Monarchy, no creature of Gods making, &c. wherein is proved by Scripture and reason, that monarchicall government is against the minde of God, and that the execution of the late king was one of the fattest sacrifices that ever Queen Iustice had ... / by Iohn Cooke ...

Monarchie no Crea∣ture of Gods mak∣ing, &c.

* 1.1 BY Monarchy I understand, the Government of one man over many, to give lawes and commands alone; to have thousands accompta∣ble to him, and he alone to be accomp∣table to God; as the late King Charles in 3. Car. in his speech (printed a∣mongst the Statutes no doubt by the fin∣ger of God, to let the world see what he ever intended) in these words: I must avow that I owe an accompt of my actions to none but God alone; God is no more the Author of such a government then he is the Author of sinne, which to hold is to deny him to be God, for hee that believes a Deitie must conclude that God is with∣out fault, without defect, infinitly good, and just, or elce he is not God. Monarchs that assume an absolute Supremacy to do

what they list are not creatures of Gods ordination by his promissive hand of love, but God permits such to be, as he suffers sin to be in the world by his per∣missive hand of divine providence being that wise Physician that maks use of poy∣son for the good of those that feare him, and that knowes how to create light out of darknes. Indeed we read: Dan. 2. 21. That God removeth Kings, and setteth up Kings, Psal. 75. 7. Iob 34. 30. God plucks down Tyrants that they may op∣presse no more, yet suffers an Hypocrite sometimes to raigne for the wickednes of a people, but he appoints no government but what is just and rationall, as a Demo∣cracie or Aristocracie elective, for that Wise men should governe Ignorants, is a prin∣ciple in Nature; but that God should create millions of people to be subject to the Arbitrary lusts of one man, and that to go in succession to a minor or Idiot: That he should be governor over millions; that knowes not how to order himselfe, Rea∣son abhors it, and God approves it not though he permits it so to be, as those great Empires of Turky, Persia, the Tar∣tars, Mogull, Russia, China, Presto-Iohn, and to come neerer the Potentates in Europe, whoever assumes such an absolute, un∣limited prerogative and supremacie to

make Lawes, Warre, pardon Murders, to raise money when he wants it, and makes himselfe Iudge of that necessi∣tie such a governor rules not by Gods im∣mediat will of love and approbation but his mediate will of wrath & anger which he appoints not, having commanded the contrary viz. a just, rationall goverment; but permits and suffers Tiranny and op∣pression, for glorious ends and reasons best known to his Divine Majestie; and if any such be called Gods, Psal. 82. 6▪ it is no otherwise then as Satan is called the God* 1.2 & King of this world, 2 Cor. 4. 4. and the Prince of the Aire who ruleth in the chil∣dren of disobedience for to make any chief Magistrat above law, is to make Au∣thoritie which is given of God to punish sin, to be a protection against heaven con∣trary to Gods pure essence; not onely as if he approved sin, but as if he should protect sin by an ordinance of his owne instituti∣on, and any accomptablenes in a Monarch destroyes that goverment. And those pol∣litique and specious Arguments brought for the maintenance of Monarchy (no doubt the best that could be had for mo∣ney): poore Calvin made many rich. He* 1.3 that could bring a fresh argument against Calvins life or doctrine, or for the Popes Supremacy had a good pension with im∣punitie

for Enormities precedent or sub∣sequent) that they ought not to be ac∣comptable to Law for the prevention of Mutinies and Insurrections, that if the King of France or Spayne should kill a man it would be more h••zard and cost to the people to bring them to Iustice then to let them escape unpunished and Mon∣archs having the Militia at their com∣mands, and carrying life and death in their eyes and tongues no man dares pro∣secute against them; The poore sheepe thought it very fit that there should be a bell tyed about the Wolves necke to give notice of his approach but none of them durst adventure to tye it about him, and* 1.4 therefore sayes worldly wisedom: Let the people be accomptable to Kings, and they only be accomptable to God, that is let the Wolves and Beares devoure the Sheepe without controle: As if God had appointed the Bee to make hony onely for the Drones; this is to exalt the wise∣dome of foolish men above the Infinite Wisedome of the Eternall God.

But the questiō precisely stated, is whe∣ther Monarchicall goverment have any footing in the Word of God to be of divine Institution which I deny; And because I have observed that the ground of so ma∣ny errors is principally mens snatching at

Scripture, reading here and there a verse, and very few in comparison that will take the paines to consult the whole minde of God, therefore I would in a Parenthisis in treat all such as pretend to Christianity to begin at the first of Gene∣sis, and not be weary of reading till they come to the end of the Revelation, daily praying & casting themselves upon Gods assistance for the guidance of his holy spi∣rit in the interpretation thereof; for in∣deed it is a shame for a Child not to be ac∣quainted with his Fathers will every le∣gacie part and branch thereof: every one will be objecting; what, was not David a Monarch, and a man after Gods owne heart? pray stay a while, it is not said that Davids office was after Gods owne heart, and the contrary will plainely ap∣peare if we consult those sacred Oracles which (the more is the pity) men doe not value as their pardon or evidences of their salvation but disesteeme them as if they were their Indictment like unhan∣some people care not for the glasse, or as the Elephant that muds the water to hide its owne deformity.

To begin then with Adam, who had an absolute supremacie over the Creatures, but neither Adam (nor Noah who was the heire of the new world) ever challenged

to be Kings, because for one man to set himselfe above others without giving an accompt of his Actions, is, to put off the nature of man and to make himselfe a God, whose will is a Law, and the ground of all created goodnes and Iu∣stice, things being therefore good and just because God wills them, and he does not will them because they are good and just.

The first man then that we find taking upon him Kingly power was Nimrod, Genes. 10. 8. 9. the mighty Hunter, what did he hunt? the lives, liberties and estates of poore people, those that would not hunt and catch venison for him he hunted them, and ever since though ne∣ver before; Monarchs and Tyrants have hunted men, as men have hunted Beares and Wolves, and such noxious creatures; and it is observable that the tower of Ba∣bel was not built to advance any one man, or to get glory to a particular person, as a King above his Brethren, but to gaine a name and renowne to them all, Gen. 11. 4. Let us make us a name not one of us; If any Cavalerist or Carolist object that Cain was a King over Abel because of his primogeniture being the first borne and heire to the priviledges of Adam, and that the Lord promised Cain that if hee did

well he should rule over Abel, Gen▪ 4. 7. That will more disservice him in the reare and consequence, then advantage him in the front, for Cain was accompta∣ble for murder, and was a man of death for killing Abel and though he did not dye (peradventure because there were then few to take example and to be terrified by his death) Yet by that murder he was made incapable of enjoying any dignitie and God did not preserve him alive in love but reproved him in his fury that o∣thers which should be borne after, might see the vagabond and fugitife, and mag∣nifie the Iustice of God upon him, the branding, feare, and shame that he under∣went being farre worse then death; and so the first King was not unaccomptable but lost all for a murder; so true it is that many a man marries a widow that would gladly be rid of her traine of chil∣dren; and whereas many have instanced in Davids case, that he was a man of blood in the murder of Vriah and yet not put to death, the answer is easy that David ought by the Law of Man to have suffered death though he was a Monarch, and Na∣than caused him to be his owne judge▪ 2 Sam. 12. 5. As the Lord liveth that man that hath done this thing shall surely dye, then Nathan said to David thou art the

man; and if he had said no more, there must have been some Executioner found out to have taken away the life of David it being against the law of Nature to make any man his owne executioner, but be pleased to observe how Nathan aggra∣vated the sin verse 8. 9. as if it were a farr greater sin for David to commit a murder then for a private man, because it is a double sin, murder and breach of trust it is the highest treason for a King to mur∣der his Subjects; and there can be no greater honor to any people in the world then to doe Iustice upon a murderous King but vers. 13. David confesseth his sin: I have sinned against the Lord in kil∣ling Vriah the Hittite with the sword, and slaying him with the sword of the Chil∣dren of Ammon, though David never toucht the weapon that shed the blood of Vriah 2 Sam. 11. 14. therefore it is an impotent argument that the late King never killed any man with his owne hands, and as weake to say that there was no malice in him which formally deno∣minates and distinguishes murder from man-slaughter, but a Martiall contend∣ing for his owne right upon such pro∣bable grounds, that if a plaintif in Chan∣cery were non-suited he ought not to pay any costs for that he had a probable cause

of litigation; for if there was not a pre∣penced and precogitated malice against all publique spirited men against whom he breathed out so many threatnings, wishing that they had but one head, that they might be taken off at a blow as ano∣ther Nero, yet there was malice in Law, and malice implyed, to kill every man that should stand in his way of an absolute unaccountable domination; which cer∣tainely is a clearer malice then a thiefe hath that kills a man that will not loose his purse, the thiefe hath no desire to hurt the honest man wishes him at his owne house in safety, if he would but leave his purse behind him; for I appeale to every sober man whose judgement is not cor∣rupted by preingaged affections which is more hainous murder and offence in the sight of God for a poore man to rob a rich man of ten pound and in case of resistance to kill him, or for a Prince that for the maintenance of his Pretogative (which himselfe sayes is to be accountable for his actions to none but God alone) shall grant Commissions of Array, and raise Armies to put a whole Land into a Com∣bustion and flame, to the pillaging, plun∣dering, massacring and destroying many thousands of poore innocent people; And Nathan said to David, the Lord hath put

away thy sin, thou shalt not dye, No man can pardon murder but God alone so that the reason why David was not put to death for that murder was not for the authority that he had as a King but out of Gods pure mercy to him, there being a su∣persedeas to the Execution from the Court of Heaven, thereby to make him and Manasses in the old Testament, and Paul in the new, patternes to such as should be∣lieve, not only of Eternall, but of Tem∣porall salvation; he that may command Abraham to sacrifice Isaac may pardon Da∣vid for killing Vriah, that however the good Thiefe was put to death, and if a godly man commit a murder he ought as well regularly to suffer death as the most impious, the Law of man bearing a cor∣respondency with the Law of God, that he that never sins till seventy if he then kill a man must then suffer death, not on∣ly Temporall but Eternall, if he be un∣der the Law, Galat. 3. 10. 1 Pet. 4. 5. Let no beleever suffer as a murderer, thiefe, or evill doer proves that if any such be murderers they ought to suffer; and the next verse holds forth to me more then what is ordinarily observed: yet if any man suffer as a Christian not for his Religion only, for then it should signify no more then verse 14. but if a Saint

should, through the strength of a temp∣tation and malice of Satan commit a mur∣der (as the best man living may possibly commit any sin, but the sin against the holy Ghost) in such a case let him suffer legall punishment as a Christian, let not him be terrified so much at the present death as rejoyce that he is goeing to his fathers house to Eternall happines, let him be more affected and afflicted that Religion should suffer by his fault then for his owne sufferings; let him take a kinde farewell of faith which shall pre∣sently be turned into vision, and of re∣pentance for that all teares shall instantly be wiped from his eyes, let him feele by the spirit how all things worke together for his good even his great sin for which he suffers; it being the occasion to bring him soonet to his Crowne of glory; I say though this be regularly true, that if a godly man commit a murder the Law will take hold of him, 1 Tim. 1. 9. 10. yet if the Lord worke hearty Contrition in his soule for the offence as in the case of David, I have sinned, & the heart be kind∣ly touched with godly sorrow (which did not appeare to be the Case of the late King) it seemes to me that they which carry the sword may in some speciall cases save such a man alive where happi∣ly

the Lord hath so sanctified that affli∣ction to him; that he is thereby become a new creature and is not the same man that offended, and may be more serviceable and instrumentall for the Publique then his death would have been advantage to the people in point of exemplary Terror without any violation or infringement of that preceptive fundamentall law of Gen. 9. 6. the reason whereof being per∣petuall so long as men are made after Gods Image it can never be abrogated, though any one should extraordinarily be saved, by the equity of the Law as in Davids Case; who certainely were it not for some speciall reason as a King did more deserve death then for a private per∣son to commit a murder, as he that is a Scholler and knowes the Law ought in reason rather to be hanged for stealing then he that cannot read a letter, as Levit. 4. 3. 27. 28. if a Priest sin it requires a greater expiation, he must offer a Bul∣locke, whereas if a poore man sin through ignorance a Kid was sufficient.

He that with David meditates in Gods precepts, and delights in his holy Law, and Statutes, Psal. 119. 15. shall find that in Iudgement the person of the poore is not to be respected, nor the person of the mighty to be honored, but in righte∣ousnes

every man to be judged Levit. 19.* 1.5 15. Kings to dye for murder as well as others, and higher scaffolds to be erected for them then others by reason of their high birth, that Iustice upon them may be more conspicuous, another generation will as much wonder that Wise Royalists should be taken with such fond argu∣ments, as we doe now admire that our ancestors should so long beleeve Tran∣substantiation, A Kings unaccountable∣nes, and a Popes Infallibilitie being all one in the ballance of reason. Did not the people disobey a man after Gods own heart in the case of Ionathan, and yet vaine men to preach passive obedience where a power shall be assumed above Law to pardon murderers, dissolve Parliaments contending for a negative voice, to make solemne elections of Knights and Bur∣gesses in Parliament ludibrious and no more then a spiders webb.

The Patriarks untill Moses time go∣verned in their severall lines and fami∣lies according to the minde of God never refusing to give an accompt of all they did to those whom they were over in the Lord; Indeed the Nimrods and the Phara∣ohs exercised and usurped authoritie over poore creatures and finding Nimrods Mo∣narchy, Gen. 10. in the 16. Chap. we finde

Warrs; foure Kings fighting against five but for the great Empires of the Assirians (oh Assiria the Rod of mine anger) Medes and Persians, Graecians and Romans; that have been in the world there is no more ground in Scripture to make such Imperiall Government to be of God; then there is for the Popes supremacie, they that expect another Antichrist are as blind as the poore Iewes that looke for another Messias; and I hope it will be granted me that Antichristian goverment is no more of Gods ordaining then the Divell may be said to be Gods ordinance, because he is permitted to doe mischiefe for a time and though we read, Gen. 21. 26. That good Abram and Isaac made a Covenant with King Abimelecke, that does not prove him to be a King of Gods appointment for he had either made himselfe a King by force, or else being a valiant man, poore people were constrained to run to such for protection, and to put their lives, li∣berties, and estates under their power, to prevent a greater mischiefe, and being so subjected the Nimrods have dealt from time to time no better with them then the Lyons with poore beasts which they get into their denns, devoure them at their pleasures, thinking it a great curtesie if they reserve them to the second course,

as Poliphemus promised Vlysses to keep him for the last bit, or if they afford them food and rayment it is but as the Turks use their slaves, feed them fat that they may the better endure their blowes, it is the text of the Civill Law, that all is the Em∣perours, and what the people enjoy is of curtesie, for sayes the Emperour, I expect all, and were it not for me another Nim∣rod should dispoile them of all; and so hee that steales a Goose and leaves a few fea∣thers behind him, thinks the poore wo∣man is much beholding to his gentlenes, but let such titles & claimes be examined by the Word of God.

Before wee come to King Moses, wee read of many Kings of Edom, and Dukes that descended of Esau, Genes. 36. &c. he is Esau the father of the Edomites, but not a word that this goverment was appro∣ved by God, and what good did Pharoah ever doe, but at the instance of Ioseph in giving a habitation and maintenance to Iacob and his Children, Genes. 47. It is possible that Tirants may at the crave and Rogation of worthy men consent to the enacting of some wholesome Lawes, still keeping the Militia in their owne hands to have a power to destroy all when they please, Exod. 1. 8. There arose up a new King over Aegypt which knew not Ioseph▪

but oppressed Gods people, and hee said unto his people, behold the people of the Children of Israel are more and mightier then wee, come on, let us deale wisely with them; Reason of state put Iesus* 1.6 Christ to death, verse 14. All their service wherein they made them serve was with rigour, then the Lord being moved with compassion towards the Israelites respe∣cted their crye, he appeared to Moses say∣ing, that he would send him to Pharoah to bring them out of Egypt▪ Exod 3. 11. So that Moses was the first King, or Ruler of Gods making, but Moses like unto his Sa∣viour Christ Iesus, was not willing to be King, Exod. 4. 10. I am not eloquent sayes Moses, but slow of Speech, and Gods anger was kindled against him, humble pride is proud humility, when God calls to any imployment a Christian may not deny the worke of God upon his owne spirit, but see what a gallant publique spi∣rit King Moses had, Exod. 5. 22. 23. Lord, sayes hee, I can doe no good for thy peo∣ple; it is the greatest griefe to a man of honour that hee cannot see through his busines to the furthest end of it, and when he cannot with Paul doe that good which he would; such a man hath a divine cal∣ling, and see how Moses stands for the peoples libertie, Exod. 10. 9.

Hee would not accept of his owne li∣bertie without the peoples rights, but was willing to loose his owne naturall life to save them spiritually.

The next Ruler to him of Divine or∣dination was his successour Iosua, Deut. 34. 9. as God had been with Moses guide∣ing his heart and hand to governe the people by the law of right reason, not as∣suming any unaccomptable authoritie o∣ver them but to speake and act in such evidence and demonstration of the spirit and power to them that the most igno∣rant amongst them might easily perceive that Moses intended the peoples good, and if any one could have given advice how to have eased them, or comforted them in the least kinde more then he did, hee would no doubt have hearkened unto it, and when the people murmured as for this Moses wee know not what hee is; hee drew no sword against them, to hurt them, but prayed for them and cryed over them, so then the Lord appointed Iosua to succeed Moses, and the people accepted of him and approved of Gods election, Iosua 1. 15, 16, 17, 18. is a very sweet Covenant and agreement made between Magistrates and people not a word of passive obedience to doe Iosuas will or suffer his displeasure but the people pro∣mised

to hearken unto him as they did to Moses, onely the Lord thy God be with thee as he was with Moses, that is so farr as the Lord is with thee, in the way of ho∣lines and righteousnes so farr we are thy subjects and no farther, and whosoever rebells against thy Command so farr as it is the Commandment of the Lord shall surely dye; then Iosua 3. 9. sayes to the people, come hither, and heare the Word of the Lord your God, and 4. 14. the peo∣ple feared Iosua, but it was because the Lord had magnified him in the sight of all Israel; the Lawes that the people were go∣verned by, were the Lawes of God which Moses had written in the presence of the people of Israel, Iosua 8. from the 31. to the 35. and in all difficult causes no doubt but Iosua consulted with the El∣ders of Israel, Iosua 10. Hee hangs up five Kings, makes quicke worke with them, they did not plead that their per∣sons were sacred, that they were the Lords anointed and not to be toucht, but said Iosua verse 25. thus shall the Lord your God doe to all your enemies against whom ye fight, as if he should say, if there be at any time so long as God hath a peo∣ple in the world, a King in England, Scotland, or any other part of the world fighting against them, the Captains of

the men of Warre must put their feet upon the necks of such Kings who ever they be, and they must be smitten, slaine, and hanged up untill the evening; and never did trees in England yeeld and bring forth such sweet fruit as those wherof the Scaffolds were made at VVhitehall, Ianua∣ry 30. 1648. Some slips or stocks where∣of to be planted for the same good use of hanging and beheading all Tirants and oppressors, will be more worth to the three Nations then all the Timber in the Forest of Deane: in the same Chap. 7. Kings more are Conquered and smitten, and Iosua 12. 24. all the Kings 31. and observe the precious counsell that good Iosua gives to the people before his death, such Rulers and no others are of the Lords appointment.

Come wee to the Booke of Iudges, Iosua being dead the people did evill in the sight of the Lord, 2. 11. and they were sold into the hands of their Enemies that spoiled them, yet ver. 16. the Lord raised up Iudges which delivered them out of the hands of those that spoiled them, and Chap. 3. 9. the Lord raised up a deliverer to the people of Israel who de∣livered them even Othniel, and the spirit of the Lord came upon him and he judged Israel, and went out to warre ver. 15.

left-handed Ehud slew Eglon, Chap. 6. 14. The Lord raised up Gideon to deliver Is∣rael from the Mideanites, and Chap. 8. they would have made him King, then the men of Israel said unto Gideon, rule thou over us 22. 23. both thou and thy son, and thy sons son also, for thou hast delivered us from the hand of Midian, and Gideon said unto them, I will not rule over you, neither shall my son rule over you, the Lord shall rule over you, Gideon rejects the motion with disdaine, hereditary Kingdomes have no footstep in Scripture, but the Lord is said to rule when fit men rule by the Lawes of God. Chap. 8. 33, 34, 35. The people soone forgot God and Gideon, then Chap. 9. the bramble will be King that which is a curse of God upon the earth, Gen. 3. 18. will play Reax. Gideon would not be King, but Abimeleck makes no bones to kill seventy of his brethren to make himselfe King, 9. 5. is such one likely to be a governor of Gods appointment? Can it be the minde of God that the Trees of the Forrest should have a bramble to raigne over them? Iotham the Survivour ver. 7. stands up and sayes, hearken unto mee yee men of Sechem, that God may harken unto you, and may I humbly beg leave of my miserably deluded and discontented

Countrey-men to put them in minde of Iothams Parable, and in true love to tell them, that as Iotham by that parable fore∣told their ruine, and ver, 57. the curse of Iotham the son of Ierubbaal, was fulfilled upon them accordingly; so undoubtedly whoever shall by plots and conspiracies endeavour to introduce any of Abimelecks race or conditions to be King of England, Ireland or Scotland, or act any thing against the late statute for the abolishing of King∣ly power shall perish by the sword of Iu∣stice, and those Cities that resist so just Acts & Ordinances shall be beaten down and sowed with salt, ver. 45. The Lord grant that the salt there mentioned, and Lots wifes conversion into a pillar of salt Genes. 19. 26. (which the Lord Iesus would have us remember, Luke 17. 32.) may be as savory condiments to season mens spirits, with a detestation of all Ti∣ranny and oppression, and with a love to Iustice and Rationall goverment; that the Parliament may give us every day more and more of the fatnes of the Olive, the peace bringing Olive quicke, cheape,* 1.7 and sure Iustice, which can onely make peace and harmony in a Common wealth, it being the onely strong oake, that can keep up the ship of State from sinking; and let all that would not be found fighting

against God make a Covenant of salt to be true and faithfull to the Common∣wealth as it is now established, renoun∣cing ever to have any thing more to doe with Abimelecke; for see what became of him ver. 53.

So God will undoubtedly render the wickednes of those that imbrued their hands in the blood of that learned Doctor Dorislaus, and Ingenious Mr. Ascam, upon their owne heads, for such bloody Acti∣ons are seldome onely punisht in hell; Chap. 11. Iephthah the Gileadite that migh∣ty man of valour (who was thrust out of his native place by his brethren) was soon called backe to their assistance to be their Captaine and Ruler, note there a plaine agreement and stipulation betweene a Prince and people, and certainly so it was in the beginning of Parliaments no doubt but it was agreed upon under hand and* 1.8 seale (but Kings have been too subtill creatures to suffer it to be printed) that if the King should be of one Iudgement and the Representatives of another it must passe according to the Publique reason of the whole, and that Parliaments were not to be dissolved till the busines was done which they met about; other wise what fickle things were Kings? and what vaine things were Parliaments, as building

of Castles in the Aire? Now Iepthah* 1.9 having judged Israel six yeares, died 12. 7. after whom Ibzan and Edom were Iudges, they being dead, the Children of Israel did evill againe in the sight of the Lord, and the Lord delivered them into the hands of the Philistins 40. yeares, 13. 1. then the Spirit of the Lord began to move in Sampson and his valiant exploits are the substance of the 14, 15, and 16. Chap. then comes the great objection which the Royalists make Chap. 17. 6. in those dayes there was no King in Israel but every man did that which was right in his own eyes, Chap. 18. 1. and 19. 1. repeated upon the occasion of the abuse and murder of the Levites Concubine, where the Holy Ghost does not meane such a King as Abimelecke, or as the Gen∣tiles had, to breath life into the Lawes by his Royall assent for such a King the people of Israel never had, nor owned in the Land of Canaan, not a man that chal∣lenged a power unaccomptable to op∣presse, murder, sweare, plunder, and com∣mit all manner of wickednes without controle, such a monster being fitter to carry garbidge to Beares then to live a∣mongst Civill people; but there was then no man zealous for Gods glory to fight for Israel, and to judge them according

to the Law of God, therefore the Lord raised up Samuel a singular man for Iustice and mercie, 1 Sam. 1. 28. Hanah his Mo∣ther lent him the Lord, Chap. 3. The Word of the Lord was revealed unto him, he dealt faithfully in telling Eli what the Lord commanded; thereupon he was established to be a Prophet of the Lord, vers. 20. Chap. 7. He exhorteth to solemne Repentance then they make him a Iudge vers. 6. being so, he yet prayed, and sa∣crificed, and the Lord discomfited, the Philistines by Thunder, and Samuel judged Israel all his dayes, and went Circuits, carrying home Iustice to the peoples houses, and built an Altar unto the Lord having ver. 12. taken a stone and called the name of it Ebenezer, saying, hither∣to hath the Lord helped us. Iudges be∣ing to take speciall care that God may be purely worshipped and glorified, and that Gods people may not forget the mercie of the Lord in destroying their Enemies.

Certainly Moses and Samuel were two of the best Iudges that ever were in the world; and are to be as patternes and looking-glasses to all Magistrates, so that as he is the best Christian that is most like unto Iesus Christ; so he is the best Iudge that is most like unto Moses and Samuel,

Moses Exod. 18. 13. sat to Iudge the peo∣ple who stood by him from the morning untill the evening he ended the businesse of the day with the day, ver. 16. sayes he, I Iudge betweene one man and another and I make them know the Statutes of God and his Lawes, if a Iudge can but teach people the Statutes of God and his Lawes his worke is in a good forward∣nes, and more then halfe done: In that Sa∣muel is commended for telling Eli the destruction of his house, it argues that the best part of faithfulnes is to discover the abuses and errors in any profession as being best knowne unto them, for the end of the professors and of every ones profession ought to be the same (viz.) the welfare of the body politique; therefore whereas there are many Ieofailes & rubs that lie in the Allies of Iustice, that poore men are overborne in their righteous causes by full purses which the Reverend Iudges proceeding regularly as they find the course of the Court, cannot remedie without the power of Parliament; I have seriously thought that oppressions in Courts of Iustice have been spun by the late Courtiers with so fine a threed that few but those that daily meet with it in practise can see it, and therefore unlesse it please God to move the hearts

of the honorable Iudges in pure love to Iustice to propound fit remedies to the Parliament, plaisters that may be large enough for the wound, I meane an Act of Retranchement to cut off all unnecessary delayes, and expences in matter of Iu∣stice, between man and man; that poore men may have it for Gods sake, & the rich for reasonable consideration; it will lye very remote from the understandings of many worthy publike spirited men what course to take therein; without which all the warres have been but as purgings and vomitings; the health of a State con∣sisting in the equallity and harmony of Iustice; and all Martiall Iustice is sancti∣fied by the Civill Iustice; as for example, if one of the Reverend Iudges would make it his suite to the Parliament, that a bargaine and sale might be as strong, as a fine & Recovery, that a poore Farmer, or Cottager might leave some small porti∣ons to his yonger Children without pay∣ing one or two yeares purchase for the charge of a fine, and recovery, what an ease might this be to men of small estates to passe them from one to another, and to cut off Intailes by a deed in writing with∣out so much solemnitie and expence; if another would set forth the unprofitable∣nes of Outlawries which are to no pur∣pose

but to multiply expence; And a third be earnest for an Act to plead the gene∣rall Issue in all Actions, and at the Assises to insist wholly upon the merit of the Cause whether the money be due or not, whether the Plaintiffe have right to the Land or not; I am confident it would make sweet musicke in Parliament; I do not intend to dispute the lawfulnes of Legall proceedures in point of conscience to them that Iudge them so, but in point of comfort at the day of Iudgment let me humbly propound this to those that sit in the seat of Iustice, whether it appearing to them that the defendant hath paid the money though it be after the day of pay∣ment limited in the Condition, or that the money is payd upon a single Bill, where payment by Law is no plea; or that the Plaintiff in an Ejectment hath a cleere right to the Land, but the lease, Entry, and Ejectment was not proved in due forme of Law, or if a wilfull mur∣der be committed, and so found by the Iury but there is a word mistaken in the Indictment whereby the murderer es∣capes for that Assises and so the matter compounded, or the prosecutor desists, and the Plaintiff in the Ejectment must begin againe having lost his own charges and payd above five pound costs to the

defendant, who continues the wrong & keeps the Lands unjustly from the plain∣tif, & the defendant that hath paid the mo∣ney is forced to fly into Chancery for re∣liefe where the unjust Plaintiff at Law refuses to appeare or else demurrs, because he hath a Iudgement at Law, or the wit∣nesses dead, and so the poore defendant taken in execution and buried above ground in prison for ten pound where the principle debt was but five pound, and that paid, (though not at the prefixt day and so proved to the Iury,) I say whe∣ther it would not be easier for thē to give an accompt of reforming such errors then otherwise; but if by the Parliaments in∣tention in altering the Iudges oathes en∣joyning them onely to proceed accord∣ing to Iustice, the Iudge may not of him∣selfe moderate such like extremities; then of what huge concernment must it needs be, humbly and earnestly to sollicite for present remedies, for what souldier can with comfort fight with a blunt sword? it is a great joy to Physicians to cure their Patients, but if any dye under their hands when they might by a little more then ordinary trouble have recovered them; it cannot but be a purgatory to an Ingeni∣ous spirit; certainly that Iudge which helps a man to his right and thereby pre∣serves

a family from beggery deserves as much as he that cures a man of a desperate fever.

But I Sam. 8. Is the Statute Law con∣cerning Kings where it cleerely appeares that the first generation of Monarchs and the rise of Kings, was not from above, not begotten by the Word and Command of God but from the peoples pride & ardent importunity, they were mad for a King to be like unto the Heathens; I beseech you observe the story it is a Chapter that deserves to be written in Capitall letters of Gold, and if it were convenient to ap∣point the reading of it but once a moneth in the publique meeting places, I am con∣fident it might be of great advantage in the satisfying men of perverse spirits, for let the most violent assertors and conten∣ders for Monarchy but seriously consider and be intreated to heare it as the Word of God, 1 Thess. 2. 13. and they must needs be convinced that they which en∣deavour to destroy a Parliament consist∣ing of Godly, Wise and Iudicious men that are willingly bound by the same Lawes which are made for others, abhor∣ring all thoughts of unaccomptablenes; and to set up a King who fights for a boundlesse prerogative to doe what he pleases on earth giving an accompt there∣of

only to God, (as if hell were made on∣ly for them who must not be toucht nor be punished in this life for any of their a∣bominations;) doe cast off and reject the God of Iustice and mercy: for when good Samuels rule the people, it is God that rules in them and by them, and there is nothing so contrary to the gracious Na∣ture of God as the violence, oppression and Legall Thefts of the wicked Nimrods of the world, and then marke the doome of their favorits, Iohn 12. 48. he that reje∣cteth mee and receiveth not my words hath one that Iudgeth him, the word that I have spoken the same shall Iudge him in the last day.

First, it is very observable what it was that bred a dislike of the Iudges ver. 3. they turned aside after lucre and tooke Bribes and perverted Iudgement which Samuel did not ver. 5. when Common∣wealths men turne private wealths men and more minde the Trimming of their owne Cabbins then the Ship of State, then the people cry out, make us a King to Iudge us like all the Nations, as if they should say, better have one Tirant then thirty Tirants in Athens, better fill one purse then many, now the Lord Com∣mands Samuel to protest solemnly against Monarchy that they may not pretend ig∣norance

but be left inexcusable, and then if they will have a King, hearken unto them, sayes the Lord, ver. 7. which is no approbation of Monarchy as some vaine∣ly argue, the Lord therein dealing with them as a tender wise Physician when the impatient Patient cryes out for wine which will encrease the disease, the Phy∣sician to satisfie his importunitie gives him a little wine which he knowes ra∣ther encreases then asswages the disease; but knowes that if he have it not, his im∣patience may worke a greater mischiefe, ver. 19. Nay, but we will have a King over us, are words of men possessed with afrensie, give us a King or wee shall run madd for him, wee will have one what∣soever it cost us, that we may be like all the Nations; shall France and Spayne have Kings and we none? will they take away our God from us, from vers. 11. to 17. Sa∣muel describes a lively portraiture and lineament of a Kings prerogative which are principally three as you may please to observe first a prerogative over mens per∣sons, to imprison any one whom the King pleases; Hee will take your sons upon pretence of disobedience, or for reason of State either intowre him, or send him be∣yond sea if he were a Commonwealths man which in Court language is as much

as to say a dangerous man, ver. 11. 13. and 16. Secondly, in point of Militia, ver. 12. Hee will ap point the Capitaines, the Kings Councell called that an inherent priviledge as an inseperable accident and incident to the Crowne, without which he is no King, and then having the sword it is no head matter to command all the money in the Land. Thirdly, in point of Interest and propertie ver. 14. 17. he will take a tenth of all the Corne, Wine and Cattle, if the Iudgement of Ship-money had not been reversed a tenth would not have sufficed I meane that senseles Iudg∣ment (which I cannot mention without indignation) that men should be so silly to talke of building of ships when the Land was ready to be invaded or in emi∣nent danger, as if it were a time to looke after leather to make buckets when a house is on fire.

It seems to me, that the holy Spirit in expressing those three grand prerogatives that the Kings of the Gentiles would pre∣tend unto; had an eye to the present age wherein wee live; and therefore many booke learned Royalists not being able to answer this Scripture, have declared their Iudgements to be (whether their hearts and pens were of the same minde Ilargue not) that the Lord did allow of

such a Goverment, and ver. 11. hee will take your sonns which is to be meant by usurpation contrary to the Law of God, Deut. 17. 20. See the learned Annotati∣ons upon that Chapter very excellent, not what they ought to doe in right, but that they would so doe in fact; they read hee shall take your sons, and ver. 15. hee will take a Tenth, that he shall, and may take a Tenth as if they had a Commission from heaven so to doe and to fortifie that opinion they alleige, Deut. 17. 14. When thou art come unto the Land which the Lord thy God giveth thee, and shalt pos∣sesse it, and shalt dwell therein, and shalt say I will set a King over mee like as all the Nations that are about me, v. 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose, one from among thy brethren shalt thou set King over thee, thou mayest not set a stranger over thee which is not thy bro∣ther, ver. 16. but he shall not multiply horses to himselfe, not cause the people to returne to Egypt; to the end that hee should multiply horses for as much as the Lord had said unto you yea shall hence∣forth returne no more that way, ver. 17. Neither shall he multiply wives to him∣selfe that his heart turne not away, nei∣ther shall he greatly multiply to himselfe

silver and gold, ver. 18. And it shall be when he sitteth upon his Throne of his Kingdome, that he shall write him a co∣pie of this Law in a booke out of that which is the Priests, the Levites, ver. 19. and it shall be with him, and he shall read therein all the dayes of his life that hee may learne to feare the Lord his God to keep all the words of this Law and these Statutes to doe them, ver. 20. that his heart be not lifted up above his bre∣thren, and that he turne not aside from the Commandement to the right hand or to the left: to the end that he may pro∣long his dayes in his Kingdome he and his Children in the midst of Israel: And they read those words, I will set a King over me, which is spoken by the people, Thou shalt set a King over thee, as if God had commanded a Kingly Goverment in Canaan which was only permissive as the sin of Adam; let them have a King at their owne perill, saith the Lord, The Lord foresaw that the Israelites would rebell, and cast off a happy Goverment by the heads of the people and Iudges, and God permits it and Moses speakes of the electi∣on and dutie of a King, the election is from the people, they will have a King whether the Lord will or no; where by the way wee may take notice how bold

many have beene, and poore deluded Royalists still are, to wrest the Scripture for the advancement of Monarchy, when men dare say, that in the Hebrew it is that Moses commands them to elect a King which the holy Scripture reproves in them as the greatest insanity & madnes in the world, that when they may have ho∣nest Religious men to go in & out before them that will not oppresse them, nor exalt themselves above their brethren that they will notwithstanding inslave themselves to the Arbitrary and lawlesse Iusts of one man and his posteritie, whe∣ther they be Idiots, Children, knaves, Theeves, Murderers, Fornicators, Glut∣tons, Drunkards, Idolators; or Women, which though never so wise, Religious and mercifull (as by reason of the tender∣nes of their spirits and want of temptati∣on; I believe there are more godly wo∣men then men in the world) yet it is a∣gainst the law of God and Nature to make Millions of men subject to the commands of a woman; but blessed be God that the knowledge of the Hebrew language is not necessary to bring an English man to hea∣ven, Iosua had the honour to conduct them into Canaan, and they tooke it into possession, but there was a remnant of the Canaanites left unsubdued to prove them▪

as the law is, Deut. the 20. from the 16. 10 the 18. which I the rather mention for the Illustration of the equitable proceed∣ings in Ireland, the Lambe Iudges and makes war in Righteousnes, Revel. 19. 11. Every Souldier hath been as a Iudge to execute the Iudgment written Psal. 149. 9. farre be it from Gods servants to slay the righteous with the wicked, Genes. 18. 23. No such beatificall sight as to see a Murderer that hath imbrued his hands in the effusion of Innocent blood to suffer the most painefull and shamefull death that can be imagined, but the Children of those Murderers ought not to be put to death for their originall sin as we read in the case of Amaziah 2 Kings 14. 5. 6. And it came to passe as soone as the Kingdome was confirmed in his hand that hee slew his servants which had slaine the King his Father; But the Children of the Murde∣rers he slew not according unto that which is written in the booke of the law of Moses; wherein the Lord commanded, saying, the Fathers shall not be put to death for the Children, nor the Children be put to death for the Fathers; but eve∣ry man shall be put to death for his owne sinne, Deut. 24. 16. And many that by rea∣son of their wicked principles and adhe∣rence to the Pope are not fit to be trusted

in Garisons yet receive rents for their hou∣ses or estates there; Ezek. 18. 20. The soule that sinneth it shall dye, the sonne shall not beare the iniquity of the Father; nei∣ther shall the Father beare the iniquitie of the Son, the righteousnes of the righte∣ous shall be upon him, and the wicked∣nes of the wicked shall be upon him. Now by the equitie of that law Deut. 20. 16. where Gods people shall reside, they being chief in Command may and ought for their owne securities; expell delin∣quents and malignants out of London, or any Garrison in England or Ireland for a time, or for ever, as may conduce to the Weale publique and their owne safeties▪ whose lives are so precious in the Lords esteeme.

But here I meet a Goliah in the way that threatens much, but the spirit of God is not in it, and therefore it is but as a sta∣tue; that God had given the land of Ca∣naan by promise to Israel, and therefore they might justly maintaine a warr to de∣stroy the Canaanites, Hittites, Amorites, Pe∣rizites, Hivites, and Iebusites, and there being no command to destroy the Gibeo∣nites, Deut. 20. 17. therefore the league with them was lawfull Ios. 9. wherein the warr may be judged lawfull on both sides, for Iosua to fight, having a com∣mand

from God and the Canaanites to de∣fend their possession not knowing of any such command; but is there the same rea∣son to destroy ancient Monarchyes when they oppose Iesus Christ, and wil not suf∣fer his people to enjoy their liberties which he hath purchased for them by his precious blood?

Answer. Yes doubtlesse, there are as evident promises for the Churches of Christ in this age of the world to be re∣deemed out of Antichristian bondage by the Moseses, Iosuas, Sampsons, Gideons, Iep∣thahs, and Samuels, which the Lord shall raise up to be instruments in his hand to save his people; as there were in Moses and Iosuas ages, that the Church of Israel should be delivered from the Egyptian sla∣very, and reason to me cleerely makes it out; that if a promise of an earthly Canaan were a ground of the Churches Warre much more their spirituall liberties; that if I may defend my house by force from theeves and robbers, certainly I may de∣fend my selfe in the exercise of my spiri∣tuall liberties, which are ten thousand times deerer to me: if I may fight for a peece of glasse, may I not engage for a precious pearle that is invalluable? The Kings of Canaan might have pleaded an∣tiquity succession, and the peoples con∣sent

which no King can plead against Gods people in the matter of their spiri∣tuall priviledges; God will have the Mo∣narchs of the world know, that what∣ever Civill right they may pretend to their Kingdomes where they have by force or flattery gained the peoples con∣sent as the honest man parts with his purse to save his life; yet they must not upon paine of forfeiting their Royalties persecute his friends and servants: Kings that stile themselves, Defenders of the Faith, if they prove offendors of the faithfull; God will take away their Kingdomes in a way of Iustice, and righteousnes, when any of the 10. Kings having formerly given their power and strength to the beast, Revel. 17. 12. shall afterwards cut off his head, as Henry the eight used the Pope in taking away his supremacy and making himselfe head of the Church by Act of Parliament, leaving the body of Antichristian Goverment by Bishops as before; or if the body of Antichrist come to be destroyed and the thighes, leggs or feet onely remaining in any Coercive Presbiters, when Kings will play at small games rather then sit out and joyne with any people in the world to persecute the people of God, see the end of such Kings, ver. 14. They shall make warre with the

Lambe and the Lambe shall overcome them, for he is Lord of Lords, and King of Kings, and they that are with him are called and chosen, and faithfull, and this Arraignement of Monarchs and Grandees for abusing the Spouse of Christ, shall not be onely upon the puritie of Intention (which will not Iustifie any Irregular Action for to Act Irregularly upon an Impetus or Impulsive spirit makes Scrip∣ture uselesse) but according to naturall Iustice and common equitie, that when Kings shall proclaime the Saints Traitors, Heretiques, and Rebells, because they will not fall downe and worship the Lord according to human inventions, and shall raise Armies to destroy them as ene∣mies to their Crowne and dignities; such Kings have forfeited their Civill Rights as the Kings of Canaan did, and honest, faithfull, righteous men chosen by the people shall be their successors to whom by vertue of the equity of the Oathes of Allegiance and Supremacy, the people are to be true and faithfull as to the Lord; for whom, and by whose lawes they pre∣side, and regulate their Administrations: and other obligation lies upon no man by vertue of any such Oath that he formerly tooke, for there is no other successor; the wisedome of God hath in Iustice so or∣dered

it, and He that is Truth when men are lyars, is also wise when they are fooles; for the oath was only binding to the positique capacity, to be true to the King, so farr as he was true to the Lawes and safety of the people: Hee that tooke it in any other sense made the King a God, infallible and impeccable when he sets up a standard of defiance against them, is any man so unsound in his intel∣lectualls as to thinke that the oath obliges him to stand still, and suffer his owne throat to be cut; No oath can tye any man to doe or suffer that which is destru∣ctive to humanity, and as for Christians certainely by that statute of Numb. 30. what ever any Christian vowes without the consent of her husband Iesus Christ is meerely voyd in Law, and a precipi∣tate rash oath, as that of David against Nabal, I Sam. 25. 22. binds not but to re∣pentance Levit. 5. 4. 5. If it be objected that Iosua fought against Kings of another Nation as Gods people in England did not; what forraigne assistance hath been in that kinde? I shall not dispute, but the answer is very easie, that the neerenes of the relation much aggravates the offence on the Royalists part; If ambitious Princes would give Commissions of Array a∣gainst forraigners, and not to destroy their

owne people, then it might be but a sin against the sixt and eight Commande∣ment, but to destroy his own Countrey∣men is a complicate offence of Treason also; and a sin against the fift Commande∣ment as well as the other two, to betray those that trusted him; and certainly had not the Parliament executed the late King, the Danes or some others might have destroyed them, for God binds his people by his legall Commands to Act and accomplish his designes, and to de∣stroy all Tirants and oppressors, and to say who ever heard of such a thing before is an argument wherewith onely igno∣rant poore people are taken, as the people said when Iesus Christ cast out the dumbe Spirit, Matth. 9. 33. 34. it was never so seene in Israel, he casteth out Divells through the Prince of Divells; wee doe not read that God ever dealt with any Saint as with Iob, yet Iob was no hypo∣crite; I say the Lord hath layd an abso∣lute Command upon the Parliament to proceed as they have done upon paine of his high displeasure, and being guilty of high treason against the Majesty, (a terme not fit for any mortall man, because higher then that wee cannot give) of Heaven, and of being utterly destroy∣ed if they had not done it; and that stroke

put England into a salvable condition for doe but consider how severely the Lord dealt with Israel and Iudah, when their Princes turned Lions and Wolves: Then the Lord gave them a King in his anger, 1 Sam. 8. 7. and Hosea 13. 11. ver. I gave them a King in mine anger, and tooke him away in my wrath; will any man say that Sauls office of being King was of Divine ordination which was done in anger, all Gods ordinances are appointed in love for the good of his people and Di∣vine and humane society, but Sauls being made King displeased the Lord; and it is very remarkable that on the day, and at the very houre of election, Samuel dealt justly with them, and told them of their great evill in rejecting God and his Go∣verment, 17, 18, 19. and Samuel called the people together unto the Lord to Mizpeh, and said unto the Children of Israel, thus saith the Lord God of Israel, I brought up Israel out of Egypt, and deli∣vered you out of the hand of the Egypti∣ans, and out of the hand of all Kingdoms, and of them that oppressed you, and yee have this day rejected your God who himselfe saved you out of all your adver∣sities and tribulations, and yee have said unto him, Nay, but set a King over us; but though the Kingly Government

displease God, yet observe how gently Saul behaved himselfe to the people, 1 Sa∣muel 11. 12. There were some that would not have Saul raigne over them which the people would have had put to death, but Saul said ver. 13. There shall not be a man put to death this day; whereas the Monarchs of the world make men offen∣dors for a word, one man for speaking in jest, that he will make his sonne heire of the Crowne, meaning a house that had that signe in Cheape-side; and another for saying, there goes Ed. 6. in Coleman-street have been most Tirannically murdered and executed, Saul was never so bloody minded.

But one passage I may not omit, the Holy Ghost (foreseeing that Monarchy would have many Advocates to plead for its divine right) for the satisfaction of all that will not wilfully shut out the light, calls this importunitie of the Israe∣lites to have a King to be a great wicked∣nes, and such a sin that the Lord will not let goe unpunished, but sent unreasona∣ble weather, thunder and raine in wheat harvest, Proverbs 26. 1. As snow in sum∣mer, and as raine in harvest, so honor is not seemely for a foole, I hope England will not forget the wet season in summer 1648. how it was mid-winter at mid-summer,

and certainely the works of God have a voice and are most eloquent to his owne people; what the Lord did to the Israelites for their asking a King, England hath great cause to thinke that the Lord was highly displeased with those that would have made peace with the late King, read but 1 Sam▪ 12. from the 16. to the 22. and it is all one to say, that God is the Author of Monarchy, as that he is the Author of sin; for the blessed spirit (which cannot lye) calls it a great wic∣kednes, the people call it their evill, and Samuel sayes they have done all this wickednes; yet feare not, for the Lord will not forsake his people; for his great names sake, because it hath pleased the Lord to make you his people, and he pro∣mises to pray for them ver. 23. as if Mo∣narchy was such a great sin that if it had not beene, that the Lord will not truly destroy his owne people, Psal. 89. 33. Exod. 32. 12. (for what would the Egyp∣tians then have said?) hee would never have pardoned it, for a Iust rationall Go∣verment is one of the things that is of the greatest concernement in the world: but is it not said 1 Sam. 15. 9, 10, 11. that God set up Saul to be King? true, but no o∣therwayes then he set up Pharoah to op∣presse his own people, but Saul and the

people spared Agag, and the fatlings which was Sauls disobedience, and observe for what Saul lost the Kingdome, the people will have a King; though he erre but in mercy, saying, it is more noble to save him whom wee may destroy then to kill him whom wee may save alive, and the best of the Sheep and the Oxen, spared for sa∣crifice unto the Lord, and confessed his sinne v. 24. Saul said unto Samuel, I have sinned, for I have transgressed the Com∣mandement of the Lord and thy words, because I feared the people and obeyed their voice, 25. Now therefore I pray thee pardon my sin & turne againe with me that I may worship the Lord, 26. And Samuel said unto Saul, I will not returne with thee for thou hast rejected the Word of the Lord, and the Lord hath rejected thee from being King over Israel, 27. and as Samuel turned about to goe away hee laid hold upon the skirt of his mantle and it rent, 28. and Samuel said unto him, the Lord hath rent the Kingdome of Israel from thee this day, and hath given it to a neighbour of thine that is better then thou, 29. and also the strength of Israel will not lye nor repent for he is not a man that should repent 30. then he said, I have sinned, yet honour mee now I pray thee before the Elders of my people and be∣fore

Israel, and turne againe with mee that I may worship the Lord thy God, 31. so Samuel turned againe after Saul and Saul worshipped the Lord; what would not the mercifull God of Israel pardon the King of Israel an error in mercy? being but too pittifull to spare a great man that happily might have repented; that confest his sin, prayed for pardon, that he might worship the Lord, that prayed againe for pardon, of that particular sinne, and did worship the Lord accordingly, that was annointed, 1 Sam. 10. 1. in token of the giftes and graces of Gods spirit, and kist by Samuel for congratulation and homage, 1 Kings 19. 18. Psal. 2. 12. it speaks aloud to me, that the Lord was very angry at Monarchicall Goverment, and that Kings when they have possest themselves of such a God-like state, and Immense pow∣ers, Incompetible (almost with humani∣tie) not only by force and usurpation, but by the peoples consent or election, as Saul was; the people shouted and said, God save the King, 1 Sam. 10. 24. and Chap. 11. 15. 'tis said, that the people made Saul King, and Saul and all the men of Israel rejoyced greatly, yet one offence and that a small matter in comparison (though no sin be little that is committed against the great God) makes a Monarch

to forfeit all his Royalties; for when peo∣ple, either for feare, or through the va∣nity or pride of heart, will tye themselves by Oathes or Covenant, to be in subje∣ction to any man; the Scripture tells them that God is angry with them for giving away that libertie, which he would have them keep, and if they breake their trust never so little they may plucke them downe and choose godly and Iudicious men to rule over them in the feare of the Lord; certainly Saul was a Saint in com∣parison of the pretenders to Monarchy in our dayes: He sins in mercy not in cru∣elty, confessed his sin, never used any means to be King but hid himselfe as un∣willing and unworthy to be King, ven∣tured his life most freely for the people, was not guilty of Innocent Blood as we read of, unles it were in the case of the Priests, 1 Sam 22. 19. tooke the newes of his rejection from Samuel patiently, ac∣knowledged divine Iustice in all, and would not have a man suffer that denyed his title to the Crown as in the place be∣fore alledged: How unlike was Saul to Charles the last; but by Solons law, no evill is to be spoken of the dead least quarrells should be immortall; He hath appealed to a higher Tribunall, where no error will be found in the sentence pronounced

against him, but all that had a hand and acted in that execution from a conscien∣cious principle to be rid of Tiranny and oppression, in discharge of their duties to God and man. Not for any sinister end to make themselves great, but faithfully to serve their generation; will have much cause of rejoycing therein, at that great day when the secrets of all hearts shall be disclosed, and many Iudgments given in severall Courts shall be reversed, but that undoubtedly will be confirmed.

Object. But it is strongly objected for Monarchy that God accepted David, it is said of him, 1 King. 15. 4. 5. Nevertheles for Davids sake did the Lord his God give him a lamp in Ierusalem to set up his Son after him, and to establish Ierusalem, because David did that which was right in the sight of the Lord, and turned not aside from any thing that he commanded him all the dayes of his life, save onely in the matter of Vriah the Hittite.

Ans. Gods choosing David was no ap∣probation of the Kingly office in him, more then in Saul; God never said, that Davids office was after his own heart, un∣les sin and great wickednes be after Gods* 1.10 heart; God gave Saul gifts, he had a spirit of Regiment, the Israelites were resolved to have a King as the Heathens had,

whether God would or not; let them have one sayes God, at their own perills, when the King was good and governed them as the good Iudges did, and would give an account to the people & a reason of all his actions, Then God had his will, and the people had their wils, to have the name of a King, but the Nature of good magistrates; and certainly I have thought many times upon the late troubles that if I durst (have asked any thing in the world contrary to the minde of God) which may not be, mee thinks it should have been the continuance of a Kingly Goverment in England, to have had the preeminence and power in one, Good, Gracious, Iust, Mercifull, Valiant, Faith∣full, and Patient Man, as a Moses or a Iob, Iehosophat, Iosiah, or Hezekiah, that would dye for the people.

A Christian that like his Saviour Iesus Christ goes about doeing good, Acts 10. 28. that makes it his trade to relieve the poore people, the father lesse, and widow, and such as are oppressed, and his recrea∣tion to sit down at night and thinke upon it, and that day which he hath done no good in, he counts it lost. A man whose maine resolution of his soule is to know God as accounting it the most honorable thing in the world for the Creature to

know its Creator that counts it his chief∣est good to promote the glory of God; to doe good if it were possible, to every vi∣sible object, and living creature, at least to pray for them: A man that loves the Saints as his owne soule for Christs sake, knowing he will reward him, and puts forward every good motion withall his might, that will renounce his owne ho∣nour and become of no reputation and thinke himselfe highly honored if by the meanest office of love he may be service∣able to any, specially to the Elect, if such a man had a plenartie of power to doe what he pleased without controle from a blessed principle of love to God what a∣boundance of good might an E. 6. have done had his dayes been numerous whom God onely shewed to the world, and re∣called him as not worthy of him, I say, what aboundance of good might one such rare incomparable person doe in a short time when great Councells can move like great bodyes but slowly, but this is but worldly wisedom to be wise a∣bove what is written, for man to be wiser then God, who sayes, it is dangerous to trust any single person (though never so singular) with an unlimitted power; for the best men are but men at the best, and there is no grace but may be counterfeit,

he that seemes to be a Paul to day, may be a Saul to morrow, the heart of man is de∣ceitfull above all things, and the very conceit of such a power is enough to cor∣rupt the best man living, therefore the best goverment is to have Princes of the congregation, godly & righteous men to be chosen, governors, and Iudges, (a Iosua to lead and conduct their Armies against their Enemies which Iob calls a King in the Army, Iob 29. 25. is a sweet text for a generall; I sat chief and direct as a King in the Army as one that comforteth the mourners, V. 11. to 18. When Iob was com∣passed about with extraordinary honors, and seated in the Assembly of other Ea∣sterne Princes, sat in the Chaire; those honors entred not into his soule, but his thoughts were taken up, about the affli∣cted and miserable, such as were in a mournefull condition▪ his soule was with their soules, to alleviate and ease his di∣stressed Countrey men by bearing part of their burden, his greatest coverousnes was to enrich the poore, and the desire of comforting them was always the strong∣est of his passions; and so the people are not to be led up and downe by the noses, but the Magistrates are to open their eyes, who are very sensible of their own good; and this is the minde of God and great de∣signe

of Heaven to governe the world by rationall men as hee enlightens it by the sun; for Reason is the soule of all things sublunary, and the life of all Iust human lawes without exception, by this reason no man in the world ought to challenge a power unaccomptable over others; for the people are more imme∣diatly the originall of all Iust power, then any King ever was, of a Constables authority: And ought to be accountable by the same reason for offences against the Publique good, as a Constable for his offence, but it is not the name of a King but the boundlesse power which I argue against (though the Romans for the inso∣lence of Tarquin would not endure the name) if any people shall place the Legis∣lative power in Parliamentary authority and give unto one man the Title of King for their better correspondency with for∣raigne Kingdomes, with no more power to hurt the people, then the Duke of Ve∣nice or the Duke of Genoa have; such a go∣verment may be Iust and Rationall, but Domination is a sweet morsell, let all States take heed how any man growes too popular & engrosses too much power into his hands.

Object. But many object that Paul and David being annointed by Gods speciall

command, that their office was pleasing unto God.

Ans. I agree that Annointing does ge∣nerally imply that God accepts of such persons and things that are so annointed by his command; but observe, that God and the people were of a contrary minde in that Action; God appointed and an∣nointed Saul as a Captain to goe before them to defend them from the Tyranny of the Philistines, 1 Sam. 9. 15. 16. and Chap. 14. 47. So Saul tooke the Kingdome over Israel and fought against all his enemies on every side against Moab and against the Children of Ammon, and against Edom, and against the Kings of Zobah, and against the Philistines, and whithersoever he turned himselfe he vexed them; but the people tooke it as an accomplishment of their de∣sires to have a King as the Nations had, which power God gave him not, but told the people that hee would make them cry. Chap. 8. 18. And yee shall cry out in that day, because of your King which yee shall have chosen you, and the Lord will not heare you in that day; and wee read, 2 Sam. 21. That they had three yeares fa∣mine for Sauls wickednesse, because hee had slaine the Gibeonites in his zeale to the Children of Israel▪ it is a golden Scripture sufficient to satisfie an Iron age of men

that are so stupid to thinke that Kings and their Children are not to be executed for murders▪ vers. 1, 2, 3, 4, 5, 6. 9. then there was a famine, &c. and so did Iob 4. 10, 11. The roaring of the Lion, and the voice of the fierce Lion, and the teeth of the young Lions are bro∣ken, the old Lion perisheth for lacke of prey, and the stout Lions whelps are scat∣tered abroad: I judge the meaning of it to be, that men who raigne like Li∣ons, Kings and great ones who under the face of men carry the hearts of Tygers; and their Children who equall them in▪ and inherit their fathers crueltie; and their wives who surpasse them in Inso∣lence, and Marian persecntions; must all receive such punishments as their sins de∣serve, they end their lives tragically, hea∣ven hath, and will make it seene in their persons that it never leaves cruelties without chastisement, as there shall be no Innocent ones abandoned, so the greatest persons that are culpable shall not be un∣punished, such as plough iniquity and sow wickednes shall reap the same ver. 8. 9. those to whom the newes of the mur∣der of the Innocent is as sweet, as a plen∣tifull harvest is agreable to the husband∣man; shall not be able to avoid the stroke of Iustice, but be like high trees that are

planted upon the mountaines shall be made a sport and pastime for the windes, and tempests. But the poore Gibeonits case before wee leave it, affords us an excel∣lent document how Gods Israelites ought to carry themselves towards Ismaelits and Canaanits, that would have destroyed them, viz. to be very sparing in promises and protection towards them, but have∣ing once conditionated with them and received them into favour, to be very li∣berall in performances towards them, and not to violate faith given in a title, though the conditions were obtained by craft and deception; And now I humbly intreat you to observe what little esteeme David had of Sauls Royall seed to hang up seven of them; for what offence does not appeare, but very probable that they had given Saul bad councell to destroy the poore Gibeonites; and yet David had sworne to Saul not to cut off his seed after him, 1 Sam. 24. 20. 21. And now be∣hold I know well that thou shalt surely be King, and that the Kingdome of Israel shall be established in thine hand. Sweare now therefore unto me by the Lord that thou wilt not cut off my seed after mee, and that thou wilt not destroy my name out of my fathers house, and David swore unto Saul: With these two arguments I

doe in the name of the Lord, Challenge all the Royalists in England, Ireland, and Scotland, to answer them if they can, or rest satisfied with Scripture and reason.

1. That no oath of Allegiance or Su∣premacy can be any ground to any people not to doe Iustice upon a King for mur∣der; David a man after Gods owne heart (that never offended but in the matter of Vriah) therefore did not erre in delivering up Sauls seven sons to execution; would not make his oath to Paul a ground not to doe Iustice▪ for the Spirit of God in David argued thus, I am by the Law of Nature as I am a creature, a poore worme bound to the holy and just Law of my Creator (which is unchangeable and undispensa∣ble; God can no more dispense with my loving and obeying of him, then hee can cease to be God by reason of his Infinite goodnes) which Law is▪ that blood re∣quires blood, Genes. 9. 6. It is a funda∣mentall Law without which there can be no conservation of human society, and I finde in the Law of God that my eye must not pittie him that sheds blood, Deut. 19. 11, 12, 13. But if any man hate his neighbour and lye in wait for him, and rise up against him and smite him mortal∣ly that he dye and fleeth into one of these Cities: then the Elders of the City shall

send and fetch him thence, and deliver him into the hand of the avenger of blood; that he may dye, ver. 5. thine eye shall not pittie him, but thou shalt put away the guilt of Innocent blood from Israel that it may goe well with thee (pa∣ralell whereunto) is 2 Kings 14. 4. And also for the Innocent blood that he shed, (for hee filled Ierusalem with Innocent blood) which the Lord would not par∣don. And therefore when I take an oath of Allegeance or Supremacy, it must be saving that faith which I owe unto my Creator; as in Iustice Littletons case when any man did Fealty to his Lord, it was with a saving that faith and dutie which he owed unto the King, and those other Lords which he held land of, by Priority of Tenure, which if it were not expressed it is implyed in Law.

2. Thus I argue that if it were just to put Sauls sons to death for their fathers sin wherein hee was principall and they but accessaries, at the most; doubtlesse it had been just to have recompenced it up∣on the head of their father, it could be no sin to put Saul to death for killing the Gi∣beonites where it was lawfull to execute his sons which might have made many pleas, that what they did, was Sauls com∣mand, they had the Kings Commission

of Array and warrants from Saul to raise forces to secure the Countrey, and under pretence of keeping the peace to plunder and destroy whom they pleased, but ob∣serve what a glorious sight it was in the eyes of heaven, 1 Sam. 21. 14. when those seven sons were executed, God was intreated for the Land: It may be the common Law would have acquitted those seven gentlemen, because regular∣ly where the principall is dead, the ac∣cessory cannot be tryed, but the Law of God makes all principall in murder whe∣ther present or absent, as the Law of man makes all principall in the highest offen∣ces of Treason, and the lowest offences of trespasse; nor did David question, what? shall I shed the blood of the seed Royall for the Gibeonites who were strangers and bondmen, hewers of wood, and drawers of water, upon which Eternall Law of Righteousnes, Major Ottoway and Cor∣net Grant, were shot to death for murder∣ing an Irish-man at the siege of VVaterford who having leave to goe into VVaterford to receive some money and to returne, was at his coming backe murdered by their Orders or Command, for which by the Councell of Warre they were justly condemned, and the execution was a most famous peece of justice, for had not zeale

and love to Iustice preponderated, and out-voted all private affections much might have been said for the vallor, Gal∣lantry, and hopefulnes of the Major, and Cornet; I could not in faithfulnes but mention it as being a case so parallell to that 1 Sam. 21. That Sauls sons should be executed for murder of the Gibeonites, and out of my dutifull respect to beare wit∣nesse to the exemplary and exact disci∣pline of the Army where vice is punisht & vertue rewarded whereof I was some∣times Advocate, and count it more ho∣norable to be a member of an Army fight∣ing for Christ then to be head of an Anti∣christian Empire.

But before we leave David, let me but observe how the anger of the Lord was kindled against Israel for Davids one sin of numbring the people; what had the poore sheep done that 70000. men from Dan to Beersheba should dye by the Pesti∣lence in three dayes? Did not God thinke you therein reckon with them for their Kingly goverment, you will have a King saith the Lord to them, whether I will or no; you shall now smart for your wic∣kednes; for your great wickednes, for unmanning your selves, making your selves lesse then men, to make one man equall with God, to doe what he pleases;

I will not endure it in my owne people; Eli sinned, yet the people not punisht, for he governed the people according to the minde of God▪ but you will have a King, sayes the Lord, as the Heathens have, be it so, but if he sin Ile punish you, not on∣ly with the famine, but by a great pesti∣lence, and as you like that, so continue your Kingly goverment.

Object. But Davids dayes drew to an end therefore he gives a charge to Solomon his son, of righteousnes, saying, there shall not faile thee a man on the Throne of Is∣rael, 1 Kings 2. 4. which expressing a sta∣bility of Davids Throne: some may argue, that God approved Kingly goverment.

As also there is another objection that should have had priority in Deut. 17. 14. to 20. That God gave a Law for chusing a King, therefore he appro∣ved that government; the answer where∣unto is easie, that the Lord foreseeing, that when he had brought them into Canaan they would desire a King, like the Pa∣gans, being a people deere unto him, he would not therefore cast them off; but tells them how to make the best of a bad bargaine, that if they will play with the Lion or the Beare let them plucke out his teeth; all Kings are ravenous crea∣tures in point of their office, but some will

doe lesse hurt then others, and the words of the Text are very perspicuous: when thou art come into the land which Ieho∣vah thy God giveth thee, and shalt possesse it, and shalt dwell therein, and shalt say, I will set a King over me like as all the na∣tions that are about me, &c. So that the rise of Monarchy was plainely from the peoples pride, the words are not, that God will set a King over them, but they will have one against his desire; If Pride, Luxury, & Rapacity which were called R. 2. daughters, and that if he did not mar∣ry them they would undoe him, be of a divine of spring and originall; then Mo∣narchy is; but the very constitution of it is Tirannicall, Antichristian and diaboli∣call; And now the reason why God chose the seed of David and not the seed of Saul, was not his approbation of Monarchy, but because he had appointed Iesus Christ to come of Davids race, Genes▪ 49. 10. The scepter shall not depart from Iudah, nor a Law-giver from between his feet untill Shilo come, and to him shall the gathering of the people be; therefore a King must be untill Christs time; yet onely over the Tribes of Iudah and Benjamin, for the ten Tribes were carryed away Captive; and who knowes but that the reason thereof was principally because of their great

wickednes; in casting of Gods gover∣ment by godly righteous Iudges, and set∣ting up Monarchy like the Heathens; and so Davids posterity did not terminate and end untill Christs time, because the Law-giver was not borne before.

Solomon therefore after Davids death, was a most glorious King, who prefer∣red wisedome before honor, riches, and pleasure, none before him or after him were ever like unto him, 1 Kings 3. 12. 28. For the Wisedome of God was in him to doe Iudgement, yet being but a man was drawne away by his wives to Idolatry, and did evill in the sight of the Lord, 1 Kings 11. 5. hee went after Ashto∣reth the goddesse of the Sidoneans.

And there is seldome any so singular, eminent or rare-gifted man, but wants his graines of allowance; either he is con∣trited, censorious, passionate, or hath some mixture or tincture of folly which yet must be charged upon the unregenerate part; See what it is to be an absolute Mo∣narch onely accomptable to God; if Solo∣mons power had been onely to have con∣firmed such good and wholesome Lawes as Gods people would have propounded to him, or if Solomon had onely been a leading man in Parliament in probability Israel had not run a whoreing from the

Lord after such Idolls; but you shall tast, sayes the Lord of those bitter fruits which are of your owne planting: It was a web of your owne weaving, a King you would have, well saith God, I will surely rend the Kingome from So∣lomon, 1 Kings 11. 11. Yet not all the King∣dome, for the Messiah is not borne, and Solomon slept with his fathers, and the people came to Rehoboam his son, 1 Kings 12. who heard his Senators speake, but did as the young men advised him, 1 Kings 12. 10. how like unto Rehoboam are the Monarchs of this world, they will be content to heare what a Parliament will advise, but keep a negative voice, and prefer copper heads before silver haires, and Court Parasites have distinguisht be∣tweene advice and consent, that whereas by ancient fundamentall Lawes Kings could doe nothing without consent of the people in great Counsells and Parlia∣ments, they say, they may not doe it without advise, as if the great Councells of the Law stood only for a Cypher and a Kings pleasure to be the figure, but let such as are wise but call to minde who it was that used this speech of Rehoboam, that the late Kings little finger should be hea∣vier then his Fathers Ioynes, and Adore the Iustice of God in the Tragicall end of

such wicked Councellors; And in the revolt of the ten Tribes from the house of David, see what meanes Rehoboam at∣tempted to reduce them, 1 Kings 12. ver. 21. to 24. And why so? certainly, because the government was unjust and tirannicall in it selfe, and therefore if the people who in their choice of a King have dis∣pleased God, when they have well smarted for their folly, have wit to cast him off, the Scripture sayes, it is from the Lord, God does not say as in the case of Election they have rejected and cast off me, not a word of anger or displeasure, which holds forth this divine truth to all that will not willfully shut their eyes a∣gainst the light, that if the people in Tur∣ky, Persia, Russia, or any place in the world where one man governes, or pretends to rule as he pleases, will rise against him and dethrone him, it is an action not only justifiable, but commendable, and if the King cause any of them to be put to death as Traitors, it is murder in him, and he fights against God, Iustice, and Reason, but it is otherwise where the goverment is just and rationall by godly righteous Magistrates and Iudges chosen by the people, if they be affronted and injured it is an offence, and high treason against the Majestie of heaven, they have not

cast off thee, but they have rejected me, sayes the Lord, to a just authority acting for him and giving an accompt to the people of their lawes and administrations in love; we may observe in Ionathans case, that when the Legislative power is in one mans hand, though none of the worst, what lawes are unadvisedly en∣acted? 1 Sam. 14. 24. And the men of Is∣rael were distressed that day, for Saul had adjured the people saying, cursed be the man that eateth any food untill evening, that I may be avenged on my enemies, so none of the people tasted any food: And they came to a wood, and there was ho∣ny upon the ground▪ ver. 26. and when the people were come into the wood be∣hold the hony dropped, but no man put his hand to his mouth for the people fear∣ed the oath, but Ionathan heard not when his father charged the people with the oath, wherefore he put forth the end of the rod that was in his hand and dipt it in a hony-combe and put his hand to his mouth and his eyes were enlightned; then answered one of the people, and said, thy father strictly charged the people with an oath, saying, cursed be the man that eateth any food this day, and the people were faint; then said Ionathan, my father hath troubled the land, see I pray you how

mine eyes hath been enlightned, because I tasted a little of this hony, ver. 30. how much more if happily the people had ea∣ten freely to day of the spoyle of their enemies which they found, for had there not been now a much greater slaughter amongst the Philistins; 'Tis a cruell saw, we had kild more if we had eaten; Iona∣than was a gracious man and had a sweet spirit for goverment, and Ionathan said to the young man that bare his armour, come and let us goe over unto the garrison of these uncircumcised, it may be that the Lord will worke for us, for there is no restraint to the Lord, to save by many or by few. As gallant Caleb said, Ios. 14. 12. If so be the Lord will be with me, then I shall be able to drive out the Anakims: but nothing would satisfie Saul but the life of Ionathan, and the execution of a cruell law and that against nature, for hungry men not to eat food, which in the He∣brew is bread; now bread being not ho∣ny, and that being a penall law, it ought to have been taken strictly; and so Iona∣than not guilty, for a penall statute is not to be extended by equity, for the oath was much better broken then kept, but the people had more wit then to suffer Ionathan to be put to death, ver. 45. nor was Ionathan legally guiltie, because hee

was not present when the law was made ver. 3. and 17. nor had any notice of it, and such lawes that are not consonant to the lawes of nature are not obligatorie without full and perfect notice and pro∣clamation thereof made to the people, and in that the Lord did not answer Saul ver. 37. It was because he was angry with him for his rash oaths, he being given to swearing, ver. 44. and it appeares chap. 28. ver. 6. 16. that Gods not answering is a signe of anger, though Saul suspected Gods silence was for some hidden sinne therefore would cast a lot, ver. 7. sayes God to Samuel, I am chief King, thou art my Minister, I rule by thee, therefore they have rejected me in casting off a just goverment free from Tiranny and op∣pression which my soule abhorrs, for God is King over all the earth, hee keepes the supreme power to himselfe, it is his pre∣rogative onely to give no accompt of his Actions to any creature, and yet in love he is pleased to condescend to poore crea∣tures, and makes out the reason of his ad∣ministrations; and the Image of God con∣sists in Holines, Iustice, Mercy, and Goodnes, which is a goverment of a divine originall it comes from heaven and hath a tendancie thither, and those that are my governors have such graces

and gifts of my holy Spirit signified by powring on of oyle upon the heads of the rulers, as being necessary graces for priests▪ Prophets and Kings, but the Israelites would not let the Lord to keep the pow∣er in his owne hand to appoint what go∣vernor and goverment he pleased.

Therefore observe in the next place what course does Ieroboam take to establish his Kingdome, hee thinks to strengthen himselfe by the Idolatry of the two Cal∣ves, the people will revolt from me, sayes Ieroboam, unles I make them two Calves of gold and say, behold thy Gods O Israel which brought thee up out of the land of Egypt; Monarchs care not what they doe, though they destroy even the soules of millions of people to maintaine their pompe and glory, make the people be∣lieve sayes he, that these Calves which were made but yesterday, brought their fathers out of the land of Egypt, ver. 27. If they sacrifice they will turne to Rehoboam; Kings feare that pietie to God will draw away peoples hearts from thē: Monarchs delight wickedly to keep the people in grosse ignorance; and how foolish was this Ieroboam, 1 Kings 14. to send his wife disguised to the Prophet Ahijah to know whether his son should recover, as if the Prophet could tell the greater and not

find out the wifes disguisement, Ideots, Minors, Murderers, any are good enough and will serve to be Kings; marke there∣fore what becomes of King Ieroboam, 1 Kings 14. ver. 10. 11. Therefore behold I will bring evill upon the house of Iero∣boam and will cut off from Ieroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Iero∣boam as a man takes away dung till it be all gone: him that dyeth of Ieroboam in the City shall the doggs eat, and him that dyeth in the fields shall the foules of the aire eat, for the Lord hath spoken it; but if onely guiltie Kings might be pu∣nisht it were no great matter, but the poore people must be destroyed for their Kings wickednes▪ ver. 15. 16. for the Lord shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land which hee gave to their fathers, and shall scatter them be∣yond the river because they have made their groves, provoking the Lord to an∣ger, ver. 16. and hee shall give Israel up because of the sins of Ieroboam who did sin, and who made Israel to sin; blessed Lord! it was Ieroboam that made the groves & high places and not the people, but when the people choose a King, what

he does, is reputed their Act; they doe it by him, as the whole body sees & heares by the organs of the eares and eyes: what a sad consideration is it, that Gods people should be destroyed for the sinne of the Kings of Israel? let them smart, sayes the Lord, a King they will have, then there was warre betweene Rehoboam and Iero∣boam all their dayes, 1 Kings 14. 30 which the spirit of God reiterates Chap. 15. 6. as if Kings delighted in nothing but wars about prerogatives, precedencie, or such triviall matters, the poore people must shed their precious blood, loose their lives, not onely temporall but hazard their inestimable soules; for as the tree falls, so it lies, their Wives and Children utterly destroyed, and all to attaine and satisfie the ambitious designes and wic∣ked lusts of proud imperious men that set all on flame to warme themselves, as if God had made Bees to make hony onely for the Drones, poore men onely to be as the wooll in the breach to receive Can∣non and Musquet bullets; and yet, when the world is; in love, and bowells of pit∣tie, jogged & wakened out of this please∣ing dreame, they are angry with their Monitor, and hee that is a friend to pub∣lique libertie, is counted an enemy to Ce∣sar, poore Turks, Russians, and Europian

slaves, that delight rather in servitude then freedome, and like spannells fawne upon those that most beat them, and are sorry that they have but one life to loose for the glory of their Soveraigne; well, after Ieroboam and Rehoboam, there was warre betweene Asa King of Iudah, and Baasha King of Israel all their dayes, 1 Kings 15, 16. 32. and see what became of Baa∣sha, 1 Kings 16. 1. Then the Word of the Lord came to Iehu the sonne of Hanani a∣gainst Baasha saying, for as much as I ex∣alted thee out of the dust and made thee prince over my people Israel, and thou hast walked in the way of Ieroboam, and hast made my people Israel to sin to pro∣voke me to anger with their sins: behold I will take away the posteritie of Baasha, and the posteritie of his house, and will make thy house like the house of Ieroboam the son of Nebat, him that dyeth of Baasha in the City shall the dogs eat, and him that dyeth in the fields shall the fowles of the aire eat. Then Elah succeeds Baasha, he being druncke was killed by Zimri, who made himselfe King, 1 Kings 16. 9. Where Monarchies have been elective or gotten by force or fraud, what hath been alwayes held the best way to secure the new Monarch in his throne but by de∣destroying the family of his predecessor,

* 1.11 Zimri destroyed all the house of Baasha, left him not one that pissed against the wall, neither of his kinsfolks, nor of his friends, 1 Kings 16. 11. As the Popes al∣wayes glory to rescinde and repeall the Acts of their predecessors (what bloody butchers have Kings & Popes ever been, if any man stand in their way, let his name be blotted out) then Omri was cho∣sen King, and besieged Zimri in Tirzah, Zimri becomes desperate, sets the house on fire and burnes himselfe, ver. 17. 18. and ver. 25. this Omri wrought evill in the sight of the Lord, and did worse then all that were before him; Ahab his sonne succeeded him, and ver. 30. Then Ahab the son of Omri did evill in the sight of the Lord above all that were before him so that 1 Kings 21. 25. there was none like unto Ahab which sold himselfe to worke wickednesse in the sight of the Lord whom Iezebel his wife stirred up; and therefore whereas the practise of the primitive Christians is objected, that they prayed for the healths and prosperi∣tie of the heathen Roman Tirants that persecuted them; here you may see the reason thereof, they knew that if one Ti∣rant died, a more cruell one would suc∣ceed; as the poore woman having had three cruell Landlords successively; have∣ing

wisht the death of the two former, prayed earnestly for the long life of the third, and being demanded a reason there∣of answered, that the last is alwayes the worst, and if this should dye, certainly the next would be the divell, for a more cru∣ell Tiger there could not be in a human shape then the third was; but concerning the Primitive Christians that were as the Lords garden hedged in, with his pro∣tection, it pleased God sometimes to take away the hedge, and to let the wild beasts in; they saw that through many tribula∣tions and persecutions in the world they must enter into the Kingdome of heaven, and finding that Antichrist was to be their greatest, and the most cruell, enemy to the Church of God; and that he could not get into the throne during the raigne of the Roman Emperors who hindred him, as it is 2 Thess. 2. 7. 8. therefore they prayed for the prosperity of the Dra∣gon, for the fourth Monarchy, Dan. 7. 7. is generally interpreted to be the Ro∣man Empire, which is described to be very terrible and dreadfull, and ex∣ceeding strong, it had three iron teeth, it devoured and brake in peeces, and stamped the residue with the feet of it, and if this heathen Empire was taken a∣way, the poore Christians knew that the

same power must be given to the beast Anti-Christ, Revel. 13. And therefore it were better for them to have it continue; but it is most admirable to observe, that the great Monarchies of the world, viz. Babylonians, Persians, Grecans, and Romans, should be set out, and described by foure beasts; it shewes unto us, that those that are most highly esteemed by the men of the world are but as beasts in the sight of God, that the great King of Kings (who rules in Equity and Righteousnes over all the world) looks upon the great Nim∣rods and Monarchs of the world with a most contemptible eye, counts them no better then the most ravenous creatures, that are suffered a little to rage for the pu∣nishment of wicked men; when the Lord sayes, that the beast shall devoure his peo∣ple: It is the King of Asiria, and his wic∣ked Cavaliers, and therefore God threa∣tens to deale with him as with a beast; I am against thee, O Gog, the chief Prince of Mesbech and Tubal, Ezek. 38. 2. 4. I will put a hooke in thy jawes, and so the Lord threatned to put a hooke in the nostrills of Senacherib the King of Asiria, and a bridle in his lips, Esa. 37. 29. because of his rage and his tumult it was fit to use him as a beast, and marke how contemptibly God speaks of the great King of Babylon and his

numerous Army, Ioel 2. 20. his stincke and ill savor shall come up: the Spirit of God gives no other Epithet then a stinck∣ing King, an unsavorie prince; and David speaking of Saul and his Courtiers, Psal. 59. 6. 7. 8. as if he had predicted the de∣portments and behaviours of the malig∣nants about such time as the late King was Iusticed; their nocturnall whisper∣ings in Tavernes and Conventicles a∣gainst the State and such as are Godly in the Land, they returne at evening, they make a noise like a dog and goe round a∣bout the City; behold they belsh out with their mouths, swords are in their lips, for who say they doth heare (but thou, O Lord, shalt laugh at them, thou shalt have all the heathens in derision, ver. 14. at evening let them returne, and let them make a noise like a dog and goe round a∣bout the City, and therefore Gods peo∣ple may rejoyce in the Lord, as in ver. 16. 17. But we will sing of thy power, yea wee will sing of thy mercy in the morn∣ing, for thou hast been our defence and refuge in the day of trouble unto thee our strength will wee sing for God is our de∣fence and the God of our mercie: Indeed he was the song of the drunkards, Psal. 69. 12. but now to be compared to a beast is worse then to be so by nature, for it is no

dishonor to a hog to be called so; for it is but to be as God made it, but for a man to make himselfe a beast is the corruption of the creature, the worst deformitie that can be in the world, and where is there any Monarch in the world, that assumes a power of accompting onely to God, but hath in him the sensuallitie of a swine, the filth and uncleanenes of a Leopard, the crueltie and inexorablenes of a Tiger, Beare, or Lion; the subtiltie and craft of a Fox, the skittishnes and stubbornes of a Mule or an Asse; and in what things they have common together with beasts, they are worse then beasts, for beasts will not be druncke with their drinke as the drunkard corrupts himselfe in his drinke Iude 10. they speake evill of that they know not and what they naturally know as brute beasts, in those things they cor∣rupt themselves; if it would be such a judgement that a man would be willing to endure any misery in the world rather then to have his body turned into the fa∣shion of a beast; and if our Ancestors have been so diligent to destroy Woolves and* 1.12 such noxious creatures, that whosoever should bring in the head of a Woolfe was to have a reward for it; what a madnes or lethargie is it in men that would be coun∣ted rationall, not onely to suffer Tirants

and mysticall Woolves to domineere with a rod of iron when God gives them an opportunitie of extirpation, root and branche; but to contend against their brethren to set up a Tirant; to rage like the waters, because they cannot bring in an overflowing Tide and streame to breake downe the banks of honestie and equitie; what was it that made David wish? Psal. 55. 6. compared with Ier. 9. 1. to 6. and Psal. 59. Oh that I had the wings of a Dove that I might fly into the wildernes, and there abide; are not wild beasts in their proper element in a wil∣dernes as fishes in the Sea? true, but the goverment of Saul and his prerogative creatures was more cruell then the fierce Lion, that will either pitie the crouching passenger; or not prey upon him till hun∣ger require it, and then put him out of his paine in an instant, but Tirants (and such are all that will not be accomptable to the people) keep men in prison many yeares to satisfy their insatiable cruelties; and torture poore creatures by lingring deaths, denying them the favour of ex∣pedition in that kinde, therefore David sayes, Psal▪ 22. 20. Deliver my soule from the sword, my darling from the power of the dog, the spirit of God in David calls Saul a dog; better sayes David, to fall in∣to

the hands of a Tiger, and wilde beasts then live under a Tirannicall gover∣ment: there is a famous story of some Spaniards, that being besieged by a Tirant and in danger to be taken, the young men first tooke all the old people in the City and let them blood to death, and cut off their heads killing them with the fairest and easiest deaths that could be, next they tooke all the treasure and riches in the City and set it on fire, and then they tooke poyson and poysoned themselves; and the survivor opened the gates and killed himselfe, so as the enemy had no∣thing but rubbish and ashes, of two evills choosing the least; old and yong, and all the City to be destroyed together, rather then to fall into the hands of a Tirant; where no Iustice can be had the Lord cō∣tinue and increase the same gallantry and noblenesse of spirit, in the English nation rather to endure any misery in the world, then ever to admit any more of a Tiran∣nicall Goverment, for that is to make our selves lower then beasts (which are not devoured by those of the same kinde) to make one man more then a man; with Titles of Sacred Majestie, and Gracious Highnes, Incompitible with a state of humanity.

Now I beseech you, have patience a

little longer to observe what strange crea∣tures the Kings of Israel were, and then let every honest hearted man but aske himselfe some such questions as these, whether it is not likely that God would give his owne people as good Kings as to any other Nation?

Secondly, if God was so exceedingly wroth with his owne children for desire∣ing a King, whether will he not be more angry with us if wee should not take warning by Gods people? Note there∣fore that when King Ahab was dead Ieho∣ram raigned in Israel, 2 Kings 3. 1. 6. and be∣cause there was a famine in the Land, the first newes, is that Elisha the Prophet must be slaine, 2 Kings 6. 31. 32. then he said, God do so, and moreover also to me, if the head of Elisha the son of Shaphat shall stand on him this day; but Elisha sat in his house and the Elders sat with him, and the King sent a man from before him; but ere the messenger came to him he said to the El∣ders, see yee how the son of a murderer hath sent to take away my head, take heed all yee fighters, for the son of a mur∣derer in the 8. Chap. ver. 15. Hazael kills King Benhadad and Elisha told him what a Tirant he would be against Israel, and wept for griefe to thinke how Hazael when he came to be King should oppresse

and Tirannize over them then ver. 12. sayes Hazael, why weepeth my Lord? & he answered, because I know the evill that thou wilt doe unto the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword and wilt dash their chil∣dren and rip up their women with child, ver. 13, 14, 15. And Hazael said, but what is thy servant a dog, that he should do this great thing? and Elisha answered, the Lord hath shewed mee that thou shalt be King over Syria, so hee departed from Elisha and came to his master who said to him, what said Elisha to thee? and he an∣swered, hee told mee that thou shouldest surely recover; and it came to passe on the morrow that he tooke a thicke cloath and dipt it in water and spead it on his face, so that hee died, and Hazael raigned in his steed. As if a King should take the Sacra∣ment upon it, that hee intends no more hurt to the Parliament then to his owne children and the very same day grant co∣missions to slay and murder the most saith∣full patriots, but see what credit there is to be given to such mens vowes and protestations, 2 Kings 10. 32. Hazael smote them in all the coasts of Israel; Iehu was next made King by the Souldiours, and 2 King. 9. 24. Iehu drew a bow with his

full strength and smote Iehoram betweene his Armes and the Arrow went out at his heart and he sunck down in his Chariot; then Iehu followes after Ahaziah King of Iudah and smites him and he died at Me∣giddo 2 Kings 9. 27. and Iehoahaz succeeds Iehu in the Kingdome of Israel, 2 Kings 10. then Chap. 11. Athaliah the mother of Aha∣ziah arose and destroyed all the seed Roy∣all onely Ioash, who with his nurse was hid and peserved from the massacre, and was afterwards annointed King, and the people clapt their hands, and said, God save the King, 2 Kings 11. 12. and blew their Trumpets; then Athaliah rent her cloathes ver. 14. and cryed, Treason, Treason, she might with more reason have cryed out; away with Kingly go∣verment that occasions so many murders; treacherie & villanous conspiracies who to get into the throne, and to secure their stations and maintaine their pompe and grandor must destroy poore Innocents and all that stand in their way of absolute Dominion.

In Chap. 12. 2. Iehoash did that which was right in the sight of the Lord, yet ver. 20. his servants arose and made a conspi∣racie and slew Ioash in the house of Millo which goeth down to Silla; if God some∣times gives a good Iosiah, an Edward the

sixt, or a good Queene Elizabeth, the office is not sanctified by the person; when prin∣ces professe love to the people; It is but sowing the seeds of future troubles and miseries for when Kings are good, the people are never jealous, of their liberties; and faire language, and a few good Acts and actions, bring the people into a fooles paradise, the prerogative then taking ten times firmer & deeper root in such Halcyon dayes; and certainly the Tares, Worme∣wood, Gall, Colloquintida, and bitter fruits which England hath lately tasted of and reaped in such aboundance; were sowne, set, and planted, in those calmer times; and the precious blood that hath been shed, is no doubt the seeds time of freedome and glory to the Nation, the ground worke of those precious & dura∣ble priviledges, that English-men shall here∣after enjoy, but see Chapter 13. Iehoahaz son of Iehu was King in Israel, ver. 2. and he did that which was evill in the sight of the Lord and followed the sins of Iero∣boam the son of Nebat which made Israel to sin, he departed not there from, and the anger of the Lord was kindled a∣gainst Israel, and ver. 3. he delivered them into the hand of Hazael King of Syria, and into the hand of Benhadad the son of Hazael all their dayes; it would make the

very bowels, liver, and intralls of a Chri∣stian, to yearne and stir within him, to consider how poore creatures from time to time have been punisht for the wicked∣nesse of their Kings, sayes David, 2 Sam. 24. 17. Indeed I have done wickedly, but these sheep what have they done? Let thine hand be against me and my Fa∣thers house, against a Kingly goverment. Next comes Amaziah upon the stage of Monarchy, 2 Kings 14. and his comenda∣tion is for doeing Iustice upon those that killed his father; and sparing the children of the murderers according to the Law of Moses that the Fathers shall not be put to death for the Children, nor the Children for the Fathers, but every man shall be put to death for his owne sin, ver. 6. but vaine man that he was to thinke to pros∣per, knowing how greatly God was dis∣pleased with his office, ver. 19. the peo∣ple made a conspiracie against him in Ie∣rusalem and he fled to Lachish and they slew him there, and they brought him on horses and buried him at Ierusalom as Rich. the third slaine at the battaile at Bosworth∣field by Henry the seventh, was throwne over a horse like a Calfe, and carried to Leister & there interred; then ver. 23. there was Ieroboam the second King of Israel & he did that whch was evill in the sight

of the Lord and departed not from all the sins of Ieroboam the son of Nebat that made Israel to sin ver. 24. then in chap. 15. 3. 4. Azariah son of Amaziah raigned in Iudah & did that which was right in the sight of the Lord according to all that his Father Amaziah had done; save that the high pla∣ces were not removed, the people sacri∣ficed and burnt incense still on the high places, so the Lord smote him that he was a Leper to the day of his death and dwelt in a severall house apart by himselfe scarce a king of them that died like other men; for hee that will take upon him to be a∣bove other mens judgements, and only to account to Heaven, is not worthy the so∣ciety of men, ver. 8. Zachariah the son of Ieroboam reigned in Israel, and ver. 9. 10. he did that which was evill in the sight of the Lord as his Father had done, hee departed not from the sin of Ieroboam the son of Nebat who made Israel to sinne; how made them to sin? is not example a morall violence? that where the King is wicked the people must needs be so; or is sin taken there for punishment, that the people are punisht for the Kings enormi∣ties; but ver. 10. Shallum the son of Iabe••h conspired against him and smote him be∣fore the people, and slew him, and reigned in his steed, what? would the people

stand by, and see Shallum kill their King, and then presently make him King, how violently and insensately are men set up∣on Monarchy, that though they feele all the Plagues of Egypt upon them for it, yet they will have a King, like the Heathens; but how fared it with King Shallum ver. 13. he reigned but a moneth in Samaria, for Menahem the son of Gadi, went up from Tirzah, and came to Samariah and smote Shallum there, and slew him, and reigned in his steed, but how does Menahem com∣port himselfe in his Kingship ver. 16. then Menahem tooke Tipsah and all that were therein and the Coasts thereof from Tir∣zah because they opened not to him; and all the women therein that were with child he ript them up; then ver. 19. 20. Pul the King of Assyria came against him, and he exacted a thousand Talents of sil∣ver of the rich men of Israel fifty shekells of silver, thence they tooke the President for Ship-money; to tirannize and bring themselves and the people into danger, and then take what they please from the people to procure forraigne forces to assist King Menahem to confirme the Kingdome in his hand, but ver. 22. this bloody man slept with his fathers; and his son Pekahiah raigned in his steed, blessed God! that such a cruell monster should dye a dry death;

but if Murderers and Tyrants were al∣wayes punisht in this world, men would thinke that there were no other hell for them; and yet if they were not common∣ly punisht here, many men would believe that there was no God; well Pekahiah reigned two yeares, and did mischief en∣ough to have destroyed Israel, because no doubt they might have cast off Monarchy, but would not doe justice upon their King, therefore the Lord stirred up par∣ticular men still to doe it, ver. 25. Pekah the son of Remaliah a Captaine of Pekahiah conspired against him and smote him and killed him in Samaria in the Palace of the Kings house with 52. more, and reigned in his roome; a good riddance of the King and his Cavaliers; but the more unwise they (to give them no worse Epithete be∣ing Gods people) to suffer Pekah to be their King, for he abounded in wickednes, and in his dayes ver. 29. seven Cities of Israel were carried captive to Assyria, but ver. 30▪ Hoshea the son of Ekah made a Conspira∣cie against Pekah, and smote him and slew him & reigned in his steed; indeed Iotham King of Iudah did righteous things how∣beit the high places were not removed by him ver. 35. hee is a good man against whom there is but one But, or How beit in his Kingly goverment chap. 16. 2. suc∣ceeds

Ahaz who walked in the way of the Kings of Israel, and ver. 3. made his son to walke through the fire according to the abominations of the Heathen whom the Lord cast out from before the Children of Israel, and he sacrificed and burnt In∣cense in the high places, and on the hills, & under every greene tree; this is the fruit of their crying give us a King, like the Heathen Nations? it is noted how the Lord drove out the Heathens from be∣fore his people to aggravate their folly, that when the Heathens were destroyed, yet they would have a Government like the Heathens; if the good Kings had re∣moved the high places and burnt the ground, then the wicked Kings had not sa∣crificed thereon, but if the people had not been starke blind they would have seene their extreame folly in admitting that go∣verment, but why doe I speake so im∣properly, as to say good Kings, a good Monarch is a white Divell, cures one and kills twenty; doe men gather grapes of thornes, or figgs of thistles? he that is bound to no Law cannot be a good King, for the office is against Divine Instituti∣on, and therefore sinfull, unaccomptable Monarchs are no more to be suffered then Divells; if they doe any good it flowes not from the constitution of the office but as

they are private men that would do lesse hurt if they had lesse power; if one should have a commission to rob; and he should suffer some poore men to passe untoucht, no thanks to his Commission; but his De∣bonaritie; and naturall pitie; unaccoun∣tablenes is a most corrupt, pernicious, ac∣cursed, and pestilent principle, and foun∣taine from whence must needes flow streames of much Oppression, Injustice, and Crueltie, towards poore people; chap. 17. 3. Salmanezer King of Assyria falls out with Hoshea King of Israel about New∣yeares-gifts: Kings have so many Cour∣tiers to feed, that they must be like the Horse-leach that cry, give, give, there∣fore the King of Assyria shut him up, and bound him in prison, ver. 4. then was Israel carried away captive, for ver. 21. Ie∣roboam had made them sinne a great sinne, which ver. 8. and 15. is said to be walke∣ing in the Statutes of the Heathen and of the Kings of Israel which they had made; where note, that, the King had the Legis∣lative power, made what lawes he pleas∣ed, and the people imitated the Heathen round about them therein in giving the same power to their Kings; as the Hea∣thens did, to carry life & death at his nod, and honoring a wicked man more then the King of Glory; ver. 23. untill

the Lord removed Israel out of his sight as he had said by all his servants the Pro∣phets, so was Israel carried away out of their owne Land to Assyria unto this day: is it not admirable that the Israelites should be so extreame mad to set up a King like the Heathens to their owne destruction many sins might concurre to their capti∣tie, but the Grand Capitall sin is noted to be their inordinate desire to have a King, the Lawes, Customes, Statutes, and Or∣dinances of the Heathens; now marke I beseech you poore mistaken deluded Ca∣rolists, if wise men, Gods peculiar people, worth all the world, for suffering such Ti∣rants deserve for ever to be called not the men, but the Children of Israel, more foo∣lish then babes, nay then the brute crea∣tures, that will not impower one of them∣selves to destroy, or to be cruell to their owne kinde; It speakes loud to all such, as by Gods infinit mercie have cast off Ti∣rants, to abrogate, repeale, oblitterate and change their Lawes, Statutes, Ordi∣nances, and Customes, to suffer no filthy rags infected with the Plague to remaine; not to thinke to wash and purifie them, for the Blackamore will not change his skin; the first worke done at Geneva upon the change of their Religion from Papists to Protestants was (Reformatio Legum) to exa∣min

their Lawes, and such as were con∣trary* 1.13 to the Law of God they burnt them; for Iustice is more necessary in a Com∣monwealth then reformed Religion, no State can continue without the first, but many flourish in Temporalls, without the latter, salt is more usefull then suggar, and Pearles, though not so excellent in its nature. The next King chap. 18. was He∣zekiah ver. 5. who trusted in the Lord God of Israel, so that after him was none like him among all the Kings of Iudah, nor any that were before him, he falling sicke, by prayer had his life lengthened, a Hea∣then King sent to congratulate his reco∣very, and Hezekiah did not magnifie the Lords mercie to him, and speake in the language of an Israelite to the Ambassa∣dour, but shewed him his treasures and re∣joyced more in them then in the God of his mercies (a fault that Gods people are too subject unto, when their friends visit them they doe not entertaine the time by magnifying Gods mercy, and multiplyed preservations towards them, but shew one another their fine roomes, cloathes, and such vanities) for which very thing the Prophet Esay denounces unto Hezekiah the Babilonian captivitie, chap. 20. and see how the poore Iewes were punisht for that very sin of Hezekiah chap. 24. ver. 10.

to the 16. At that time the servants of Ne∣bucadnezar King of Babylon came up against Ierusalem, and the City was besieged, and Nebucadnezar King of Babylon came against the City, and his servants did besiege it, and Iehoiachin the King of Iudah went to the King of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the King of Babylon tooke him in the eight yeare of his raigne; and hee carried out thence all the Treasures of the house of the Lord, and the Treasures of the Kings house, and cut in pieces all the vessells of gold which Solomon King of Is∣rael had made in the Temple of the Lord, as the Lord had said; and he carried away all Ierusalem, and all the Prince, and all the mighty men of vallour, ten thousand cap∣tives, and all the Crafts-men and smiths, none remained save the poorest sort of the people of the Land, and he carried away Iehoiachin to Babylon, and the kings mother and the kings wifes, and his officers, and the mighty of the Land, those carryed he into captivity from Ierusalem to Babylon: and all the men of might even seven thou∣sand, and Crafts-men and Smiths one thousand, all that were strong and apt for war; even them the king of Babylon brought captive to Babylon; blessed God that ever any people of understanding

should contend for Monarchy! when the Spirit of God speaks so plainely, that whether the kings be good men or bad, I will punish the people sayes the Lord, so long as they have any kings; it is not a goverment of my ordination, kings are the peoples Idols▪ creatures of their own making; if they will have them, let them be sure that if the best of their kings doe but out of a little vaine-glory shew his treasures to a Heathen king Ile punish them for that transgression; The next successor was Manasseh, and hee followed the abomination of the Heathens, chap. 21. 9. he seduced the people to doe more evill then did the Nations above all that the Amorites did, and made Iudah to sinne with his Idolls: Is not man a free Agent, if he suffer no outward violence hee hath none within him: but a kings example is unresistible violence. Mercifull God, shall thy owne children, that one of them before they had a king was worth 10000. Amorites, be made worse then the most abominable Heathens onely by having a king, ver. 12, 13, 14. therefore thus saith the Lord God of Israel, behold, I am bringing evill upon Ierusalem, and Iudah, that whosoever heareth of it both his eares shall tingle, and I will stretch over Ieru∣salem the line of Samaria, and the plum∣met

of the house of Ahab, and I will wipe Ierusalem as a man wipeth a dish, wiping it, and turning it upside downe, and I will forsake the remnant of my inheri∣tance, and deliver them into the hand of their enemies, and they shall become a prey & spoile to all their enemies; this Ma∣nasseh shed innocent blood till he filled the streets with it, 2 Reg. chap 22. after Manasseh reigned Ammon, who was the fathers own son in wickednes, and his servants con∣spired against him, and slew the king in his own house, and the people slew them and made Iosiah king, the hopefull prince, who turned not aside to the right hand or to the left but walkt in all the wayes of David his father, ver. 2. but if the Lord will not turne from the fiercenesse of his great wrath against Iudah, because of the provocation of Manasseh, as it is 2 Kings 23. 26. will not the Lord be in∣treated to save the people for good Iosiahs sake? no; all that the Lord will doe for the best king is to take him away from the evill to come, chap. 22. 19. 20. then chap. 25. Ierusalem the glory of the Lord is besieged by Nebucadnezar king of Baby∣lon who built forts against it round about; the famine prevailed, and there was no bread for the people of the Land, the men of warre therein forced to fly, the City

taken and defaced, ver. 9. the house of the Lord burnt; and all the houses of Ierusa∣lem, every great mans house burnt; the kings eyes put out and his sons slaine. 7. and bound him with chaines, as it is more at large expressed, Ier. 39. 7. and it is ve∣ry observeable (to teach Gods people how to behave themselves when the people are so mad in contending for Monarchy, to bring Gods Iudgments upon them) that Ieremiah who in al probability would have been one of the first that had suffered for his faithfulnes, in reproving sin so impartially as he did, was onely preserved Ier. 39. 11. 12. Now Nebucadnezar king of Babylon gave charge concerning Iere∣miah to Nebuzaradan the Captain of the guard, saying, take him, and looke to him, and doe him no harme, but doe un∣to him even as he shall say unto thee, this same Ieremiah that had mourned in secret for the Court vanities, or rather enormi∣ties, the insanitie and egregious folly of the people to cast off a Rationall, just Go∣verment by worthy Patriots that charge their owne estates as well as others, and to establish kings according to the manner of the Heathen, for whose sins so many of the people lost their lives, God punishes the people for their sins, not onely where the kings are wicked and monsters of

men, but where they are good men and live good lives (which yet is very rare) yet the people must smart for suffering the kingly office to continue; but if that be not a sufficient argument take another: If the most desparate Malignant in England or Scotland was but in Ireland, to heare of the horrid Massacres that have been commit∣ted upon the poore English, 154000. bar∣barously murdered in one Province, and to see the miserable effects and sad deso∣lations of so bloody a Rebellion whereof the maintenance of the late Kings preten∣ded prerogative was undoubtedly the first inducing cause he was as sure the Author of it as ever the Divell was the Author or first tempter to sin, for without his coun∣tenance they durst never have attempted it; without question, he would be for the Parliament, if it were but from the com∣mon sence of humanity, for feare either of being tormented with the Ghosts and dismall apparitions of those poore Inno∣cents, or out of a sad consideration to be∣thinke himselfe what an astonishment it will be unto him at that great day to heare the cry of all the Innocent blood that hath been shed in the three Nations crying to the Iust God for vengeance, ven∣geance against all those that have in any sort made themselves guilty or accessary

to the death of their bodies, but to the death of many of their soules as it is to be feared; for as the tree falls so it lyes, many a poore Creature innocently murdered for ought wee know to the contrary might have lived to repent, but the sentence is past, and he can but curse all those malig∣nants that had a hand in his death, as eve∣ry one undoubtedly had that hath either warred or pleaded for the late King or his posterity. The sum of these and ma∣ny other Scripturs and reasons that might be alledged to the same purpose is to let you see, that not only wicked Kings have brought misery and the wrath of God up∣on his people, but the best men that ever swayed the Scepter of Iudah or Israel have been authors and occasioners of ruine and destruction to the poore people; David by numbring the people, Solomon by tollera∣tion of Idolatry; Iehosaphat by taking part with Ahab; Asa for his confidence in the arme of flesh, and his severity to the Pro∣phet; and Iosiah for his rash and unadvised war with Pharo, Neco, did all of them▪ though godly men, bring wrath upon Gods people which (I beseech you ob∣serve) the Iudges of old never did, though Elies offence might be greater then theirs; yet the people smarted not for that, as for their Kings transgressions, and

though the Lord was pleased to choose the seed of David and not of Saul, that did not justifie Israel; but it was because God appointed Christ Iesus to come of Davids race, from Iudah; therefore there was a stabilitie of Davids throne, and his poste∣rity to terminate in Christ, and therefore as that Scripture of Genes. 49. 10. The Scepter shall not depart from Iudah, nor a Law-giver from between his feet untill Shiloh come, and unto him shall the ga∣thering of the people be; might be suffi∣cient to convince the Iewes of their un∣beliefe, and that the Messias is come, be∣cause the scepter is so long since departed from Iudah; they have had no King of their Nation but have been many yeares as a scattered people (though happily their dispersion hath been their preservation, for had they not found favour amongst many Princes, and to live quietly under them, they might in all probability have been destroyed, and in a worse condition then they are) if there were not some ma∣lice and imbitterednes of spirit amongst them against Christians it being so preg∣nant a Scripture, that a more cleere and expresse Text cannot be imagined; so we may safely conclude from the foremen∣tioned Scriptures; that if there were not much malignitie in the hearts of people

they must needs be convinced that Mo∣narchy was never any ordinance of God but an invention of wicked men acted by the spirit of Satan, being content to Ido∣lize one Tirant, that themselves might tirannize over many: and whereas it is called a Human Ordinance, 1 Pet. 2. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme; that is either to be intended of a King that is guided and directed by his Parliaments or Counsells who in cases of Competition must yeeld to them with such power as a Duke of Ve∣nice or Geneva may have, or else it is an agreement and constitution of Irrationall people, a nation delighting rather in ser∣vitude, then freedome; and those ancient Scholasticks & Phylosophers which made such learned arguments of the best kinde of Goverment, whether Monarchy, Ari∣stocracy or Democracy, were to be pre∣ferred, many holding that Monarchy ought to have the preeminence, special∣ly where Kings were good men; Cer∣tainely they did not intend it of abso∣lute unaccountable Monarchs, for Ari∣stoteles King, was no more then a Duke of Venice, greater then any one, but lesse then all; the Prince of Orenge had two votes in Counsell, which yet was more

then right reason allowes; for that saying of his, that Nature makes Kings, is meant that nature makes men valiant, wise▪ and amiable, qualified for Kingly power; or else being such that studied Books more then men did not understand the end of government, and being little acquainted with those many provocations that the best of Monarchs have, to degenerate in∣to Tiranny, and the strong temptations that they have to satisfie their sinfull ap∣petites, and how the Concupisible and Irasible faculties of the soule are predo∣minant, as occasions are presented; they being good, mercifull, just, and patient, men themselves, judged others according∣ly; and so are most Heteradox and Erro∣nious in that opinion, concerning Monar∣chy, but they never consulted with the sacred Oracles of God; which wee that professe our selves Christians must either yeeld unto, or els make Scripture useles, and leave every thing to the greatest in∣certainty & confusion that is in the world, and so being in the darke may run out heads one against another, like two blind men, that josling complaine of one ano∣ther, can you not see? and why doe you thrust me? but never complaining of their owne blindnes; in a far thicker Egyptian darknes are all people in the world, in

matter of Goverment and Policy that re∣ject the Councell of God, and yet never complaine of want of wisedome, but thinke themselves the wisest people in the world, in contending so eagerly, stre∣nuously and impetuously, for the mainte∣nance of old heathenish Goverments and superstitious customes, Ierem. 8. 9. The Wisemen are ashamed, they are dismayed and taken, they have rejected the Word of the Lord, and what wisedom is in them? and because many whom I honor in the Lord; as godly and precious Chri∣stians may happily be entangled and cap∣tivated with the Majesty of Monarchy, as being borne under it, and are in love with their own issue, though never so deformed; Deare hearts let us consider, that truth is more ancient then error, and that all are but novelties to the Word of God; you are in love with fowle mi∣stris Monarchy, not because she is not faire, but for that you are in the darke, and then we tell the Papists, that in the darke Pope Ioane with them is as good as her Lady; what ever may by carnall politi∣cians be invented for the maintenance of Monarchy, let us give more credit to the Word of God then the wisedome of men which is foolishnes, when it approaches before the God of Wisedom, God sayes, he

will not have his people come under a Kingly Goverment, and that hee will plague them for their Kings offences; if they suffer it, there needs no other rea∣son against Monarchy but a Divine Pro∣hibition; why was the Manna sweet at one time and at another corrupt? but be∣cause it was Gods Ordinance for the bet∣ter sanctifying of the Sabboth. Why would the Lord have the walls of Ierica beaten downe with the sound of a Rams∣horne onely, but that the more of his own power might appeare? why was there no more ceremonies used in the cleansing of Namaan but wash and be cleane; are not other waters as good? Is not Monarchy more pompeous and like the Heathens? now God hath protested against Monar∣chy in all these places of Scripture, and therefore to contend for it, is flat rebelli∣on against the Majestie of Heaven, to make our selves wiser then God: for this is certaine, that what the Lord did en∣joine or forbid unto his people of old, in matters of Iudicialls, there is an equity in it, for Gods people to observe for ever; Gods positive Lawes can no more be al∣tered or changed then his essence; hee is delighted with the wayes of Truth and Iustice. It is very true, that carnall Israel expected a restoration of Monarchy, and

therefore perceiving that Iesus Christ did not exalt himselfe as a Monarch, they did not believe in him, his Kingdome being not of this world (though he will have a Kingdome in the world) they did not conclude him to be the promised Messias we thought hee should have restored the Kingdome of Israel; many godly learned men, are of opinion, that the Lambs bride will not be glorious till the calling of the Iewes; Iesus Christ hath already a Spouse and visible Churches of Saints in the world; but come and behold the Lambes bride is conceived to be after the Iewes conversion; at which time it is likewise conjectured that the Iewes shall have a great command in the world, but no man to be a King over them; only King Iesus to be Lord and Soveraigne; Consider well Hos. 1. 11. Then shall the children of Iudah & the children of Israel be gathered together; and appoint themselves one head and they shall come up out of the Land, for great shall be the day of Iezerel▪ That head is meant Iesus Christ, the head of his Church, 1 Eph. 22. and Hosea. 13. 9. 10. 11. Oh Israel, thou hast destroyed thy selfe, but in me is thine help. I will be thy King, where is any other that may save thee in all the Cities, and thy Iudges of whom thou saidst, give me a King and

Princes. I gave thee a king in mine anger and tooke him away in my wrath: no king but Iesus, And Esay, the 1. holds it out fully what Goverment they shall have when they have repented, Not Mo∣narchy; but by good Iudges and Coun∣cellors, ver. 12. how is the faithfull City become an harlot? it was full of judge∣ment; righteousnes lodged in it, but now murderers; so long as they had their good Samuels, Iustice was like a mighty streame▪ but when they would have a king like the Heathens then men were made offen∣ders for a word, & if any man stand in the way of the kings domination the kings Iudges for money would condemne him, as in the case of Naboth for his vineyard, ver. 23 thy Princes are Rebellious, and companions of theeves; therefore ver. 25. when the Iewes shall be converted, sayes the Lord, I will take away the tin (of Monarchy) and I will restore thy Iudges as at the first, and thy Councellors as at the beginning; afterwards thou shalt be cal∣led the City of righteousnes, the faithfull Citie, there are hopes now that England, Ireland and Scotland may be faithfull Ci∣ties, the drosse and Tin of Monarchy be∣ing happily purged away, the Lord tells them againe of their sin, in choosing king∣ly Goverment in the dayes of Hezekiah.

Hos. 8. 3. Israel hath cast off the thing that is good: the enemy shall pursue him, ver. 4. they have set up Kings but not by me, they have made Princes: and I knew it not; did any Royalist ever thinke, that God makes the sin of Monarchy equall to Idolatry; as there he does? but let any Royalist (if he can) shew me one word of approveing, or commending, kingly of∣fice, or Regall Goverment in Scripture. And when God redeemed them from the Babylonish captivity, and gave them Ezra who was a ready Scribe in the Law of Moses. Ezra 7. 6. he speaks not one word of the commendations of Kingly gover∣ment: nor yet Nehemiah who was the Kings cup-bearer, 1 Nehe. 11. a most active and zealous instrument for Gods service speaks not a word of Kingly power to be of God, but chap. 6. 6. 7. Sauballat and Tobiah enemies to reformation; sent a let∣ter to Nehemiah that it was reputed that he intended to make himselfe King, and appointed Prophets to preach him up King at Ierusalem, but Nehemiah sent word that there was no such thing, but it was feigned by craft and pollicie to hinder the worke of God, and ver. 13. sayes Nehe∣miah, they would have made me afraid and to have sinned that they might have matter for an evill report that they might

reproach me; and was not this the very language of the Malignants; that the Par∣liament intended to make themselves Kings, and many other false accusations raised against them to discourage & wea∣ken their hands from the worke, but bles∣sed be God, that hath maintained a spirit of Christian fortitude in our good Nehemi∣ahs, ver. 11. shall such men as wee, doe good works by the halfes? God forbid, the Lord thinke upon his servants, both in Parliament and Army for good, according to all that they have done and suffered: And so Haggai 2. 22. prophesies of over∣throwing the throne of kingdomes, and the strength of the kingdomes of the hea∣thens, and the chariots, and those that ride in them, but not a tittle in any of the Pro∣phets; whereby the lawfulnes of Mo∣narchy may be gathered or maintained, if the goverment were lawfull, why should the Lord destroy it? and if it must be de∣stroyed from amongst the heathen people (that are ignorant of God, and rationall rather in habit then in act:) certainely God is exceeding angry with his owne people for suffering Monarchs to Lord it over them, when they have a power in their hands to subdue them.

Object. But was not Iesus Christ borne in the dayes of Augustus Caesar who had so

great a power, that all the world was taxed in his dayes, Luk 2. 1. and did not Io∣seph and Mary of their own accord goe up from Galilee into Iudea to be taxed? and is not subjection commanded to the Roman Emperors (that were some of thē monsters of men? and that even for conscience sake Rom. 13. 5. nay did not Iesus Iesus Christ himselfe worke a miracle to pay tribute for himselfe and Peter, for Caesars service?

Ans. First, concerning that of Rom. 13. I marvaile, that any man that hath but a dram of ingenuitie will object it, for it is as cleere as cristall, that the Magistrates there which are not to be resisted, are such as command just things and forbid the contrary▪ that are not a terror to good works, but to the evill; for the Law is not made for the righteous man, 1 Tim. 1. 9. Hee that punishes a man for doeing good is no more to be obeyed by any command from God then Satan is; If God should suffer any people to be spiritually possest or obsest by the Divell, the Scrip∣ture sayes, that in such cases onely spiritu∣all reasons are to be used, this kinde of burning, drowning, and persecution go∣eth not out, but by prayer and fasting, Matth. 17. 15. 21. but when rulers are possest with a spirit of crueltie, hunting and thirsting after the blood, liberties,

and estates of honest people; they are not to crouch under such burthens with an asinine patience, but to quit themselves like men, and purchase their freedome at any rate, for no remedy can be so bad as such a disease; If it should be intended of Religion, then Nero might have compelld Christians to worship the Sun, and the Apostles had find in Acts 5. and if it should be construed of a submission in Civill mat∣ters, that is to arme sin by a Commission a∣gainst the law but the question is whether Monarchicall Government have any foot∣ing or Divine approbation in Scripture; for God is not obliged to hinder sin and oppression, but he approves it not; there is a plaine and direct prohibition against it; my people shall not have a King, sayes the Lord, but we will have a King, say they; tis your great sin and wickednes to aske a King, sayes the Lord, but let us have one at our owne perills, say they; as the poore Iewes said in another cause, his blood be upon us and our children; let us have a King, though wee smart never so much, and pay never so deere for it, the people are made sensible of their sin in asking a* 1.14 King, and crave pardon for their rejecting God, and a rationall Goverment; against which expresse inhibition and charter, in that 1. Sam▪ 8. Some interences are made of

the lawfulnes of Monarchy in generall, which yet if it were lawfull (as it can never be evinced being against reason) amongst the Heathens, yet it is no argu∣ment that it is lawfull amongst Gods peo∣ple, because of that Divine injunction that they shall not imitate the goverment, nor manners of unbelievers; but that which Paul by inspiration wrote to the Saints at Rome, was to satisfie them in any doubt that might arise by their living under Im∣periall Goverment; to tell them that un∣till God did finde out a way to free them from hard Taske-masters, they must sub∣mit for conscience sake, if Nero would send to them for halfe their goods, it was better for them to part quietly with them, then to resist, and so to loose their lives; for what could two or three hundred Christians doe to oppose the Emperours power; however, he was none of their Lord; they set him not up, but they came in by blood and conspiracies, or els the Romans elected them; the Christians were meerely passive in the Goverment, and in conscience ought to pay tribute to them, not as if the Goverment was approved by God, but because it was Gods will that Christians should with as much peace and quietnes as the world would affoard thē, passe the time of their sojorning here in

feare, wherein the Saints lookt at the performance of the promises of God, and the will and minde of their heavenly Fa∣ther, which they found in Scripture to be, that as the people of God had suffered un∣der the Egyptian power those Pharoes and hard taske-masters, and so under the Ba∣bylonish power in the captivitie, and had suffered and were trampled upon by the Assyrian, Persian, and Grecian Monarchs; so likewise they were to suffer and to be op∣pressed by the Roman power, as we read Dan. 7. where by the vision of the foure Beasts is represented the foure Monarchs men of bestiall spirits that create a proper∣tie by force, as amongst the beasts possessi∣on is the onely right, but sayes Daniel, it must not be so alwayes, for ver. 18. and 26, 27. But the Saints of the most High shall take the Kingdom, and possesse the Kingdom for ever, even for ever and e∣ver, but the Iudgement shall sit, and they shall take away his dominion to consume and destroy it unto the end, and the King∣dom and dominion, and the greatnes of the Kingdom; under the whole heaven shall be given to the people of the Saints of the most High whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey him, see Dan. 2. 44. now this is a truth, that the Malignants

exceedingly vex and fret at Psal. 2. 1, 2, 3, 4. why doe the Heathen rage, and the people imagine a vaine thing? the Kings of the earth set themselves, and the rulers take councell together against the Lord, and against his Annointed, saying, Let us breake their bonds asunder, and cast a∣way their cords from us; he that sitteth in the Heavens shall laugh, the Lord shall have them in derision: then shall he speake unto them in his wrath and vex them in his sore displeasure, ver. 6. Yet I will (sayes the Lord) set King Iesus upon his holy hill of Sion; The Monarchs of the world thinke to intaile their Crowns so fast upon their posterity, and make Lawes like the Medes and Persians to be unchangeable, and men may thinke to establish Royall Statutes, and make firme Decrees that Monarchy shall stand, but the Lord will blow upon them; It is ad∣mirable to consider that Scripture of Ier. 29. Babylon was to be destroyed as it is, Psal. 137. 8. 9, O daughter of Babylon who art to be destroyed, happy shall he be that rewardeth thee as thou hast served us; happy shall hee be that dasheth thy little ones against the stones; and yet for the 70. yeeres the people of God must be patient and pray for the peace of that City where they were captives; doe but read that ex∣cellent

place Ier. 29. from the 4. to the 7. 10. If the Parliament had complyed with the late King, and set him upon the throne, it had been putting a golden Scep∣ter into the hand of Anti-Christ, and a reed into the hand of Christ, to have cal∣led Christ master but to have Crowned him with thornes; and a mortall man with Gold; it had been but mocking and scoffing at the promises of Iustice, Holi∣nes, Purity, Peace, Plenty; and freedom from oppression, which the people of God are to enjoy upon the earth; for doe but consider how ridiculous it is, to call those Defendors of the Faith, that are offendors of the faithfull; that make the Saints offen∣dors for a word; that hate the Saints, as men naturally hate poyson; from whence it followes, that the darknes and dissatis∣faction which hath been upon the spirits of many Christians concerning the Iustice done upon the late King proceeds from their not understanding the Scriptures & not distinguishing the times and seasons which the Lord hath appointed for his people, when to be in a suffering condi∣dition and when to be in a prosperous condition; the primitive Christians were predestinate to be conformed to the image of their head Iesus Christ, in a patient suf∣fering, Rom. 8. 2. 9. under Tirants, but in

these later times the Saints are to get victory over the Beast, and the Kings of the earth shall bring their glory to Gods people, Revel. 21. 24. the Churches of Christ shall not any longer as sucking Lambes be in feare of wolves, or as ten∣der kids in the pawes of Beares, nor as a prey to the mouthes of Lions, but those that oppresse the Lords people shall be fed with their own flesh, and drunke with their own blood, as with sweet wine, and all the world shall know that the Lord is the Saviour and the Redeemer of his peo∣ple, the mighty one of Iacob, Esay 49. 26. as it is Gods prerogative to binde the Di∣vell in chaines, so the Saints shall binde Kings on earth, let Malignants mocke and jeare at the Saints and servants of the most high God, minde what the Scripture sayes Psal. 149. 1, 2, 6, 7, 8, 9. ver. prayse the Lord; sing unto the Lord, a new song, and his praise in the congregation of Saints; let Israel rejoyce in him that made him: let the Children of Sion be joyfull in their King: Let the high praises of God be in their mouths, & a two edged sword in their hands, to execute vengeance up∣on the heathen, and punishments upon the people, to binde their Kings with chaines, and their Nobles with fetters of iron, to execute upon them the Iudge∣ment

written: this honour have all his Saints, prayse yee the Lord: that as Paul was delivered from the mouth of the Li∣on, so the Saints shall be delivered from all the Lions and beasts of prey, for God will ere long visit Babylon and all those Kings that have been druncke with the blood of the Saints, and then all men that are of the same spirit as the holy Apostles were (as all Christians are animated by the same spirit as the members by the same soule) shall rejoyce, Rev. 18. 20. and it is a speciall duty of Christians to express their joy by singing & exaltations in the Lord, Rev. 19. 1, 2, 3. and for the effecting of so glorious a work the Lord will plead with fire and sword with all the potentates of the earth, Esay 66. 16. but it must be a righteous warr, Revel. 19. 11. And I saw heaven opened, and behold a white horse and hee that sat upon him was called faithfull and true, and in righteousnes he doth Iudge and make warr: for unlesse Iustice be advanced in the front of all mi∣litary designes, God will not protect the reare; It is an error in any to hold that the power of Anti-Christ must not be de∣stroyed by the materiall sword and main∣tained by such only as turne all Scriptures into Allegories; I doe not count it any su∣perstition for the Gentry of Poland to stand

up, and draws their swords at the rehersal of the Creed, signifying, that they wil fight for their Religion against all opposers: And they that are called, are faithfull, chosen, and true, Ier. 51. 20. Thou art my battell Axe and weapon of war for with thee will I breake in pieces the nations, and with thee will I destroy Kingdomes, men of Gods designation and appoint∣ment. Hee is the Lord of Hosts that hath taught the hands of his servants to warre and their fingers to fight, Psal. 144. 1. For not only that knowledge which is divine is from God, but skill in armes and expert∣nes in warrs, which though it may in a great measure be acquired by naturall va∣lour and understanding, voluntary indu∣stry, and long experiences, yet considering how many veteran Commanders of noble extraction and education, famous in feates of Chivalrie; have been foiled, bro∣ken in peeces, and beaten at their owne weapons by a few gentlemen (in compa∣rison) and inuenile mecanicks and honest tradesmen, whose hearts the Lord hath drawn forth and engaged to fight his bat∣tailes; we must needs acknowledge, that their valor, prowesse and dexterity hath either been infused by God, or improved by him to a miraculous proficiencie.

The Scripture is very cleere, that Gods

people were governed by Parliaments for though we read, 1 Kings 8. 2. That all the men of Israel assembled to King Solomon, yet v. the 3. the Elders of Israel only came, the people were but vertually present by re∣pre sentation as every man, woman and child, is supposed to be present in Parlia∣ment, otherwise an Act could not in rea∣son oblige them; 1 Num. 4. one of every Tribe, one chief of the house of his Fathers to appeare and stand up for the rest, and more expressely in the 2 Chron. 1. 2. and 5. 2. They are called Captains of thou∣sands and of hundreds, that stand up for Counties, and Cities, Iudges that weigh mens causes, Governors of Forts and Gar∣risons, and chief men for wisedome, prin∣cipall officers, for age and prudence, and by Kings, and Princes in severall texts of Scriptures are onely meant eminent nur∣sing fathers to Gods people; but accoun∣table to their brethren for any Male-ad∣ministration; but Kings make themselves so sacred that they may not be toucht, they say, the Lawes are their own Creatures, to which they can no more be subject then the Romans could be subject to their owne slaves; the Civillians at Paris not long since resolved, that the King could not be plaintiffe in any Action, for he was not tyed to any Law, all is the Emperors

as to property, though not as to possession, say some of them, and they have no other obligation but the conservation of their owne dominions and greatnes, they must dissemble for their proper interests: one made many promises and after being made a King, said; he was not the person that promised, and so all was void.

In the Warrs betweene Henry the third and the Barons, most of the Cittizens of London tooke part with the right side a∣gainst the King (for never had any King just cause to fight against the people) who was taken prisoner; an obstinate man that would not yeeld, though he was brought to a morsell of bread; the people in that midnight of Popery tooke oathes and protestations from him, for the main∣tenance of their lives and estates, and set him at liberty, and in speciall he tooke a solemne oath not to question the London∣ers for any former matter, wishing dam∣nation, and the lowest chamber in hell for himselfe and his posterity, if he did not punctually keepe and observe them, and tooke the Sacrament upon it, which hee believed to be the very Body and Blood of Christ; and the people counted him a Heretique that made the least doubt of his non-performance; what not believe the King upon such solemne Oathes and im∣precations?

this was ratified by Act of Parliament, but what followed? he had no sooner got the Milicia into his owne hands, but the active men that contended for their liberties were Imprisoned, the Liberties of the City invaded, Strangers appointed to be Governors of the City; those that had been honest put to death; their goods confiscate, and never poore creatures more miserably afflicted and tormented; and what promises did Queen Mary make to the Suffolke men at Fra∣ningham Castle, that they should enjoy their Religion establisht by Edw. 6. but when shee had got power in her hand shee began to persecute and burne them for Heretiques, the poore Suffolks men besought her to make good her promise, what said shee, keepe promise with He∣retiques? I shall make you know that the members must not be so bold with their head, as to endeavour to rule it; Innumer∣able instances might be made of forraigne Princes in this kinde, but it is but to show the Sun with a candle; Monarchs have no other principles but selfe preservation, though they should intend to performe when they promise (which I doubt ve∣ry few of them doe) it is but as the I esuits teach, to keep untill they have power to break and forgive an injury, as the Italian

sayes, till he can revenge it, they have such strong temptations to draw their hearts, from what they have engaged their selves unto; if it crosse them in point of domination; which is so sweet a mor∣sell unto them, that no prudent people will ever trust them for matter of their li∣berties: Richlieus principle and Councell to his Master was, keep your Subjects low Sir, that having time little enough to get bread they may never thinke of any liberties: I doe not know whether his tongue and his head were of the same opinions (for he was famous for deep dis∣simulations) but if he spoke as he thought I might without offence say, that it was as unwise a speech as ever came from a Scholler; Let me intreat your honorable patience but to read a little of Machiavell (which Kings study more then Scripture) his words are these in his Prince; A King▪ sayes he, must be a Fox, that he may be aware of snares, and a Lion, that he may scare the Wolves; A wise Prince ought not to keepe his faith given when the ob∣servance thereof turnes to disadvantage▪ and the occasions that made him promise are past; if men were all good this rule would not be allowable, but being the people are full of mischiefe and would not make it good to the Prince, neither is

he tyed to keep it with them, nor shall a Prince ever finde lawfull occasion to give collour to this breach, very many mo∣derne examples might be alledged where∣in might be shewed how many peaces have been concluded, and how many pro∣mises made, have been violated and bro∣ken by the infidelity of Princes; ordinari∣ly things have best succeeded with him that hath been likest the Fox, but it is ne∣cessary to understand how to set a good colour upon it, and to be able to faine and dissemble thoroughly, and many are so simple and yeeld so much to the present necessities that hee who hath a minde to deceive shall alwayes finde some or other that will be deceived; Alexander the sixt never did any thing els but deceive men, and never meant otherwise, and alwayes found some to worke upon, yet never was there any man that would protest more effectually, nor averre any thing with more solemne oathes and observe them lesse then he did; neverthelesse his cose∣nages thrive all with him; and further sayes hee, a Prince will be forced for the maintenance of his State to doe contrary to his Faith, Charity, Humanity, and Religion, therefore it behoves him to have a minde so disposed as to turne and take the advantage of all windes and for∣tunes;

and a little further, let the Prince seeme to him that sees and heares him, to be all pitie, all faith, all integrity, all humanity, all Religion, nor is there any thing more necessary for him to seeme to have then this last quallity, for men in ge∣nerall judge by the sight and appearances, few by the touch, every man may come to see what thou seemest to be, but few come to the truth and feeling of thee to understand what thou art, and those few dare not oppose the opinion of many who have the majesty of State to protect them, and in all mens actions, especially those of Princes, where there is no judge∣ment to appeale unto, men forbeare to give their reasons till the events and ends of things; let a Prince therefore take the surest courses to maintaine his life and estate, the meanes shall always be thought honorable and commended by every one for the vulgar is ever taken with the ap∣pearance and event of a thing, and for the most part of the people they are but the vulgar, the others are but few in compari∣son, there is a Prince, says he, that preaches faith, and that Princes are not above their words, but had hee kept his promises hee had lost his state long agoe, so far Machia∣vell: And another principle amongst Monarchs is, that if any subject begin to

have a conceit of his owne merits, or to deserve well from the publique, he must in reason of state be discourted, if not exe∣cuted; for seare of factions and Rebellion; when David came to Ierusalem with the head of the Giant the women met him singing, Saul hath slaine his thousands, and David his ten thousands, 1 Sam. 18. 7. thereby ascribing more honor to David then Saul, for which Saul was wroth a∣gainst him, and from that houre you may observe that hee never lookt upon him with a pleasant countenance, oh this David he stands in the way of my applause; he is counted a better souldier, more just, mer∣cifull, or Religious then my selfe, banish him at the least, if not, utterly destroy him; Monarchy and wholesome Lawes can no more cohabit, then the Arke and Dagon; take but one divine instance; what wicked lawes and statutes of Omri were practised and put in execution, even by Monarchs that professed to governe and rule as for the Lord and over his people in that 59. of Esay v. 3. the land is defiled* 1.15 with blood, the King shall have power by Law to pardon murders under the name of man-slaughters, ver. 4. none cal∣leth for Iustice; nor any pleadeth for truth ver. 5. they hatch Cokatrice eggs and weave the Spiders web, ver. 8. there is

no judgement in their goeings, they have made them crooked pathes, ver. 9. there∣fore is judgement far from us, neither doth Iustice overtake us, ver. 14. 15. and Iudge∣ment is turned away back, and Iustice standeth a far off for Truth is fallen in the street, and equity cannot enter, and the Lord was displeased that there was no Iudgement; the meaning whereof can be no other then this; That Evangelicall Propher, or Propheticall Evangelist Isaiah foretelling the Iudgement that should be∣fall his owne Nation by the Assirians and the Caldeans, telleth Iudah and Israel, that principally for corruption in their Courts of Iustice; they shall be severely punisht, his prophesie rising no higher then to the reigne of Vzziah King of Iudah and Iero∣boam the second King of Israel, hee tells them that their Lawes are like Spiders webbs, they entangle poore clients as the Spiders web doth the flyes, to their de∣struction, and undoeing, their Lawes are spun with so fine a threed that none but Eagle eyed practisers can discerne them; the plaintiffe hatches Cockatrice eggs, the issue of many tedious suites, is poysonfull and pernicious, if he recover, considering his costs and paines he may put his gaines in his eyes and see never the werse, and if he mistake his Action, or doe not hit the

bird in the eye, hee must pay the defen∣dant his costs (who yet is in conscience indebted unto him) to his utter undoe∣ing; but the Spirit of God prophesieing against such wicked Councellors that contend for Monarchs saith ver. 6. their webbs shall not become garments, when Monarchs are destroyed; their Lawes shall perish with them, they shall prove but as cobwebs to those that practise them, and shall afford them no succour against Gods vengeance, their Lawes are crooked like the serpent, full of turnings and windings, Maeanders and Intricaties; such as swerve from the strait and easie path of Gods Iu∣diciall Lawes; for equity can finde no ad∣mittance, or is not able to stand and beare it selfe up; and ver. the 11. the people roare like beares and moutne sore like doves and looke many yeares for Iudge∣ment, yet there was none; for Monarchy and good Lawes are inconsistent; and what Amos saith chap. 5▪ 21, 22, 23. I hate and abhorre your feast dayes, and I will not smell in your solemne assemblies, 22. though yee offer me burnt offerings and meat offerings; I will not accept them, neither will I regard the peace-offerings of your fat beasts, 23. take thou away from me the multitude of thy songs, for I will not heare the melody of thy violls,

that is, leave off praying and singing till there be a settled course of Iustice be∣tweene partie and partie to run downe not by drops, but like a mighty streame of water in a firme, quicke, cheap and unva∣riable way, and chap. 6. 8. saith the Lord. I abhorre, the excellencie of Iacob, and hate his Palaces, what blessed Lord! ab∣horre thy poore worme Iacob and his fa∣thers pompe and best condition? sure it must be for some transcendent iniquitie, behold the reason rendred Amos the 5. and 7. and 6. 12. for yee have turned Iudge∣ment into Worme wood and Gall, and the fruit of righteousnes into hemlocke; Iu∣stice (which of it selfe is the most pleasing and profitable thing in the world and which being tempered with mercie cures all the distempers and diseases in a Body politique) was corrupted, made most bit∣ter to the oppressed and most abominable to God, when men are undone by the Law which should preserve them: And the Lawes were no better in Habakkuks time, 1. 13, 14, 15. wherefore holdest thou thy tongue when the wicked de∣voureth the man that is more righteous then he, and makest them as the fishes of the Sea, as the creeping things that have no ruler over them, they take up all of them with the angle, they catch them

with their net, & gather thē in their drags, therefore they rejoyee and are glad; that as in the Sea the greater fishes devoure the lesser so a full pursed malicious plaintiffe or defendant wearies out his poore adver∣sarie and right is conquered by might; by meanes of those Angles, Netts, Draggs, and Cobwebs, and Rubbs that hang and Iye in the way and allies of Iustice, pre∣ferring ceremonies, formes, and shad∣dowes, before truths, reallities, and sub∣stances; and Monarchs ever loved such wittie Iudges as could expound the Law, that Iudgement should be given as his Imperiall Sacred Majestie desired, and where the plaintiffs cause was so cleere that it was too grosse to give Iudgement against him, then after Iudgement given for him to have such Councell as should finde a knot in a Bullrush, an error in the proceedings, to reverse the Iudgement, and so the poore creature caught like a fish in a Net, or a bird in the snare, and the more he struggles to get out the faster hee is ensnared, for he must pay costs to the defendant who unjustly keeps away his Land from him, and if there be no such net or snare in one Court, then he is* 1.16 brought into another, because Law and Equity (which should be the oearest friends in the world) are many times to∣gether

by the eares and it is hard recon∣ciling them; and being upon this subject, let but the wisehearted consider what the Lord saith, Esay 1. from the ••1. ver. to the 18. verbatim, so 5. 7. God looked for judgement but behold oppression for righteousnes, but behold a cry: God will at the length be cloyed (as one is cloyed with meat which he loatheth, and his stomack goeth against, Prov. 27. 7. with the prayers and devotions of any Nation in the world, that have not an expedient of quicke, sure and cheape Iustice, and will disown and spew out such a people, though they be never so instant in prayer, and by their instancie and importunities hope to speed, Matth. 6. 7. yet his soule hateth them, he abhores it from his very heart; and take but that precious Text of Ier. 22. 15, 16. did not thy father eat and drinke and doe Iudgement and Iustice, and then it was well with him, he judged the cause of the poore and needy, then it was well with him, was not this to know me, saith the Lord?

Indeed a man would thinke that it should be easier to finde one good man, that would even sacrifice his life to repu∣tation and for the good of the people, and so one good King for whom the people would even dare to dye, Rom. 5. 7. and if

Gods people had been left to any kinde of goverment which they should thinke best they might happily have intrusted some good man with a plenartie of power, and have expected a blessing therein, but Mo∣narchie is against Gods institution, and blessings are onely annexed to Gods Or∣dinances; bread & wine in the Sacrament are better to worke devotion then pompi∣ous toyes, Images and Puppets are for carnall Gospellers, sayes God, when his people choose a King they reject him.

But does not Peter & Paul call an absolut Monarchie Gods Ordinance, I deny it, for the power Legislative was in the Se∣nate, the Romans did never intrust any man by any Legall constitution to doe what he list without the peoples consent in the Senate, Neroes cruelties were never with the peoples consent, but sayes Paul to the poore Saints there, you see what diffe∣rences there are between the Caesars and the Senators who stand for the peoples Liberties, in such a Case, those that have the swords in their hands as the Empe∣rors had (the Millicia being at his dispose) it is best for you to submit to them, those to whom Peter wrote being strangers, scat∣tered by persecution, were not to trouble themselves with State-matters no more then it had been proper for the Dutch or

French Congregations that live quietly in London, to have troubled themselves with the difference between the late King and the Parliament: But may not people live happily in a mixt Monarchy; where the King may have a prerogative in many things, and yet the people enjoy their Li∣berties; I say not, for Monarchy and Li∣berty are inconsistent and incompatible; Indeed an Apprentice that hath a good master may after a sort be said to be free; but to speake properly, he is a servant, so if there should be a good King (like a blacke swan) the people may be lesse mi∣serable for a season but it cannot hold long, for every creature seeks its owne perfection which depending upon the de∣struction of one another, they Act accor∣dingly, and therefore for any people to live in quiet it is necessary that they be to∣tally slaves or wholly free, and those Kings at first that promise or pretend to be satisfied with a mediocrity of power; they doe not intend to rest there, but that they may the more easily compasse what remaines, and for my owne part, when I heare many wise men speake of making peace with the King and tyeing him up so close to his Lawes, that he should not be able to hurt the people; I thought it was but a kinde of dissimulation to make

people beyond Sea thinke him to be a great King, and yet in effect to make him stand but for a cypher therefore I do much preferre the Spanish principle before the Scottish, the first wishes that he had many lives to loose for his King, and that hee had rather loose his life then question the Kings Iustice, but the Scots contend for a King of Clouts meerely for the name of a King that must be whipt if he looke but awry, keeping their Kings in as much awe as schoole-boyes; for any people to live in slavery whenthey may be free is a basenes of spirit, and for others to con∣tend for a King and no King, I meane a titular King without power not; so much power as a High Constable hath, to com∣mit a night-walker; is rather worse, for God that hath punisht grosse profanenes in England and Ireland with rods, will punish hypocrisie in Scotland with Scorpious; But still versatill witts will be objecting, what, were all the former Emperors Ti∣rants in the foure Monarchies? or if so, what shall we say of the Kings of Israel & Iudah? where the King is sole Iudge, or hath a negative voyce there he is unlimit∣ted, and consequently a Tirant that may do wha the pleases, and such a one can ne∣ver have any love of a people of any un∣derstanding; if the people be Iudges, and

may make warre or peace without the King, then he is no King; it is no discreti∣on to be too much in particulars; Certain∣ly for the generall, Monarchs have beene monsters of men; a generation of men and women borne for the scourge and punish∣ment of man kinde, whose wickednes and villanies have been of the highest Eleva∣tion and Magnitude, more forcible to pro∣voke and irritate Gods Iustice to punish the world then the honesty and single∣heartednes of the people, to incite & pro∣cure his pardoning mercie and forgive∣nes; Therefore I hope all good people will agree with me, that we have great cause to rejoice in that famous peece of Iu∣stice of Ianuary the 30. 1648. acted where most of their miseries had been plotted; and as Iosephus records (antiquit. lib. 18. cap. 6.) of one Marsias, that after the death of that Tirant Nero or Tiberius; Hee made an Oration to the people to write every man upon his doore The Lion is dead: and* 1.17 as after the removall of Tarchoni, the Ro∣mans would not so much as endure the name of a King; which comes from the old Saxon word Koning; or rather cun∣ning; for they learne to catch the prey and devoure men; I would intreat my Honored Countreymen to be as wise in this generation as the Romans were before

Christs time; and instead (of plotting to destroy themselves by hunting after new Tirants) to consider what the Spi∣rit of God saith in the 19. of Ezek▪ from v. 1. to the 9. v. Let them say unto the chil∣dren of the late King, what your mother a Lionesse? she lay downe among Lions, shee nourished her whelps among young Lions, and shee brought up one of her whelps, it became a young Lion, and it learned to catch the prey, it devoured men; but when she saw that her hope was lost, shee tooke another of her whelps and made him a young Lion, and hee went up and down among the Lions, he became a young Lion & learned to catch the prey and devoured men, then the na∣tions set against him on every side, and spread their net over him he was taken in their pit, and they put him in chaines, and imprisoned him, that his voice was no more heard upon the mountaines of Is∣rael; how admitable and adorable is the fulnes of Scripture, as if it had been calcu∣lated for the Meridian of England; Zedekiah was the last King of Iudah, the whelpe was Iehoahaz who was King for three moneths only, 2 Kings 30. ver. 31. he was taken in a pit or net, a phrase importing the manner of catching Lions, of whom Ieremie Prophesied, that he should never

returne to see his native Countrey, Ier. 22. 10. the other whelp was Iehoiakim, who went up and downe craving aid from the King of Egypt to make him King; which was the cause of his ruine, the roaring of the whelpe made a great noyse, by their cruell and tirannicall commands, but they were taken in strong holds, & being dead were buried with the buriall of an Asse Ier. 22. 18. thrown out upon a dunghill; It is not I but the Spirit of God in the ho∣ly Scriptures that calls a King (that chal∣lenges a power against the publique judg∣ment of the people in a nationall Coun∣sell) and his Children, a Lion and his whelps: the Lord knowes my heart, that I beare no more malice to any one herein mentioned or intended, then I did when I lay in my cradle, and though I should ex∣pect no more mercy from them then there is milk in a male-Tiger, if the Lord should suffer mee to fall into their hands, as hee justly might in regard of my sins, though I trust for his mercies sake hee will not; yet I doe freely pray for blessings upon them, that if it be the will of God, those Fatherlesse Children which are not fit to be Kings upon earth may be Heires of Heaven, to a Kingdom that cannot be moved; and if it shall please God to give repentance to any of them, that with

Achan they shall confes their sin, and give glory to God; learne to governe them∣selves, and renounce all vaine and sinfull pretences: I should be an humble Advo∣cate for them, that Mercy might be hono∣rably seated on the right hand of Iustice; and that there might be not onely a com∣petent, but an eminent exhibition allow∣ed them for their support; for I could heartily wish, that such as professe Christ, would dye more to vaine Phylosophy, Col. 2. but live to morall Phylosoply, if it were but to learne this lesson, of bles∣sing them that curse us, and doeing the good of Iustice against the evill of inju∣stice; because for any man to lay aside his Iustice is to deprive himselfe of reason, & to become a brute; Iustice being neerer of kin to every Magistrate then his child or brother, as being part of his soule, but Iustice without Mercie is crueltie, and Mercie without Iustice is meere fatuitie.

FINIS.

Notes

• * 1.1

  Monos arkein.
• * 1.2

  Revel. 9. 11.
• * 1.3

  Pauper Calvinus multos fe∣cit divites.
• * 1.4

  Prudentia Humana Capitalis Inimica Christi.
• * 1.5

  Altius pa∣tibulum.
• * 1.6

  Habemus legem, &c.
• * 1.7

  Celerem Iustitiam non Iusti∣tium.
• * 1.8

  That Fox Herod.
• * 1.9

  Magno Conatu nugas a∣gere.
• * 1.10

  Spiritum Regiminis non rege∣nerationis.
• * 1.11

  Gloria Pa∣poe successo∣ris est res∣cindere Acta pre∣decessoris deleatur nomen Calvini.
• * 1.12

  E pessi∣mo Cane ne catulus quidem relinquen∣dus.
• * 1.13

  Igni tra∣duntur le∣ge Papi∣starum.
• * 1.14

  Habetis confiten∣tes reos▪
• * 1.15

  Exeat au∣la qui vult esse pins.
• * 1.16

  Non uni∣tum sed unum▪
• * 1.17

  Tedne∣ken o Leon▪