said before that for that very reason there were two of them Just so your Positions always agree with one another and almost every Page declares how weak and frivolous whatever you say or write upon any subject is Under the ancient English-Saxon Kings you say the people were never called to Parliaments If any of our own Country-men had asserted such a thing I could easily have convinced him that he was in an error But I am not so much concerned at your mistaking our affairs because y' are a Foreigner This in effect is all you say of the Right of Kings in general Many other things I omit for you use many digressions and put things down that either have no ground at all or are nothing to the purpose and my design is not to vye with you in impertinence CHAP. VIII IF you had published your own opinion Salmasius concerning the Right of Kings in general without affronting any persons in particular yet notwithstanding this alteration of affairs in England as long as you did but use your own liberty in writing what your self thought fit no English man could have had any cause to have been displeased with you nor would you have made good the opinion you maintain ever a whit the less For if it be a positive command both of Moses and of Christ himself That all men whatsoever whether Spaniards French Italians Germans English or Scotch should be subject to their Princes be they good or bad which you asserted Page 127. to what purpose was it for you who are a foreigner and unknown to us to be tampering with our Laws and to read us Lectures out of them as out of your own Papers and Miscellanies which be they how they will you have taught us already in a great many words that they ought to give way to the Laws of God But now it is apparent that you have undertaken the defence of this Royal Cause not so much out of your own inclination as partly because you were hired and that at a good round price too considering how things are with him that set you on work and partly 't is like out of expectation of some greater reward hereafter to publish a scandalous Libel against the English who are injurious to none of their Neighbours and meddle with their own matters only If there were no such thing as that in the case is it credible that any man should be so impudent or so mad as though he be a stranger and at a great distance from us yet of his own accord to intermeddle with our affairs and side with a party What the Devil is it to you what the English do amongst themselves What would you have Pragmatical Puppy what would ye be at Have you no concerns of your own at home I wish you had the same concerns that that famous Olus your fellow busie-bosie body in the Epigram had and perhaps so you have you deserve them I 'm sure Or did that Hotspur your Wife who encouraged you to write what you have done for out-law'd Charles his sake promise you some profitable Professors place in England and God knows what Gratifications at Charles his Return But assure your selves my Mistress and my Master that England admits neither of Wolfes nor Owners of Wolfes So that it 's no wonder you spit so much venom at our English Mastiffs It were better for you to return to those Illustrious Titles of yours in France first to that hunger-starved Lordship of yours at St. Lou and in the next place to the Sacred Consistory of the most Christian King Being a Counsellor to the Prince you are at too great a distance from your own Country But I see full well that she neither desires you nor your Counsel nor did it appear she did when you were there a few years ago and began to lick a Cardinal's Trencher she 's in the right by my troth and can very willingly suffer such a little fellow as you that are but one half of a man to run up and down with your Mistress of a Wife and Desks full of Trifles and Fooleries till you light some where or other upon a Stipend large enough for a Knight of the Grammar or an Illustrious Critick on Horseback if any Prince or State has a mind to hire a Vagabond Doctor that is to be sold at a good round Price But here 's one that will bid for you whether you 're a Merchantable Commodity or not and what you are worth we shall see by and by You say The Parricides assert that the Government of England is not meerly Kingly but that it is a mixt
and hope for them in vain under the Rule of a King They who are of opinion that these things cannot be compass'd but under a King and a Lord it cannot well be expressed how mean how base I do not say how unworthy thoughts they have of themselves for in effect what do they other than confess that they themselves are lazy weak senseless silly Persons and fram'd for Slavery both in Body and Mind And indeed all manner of Slavery is scandalous and disgraceful to a freeborn ingenious Person but for you after you have recovered your lost Liberty by God's Assistance and your own Arms after the performance of so many valiant Exploits and the making so remarkable an Example of a most Potent King to desire to return again into a Condition of Bondage and Slavery will not only be scandalous and disgraceful but an impious and wicked thing and equal to that of the Israelites who for desiring to return to the Egyptian Slavery were so severely punish'd for that sordid slavish Temper of mind and so many of them destroy'd by that God who had been their Deliverer But what say you now who would perswade us to become Slaves The King say you had a Power of pardoning such as were guilty of Treason and other Crimes which evinces sufficiently that the King himself was under no Law The King might indeed pardon Treason not against the Kingdom but against himself and so may any body else pardon wrongs done to themselves and he might perhaps pardon some other Offences tho not always but does that follow because in some Cases he had the Right of saving a Malefactor's life that therefore he must have a Right to destroy all good Men If the King be impleaded in an inferior Court he is not obliged to Answer but by his Attorney Does it therefore follow that when he is summon'd by all his Subjects to appear in Parliament he may chuse whether he will appear or no and refuse to Answer in Person You say That we endeavour to justify what we have done by the Hollander ' s Example and upon this occasion fearing the loss of that Stipend with which the Hollanders seed such a Murraine and Pest as you are if by reviling the English you should consequentially reflect upon them that maintain you you endeavour to demonstrate how unlike their Actions and ours are The Comparison that you make betwixt them I resolve to omit tho many things in it are most false and other things flattery all over which yet you thought your self obliged to put down to deserve your Pension For the English think they need not alledge the Examples of Foreigners for their Justification They have Municipal Laws of their own by which they have acted Laws with relation to the matter in hand the best in the World They have the Examples of their Ancestors Great and Gallant Men for their imitation who never gave way to the Exorbitant Power of Princes and who have put many of them to Death when their Government became insupportable They were born free they stand in need of no other Nation they can make what Laws they please for their own good Government One Law in particular they have a great Veneration for and a very Ancient one it is enacted by Nature it self That all Humane Laws all Civil Right and Government must have a respect to the safety and welfare of good Men and not be subject to the Lusts of Princes From hence to the end of your Book I find nothing but Rubbish and Trifles pick'd out of the former Chapters of which you have here raised so great a heap that I cannot imagine what other design you could have in it than to presage the ruin of your whole Fabrick At last after an infinite deal of tittle tatle you make an end calling God to witness that you undertook the defence of this Cause not only because you were desired so to do but because your own Conscience told you that you could not possibly undertake the Defence of a better Is it fit for you to intermedâ—le with our matters with which you have nothing to do because you were desired when we our selves did not desire you to reproach with contumelious and opprobrious language and in a Printed Book the Supreme Magistracy of the English Nation when according to the authority and power that they are entrusted with they do but their duty within their own Jurisdiction and all this without the least injury or provocation from them for they did not so much as know that there was such a man in the world as you And I pray by whom were you desired By your Wife I suppose who they say exercises a Kingly Right and Jurisdiction over you and whenever she has a mind to it as Fulvia is made to speak in that obscene Epigram that you collected some Centoes out of Pag. 320. cries Either write or let 's fight That made you write perhaps lest the â—ignal should be given Or were you asked by Charles the Younger and that proâ—ligate Gang of Vâ—gabond Courtiers and like a second Balaam call'd upon by another Balak to restore a desperate Cause by ill writing that was lost by ill fighting That may be but there 's this difference for he was a wise understanding man and rid upon an Ass that could speak to curse the People of God Thou art a very talkative Ass they self and rid by a Woman and being surrounded with the healed heads of the Bishops that heretofore thou hadst wounded thou seem'st to represent that Beast in the Revelation But they say that a little after you had written this Book you repented of what you had done 'T is well if it be so and to make your repentance publick I think the best course that you can take will be for this long Book that you have writ to take a Halter and make one long Letter of your self So Judas Iscariot repented to whom you are like and that young Charles knew which made him send you the Purse Judas his Badg for he had heard before and found afterward by experience that you were an Apostate and a Devil Judas betray'd Christ himself and you betray his Church you have taught heretofore that Bishops were Antichristian and you are now revolted to their party You now undertake the Defence of their Cause whom formerly you damn'd to the pit of Hell Christ delivered all men from Bondage and you endeavour to enslave all mankind Never question since you have been such a Villain to God himself his Church and all mankind in general but that the same fate attends you that befel your equal out of despair rather than repentance to be weary of your life and hang your self and burst asunder as he did and to send before-hand that faithless and treacherous Conscience of yours that railing Conscience at good and holy men to that place of torment that 's parpared for you And now I think through God's