shall we say of the Kings of Israel Iudah where the King is sole Iudge or hath a negative voyce there he is unlimitted and consequently a Tirant that may do wha the pleases and such a one can never have any love of a people of any understanding if the people be Iudges and may make warre or peace without the King then he is no King it is no discretion to be too much in particulars Certainly for the generall Monarchs have beene monsters of men a generation of men and women borne for the scourge and punishment of man kinde whose wickednes and villanies have been of the highest Elevation and Magnitude more forcible to provoke and irritate Gods Iustice to punish the world then the honesty and single-heartednes of the people to incite procure his pardoning mercie and forgivenes Therefore I hope all good people will agree with me that we have great cause to rejoice in that famous peece of Iustice of Ianuary the 30. 1648. acted where most of their miseries had been plotted and as Iosephus records antiquit lib. 18. cap. 6. of one Marsias that after the death of that Tirant Nero or Tiberius Hee made an Oration to the people to write every man upon his doore The Lion is dead and as after the removall of Tarchoni the Romans would not so much as endure the name of a King which comes from the old Saxon word Koning or rather cunning for they learne to catch the prey and devoure men I would intreat my Honored Countreymen to be as wise in this generation as the Romans were before Christs time and instead of plotting to destroy themselves by hunting after new Tirants to consider what the Spirit of God saith in the 19. of Ezek from v. 1. to the 9. v. Let them say unto the children of the late King what your mother a Lionesse she lay downe among Lions shee nourished her whelps among young Lions and shee brought up one of her whelps it became a young Lion and it learned to catch the prey it devoured men but when she saw that her hope was lost shee tooke another of her whelps and made him a young Lion and hee went up and down among the Lions he became a young Lion learned to catch the prey and devoured men then the nations set against him on every side and spread their net over him he was taken in their pit and they put him in chaines and imprisoned him that his voice was no more heard upon the mountaines of Israel how admitable and adorable is the fulnes of Scripture as if it had been calculated for the Meridian of England Zedekiah was the last King of Iudah the whelpe was Iehoahaz who was King for three moneths only 2 Kings 30. ver 31. he was taken in a pit or net a phrase importing the manner of catching Lions of whom Ieremie Prophesied that he should never returne to see his native Countrey Ier. 22. 10. the other whelp was Iehoiakim who went up and downe craving aid from the King of Egypt to make him King which was the cause of his ruine the roaring of the whelpe made a great noyse by their cruell and tirannicall commands but they were taken in strong holds being dead were buried with the buriall of an Asse Ier. 22. 18. thrown out upon a dunghill It is not I but the Spirit of God in the holy Scriptures that calls a King that challenges a power against the publique judgment of the people in a nationall Counsell and his Children a Lion and his whelps the Lord knowes my heart that I beare no more malice to any one herein mentioned or intended then I did when I lay in my cradle and though I should expect no more mercy from them then there is milk in a male-Tiger if the Lord should suffer mee to fall into their hands as hee justly might in regard of my sins though I trust for his mercies sake hee will not yet I doe freely pray for blessings upon them that if it be the will of God those Fatherlesse Children which are not fit to be Kings upon earth may be Heires of Heaven to a Kingdom that cannot be moved and if it shall please God to give repentance to any of them that with Achan they shall confes their sin and give glory to God learne to governe themselves and renounce all vaine and sinfull pretences I should be an humble Advocate for them that Mercy might be honorably seated on the right hand of Iustice and that there might be not onely a competent but an eminent exhibition allowed them for their support for I could heartily wish that such as professe Christ would dye more to vaine Phylosophy Col. 2. but live to morall Phylosoply if it were but to learne this lesson of blessing them that curse us and doeing the good of Iustice against the evill of injustice because for any man to lay aside his Iustice is to deprive himselfe of reason to become a brute Iustice being neerer of kin to every Magistrate then his child or brother as being part of his soule but Iustice without Mercie is crueltie and Mercie without Iustice is meere fatuitie FINIS Pray excuse the want of a Greeke Character and the Errata viz. OMitted in the title page these words viz. With some humble petitions and observations interweaved concerning Cheap and speedy Iustice with the Authors hopes above his feares of happy dayes In the same page leave out late in the Epistle read in their annotations for breach read branch read the Law must be set for party read Deputy for records r. retards for leave it read beare it for intertolares read intercalares for it is not r. Is it not for one Act r. an Act. r. Imaâ—es r. seemes r. a just r. as the defendant r. I scarce for flocke r. stocke r. many families preserved which would r. breaden r. will not doe it r. may seeme r. as if godly r. would sit r. straitned r. any time r. meanest souldier for begin r. begun for have been called home r. may be called home for prudencie r. precedencie a line left out r. I doe not know that he hath left his peere behind him fol. 32. for head r. hard f. 52. for direct r. dwelt f. 57. for Paul r. Saul f. 63. for contrited r. conceited fol. 82. r. preserved f. 90. r. captivity f. 92. Princes fo 96. r. Author of f. 97. r. not only to the death f. 139. r. when I heard f. 131. r. Tarquiu Animum verbi Divini studi osum Reformatio Legum Vivimus Morimur Pauca recensentes facile pronunciant Cura anima rum est cura curarum Erudimini Dr. st Monos arkein Revel 9. 11. Pauper Calvinus multos fecit divites Prudentia Humana Capitalis Inimica Christi Altius patibulum Habemus legem c. Celerem Iustitiam non Iustitium That Fox Herod Magno Conatu nugas agere Spiritum Regiminis non regenerationis Gloria Papoe successoris est rescindere Acta predecessoris deleatur nomen Calvini E pessimo Cane ne catulus quidem relinquendus Igni traduntur lege Papistarum Habetis confitentes reos Exeat aula qui vult esse pins Non unitum sed unum Tedneken o Leon
blush at it of the danger infamy and horror of perjurie remembring them of Ananias and Saphira who for telling a lye without any oath were strucken dead upon the place that their Popes have been monsters of mankinde conjurers witches and divells in a humane figure that Priests and Friars are very cheats and theeves in robbing poore deluded simple people that their Priests by their Law are not to marry and by custome not to live chast that the pretended miracles they brag on are meere impostures that their true miracles are onely such as these their Priests to have no wives and yet many children Friars to have no ground and yet most corne no money nor vineyards yet the best Sellars of wines and provisions that it is a miracle that they doe not all rise as one man against the Pope for his cruelty that having power as they hold and himselfe confesses to let out and discharge all their ancestors friends from Purgatory which they say is as hot as Hell fire yet will not doe because they have not money enough to give him and his Priests for it that their Religion is wholly composed and patcht up of Iudaisme Paganisme and Turcisme and as many absurdities in those points they differre from Protestants as there have been minutes of time since they crept in amongst them which some call preaching Innovation though in effect it is no other then what some of the Reverend Iudges in England have mentioned in their charges in the Circuits upon the Statutes of Recusancy which expressions though for the matter of them they must seeme to exasperate yet the manner of delivery may much mollifie and salve it we pitie their blindnes that their soules should be so deluded and they perceiving that it is so spoken in love and that we would not displease them but inteutionally for their owne good they are not angry with that Surgeon that cuts and lanches the patient desiring to cure him but concerning the last part of the objection that wee have silenced the Clergie in Munster to make way for our selves to vent our owne opinions because I understand that the matter of fact concerning that particular hath been untruly represented and a false disguise put upon it as godly learned Ministers were thereby discouraged from coming over hither where they are so much wanting and should be so cordially welcome I presume briefely to report the true state thereof at my coming into Munster I found the Clergie there generally sequestred for delinquencie against the Parliament in having adhered to the Lord of Ormondes and Lord Inchiquines illegall authorities after their being declared Traytors which resolutions were printed with their names thereunto which was not denied scarce by any of them my Lord Lieutenant looking upon it something like the generall case in Adam that man who was the master peece of the creation was wholly lost was pleased to referre the said Clergies Petition to Sir William Fenton Colonell Phaier and my selfe to proceed against them in like manner as the Honorable Committee at Westminster proceed against scandalous Delinquents or insufficieut Ministers which we did accordingly and in his Excellencies absence attended my Lord Deputies pleasure therein who joyned Esquire Gookin Dr. Harding Colonell Hodder and Capt. Baker with us and as in all his Actions having in his eye the glory of God and the goodtof poore Creatures required us to Act therein as might most conduce to the publique good we endeavoured what we could to seperate the precious from the impure and to distinguish betweene murder and manslaughter viz. though they had all contracted and were involved in a generall guilt by that subscription and consequently obnoxious to Iustice because a greater difference could not possibly have been done to the Parliament then for the Provinciall Ministers to declare their Iudgments and resolutions to assist and adhere to those Traytors for no doubt but thereby many of the English which had so much suffered by the Rebells were taken off from their former good affection faithfulnes to the Parliaments just authority being like so many poore sheep ruled by those whom they call their spirituall Sheepheards yet becanse many of them might be drawne thereunto for their own preservations as the case then stood with them and upon the matter forced to subscribe rather to save their livings then out of any disaffection to the proceedings of Parliament such of them as did acquit themselves from scandall in life and doctrine and were gifted for the Ministerie are continued and enjoy their benefices without diminution unlesse it be in case of pluralities and truly for my owne part I found much Ingennitie in many of them and wherein they differ from us I take it to be from a consciencious principle hope daily pray that there may be a right understanding and better agreement between all honest and consciencious people that feare the Lord that we may all as one man with one shoulder labour to exalt the Kingdome of Iesus Christ and to advance holines rigbteousnes in our severall Actions but indeed the harvest is like to be very great in this Nation and the laborers in Christ Vineyard are very few many poore English here are like corne ready to be brought into Gods Barne by Conversion but there are very few painfull skilfull harvest-men pray we therefore the Lord of the Vineyard that hee will send forth Laborers unto his Vineyard or as the words are cast them out for men are very slow in so holy a worke Preachers that have the tongue of the Learned that know how to speake words in season acceptable and delighfull Esay 50. 4. Ecles 12. 10. able Ministers of the new Testament 2 Cor. 3. 6. who by an ordinance of heaven ought to have a comfortable maintenance 1. Cor. 9. 14. Gal. 6. 6. And as I was concluding came the sad newes of the translation of our incomparable Lord Deputie the truly Honorable Henry Ireton Esquire therefore though I feare I have already exceeded the limitts of an Epistle yet my heart being so brimfull of grief I humbly beg Your wonted Clemency and much Honored patience that it may a little vent and run over in a few broken words though bedewed with teares his Death is such an Ecclipse to poore Ireland that may be best felt understood many yeers hence indeed England and Scotland and all sorts of people in the three Nations especially the poore oppressed fatherlesse and widowes to whome he was upon all occasions a patron father and husband have no small cause of lamentation never had Commonwealth a greater losse because undoubtedly there was never a more able painefull provident and industrious servant that with more wisedom prudence faithfulnes fortitude and selfe-deniall discharged his duty to all people and acted every part so well since he first appeared to publique view as if he had been borne only for that particular if he erred in any thing as error
Iudgement is something more then science Be instructed ye Iudges of the earth but be consciencious for learning and a good Conscience are two of the bravest supports in the world because a man cannot be deprived of the first in this world nor of the other in the world to come and Iudges are so far to be skild in the Law of God that in all causes coming before them they are to warne the Clyents that they trespasse not against the Lord 2 Chron. 19. 10. If this learning should fall which I hope I shall never live to see then farewell to Ministers and after that no more Magistrates Secondly Prudence 10 answer all objections and cavillations that will be brought to put life into a dead Cause for in most great suites the parties Litigant commonly thinke that they are both in the right and if the matter be heard by no wiser men then themselves how shall he that is in the wrong ever come to see his Error and this Prudence in a Iudge consists principally in giving satisfaction to the hearers that the sentence is Iust and if possible to satisfy him against whom Iudgement is given that he hath no wrong done him Thirdly Iustice which must respect the cause and not the person Iudges were pictured blind and the Areopagites gave sentence in the dark Thou shalt not pitie the poore in Iudgement though it be plausible and naturall for tender hearted men especially so to doe yet God abhorrs it Fourthly There is required Mercy after Iudgement the poore mans condition is to be considered for if Iustice be wound up a peg too high in the Execution of it it breaks Summa Iusticia is the degeneration of it But by this learning I am far from understanding any Craft or Artificiall subtillities in taking legall exceptions for the quashing of Inditements and thereby to save a witch or a murderer from the Gallowes or to arest the Iudgement when the money is conscionably due to the Plaintiffe this is none of that wisedom which Solomon desired I Kings 3. 9. which is requisite in a Iudge it is a wise and understanding heart to discerne Iudgement betweene good and bad truth and falshood a righteous and just cause from that which onely is so in appearance the simplicity of the Dove in doeing wrong to no man and the wisedom of the Serpent to see that by subtillitie in pleadings unnecessary delayes captious interpretations and clamorous importunities an honest cause be not delayed or overthrowne marke I beseech you what a Iudge Prince Iob was Chap. 29. 11. when the eare heard me then it blessed me and when the eye saw me it gave witnes to me hearers had not words enough to praise my eloquence hee was so admired that any one but Iob would have been proud of halfe so many acclamations Ver. 12 13 14. Because I delivered the poore that cryed and the fatherlesse and him that had none to help him the blessing of him that was ready to perish came upon me and I caused the widowes heart to sing for joy I put on righteousnes and it clothed me my Iudgement was as a robe a diademe the poore oppressed ones gave him 10000. benedictions the widow owed to his care the conservation of her children and by banishing sadnes from her looks he made her life comfortable and her mouth publisht his praise the fatherlesse being vertuously educated were in a better condition then when they had a father though Kings adorne themselves with purple yet they minde their pleasurs and honors more then doeing Iustice to the friendlesse but Iobs principle ornament and garment Crowne and Diademe was Iustice. I was eyes to the blinde and feet was I to the lame I was a father to the poore and the cause which I knew not I searched out hee mixed the quallitie of a father with that of a Iudge granting executions against poore men with a bleeding heart melting to thinke that such as are lame and blinde should be ordered to run and see like those who are to lye in prison for one hundred pound when they are not worth twenty pounds certainly the most honorable title is to be stiled a father of the poore for what need is there of rich men but onely to doe good to the poore and though a ludge must not pitie the poore in Iudgement yet after Iudgement pronounced there is place for mercy which is but Iustice and before sentence the poore mans interest ought to be so deere precious to the Iudge as not to pronounce any sentence against him till his cause be throughly not onely opened but studied and when the poore had none or but little Councell Iob was as well their Advocate as their Iudge As by the wisedome of the Law of England the Iudge is to be a Councell for the prisoner in matter of life and death so was Iustice Iob a Councell for poore men in all Civill Causes and would not let any man lye in prison for a debt untill he had examined the justnes of it and that it was cleerely due as well in equity as by Law and his justice is most conspicuous Iob 31. 13. If I did despise the cause of my man servant or of my maid servant when they contended with mee hee heard the complaint of his slaves he permitted every man to speake for himselfe before he be hayled to prison to alledge reasons why hee ought not to be carryed thither and the ground of such his supereminent Iustice was ver 14. 15. VVhat then shall I doe when God riseth up and when he visiteth what shall I answer him did not he that made me in the wombe make him and did not one fashion us in the wombe that though he was a Iudge upon earth yet he was a servant to the God of heaven who would enter into judgement with him that though the condition of the Iudge and the Client be different yet their birth is alike God is Father of them both the Clients body molded of dirt and the Iudges not formed of any nobler matter and that both of them had the honor of being formed by the hand of God and both their soules made after his Image as if Iudge Iob and his slaves were Copartners or Tenants in Common that Princely spirit goes on and from ver 16. to ver 25. makes the most incomparable challenge that ever the people heard of If I have withheld the poore from their desire or have caused the eyes of the widow to faile Or have eaten my morsell alone and the fatherlesse hath not eaten thereof for from my youth hee was brought up with me as with a father and I have guided her from my mothers wombe If I have seene any perish for want of cloathing or any poore without covering if his loynes have not blessed me and if hee were not warmed with the fleece of my Sheep if I have lift up my hand against the fatherlesse when I saw
great pestilence and as you like that so continue your Kingly goverment Object But Davids dayes drew to an end therefore he gives a charge to Solomon his son of righteousnes saying there shall not faile thee a man on the Throne of Israel 1 Kings 2. 4. which expressing a stability of Davids Throne some may argue that God approved Kingly goverment As also there is another objection that should have had priority in Deut. 17. 14. to 20. That God gave a Law for chusing a King therefore he approved that government the answer whereunto is easie that the Lord foreseeing that when he had brought them into Canaan they would desire a King like the Pagans being a people deere unto him he would not therefore cast them off but tells them how to make the best of a bad bargaine that if they will play with the Lion or the Beare let them plucke out his teeth all Kings are ravenous creatures in point of their office but some will doe lesse hurt then others and the words of the Text are very perspicuous when thou art come into the land which Iehovah thy God giveth thee and shalt possesse it and shalt dwell therein and shalt say I will set a King over me like as all the nations that are about me c. So that the rise of Monarchy was plainely from the peoples pride the words are not that God will set a King over them but they will have one against his desire If Pride Luxury Rapacity which were called R. 2. daughters and that if he did not marry them they would undoe him be of a divine of spring and originall then Monarchy is but the very constitution of it is Tirannicall Antichristian and diabolicall And now the reason why God chose the seed of David and not the seed of Saul was not his approbation of Monarchy but because he had appointed Iesus Christ to come of Davids race Genes 49. 10. The scepter shall not depart from Iudah nor a Law-giver from between his feet untill Shilo come and to him shall the gathering of the people be therefore a King must be untill Christs time yet onely over the Tribes of Iudah and Benjamin for the ten Tribes were carryed away Captive and who knowes but that the reason thereof was principally because of their great wickednes in casting of Gods goverment by godly righteous Iudges and setting up Monarchy like the Heathens and so Davids posterity did not terminate and end untill Christs time because the Law-giver was not borne before Solomon therefore after Davids death was a most glorious King who preferred wisedome before honor riches and pleasure none before him or after him were ever like unto him 1 Kings 3. 12. 28. For the Wisedome of God was in him to doe Iudgement yet being but a man was drawne away by his wives to Idolatry and did evill in the sight of the Lord 1 Kings 11. 5. hee went after Ashtoreth the goddesse of the Sidoneans And there is seldome any so singular eminent or rare-gifted man but wants his graines of allowance either he is contrited censorious passionate or hath some mixture or tincture of folly which yet must be charged upon the unregenerate part See what it is to be an absolute Monarch onely accomptable to God if Solomons power had been onely to have confirmed such good and wholesome Lawes as Gods people would have propounded to him or if Solomon had onely been a leading man in Parliament in probability Israel had not run a whoreing from the Lord after such Idolls but you shall tast sayes the Lord of those bitter fruits which are of your owne planting It was a web of your owne weaving a King you would have well saith God I will surely rend the Kingome from Solomon 1 Kings 11. 11. Yet not all the Kingdome for the Messiah is not borne and Solomon slept with his fathers and the people came to Rehoboam his son 1 Kings 12. who heard his Senators speake but did as the young men advised him 1 Kings 12. 10. how like unto Rehoboam are the Monarchs of this world they will be content to heare what a Parliament will advise but keep a negative voice and prefer copper heads before silver haires and Court Parasites have distinguisht betweene advice and consent that whereas by ancient fundamentall Lawes Kings could doe nothing without consent of the people in great Counsells and Parliaments they say they may not doe it without advise as if the great Councells of the Law stood only for a Cypher and a Kings pleasure to be the figure but let such as are wise but call to minde who it was that used this speech of Rehoboam that the late Kings little finger should be heavier then his Fathers Ioynes and Adore the Iustice of God in the Tragicall end of such wicked Councellors And in the revolt of the ten Tribes from the house of David see what meanes Rehoboam attempted to reduce them 1 Kings 12. ver 21. to 24. And why so certainly because the government was unjust and tirannicall in it selfe and therefore if the people who in their choice of a King have displeased God when they have well smarted for their folly have wit to cast him off the Scripture sayes it is from the Lord God does not say as in the case of Election they have rejected and cast off me not a word of anger or displeasure which holds forth this divine truth to all that will not willfully shut their eyes against the light that if the people in Turky Persia Russia or any place in the world where one man governes or pretends to rule as he pleases will rise against him and dethrone him it is an action not only justifiable but commendable and if the King cause any of them to be put to death as Traitors it is murder in him and he fights against God Iustice and Reason but it is otherwise where the goverment is just and rationall by godly righteous Magistrates and Iudges chosen by the people if they be affronted and injured it is an offence and high treason against the Majestie of heaven they have not cast off thee but they have rejected me sayes the Lord to a just authority acting for him and giving an accompt to the people of their lawes and administrations in love we may observe in Ionathans case that when the Legislative power is in one mans hand though none of the worst what lawes are unadvisedly enacted 1 Sam. 14. 24. And the men of Israel were distressed that day for Saul had adjured the people saying cursed be the man that eateth any food untill evening that I may be avenged on my enemies so none of the people tasted any food And they came to a wood and there was hony upon the ground ver 26. and when the people were come into the wood behold the hony dropped but no man put his hand to his mouth for the people feared the oath but Ionathan heard not when
all the Cities and thy Iudges of whom thou saidst give me a King and Princes I gave thee a king in mine anger and tooke him away in my wrath no king but Iesus And Esay the 1. holds it out fully what Goverment they shall have when they have repented Not Monarchy but by good Iudges and Councellors ver 12. how is the faithfull City become an harlot it was full of judgement righteousnes lodged in it but now murderers so long as they had their good Samuels Iustice was like a mighty streame but when they would have a king like the Heathens then men were made offenders for a word if any man stand in the way of the kings domination the kings Iudges for money would condemne him as in the case of Naboth for his vineyard ver 23 thy Princes are Rebellious and companions of theeves therefore ver 25. when the Iewes shall be converted sayes the Lord I will take away the tin of Monarchy and I will restore thy Iudges as at the first and thy Councellors as at the beginning afterwards thou shalt be called the City of righteousnes the faithfull Citie there are hopes now that England Ireland and Scotland may be faithfull Cities the drosse and Tin of Monarchy being happily purged away the Lord tells them againe of their sin in choosing kingly Goverment in the dayes of Hezekiah Hos 8. 3. Israel hath cast off the thing that is good the enemy shall pursue him ver 4. they have set up Kings but not by me they have made Princes and I knew it not did any Royalist ever thinke that God makes the sin of Monarchy equall to Idolatry as there he does but let any Royalist if he can shew me one word of approveing or commending kingly office or Regall Goverment in Scripture And when God redeemed them from the Babylonish captivity and gave them Ezra who was a ready Scribe in the Law of Moses Ezra 7. 6. he speaks not one word of the commendations of Kingly goverment nor yet Nehemiah who was the Kings cup-bearer 1 Nehe. 11. a most active and zealous instrument for Gods service speaks not a word of Kingly power to be of God but chap. 6. 6. 7. Sauballat and Tobiah enemies to reformation sent a letter to Nehemiah that it was reputed that he intended to make himselfe King and appointed Prophets to preach him up King at Ierusalem but Nehemiah sent word that there was no such thing but it was feigned by craft and pollicie to hinder the worke of God and ver 13. sayes Nehemiah they would have made me afraid and to have sinned that they might have matter for an evill report that they might reproach me and was not this the very language of the Malignants that the Parliament intended to make themselves Kings and many other false accusations raised against them to discourage weaken their hands from the worke but blessed be God that hath maintained a spirit of Christian fortitude in our good Nehemiahs ver 11. shall such men as wee doe good works by the halfes God forbid the Lord thinke upon his servants both in Parliament and Army for good according to all that they have done and suffered And so Haggai 2. 22. prophesies of overthrowing the throne of kingdomes and the strength of the kingdomes of the heathens and the chariots and those that ride in them but not a tittle in any of the Prophets whereby the lawfulnes of Monarchy may be gathered or maintained if the goverment were lawfull why should the Lord destroy it and if it must be destroyed from amongst the heathen people that are ignorant of God and rationall rather in habit then in act certainely God is exceeding angry with his owne people for suffering Monarchs to Lord it over them when they have a power in their hands to subdue them Object But was not Iesus Christ borne in the dayes of Augustus Caesar who had so great a power that all the world was taxed in his dayes Luk 2. 1. and did not Ioseph and Mary of their own accord goe up from Galilee into Iudea to be taxed and is not subjection commanded to the Roman Emperors that were some of thē monsters of men and that even for conscience sake Rom. 13. 5. nay did not Iesus Iesus Christ himselfe worke a miracle to pay tribute for himselfe and Peter for Caesars service Ans First concerning that of Rom. 13. I marvaile that any man that hath but a dram of ingenuitie will object it for it is as cleere as cristall that the Magistrates there which are not to be resisted are such as command just things and forbid the contrary that are not a terror to good works but to the evill for the Law is not made for the righteous man 1 Tim. 1. 9. Hee that punishes a man for doeing good is no more to be obeyed by any command from God then Satan is If God should suffer any people to be spiritually possest or obsest by the Divell the Scripture sayes that in such cases onely spirituall reasons are to be used this kinde of burning drowning and persecution goeth not out but by prayer and fasting Matth. 17. 15. 21. but when rulers are possest with a spirit of crueltie hunting and thirsting after the blood liberties and estates of honest people they are not to crouch under such burthens with an asinine patience but to quit themselves like men and purchase their freedome at any rate for no remedy can be so bad as such a disease If it should be intended of Religion then Nero might have compelld Christians to worship the Sun and the Apostles had find in Acts 5. and if it should be construed of a submission in Civill matters that is to arme sin by a Commission against the law but the question is whether Monarchicall Government have any footing or Divine approbation in Scripture for God is not obliged to hinder sin and oppression but he approves it not there is a plaine and direct prohibition against it my people shall not have a King sayes the Lord but we will have a King say they t is your great sin and wickednes to aske a King sayes the Lord but let us have one at our owne perills say they as the poore Iewes said in another cause his blood be upon us and our children let us have a King though wee smart never so much and pay never so deere for it the people are made sensible of their sin in asking a King and crave pardon for their rejecting God and a rationall Goverment against which expresse inhibition and charter in that 1. Sam 8. Some interences are made of the lawfulnes of Monarchy in generall which yet if it were lawfull as it can never be evinced being against reason amongst the Heathens yet it is no argument that it is lawfull amongst Gods people because of that Divine injunction that they shall not imitate the goverment nor manners of unbelievers but that which Paul by
all the potentates of the earth Esay 66. 16. but it must be a righteous warr Revel 19. 11. And I saw heaven opened and behold a white horse and hee that sat upon him was called faithfull and true and in righteousnes he doth Iudge and make warr for unlesse Iustice be advanced in the front of all military designes God will not protect the reare It is an error in any to hold that the power of Anti-Christ must not be destroyed by the materiall sword and maintained by such only as turne all Scriptures into Allegories I doe not count it any superstition for the Gentry of Poland to stand up and draws their swords at the rehersal of the Creed signifying that they wil fight for their Religion against all opposers And they that are called are faithfull chosen and true Ier. 51. 20. Thou art my battell Axe and weapon of war for with thee will I breake in pieces the nations and with thee will I destroy Kingdomes men of Gods designation and appointment Hee is the Lord of Hosts that hath taught the hands of his servants to warre and their fingers to fight Psal 144. 1. For not only that knowledge which is divine is from God but skill in armes and expertnes in warrs which though it may in a great measure be acquired by naturall valour and understanding voluntary industry and long experiences yet considering how many veteran Commanders of noble extraction and education famous in feates of Chivalrie have been foiled broken in peeces and beaten at their owne weapons by a few gentlemen in comparison and inuenile mecanicks and honest tradesmen whose hearts the Lord hath drawn forth and engaged to fight his battailes we must needs acknowledge that their valor prowesse and dexterity hath either been infused by God or improved by him to a miraculous proficiencie The Scripture is very cleere that Gods people were governed by Parliaments for though we read 1 Kings 8. 2. That all the men of Israel assembled to King Solomon yet v. the 3. the Elders of Israel only came the people were but vertually present by repre sentation as every man woman and child is supposed to be present in Parliament otherwise an Act could not in reason oblige them 1 Num. 4. one of every Tribe one chief of the house of his Fathers to appeare and stand up for the rest and more expressely in the 2 Chron. 1. 2. and 5. 2. They are called Captains of thousands and of hundreds that stand up for Counties and Cities Iudges that weigh mens causes Governors of Forts and Garrisons and chief men for wisedome principall officers for age and prudence and by Kings and Princes in severall texts of Scriptures are onely meant eminent nursing fathers to Gods people but accountable to their brethren for any Male-administration but Kings make themselves so sacred that they may not be toucht they say the Lawes are their own Creatures to which they can no more be subject then the Romans could be subject to their owne slaves the Civillians at Paris not long since resolved that the King could not be plaintiffe in any Action for he was not tyed to any Law all is the Emperors as to property though not as to possession say some of them and they have no other obligation but the conservation of their owne dominions and greatnes they must dissemble for their proper interests one made many promises and after being made a King said he was not the person that promised and so all was void In the Warrs betweene Henry the third and the Barons most of the Cittizens of London tooke part with the right side against the King for never had any King just cause to fight against the people who was taken prisoner an obstinate man that would not yeeld though he was brought to a morsell of bread the people in that midnight of Popery tooke oathes and protestations from him for the maintenance of their lives and estates and set him at liberty and in speciall he tooke a solemne oath not to question the Londoners for any former matter wishing damnation and the lowest chamber in hell for himselfe and his posterity if he did not punctually keepe and observe them and tooke the Sacrament upon it which hee believed to be the very Body and Blood of Christ and the people counted him a Heretique that made the least doubt of his non-performance what not believe the King upon such solemne Oathes and imprecations this was ratified by Act of Parliament but what followed he had no sooner got the Milicia into his owne hands but the active men that contended for their liberties were Imprisoned the Liberties of the City invaded Strangers appointed to be Governors of the City those that had been honest put to death their goods confiscate and never poore creatures more miserably afflicted and tormented and what promises did Queen Mary make to the Suffolke men at Franingham Castle that they should enjoy their Religion establisht by Edw. 6. but when shee had got power in her hand shee began to persecute and burne them for Heretiques the poore Suffolks men besought her to make good her promise what said shee keepe promise with Heretiques I shall make you know that the members must not be so bold with their head as to endeavour to rule it Innumerable instances might be made of forraigne Princes in this kinde but it is but to show the Sun with a candle Monarchs have no other principles but selfe preservation though they should intend to performe when they promise which I doubt very few of them doe it is but as the I esuits teach to keep untill they have power to break and forgive an injury as the Italian sayes till he can revenge it they have such strong temptations to draw their hearts from what they have engaged their selves unto if it crosse them in point of domination which is so sweet a morsell unto them that no prudent people will ever trust them for matter of their liberties Richlieus principle and Councell to his Master was keep your Subjects low Sir that having time little enough to get bread they may never thinke of any liberties I doe not know whether his tongue and his head were of the same opinions for he was famous for deep dissimulations but if he spoke as he thought I might without offence say that it was as unwise a speech as ever came from a Scholler Let me intreat your honorable patience but to read a little of Machiavell which Kings study more then Scripture his words are these in his Prince A King sayes he must be a Fox that he may be aware of snares and a Lion that he may scare the Wolves A wise Prince ought not to keepe his faith given when the observance thereof turnes to disadvantage and the occasions that made him promise are past if men were all good this rule would not be allowable but being the people are full of mischiefe and would not make it good
7. and 6. 12. for yee have turned Iudgement into Worme wood and Gall and the fruit of righteousnes into hemlocke Iustice which of it selfe is the most pleasing and profitable thing in the world and which being tempered with mercie cures all the distempers and diseases in a Body politique was corrupted made most bitter to the oppressed and most abominable to God when men are undone by the Law which should preserve them And the Lawes were no better in Habakkuks time 1. 13 14 15. wherefore holdest thou thy tongue when the wicked devoureth the man that is more righteous then he and makest them as the fishes of the Sea as the creeping things that have no ruler over them they take up all of them with the angle they catch them with their net gather theÌ„ in their drags therefore they rejoyee and are glad that as in the Sea the greater fishes devoure the lesser so a full pursed malicious plaintiffe or defendant wearies out his poore adversarie and right is conquered by might by meanes of those Angles Netts Draggs and Cobwebs and Rubbs that hang and Iye in the way and allies of Iustice preferring ceremonies formes and shaddowes before truths reallities and substances and Monarchs ever loved such wittie Iudges as could expound the Law that Iudgement should be given as his Imperiall Sacred Majestie desired and where the plaintiffs cause was so cleere that it was too grosse to give Iudgement against him then after Iudgement given for him to have such Councell as should finde a knot in a Bullrush an error in the proceedings to reverse the Iudgement and so the poore creature caught like a fish in a Net or a bird in the snare and the more he struggles to get out the faster hee is ensnared for he must pay costs to the defendant who unjustly keeps away his Land from him and if there be no such net or snare in one Court then he is brought into another because Law and Equity which should be the oearest friends in the world are many times together by the eares and it is hard reconciling them and being upon this subject let but the wisehearted consider what the Lord saith Esay 1. from the â—1 ver to the 18. verbatim so 5. 7. God looked for judgement but behold oppression for righteousnes but behold a cry God will at the length be cloyed as one is cloyed with meat which he loatheth and his stomack goeth against Prov. 27. 7. with the prayers and devotions of any Nation in the world that have not an expedient of quicke sure and cheape Iustice and will disown and spew out such a people though they be never so instant in prayer and by their instancie and importunities hope to speed Matth. 6. 7. yet his soule hateth them he abhores it from his very heart and take but that precious Text of Ier. 22. 15 16. did not thy father eat and drinke and doe Iudgement and Iustice and then it was well with him he judged the cause of the poore and needy then it was well with him was not this to know me saith the Lord Indeed a man would thinke that it should be easier to finde one good man that would even sacrifice his life to reputation and for the good of the people and so one good King for whom the people would even dare to dye Rom. 5. 7. and if Gods people had been left to any kinde of goverment which they should thinke best they might happily have intrusted some good man with a plenartie of power and have expected a blessing therein but Monarchie is against Gods institution and blessings are onely annexed to Gods Ordinances bread wine in the Sacrament are better to worke devotion then pompious toyes Images and Puppets are for carnall Gospellers sayes God when his people choose a King they reject him But does not Peter Paul call an absolut Monarchie Gods Ordinance I deny it for the power Legislative was in the Senate the Romans did never intrust any man by any Legall constitution to doe what he list without the peoples consent in the Senate Neroes cruelties were never with the peoples consent but sayes Paul to the poore Saints there you see what differences there are between the Caesars and the Senators who stand for the peoples Liberties in such a Case those that have the swords in their hands as the Emperors had the Millicia being at his dispose it is best for you to submit to them those to whom Peter wrote being strangers scattered by persecution were not to trouble themselves with State-matters no more then it had been proper for the Dutch or French Congregations that live quietly in London to have troubled themselves with the difference between the late King and the Parliament But may not people live happily in a mixt Monarchy where the King may have a prerogative in many things and yet the people enjoy their Liberties I say not for Monarchy and Liberty are inconsistent and incompatible Indeed an Apprentice that hath a good master may after a sort be said to be free but to speake properly he is a servant so if there should be a good King like a blacke swan the people may be lesse miserable for a season but it cannot hold long for every creature seeks its owne perfection which depending upon the destruction of one another they Act accordingly and therefore for any people to live in quiet it is necessary that they be totally slaves or wholly free and those Kings at first that promise or pretend to be satisfied with a mediocrity of power they doe not intend to rest there but that they may the more easily compasse what remaines and for my owne part when I heare many wise men speake of making peace with the King and tyeing him up so close to his Lawes that he should not be able to hurt the people I thought it was but a kinde of dissimulation to make people beyond Sea thinke him to be a great King and yet in effect to make him stand but for a cypher therefore I do much preferre the Spanish principle before the Scottish the first wishes that he had many lives to loose for his King and that hee had rather loose his life then question the Kings Iustice but the Scots contend for a King of Clouts meerely for the name of a King that must be whipt if he looke but awry keeping their Kings in as much awe as schoole-boyes for any people to live in slavery whenthey may be free is a basenes of spirit and for others to contend for a King and no King I meane a titular King without power not so much power as a High Constable hath to commit a night-walker is rather worse for God that hath punisht grosse profanenes in England and Ireland with rods will punish hypocrisie in Scotland with Scorpious But still versatill witts will be objecting what were all the former Emperors Tirants in the foure Monarchies or if so what