for long life to him She answered When I was young a grievous tyrant reigning over us I prayed that he might be taken away To whom one worse succeeded I prayed for his death also To whom thou Dionysius worse then either of them succeeded And now I pray for the lengthning of thy dayes lest one worse then thy self should come in thy room Brus lib. 6. cap. 21. That must be of a strange stamp which can make very Ethnicks to pray against it Mark to pray for the continuing of it to prevent another of its own kind worse then it self Fr. Pat. Senensis saith Tyranny devoureth after death lib. 10. cap. 3. All which bear us in hand that of all things tyranny is most dangerous and cruel And it being the ordinary and proper bad consequence of Monarchy who can deny Monarchy to be of a I Governments the most dangerous Secondly Kingly Government as is said already is most authoritative and of more commanding faculty then any other And consequently as a good King by his example may and doth draw the people into obedience and due performance so an evil King may and doth by his example ensnare the people So Claudian Regis ad exemplum totus componitur orbis What doth not the holy Ghost say Riches beget friends Prov. 14. and 19. And many do intreat the favour of the Prince Prov. 19. and 29. 'T is storied that the Souldiers of Ant. Epimanes a most leacherous King did imitate his prophane and bad example Val. max. lib. 9. cap. 1. Many of the Syracusians did follow the evil example of the tyrant Dionysius Plut. Whence is concluded Plerique magis actiones aliorum quamlibet pravas imitantur quam infortunia eorum cavent Dion lib. 53. If the King be altogether wicked as ordinarily he is More Tyrants then Kings Few of them in any age friends to Christ Most part of them destroyers of the Commonwealth Oh! in how great danger under such doth Religion stand and are the Liberties of the subject exposed to Tell not me of a regulated King 'T is but a playing fast and loose Aristotle Pol. 5. cap. 8. saith The least thing of the Law is not to be changed This he saith because it maketh way for the abrogating of the whole Law He falleth upon that principle Principiis obsta sero medicina paratur Set-up to day regulated Monarchy and to morrow it shall be absolute If the King once get-in his litle finger he shall soon thrust-in his whole body Small beginnings can produce great effects 'T is good to kill them in the birth Make Caesar perpetuall Dictator Augustus shall become absolute Emperour One degree bringeth on another The least of Kings hath greater favour and power with the people then the greatest of Councels All will be called his The word subditi is current then But aequales is detestable If Alexander's neck be crooked all his Courtiers must hang their heads to that side I know not what the most of people for the Prince's favour be what he will regulated or absolute will not do Tell me if he be not for GOD and the good of the people do not both Religion and the Commonwealth stand in greatest hazard This dolefull experience teacheth in all ages Of our judgment are Jos an t lib. 4. cap. 8. lib. 6. c. 4. Mat. Agr. de insip Reg. Th. Mor. Anonym monit lib. 2. Brent hom 25. in 1 Sam. 8. Pet. Mart com in Jud. cap. 1. Virg. Malvez disc 39. See also Buchanan de Jur. Reg. ap Scot. SECT III. Whether or not is a Common-wealth the best of Governments WE know Rollists hold the Quaerie absurd But with their leave I freely offer my judgment in the following Assertion Assert Without all controversie Democracy arightly instituted simply and absolutely is of all Governments the sweetest and contributeth most to the good of the people In establishing this we observe this order Firstly from the first and primary institution of the Jewish Commonwealth It cannot be denied but it was popular and democratick and that for these reasons 1. Because the Judges and Rulers of Israel were not choosed and set-apart upon the accompt of any nationall and carnall priviledge The Holy Ghost giveth them no preeminence above their brethren for old descent worldly honour and riches Men to govern in it were not choosed for their riches nobility and blood-respects No verily They had onely place to govern because of vertue and godlinesse Moreover thou shalt provide able men such as fear God men of truth hating covetousnesse and place such over them to be rulers and let them judge the people at all seasons And Moses choosed able men and made them heads over the people rulers And they judged the people at all seasons Exod. 18. Mark there is not a word here of choosing the rich and honorable or of any carnall or blood-tie The Judges that are choosed are men qualified vertuous and godly able to discharge their trust And this was not onely required in inferiour Judges but even in the higher Judges also members of the Sandrin The Seventy were wise men and understanding and known amongst the tribes Deut. 1. They were not choosed at randome or at all adventures No verily They were selected out from amongst the Judges spoken of Ex. 18. And the LORD said unto Moses Gather unto me seventy men of the elders of Israel whom thou knowest to be the elders of the people and officers over them Num. 11. Now it is shewed that such men were vertuous and godly able for places of trust And yet the LORD rested not satisfied therewith but being about to entrust them with higher matters he doubleth the spirit upon them And I will come-down and talk with thee there and I will take of the spirit which is upon thee and will put it upon them and they shall bear the burden of the people with thee that thou bear it not thy-self alone And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders Num. ib. Neither can it be denied but those who were called Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency were most eminently qualified far beyond any other GOD had a most speciall hand in calling them to the charge Judg. 2. So Moses Joshuah c. Tell me I pray you have not we more then reason to say That the first and primary Government amongst the people of the Jews was popular I denie not but qualification may be looked-to and have place both in Monarchy and Optimacy But observe both of these Governments in their best institution do look to riches and honour as a necessary condition As for Monarchy there is no question And Aristotle distinguisheth between the government of few and Optimacy Both which ordinarily passe under the notion of Aristocracy And Oligarchy saith he onely looketh to riches and honour Pol. 4. cap. 5. as Optimacy
him Num. 11. Deut. 1. Neither will I say that Moses out of meer simplicity and ignorance before Jethro's counsel did forbear to set any Rulers over the people beside himself The very light of Nature taught him that help was good and that he alone was not able to discharge all the businesses of the people But I conceive he did it upon other grounds He knew that the people of Israel were the Lord 's peculiar people whom he had brought out of Egypt extraordinarily and over whom he had set him in an extraordinary way Yea he waited for judgment to the people at the very mouth of the Lord. What Laws and Ordinances he delivered to the people and what judgment he executed amongst them were done according to extraordinary and immediat revelation from the Lord. Which maketh me think that Moses in all matters of importance taking the word from God's mouth and depending from his immediate revelation wholly waited upon God's Oracle where and when one way or other should be revealed to him how and what Judges should be appointed to rule with him And so he perceiving Jethro's counsel to be wholesome and from the Lord and that God had employed him as an instrument of accomplishing his expectation therefore he thought good not to despise it but speedily to embrace it So we see he wholly casteth the election of the Seventy over upon God and therein only taketh the word at his mouth Num. 11. Deut. 1. Albeit Moses all this while did reign as King yet doth it make nothing for Kingly Government 1. Because he was the Lord's extraordinary Lieutenant He was extraordinarily and immediatly designed by God to the charge And to speak properly and precisely in a politick notion not Moses but God himself was their King What Moses did was by an immediate dependency from the Lord. He took the word at God's mouth He enquired of God judgment and was for the people to God-ward Ex. 18. He was as God's mouth to the people God employed him to deliver his Laws and Ordinances to the people because they were afraid the Lord should speak to them They could not without fear behold his glory and terrour Exod. 20. And Moses finding that his charge immediatly and extraordinarily depended from the Lord therfore he waited upon God till he manifested one way or other where when and how other Governours should be designed to rule with him over the people And thus all the while he did govern alone not he but God properly and in a politick notion was their King for he did nothing to the people but by a special extraordinary and immediat dependency from the Lord. 2. Till in and about the time of Jethro's counsel there was no fit time to create Rulers over the people All the while before they were in a chased most unsetled condition In which time Moses did reign through meer necessity and exigency of the times He did rule alone because the case of the times so required Thus Moses was King per accidens and not per se 3. Although Moses had had an absolute and arbitrary power over the people of Israel yet would it plead no whit for Kingly Government By manifold and most eminent obligations they were tied to him For their sake he refused to be called the son of Pharaoh's daughter preferring affliction with them to all the pleasures and pomp of Pharaoh's Court. He conducted them thorow the Red Sea he was as the mouth of God to them and by his favour with the Lord he furnished them with all necessaries in the wildernesse And it is known that the man was most eminently endowed matchlesse in his time Thus what Kingly power Moses had was not only accidentall but extraordinary Therefore it can be no ground to Royallists to build upon Conclus 2. After the institution of the seventy elders and the accomplishment of Jethro 's counsell neither Moses nor any other of the Judges had a Kingly power Firstly The people desired Gideon to reign over them and offered to devolve the Kingdom over into the hands of his posterity And Gideon refused to do so and embraced not their offer Judg. 8. And he addeth this as the reason of his deniall The LORD shall rule over you As it he had said Neither I nor any of my posterity can take upon us to reign over you as your Kings Ye are the LORD' 's peculiar people Of whom the LORD hath a most special care Any that rule over you must be deputed by God in an extraordinary way They must take the word at his mouth ruling over you by an immediat dependency from him Now tell me whether or not was Gideon King at this time If he was King ergo he refused to embrace the power which he had And that is ridiculous If he was not King I obtain the point Again either they offered to Gideon a Kingly power or not If a Kingly power ergo either Gideon was not King or else by way of gratification they offered him the power which he had already And that had been in them greater impertinency then courtesie Yea they had dealt altogether ridiculously And sure I am Gideon had never answered them so as he did if he had had such power He had positively denied to enjoy that which really he did enjoy And that they did offer him a Kingly power is manifest 1 Because the word in the Originall text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to lorde and govern in a Kingly way Gen. 4.37 Dan. 11. Mic. 5. and in many other places It hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Graecians changing מ in say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which signifieth to reign in a kingly way 2 It could be no other then kingly power because Gideon wanted no power but that He judged them led-forth their Armies and commanded in chief And consequently either he was not King or else the people offered no other power to him then what formerly he had And I cannot imagine that ever they would have been so impertinent to gratifie his labours with the offer of just nothing If they had done so they had forthwith befooled themselves And if Gideon had not kingly power neither had any other of the Judges He had that same power and no lesse which they had They were all Judges alike Secondly Abimelech had different power from the Judges What power he had was kingly This is evident 1. From the question he putteth-up unto his mother's brethren whereby he pleadeth to reign over the people of Israel He useth there the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the people used in offering to Gideon and his posterity power to reign over them And as is said already it implieth a kingly-ruling power 2. From Jotham's parable wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used And this under a parabolick notion he alludeth to Abimelech And it cannot be denied but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldome or
never used under any other signification then King Precisely and ordinarily it is onely attributed to one of a kingly power You will finde it so in innumerable places of Scripture 3. From Jotham's application of the parable to Abimelech In it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And both of them ordinarily are onely applied to persons of kingly authority See Judg. 9. This is according as it is written in Chron Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. this is Abimelech who made himself King in the Kingdom or who tyrannously made himself King I pray you why doth the Holy Ghost call the Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and Abimelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King if he had not been of a Kingly and different power from them I confesse Judg. 17 18 19 and 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken concerning the Judge Yet not properly but metaphorically It is spoken so moeroris gratia to expresse the dolefulnesse of the want of Authority or of persons in Authority And I must needs say that authoritativenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is competent whether to the Kingly person or to the Kingly power Therefore the Holy Ghost in these places expresseth his purpose by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this he doth not apply to one particular Judge as to Abimelech but to the whole incorporation of Judges Then hear Either Abimelech had different power from the Judges or not If different ergo the Judges were not Kings and had not Kingly power The greatest power Abimelech had was Kingly And therein he was differenced from the Judges You cannot say that his power was not different from theirs as is shewed already And consequently his power at the most being kingly and notwithstanding different from the authority of the Judges it necessarily followeth that the Judges had not kingly power Thirdly If the Judges had had kingly power then there had been no change in the Government after Saul was ordained King Thus there had been change nomine but not re And so the people in vain had sought a King and Samuel in vain had denied them a King Thus they sought nothing and he denied nothing but what they had before Bellarmine de Rom. pont lib. 1. cap. 2. though to no purpose laboureth to elude this distinguishing between Rex Prorex Indeed we cannot but much commend him because he saith That God in the time of the Judges was the proper and peculiar King of the Jews This is shewed already And so implieth Gideon's answer Judg. 8. And this cutteth the back of what Bellarmine saith for so they being but Viceroys and God the only King then had they not properly kingly power This is what I crave Yet in the interim I demand whether or not they could extend their power as the Kings And that they could not is manifest Because they had no more power then any of the Seventy and higher Sanhedrin The Seventy were chosen to bear equal burden with Moses and the Judge in all the weightiest and most publick matters Num. 11. Now either conjunctively or disjunctively they had equal power with Moses and the Judge If but conjunctively these two absurdities will follow Firstly that the Judge was not subject to the Sanhedrin for the equal is not subject to the equal And if not subject to the Sanhedrin I see no reason why he was not also unpunishable and absolute And so the Judge had greater power then the King Which I am sure none will admit Secondly before the institution of the Sanhedrin all the greater and hard matters were referred to Moses Ex. 18. And in this Moses power was greater then the power of those Judges which he appointed at the advice and counsel of Jethro But Moses finding that he alone was not able to manage all the weightiest matters therefore in greatest earnestnesse he besought the Lord to adde some to him who might help him therein and exonerate him of his burden Mark a little Either Moses as yet remained the only Judge of greatest matters or else every one of the higher Sanhedrin had equal power with him The reason is because Moses power was according to the object of it The greater matters the greater power Ex. 18. So proportion of Nature requireth If you say that notwitstanding the institution of the Sanhedrin and its intermedling with great and weighty businesses the greatest of matters were reserved for Moses and the Judge's managing I understand not that That is against Moses desire The thing which he prayeth for is That the Lord would ordain some to bear burden with him in discharging the weightiest matters We find no such distinction in his desire as that some might be appointed to oversee some weighty matters and himself notwithstanding to reserve in his own hand the managing of the greatest affairs Friend this had been but a little easing of Moses burden under which he did grievously groan Yea in this case there had been great by-respect and self-interest in Moses desire No lesse forsooth then he should be eased of his burden and notwithstanding reserve a lording power over his brethren There is no little carnality in this desire and as great absurdity to bind it upon Moses Yea were this true he had been in power above the Seventy for so his power did reach further then theirs and might do what they could not Tell not me that his desire was to be eased of his burden and notwithstanding to remain chief man in the Commonwealth There is great carnality and self-interest there also Moses desire is positive without distinction And if he or any of the Judges was major singulis I see no reason why they were not as essentially Kings as Saul David c. The Kings had no more power None of them according to Law was major universis So is demonstrated already And so in the ordination of Kings there was no essential and substantial change in the Common-wealth The people sought a King from Samuel Was it not a foolish desire to seek what they had already Samuel denied a King to them Was it not foolishnesse in him to deny them that which already they had and debate so much against it Verily there was nothing between them if this be true but pugna de lana caprina And verily Bellarmine wrongeth the people of the Jews very much in alleadging they sought a despotick heril and hereditary King There is no such thing in their desire as is shewed already They sought no more but a King According to the Law he was regulated And it is known that they did not give the kingdom to Saul's posterity Well let it be so the Judge had greater power then any one member of the Sanhedrin yet doth it follow that he only had such power as the annual Magistrate v. g. in the Athenian Commonwealth He had greater power then any one of the Councel And yet he had not a
as relating either to the Sea under the Law or to that which is navigable for as the one was long before the out-powring of the second vial so the other to speak properly is uncapable of being plagued Moreover it is very unheard-of that the navigable Sea should be turned into blood the third part of the living creatures in it should die c. as be competent to the Sea spoken of Rev. 16.3 compared with chap. 8.8.9 Neither can it be understood comparatively because here it is taken absolutely And none will say that it is the Glassy Sea in the new Jerusalem On such the vials of Gods wrath will never be poured It therefore remaineth to say that God in powring-out the vials upon the Sea destroyeth the Forces of the Nations and blocketh-up all their trading and traffique which he doth by casting a mountain burning with fire into the Sea Rev. 8.8 that is by stretching-out his hand upon the destroying mountain Babylon rouling her down from the rocks and making her a burnt mountain Jer. 51.2 5. The fall of Babylon is upon the powers of the Nations and her fall making them to fall for the powers and forces of the Nations be one of the pillars of the Babylonish-state the Armies of the Earth siding with the Beast and False-Prophet Rev. 19.10 against the Ancient of dayes and his Armies v. 11 12. So that the fall of Babylon can no otherwise be accomplished and brought to pass but as it bringeth along with it the ruin and the overthrow of the Forces of the Nations Hag. 2.22 compared with Rev. 19.20 21. Thus the fall of Babylon shal be upon the Forces of the Nations in so far as their overthrow is begotten as its ruin is intended and accomplished The third party plagued is the Waters and fountains of waters Rev. 16.4 I do find waters these several waies taken in the Scriptures 1 for one of the four Elements Gen. 1.6 2 for a calm and spiritual state Psa 23.2 3 for crosses and afflictions Psa 69.1 2. 4 for the vengeance and judgment of God Psa 73.10 5 for the graces and Spirit of God Isa 55.1 compared with Job 4.14 and 7.38 39. 6 for the Nations as also their Head and Glory Isa 8.7 Rev. 17.15 Moreover fountains of waters are taken diversly in the Scriptures 1 for the heads springs of the elementary and physical waters Gen. 7.11 2 for goods and possessions Pro. 5.16 3 for the springs of spiritual graces Isa 41.18 Rev. 7.17 Beside I do find the word as it is taken in the singular number more variously understood then as it is taken in the plural viz. for the spring of physical waters Gen. 16.7 a womans fountain Levit. 20.18 possession and habitation Deut. 33.28 God himself Jer. 2.13 the Law of the wise Pro. 13.14 the fear of the Lord Prov. 14.27 the Church of Christ Cant. 4.12.15 spoken of the eye of man Jer. 9.1 In this place by waters must needs be understood the Nations and by the fountains of waters the glory of the same Sure I am no man in reason will say That the plaguing of the elementary waters of spiritual graces spiritual quietness afflictions and judgment or any such like thing is intended in the out-pouring of the third vial No verily but the ruin and desolation of the Nations together with the head and glory thereof And that because the Nations and great ones of the Earth be two main pillars by which Babylon is underpropped for as the Whore doth sit upon the Nations Rev. 17.1.15 so the great men of the Earth bewail her desolation Rev. 18.9 10 11 12 13 14 15 16 17 18 19.23 yea and side with her as she engageth against the Saints of the Most High Rev. 19.19 A great Star from Heaven burning as a Lamp shal fall upon the waters and their fountains Rev. 8.10 by which the waters shall be enbittered as with wormwood v. 11. so that many of them shall die being turned into blood and made bitter Rev. 8.11 compared with chap. 17.4 Which waters and fountains thereof be the very destroyers and persecutors of the Saints Rev. 16.6 expounded to be Babylon and such as side with her Rev. 18.24 Behold how the Lord in overthrowing Babylon maketh its King and Lucifer Isa 14.4 compared with v. 12. to fall from his throne and dignity Whose fall seiseth upon the Nations and the great ones of the Earth by which they are enbittered and enraged making die and made to die And that because the ruin of Babylon is attended and accomplished with the fall of the Nations Rev. 16.19 and overthrow of Kings Rev. 19.20 21. the Lord of hosts staining the pride of all glory and bringing into contempt all the honourable of the Earth Isa 23.9 Whereupon the heathen shall rage and the people imagine a vain thing the Kings of the Earth shall set themselves and the Rulers take counsel together against the Lord and against his anointed Psa 2.1 2. So that as they shall be enbittered making many die many men dying of the waters because of their bitterness so they themselves shall be destroyed the waters and fountains thereof turning into blood And thus the three main props of Babylon shall be quite overturned viz. the forces of the Nations their heads and the Nations themselves the Lord overturning overturning overturning Babylon that it be no more until he come whose right it is the Lord giving unto his Son the Diadem and the Crown Ezek. 21.26 27. anointing him King on his holy Hill Zion laying the Government on his shoulders in the day of his Personal Appearance And thus there is an overturn for every pillar of Babylon The fourth party plagued is the Sun Rev. 16.8 which in Scripture is taken these several wayes 1 for the physical and visible Sun Gen. 15.12 2 God himself Psa 84.11 3 Christ Cant. 1.6 Mal. 4.2 4 by way of comparison it is taken for the Church Cant. 6.10 5 the chief though transformed light or the Lucifer of an Antichristian and Babylonish state Isa 13.10 compared with chap. 14.12 Jer. 15.9 Ezek. 32.7 Joel 2.10 31. chap. 3.15 Amos 8.9 Mic. 3.6 Matth. 24.29 Mark 13.24 Acts 2.20 Rev. 6.12 6 a main and chief light of the Church of God Isa 30.26 No man in reason will say that in the out-powring of the fourth vial is understood the plaguing of God of Christ which to aver is blasphemy or any such like thing but the darkning the Lucifer of Babylon or the main pretended light of the antichristian state with spiritual darkness So that all the transformed and pretended lights of the Babylonish state shall be in a great part thereof smitten with darknes Rev. 8.12 having their understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart Ephes 4.18 God sending them strong delusion that they should beleeve a lye 2 Thess 2.11 The fifth party plagued is