be chased away as a vision of the night The eye also which saw him shall see him no more neither shall his place any more behold him because he hath oppressed and hath forsaken the poor because he hath violently taken away an house which he builded not Job 20. ENGLANDS REDEMPTION OR The Peoples rejoicing for their great deliverance from the Tyranny of the long called Parliament and their growing hopes for the restauration of Charls the second whose absence hath been the cause of all our miseries whose presence will be the cause of all our happinesse The prosperity of Rebels and Traytors is but momentary As Monarchy is the best of all Governments so the Monarchy of England is the best of all Monarchies Therfore God save King Charls the second and grant that the proud Presbyterians do not strive to make themselves Kings over him as they did over his Father by straining from him Antimonarchical Concessions and by Covenanting to extirpate his Bishops c. that they might set up themselves which was the primary cause of our late unnatural and inhumane wars Mr. Prynne commended Episcopacy is the best form of Church Government The Votes of the Clergy in Parliament The Arrogance of the Presbyterian faction who stand upon their Terms with Princes and make Kings bend unto them as unto the Pope OH the inscrutable judgments of God! Oh the wonderful mercy of the Almighty Oh â—he Justice of our Jehovah No sooner had I written these last words of the momentary prosperity of the wicked out immediately the same hour news was brought me that General Monck and the City were agreeed and resolved to declare for a free Parliament and decline the Rump Obstupui stetteruntque comae vox faucibus haesit I was strucken with amazement joy made me tremble and the goodnesse of the news would scarce permit me to believe it when I considered the crying sins of our Nation which deserved showers of vengeance not such sprinklings of mercy then all such conceipts seemed to me as vain and empty delusions but when I considered the infinite mercy of the Almighty then why might not God spare our Nineveh and send joyfull tydings into our discorsolate City Surely his mercies are greater than our great Sins Therefore to resolve this doubt I went up into the City where instead of Tears as formerly I had like to have been drowned with the Streams of joy and rejoycing The Bell rung merrily the Streets were paved with mirth and every house resounded with joyful acclamations I had do need then to ask whether the newâ— I heard in my Chamber were true or no both Men Women and Children Old and Young Rich and Poor all sung forth the destruction oâ— the Long called Parliament the whole City was as it were on fire with Bonfires for joy And now those who formerly threatned the firing of the City were burnt at every door for all the people cryed out let us Burn the Rump let us roast the Rump A suddain change History cannot tell us of its parallel No lesse than thirty eight Bonfires were made between Pleet-Conduit and Temple-Barre To be short there was scarce so much as one Alley in the whole City wherein there were not many Bonfires so that so great and general joyfulnesse never entred into the Walls of the City since it was built neither will again untill Charls the second be restored to his Crown The hopes whereof only caused the fervency of those joyes The Pulpits on the morrow being Sunday and all the Churches ecchoed forth Praises and Thanks to God and private devotion was not wanting neither was this joy confined only within the walls of the City but being a publique mischief was removed a publique rejoycing overspread the whole Kingdom and all the people with one heart and voyce shouted clapped hands and poured out joyful thanks for this great deliverance So the wearyed Hare is delighted and cheereth her self when she hath shook off the bloody Hounds and so a Flock of Sheep are at rest and ease when the Ravenous Wolves have newly left them Oh therefore let our distracted England be a warnin-gpiece to all Nations that they never attempt to Try and Judge their King for what cause soever And let all Traytors and Tyrants in the World learn by the example of our English Rebels that their Prosperity and Dominion though it seemeth never so perpetual is but momentary and as the wind which no man seeth For who so much applauded and look'd upon as the Long Parliament when they first took upon then to correct and question the King and who now so Ridiculous and Scorned They were them admired by the People as the Patrons Vindicators Redeemers and Keepers of their Liberty Nay I may most truly say that the people did worship and adore them more than they did God But now although they were as wicked then and did as much destroy our Laws and Liberties as they do now they are become a by-word the Scorn and Derision both of Men Women and Children and hooted at by every one as the greatest and most shameful laughing-stock in the World Who then can think upon our late most graciour King Charls the Martyr without Tears in his Eyes and contrition in his heart who can remember his patient Suffrings without Amazement and mourning who can look upon his Prophetical and Incomparable Book without Admiration and Weeping Rejoycings especially upon that Text in the 26 Chapter of his book viz. Vulgar complyance with any illegal and extravagant wayes like violent motions in nature soon grows weary of it self and ends in a refractory sullennesse Peoples rebounds are oft in their faces who first put them upon those violent strokes This needs no Commentary for every one knoweth with what zeal the Rabel of the people did at first stick to the Trayterous House of Commons in their Grand Rebellion and how they are now weary of them and with refractory sullennesse rise up against them and are ready to fly in their Faces who first taught them to Rebel and fight against their King Nay the Apprentices of London whom formerly these Rebels made instrumental to carry on their wicked designs against the King are now most vehement against them For why a noysome House is most obnoxious to the nearest Neigbours and the stinking House of Commons that sentina malorum doth most annoy this neighbouring City It is the nature of foxes to prey furthest from their holes but these unnatural foxes in sheeps clothing make all their prey both at home and abroad All is fish which comes to their net And that these Rebels may still have freedom to persevere in their villanies they cry up a free-State as the best of all Governments yet mark the nature of the beast a free-State say they is most beneficial for the people yet not so free but that they may and will qualifie and engage the persons chosen by the people according to
are called of God to be Kings as his Vicegerents they have power to look to and have a care of the Church that the word be preached and the Sacraments administred by fit persons and in a right manner else how should Kings be Nursing Fathers to the Church had they not a Fatherly power over it Therefore many Acts of Parliament in several Kings Reigns and the whole Current of Law Books resolve and affirm the King to be head and have Supreme Jurisdiction in Ecclesiastical causes In the first year of Edward the sixth a Statute was made That all Authority and Jurisdiction both Spiritual and Temporal is derived from the King So in the Reign of Edward the Confessor was this Law ca. 17. The King who is the Vicar of the highest King is ordained to this end that he should Govern and Rule the Kingdom and People of the Land and above all things the Holy Church and that he defend the same from wrong doers and destroy and root out workers of mischief But since Reverend Coke in the fifth part of his Reports De jure Regis Ecclesiastico hath with luculent examples and impregnable lawes made it so clear that no man can gainsay it that the King ought and the Kings of England ever since before the Conquest until the Reign of Queen Elizabeth at which time he writ have had the supreme power and jurisdiction in all Spiritual and Ecclesiastical causes I referre you to his Book only reciting part of his conclusion viz. Thus hath it appeared as well by the antient Common Lawes of this Realm by the Resolutions and Judgments of the Judges and Sages of the Lawes of England in all succession of ages as by authority of many Acts of Parliament antient and of later times that the Kingdome of England is an absolute Monarchy and that the King is the only supreme Governour as well over Ecclesiastical persons and in Ecclesiastical causes as temporal within this Realm And in another places fo 8. he saith And therefore by the antient Lawes of this Realm this Kingdome of England is an absolute Empire and Monarchy consisting of one head which is the King and of a body politick compact and compounded of many and almost infinite several and yet well agreeing Members All which the law divideth into two several parts that is to say the Clergy and the Laity both of them next and immediately under God subject and obedient to the head Also the Kingly head of this politick body is instituted and furnished with plenary and intire power prerogative and jurisdiction to render justice and right to every part and member of this body of what estate degree or calling soever in all causes Ecclesiastical or Temporal otherwise he should not be a head of the whole body Now he that looketh upon these Authorities and yet saith that the King is not above both Parliament and people nor hath soveraign power over them will likewise look upon the sun in the Heavens and yet say that it is not above but below the earth and when he is in the midst of the sea say that there are no waters in the world If then the King hath the supreme power over Parliament and people as most certainly he hath how then could the Parliament or people much lesse sixty of them question or judge their King For no man can deny but that the greater power ought to correct and judge the lesser not the lesser the greater How could they did I say Why vi armis by violence and injury not by law So may I go and murther the King of Spain or the King of France and then tell them that their people have the supreme power over them The case is all one only these Rebels murthered their natural Father and King to whom nature and the Lawes of God and man had made them subjects but I should murther a forein King whom I ought not to touch he being the Lords annointed It is easie to prove the Soveraignty of the Kings of England by their Stiles unlesse our anti-monarchical Statists will say they nick named themselves Their several stiles since the Conquest you may see in the first part of my Lord Coke's Institutes Fo. 27. Therefore I will not trouble you with a recital of them as for the styles before the Conquest take one for all which you may find in the Preface of Co. li. 4. and in Davis his Irish reports Fo. 60. In a Charter made by Edgar one of the Saxon Monarchs of England before the Danish Kings viz. Altitonantis dei largiflua clementia qui est Rex Regum dominus dominantium Ego Edgarus Anglorum Basileus omniumque rerum Insularum Oceani quae Britanniam circumjacent cunctarumque Nationum quae infra eam includuntuâ— Imperator et dominus Gratias ago ipsi Deo omnipotenti Regi meo qui meum imperium sic ampliavit exaltavit super Regum patrum meorum Qui licet Monarchiam totius Angliae adepti sunt a tempore Athelstani qui primus Regum Anglorum omnes Nationes quae Britanniam incolunt sibi armis subegit nullus tamen eorum ultra fines imperium suum dilatare agressus est mihi tamen concessit propitia Divinitas cum Anglorum imperio omnia regna Insularum Oceani cum suis ferocissimis regibus usque Norvegiam maximamque partem Hiberniae cum sua nobilissima Civitate de Dublina Anglorum regno subjugare quos etiam omnes meis imperiis colla subdare dei favente gratia coegi By which you may observe the first Conquest of Ireland and that the Kings of England are Emperours and Monarchs in their Kingdom constituted only by God the King of Kings and Lord of Lords not by the people And so did many other Kings of England stile themselves as for example Etheldredus totius Albionis Dei Providentia Imperator and Edredus Magnae Britanniae Monarcha c. But that our preposterous Commonwealths men might make themselves most ridiculous as well as impious in all things they would argue the King out of his Militia and have him to be their Defender yet they would take away his sword from him O Childish foppery What a Warriour without arms a General without souldiers why not aâ— well a Speaker without a mouth such Drollerâ— was never heard of in the world until the Infatuation of these infandous Republicans hatcht it Nay but there shall be a King over us cryed the Israelites that we also might be like all the Nations and that our King may judge us and go out before us and fight our battels 1 Sam. 8.19 Anâ— what should he fight without the Militia should the King be over the people judge them and go out before them to battel yet ought the people tâ— have power to array arm and muster the souldierâ— at their pleasure ought they to appoint whaâ— Officers and Commanders they thought fit surely no For he will saith Samuel verse 12.
have the supreme power over the people is proved in Adam and testifyed by the Law of God the Law of Nations The Law of Nature The Law of Reason The Law of the Realm and by the Oathes of all English men aswel Parliament men as other Magistrates though since broken by our Saviour by the Apostles by all the Fathers of the Church and by all Christian People and Religion The glory of the Martyrs which have sacrificed their lives in this just cause shall live for ever and the Rebells shall go out with stink like the snuffe of a Candle The Majesty and power of the King described Good subjects commended and the punishment of Traytors with Korah Dathan and Abiram manifested The sad effects if the people should have the supreme power and proved by reason that no Government could stand nor any man whatsoever live if the people had power to question the King or other their Governors Two supreme powers cannot stand together Trayterous Tyrants alwayes pretend Liberty and Religion with which they blinde the ignorant people The Oath of Supremacy by whom taken and by whom broken with all Gods Commandments with it How the People of England deal with their King HAving satisfied all but those whose profit it is to believe the contrary who have no other grounds for their belief than other mens grounds and estates that Kings receive their power from God and not from the people and are independent from all but the Almighty I shall now shew 1. That they have the Supreme power over the people 2. That they are above the Law 3. That they are not to give account of their actions to the people but only to God and so conclude that there can be no just cause for the subjects either to take up armes against their Soveraign to call him to the bar to accuse him to condemn him or to kill or murther him First with the first That the first King was made in Paradice your have already heard and that there he received his dominion and power but from whom did he receive his power from God hath not God therefore greater power than the Kingâ— he hath From whence do the people derive their power from the King Hath not the King therefore more power than the people he hath Constituens Constituto potior The Constituent is better and higher in place and dignity than the Constituted But the power of God Constituted the power of Kings Ergo the power of God is greater than the power of Kings And quod efficit tale magis est tale that which maketh any such or such is in it self much more such or such But the King giveth power to the people Ergo the power of the King is higher than the power of the people The King is the only fountain from whence all the streams of authority flow to the people It is he that is the Magazine from whence they derive their power And Derivativa potestas non potest esse major primitiva a Derived power can not be greater than the primitive Therefore those men who place Soveraignty in the palace of the peoples breasts must needs be more knaves than fools for so great ignorance cannot roust in their pates who are so worldly wise But let them glosse the text with what false Commentaries they please make white black and black white and muster up dark clouds of jugling riddles to dazle the purblind sight of the Rascal rable of the people who think the Gown makes the Lawyer That that must needs be Law which the Judge saith esteem all things by their exterior apperances and only know how to be ignorant whose deceived foolishnesse is the Chariot on which our men of war ride triumphant from one degree of wickednesse to another Yet notwithstanding Legibus eversis rerum natura peribit the Law of nature shall perish and the Heavens and Earth shall passe away before Lex Terrae the Law of the Land shall deny this Oracle Omnis sub Rege ipse sub nullo nisi tantum sub Deo All men are under the King and the King is under none but God this is that Divine sentence quod nec Jovis ira nec ignes Nec poterit ferrum necedax abolere vetustas which neither angry Jove nor fiery Vulcan neither devouring age nor the bloudy sword a worse devourer than that shall ever expunge out of our Law-Books or explode out of the memory of every pious man This is that which many worthies have written with their blouds and sealed with their lives To this have many died Martyrs whose fame shall out-live the Sun and their memories be engraven upon the marble of everlasting monuments whilest others their opposers would be glad to have the stench of their ignominious names buried in the grave of oblivion where leaving them let us return to our King For nullum tempus occurrit Regi It is alwaies seasonable to do allegiance to the King whose power like the Ocean is boundlesse and his authority like the wind goeth where it listeth he only can proclaim war and he only can conclude peace he only can call Parliaments and dissolve them when he pleaseth he appointeth what Magistrates he pleaseth and turneth out whom he pleaseth all Laws Customs Privileges and Franchises are granted and confirmed to the people by him He raiseth men that are dead to life again for those that are condemned to die by the Judges are dead in Law but the Kings pardon reviveth them again He hath the sole power of ordering and disposing all the Castles Forts strong Holds Ports Havens and all other parts of the Militia He is the breath of our Nostrils the life head and authority of all that we do Supremam potestatem merum imperium apud nos habens having the Supreme power and meer empire over our bodies members lives and estates he doth whatsoever he pleaseth to be short he is our King And where the word of a King is there is power and who may say unto him what dost thou Eccle. 8.3 4. But so greedy is humane nature of dominion and covetous to rule that we have some amongst us who professe themselves to be born Kings they are Kings by birth nay greater than Kings are here For Par in parem non habet Dominium one King cannot command another King But these men use Kings as Children do birds in a string give him what Liberty and Authority they please clip his wings lest he should fly too high for them put pins in his eyes to make sport with him and clip off his head too to make known their authority But doubtless these men were never bred in Christs University Did they ever hear of him If they did it is the worse for them For they which know the will of God and do it not will fare never the better for their knowledge It is better to be an ignorant fool than a cunning knave Reddite quae sunt Caesaris
non usu valet argumentum But they all unanimously resolve and report the contrary Reader I Would not have thee imagine as some men through malice or ignorance do most impudently assert that when we say The King is absolute and above the Law that thereby is intended that the King is freed from and hath power to act against Gods Laws when he pleaseth No this is but their false glosse and interpretation For non est potentia nisi ad bonum hability and power is not but to good There is no power but what is from God and therefore no mortal man can have a power to act against God To sin and break Gods commandements is impotency and weakness no power For the Angels which are established in glory do far excel men in power yet they cannot sin The Law of God is above the King and he is bound to God to keep it yet neverthelesse he is an absolute King over men because God hath given him the Supreme power over them and hath given no power to men to correct him if he transgresse But God only whose Law only he can transgresse can call the King to an account Hoc unum Rex potest facere quod non potest injuste agere the King only is able not to do unjustly is a rule in Commonlaw and the reason is because the people do not give Laws to the King but the King only giveth Laws to the people as all our Statutes and Perpetual experience hath taught us Therefore how can the King offend against the Laws of the people or be obnoxious to them when they never gave him any Laws to keep or transgresse and then how can the people punish him who never offended their Laws Therefore the King must needs be absolute over the people and only bound to God not to the people to keep those Laws which God not the people gave him and as God is above the Laws and may alter them at his pleasure which he gave and set over the king so is the King above and may alter at his pleasure those laws which at his pleasure he gave set over the people still observing that he is free from all Laws quo ad coactionem in respect of any coaction from the people but not quo ad obligationem in respect of obedience to God by his obligation Therfore well might Solomon counsel us to keep the Kings commandement saying Eccles 8.2 I counsel thee to keep the Kings Commandement and that in regard of the Oath of God Be not hasty to go out of his sight stand not in an evil thing for he doth whatsoever he pleaseth Where the word of a King is there is power and who may say unto him what dâ—st thou These words are the words of God which King Solomon did speak by infusion of the Spirit In which you may see that the King doth what he pleaseth And we are commanded not to stand in an evil thing that is according to Iunius and Tremel translation perturbatione rebellione quae tibi malum allatura esset ageret tecum arbitratu suo sive jure sive injuria We must not murmur and rebel against the King though he deal with us unjustly He may be just when we think he is unjust The Kings heart is in the hands of God the searcher of all hearts as the Rivers of Water not in the hands of the people Therefore God not the people can turn it whether soever he will Prov. 21.1 King David was filius Dei non populi The Son of God not of the People Psalm 89.26 It was God who made him higher than the Kings of the Earth verse 27. not the People He was neither chosen of the People nor exalted of the People For I have exalted one chosen out of the people saith God verse 19. The exaltation was Gods and the choice not of but out of the people For I have found David my Servant with my holy oil have I anointed him saith God verse 20 Kings are the Children of the most high not of the people Psalm 82. Therefore who can say unto the King what dost thou If the people of England have power to depose and make Kings Why are they usurpers who by the power of the people destroy the lawfull King as did Richard the third and by the consent of the people established himself in the Government They are Kings de facto but not de jure as all our Books agree For the people have not the Soveraignty but the King Surely the people of England thought so when by act of Parliament they ordained that none should be capable to sit in Parliament before they had Sworn it vide 1 Eliz. 1.5 Eliz. 1.1 Jac. 1. And I am sure that the breaking of the Oath can give the Parliament no new Authority It is declared by the Lords and Commons in full Parliament rot Par. 42 E. 3. nu 7. Lex consuetudo Parliamenti 4 Inst 14. upon demand made of them on the behalf of the King that they could not assent to any thing in Parliament that tended to the disherison of the King and his Crown whereunto they were Sworn And it is strange to think that the House of Commons which is but the tail of a Parliament should have that power which both Lords and Commons had not But since there can be no Parliament without the King 4 Inst 1 2.341.356 We may conclude that these men being Traytors Rebels and Tyrants will take upon them to do any thing Defensive War against the King is illegal or the Great question made by Rebels with honest men no question Whether the people for any cause though the King act most wickedly may take up arms against their Soveraign or any other way by force or craft call him in question for his actions Resolved and proved by the Law of God the Law of Nations the Law of Nature the Laws of the Realm by the rules of all Honesty Equity Conscience Religion and Piety by the Example and Doctrine of our Saviour Christ all the Prophets Apostles Fathers of the Church and all pious Saints and holy Martyrs That the peoplâ— can have no cause either for Religion or Laws or what thing soever to levy War against the King much lesse to murther him proved in Adam The manner of the Government of the King Gods Steward and Stewart when he cometh described The Bishops Lords Prayer and Common Prayer Book must then be restored with their excellencies now abused He will lay down his life before he will betray his trust and give his account to any but God as did our last great Stewart his Father The blessednesse of the people when the King shall come and rule over them declared his Majesty The Christians duty towards their King laid open and warranted by the Death and Sufferings of Christ and multitudes oâ— Christians The madnesse of the people in casting oâ— the Government of a gracious King and submitting
to a Multitude of Tyrants and the dreadfull events if the Tyrants do not restore the King to his own again The murder of the late King Charles is proved to be most illegal and how the Rebels use the liberty of the people only as a Cloak for their wickednesse and their Knavery discovered in pretending the supreme power to be in the people whereas they use it themselves and so Tyrannize over us The Laws of England described and proved that our Soveraign Charles the 1. was unjustly killed against the Common Law Statute Law and all other Laws of England WE have already clearly proved that Kings are by Divine institution that they have their power from the Heavens and not from terrestrial men and that their power is above the people and Laws We are now come to see whether the people the Kings subjects have power to destroy and put assunder that which God hath thus created and joyned together It is a sound conclusion which naturally and of necessity floweth from the premisses that they have not and having shewed 1. That God made the first King Adam in Paradise 2. That there he received his regal power from God not from the people And 3. That there he arbitrarily made Laws according to his will where he had reigned a Monarch for ever as Divines hold had not he transgressed Let us now see what became of him after his transgression for King Adam did transgress and he must give an account of his Stewardship But to whom must he give his account To man he cannot for the King hath no superiour on earth Therefore he must to God who in the 19 th verse of Gen. cap. 2. challengeth his praerogative And the Lord God called unto Adam and said unto him Where art thou No sooner did Adam hear God call but he presently gave an account of himself saying verse the 10. I heard thy voyce in the garden and I was afraid because I was naked and I hid my self Where note That God taketh an account chiefly of the king for his subjects offences The king is Gods Steward and God will reckon with him God sent him from Paradise out of the garden of Eden to till the ground Therefore that he may make a good account he must Parcere subjectis debellare superbos cherrish the flowers and root up the weeds He must be a nursing Father to his loyal subjects but he must batter down the swelling pride of Traytors The true Protestant Religion must florish as the best flowet in his Garden But the Anabaptists Independents Presbyterians Papists Jesuits and other wicked Sectaries must be pulled up as weeds lest they overspred and choak the good flower They must be extirpated by the root whilest they are young lest theâ— grow up and seed and their seed be sowen up and down in the whole World He must set the Bishops again in their natural soyl which is now grown over with these weeds and rubbish That that stone which these new builders refused may become the head stone of the Corner and the Bishops Lands which they did not refuse must be given to the Church again The Common Prayer Book now rejected as fit for none but the use of Papists He must bring in and make those Papists read it who now reject it as Popery for no other cause but that there is no Popery in it He must turn the Horses and other unclean beasts out of his Sanctuary now made a Stable St. Pauls c. and put in holy Bishops and reverend Pastors in their room And since our Saviour hath commanded it He must make the Lords Prayer current amongst us That our Ministers may leave off piping what they list and pipe the true tune which the Lord of life the best Musician taught them that all Gods people may dance For how can we dance when the instrument is out of order and the wrong tune is piped Good God! what a superstitious and Papistical age do we live in when we account it superstition and Popery to say the Lords Prayer the Common Prayer the ordinary means of our salvation O blessed Iesus Hast not thou commanded us not to use vain repetitions But when we pray to pray thus Our Father c Dost not thou know what we want better than our selves and hast thou not prescribed us a set form of prayer to ask it with And shall we cast thy prayer behind our backs and presume to come before thee without it are we wiser than the Lord of life or is there any nearer way to Heaven than that which he hath taught us shall we present the Lord with our own husks and trample on the Manna which he hath prepared for us Is there any other spirit to teach us to pray than the Spirit of the Lord which taught us in his Gospel When we petition to any of our superiours on earth then we premeditate and cull out filed and curious words worthy of his personage But when we should pray to the Almighty then any thing which lyeth uppermost is shot out at him like water out of a squirt and what pleaseth our foolish phantasies that we pretend to be the Spirit of the Lord. O God arise vindicate thy own cause Let not the soul of thy Turtle Dove be given into the power of the wicked For how is the Mother reviled by her Children and it grieveth thy servants to see her stones lye in the dust But rege venienti hostes fugierunt It is Gods Steward otherwise called Stewart with must remedy all this He must turn our spears into pruning hooks and our swords into plow-shares and so consequently our sword-men into plow-men The love of his Subjects must be the Magazine of his Artillery and their Loyally and obedience must be their chiefest good and honour O fortunatos nimium sua sâ— bona norint O happy multitude if they did but know their summum bonum their chiefest good which is loyalty and due obedience to their Soveraign For he will not break the Charters of their Corporations nor invade their rights and liberties He will not distrain for excessive Taxes nor impose great burdens on his Subjects The Law shall be to him as the apple of his eye and the true Protestant Religion as his dearest heart Learning shall florish and the Vniversities shall not be destroyed He will not murder the Prophets nor massacre the Citizens before their own doors He will not contrive plots with his Impes and Emissaries to catch honest men with their estate Justice shall run down the streets like streams and peace shall make the Land flow with milk and honey Every man shall eat the fruits of his vineyard under his own vines and enjoy the presence of his family with the absence of a Souldier He will not build up his throne with bloud nor establish his royal state with lyes and dissembling Flatterers will he abandon from his Court and those who keep other mens estates