yet they cannot assure themselves or others that they have not failed in one circumstantiall thereabouts wherefore it is against all justice and reason that humane laws subject to defects and errours should binde absolutely as divine commands do we see all Law-makers are 〈◊〉 in their acts to impose their Lawes with restrictions or amplifications to interpose interpretations and modifications their lawes being subject to ambiguities Hence humane laws should be administred with indulgence to those that 〈◊〉 in some especiall case or ambiguity of conscience and 〈◊〉 reason may allow a dispensasion as in case the end of the law be not violated in case such breach be without just offence to any and lastly in case it be without contempt of that authority prescribing and ordaining that laws in such cases the Magistrate may yea must indulge or he is Tyrannicall Suppose a Magistrate commands in time of Warre that no man upon paine of death open the Gates of a City to any person if after this strict order some eminent and well affected Citizen should desire admission and the Gate should be opened to let in such a person no danger being eminent and no perill like to invade the whole by the security of this part of the body here is a violation a breach of the latter and Grammaticall construction of the law but without the breach of conscience without the contempt of authority without just offence or dammage to any without breath of the equity the sense and the end of that law which was that the City and every part and member thereof be pâ—rserved in safety in which case such a person cannot in justice suffer Fundamentall lawes respect punishment only 〈◊〉 because so good so just a law is disobeyed and that end thereby intended is frustrated Obedience only is 〈◊〉 and ultimately respected therein because without it the foundations would suddenly be out of course wherefore those commands of the magistrate that tend to the necessary good to the absolute preservation of humane societies iâ— peace piâ—ty and justice those commands are primitively divine formally good finally lawfull and cannot be violated without sinne although the Magistrate should define no penalty impose no punishment upon such transgression the law in these cases respecting due obedience in full satisfaction to the justice thereof rather their submission to the censure subjection to the punishment inflicted in case of wilfull disobedience and obstinace violation Fourthly That the Grounds Rules and Foundations of Justice must be of things lawful possible to be observed within our power and tending to general good to order and peace to liberty and stability Hence those acts in some persons cases and times unlawfull and unjust the same in other cases and thries may truly be proved just è contra 〈◊〉 acts in some persons cases and times just may in others be unjust Shines who cursed and abused David his act was treasonable an act 〈…〉 â—â—serving death by the law of God and man yet upon his submission David not only promised him pardon but by 〈◊〉 and covenant solemnly engaged before God to passe by the fault to take off the punishment of this sinne which 〈◊〉 upon better consideration and more serious thoughts he and that without perjury broke giving an absolute charge and command to Solomon his sonne to put Shimei to death and hold him no longer guiltlesse which decree Solomon accordingly did execute returning all the wickednesse of Shimei against David upon his owne head Joab was a man of bloud a man deserving death yet 〈◊〉 was forced to indulge him so farre in his sinne as to continue him in his honour untill the Lord tendred an opportunity and gave him power to be avenged on him to the â—â—most Such Oaths Covenants Protestations and Declarations â—â—deliberately and rashly made such honour and indulgence 〈◊〉 iâ— conferred or continued to Delinquent persons deserving death condemned by the decree of God such oaths are 〈◊〉 justly broken then with justice and honour to God or 〈◊〉 and respect to a Republick they can be kept If a man should sweare to save the life of a murtherer such an oath not onely may but must be broken because the Lord hath positively determined that no satisfaction shall be taken for the life of a murtherer neither can the land be cleansed from bloud but by the bloud of him who shed it The inconsiderate 〈◊〉 of making and taking what cannot possibly and without sinne be performed must solemnly and seriously be repented of before the God of Heaven by States and by private persons Such circumstances may intervene which may render that oath unlawfull which at first was lawfull impossible to be kept which before was possible and in such cases the Lord doth disingage us and the binding power thereof doth cease Oaths are conditionall as was Abrahams servants the oath of the Spies to Rahab of Solomon to Adâ—nâ—jah and binde not unless that condition be performed If a State do binde themselves or others by an oath to defend the Person and power of a Prince maintaining Religion and Justice preserving their Lawes and Liberties this oath must be kept the Prince performing those conditions but in case he be a profest enemy to Religion an Adversary to Justice and by no wayes of love or favour can be gained to Patronage the Lawes and Liberties of his People but still he plots and conspires against the lives of those that are most loyall most faithfull such oaths are no longer binding It is absurd against all reason the light of nature the laws of Nations to imagine that any oath should binde a People to deliver their Sword into a Tyrants or Murtherers hands when they know it is desired only to murther them or to be avenged upon them Such oaths as cannot be kept with the Peace and stability of Nations all Casuists acknowledge leave no obligation upon the conscience because Reason and Rule is the bond of Justice The Covenant was only a civill bond wherein we engaged out of respect to the publick peace and safety of the Nation Is the Nation by any one act in hazard Nay â—s not this peace rather secured have not the Parliament wisely layed the Axe to the root of our distempers Plutarch reports of Lysâ—nder that he cared neither for promise or oath longer then they would serve the accomplishment of his owne ends Did not Cbarles the ninth of France the same and what History can Parallel the Acts of the late KING herein better one should perish then a Nation Maâ—asses bloud-guiltinesse reflected upon all Israel indulgence to any deserving death layes a foundation of future miserie and emboldens that delinquent in his impiety No politick law in a Kingdome must dispense with the Positive Law of God that Law enacted by himselfe for the preservation of humane societies from violence He that sheddeth bloud by man shall his bloud be shed by man not by a private person but a publicke Magistrate and a King if guilty by the Supream power The
fear to condemn the righteous But the only question will be who shall be the Iudges For those Persons those acts evill in the opinion and sense of one are good and justifiable in the Reason and Rule of another both Divines and Lawyers One saith there is the greatest violation of Faith the deepest wound given in Religion by Parliament and Army in their late Acts as never the like was in any Age before us Another saith Offences are Passive as well as Active and taken when not given and the best men in their upright intentions and honest executions are most obnâ—xious to humane censure even to the censure of good men byaâ—sed by particular Interest That these Acts conduce to the most hopefull happy plantation of the Gospel in Parity and Liberty in this State to the most certain and perpetuall establishment of Righteousnesse and Iustice amongst us throughout all Generations now certainly the Jus Regni must be the umpire in this case which is the bond between King and Parliament betweâ— the Representative and the Represented To speak unto particulars objected For that of the change of Government by King Lords and Commons contrary to former Declarations the reason of every alteration is to be respected Parliaments are not bound up by their own Votes or Acts though others be they alter them upon reason those given are these 1 The treachery of the Peers in concurrence with the perfidious Scots if not acting with them yet abetting their Design in the last invasion 2 The great obctruction of Justice by their Negative Voice the last year when the Common-wealth was in hazard had not the Commons acted without the Lords we had been as Sodom and as Gomorrah ere this day the designs of that year so countenanced by them that the Grand Incendiaries should have been discharged with a veniall punishment had not the Army interposed But what call what warrant had the Army to intermeddle had not they the being from and shall they assume Authority over Parliaments The Army acts not in way of Authority but duty from necessity from charity If a servant in such a case should contend with his Master Reason will justifie Religion will defend that servant who to save his Masters adventured his own life But again the Army Officers by Law were the Vindices Regni raised by Parliament to defend our Laws and Liberties and above all the Supream Law the safety of the Nation as all know Now what the Parliament had declared of as just and safe the Army grounds upon and first they Remonstrate the State of affairs which taking no effects and the life of the State in perill if not speedily prevented for that case would admit of no delay in that time God and Nature inforced them to an act above yea against all Law as it did Hester to adventure into the Kings Presence although shee perished The Parliament had declared never to Treat with the King charging Him with the bloud of his Father collaterally the bloud of four Kingdomes besides England Scotland Ireland and the Rochellers in France his correspondence with the Pope compliance with Papists his Treachery Tyranny and Hypocrisie beyond al men that ever were so as no confidence could be reposed â—n him yet the Majority of the Commons Vote a Treaty with him to gratifie the treacherous and bloudy designes of Royalists who thereby only sought their revenge upon all active in and faithfull to this Parliament and Republick and in their hopes to carry on their Diabolicall plot as deep as hell they rage as if Satan had been let loose against all who had the Image of God shall I say nay but the face of civility that had not the Lord arose and this Army awakened wee had been swallowed up quick and that Treaty ended they Vote the Kings answers satisfactory and a good Basis or foundation for the establishment of Religion and Righteousnesse thereupon which before was declared non-satisfactory they resolve to set him upon his Throne in Honor Peace Freedom and safety who â—ad no remorse for England or Irelands blood nay who in the very time of this Treaty had plotted and contrived against his return to Westminster a second design in England paralleâ—â— to that of Ireland and this was that Armies whom God miraculously had armed with power and courage honour and successe a little before this was their necessity the Salvation of the State upon the Parliaments declension their former Declarations Principles and resolutions grounded upon reason and safety But they have destroyed the foundations have left no visible Power or Legall Authority remaining We must in all Laws look at the double sense the Grammâ—ticall and the Morall or equitable contained in the Preface to the Law where the equitable sense of the Law is maintained that Law is preserved and the same distinction may I observe in the constitution of Authorities there is the essential and there is the Integral State thereof As 〈◊〉 sâ—â— the great Counsel of the Kingdom is a Parliament without the Kings Presence because his power is virtually inherent there yet the iâ—â—egrall State thereof if his presence be wanting is defective but the essentiall 〈◊〉 even when such Integrall Parts are abolishâ— a man is still a man wanting an eye a hand a leg the Commons only stand in the neerest relation to the People being called by them representing of them acting for them and such is that present Authority now sitting at Westminster the only Sâ—pream and visible Authority of this Nation But in all these confusions and contrary motions have we not broken Covenant with God faith with men vâ—â—ing and promising before God to set the King upon his Throne tâ— preserve the Priviledges of Parliament Why the Majâ—rity of the House was reâ—â—rainâ—d pro tempore is formerly expressed and intimated For the breach of Covenant in these particulars objected we must know that future contingencies intervening a Covenant and the performance of that Covenant doe disoblige the conscience from duty or that penalty insuing a â—iolatioâ— in sâ—â—â— a case as if a man Covenants to take such a woman in marriage if this woman before the time of the Celebration of this Nuptiall be found unchaste and 〈◊〉 all Dâ—vines will tell â—s 〈◊〉 â—â—is 〈◊〉 iâ— not bâ—â—â—d in Conscience to perform his Covâ—â—â—â—t made with this â—â—man shee was bound in faithfulnesse to him as well as â—e in affectiâ—â— to her and although this condition was not exprest if that you reâ—ain faithful and conjugall in your affections to me â— will take you unto my wife yet was it necessarily implyed and the bond in this case without just offence to God or man is violated Vows Covenants Premises and oaths of things unlawfull impossible beyond 〈◊〉 power and Liberties and wherein such consequences 〈◊〉 happen as are forementioned in these cases Coâ—sâ—ience is dis-ingaged before God and man and what was our
Lacedemonian Magistrates were called Ephori ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because for the safety of the Common-wealth their eyes and mindes were intent 〈…〉 people from Kings appealed to these for judgment whoâ—â—â—â—thority they reputed great In France the Patricii Regni 〈◊〉 chosen out of singular Provinces to whom the Kings at their Coronation were sworne as to the whole Kingdo◠〈◊〉 these were sworne to defend the Kingdome to oppose the 〈◊〉 proceedings of Kings and to depose them in case of Tyranny 'T is vaine to instance the law of Nature of 〈◊〉 presents us with a cloud of witnesses KINGS are indeed Supream in point of Honour but not in point of Power because the whole power of Governing iâ— not restrained to one person but diffused into singular parâ—â— in the hands of divers Officers because their power iâ— not â— naturall power no man is borne a King and yet 〈◊〉 the relation is naturall and in that respect stronger 〈◊〉 if it were civill the Magistrate is to afford reliefe in case of oppression justice to the child against the parent 'T is not an absolute power then as Aristotle tels us their lusts frâ—ntick and brutish humours should rule us then as 〈◊〉 said having got a taste of our goods they will being in our heâ—dâ— as a second course then at 〈◊〉 said they shall neither be tyed to their owne nor yet to the Lawes of their Kingdomâ— 'T is a power conferred Kings have no more then what is given them they cannot dispose of their Crownes Jewels and Crowne Lands King John forfeited his Dignity thereby Those that reign by conquest if conquered againe their Honour determins therewith Those that are elected whether Kings as in Polâ—â—lâ— or Dukes as in Venâ—tia the Supream and Generall Counsell of the State electing retaine the Authority to depose or 〈◊〉 in case of Tyranny Those who are Kings by succession they 〈◊〉 received that succession as a Royall grant of favour from their Subjects which grant in case of 〈◊〉 by Treason or disability to governe is forfeited as our Lawes know this granâ— was not absolute â—s a fool a mad man a 〈◊〉 a 〈◊〉 capable of rule Succession gives a Title to Dignity but doth not 〈◊〉 〈◊〉 Authority a Major of a City is not in power till sworne those who gave Princes the Title give them the State thereto appertaining Prerogative Crowne Lands royall Mannors and Mansion Houses Jewels Imposts Subsidies c. these they cannot dispose of to any other ends or uses but those for which they are given Yea they give them the power and authority thereto belonging the lawes the people give them In Germany the Emperour cannot enact a new Law without a Diet and what the Representative body of the Empire present as necessary to be established he is bound by oath to ratifie and so was it in England Parliaments are to Kings and kingdoms eyes aâ—Moses said to Hobab And is not that a Parliament which stands in the nearest relation to the people which is the liveliest representation of them Kings and Nobles are but accidentall parts found prejudiciall to the publick by sinfull confederations with the enemies thereof therefore abolished yet the power remaines the same it was though not in the same hands improved to those ends only for which ordained i. e. publick safety and by those persons intrusted with the affairs of the Publick a perfect and full number and freely acting without satisfying the Armies paticular interests further then the generall good is concerned therein which they serve out of love of conscience duty binding them thereto not out of feare not from the violence of a discontented Souldiery as malice doth suggest I shal desire every one that hath an English heart that is a sincere lover of God and of his Country to honour the persons the posterities of this happy Parliament Sanctorum Oraculum Mundi miraculum should you forget them God will remember your ingratitude The Children of Israel remembred not the Lord their God who had delivered them out of the hands of all their enemies on every side neither shewed they kindnesse to the house of Jerubbaal according to all the goodnesse which he had shewed to Israel And therefore what followed the Lord sent an evill spirit between Abimelech and the men of Shechem who deals treacherously with Abimelech whose wickednesse God rendered upon his owne head and the evill which the men of Shechem had done did the Lord 〈…〉 on their heads upon whom 〈◊〉 the curse of Jotham the â—oâ— of Jerubbaal What was that curse saith he to the 〈…〉 if ye have done truly and sincerely with my fathers house in making Abimelech King if you have done according to the deserving of his hands for my father fought for you and adventured his life far and delivered you out of the hand of Midiâ—â— if yee have then dealt sincerely rejoice in Abimelech and let him also reâ—oice in you but if not let fire come out from Abimelech and devour the men of Shechem and let fire câ—me from the men of Shechem and devour Abimelech This was his curse which accordingly came upon them so hainous a sinne is ingratitude in persons or States iâ— shall never goe unpunished Rest satisfied with those acts of theirs wherein the publike welfare is concerned which tends to certaine and to constant establishment Kings many times have been so great that they have been feared and for their Tyranny as much as hated by their Subjects thus the Senate it selfe of Rome feared Domitianâ—â— Maxiâ—â—inus and others Tiberius Claudius Dionysius Sergius Galbs Valerianus and divers more how were they hated by their People hence the Germane proverb arose Hell is paved with Kings Crownes and I relates skuls we know no prince so wicked but hath his parasites What said the Courtier to Cambyses who would have married his owne sister Persarum Regi â—â—et facere quod velit the like said Julia to Antonius Caraâ—alla who would have marryied his mother in law si libet liâ—et c. Nobles too ignobly and customarily conforme their practises to their Princes principles to humour them and to flatter them in their sinfull lusts These occasions of sinne will bee now taken away whereby glory may dwell in our Land And as I would perswade people to unity of Affection so would I humbly beseech the Parliament to sâ—eke by all means of favour and love in the first place to gaine the hearts of dissenting brethren pious and well affected to the Republicke There were Leges Amphyctionice laws tending to unity this wil be a worke of the greatest praise and blessing that ever was undertaken you shall be an eternall excellency a joy of many generations This learned Colledg of Physitians who have the Lord Jebâ—vah Lord President in your Assembly who is wonderful in counsel excellent in working we
to afford generall content to all men if possible at least to encourage friends to act freely under you You were first sent by the people who elected you to this end who entrusted you with power to act what in your reason conduced most powerfully and effectually to their good liberty and safety Secondly you are continued in the same place and power and left to act in the Commonwealth for such a time as this to save your selves and all that first adhered to you for all shall suffer shall fare alike 'T is folly to dispute your authority for there is no visible authority left in the State for any to act by but yours as most Supreame and againe That power must be obeyed actively in case of scandall and to avoid offence which in other cases may lawfully be dâ—â—â—ed Suppose your commands unjust illegall and injuriou◠〈◊〉 against Law against Priviledge yet due obedience 〈◊〉 thereto is more warrantable from our Lord Christâ— example in paying tribute unto Caesar then disobedience to the scandall of the Gospell in private persons can be justifiable yea admit the power it selfe usurped as in Athalia yet obedience under it in those persons who want both Call and Authority to reforme or remedy what is irregular is by the Lord commanded and commended And what opposition is against that power is by the Lord himselfe condemned as we see in the case between Rehoboam and Jeroboam But lastly all power is primarily and essentially and originally in and from the people as the first subject they being the creator of all that authority which is derivative It is theirs absolutely and totally by right of possession But because common people have but common capacities and are not competent judges in affairs of most materiall importance tending to publick peace and safety therefore reason and justice hath distributed and committed this power into severall hands that communi concilio such members elected by themselves be they more be they fewer may act and execute those matters for them which they cannot commodiously and immediately act for themselves the people still retaining to themselves that exercise of power which belongs to their peculiar and personall liberties dignities and proprieties in lives and estates in persons and goods as due to themselves or theirs dispersing the former to that end only to strengthen and not to straighten themselves in their proper and native rights The power of Derivatives or Relatives is most eminent in that subject which stands in the nearest relation power is more in the wife then any under the husband in the family heat is more in fire then it is in water made hot by fire Quicquid efficit tale magis est tale those that stand in the nearest relation unto are the liveliest Representation of the People in those is power most transcendent When Pope Julius Secundus had offended the Colledge of Cardinals the representative of the Catholick Church of Rome they sent a citation to summon him who challengeth Supremacy over Kings and kingdoms Church and States notwithstanding all his preheminence his power to answer to certaine depositions they then and there censured and deposed him as insufficient to govern and decreed that that power formerly in him was now lawfully devolved into the hands of the generall Councell and was by them to be disposed of according to order for the rule and government of the universall Church to which order every person was comanded to submit So the Romanes when Tarquinius Superbus had rendred regall government odious to the Commons of Rome by his Tyranny and exorbitancy the Senate deposed him censured him to banishment and altered the frame of the Government from Kings to Consuls it is hence a knowne maxime in civill law and owned by most Nations that he who changeth Government from a Monarchy to a Tyranny loseth the right of the former In France the Patricii Regni in Spaine the person representing that power Justitiae Arregonicae in Hungaria Bohemia Polonia Germania some who have been Patroni Reipublicae the Conservators of their liberties against the invasion of oppressing Tyrants the Protectors of their Lawes these have brought the greatest Princes to the deepest censures Histories are full of instances These States stating this for a fundamentall that treason against a State is more criminall then against a King the whole being greater then a part Those hold every State or Kingdome to be an Independent body no one having denomination over the other neither owing an account of their actions each unto other but only to those by whom they are entrusted One State may as well take liberty to prejudge another in matter of vote with as much reason as they may in matter of fact and what State would tolerate such usurpation neither are consociated kingdoms further concerned in the affairs each of other but for mutuall helpefulnesse to the remotion of common dangers by the conjunction of Councels and powers still preferring their Liberties priviledges and interests distinct peculiar and intire The end of consociation being to strengthen not to straighten each other in their proper due and native rights to equals appertaine only a power of equality not of subjection What Trajanus the Emperour desired of the Senate of Rome that that sword received from them might by them be drawne against himselfe should he rule amongst them contrary unto law is not unknowne I will not mention the law of Conradus the Emperour knowne to every Historian 't is a fundamentall Rule in all Politicks Instituere destituere est ejusdem potestatis and in Divinity it holds as firm shall he that hates right governe saith Job that the Hypocrite raigne not lest the people be insnared Solomon tels us that a poor and wise child is better then an old and foolish King who will not be admonished for out of Prison he commeth to raigne whereas he that is borne to a Kingdome becommeth poore The power of a King is potestas juris non injuriae subjects will not cannot alwayes beare In all States it was ever held pernicious to permit any man to grow so great so mighty that no man might or durst controle him In Scotland at a generall Assembly convened 1553. this conclusion was determined by universall consent Principes omnes tâ—m supremâ— quam inferiores c. All Rulers supream or inferiour may and ought to be reformed or deposed by those by whom they are confirmed or admitted unto office as oft as they break their promise by oath to their subjects because the Prince is no lesse bound unto his Subjects then the Subject is unto him and therefore that oath which ought to be kept by both the breach thereof is to be reformed equally in both according to the laws of the kingdome and the conditions made by either party They tell us in their Histories that such acts as be intolerable in private persons are much lesse to bee favoured in Princes because Regis
use the exercise of â—haâ— power by and according unto the rule of the Word and to the honor of God only a â—â—der the Gospel Magistrates 〈◊〉 nursing fathers to take care that no saving administrations bâ— wanting to the people and what is destructive to their spirituall and eternall good rather then what is prejudiciall to their corporall or temporall The soul being of infinite value beyond the body they are to inhibite and restrain As fathers they are to encourage those which are obedient to the will of the Lord and those that are apparently rebellious and disobedient they are to censure Job was a King amongst his people a Father and a Master in his family and he left not his family to choose their own way to walk therein at their own liberty but he chose out their way for them and appointed the same unto them positively and determinately that they might walk therein a I might instance in Moses a Asâ— a Jehosapâ—at a Hezekiaâ— a Jâ—â—iaâ— a besides these forementioned If it be said these were types of Christ I answer that it is true in their persons rather then in their power for why they should be types in that power which is sacred rather then in that which is Civill some reason must be given or else both powers being then though typically equally inherent in them by this argument must now determine in Christs person and then no humane authority is to be improved under the Gospel to any end either sacred or eivil which is against all scripture reason and by this argument and such like produced all occonomicall rule must also end with politicall and if so the world would soon be involved in all prophanenesse and wickednesse And besides neither Job nor Moses nor Cyrus nor Artaxerxes nor Nehemiah were types of Christ yet these improved this civill authority in causes sacred and without sin 4. It is an Accumulative authority the power of a Magistrate is to strengthen and encourage Churches and the Saints the members thereof in their due Liberties powers and priviledges to the preservation of them in peace and order the end of all magistraticall authority a so far as any matters of Religion coming under cognizance of the Civill Magistrate as a publick officer of the State do further or hinder that peace so far the Magistrate may use his civill power and if matters of Religion be pertinaciously and tumultuously upheld to the disturbance of the publick peace he may censure such persons and acts in reference thereto and without the exercise of this power Churches would assoone decay as States That vast authority that some Sycophants against all reason and rule have attributed unto Magistrates hath much prejudiced their due power in the opinion of some whose affections are good but grounds weake wanting the serious and judicious consideration of these foure subsequent limitations the qualifications of that foure-fold forementioned Authority 1 This power is not absolute the Magistrate may not do quod libet nor quod expedit but quod licâ—t a he may not appoint what forme of Doctrine Worship and Government in Churches he pleases not what he judgeth to be sound and Orthodoxall nor what others advise him unto as regular nor may he dispence with any divine command nor can hee alter the nature of things to make that absolute which the Lord Christ hath left indifferent that lawfull which is scandalous that expedient which is lawfull neither must hee be obeyed in any such commands because contrary to divine authority the word only being his rule a the Apostles had no such power a therefore Magistrates much lesse Secondly this power is privative 't is not a power to infringe the Liberties of the Saints the due priviledges and power of Churches but rather a power to strengthen the immunities thereof he may not forbid any thing but what is forbidden by the word directly or by expresse consequence a Pray saith the Apostle that yoú may live under his government 1 In all godlinesse 2 In all honesty 3 In both peacably he doth not say pray that he may not meddle in matters of Religion and godlinesse that being sacrilegious usurpation but pray that in using this authority in things sacred as civill pious as just you may peaceably exercise all Acts of Religion under such a Magistrate that by his improvement of his authority against those that should disturb you in the profession and practise of Religion as well as of honesty you may live in godlinesse peaceably in all godlinesse in the highest degree as well as in all honesty 2. He doth not say pray that the Magistrate may not hinder you in a contrary practise to godlinesse if according to the light of your conscience no more then he sayes pray that he may not restraine you in any course of dishonesty though to your conscience a supposed case of honesty which cases may be incident sometimes to godly men for this were to pray that we may be left to all ungodlinesse and dishonesty if we understand the Scripture in the genuine sense thereof and do not wrest it unto our own destruction if we set not up an Idoll in our hearts and put the stumbling block of our iniquity before our face when we come to the word to require the will of the Lord therein Thirdly this power is not ecclesiasticall the Magistrate can force no Order or Ordinances upon Churches contrary to divine Order no person to become a Member of a Church who is unworthy no Church to do any Act against the will of Christ nor may he intermeddle in Church affairs to administer officially the word the seals or censures but he must leave Church Officers to discharge their duty therein as called thereunto by God and himselfe as a Member thereof must humbly submit thereunto in feare and reverence to the KING of Nations Fourthly This power is not wholly spiritual neither in respect of the object nor secondly in respect of the subject First Not in respect of the object The Magistrate cannot restrain or censure the inward lusts of the heart nor the corruption of the judgment When acts are externall doe infringe liberty doe violate the publick peace and become pernicious and destructive to others then do they fall under the civill jurisdiction of the Magistrate Such things as appertaine to the outward man such things only are within the cognizance of the civill Magistrate Secondly The Magistrate cannot constraine to the inward exercise of religion with spirit and power he cannot compell any man to belâ—eve or yet to repent that being the especiall gift of grace and worke of divine power The Magistrate as the King of Nineveh did may make use of his coercive authority to compell his subjects to the externall meanes of faith and repentance as to the hearing of the word by which such may be saved as are enemies to Christ and to their own soules
case and what the perill of State when the King whom 〈◊〉 bonds would have bound as Oaths before had not his Paroll now did not who in treating for his Liberty plots our destruction let all that are impartiall judge if under restraint he acted against our lives and the life of the whole yet seceretly and subtilty upon the pretence of Peace of condescension what would he have done if at liberty who lived who dyed the same I hope this will satisfie men of unprejudiced minds he was a wise Statesman who said England is a strong body which can never dye unlesse it kills it self to dâ—vide among our selves will produce infallible ruine in folly and fury we may wound the Nation but it s beyond our Art or the skill of Angels and men to heal it such may the contusion be I could not in Honour in affection but own their persons whose caâ—se I plead who are the supports each of others Power and dignity the Crown and Glory of this Nation by whom next under God we injoy our Liberties our Tranquillities and in hope that thy duty to them will answer their affection to thee and that the unworthy Author not worthy to be numbred with the Saints and the least of all Gods mercies shall injoy one blessing hereby I include thee in an Epistle with them and conclude my self Thine in and for the Lord and his Service ENO GREY Vox Coeli Containing Maximes of Pious Policy RELIGION is the best reason of State the strongest pillar of a Common-wealth and must be the rule of all Government Divine and Civill the Word is the mensura mensurans There is the measure of a man which is Angelicall a Apostoll call a There is the number of a man which is Traditionall a Diabolicall a because it is besides or against that rule which is Theopneumaticall a If States rule by measure and not by â—mmber then do they order their wayes so as to please the Lord and thereupon may expect their enemies to be as peace with them Pure worship is the sanctuary of strength and Saints the strength of Governors In the deformation thereof the earth mournes a curse devoureth the Land The transgression therof being heavy upon the inhabitants by Sword Famine and Pestilence a In the Reformation of Religion from the very day it begins all curses are turned into blessings a how 〈◊〉 against Jerâ—boam a how Asa a Jehâ—sâ—phat a Hâ—â—â—kiah a and Josiah a upon the ground prospered Divine Histories manifest In the advance of Reformation Christian Magistrates should be the chiefest instruments being furnished with power from heaven with a foursold authority to that end 1. A Restrictive authority a power of restraint in things pertaining to the outward man a the word signifies a possession of restraint all great and grosse sins against nature against Gods Law the Magistrate must restrain what the sin and punishment of Ely was is not unknown a Whatsoever is apparently sinfull in the worship of God to provoke the eyes of his glory a is prejudiciall unto the externall Communion to the civill peace and to the peculiar liberties of Churches such offences the Magistrate may inhibit he must restrain a and without the exercise of this power all sin all misery all confusion would fall upon Churches upon 〈◊〉 inevitably a Parents a and Masters a have this power granted them of God Therefore Magistrates have it much more they a being the Fathers and Masters of all Families under their civill jurisdiction 2. A Vindictive authority a power to inflict civill censure or due punishment sutable to the violation of Gods Law in cases momentall and prejudiciall to the honour of heaven Thus Idolatry a sin against the first Table is to be punished by the Judge a aswell as Adultery a sinne against the second Table a thus also blasphemy a against God this also Sabbath breaking all these sins are to be punished by him a and without the exercise of this power the wrath of God cannot bee kept off Kingdoms or States This argument is â—â—ged by Nehemiah who telleth us that a meet externall and Politicall observation of the Sabbath doth prevent or divert the wrath of the God of heaven a The Magistrate hath the Civill sword committed unto him from heaven to punish and to be a terror to evill works All evills indifferently whether Morall or Theologicall Civill or Sacred which are grosse and apparent evills against the glory of God for so far as he is to encourage good he is to discourage evill but he is to encourage all and to be a terror to no good works And therefore so for is he to discourage all evil and to encourage â—o evil works 〈◊〉 a and Masters a have received this authority from Christ in their families he that 's over all families hath not lesse power then hee that is confined to one 3. A decretive or mandative authority a power of commanding civilly what God commands in matters of Religion appertaining to the outward man a The King of Nâ—â—iveâ— did not respectively command the duty of Fasting and Prayer as convenient and profitable leaving the people to their liberty of practice therein to obey or disobey that command which suited best with their own judgments or consciences but heâ— doth positively decree it and that as an absolute necessary meanes to turn away the wrath of God from that Kingdoms and therefore he bound them in obedience to that decree by the force of civil authority upon a sacred groundâ—so in matters of saith aswell as practice a the Magistrate may command what the Word commands either expressely or by clear inference and naturall deduction a An Act if it bee good in it self cannot be evill upon his order the nature of the thing is not altered upon his command neither is the obedience given thereto thereupon unwarrantable a nay rather those that obey the command of the King and Nobles are said to obey the word of the Lord those that disobey are branded as scorners of God and godlinesse Abrahâ—â—â—â— Prince amongst the people a aswell as a Father to his Children as a Master to his Servants is commended by God for imposing the force of a command upon his houshold to keep the way of the Lord a What should I speak of Ioshua a What of David a Ruler saith he whether in an occonomical or political State must rule not only in justice to men but in the fâ—ar of God and bee as the sun for refreshing light and life unto his family or Kingdome Ezra's hands were strengthned in the service of the Lord by the command of the King for which he blesseth the Lord and yet this King a Heathen Religion doth not at all diminish the Civill authority of Magistrates in causes sacred but rather strengthneth that authority by sanctifying the same defining the end the means and ordering the