State still In the want of Bishops here is a Church still And in the want of the Statutes of Omri the Bishops Lawes I mean their lacks not Lawes to Rule and Governe the people by even now though lawlesse persons grudge and acknowledge them not for even the Souldiers or some of them have by law suffered for their own evill doing Wherefore if men doe onely that is right in their own eyes it is not for want of Rulers nor with the toleration of the Magistrate let not our State beare blame for that But why may not he meaning the King of Scots desire his owne objection 5 his owne inheritance No man can be right Heire to any earthly Kingdome since Christ the Heire of all things was deprived and Crucified Duke William got his power over this Kingdome not by inheritance but by Conquest and the Heire was in this Family put besides the Crowne and many more since that as Eleutherus Philodemus largely sheweth Now the King of Scots for whom you plead must either plead Conquest from the Conquerour or succession from his Father because you say this Common-wealth is his owne whereas indeed neither Victory nor Succession gives any man right to reigne over a people only Reddit idoneos it makes men fit Vti Rex Jac. Moreover the Kings of England were formerly such as the people did chuse as Mr. Cooke in his Appeale hath observed from the forme of their Oath for when King of England were Crowned they bound themselves by Oath to rule the people according to the Lawes of this Nation also the people either chose or accepted them for their Kings hereupon engaging their Allegiance to them The old King Charles by his Hostile Breaches of his Oath dissolved the people from their Bond and from their Obedience too he forfeited his Kingdome and ceased to be King As for the King of Scots he had neither election nor approbation from this Common-wealth nor from the Representative thereof the Commons in Parliament and his claime without the peoples consent gives him no more title to reigne here then Absalom had to rule Israel who designed to be King while David was King there and ruled well also for so the People of England have chosen or accepted other Governours according to their Liberty their Liberty being as theirs was in the Common-wealth of Israel who desired Elders Judg. 8. 22. Chap. 11. 6 11. Ah objection 6 they have taken away the life of the former King a vertuous King a Divine King and they will have none of his Race to reigne after him If his life be taken away it was not for his vertue nor for his Divinity neither Where were his vertues seen in his latest governing he proclaimed and waged warre against his best Subjects the Parliament and his good People was this a vertue in a King set up to fight for the People for this the Commons of England in Parliament have declared him a Tyrant now Tyranny is no vertue and when in the face of Death he used a forme of Prayer taken out of Sir Philip Sidny's Arcadia he proved himselfe neither Vertuous nor Divine and if his Sonne walking in his Fathers steps be also cast off from reigning in England it is according to Gods Law If he beget a Sonne that is a shedder of bloud shall he then live he shall not live he hath done all these abominations he shall surely dye his bloud shall be upon him Ezek. 18. 9 13. by which Law he is cast out of this Kingdom and out of the Land of the living too Thus Jehu rooted out murderous Ahab and all his race so Jehu slew all that remained of the house of Ahab in Iezreel and all his great men and his Kins-folke and his Priests untill he left none remaining 2 King 10. 11. True it is Kings were of old Divine being promised of God to Abraham Kings shall come out of thee Gen. 17. 6. And some were by Gods appointment anoynted Kings as Saul and David but of all Kings since Christs death it may be questioned Whose are all these For after the Scepter departed from Shiloh what man after Christs death was ever Anoynted King by Gods Command After the Jewes had killed the Heire they said So the inheritance shall be ours Mat. 21. 38. It became indeed theirs by force of violence because they seized on it not by course of Nature nor by inheritance nor gift but Conquest made Kings Kings indeed were supreame Vt caeteris hominibus praeirent praelucerent To use King James his phrase that they may excell others in doing service to the people as wel as being in place above the people not to magnifie their Name but to minde Kings of their duty But even Kings with all their supremacie were all but Kings of this World after Christ their Kingdomes Kingdomes of men Dan. 4. 17. being chosen by men as the Kings of the Nations at first Kings of the earth 2 Chron. 9. 22 23 26. Kingdomes of this world Revel. 11. 15. They were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an Ordinance of man 1. Pet. 2. 13. So changeable they are as the people see just reason and cause for it E. Philodem p. 56. altering the forme of Government for the substance sake and preferring the greater before the lesse even Religion towards God and the Liberties of the people afore the Person of the King therein not breaking but keeping the Covenant according to the equity thereof Vide the Declaration of the Army marching into Scotland wherefore The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ and if the Powers that be doe not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} feed the people by ruling over them their power shall be likewise broken as this of England hath been be the Nations never so angry Revel. 11. 15 17 18. then no marvell if his servants serve him The Brazen Serpent in the Wildernesse was ordained by God but Hezekiah seeing it abus'd to Idolatry beate it to powder threw it into the river and cald it Nehushtan 2 King 18. 4. and if this State have for his pride and tyrany brought this man downe into the dust of death and rooted out all Kingship after him Righteous art thou O Lord and upright are thy Judgements Psal. 119. 137. when King Amaziah turned from following the Lord they conspired against him pursued him to Lachish and slew him there 2 Chron. 25. 27. 28. no man ever was questioned for it Thus that English King lived like Rehoboam following the young mens counsell spake roughly and armed himselfe against his owne people 2 Chron. 10. 13 14. 11. 1. and he dyed like Jehoram who reigned wickedly and dyed without being desired of the people 2 Chro. 21. 19 20. But he hath received that recompence of his errour which was meet and loath should I have been to have raked up the dead-mans bones againe but in defence of
quam in communi periclo esse negligens That which caused these my humble addresses to your honour was to answer the querulousnesse of some persons who have bid defiance to the Armies of the living God fixing their challenge upon my selfe with whom after conference had I appeared thus publickly as a Souldier in the field that waiteth his enemies motion Yet being little as David to encounter with the great Goliah's of the adverse part I herein crave your Lordships wonted patronage and hence forth I shal hold on triumphing In Gods praises who hath safeguarded your person succeeded your Armies and recovered our Liberties and in my constant prayers shall ever remaine Your Excellencies most obliged though most unworthy Servant in the patience of the Saints and in the hope of the Gospell JOHN AUDLEY To the Reader Friendly Reader IN this Treatise I have refused digressions save only to follow the objectors wandrings I have neglected invectives name and thing to prevent thy prejudice I have also laid aside wisdome of words not affecting vainely to glory in men Simplex nudaque veritas and perfit men will looke to the matter Likewise I have avoyded formes of words and of things made ready to the hand not willing to boast of another man's line I have not made it my businesse to intermeddle in transactions past viz. about the late King's execution the House of Lords removing the purging of the House of Commons for thy satisfaction in these I referre thee to the Parliaments Declaration for no more Addresse to be made to the King to the Lord Presidents speech afore the Kings Sentence to Mr. Cookes appeale upon his Triall to Eleutherus Philodemus his Vindication of the Parliament and the Souldiery to Mr. Potters Vindication of the Army to the Army's Declaration on their last March into Scotland and to my Lord Generall Cromwells Letters to the Ministers and to the Governour of Edenburgh Castle My Engagement herein is mainely for the Common-wealth of England and the present Government thereof as it now stands willing to give thee some grounds of the peoples Freedome in stating of it and of the justice of the Parliament and the Army in acting by the present Authority for the information of all such persons as doe not wilfully close their eyes against right Reason Truth and Equity yea against the Scripture also the rule of right And how is it that of your owne selves yee judge not what is right Luk. 12. 57. Have not the faults of Kings made the people blamelesse when they deposed and put some Kings to death see E. Philodemus giving thee instances for this in seven Nations Be not partiall in your selves but by their example learne yee to shun Idolatry Blasphemy Pride Extortion Rapine wilfull Murder and all other sins for which things sake God hath threatned with death evill Rulers as he hath done other men God will chasten with the rods of men even Kings if they commit iniquity 2 Sam. 7. 14 15. Be thou thankefull for the present Government and thy mercies thou hast under the same at least be not grieved that there is a man yea many men come that seeke the welfare of Englands Common-wealth The Contents PART 1. The Liberties of the people Section 1 THe rise of man's Freedome Pag. 1 2. The Lawes of man's Freedome ibid. 3 The properties of man's Freedome p. 2 4 The Consequents of man's Freedome p. 3 5 The helps of man's Freedome p. 4 6 The principles of man's Freedome p. 5 7 The causes of man's Freedome p. 6 8 The forfeit of man's Freedome p. 8 9 The Lawlesse have no Freedome p. 9 10 The intent of the Law is the maine of the Law p. 10 11 Divers kindes of Freedome p. 11 12 Divers formes of good Government p. 13 13 The Peoples Freedome to chuse their Rulers p. 14 14 No Freedome to chuse Rulers without just cause ibid. 15 The occasion of chusing Rulers p. 15 16 Just Governours chosen to be upheld by the people in Epist. ad populum p. 16 PART 2. The Priviledges of Parliament Position 1 CHristian Rulers are not by Succession but by Election p. 18 2 The claiming a Kingdome or Common-wealth without the Peoples consent is Treason p. 19 3 Second-Treasons not pardon'd ibid. 4 Wilfull Murder is death ibid. 5 No pardon to a Murtherer p. 20 6 No Treason to be tolerated without any manner of punishment p. 21 7 Malefactours silent upon their charge to be taken for guilty ib. 8 Good Governours to protect good people against evill-doers in Epist. ad magnates p. 21 22 PART 3. The Rights of the Souldiery answering objections 1 NO bloud to be shed but in case of necessity p. 24 2 Evill doers the only cause of bloud-shedding p. 26 3 Justice in punishing evil-doers is thanke-worthy to God ib. 4 There is a Law Church and State without King Lords Bishops and their Lawes p. 27 5 No man can justly call any Kingdome or Common-wealth his owne inheritance since Christ the Heire of the world was unjustly killed p. 33 6 Kingly Government may be changed when the power is abused p. 34 7 In what case enemies are to be prayed for or punished p. 35 8 For what cause this State put the King to death p. 36 9 Touch not mine anoynted brings reproofe to Kings sinning against the People no impunity p. 37 10 Gods Judgements are written against Apostate Kings as well as against Heathen Kings p. 38 11 Christians may warre against evil-doers if case so require in Epist. ad milites p. 38 39 PART I. The Liberties of the People The Rise of Mans Freedome MAN is considerable in a threefold Capacity of Nature of Nation and of Religion And he hath a threefold Liberty according to his divers Capacity In Nature a Liberty to preserve himselfe as by the law of Nature In the Nation a Liberty to preserve himselfe and the people as by the Law of his Nation In Religion a Liberty to preserve himselfe and the People of his profession as by the Law of God of Christ and of the Gospell Every English-man born hath the freedome of his Nature and of his Nation but the Religious English-man hath a right to be every way free by all Lawes whatsoever The Lawes of Mans Freedome The Law of Nature is That man should love himself for no man ever yet hated himselfe but nourisheth and cherisheth himselfe Eph. 5. 29. The Law of Nations is That a man keep himselfe against the disorder of Creatures not containing themselves within the bounds of Nature As yee would that men should doe unto you do yee also to them likewise Luk. 6. 31. All our National Laws are grounded on this and relate to this The Law of God is To love the Lord thy God with all thy heart soule strength and minde and thy Neighbour as thy selfe Luke 10. 27. Where the love of God must be with the deniall of a mans selfe and of his neighbour also
first Samuel chose Saul King then the people and Benaiah Nathan and Zadok first chose Salomon King the generality of the people freely suffering the choyse afterwards the rest of the people came in approved the choyse and renewed the Kingdome 1 Sam. 11 12. But the people of Israel gave not their approbation of their Kings chosen by the better sort untill the persons chosen had given them some singular proofe of their valour as Saul did or of their wisdome as Solomon did when Nahash the Ammonite was destroyed and the City of Jabesh Gilead delivered by the hand of Saul then the people cried Who is he that said Saul shall not reigne over us bring the men that we may slay them and all the people went with Samuel to Gilgal and there they made Saul King 1 Sam. 11. 14 15. Likewise when Salomon had given Judgement between the two women both claiming the living childe they feared the King for they saw the wisdome of God was in him to doe Justice So Salomon was King over all Israel 1 King 3. 28. 4. 1. Thus here in England when the Peoples Trustees by Counsels in Parliament had often delivered this Common-wealth from their enemies hand and had from among their Brethren of the same Nation and Religion set up Keepers of the Liberties of the people by Authority of Parliament approving the choyse made have liberally laid out their persons and estates for the safety of their Rulers and of themselves People may not chuse new Governours without a cause Governours being chosen the power lyeth in them effectually provided they rule well and their people may not chuse new Governours without the consent or death of the old or without the Male administration of Justice in the old Rulers for in case the old Governours chosen continue to rule well the people may not force their consent but it must be a Free Act of the good Rulers to desire the people to chuse a New else if the people causelesly reject well ruling Governours they reject the Lord that he should not rule over them 1 Sam. 8. 6 7 8. The people may not without imputation of Treason cry What portion have we in David while David liveth and ruleth well nor have they at such a time any cause to follow a rebellious and flattering Absalom to doe them Justice Indeed on just reason declared Governours may remit their power to the people that chose them and people thus re-impowred may with the same Liberty set up other Governours over themselves as Nathan Zadok and Benaiah made choyse of Salomon for King when David grew old sick Bed-rid unserviceable and bad them make Salomon King 1 King 1. 33 34 35. otherwise the people may not change without a cause and the Governour or Governours are to use his or their power for the Common good that they give no just occasion to dis-engage the people and to make them change The occasion of chusing Governours The occasion of people's chusing Governours was the Countries danger and the end of that choyse was the peoples safety which Samuel implyed when he faulted the Israelites for desiring a King so unseasonably at a time when they dwelled safely and were delivered from their enemies on every side 1 Sam. 12. 11. Indeed Israel were without Rulers sometimes when all things were in peace and every man went to his owne inheritance Judg. 21. 25. but when Famine appeared or when War approached then they chose them Governours to feed them Esa. 3. 5. 8. or to judge them and to fight their Battels 1 Sam. 8. 20. when Judges ruled Ruth 1. 1. Elders Kings or Captaines and the Governours chosen performing the peoples trust did thereby oblige the people to stand by their Trustees and some by the Word preached for them some by the Sword fought for them some by their Pen wrote for them and some with heart and tongue prayed for them accordingly Againe when Kings and Rulers did faile their trust reposed in them they dissolved the bands of the peoples Allegiance towards them and the people failing of performing their fealty to such Trust-breakers were spared by Gods appointment Thus when the ten Tribes fell from King Rehoboam for his roughnesse towards them and the people set up Jeroboam for their King Judah was from God by the Prophet forbid to fight against them for the thing was of the Lord 1 King 12. 16. 20. 24. Thus the old Romans cast off Tarquin and all Kingly Government for the pride and cruelty of that King and for the unchastity of his lecherous Sons and chose them Consuls who might better consult and provide for the Countries good Also it is said of Brutus who was one of their Consuls That he scourged and beheaded his owne Sons for attempting to bring in Kings againe Florus lib. 1. cap. 9. Just Governours to be upheld by the people To the Free People of England Epist. DEare Fellow Commoners it hath been declared already that the best way to settle the Common-wealth in a firme and lasting peace is to looke backe to rules of equity and justice to principles of Nature and right-Reason to Gods Law and good Conscience and every one of you must contribute your utmost hereunto That power lyeth in you and there is now recovered your right to use it Your Liberties have been redeemed to you at a deare rate and with great expence of Bloud and of Treasure maintaine it then as Free-men and use your Liberty not against your selves but for your selves Cease mourning for Saul the King and his Traines the Body is not destroyed by removing bad humours let your hearts be towards the Governours of England who have willingly offered themselves among the people and to their Servants who have jeoparded their lives for your sakes I meane to the Commons in Parliament the Councell of State and their Armies who have not designed upon you for their owne worldly advantage but have scoped at your welfare who by no sensible feares have suffered themselves to be perverted from impartiall Justice but have bound up your safety and theirs in one With what reason should they receive the benefits of Law who deny obedience to the Law What priviledge can a proprietary possesse by Law of the Land who denies to doe that which even the Law of Nature calls for of him The non-engaging does not strip him of his priviledge of the Law but the standing by himselfe without Law who engages not brings him into danger and certainly he deserves no advantage by a Garrison who refuses to help in time of a Siedge And having performed their trust they have declared themselves willing to lay downe their power not Lording it over you but leaving the power free to you for chusing a new Representative and being set free chuse for your selves for yee need Counsellours but Nunquam consilium suit in populo nunquam certa constans vitae ratio and where no counsell is the
ENGLANDS COMMON-WEALTH Shewing The Liberties of the People The Priviledges of Parliament and The Rights of the Souldiery WITH Epistles to the Persons mentioned concluding the severall parts hereof Written by John Audley a Preacher of the Gospel and a well wisher to them that imbrace it Prov. 29. 2. When the righteous are in authority the people rejoyce but when the wicked are advanced the people mourn Hebr. 13. 17. Obey them that have the rule over you and submit your selves that they may doe it with joy and not with griefe Illud belli genus quod pro salute publicâ religionis incolumitate suscipitur ita Christo acceptum esse ut etiam presenti ipsius numine Administretur Christi religio exercitationem militarem non impedit sed eam mirandum in modum confirmat Cum omnem formidinem firmissima spe immortalitatis cripiat ad veram gloriam incredibiliter inflammat Soli qui ad Christum adspirant verum finem respiciunt fortes magnanimi sunt existimandi Osorius de Nobilitate Christianâ libâ—ter LONDON Printed by R. I. and are to be sold by Livewell Chapman at the Crown in Popes-head Alley 1652. Eve's sin man's snare man's help 's the woman's seed No man lost by her Christ did help at need Good out of evil came scape out of snare Love hath found out the way to man most rare All men may now see how that the wise God New wayes doth take to comfort with a rod Did mans first healing by Christs bruises come So peace by war becommeth Englands Doome Come people see what wonders God hath wrought Out of death life he well to light hath brought Mind well his workes who curse to blisse did turn Man of all creatures hath no cause to mourn Own God with us yee Nations o're the world No God like ours in mercy so extol'd Well may the Kingdoms fear and stand in awe Eaters give meat from strong we sweetness draw All laud to God who hath our tunes thus turn'd Lord who can tell how long thy people mourn'd Till thou didst change their sighs into a song High in thy praise this Commonwealth among J. A. To his Excellency the Lord Generall CROMWELL My Lord YOur just dealing with your Adversaries is matter of reall Honour to your Person your enemies themselves being Judges your instructing the ignorant your rebuking the obstinate your remitting the Penitent your protecting the Innocent your keeping Covenant and conditions of Articles with all men have manifested your proceedings both of Warre and Peace to be truly Honourable to them but especially to us who have heard how Judah-like you have ruled with God and have been faithfull with the Saints Hos. 11. last Your silence before the Lord when a cloud was upon the Campe had great confidence when the Lord went before you like a Pillar of Fire by night shining upon your wayes and telling you that you should be to your enemies as Threshing instruments with teeth Isa. 41. 15. and this your confidence in God what boldnesse wrought it before the Battle and what humblenesse of minde after the Victory refusing honour of men when God had put glory upon you in sight of all the world It hath been said Before honour goeth humility Prov. 15. 22. That may be an humblenesse as of necessity but that humblenesse which followeth honour is ever matter of lasting praise for Honour upholdeth the humble in spirit Prov. 29. 23. and victory over a mans selfe is the greatest conquest Fortior est qui se quà m qui fortissima vincit Maenia Yea this your confidence uttered did put life into your Counsels courage into your Resolutions made your Forces more forcible and active so as they did the work of the Lord effectivè both against the Presbyterian interest at Dunbar and the Royall interest at Worcester For there fell downe many slaine because the war was of God 1 Chro. 5. 22. God is the judge himselfe to whom both parties at Dunbar made their appeales God hath pleaded the cause of his people and since these appeales hath given sentence for you now twice By this I know thou favourest me because mine enemies doe not triumph over me Psa. 41. 11. The issue must no longer passe under the vaine titles of meer events and chances of war The Kingdom is the Lords and he is the governour among the people all the ends of the earth shall come and declare righteousnesse unto a people that shall be borne that he hath done this All men shall heare and feare and declare the worke of God for they shall wisely consider that it is his doing The righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall glory Psal. 64. 9 10. It hath been the wonder of all lands to hear of England how the meek of the earth here have formerly borne all manner of yoaks and oppressions under Royal and Episcopal Rulers and how they have lately risen like Gyants and men of might for recovering their liberties to defend their just rights and to bring wrong doers to condigne punishment As if the judgement against Moab written had been sealed upon their hearts Cursed is he that doth the worke of the Lord negligently and cursed is he that with-holdeth his sword from blood Jer. 48. 10. Neither regarding Nature nor Nations that they might execute Gods judgements against an Idolatrous people And 't is observable God had said distresse not Moab Deut. 2. 9. til Moab had thus sinned But after Moab had committed Idolatry a sin against the Nation of Israel he shall beare his curse that spares Moab any former command of God to the contrary notwithstanding Sinfull mens changes justifie God and good men in these great changes of times Now England is delivered from her enemies and the people dwell safely through the mercy of God under your hand I humbly desire this that after all publicke expeditions against open enemies you may now keep your selves from foes of your own houshold from friends of your owne Councell for Christ himselfe was betrayed with a kisse wounded in the house of his friend Gallant Judas was treacherously slaine by Demetrius And good Jonathan captivated by Triphon pretending kindnesse to him Maccab 9. 18. and chap. 12 13. Cura teipsum cautus esto nè fidas Set the Lord God alwayes before you waite for his counsell let impartiall justice be your greatest designe and go on in this thy might be not perverted by envy or flattery of men So run that you may obtaine in due time you shall reape if you faint not You now chuse affliction with the people of God and hereafter you shall with them partake in the recompence of reward when the dead in Christ shall rest from their labours and their works follow them For my selfe that which made me write was that others might not be burdened and I eased for Nullum genus crudelitatis majus
The love of God knowes no relations where men love not God that God in all things may be glorified through Jesus Christ Religion rebukes all manner of transgressions in all sorts of men A mans neighbour is as himself and he loves his neighbour as himselfe Diligit in proximo quod in se ipso diligit diligit proximum candem ob causam propter quam diligit scipsum He properly loves his neighbour as himself who in his neighbour loveth God and Christ whom he loveth in himselfe and who loveth his neighbour for Christs sake for whose cause he loveth himselfe God and Christ in himselfe and in his neighbour is the rule of his love to both Where the image of Christ shines more in his neighbour he loveth him more then himselfe but Christ he loveth most And seeing the image of Christ defaced in his neighbour or by him he loveth him lesse for the greater love that he bears to God Like Levi's son who said to his Father and to his Mother I have not seen him neither did he acknowledge his brethren nor know his own children for they have observed thy word and kept thy Covenant Deut. 33. 8 9. For that respect they bare to God and Christ above themselves They mortified all inordinate Affections they had to their own kindred hating their own life to follow Christ Luk. 14. 26. And thus David did who loved perfectly hated Gods enemies with perfect hatred Psal. 139. 22. and punished those who hated God whom they ought to have loved A Slanderer an high-looker a proud hearted man I will not suffer he that worketh deceit shall not dwell in my house he that telleth lyes shall not tarry in my sight Psal. 101. 5 6 7. The Properties of Freedome The first sort of these Freedomes is Naturall and in perfect Nature it was perfect Freedome Then man loved God for that man saw in the perfect nature of God and had man persevered in that perfect state man had been perfectly free to this day The second sort of Freedome is Con-naturall For though men be free-borne yet are they borne under the Lawes of their Nation and the lawes of our Nation do not annihilate but only determine our naturall freedome The third sort of Freedome is ad-naturall because Religion addeth some thing to Nature to regulate and to order mans Freedome The Law of God gives directions to perfect the freedome of Nature and of the Nation and sometimes gives reproofes to correct the imperfectnesse of them both As men failed touching the law of Nature so they fell under the Law of Nations and as men failed of the law of their Nation so they fell under the law of God and as their sin was greater so they fell under the sorer rebuke and punishment and greater offenders the rather stood in need of the blood of Christ ad redemptionem to make a Purgation Of the spirit of Christ ad resipiscentiam to make them know their sin and to repent of it Of the Rod In correctionem for a reproofe among men for their scandalous offences against themselves against the people and against God And when the sword of the spirit did not cut men off from their transgressions but they brake all bands then Nature took the help of Lawes and men appealed for justice to them that bare the sword to defend their naturall Liberties and for recovering their Nationall Freedome did with the sword of the Magistrate punish offenders against God and the People and the rather when transgressors continued impenitent implacable and irreconcileable The consequences of Freedome The Lawes of Nature Nation and of God are subordinate one to another God is above the people and the people above a mans selfe Personall and private interest must give place to the Publike Interest of the People and of the Commonwealth And in the Cause of God Who is above all thy interest and the Peoples interest also must give way to the glory of God Wherefore in the punishment of evill doers private-pitty must give way to publike-safety of the people fearing God Pereat unus potiùs quà m unitas It is expedient for us that one man should die for the People that the whole Nation perish not John 11. 15. What here Caiaphas said in his policy Christian Magistrates must doe in piety For thus God himself took part with Nature punishing Caine for shedding Abels blood Gen. 4. Burning Sodom and Gomorrah for injury don to righteous Lot by that wicked people Gen. 19. Bringing in the stood upon the world of the ungodly and saving Noah A Preacher of righteousnesse 2 Pet. 2. 5. Helps of Freedome First God himselfe hath prescribed to all people Lawes to keep up Nature in Freedome and to rebuke the unnaturall Gen. 9. 6. who so sheds mans blood by man shall his blood be shed not by force and violence but by course of Law It is a Law of God that respects not the persons of man his blood must be shed for the blood shed by him who ever he be Numb. 35. 30. No satisfaction may bee taken for him After this Nature began to helpe it selfe among the people as in case of Adultery it is said It is an iniquity to be punished by the Judges Job 31. 9. 11. Then men made Covenants with one another and bound them each to other with Oaths and Protestations As between Laban and Jacob Gen. 31. 48. and between Abraham and the families of Escol Aner and Mamre Gen. 14. 13. and this in order to preserve the peace of their families and to recover their rights from that people that should infringe them Hereupon when Lot was taken captive by Chederlaomer Abraham and his confederates made warre upon and recovered Lot out of their hands vers. 12 14 16. Also Jonathan made a Covenant with David because he loved him as his owne soule 1 Sam. 18. 3. and secured him against Saul his father chap. 20. 4. entred a Covenant of the Lord that whatsoever Davids soule desired he would doe it for him vers. 12 13 16 17. David sware him v. 23. The Lord is between me and thee for ever 41. Afterwards it became a matter of Religion in all sorts of Men and Nations to keep their Covenants Leagues and Oathes between them made and in case of breach they did right themselves by punishing the offenders even as Israel did justice on his brother Benjamin and the men of Gibeah for the rapine and murder committed upon the Levites wife against that brother-hood that was between them Judges 20. or else if they could not right themselves and recover their liberties they did appeale to God to doe them justice as Jer. 15. 15. Oh Lord thou knowest remember me visit me and revenge me of my persecutors And David to Saul The Lord judge between me and thee and the Lord avenge me of thee 1 Sam. 24. 12. Thus Jephtah when he and the children of Israel stood for their
Rights against the King of Ammon Jephtah said What hast thou to doe with me I have not sinned against thee but thou doest me wrong to war against me the Lord the Judge be judge this day between the children of Israel and the children of Ammon Judg. 11. 12. 13 27. Also the Lawes of Nations were still helped by the grace of God In things not declared God gave Lawes a new for stoning the blasphemer Levit. 24. 14 15 16 23. and the Presumptuous Breaker of the Sabboth Numb. 15. 32 34 35 36. which both were kept in ward untill a Law was given for them to suffer by The Principles of Freedome God the great judge of heaven and earth hath into Nature put such principles of Reason and common Equity as might conform Men and Nations in their dealings each with other and punish such men as doe become unruly and that after a religious sort for although Religion be in many things above Reason yet being not contrary to Reason Religious men may be wise enough to judge between their brethren 1 Cor. 6. 5. Withall God hath threatned Truce-Breakers and said he will fire Tyrus for captivating Edom his naturall brother for that he remembred not the brotherly covenant Amos 1. 9. Yea and punished such men as brake their Covenants and Leagues sometimes by wicked persons the Philistims wounded Saul and Saul killed himselfe 1 Sam. 31. 4. After hee had broken his Oath made Not to harme David Sometimes by godly men Jacob shall be a fire and Joseph a flame and Esau stubble and they shall kindle and devoure there shall not be any of the house of Esau remaining because hee looked on the day of his brother and stood up against him in the crosse way Obadiah 12 18. And sometimes God hath by himselfe punished this sinne of Trust-breaking when the sufferers had no power in nature or nation to right themselves Pharaoh promised Moses faire at their departure Goe and blesse me also Exod. 12. 31 32. But if Aegypt pursue Israel not regarding his promise their Armies shall be overthrowne in the sea notwithstanding their great power Exod. 14. 9 28. there was not one of them left A Caveat for the Scots who brake Covenant with England vide part 2. Position 5. The Causes of Freedome Liberty is next to life Libertas in naturali estimatione proxime accedit ad vitam ipsam and men have this liberty by a divers right viz. of Birth of Purchase and of Gift and again men often make forfeiture of their liberties viz. by gift by sale by force by tyranny by stealth and by idlenesse 1 There is a Liberty by Birth which was Pauls freedome I was free borne Act. 22. 28. Where a man is born to live there he hath right to eate and to drink that he may live and he hath a right to worke that he may eate and drinke yea and a liberty to buy and to sel for his living where he is born 2 Some have their Liberty by Purchase this was the Centurions case with a great sum of money obtained I this Freedome Acts 22. 28. And having purchased their Liberty they are in all things inabled to doe for their livings as men free-born may doe 3 Some have their Liberty by Gift as when Abraham had rescued Lot and the Sodomites that were carryed captive the King of Sodom said Give me the persons and take thou the goods Gen. 14. 21. Now looke as men thus obtain the freedome of their persons so their goods are their own proper right to wit the goods they possesse by inheritance by purchase by gift or by their labour procured no man may take them away to his owne use without consent of the owner thereof For God hath said Thou shalt not steale Exod. 20. 15. The Prince shall not take of the peoples inheritance by oppression to thrust them out of their possession he shall give his sonnes inheritance out of his owne possession that my people bee not scattered Ezek. 48. 18. Liberty doth not intrench upon Liberty Royalty may not destroy the peoples Liberty the Princes Prerogative cannot abolish the peoples Propriety Naboths Vineyard was his owne inheritance and he might chuse whether he would part with it or no wherefore King Ahab desired not to take it by force from him but offered to buy his consent and to give Naboth a better vineyard in exchange for his And indeed none but a Jezabell would wrest out of a mans hands that possession which God and Nature had made properly his owne whether it be a possession of his wife his children or his estate which is of lesse value vide 1 King 21. 1 5. Contra jus Divinum Naturale nihil licet magistratui P. Martyr The Magistrate may doe nothing to dispossesse a man of any thing which is the mans right from God or Nature Distinctio dominorum proprietas possessionum est juris divini juxta mandatum non furtum facies sicut non licet ulli regi postulare alterius conjugem Bucan. loc. de Magist. q. 75 76 77. The distinction of rights and the Propriety of possession is of divine right According to that commandement Thou shalt not steale And it is no more lawful for a King or any other Magistrate at his pleasure or and for his own use to take away a mans goods whereof hee stands lawfully possessed no more then it is lawfull for a King to require another mans wife 4 There is also a liberty by Gods Grace Which puts the right of all things under the dominion of beleeving persons All things are yours and you are Christs 1 Cor. 3. 22 23. they have jus ad rem non jus in re they are as having nothing yet possessing all things 2 Cor. 6. 10. they are full and abound who injoy Christ But however beleevers in Christ have right to all yet this right gives them no liberty to steale or to take to themselves that which is another mans nor to possesse themselves of any thing more then becomes theirs by birth gift purchase labour or by conquest Deut. 20. 14. And in well-doing the Lawes of God Nature and of Men are their protection in their just possessions brethren you are called to liberty use it not as an occasion to the flesh but by love serve one another Gal. 5. 17. Againe Mens Liberties are lost many waies 1. Some give away their right in a Christian community as they did their goods Acts 4. 34. 2. Some sell away their Birth-right as Esau did prophanely Heb. 12. 17. 3. Some idle away their time and estate too Houses and lands are the inheritance of fathers but an idle soule shall suffer hunger Proverbs 19. 14 15. 4. Some loose their liberties being conquered in war Deut. 20. 10 11 14. 5. Some by tyranny of Princes in peace as when Saul took to his own proper use not for the peoples advantage Their daughters their goodliest young-men
their fields their vineyards their seeds their Servants their sheep after his pleasure 1 Sam. 8. 11 13 14 15 16 17. which sheweth what Tyrants will doe not what good Rulers ought to doe How many other waies a man may be put out of possession of his goods as by stealth robbery c. I now forbeare Onely let me admonish that having liberty of our persons and estates and religion which is the greatest use it not as a cloak of maliciousnesse but as the Servants of God 1 Pet. 2. 16. For who is he that will harme you if yee be followers of that which is good 1 Pet. 3. 17. Obstinate Offenders forfeit their Liberty Obstinate offenders make themselves Bond-men Such as will not be reclaimed doe forfeit their Liberty Some men there be like the unjust Judge they neither feare God nor care for men These neither chuse Rulers nor obey them being unruly and disorderly the law is to try them and Rulers that rule by Law are a terror to evill-doers as they are Ministers of God for the praise of them that doe well Rom. 13. 3 4 6. Rulers are by the law of the Land to judge rotten members in order to the peace of sound members who did chuse or approve them For they are Gods Ministers attending continually on this very thing and for this cause pay yee Tribute to doe them Honour and the Magistrate accepting their place and power doe thereby ingage to doe the people justice Provided alwayes that yee continue to do well Such persons then as will not honour the Magistrate by keeping order and observing Law must bear the punishment of their disorder against the Law the Magistrate beareth not the sword in vaine Although unjust men know no shame Zeph. 3. 5. yet just governours cannot but countenance them that doe well even for very respect of Nature and to safe-guard mankinde against persons unnaturall for the judgement is the Lords and they judge for the Lord with whom is no respect of persons 2 Chron. 19. 8. The Emperour Trajan is said to give a Sword to the President of the Pretorium with these mandates Hoc ense utaris pro me justè faciente contra me utaris si injusta fecero i. e. in defensione proprii Corporis Nationis If the Emperour himselfe should doe unjust things he allowed the Judge to doe justice if it were against himselfe when he should doe evil No Liberty to the Lawlesse Freedome is to them that doe well the Law is a defence to them that keep the Law and it is given to punish them that breake the Law the Law is for the Lawlesse neither Nature Nation nor Religion allowes man any Freedome to doe evill Praise is to them that doe well not to the evil doer Christians in Rome living as a conquered people under persons in power who were unchristian were directed by Paul to pay their tribute to them Rom. 13. 6. and well if so doing they might live in peace It is the goodnesse of any Government to protect the good and such as are quiet in the land but evill-doers shall be rooted out Prov. 2. 22. Yee that will yet know no Law nor be in subjection where is there a Land or Nation which hath Lawes and yet evill men may live as they lust without rebuke Pay your tribute here then as did the conquered Christians in Rome and the captive Israelites in Babylon of old who were bid to submit to the yoke of their Government and to pray for the peace of that City for in the peace thereof yee shall have peace Jerem. 29. 7. There is no way to Liberty in England but in well doing Doe that is good and thou shalt have praise of the same Rom. 13. 3. never strive to recover to your selves a Freedome to doe evill here If thou doest evill be afraid Rom. 13. 4. but be true and faithfull to the Common-wealth of England and the Government thereof and the Powers here shall be ministers of God to thee for good in common humanity we are to love all men in Nationall community to love the Brother-hood and in Religion we are to feare God which three Lawes laid the foundation to that which followes Honour the King for Kings themselves were to use their power for the good of all men of the Brotherhood and of them that feared God punishing evill doers and praising them that did well and good people were not to malice their Kings under pretence of a liberty to doe well without them provided their Governours rule well reproving Malefactours for the sake of wel-affected persons men may doe well with out Rulers over them yet well-doers need Rulers over them both to incourage men in well doing and to safe-guard them that doe well against evill doers who have evill will at the good of Sion wherefore use yee your liberty as the servants of God 1 Pet. 2. 16 17. Where no Law is the intent of the Law is to be followed The Law of Nations is Lex non scripta as Mr. Coulse out of Hollinshed citing the Lord Hungerford executed for Buggery when yet there was no positive Law to punish it where the written Law comes short what wanteth must be supplyed out of the Law of God and Nature out of the Laws of rightreason and common equity for a terrour of them that doe evill and in defence of them that doe well New sins require new lawes as for the Ranters Lawes have been lately made by this State I grant we are much bound to our Ancestors for Magna Charta and other Lawes of common right and Justice but we need more lawes still to be made as occasion serveth necessity made David eate the Shew Bread to preserve his life otherwise not lawfull for any man to eate but for the Priests alone Here David transgressed the letter of the Law yet following the intent of the Law he was blamelesse Matth. 12. 3 4 5. See from the beginning the grounds hereof the Gentiles had not the Law i. e. the written Law but they were a Law unto themselves for they had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the worke of the Law in their hearts their consciences or their thoughts accusing or excusing one another as they did well or ill Rom. 2. 14 15. for God had shewed them his power and God-head in things that are made Chap. 1. 20. so that they are without excuse who vanish away in their imaginations from that they know of God and from that light of God which shewes men what is suitable to the nature of God But seeing that where no Law is there is no transgression Rom. 5. 13. That is men are slow to impute transgression to themselves where there is no Law therefore the Law entred that sinne might abound and that sinne might become exceeding sinfull Rom. 7. 13. howbeit when men were instructed out of the Law and knew the directive power of the Law they
over Bishops when it was said The Lord added to the Church such as should be saved Acts 2. 41 47. Where the Church consisted of them that beleeved having heard the word and were to be saved No mention of Bishops nor of Officers under them Then afterwards we read of Deacons Acts 6. And of Elders Act. 14. and of a Church at Corinth 1 Cor. 1. 1. yea seven times mentioned in 1 Cor. chap. 14. when in the Church every one spake according to his gift as any thing was revealed to him that sat by ver. 30. The Saints made a Church at Corinth though yee read not of any Bishops there then Indeed Paul 1 Tim. 3. 5. doth speake of Bishops Ruling their owne house and taking care of the Church of God and 1 Tim. 5. 17. counts them worthy of double honour who labour in the word and doctrine and Tit. 3. 9. he commands that they be able by sound doctrine to exhort and convince the gain-sayers But Peter bids them Feed the flock of God as much as in you is and be not Lords over or over rule not that heritage 1 Pet. 5. 2 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Where note that there ought to be no Lords Bishops over the flock of God And that the people called the flock of God because purchased with the blood of Christ are Gods Clergy as much as Bishops That Elders are to feed the flock of God and by feeding them to exercise rule over them And the highest person in the Church that hath highest place among the people hath but the power {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to feed and Matth. 2. 7. to rule and expresse a kind of simple rule and authority such as by feeding the sheep shepheards have over them Here it appears that when the Church of God had Elders to feed them no men might be Lords therein nor over-rule them but feed them rather And yee may observe that when Paul 1 Cor. 12. 28. mentions helps in Government he names Apostles Prophets Teachers Workers of Miracles But he names not either Bishops Elders or Deacons Shewing that they are not that unum necessarium mainly necessary in the Church And however they are by some numbred among helps in Church Government yet if they be not mainly necessary they are not greatly to be contended for for helps in Government are but of the benè esse not of the esse of the Church for there was a Church and a Church governed before Bishops were in being or once so much as named in the Church of God And although these pretended helps in Government be taken away from amongst us yet here is a Church in England stil without Bishops For generally the Bishops did but pretend to help in the Government of the Church the most of them found occasion against both Ministers People concerning the law of our God Dan. 6. 5. who proving a snare instead of an helpe were justly taken away the Church of England stil abiding a Church without Bishops And if your meaning be That we have no Church i. e. No calling to the Ministry in the Church because there bee no Bishops to give ordination I Answer we must soberly distinguish as before between the Essentialls and the Circumstantialls of a Church so here between the Essentialls and the Circumstantialls of a Ministers Call The Essentialls of a mans Call to the Ministry consists in Christs gifting men for the office or in Christs putting into mens hearts the word of reconciliation to minister thereof to men 2 Cor. 5. 20. 2. In his giving such men willing hearts to preach it 1 Cor. 9. 16. Ordination it self is but an act of conveniency in respect of order not of necessity to give men power to preach the Gospell And for ordination by Bishops that is a circumstance lesse necessary to the Ministers Call It had its time to become expedient for such as would enter in by the door which is Christ but ordination by Bishops was never absolutely necessary to a Ministers Call The Circumstances convenient to the Call of a Minister be divers 1. Some be primo necessariae and precedaneous to ordination in this Call As 1. Nomination from among beleevers such as have gone in and out with us this Justus and Matthias also had Act. 1. 2. Imposition of hands with prayer which came instead of casting of lots 3. Examination of men unknowne 1 Tim. 3. 9 10. 4. Separation to the worke of the Ministry which Barnabas and Saul had Act. 13. Which also is called of some by the name of Ordination and indeed hath been in use as here we see before there were Bishops to use the same 2. Some Circumstances be succedaneous to this Ordination of Ministers As 1. Recommendation from knowne Ministers which Titus had 1 Cor. 16. 10. 2. Election to some place which Paul had to Macedonia Act. 16. 4. 3. Approbation of the people in that place Who gave up themselves first to God and then also to us by the will of God 2 Cor. 8. 5. All these Circumstances doe respect the Bene esse or the good constitution of the calling to the Ministry but the esse of their Call requires them not ordination is no part of the Ministers Call from God for Christ is the doore Christs gifting men for it and his inclining gifted men to minister of that they have received is that unum necessarium to a Ministers Call Such an one glorifies not himselfe to be called a Minister of Christ but hee that is called of God Heb. 5. 5. For this cause the Bishops at the ordination of Ministers had in use to move this Question Are you perswaded yee are truly called to this Ministration Vide Book of making Bishops Priests and Deacons Other men have sent forth Ministers to the work as well as Bishops and other people have called Ministers to the places of their ministration As hath been already proved From all which premises it is plaine that the people of England have a Church and have Ministers lawfully called even now though there be no ordination of Bishops to make them such 3. Here is a State though without a King as Israel of old had before there was any King in Israel And when that Common-wealth after Joshua ruled by Elders for three hundred seventy nine years together See the book of Judges and those Elders obtained a good report through faith Heb. 11. Al this was don before yet God gave them a King in his wrath and before King Saul plaid the Tyrant over that people as an executioner of Gods wrath which was spoken of him 1 Sam. 8. 11 18. True Kings Bishops and their Laws were set up by men for helps in Government of this State Church and Commonwealth but the people lacking help of them and being snared by them they have been rooted out by the Trustees of this Common-wealth yet in want of a King here is a
the living and of our just State It hath been said objection 7 Pray for your enemies Yea we pray for our enemies in pitty to them yet not to prosper them but that they may be kept from evil-doing Againe we must discerne between our enemies and Christs enemies for we may not bid God speed to Christs enemies who bring not his Doctrine Joh. 10. 11. Jehosaphat had this warning Thou shouldest not love them that hate the Lord 2 Chron. 19. 2. yea David hated them that hate God rightfore as though they were his enemies Psal. 139. 21 22. and he often prayed against them Be not mercifull O Lord to wicked transgressours Psal. 59. 5. or to such as offend of malicious wickednesse Also we must discerne between our owne private enemies and the Common enemies of our Country Omnes omnium Charitates patria complectitur Cicer. 3 Offic. Private interests are all comprehended in the Publick he deserves no pitty who pitties not the Common-wealth although there be a pretence of pitty to the enemies of our Country A publick spirit loves Christ afore his Country and his Country above himselfe and if above himselfe then above the enemies of Christ and of his Country much more alwayes preferring his Country and the welfare of them that love Christ therein above the enemies of his Country who ever they be both in our Prayers and Praises in our Counsels and in all our services of Peace and Warre for the King and the Parliament are Majores singulis yet they are Minores Vniversis see vox militaris and as totum universum est majus suis partibus A rotten member must not be spared in pitty to the whole Ense recidendum est nè pars sincera trahatur True it is in common infirmities the rule is Forgive and it shall be forgiven you Luk. 6. 37. for Love covers a multitude of sins 1 Pet. 4. 8. In crying sins and in criminall cases the Law is Thou shalt smite them thou shalt utterly destroy them and shalt shew them no favour Deut. 7. 2. In case of ignorance we pray for our enemies Father forgive them they know not what they doe Luk. 23. 34. But in case they offend of malice we pray against our enemies Let death seize upon them let them goe downe quicke into hell for wickednesse is in their dwellings and amongst them Psal. 55. 15. You have power on your side objection 8 and your profits by the State and no marvell you speake for them I never received reward from the State to speake for them yet I have cause in duty and thankfulnesse to speake for them in as much as I have received from them and if I speake for them yet I speake the truth of them They put the late King to death 1. Not privily as Zimri slew his Master but they brought him forth to his Triall publikely and legally had he had any thing to say in his owne defence for clearing himselfe of the Crimes charged against him 2. Nor did they this as Zimri slew his Master in his drunkennesse a personall sinne against God and himselfe 1 King 16. 9 10. but they did it for his sins against the Nation and this English people even as King Joash who was slaine on his Bed for cruelty and ingratitude against the Sons of Jehoiada the Priest who had anointed him King 2 Chron. 24 25. And as King Amon who was slaine on his Bed by his Servants for his open Idolatry 2 Chron. 33. 21 22 23 24. 3. They put him not to death pretending a jealousie without cause as Saul would have slaine his Sonne Jonathan for pleading for David and would have killed David for that as long as David liveth nor Jonathan nor his Kingdome should be established 1 Sam. 20. 30. 33. 4. Not for small matters as the Corinthians went to Law 1 Cor. 6 1 2. 5. Not for a seeming cause as Saul for his rash vowes sake would have put Jonathan his Sonne to death had not the people rescued him 1 Sam. 14. 24. 27 43 44 45. but it was for a cause reall great open and manifest a breach of Trust and of his Covenant with his people for setting up his Standard and warring against the Parliament who desired and endeavoured to punish evil-doers whom he favoured A publike Nationall Offence True I doe honour this State and if mine enemy should write a Booke against me for so doing I should binde it to my shoulder for God hath honoured them with many succesfull Victories over their enemies and with much love of persons well-affected to God and Christ who also doe returne their honour to God and to the People that did chuse them making the welfare and common good of the People their supreame Law being true Keepers of the Liberties and peace of the People and needs must I speake write and pray for their peace Let them all prosper that love them Touch not mine Anointed objection 9 and doe my Prophets no harme Psal. 105. 14 15. and how then dare any man touch or harme a King This question hath been 〈◊〉 moved and as often answered but I say it were rather 〈◊〉 asked How dare any man touch or harme his Prophets and his People which both are his anoynted there not to be touched or harmed no not by Kings themselves for God reprooveth Kings for their sakes ver. 14. For Kings are not therefore the Lords anoynted because outwardly anoynted by men Oleum est tantum signum judicium Ja Rex But the Lords prophets and people were inwardly anoynted and sanctified to be the Lords vide Geneva notes in margin for the Saints in Christ have this honour to execute the judgement written against wicked Rulers with a two edged sword in their hands to bind their Kings in chaines and their Nobles in fetters of iron Psal. 149. 6 7 8. Yea objection 10 but these were Heathen Kings as it is said To execute vengeance on the Heathen and corrections upon the people vers. 7. What difference between heathens by Nationall profession and heathens by un-christian conversation for what do heathens more then they In their works they deny him Tit. 1. 16. They eate up my people as men eate bread Psa. 53. 5. and so do these Kings who cease to be Christian in their deeds Yea and judgements are written against unchristian Kings as against heathen Kings and other sinfull men if yee shall doe wickedly yee shall be consumed both yee and your King 1 Sam. 12. ult. For their thus sining is the case of those circumcised who became uncircumcised forsook the holy Covenant joyned themselves to the Heathen and were sold to doe mischeife In the dayes of Antiochus 1 Macchab. 1. 16. Christian Kings in name turn Heathens when they break asunder all bonds of Nature Nation and Religion too And they become punished as heathen Princes be When Nebuchadnezzar in his pride became a beast his own people turned him out among the beasts untill he should acknowledge the God of heaven that rules in the Kingdome of men and gives it to whomsoever he pleaseth Dan. 4. 17 18 20 34. To the Valiant Commanders and Watchfull Souldiers Epist. GEntle and contentfull Souldiers It was an old Question of one Hetruscus Whether a Christian may in any case go to war It s answered he may for to doe justice and judgement is more acceptable then sacrifice Prov. 2â— 3. And it s answered by Osorius de Nobilit Christian lib. 3. Respublica non possit stabiliri nisi armorum praesidio qui militem â—ollit Rempublicam funditus evertit Christus poliâ—eias non eripuit sed in melius instruit The Common-wealth cannot be stablished unlesse it be guarded with Armes Take away the Souldier and yee overturne the Commonwealth Christ would not abolish Civil Governments but forme them for the better he neither tooke the axe from the Judges nor did Paul deny the sword to the Magistrates nor did John Baptist disarme the Souldiers but prescribed them lawes of innocency and moderation Do violence to no man and be content with your wages Lu. 3. 13. yea Paul cals the Magistrate a Minister of God to thee for good thou doing well and saith he bears the sword to execute wrath upon them that doe evill Rom. 13. 4 5. Indeed it were much to be wished by every Christian that aâ—l men may contain themselves from doing evil that there were not this occasion given for punishment for war for thy people shall be all righteous then thy officers shall be peace thine exactors righteousnesse the Lord will hasten it in his time Isa. 16. 17 21. But since that time is not yet and this cannot yet be yee must remember That Nation and Kingdome that will not serve thee God and his people shall be wasted v. 12. impetus hostium est armis depellendus civium audacia est ferro reprimenda The boldnesse of vice must be reprooved with the couragiousnesse of vertue Our fathers of old were led by the spirit for the rebuking malefactors and we know that vengeance in a private matter becomes valour in the case of a Commonwealth Patience in personall injuryes does in Nationall wrongs assume a magnanimity invincible as Joshua did and it was a fruit of their peace with God When our fathers undertook Sanctissima Bella contra sceleratos most holy wars against notorious offenders for what peace so long as Jezabels whoredoms and her witchcrafts are so many 2 King 9. 22. The end of war upon the wicked should be the quietnesse and peace of those that are godly and honest Humbly acquaint your selves with God and be at peace among your selves Couragiously follow the Captaine of your salvation patiently carry his crosse after him faithfully commit the safe-keeping of your souls in weldoing to him and let us pray also for the peace of Englands Common-wealth Amen FINIS Sect. 1. Sect. 2. August Sect. 3. Destroy Sect. 4. Sect. 5. Sect. 6. Sect. 7. Ames Cas. li 5. cap. 22. Vrsin Sect. 8. Sect. 9. Sect. 10. Sect. 11. Sect. 12. Sect. 13. Sect. 14. Sect. 15. Answ ☞ Ans. Ans. 2. Ans. Ans. Answ Ans. Ans. Ans.