willing to oppose yet I hope yea and am verily perswaded of some of them they did both respectively out of a tenderness to men whom they had known valiantly to oppose the common pretended Enemy out of conscience of the interest they now seemingly opposed or at least cleaved not unto though they avowed they adhered to the interest always pretended but the men were changed and acted not as they had declared Others were opinionated that community was the Regiment of the Lord Jesus and that all Christians ought to submit to it and they may say true but that time may not be yet and when it is surely it will not be a confused community the community among the Apostles stretched only to voluntary sales and that was somewhat for the present necessity but especially and for ever to manifest they were all as one Family under their Head the Lord Jesus and that no man called a Christian could call ought his own while his faithful brother stood in need which was though not inforced ever held by all Christians how ever weakly practised and in the declining State of the Church grew more obnoxious â—o evident neglect Now such a community that the poor Christian being laborious if able to work should be relieved where his labour failed or in what it reached not unto that so he might live comfortably and rejoyce in the Covenant of his God assuredly ought and I hope will be reduced to its original purity Now there was another unjust Levelling talked of which was an unregulated community that is the setitng up the Law of Naturals without the Divine regulations that is to live like beasts to kill and eat to live each man to his lusts and the stronger to overcome the weaker which confusion having ushered in a necessity of regulation then and thereby to lay the foundations from that necessity of a holy or just Community among the people supposing men while enjoying ought assuredly would not be drawn to an uninterested Politie wherein though the end be approved yet no just man will allow the means if he remember we must not do evil that good may come of it no not in this juncture of time when the flood-gates of Liberty were broken up though that some may think to that end Providence so ordered the matter and to men so settled there is no chain strong enough O Lord I pray thee open such eyes especially of those that from a sincere heart desire thy glory least their zeal not according to knowledge make thy truth and zeal for thee evil spoken of and most like it is of such spirits were they who were seduced if seduced or that they drew away themselves and others with them But let them know that in such unruly breakings out of parties into contentions of divided interests it is more lawful for their opposites being in present power to subdue and punish them then for them to labour and indeavour by force or disobedience to subdue or cashiere their opposites And now I am come to the more particular discussion of just Levelling or just things held out by men no way aiming at any by or corrupt end or interest whatever Just Levelling then so called is an impropriety in regard of the acceptance of the word a propriety in regard of the end for it looks at just things justly however it is scandalized and is in a word but the rule of proportionate Justice I say not onely Justice but proportionate that is that there be not onely one Law but that Law held forth with due respects of equity and righteousness as for example To charge a Gentleman that hath three hundred pound a year a horse for Service and to charge him for 300. li. a year to a Rate is just for such an estate there is and to charge a Gentleman of three thousand pound a year a horse also is just and to charge him for three thousand pound per annum is just but this is not levelled that is brought to the proportion of equal distributive Justice for if you will do so then the proportion must and ought to be thus fixed first admitting that qualifications of the mind though honored be not charged for that of the Poll-money was in that exceedingly unjust divers Knights Esquires Doctors Attornyes c. not being worth the money they were assessed at by the Poll but I say that excepted they must fix a Rule for the value of a Gentleman Esquire Knight c. To which end Suppose the estate of a Gentleman be 300. li. per annum as before and that this shal be charged one horse then a Gentleman of 600. l. must be three for if that three hundred maintain a Gentleman and one horse six hundred may maintain two horses more and so in proportion in all charges and duties in the Commonwealth These Levellers prefer the integrity of a Religious conversation in all things answerable to the strictness of their holy profession above all policy and carnal interests therefore they honour rich men but they especially esteem and trust vertuous men and therefore desire that in publike Administrations the basis and settlement of the Commonwealth may be so tempered that the vertuous and experienced judicious man may not be cashiered a fit Regiment for want of Riches being well knowing that the purity and corruption of interest are the props and decayes of a Common-wealth respectively as they are admitted They deny not that the foundations of England settlement were just nor that there was alwayes a politick settlement held forth but they say it was never practized as held forth and yet held forth far short of what the perfection of our profession enlightens unto whereupon they urge that the whole frame of our Government Civil as well as Ecclesiastick ought to be brought to the Standard of Justice at least to that the Declarations of Parliament seem to â—old forth which own as much in Generals as they desire in particulars wherefore they say that they are confident it can now be nothing but corrupt and partial Interests that can divide and therefore they desired that the foundations being assured the superstructure might be answerable and that in not only the clearing of the Rights of the supreme Magistrate but of the Subjects in all Offices Trusts and Degrees in such a plain evident Christian manner that no man might complain justly either that through ignorance he knew not the Law or difficulty that he could not perform it or delayes that he were oppressed instead of relieved by it and to that end desired the Laws in English all fained actions and intricacy of pleadings to be annulled Courts of Law and equity with all other legall proceedings to be in the respective Counties Bargains and Sales and all conveyances to be enrolled all Lands to pay debts Creditors to be paid equally out of the whole estate of the Debtor not preferring fraudulent Judgements before honest Bills all actions under such a
lay to heart these things First that you are in Gods stead Next that there are many vows upon the Nation for Justice and Righteousness against the then and still continued unchristian uncivil nay inhumane dealings of man with man as man with God c. You stand in the eys of all all your goings are marked and all your failings graven to Record Publick necessities your own consciences and peoples complaints have plucked forth Declarations to men as well as Covenants to God the Obligations to men are still the same if the reason be the same And for our Obligations wherein we lift up our hands to the most high God truly though the Covenant as is said be out of date that is the end of the Covenant for satisfaction to the King to draw him to an union and conjunction with his great Councel be disobliged yet the seeking of the setling of this Nation the three Nations all Nations according to the Rule of Righteousness in love peace and unity yea the drawing of them to uniformity both in Doctrine and Discipline according to the Word of God that is by the evidence of truth and the manifestation of the Spirit is still the duty of all Christians for this had been a duty had the Covenant never have been it was before it and must remain after The present Age is in the learned part very acute at least to censure all persons and then assuredly the actions of Enemies You have many who foment jealousies from the supposed Errings and delays some to one end some to another but all of beleeving the old experimented Rule of the destructiveness of popular Government from the variety and inconstancy the dilatoriness and ambiguousness of their proceedings and unsatisfiedness of so many selfish Interests as are among them this is to bring in the Government of a King again Indeed multitude of occasions makes your proceedings slow-paced Instead of particular Acts which are unsatisfactory settle a compleat body of Government you have means of supplying all indigencies for if you improve your power to evident publick good who will oppose The Royalist and all among the Parliament party agree in many just things yet uneffected Justice is the preservation as foundation of the Throne If you will raign safely walk not in any of the wayes of them that fell before you the president of their punishment as their error is too nigh at hand Let no interest deterr you from your Rule Conserve indeed the real Liberties of the people free us from all those Legerdemains the sleights of Oppression and Tyranny What was unjust gain in the King let not the State demand there depend upon follow providence as far as you will and be as remiss and so called merciful as you please but in things just and evidently conducing to common good be severe and unalterable this is righteous In things difficult and doubtful first use reason and prudence discover the interest opposing and so proceed to afflict this wil breed both fear and love Alter a good and just thing though to a more just by degrees and gently for interests have here lawful pleas but in evidently evil it 's the glory to make speed Connive not there for an hour What is here driven at is the just Reformation of all our Laws the Reduction of them to a Rule and standard of Christian Simplicity You that are of the long Robe both in and out of the house you whose knowledge both divine and humane abounds as your abilities in outward as inward excellencies Judges Councellors and Officers of all sorts look not at ancient Customes but at the common Justice of them not how they restrain particular evils but as they conduce to universal good If you will not admit the opposition of inferiors do nothing but carrying that evidence of reason as may stop the mouths of fools as well as satisfie wise men Let Godliness now in this light be the pretious gain it s the Pearl of great price Surely there are things called Law admitted practically for Law and those opposed and complained of which are so notoriously unjust and irrational so destructive to the Nation as its the admiration of all men they are not amended 't is laid onely to the charge as a matter of Interest to be obstructors see in the day the Lord opposing every evil thing lay down Self and God will stablish you To you Princes and Nobles I say learn by Gods dealings with you to see Thrones and Scepters Powers Civil and Military Riches and Honors Wisdom and all are the gifts of the Almighty Wisdom The Hand of Providence holds them forth and disposeth them as it pleaseth You have been bad Stewardes amend your wayes God hath here and there taken all away otherwhere a great part most have suffered know God is able yet to take away the remainder seek not therefore in passion to break out what ever you do carry God along with you and that not in thought but deed assuredly the judgement else will be more smart and deeper in every change le ts see the Work of God upon your hearts change Profession into Practise of Christianity idolize not the Form but acting sincerely Zeal Holiness Austerity of Life in the avoiding the very appearances of evil but exemplary in Charity and that not onely in giving much but giving well ordering the wayes not of your selves onely but of your Families so that the nobility of your souls in the excellence of graces may speak you illustrious above ancient riches the Vertues or Vices of your Progenitors The same I may say to the Gentry and men of great estate City and Country know God gives you much that you may do much for him wherein is now your excellency Titles Alas they are but like Absoloms Pillar serve but to eternize his faults and miserie Good cloathes large Retinue as Revenew if not larger and they generally idle and so necessarily vicious Coaches and horses bountiful and luxurious fare as much spent to feed and cloath ten as well would satisfie each day one hundred and for one hundred as would plentifully maintain a thousand Is God honored in all this or is the poor profited you may think it for thus did your fathers and so did you but where is the Rule the charges of the Commonwealth if but five shillings are a burthen to you who spend ten pound nay a hundred pound nay a thousand pound in waste and they that have nought follow your example thereby believing they gain credit I now shall speak one word to the Army You have followed Providence make no Selfish Interest your Idol lest Providence forsake you be assured others have many enemies but for you how few are your friends there are great engagements upon you to God who hath with such a continued course given success to your undertakings I am so far from incouraging to Mutinies as I condemn them there are just wayes use them I would
Images first into the Church only then for private devotion this was contrary to the Jews order but they answered first the Jews made pictures of false Gods they of the true the Jews in the shape of beasts and other Creatures these of man and that after God appeared in the likeness of man the Jews of God whom they had not seen they of the Lord Christ the Jews worshiped the stock the representation they had it only for a remembrance but these admitted now follow miracles which they call the sign of the true Church but that they might the better uphold their Monarchy they look not only to get some particular as the most ordinary and useful causes falling among men into their Jurisdiction as probate of Wills allowance of Marriages tryals of Adultery and Fornication but they labour to frame the Civil State according to the mode of their Ecclesiastick Hierarchy whereby the one should stand as a Bulwark to the other in the day of opposition The word yields the foundation to reason and reason of experience joyned with the interest of practicers confirms the the word and even from this time there was the foundation of an intire and universal Monarchy among Christians laid for it was supposed as truth that the Church of the Jew was the pattern and Type of all the Christian Churches that they were all to live as Brethren both under the Ecclesiastick and civil Regiment yea that not onely between beleevers of the same Nation but of the remotest parts of the world there was such a tye even by the right of profession that for their relief we ought not to plead too strict a property in our goods but freely to communicate to their necessities whether the same were by reason of persecution or famine or such like or other accidents of providence and founded indeed the whole fabrick of their Government upon the rule according to the Jewish Model and by degrees exterminating those Laws which were spied to be disadvantagious to their interest and for the absolute power of Princes as they saw occasion from the troubles of the Empire the weakness or religiousness of the Emperours indeed every thing according to the order of times made way for the accomplishment of the intended vision But this was no great piece of difficulty for the nature of the matter led them easily to it as it seemed for the Laws even of the Romanes from whom all Nations almost had received their general rule of Government however at first mishapen and rude yet after polished by modelizing according to the rule of the Jewish Tables and not only so but of many or most of their judicials for indeed where can we have Laws more agreeable to natural equity then the Almighty wisdome there proposed so that the Arabians Aegyptians Asians yea and the only not barbarous Greeks founded or framed their generals upon or according to that incomparable order and in their ministrations did not much differ from the Hebrew originals but this premised that the whole body of Christians was but one Commonwealth and that under the head of all immediatly the Lord Christ Jesus it seemed to follow by this that he must have his substitutes on earth according to the nature of men one as Priest chief for the service of him to govern these men as Saints another as King who was to rule and govern them as men according to the Law of God in righteousness and holiness but all to be bound and loosed as I said before by his mouth only who had the key of Knowledge by a now received infallibility which was without much difficulty effected The Bishops and Clergy-mens lives being yet not generally obnoxious to scandall many yet retaining a great deal of exemplary piety and purity yea even in the bosome of the Church of Rome for although it be easie for particular and private persons to rush suddenly and immediatly into great errour yet for Commonwealths or the publick Governors or common Societies 't is not so for what they look at is Supremacy and uncontrolable Government if so the jealousie which people ever have had of their liberties will cause them rather to introduce things by degrees then at once and that so by little and little they may with ease obtain what by seeking at once they had utterly lost Thus did temporall Princes for so we must distinguish while Bishops are become Princes by their Subjects and thus did the Popes by them but it is now fit to leave the general discourse and to reduce matters as intended to a more narrow compass then the consideration of the whole body of Christians and look at specially this Nation of England which now having received the Faith of the Lord Christ whether under King Lucius primarily or under any former whether first preached here by Joseph of Aramathea or any other whether Apostle or Disciple of the Lord but after more generally allowed spread or promoted upon the coming of Augustine the Monk from Rome I shall not controvert but allowing every man his opinion by whom first introduced where first preached and such like I shall take that only up which none will deny which is that about the time of Lucius it was by publick and Magisterial Authority first allowed and hath more or less ever since been continued embraced and followed by some in this Nation at all times but generally by the whole Nation though at first the over-running of strange Nations might suspend the splendor of it onely thus much I must say that ' its evident by history that the Christian Religion was here entertained and setled long before Augustine and that there were Monks particularly of Bangor who professed Christ and lived according to the Discipline of our Saviours Doctrine which grew now inconsistent with the dignity of the Romane Bishop and others with him and all of the Clergy in their degrees for now for the honour of Christ as was pretended there was to be more order as it was called to be observed among Christians which was meant of outward duty and obedience to the Popes Substitutes in every place by the rule of gradation for as the Pope represented Christ having his power from him so all Bishops and inferiour Clergy ought to have and give their due respects from the people and each from other according to the places and trusts by his Supream Holiness whom they more or less immediately represented reposed and imposed in and upon them This observance Augustine the Monk expected but the English or rather British Monks found not this in the Doctrine of the Apostles nor presidents of the Primitive Church truth they found examples of paying more observance to holy men then Augustine required or expected but no way allowed much less sought by them to whom it was done the Lord Christ never had nor required it but himself washed his Apostles feet and his Doctrine upon the decision of this case in controversie was far
war discourage the souldier and in fine ruine them giving the King time to raise new forces at all times if they could not gain his person and this experience taught them so that after many cumbats their Armies streighted and broken in great part their full purses being profusely clean emptied for who being an English man did they think would have opposed the power of the Nation for a sole persons sake but by the just hand of God and to bring to punishment such offenders as the legal sword would never reach he inclines mens hearts to follow the King most of them yet Papists or meer formal Protestants and debaucht ones the generality of the so called Nobility Gentry and Clergy especially all in honor or that bowed to that Idol among them were also many men of very tender conscience zealous of truth and performing at least to men righteousness On the other side were at first all the vulgar all men generally eying God in his wayes of providence poor despicable creatures yet full of faith and knowledge these were of several opinions concerning God his Names Attributes Essence our Saviour the holy Spirit his service their own duty publike and private that is their duty to God and one to another But two especially were powerful in adherents The one called the Presbyterian the other the Independent the main differences twixt which I shall as far as I can here succinctly lay down not upon their nice critical distinctions as Schollars so called but in the plain way of rational difference Now truly I see no difference as to the points of faith they acknowledge both the Father Son and holy Ghost the end of the Sons mission to offer salvation to all but effect it onely to those believe on him whom he hath elected before the world began in due time calls and at last saves not for their works sake or ought in them but as he elected them not because of foresight of works but of his free grace so he saves them that good works and obedience to the Law are the outward Testimonies of a Christian but not infallible for the Law condemns no ne can perform it That Christ onely justifies They indeed seem to differ about obedience to what Law the Presbyterian having still an eye to the at least equity of the Judicials but I presume if throughly examined easie to be reconciled Their main differences then one would think might be easily determined but they are thought vast and irreconcileable and they are these First whether an outward and visible succession derivative not onely from the Doctrine of the Apostles but also from their calling so supposed is of necessity to the true Church which is really the same difference betwixt the Presbyterian and Bishop and Bishop and Papist the Papist urging it against the English reforming Bishop and so the Bishop against the present Reforming Presbyterian and the Presbyterian against the Independent so called now the plain Question hath this involved difficultie in it as I conceive That is what necessity of imposition of Hands for if it doth confer Grace an Apostolike vertue being tyed to the Successors of Bishops Priests Deacons upon that promise of Christ What ever ye bind on earth c. or I will be with you to the end of the world or inclusively from the effect of imposition That they receive the holy Ghost then it is of necessity but if it be but declarative of the designation of the person to the office of the Ministery then it is not of necessity unless specially commanded which wil also here shortly determine the business of Confimation of Infants which may seem to have warrant thus far in Christian Congregations That men and women baptized Infants and after they come to age walking blamelesly may and ought openly before the admission to the Ordinance of the Lords Supper be examined by the Pastor the Congregation or such as will present concerning the hope of their salvation which allowed to pray for the blessings of the Lord upon them and to confirm and strengthen them in this faith I believe is and will be acknowledged and duly practised in covenient time And last and in chief the Independent hold forth the particular Rights of particular Congregations that is each Congregation is subject to no other head but Christ in the things of Christ that is to govern it self according to the Scripture without any superintendencie of one or more persons or Churches so called that is Congregations of Christians The Presbyterian differs upon this as holding forth no order but introductive of an absolute confusion Now the reason of this high judgement is indeed upon very high consequences which rather the practises then the principles of the Independents declare for let the Presbyterian speak out and he saith the Independent razes the foundation of Church Government several ways and to profess the truth their Tenents tend to thus much and no more nor otherwise destroying Government or order That Rome is Mystical Babylon literally That all the Nations Provinces and Kingdoms who partake of the fornication of that spiritual Whore that is walk upon her ground-work shall partake with her in her plagues that this Cup which is in her hand all Nations at least called Christian have drunk deep of That the so called Ministry of England holding no Call but the outward or that principally and this derived from or by the corrupted Whore of Rome is no true Ministry or at least not the true Ministry That neither are the so called Lords Bishops nor the domineering Classis of Elders whether Parochial or Provincial the officers of the Church warranted in Scripture for the designation of Pastoral duty or ability That resting in the whole Church or community of believers gathered into Congregations That all of them being corrupted nay lost both in Doctrine and Discipline are to be gathered anew all that are in the Parishes though holding forth the profession of Christ yet walking clean contrary are not by the power of Baptism or that Covenant implicite that is being bound not by their own words but the confession and ingagements of others absolutely in the Church and so to have right to the Ordinances of the last Supper but that before they be received they ought to give satisfaction to the Church that is that company of believers to which they shall joyn themselves of their faith and the hope they have of their salvation and walking accordingly and these are hence justly called those of the Congregational way commonly called Independents Indeed the Presbyterian holds the same with the Bishop in every point onely the person of the Bishop as the Head or Angel of the Church is he in whom saith the Bishop the power of the Church specially rests and the great trusts of Ordination and Confirmation and so Excommunication The Presbyterians say in the Eldership The Independent in the whole Congregation It is truth these things were and are
chargeable this is destroying property in honest English for cutting up young Timber felling young stands underwood and the like with many other wrongs no law no remedy evident or practised Alter but the Law of hanging for Felony and this and a thousand things will the learned make Felony streight if you give but two-fold restitution or servitude for a set time to be by you appointed But especially look to give speedier Law in the proper places to at least the poor or small matters it is necessary to Commissionate some for the speciall Counties and that to determine all suits both in Law and equity the want of this is the main root of growing poverty and that upon Petition without formalities of Bill and Answer Declaration and Plea give a stop to cursory Writes of Error and regulate executions for under Sheriffs and their Officers have need of it if any I love the Reason of our Laws and am as much against Tyranny or pure Arbitrary Government as any man I honor the learned and upright Lawyer and would have vertue learning yea and service in all due Offices should be regarded and rewarded I allow the necessary dependances of inferiours in all ranks upon the supream or absolute powers respectively it is but the unnecessary fruitless or destructive interests that are opposed which every just man will stand for both with life and estate And by you Right Honorable in your prosecutions thereof let no private respect take you off it is not only reason but necessity calls to you for it therefore on in the excellency of strength fear not a clash with any corrupt interests whatsoever onely what is just let it be done justly it is the eminencie of Vertue alone can make your enemies hearts yours though power may conquer their persons By this time it is time to winde up my Clue of History wherein I profess in the presence of God I have to the utmost of my skill and knowledge waved all bitterness and what ever might justly give occasion of offence I yet know some will be taken by men of all tempers I nor no man that will speak truths in such a season of interests can expect to please all if it be hardly possible at any time I shall as God shall enable me go on the assistance of whose gracious Spirit I humbly crave and hold forth what the Law of pure reason agreeable to the divine word hath established to be the Rule for the exercise of Justice and of Righteousness among Christians But some will expect that I should speak one word to our so much pleaded boundaries to Preregative and Rule of Priviledge Magna Charta so called and the Petition of Right more then what hath been said I suppose needless to shew that they respectively in their seasons were but the beginnings of that freedome which the Subjects of those times breathed after they are to us or were before these divisions brake out but the reducing as I may say of speculative or notional Liberty into a way of practicall or real Freedome for what was before only in the breast of the Judge was now in English letters made obvious to each mans sense so that they after pleaded that Letter against any contrary walkings whether in the King or his Officers So that Magna Charta is not pleaded as the utmost due of the English Subject nor the Petition of Right but as those things which are so essentiall in the generalty to any Nation that even the Kings must afford them or they are not just And the Rulers must act accordingly or they are betrayers of Trust And if it be impartially discussed it will appear that the private interest of Princes or the power intrusted for publick benefit abused for self-ends hath been the ground of the principal opposition to Prices for where hath the excess of power or stretching the Law for publick benefit or honor of the Nation or against publick visible offendors been impugned no the lives of many Citizens and the confiscation of their estates not to speak of taxes or restraint of Liberty have been by the generalty praised and allowed though some prudent one might Stoically out of the fore-sight of mis-improving these presidents by evill men disallow such Liberty If a free-spirited understanding Englishman look upon the first Chapter of Magna Charta unless enforced through necessity to make use of any shaft to wound an Adversary yea though it flyes in his own face and wounds him what will he say to it for after the freedome granted to the so called Church the Preface or Assumption on the Kings part is That he having God before his eyes for the salvation of his own soul and the souls of his Predecessors and Successors of his own free will did give and grant c. the Liberties following to be holden of him his Heirs and Successors c. And these Liberties are there called Franchises which intimates the Kings gave them the freedoms there set down now who before had none and let any uninterested man look upon them and he will see they indeed hold a reason of policy but still subservient to the first settlement of the Bastard William there are many notable just things in it and surely such as by which the people were judged before the Charter granted but the people not having ought assured and before the power of the King the interest of Nobles the corruption of Iudges other matters rendring the Law then wholly incertain they sought this to clear up and assure their right as far as might be for Iustice ought to be like as the Elements are by the first intention wholly free Therefore the true understanding wise man saith That he inforces not Magna Charta as the boundary to English Laws or just Freedom or Christian Liberty but as a Catalogue of such immunities as were granted by the Kings to the Subjects formerly according to the then light the Nation had to ask and power to inforce for so they were pleaded by the Grantor many of which are now wholly ceased by time others have been altered some enlarged by subsequent judgements so called and Statutes and it is evident that the English now long and thirst after a rational setled Law in all the parts in the whole body taking the Law of God for the Rule as the Charter-Grantor did though the face of man was the visible Engine to draw the pleasant streams of Liberty out of the Ocean of Royal Power and although that succeeding Princes did never keep the Law wholly yet it was alwayes evident that a noble Prince that sought not himself so much as the glory of the Nation the Acts of such a one were seldom if at all questioned So that to give satisfaction according to the deep and often reiterated Engagements of the Nation it is requisite that some selected impartial honest understanding Religious Patriots be set apart as a Committee wholly to attend the collecting
and through the might of the Lord Jesus may so live here that we may raign with him in Glory for evermore Amen Amen AN ESSAY OF Christian Government Vnder the Regiment of our Lord and King the one Immortal Invisible Infinite Eternal Universal Prince the Prince of Peace EMMANVEL Presented to all them that bear Office and are impowred by God in the Government of Nations but especially to the Commonwealth of England and to all the Magistrates and People therein expecting and hoping for the Glorious Appearing of our Lord Christ Jesus Ezech. 33. 7. 6. 4. 7. O Son of man I have made thee a Watchman to the house of Israel therefore thou shalt hear the Word at my mouth and admonish them thereof 6. If the Watchman see the Sword come and blow not the Trumpet and the people be not warned if the Sword come and take any person from among them he is taken away for his iniquity but his bloud will I require at the Watchmans hand 4. He that heareth the sound of the Trumpet and will not be warned if the Sword come and take him away his bloud is upon his own head LONDON Printed by Robert White for T. G. and Francis Tyton and are to be sold at the three Daggers neer the Inner-Temple-Gate 1651. To the English Reader READER WHoever thou art of what ever Calling or condition know God calls thee by his Judgements to a serious consideration of thy duty thy duty is towards him and those to whom he hath given power over thee They hold forth desires of setling the State and that both in Religious and Civil respects sincerely We all agree all out of order that which naturally draws most men is present benefit this makes some crie out for the old Government others one wholly new others to settle their Condition would patch and dawb and joyn iron and clay together I ask thus Is the priviledge of an Englishman and old Laws and carnal Interests above that of Christian Christs or Gods Laws and the inheritance of Eternity If so to them say so I am silent To the Christian Englishman I say I have propounded a Model of Christian Government I say not perfect nor according to that perfection which I do as I conceive comprehend but such as may be constituted to fit by degrees to a more pure settlement I intend not all should be as here set down it s but an Essay I have gone as neer the Original Law of England after the Nation received Christ as I could This if accepted must as in all alterations destroy many interests and advantage others All that submit in all things to the will of God will not kick against him in his dealings they will say it s the will of God I submit How it shall be done I leave to the great Councel of Parliament beseeching the Almighty to give them wisdom to govern the people rightly we are a stubborn Nation naturally where grace polishes look for assured help where wisdom settles you will finde no resistance Go on Worthies God is with you and good men are not against you chear their hearts go on to settle be not alwaies pulling down it s harder to build then destroy I know many of you then much more the people will think some of these Tenets against priviledge what the Magistrate to superadvise private actions be not disquieted either to think your care will be too great or the Subjects Liberty streightned The opposition is only to evil men in evil things and that when notorious the onely thing you all fear is Magistrates may abuse their Trusts To all such I say the Law is just still for the man punish him I shall not enlarge but in one word to the Politick man Sir I have I confess not stuck so close to the rules as many do at least of late but you may see I offer things as I think they may be now received to fit for better by degrees To all I say the intention of my undertaking was onely the peoples good but especially Gods glory who knows all our hearts and knows that I speak truth to whose guidance I commend your Spirits The Table to the Second Part. Chapter 1. Page 101. and 102. shewing 1 WHat is Monarchy 2 Its divisions 3 Whether Obedience be due in things unlawful and how 4 What if bound by Oath and that both voluntary and inforced 5 Limited Monarchy lawful and cautioned freedom or freedom contracted for due 6 The best way of gaining it by a Representative 7 Who and how to judge of the clashings or differences of the Representatives 8 The duty publike and private of Representatives as such viz. in their Trusts 9 The necessary issue of a Monarchy devolved into Tyranny Chap. 2. pag. 102. shewing What is Aristocracie Chap. 3. pag. 102. shewing What is Olicharchy Chap. 4. pag. 102. shewing 1 What is Democracie simply so called 2 Democracie setled in promiscuous choice 3 Democracie refined and that both in Electors and Elected 4 The end of Government Chap. 5. 102. 103. shewing 1. Wherein a Kingdom or Commonwealth precede each other negatively and affirmatively 2 Kings no weasiest to be corrupted and hardlyest reclaimed 3 Where a Kingdom hereditary is best 4 The evil of that in the issue 5 The evil of the three other sorts of Government 6. That evil and good is not properly in the nature of the Government but in the good or evil of Governors Chap. 6. pag. 103. Wherein is shewed 1 That States are subject to alteration agreed if so 2 That what was in the Supream Power as such goes along with it 3 That England hath right to Estates the late King had as King 4 The reason of all Chap. 7. Wherein is treated pag. 103. 1 That whatever the nature of the Government be viz. whether of one or more in chief Laws ought to be set 2 The reason of it Chap. 8. pag. 104. and 105. Wherein is handled 1 The evil of tying Magistrates to the strict letter of the Law 2 The evil of too loose a Rule 3 Magistrates in Supremacy their duty in this case 4. The supposed excellency of Englands last settlement and wherein 5 The reasons why Magistrates inferior must not be tyed too strict 6. A caution for them in Supremacy of power in unsetled times 7 Rules of bounding inferior Magistrates tendered 8 No Officer to be punished for executing the command of his Superior 9 Judges offences to be speedily determined and if he acts but for just things by these Officers not to be punished 10 Generally they that act legislatively not be permitted Judicial places Chap. 9. pag. 105 106 107 108 109. 110 111. Wherein is handled 1 What is Dominion Power or Authority in it self p. 105 2 What is the end as to others 3 The reason of mens subjecting to Powers c. particular good in universal 4 The various wayes of seeking it 5 The high respect given by Heathens to just
agreeable to the Rule of Proportion I may say that the law of England did own this as its necessary pattern it is seldom denyed but if any do oppose or doubt let them first consider That no law in England was setled generally at least until the Pope had come to an obliging power and that agreed sure as he aped the Ceremonials he did engage a conformity in Princes as far as might be to the Judicials I shall now see the onely or main objections against the Judicials which may be reduced I take it to three chiefly First they were given to the Jew Secondly they are not or cannot all be performed by us for some were onely proper to the Jew some no way fitting this Nation for they were never received and there is a necessity of altering laws as vices encrease and grow more Obnoxious and also in regard the Judicials themselves are not all so clear that it can be said which are all the Judicials by reason of mixtures of Ceremonials with them Thirdly The Law of Christ is a Law of Love not Revenge to pray for enemies do good to them that hate us turn the other cheek to him strikes one and give the cloke to him takes the coat and go two miles with him enforces thee to one God assisting we will endeavor to clear these Heads and then in consideration of the particular Laws answer some particular Objections if any be seen needful Now as to the first That these things were immediatly directed by the Almighty wisdom to the Jew it is agreed But what doth this hold forth Sure onely this That the Jew was bound by them God having commanded them to that Nation that God required not obedience from the other Nations to whom he had given no command but that any other Nation might not use them it proves not But rather that those Laws as far as holding forth a rule of Justice to them which had no Rule or a better where defective ought by these Nations to whom they were known to be established is sure out of controversie while Legislators have Just and Good for their Rule To the second That they cannot be all performed by us Let us see the hindrances First Some being supposed onely proper to the Jew if we come to search what those be which we cannot perform there appear here visibly but the Law concerning the Trials of Adultery and Virginity we allow these ought to be inquired into and satisfaction given to the jealous spirit but we presume the special Law binds not That in case of Virginity being though natural yet as it were onely proper to that Nation and that by some extraordinary power of Divinity giving forth Testimony to his own Law The other simply extraordinary in regard the same water wrought so contrary effects so that the vertue was evidently not in the water and if we should search the depth the seeds though conceived by of the Adulterer could work no more then of a husband in the ordinary course of Nature There is also some particular Laws of two wives humbling of Handmaides with some others The next sort of Laws are such as are said hold no proportion with the natural condition of the people of this or other Christian Nations and therefore the Nations setled others and never received them To this part I answer That if it never received them there was no trial whether agreeable to the Nation or not Next if tried how doth this indisposition in Nations generally to the receit of particular Laws appear sure it is not by way of Antipathy so that the Nation fails dies or is removed upon receiving of them truth is we all agree Nations may be altered by Laws as the Romanes brought from natural savageness to a more moderate temper by Numa's Laws and the Lacedemonians by those of Lycurgus and they may be heightned and debased in spirit as well as moderated but all this rests not in the Law but the executive part or power of it Now that force will naturalize Laws it is plain why then not Reason It is evident Laws are the reins of Reason over the beastial part of man therefore now to the reasonable man any just Law is approveable as to his obedience he is a Law to himself and happily gives far less liberty to his particular beast his appetite be it to or in what it will then it is fit the general Law should hold forth and this hath just wisdom in it hereby are the good and wise distinguished from the vain and idle even by the subjection of natural appetite from whence it is hereby clear that to govern a fierce Nation the same Laws will not serve as to govern a quiet peaceable one But now our Quaere must be whether there be not be a just Law in the generality agreeable to the light of Nature set down in the Judicial heads of Law which will agree to govern all Nations by take two Laws for example Murder and Theft The first is the head-Law of mankinde towards his like the prime end of Magistracy being to preserve life The next is goods Now in this I finde no loose to the Magistrate but life must be for life if murder that is lieing in waite or as with us malice before hand in this the Magistrate hath no liberty to ingratiate in refined Reason it lies upon the Land if not expiated with the blood of the offender and so upon the City and so upon the Army But the chief guilt surely lies upon the chief Magistrate who is the prime in trust executive as to the fact this sure is and ought to be death in all Nations The like head-Rule of common Justice is in the Law of the manslaier at unawares and surely of this sort there will be no doubt nor of the expiation of incertain murder which ought to be setled rightly by an Oath of Inquisition c. But the great quaere will be concerning Theft which is the matter most or with the most to be considered as a grould of controversie For the most of Christian Nations have made it death yet the Judicial maketh it death in no kinde That punishing life with life and goods with goods c. in the rule of proportionate Justice Now this alteration is not without reason as things stand that is upon the received principles forementioned out of the seeming contrariety which Christians have gathered out of the Law Judicial and Apostolical For they have gathered that Christs Kingdom being of brothers there should be no servants that is no slavish servitude or bondmen which was the issue of not satisfying what was stollen with the Jew and upon this presumption they at last wholly abrogated as to Theft the mulcts of two three four or seven-fold restored for his life and took away his life now this being onely practice cannot determine the Controversie Let us then see the Reasons if any be whereof the most eminent
is that of Magisterial Interest whereby he would wave a limitation or rule in ordinary and make himself absolute in every condition For Supremacy generally aims at absolute Power in all estates Royal or Republical or mixt though they maintain their interest diversly according to evident principles upon which their foundation stands this therefore is a Politick rule but how warranted by Supremacy of Reason upon the pure principle of common or universal good or what Rule in the Word must be examined in the written Word there is owned nothing as clear for sure then the controversie with some one good Magistrate or Commomwealth or other would be determined and the interest of Righteousness would cloud the interests of riches honor power c. This therefore failing let us see the Reason the first part whereof is in necessity of altering Laws according to emergencies to which it is answered That Laws in inflicting just penalties may be higher or lower according to emergency and the rigorous or exact execution may be justly inforced but the incompatibility or disproportion of the Law of Death for Theft is in that all the goods of a Prince are not of equal worth as goods be they Horses Kine Gold Silver c. to the head of a Slave consider him as man nay the Lord touches not mans liberty for goods meerly if he had wherewith to restore therefore this Reason will not avail But if we consider the Quaere a little further there will appear less reason yet and that is that even Christians themselves doubt not but that would the Magistrate wave his advantages both to himself Clerks Officers c. by the death of Felons and strictly see to the Execution but of restoring two or three fold Theft would not be the one hundred part so frequent as now it is for though generally it be truth that preservation of life is the prime principle of Nature and he will part with all to save that Yet the spirits of some men are such being not polished by divine precept that they scorn to live but as they have been educated some will dye rather then labour and so Thieve or commit any villany Now it is by some thought these may be put to death but these do not put these men to death for Theft but not having to restore they imprison them to satisfie by labor their wrongs and if they break prison they dye for it so that death is now inflicted upon them not only by the equity of the Law Judicial but universal reason cutting off this disobedient son rooting out this Moth of the Commonwealth and there is sure much of Justice in this for now with Christians to prosecute a Felon as any other criminous person will cost a man in expence of time and Fees and other charges as much as would have kept his Family a moneth which added to his loss who would prosecute yet compound the Law forbids but I intend haste The next reason is the Judicials are so mixed with Ceremonials To which it is answered that many are clear use them the other search out how the mixture stands for if there be a plain Law of distributive Justice a necessary rule for the benefit of Societies take that and if there be no corrupt interest in it sure it will be accepted by wise men though meer Politicians may baulk it as well as enact it as King Hen. the 8. did in case of Marriages I am now come to the great head of all namely that the Judicials were a Law of revenge which now is proper to God Christians must not fight war revenge c. I could with some say I admire the wonderfull goodness mercy long-sufferance patience c. of God who willing to shew the Riches of his mercy forbears the vessels of wrath fitted for destruction Art thou a Christian that objectest against the Judicials to elate another Magisterial power then that of the Regiment of the Lord Christ for though they were given by Moses they were the Dictates of the prime verity And where O man hast thou such a pattern But thou wilt say We are Christians and we have no need of Laws I answer with Paul If thou beest the Law to thy self the Law punishes thee not Rulers are set up for the punishment of evil doers So said the Lord to Cain in the first two thousand years And so saith the Spirit to the world in the last two thousand But say you we acknowledge a Law to men but not Christians Brethren be not deceived remember what Peter saith The unlearned and unstable wrest the Scriptures to their own destruction the place I pitch upon to clear up the Righteousness of the Law even to Christians is that of the 1 Tim. 1. from the 8. to 14. There are multitudes of places hinting the same I at present know none more pregnant for thence it is plain that there were then many controversies stirred by the Christian Iews or so pretending concerning the observance of the whole Mosaical Law whether Ceremonial or Judicial Paul had beaten down as much as in him lay the Ceremonial shewing it was but the shadow the body was Christ Now concerning the Judicials particularly there is no question but from the following verses and from other places it is plain what was intended for in the 9. verse he sheweth wherefore the Law was made First Negatively not for the Righteous the foundation of great errors while misapplied Next Affirmatively for the lawless and disobedient ungodly and sinners unholy and prophane these are general Now he comes to particulars Murderers Manslayers Whoremongers Buggerers Men-stealers Lyers Perjured persons and against all other things contrary to sound Doctrine c. There is an objection against this viz. these things are Morall To which I answer that if you take Morall for the Law of the ten Commandements they are not literally there if you intend Moral for what ever is contained virtually under these heads the two generals whereof comprehend the whole duty of man to God and to his brother all mankind then the whole Judicial at least must be therein comprized If you intend by Moral what the light of perfect reason holds forth concerning just and good no man dare say the Judicials wanted the height of perfect Reason If you look at it as rectified by Evangelical Doctrine then it is answered that the primitive error is the cause of our now wandering First generally seeing the errors which have flowed by the Church to the Commonwealth we confusedly judge this to rise from the principle of the Judicials and lay all the pride covetize and various interests of Princes Courts Judges Fees and unjust and unnecessary dependancies Nurses of Heathenish and detestable wickedness villany and ensnaring dependencies to life and liberty of common Societies as well as particular men upon the Judicial Next it is beleeved that Christians take the Judicials proper to them as to the prototype of the Jew which
might be but now a clearer light manifests higher things or is so pretended to The main particular and worthy consideration is our formation of Christian policy according to the Jewish Model for we held all Baptized as Circumcised to be Christians Now of these how excellent Christians we have the Gallows Gaoles Houses of Correction for punishment and all places of vanity such as almost the Heathen would blush at Drinking Dicing Drabbing c. publickly known manifestly proclaim and though no rents to the State as at Rome for the Stews yet to the Statesmen they enhance Farm Rents c. for surely were there no advantageous interests they would not against common profession be upon so weak reasons as they are tolerated while winked at yet what is done with these Christians lo they are punished are they not Surely no not one of ten if one of a hundred and this punishment is the sacrificeing for sin and this past they are if it be but commutation as clear Christians as the best and being now become more serviceable to corrupt interests these spied out the lawful Liberties of better Christians which the Judicials not affording a whip for The Magistrate must be loosed from his restraint rather then not have an honest man punished this raised error upon error and opened this loose to the Christian to seek freedom from an unjust Law and to the Magistrate to seek to punish at lust But if you see through all the Apostles Writings they only forbid the sin and for punishment look at the Law in general which surely they could not intend but of the Judicial Now for the Commands of Christ the Lord and the Precepts of Love Charity Patience forbearance c. they are certainly true and to be observed and then the Quaere or Objection is what need of Law The Answer to this is as evident as the other That the purest Congregations Churches c. have had and ever will have evil men among them not only hypocrites but open sinners The error of the Congregations not ejecting or Magistrates not punishing or not due regulating by punishment rather shews the necessity of Law then the uselesness of it Now grant that the whole Nation were purely Church-Members of which no visible cause of ejecting or rejecting communion appeared yet there would or might arise many debates differences and controversies which would require a Magisteriall Authority to determine if but for difficulty And surely the Congregations of Christians never so little declining could not avoid litigations and wranglings and there being no word to extirpate the Civil Magistracie it becomes not Christians to wrangle much less violently to oppose so approved so necessary an Ordance That opinion that in the simplicity of the last Age as in the beginning the father of the Family shall be King and Priest hath little warrant that hath more that each Saint shall be so and yet in the mean time as hitherto subject to the powers yea the Heathen ones for conscience sake of the radiancy or glimpse of the Divinity holden forth in them It is truth pure Christians will not be contentious some meek spirits may and will obey the letter of Christ and sure they that do so in faith shall not fare the worse for their exact obedience but in the mean-time this is no binding rule to us except the words be so intended It is truth the child of God seeks not his own c. he is wholly taken up with God c. shall the Magistrate therefore see evil against him go unpunished Again love and not avengeing wrongs and praying for enemies in the spiritual sence may stand with the punishing afflicting and bringing to judgement the body of the transgressor in the literal yea God is thereby glorified otherwise how can the peace of good men be preserved against the wicked but miraculously which we have no warrant to expect at present and what shall be hereafter as the light manifests it self the Lord grant we may walk in it and also up to it and that our Laws may be established according to a rule of Righteousness even according to the wisdom revealed by God himself and that all emergent Laws may flow from the same fountain for for every action contingent there is as is agreed no particular Law already setled nor well can be but the Christian Magistrate ought to provide that not the least wrong or trespass but be righted or punished I must yet remove one rub and that is the Judicials have been our misguider hitherto therefore better any other Law then them 't is the same that was objected for using of formes whether of prayer or otherwise which the Church of Rome used and was partly spoken to before particularly in that all our old errors having sprung from that root that it is necessary yea some say of necessity to wave that for our rule lest we tread the same trace of error that was before our ruine and therefore better take our Laws from Turk or Persian or c. then from the Judicials Now let us examine this and all will appear vain for first it is denyed that the observing the Judicials yea though as binding as the prototype was the error of Christians so as to bring so horrible a defection upon our Judicatories We maintain not I desire to be rightly understood That this Nation professing Christianity is bound to the Mosaicall Judicials in the command to the Jew But assay to manifest that those Judicials were not our misguidance The Decalogue or Ten Commandements we all agree except in the set day of the Sabboth to hold forth but even what Natures light determinately approves whereby it is evident that sin is the same to us as with them which all the writings of the Apostles manifest Now the sin in the head Law being the same what difference in the branches either in respect of the severall species of transgression or manners of punishment Now as to these we all agree the error an error but we must differ concerning the â—nfliction of punishment which I drive to this head That the Law prescribed in the Judicial for punishment holds a due proportion punishing life with life goods with goods c. if so then that these mediums or rules of due punishment ought much more to be observed by the Christian Magistrate under the Law of the Gospel the glad tydings of peace and mercy then by the Jew and not to outbound unless after the utmost of execution the Law be found evidently defective which I presume it never will be under prudent Magistrates Now to him that sayes the observation of these Laws was our ground of error I say in the Ceremonials of Moses it was and that the receiving of the Judicials might open a gap to introduce that error the more facily I will not deny but that this must either cast out the Judicial or make us take the Rule for this in any just Law I
answer so may any other be esteemed who shall venture the judgement of the Magistrate for blasphemy surely there is no word to warrant death for blasphemy no not of one who hath professed Christianity but the old so called Law But most assuredly the Magistrate hath a great latitude and may to some evidently and notorious inordinate liver inflict death Whereas he who onely from consulting over-curiously the God-head by reason and not comprehending the Essence of the infinite verity and wisdom by his works shall doubt and so deny God his Power c. ought not nor can justly be punished with death by the Magistrate but for such the Congregations ought to pray and endeavor and if yet he cannot be convinced living civilly and humbly the Magistrate ought to wait with patience using all due means if so be it may be that at last the Lord will reveal this thing unto him The same in a manner is to be the rule of Idolatry for as the most horrid blasphemer will allow if there were a God for he is an Atheist he would not blaspheme so the Idolater if this were Idolatry he would not Idolize and so not tempt to Idolatry For Witches there is much less doubt for most of them are drawn by malice to renounce God whom then they must own and dammage men either of which must end in death for death For Murderers Buggerers Burglars and the like are without question as capable to us of repentance as any of these and then no one with Christians should dye for any offence And it is plain as before that in the Apostolicall Writings there is held forth nothing of the legal punishments Paul and all of the Apostles writing and bending their speeches to the Churches who were faithfull elected to be Saints and for the Sinners they were to reprehend and convince exhort and perswade and for greatness of crime or obstinacy to cast out And Paul for all other things leaves them to the Magisterial Power By which I presume it is plain that offending against the verity and purity of Christianity the Church ought to eject and offending against the purity of Righteousness under Evangelical englightenments the Magistrate ought to punish according to the Nature of the offence that the Magistrate was to follow the Churches censure as uncapable to judge of such crimes is not to be moved or that the Church could not meddle until the legal Tryal were ratified is as contrary to sound Truth Now if the Magistrate may judge he may enact Laws as it is plain from whence I conclude That the Civil Magistrate hath the power of Right to establish Laws against irreligion viz. blasphemy Idolatry and tempting to Idolatry and that in some cases with death In Witchcraft without doubt unless you shall distinguish in Witchcraft as in the other between the witch that hath covenanted with the Divel nourisheth Imps c. and does no harm to man in body or goods and they that do as in case of Heresie or blasphemous opinions private and published Idolators and inticers to Idolatry leaving the mental and opinionative part to God and the Active sensible part to man But surely this reason should as to Blasphemy Idolatry and Witchcraft have been as well considered under the Law for the Reason seems to be the same But to proceed under the name of witches I comprehend Enchanters Poysoners keepers of familiar spirits and all that have entred any actual Covenant with the Divel be it by word or writing Now that which evidences to me most strongly the power of the Civil Magistrate in and concerning these matters is that they are called works of the flesh which to the judicious Inquisitive will plainly denote the light of Nature might evince them of the contrary for they are deviations from the pure light of reason to blaspheme a God to worship or allure to the worship of a stock or stone or Image for a God or to make a league with the Divel But if you ask whether I intend this Doctrine universally as laid down I cannot agree it For first to Heathens I allow it not as abhorring the inference of propagating Religion by the Sword Next I allow it not to sober civil doubting men for absolutely prophane and perverse scoffers I yet beleeve and cannot see to the contrary but that their blood is upon their own heads As in case of Murder breaking open of houses c. and what else the Law doth punish mortally this gives much more liberty to men then heretofore But what if as Paul preached Diana c. to be no gods but the work of mens hands That a Turk should preach publickly the Doctrine of Jesus Christ to be a meer fancy and blasphemy In this case as a Turk let him be forbidden if not obeying let him be banished How can a Christian Magistrate to witness his zeal to his God and his endeavour to establish the peace of his Countrey do less But if he be a Christian that thus Apostatizes the rule is limited before But the best way is where there is just doubt the Christian Magistrate is not to go to the height and rigor of life but to seek out with all wisdom a due remedy answerable to the light of our Gospel-profession and not cease till a rule were set All the other power of the Magistrate for the well living of men might easily be included in Laws concerning Magistrates superior and inferior and people and those either living in Cities or Towns or private families whether of parents and children Tutor and Pupils husbands and wives masters and servants for all contracts houses and lands bargaining and selling c. words and deeds man and beast night and day as in warding and watching peace and warrs as the ordering charging trayning and paying of Souldiers as also punishing of them health and sickness providing for the poor But some Judicials which are alterable may I suppose now seem necessary which former Ages disallowed As for example The Battelling of houses lest any should fall from the roof so the double portion of the elder Brother And some just and rational Law instead of the so called Clergy for a safety for such offendors as it shall be thought meet to allow it to But a City is dangerous lest a multitude of evil persons might prove obnoxious except the strict Rule of its Government in the setled inhabitants may bridle the exorbitancie of such evil Guests the Law concerning a woman with child whereby her fruit departs from her and those who procure Abortion by open force or private violence Now although it is plain that all Errors of Christians ought to be reproved with much care and with all Christian information yet these sins which are so plain are to be plainly enforced by the Civil Magistrate but those others which are tending to the service not dishonour and blasphemy of the Almighty ought to be with much Christian perswasion reformed not by
against them and they who hoped to have time to make all sure would not seek that with too much haste and danger which by former experience they saw a small time would of it self restore for it was taken before and would shortly be again and hinting nevertheless that a mite of Gods stock or of the Churches and Church-mens dues as they called them in a Lay-mans hands would bring a moth and curse upon all his estate so that what Covetize had robbed Conscience would restore if not double and as the Church-mens policy was great so they forgot not to foresee a storm in case Mary should depart without issue and the Crown come to Elizabeth who was as the Germans called them a Protestant as the French a Huguenot or of the Religion as the English a Lollard a Bibler a Gospeller wherefore there were many plots to take her away before she came to the Crown it was less danger but the Lord prevented and she trusted in God having no forces no armor no money all the Realm Papists in profession but a day or two before Mary dead is with an universal joy almost received to the Throne and although the Pope being now strengthened by the decrees of that famously infamous Councel of Trent had raised up all the Princes so called Christian as much as in him laid against her and having excommunicated her as an Heretick gave away the Kingdom to the King of Spain who with a so called invincible Armado came to conquer it upon pretence of his holy Father the Popes donation and had by Jesuits Priests and others laboured many ways to take away her life yet she out-lived all and all undertakers against her both in Ireland and England brought to themselves ruine death loss or shame This in care for the Queen produced Acts of Parliament of several natures against Papists Priests Seminaries and Jesuits distinguishing between a Papist in opinion and a Papist in faction and so Priests as being the inciters to things absolutely evil in themselves upon Tenents or grounds not onely unwarrantable in the word nay absolutely contrary but destructive to the principles of Nature humane contracts as no faith to be kept with Hereticks no treason to kill a Prince declared heretical by the Pope and excommunicated And although the Priest and Papists did retort upon the English Professers their former pleas for liberty of conscience in matters of Religion and upon that account would have saved many Traytors to the State of England yet England wisely distinguished between those who had sucked the poyson but poysoned not others executing these and banishing them yea though venting their false opinions if not guilty in or of promoting of Acts of Treason The Pope stomacks this and Elizabeth having now framed a new Church Liturgy or Book of Common prayers or rather corrected the old Popish Mass-Book wherein was nothing contained which the then compilers supposed to smell or have a touch or savor of Popery and casting out all Q. Maries Priests had placed Protestants so called Bishops and Ministers in the several Diocesses of the Kingdom and respective Parishes and commanded no other Liturgie to be used under several penalties the Pope I say he thereupon inhibits all Papists to joyn in the Church duties offices or services with the now so called Church of England whereupon many refuse to go to Church who thereupon were called Recusants and although there were great penalties at last laid upon them as of twenty pound a moneth yet the Recusants in all Counties were many especially of the Nobility and Gentry the vulgar generally as being bred up under that notion that ignorance was the mother of Devotion turned with the Tide and the change was even to reason visible for the Service being now in English was understood or might be yet all the Protestants were not contented but some apprehended a clearer and more uninterested light to Reformation for they pretended neither to Bishopricks nor Deanaries nor any other spiritual promotion so called no places either of honor or profit but meerly to do the work of the Lord for conscience sake these taught that the reformation of Queen Elizabeth was but rather gilding the rotten pillars of the Temple and Church of Christ then doing indeed what ought to be build wholy a new For they declare that the Romane apostacy was Babylonish and that there was no more commixture to be had with her then with Idols that all the ministry of England having no other calling then the outward from Romish Preists by the imposition of hands was Antichristian that all the Courts so called Eclesiastical were unlawful and any Liturgy or set form of prayer commanded in the Church was superstitious that indeed Christs Kingdom which was of the Gospel would not admit of those prophane mixtures which the parishes in England abounded withal and that truly none was fit to be a Christian Magistrate who was not fit to be a Church Member but with all outward acknowledgments of Loyalty to their Prince as aiming at no turbulency in the State but modestly to offer their opinions to the Parliament and it seems some of these opinionists were gotten into the Parliament if not one into the chaire whose zeal would not admit him to take in consideration the Message of the Queen or affaires of State till prayers had been made publikely by the Members for a blessing from God and agreed as per one Author a day to seek God by fasting and humiliation with prayer upon the whole work But all these were nipt in the bud by the Queens authority who inlarged prerogative much through the ardent affection wherewith her vertues had enchained the hearts of her Subjects to her for she being enformed by some how highly these things might in future times be stretched to the enhansing the power of the commonalty in Parliament it being necessary to keep them in due bounds though the Queen might not mislike the Acts she did the manner being done of their own heads without acquainting her and although upon the Remonstrance of divers of these non-conformists the Commons again began to stir yet she not only as we may say wisely moderated them but trusting to the popular affection she had gained and I hope having no end of raising prerogative to a fatall eminency she politiquely overswayed imprisoning by her own authority a Member of Parliament for a motion in the house and did unless my Author be deceived tye the house to agitate no business but what they received in charge from her and the Ministers who pleaded for such a rough thorough reformation were not only silenced by dislikes but by a new impoured high commission pretended against Recusants were over-awed so that they were forced to leave the Land some who staid as the event gave evidence too indiscreetly taxed the Queen and her counsel of State of Apostacy lukewarmness nay absolute Tyranny it is evident truth that the Queen went no further
in reformation then needs she must and truly the Spirits of most men would have sunk under the burthen of her undertaking and had not God wonderfully preserved her she had perished an hundred waies she thought not fit therefore to stir all at once she was troubled with some risings every moment and to have attempted such a work as these men preached up it was not only attended with difficulty and danger but was accounted tending to Anarchy and sedition which was so earnestly laid to their charge that some of these suffered as Traytors and the Laws were as if not more spitefully used against these so called Brownnists or Sectaries then against the Papists they were few in Number but generally the cheif for zeal and knowledge among the common people who instigated the final and total casheering of the Pope It is observable many Papists were found Traitors and abettors of Treasons against the Queen but not one of these nay they died in her quarrel they taught as it was objected Treason but practized nought but prayers and patience yet even these suffered as the rest and therefore being over-burthened in spirit they retired out of the kingdom into Holland that is the united Provinces whence they dispersed the books of their opinions all over the kingdom whereby many were as it was called poysoned and corrupted and now they handled freely all the controversies wherein they dissented being under no lash and shewed the Bishops of England in their Lordly power the Clergy in their lazy set services and the people in their prophane mixtures to be no better then a mockshew of Christianity that all their pretences of Christianity was but formal their learning in the Scriptures was but natural Sermons rather rethorical flourishes then Soul-saving doctrine and indeed the lives of these professors were worse generally then heathens the influence of the Popish apostacy having so corrupted all the parts and Members of this body that no sound part remained neither Prince Magistrate Minister or people or the Laws themselves holding forth ought of the government of Christians or whereby they professing Christianity ought to govern themselves and the Magistrates neglecting their office sin nourished and vertue disdained nought 〈◊〉 but pride and vanity luxuriousness and villany the seats of Law being become the places of oppression and the Schools of learning the shops of wickednes hereupon they were cried out upon as Enemies to Government and haters of all learning yea despisers of God and all goodness for they were sacrilegious robbers of Churches and this because they not only held unlawful the honors of Bishops and all that temporal greatness which attended now the so called clergy but also all set stipends and parish maintenance whether by way of tythes or otherwise many other things concerning politike and ecclesiastick government they held forth which the world could not recieve at least did not no not their brethren in enmity to the Pope and Church of Rome and it is truth that though the Queen had separated from Rome as her predecessors had done and that not for the respects they did which nevertheless were political enough for that hereby all the Subjects both of the Clergy and Laiety held none paramount the King which before they did in the Pope as before said and thereupon had arisen many rebellions but for conscience as taking him to be an Enemy instead of the Vicar of Christ Jesus yet she left all Ecclesiastick honors and promotions Courts Jurisdictions and Dependances in the same condition as before yea took the first fruites of Bishopricks and dues to Rome as due to her successors by a supposed right of the Crown together with the right of investitures and many absolute Popish superstitions were admitted still as Churching of women Mattens and Evensong all continued in the so called Cathedrals or Churches that were Bishops seats Vigils of Saints and many holydaies rhe solemnity of Christtyde after the Popish accompt from the First of November to the Second of February Times for prohibition of Marriage without a license or Popish dispensation and in the politique Law the wicked prophane Jeroboam like so called justitution of saving Thieves and Manslayers from the Gallows to serve at Gods Altar so called with many other things which we shall have occasion to remember after So prone and ready are even the zealous of men and women to be content to set down quiet and the dilatoriness and chargeableness thereof was not at all eased and though many good Laws were yet all the edge was taken off except against Papists and the now so called Puritans sectaries or factionists for the good old Laws against excess were much laxed and what was never known before two whole subsidies were in one Parliament granted to the Queen God blessed her infinitely and her people riches with trading increased greatly and the hate of Spaine had made her potent at Sea she was great relief to the distressed Hollander and a sanctuary of safety to the Poor Protestant through Popish cruelty no longer able to live in France and truly if reports be true her Court was that of the best nurture among all the Princes so called Christian and though her successor James were a wise Prince and well seen in all the controversies of religion for a King yet he made little alteration he loved not Puritans but he durst not hate them he would not promote them nor exasperate them and in his latter daies he grew too flexible towards Papists and offered indulgent Articles upon the treaty of a marriage with Spain which he much hoped and labored for as was thought being tired with their continual practises against him others believed thereby to strengthen himself against the Puritan party which notwithstanding all Court policies and Law devices did increase in all Counties and some did dare from forraign parts to tell their mindes to him plainly while others at home did in Parliament with a little boldness stand upon the priviledges of their house So that King James thought it not safe to call them too often But under pretence of remedying what was amiss or defective in the Law he lifted high the Courts of Star-Chamber Wards and Requests but especially the Councel Table And that he might not stand in need of money if possible aliened many of the Crown lands and loosing the good Laws concerning apparel altogether opened the door to excessive vanity in apparel which yet inhansed customes so that I have heard what was thirty thousand pounds at highest in the daies of Elizabeth was at the lowest two hundred thousand pounds in the daies of James He was a wise Prince and of great learning but as unhappy in the improvement of it to the end he aimed at as Hannibal was said to be of his victory at Canna But his procedures were with great judgement for he exalted those called common Lawyers the then supposed keepers of the English liberties to an imminent height but those