Salmasius his buckler, or, A royal apology for King Charles the martyr dedicated to Charles the Second, King of Great Brittain.

Salmasius his buckler, or, A royal apology for King Charles the martyr dedicated to Charles the Second, King of Great Brittain.

Table of contents

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Title page

The Epiſtle to the Reader.

ERRATA.

To the Author of the Royal Buckler, or a Lecture to Traytors.

REPENTANCE FOR THE MURTHER OF Charles the Martyr. AND The Reſtauration of Charles the II. is the only Balm to cure Englands Diſtractions.

On the late MIRACƲLOƲS REVOLƲTIONS IN ENGLAND, &c.

THE HISTORY of PHAETON,

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ENGLANDS CONFUSION,

ENGLANDS REDEMPTION.

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Paſtor Vitae ſuae mediocritatem commendans, queritur cum Coeli, caeterarumque rerum, curſus certo regantur conſilio, non tamen res humanas, juſte ac certe cedere, cum bonis male ſit, malis bene.

The Shepherd commending the meanneſs of his life complains, that ſince the Heavens and all things elſe are Governed by a certain rule of Providence, yet that humane affairs go not on in ſo ſetled a courſe, becauſe Good men go backward, and Vice only is rewarded.

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Aſtraea, Redeunt Saturnia regna, progenies, caelo Demittitur alto.

Biſhops & the Co [...]on pr [...]ier Booke

[...]ewarded:

Sectaries reiected:

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SALMASIUS HIS BUCKLER: OR, A Royal Apology FOR King CHARLES the MARTYR.

Dedicated to CHARLES the Second, King of Great Brittain.

Salus Populi, Salus Regis.

LONDON, Printed for H.B. and are to be ſold in Weſtminſterhall, and at the Royal Exchange, 1662.

The Epiſtle to the Reader.

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THere have been ſo many Wolves in ſheeps-cloathing, and ſo many Innocents, by the reviling tongues of their Enemies, robbing them of their good names as well as of their good eſtates, made Malignants, in this our worſe than iron age, that I know not what Epithite to give thee; If thou art an Honeſt man, Rara avis in terris, I invoke thee to be my Patron; If thou art not, Noli me tangere. But ſince St. Austin, once perhaps as zealous a Reprobate as thy ſelf, was converted by looking on the Bible by chance, I will not prohibit thee from eating of this fruit: Though, I believe, to think that thy view of my Book will work the like converſion on thee, is to have a better opinion of thee and the Book, than both will deſerve: For, though an Angel ſhould come from heaven, or a man ariſe from the dead, yet could he not perſwade our hot-headed Zealots, but that they did God good ſervice, even when they rebell [Page] againſt his own Ordinance, tranſgreſs his Commandements, murther their Father, the KING, and pollute their once flouriſhing Mother, the CHURCH. Before this prodigious offſpring, like Vipers, deſtroyed the Mother by their birth; The Jews indeed murthered the Lord of life, becauſe they did not know him, and therefore thought it was pleaſing to God. But wo be to them, who did not only with Ham, ſee their Fathers nakedneſs, and reproach him, but commit Paricide, ſee his heart, naked, and call the multitude to laugh at it, — En quo diſcordia Cives produxit miſeros? O the miſerable effects of ſeditious men! Who ſhall now cure the Kings evil? Or who ſhall cure the evil of the People? O purblind City, how long will you enſlave yourſelves to ravenous woolves? who by their often changing of their feigned Governments, do but change the thief, and ſtill your Store-houſes muſt be the Magazine, to furniſh them with plunder. You muſt never look to enjoy your lives, eſtates, or Gods bleſſing, with the fruition of your Wives, and Children, before your lawfull King and Soveraign CHARLS the II. unjuſtly baniſhed by Rebells, be reſtored to his Crown and Kingdom; For what Comfort [Page] can any honeſt or conſcientious man take, in any thing, ſo long as he ſeeth his own native Prince, like King David, driven from his own natural inheritance, by the unjuſt force of a multitude of Traytors, both to God and their King? Who Judas-like, acknowledging his Maſter with a kiſs, ſo they ſwore with their mouthes, that King CHARLS the I. was their only lawfull King and Soveraign, and had the Supreme power over them all, and then delivered him to the Sword-men, who came out with Clubbs and Staves againſt their Soveraign, as againſt a Thief: and as the Jews did the Lord our Saviour, whom they did not acknowledge to be their King, otherwiſe they would not have done it; Theſe men murthered their dread Soveraign, whom they all acknowledged and vowed to be their only King; Excelling the Jewes only in wickedneſſe. Therefore, ſince by the Laws of the Land, there can be no Parliament without the King, what difference is there between a Protector, and one of their Parliaments, but only number? For their Protectors are but the head thieves, and their Parliaments but a headleſs multitude of thieves: For ſo long as the Royal Progenie of CHARLS the I. (which God [Page] long preſerve) remain alive, all other our Governours beſides them, will be but Rebells, Traytors, and Tyrants, let them call themſelves a Free State, or by what names they pleaſe, & continue until the worlds end. Therfore rouze up Citizens, and take courage; How long will you be the common Hackney, to be ridden by every one that will ſtride you?Note: St. Pauls. How long ſhall your Sanctuary be made a Stable and Den for Thieves? Shall your Streets bluſh with the blood of Prophets, and with the blood of your Cit [...]zens, and will not you change your colour? where is the reverend Doctor Hewyt, that Glory of your City? that Glory of all Chriſtians, that Glory of the whole World? whoſe fame ſhall out-live the Sun, and his renown ſhine longer, and brighter than the Moon, or the leſſer Stars! Caeſar the Uſurper was wont to ſay, Si violandum eſt jus, regnandi cauſa eſſe violandum, That if it is lawfull to forſwear one ſelf for any Cauſe, the Cauſe of gaining a Kingdom is the moſt lawfull. But there are thoſe amongſt us, who have turned the Suppoſition into a Propoſition, and confidently by their practice affirm, that it is lawfull to forſwear one ſelf for any thing, [Page] and moſt ſacred to be forſworn, if by the perjury a Kingdom may be gained. But I will not touch the Soars which lye raw before every mans eyes, only this will I ſay, which every one knoweth to be true, that no Kingdom in the World was ſo happy both for peace and plenty, law and religion, and all other good things, as our Kingdom of England was, whileſt due obedience was lawfully paid to our Soveraign Lord the King, but now the King being murthered and all goodneſs with him, no Nation under the Sun is more miſerable, and ſo it will continue untill King Charles the ſecond be reſtored to his Crown. The Sword of Gods word ought only to fight for Religion; the Iron ſword of Rebels did never eſtabliſh Chriſtian Religion, nor ever will ſet up Chriſts Kingdom, eſpecially if it be unſheathed againſt Kings by their Subjects. And to ſatisfie all Objections whatſoever againſt my writing, I anſwer, Si natura negat facit indignatio verſum: It was not to ſhew my ſelf to the world (for as in Tempeſts, ſo in our daies, he is beſt who is ſeen leaſt abroad,) But it was to ſhew and prefer the Truth, which hath been laid aſleep by the Charmes of our Sins: For to [Page] Note: Jo. 18.37.this end was I born, and for this cauſe came I into the world, that I ſhould bear witnes to the truth, & every one that is of the Truth will hear the voice of the truth; when I ſaw the many revolutions & turnings of men, like Weathercocks, being preſented, almoſt every day, with new, ſtrange, and various ſhapes and forms of Government, it cauſed me more diligently to ſearch after the true reaſon of our changings, wch I found to be our Sins, and the abſence of our King, & alſo which was the beſt kind of Government, which I found to be Monarchy, and that all trayterous Tyrants ſine titulo, might moſt lawfully be killed by any privat hand; but Kings only by God. Truth often getteth hatred, and it is the doom of ſerious books to be hooted at, by thoſe who have nothing elſe to do but to ſcrible Pamphlets: Every one judging according to his capacity or affection. And as Men, ſo Books are preſſed to war Ad prelum tanquam ad praelium; But Nulla fides, pietaſve viris qui caſtra ſequuntur, there is as little credit as piety to be found in Swordmen, and ſo their calumny will not prejudice me in any wiſe mans judgement. The good of my Country, and the ſettlement of our Diſtractions [Page] is the thing which I aim at, (let Momus carp while his Teeth ake) which Settlement will never be untill Right overcomes Might, and every one be eſtabliſhed in his own again; For what man hath been ſecure and immutable ſince the great and wicked change?

Sen.

Quem felicem Cynthia vidit,

Vidit miſerum abitura dies.

He that ſhone like the Sun in the Morning, was clouded like Night in the Evening; a Protector one hour, and glad to be protected the next. God oftentimes curſeth with the ſame Sins which were committed againſt him. Pharoah hardened his heart the firſt time for his Pleaſure, God hardened it the next for his Destruction. We changed our Government once to pleaſe our wicked Wills: God hath changed it oftner to purge our impious Sins. But

Jam ſatis terris nivis, atque dirae

Grandinis mifit pater, & ruben [...]e

Dextera ſacras jaculatus arces,

Terruit urbem.

Terruit gentes.

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Enough of hail and cruel ſnow,

Hath Jove now ſhowr'd on us below,

Enough with thundering Steeples down,

Frightned the Town.

Frightned the World.

O thou God of Order, now hold thy puniſhing hand, cement our Differences, and unite the lines of our Diſcord in the true Centre. Let Charls the 2d. our Auguſtus, and Caeſars Succeſſor, revenge the bloody Murther of Caeſar. O moſt worthy Auguſtus, our only lawfull Soveraign, be thou a ſtay to our falling Kingdom, Patiens vocari Caeſaris ultor, do thou haſten to be Caeſars Revenger, and then

Serus in coelum redeas, diuque

Laetus interſis populo Quirini,

Neve te noſtris vitiis iniquum,

O [...]yor aura

Tollat, hic magnos, potius triumphos,

Hic ames dici pater, atque Prin [...]eps,

Neu ſinas Medos equitare inultos,

Te duce Caeſar.

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Return to Heaven late we pray,

And long with us the Britains ſtay,

Nor let diſdain of our offence,

Take thee from hence.

Love here victorious, Triumphs rather,

Love here the name of Prince, and father,

Nor let the Rebels ſcot-free ride,

Thou being our Guide.

Which is the continual Prayer of

Your Graces moſt humble, true, faithfull and obedient Subject, and moſt dutifull Servant, uſque ad aras. Cimelgus Bonde.

ERRATA.

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THe times are full of errors, Parliaments themſelves have erred, therefore pardon the Errata of the Printer. Some Letters, nay ſome words are left out, and wrong ones put in their room: What then? our Nobles, nay our King himſelf, hath been diſ-throned, and wrong ones, The Shrubs, their Servants, have intruded, and uſurped their places: The Rump ruled the whole Body, the Feet got above the Shoulders: And untill the Head fully enjoyeth its preheminence, and Prerogative over the inferiour Members, expect no Amendments either publick or private. But ſince our Age hath more need of a Bit than Spurs, adde (bit) to the end of the 21. line, fo. 6. line 9. fo. 42. Munera. l. 21. f. 47. of, inſtead of for. l. 22. fo. 174. read Could ſuch attempts. In the Latin Verſes, read cujus, and fonte, in the two laſt lines.

THe Contents of this Book you may find fo. 1. 20, 28, 40, 54, 65, 73, 86, 106, 119, 132, 192, 204, 210, 219, 267, 361, 376.

[Page]And ſince the laſt in execution, is the firſt in the intention: I muſt requeſt the Reader to begin with the laſt part of the Book, and end with the firſt part in his reading: And if he meet with any *—Nam quis iniqui Tam patiens orbis, tam ferreus ut teneat ſe? ſharp and tart laguage, let him remember the Perſons whom it concerns, whoſe Actions were more baſe than the moſt nipping and ſatyrical pen could rehearſe. For what villany ſo great as for Subjects to murther their gracious King? Oh Heavens! could the Godly do this? Do this? Yes root up our Laws and Religion, deſtroy our Church, and murder our Prophets, with many thouſands of their innocent Brethren, and yet be accounted Saints too: But from ſuch Saints good Lord deliver us, who took away the Kings and Biſhops lands, and then voted them Papiſtical, and dangerous to the Church and Common-wealth.

It was Naboths Vineyard which made him a Blaſphemour: and Jack Presbyter would never have made a Covenant to extirpate Epiſcopacy as contrary to the power of Godlineſs, had not the Biſhops had Land, and the Presbyter much Pride, and more of the form, than of the [Page] power of Godlineſs in him. But Multa cadunt inter calicē Suprema (que) labra, the Independents ſtept between home and him, got the honor of cutting off the Kings head, and took to themſelves the Revenues of both King and Biſhop: So that now Iohn could relliſh a King, and the Office of a Biſhop: I like his Appetite well, but I pray God he do not ſpoyl the meat in the chewing it.

But renowned General Monk hath now cheared us with the hopes of a *A good Remedy, but a bad Cure. Free-Parliament, which will put a period to our miſeries, that is, they will bring in our exiled King, without whom, they will be but a Gallimaufrey of Confuſion, increaſing, not diminiſhing our Diſtractions: for no Parliament, without the King. And no doubt but our famous General holds the Scripture Canonical, and will never diſſent from his Father Solomon, who thus teaeheth and commandeth all of us,

My Son fear thou the Lord and the King, and meddle not with them that are given to change, for their calamity ſhall riſe ſuddenly, and who knoweth the ruine of them both?

Prov. 24.21, 22.

To the Author of the Royal Buckler, or a Lecture to Traytors.

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TO ſpeak what ev'ry one deſires, and in a ſtrain

That ſuits with ev'ry Hearer, is no pain;

No trouble to profeſs the bloody Creed

Of Mahomet, among the Turks; no need

To be afraid amidſt ones friends; but he

That talks of Virtue, before Villanie;

Who can be Chriſtian, among the Crew

Of Sectaries, and bid defiance to the Jew;

He that i'th worſt of Times dares to be good;

(Like Capel) ſeals his Ligeance with his Blood;

[Page]Can ſtrive againſt th' impetuous wind, and wave,

And all their joynt-conſpiracies outbrave;

In ſpite of Fortune reſolutely ſtand

To argue with a bloudy, treacherous Land;

That Man's a Man indeed; can ſtoutly cry

Hoſanna, when the Throng ſayes Crucifie.

Sir, ſuch are you, and ſuch your Lines, to whom

Or to your ſhrine, Posterity ſhall come

Laden with Laurels: and the little brood

Of them whoſe hands were in their Prince's bloud;

Shall juſtifie thy Book; and read therein

Their own Misfortunes, and their Father's Sin:

Shall read the Miracles of Providence,

And borrow matter for Romances thence.

Thus (Sir) your Pen ſhall to your ſelf create

A Monument, beyond the Pageant ſtate

Of breathleſs Oliver; or thoſe Poor

The Rump, &c.

men,

[Page]That rul'd and dy'd, and rul'd and ſtunk agen.

Rebellion for a little moment ſhines,

But ſeldom with a brave applauſe declines:

'Tis only Truth, and Loyalty can give

Reſtoratives, to make a Dead man live.

T. F.

REPENTANCE FOR THE MURTHER OF Charles the Martyr. AND The Reſtauration of Charles the II. is the only Balm to cure Englands Diſtractions.

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'TIs true, our Noſtrils loſt their Breath; What then?

'Cauſe we ſinn'd once, ſhall's ne're be good agen?

We murther'd Charles, for which, Infernal Kings

With worſe than Aegypt's Plagues have ſcourg'd our ſins.

The Martyrs Goodneſſe Angels cann't rehearſe;

The Rebels baſeneſs Devils cann't expreſſe:

Who in their Lower Houſe have acted more

Than Belzebub in Hell, or th' Earth before.

And did not Charles the Son yet ſhine, I'de ſay

That, God of Nature, and the World decay.

But God is God, and Satan's Fraud we ſee.

Charles is our King, and Rebels, Rebels be.

Then ſince we ken a Traytor from a Saint,

Let's be for God, our King, and

The Rump.

Bel recant.

Hee'l dry our Eyes, and cure thoſe Wounds which we

Receiv'd i' [...]h' dark, groping for Liberty:

[Page]For Liberty, which kept us all in Fetters,

Slaves to the Rump, and to the Rumps Abetters:

Who Freedom and Religion up cry'd,

When Freedom and Religion they deſtroy'd,

Who killed us with Plaiſters, and brought Hell,

For Paradice: So Eve by th' Serpent fell.

Then if the death o'th' King caus'd all our woe,

The life o'th' King had ſav'd us, all men know:

Behold him, in his Son, whoſe ſplendid light,

Shall heal the darkneſſe of his Fathers night.

'Tis madneſſe to uſe Candles in the day:

What need a Parl'ament? when Charles le Roy,

Stands at the door, and to us fain would bring,

Freedom and Laws, inſtead of Rape and Sin.

The glory of a King is to command,

But Subjects ſhame to ſit, when he doth ſtand.

God ſave the King.

C. B.

Never forget Reader, That the Presbyters in their Almighty, ſcotified, nullified, Solemn League and Covenant, with their hands lifted up to the Moſt high God do ſwear, That they will preſerve and defend the Kings Majeſty, his Perſon and Authority: And that they have no thoughts or intentions to diminiſh his Majeſties juſt Power and Greatneſſe. Yet they do alſo there ſwear, that they will extirpate Epiſcopacy, although ſo to do, is contrary to the Kings Will, Laws, Command, Safety, Greatneſſe and Authority: As if his Majeſty had no juſt Power, but what their Faction vouchſafed and pleaſed to think fit.

Notes

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Qui Curies ſimulant & Bacchanalia vivunt.

On the late MIRACƲLOƲS REVOLƲTIONS IN ENGLAND, &c.

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THree Kingdoms, like one Ship, a long time lay

Black tempeſt-proof upon a troubled Sea;

Bandy'd from wave to wave, from rock, to ſand,

A prey to Pyrats from a forein Land:

Expos'd to all the injuries of Fate,

All the Reproaches of a Bedlam-State:

The brave Sayles torn, the Main-maſt cut in ſunder,

Deſtruction from above, and ruine under.

Once the baſe rout of Saylors, try'd to ſteer

The giddy Veſſel, but thence could appear

Nothing but mad Confuſion: Then came One,

He ſate at Helm, and his Dominion

Frightned the bluſtring Billows for a while,

And made their Fury counterfeit a ſmile;

Then for a time, the Bottom ſeem'd to play

I' th' wonted Chanel, and the beaten way,

Yet floated ſtill. The Rabble ſnatch't again

It's mannagement, but all (alas) in vain:

No Anchor fixt, no wiſhed ſh [...]ar appears,

No Haven after theſe diſtracted years.

But when the lawfull Pilot ſhall direct

Our wav'ring Courſe (and Heav'n ſhall Him protect)

The Storms ſhall laugh, the Windes rejoyce thereat,

And then our Ark ſhall find an Ararat.

T. F.

THE HISTORY of PHAETON,

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Being only a Flouriſh, or Praeludium, to the ſulſequent more ſolid diſcourſe; Wherein, implicitly, the temerarious appetite of Subjects to their dread Soveraigns Crown, is refuted and condemned; The gracious Conceſſions, unparalleled goodneſs, and fatherly indulgence of our late King, to his over-bold Subjects, manifeſted, and the ſad effects of uſurpation laid open, with the Traytors Epitaph. Phoebus repreſenting the King, and Phaeton the hare-brained people.

Eloquar? an Sileam? timor hoc, pudor impedit illud.

Shall I ſpeak? or hold my Peace? How ſhall we ſing the Lords ſong in a ſtrange Land? And how ſhall I hold that which is not to be found?

WHen raſh Phaeton, being mounted on the ſoaring wings of arrogance and preſumption, attempted the Kingly Government of his royal Fathers Chariot, fit for none, but ſuch powerful, and well-inſtructed Monarch as him [...]lf. For

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Ovid. lib. 2.

— Non eſt tua tuta voluntas,

Magna petis Phaeton, & quae non viribus iſtis

Munera conveniunt, nec tam puerilibus annis.

Sors tua mortalis, non eſt mortale quod optas:

Plus etiam quam quod ſuperis contingere fas eſt,

Neſcius affectas; placeat ſibi quiſque licebit.

Non tamen ignifero quiſquam conſiſtere in axe,

Me valet excepto. Vuſti quoque Rector Olympi,

Qui fera terribili jaculatur fulmina dextra,

Non agit hos curros: Et quid Jove majus habetur?

Thy wiſh is naught, What's ſo deſir'd by thee,

Can neither with thy ſtrength, nor youth agree.

Too great intentions ſet thy thoughts on fire,

Thou, mortal, doſt no mortal thing deſire.

Through ignorance, affecting more than they

Dare undertake, who in Olympus ſway.

Though each himſelf approve, except me, none

Is able to ſupply my burning Throne.

Not that dread Thunderer, who rules above,

Can drive theſe wheels: and who more great than Jove?

Thou ſeekeſt after that which humane power neither can, nor ought for to atchieve. Thou art ignorant of my power, and too much preſuming on thine own; I am no Officer of truſt, deputed by the common rout, but hold my juriſdiction from above. It is not for Mortals to aſpire, and fooliſhly to covet ſuch ſacred things. There i [...] none but I capable of this dignity. It is I that a [...] the anointed, and crowned King by caeleſtial decree, [Page] and therefore am not to be dethroned by terreſtial innovation.

At tu, funeſti ne ſim tibi muneris auctor.

Nate cave, dum reſque ſinit tua corrige vota.

Then, leſt my bounty, which would ſave, ſhould kill,

Beware, and whileſt thou maiſt reform thy will.

Be wiſe my Son in time, and leſt thou prove a felo de ſe, baniſh from thy thoughts this deſperate and fond appetite of thine, to take my princely reigns of Government into thine unadviſed hands.

Non honor est; paenam Phaeton pro munere poſcis.

It is not honour, but diſgrace and thy utter ruin, which thou ſo greedily hunteſt after.

Scilicet ut noſtro genitum te ſanguine credas,

Pignora certa petis: do pignora certa timendo.

Et patrio pater eſſe metu probor: aſpice vultus

Ecce meos: utinamque oculos in pectore poſſes

Inſerere, & patrias intus deprendere curas:

Denique quicquid habet dives circumſpiee mundus:

Deque tot, ac tantis caeli, terraeque, mariſque

Poſce bonis aliquid, nullam patiere repulſam:

Deprecor hoc unum, quod vero nomine paena est.

A ſign thou crav'ſt, that might confirm thee mine:

I, by dehorting, give a certain ſign:

Approv'd a father, by paternal fear:

Look on my looks, and read my ſorrows there.

[Page]O, would thou could'ſt deſcend into my breſt

And apprehend my vexed Souls unreſt:

And laſtly all the wealthy world behold,

Of all that heav'n enrich, which ſeas infold,

Or on the pregnant boſom'd earth remain,

Ask what thou wilt, and no repulſe ſuſtain:

To this alone I give a forc'd conſent,

No honour, but a true-nam'd puniſhment.

Doſt thou doubt my fatherly indulgence? or that I will not own thee for my Son? Remove that vain ſcruple from thy deceived minde, My nourſing fear of thee is an infallable ſign, and an inviolable aſſurance, that thou art my legitimate Son, and I am proved to be thy Father, by my fatherly care over thee. But if thy heart be ſo hard, and thou ſo void of belief, that thou wilt not believe me, unleſs thou ſee my heart, Reach hither thy hand, and thruſt it into my ſide, and make way for thy unbelieving eyes, to diſcover and ſee thoſe fatherly cares which ſtick ſo cloſe to my troubled heart. It is thy good which I only aim at, And thy welfare is the only mark at which I level the ſhafts of my Counſel, and wholeſome admoniſhment.

— Conſiliis, non curribus utere noſtris.

Dumque potes, & ſolidis etiam nunc ſedibus astas,

Dumque male optatos nondum premis inſcius axes,

Quae tutus ſpectes ſine me dare lumina terris.

— While thou mayſt, refuſe,

And not my Chariot, but my counſel uſe.

[Page]Let me the world with uſual influence chear:

And view that light which is unſafe to bear.

Make uſe of my advice, and not of my Chariot, and that in time too whileſt thou ſtandeſt on ſure ground, Leſt at length thou art driven to a non putabam, I had not thought, the Sanctuary of fools, and ſo become an Ideot by a too late confesſion, For poſt eſt occaſio calva, an after game is never good. Let not thy jealous heart ſurmiſe that theſe publick admonitions ſpring from any private ends, or ſelf intereſt of mine. Behold my Kingdome, and make choice of what rarity or delight it affordeth. Ask whatſoever thine eye fancyeth, or thy ſoul taketh pleaſure in, and thou ſhalt ſuffer no denyal. The glorious ſtructures, the fertile fields, the rich meadows, and the fat paſtures, the fiſhes of the ſea, and the fowls of the air, the fruits of the vineyards, and the immenſe woods, ſhall all call thee maſter, Nay I will clip the wings of my Prerogative, to feather thy neſt withall: ‘Confiteor hoc ſolum tibi nate negarem,’

I profeſs Son only the government of my Chariot would I keep from thee, which I deny thee for no other reaſon, than becauſe it will be thy deſtruction. If the horſes thou driveſt do not deſtroy thee; Yet every Kingdome in the world will diſapprove thy actions, and account thy attempt fatal to them; Therefore aſwell for thy own ſafety, as the ſecurity and pleaſure of all Kingdoms, deſiſt from thy indiſcreet reſolution, and let me ſtill, [Page] whoſe only right it is, and therefore only can, rule my Chariot.

Finge datos currus, quid ages? poteriſve rotatis

Obvius ire polis, ne te citus auferat axis?

Forſitan & lucos illic, urbeſque deorum

Concipias animo, delubraque ditia donis

Eſſe, per inſidias iter est, formaſque ferarum.

Nec tibi Quadrupedes animoſos ignibus illis,

Quos in pectore habent, quos ore, & naribus efflant,

In promptu regere est, vix me patiuntur, ubiacres

Incaluere animi, cervixque repugnat habenis.

My Chariot had, can thy frail ſtrength aſcend

The obvious poles, & with their force contend?

No groves, no Cities fraught with Gods expect:

No marble fanes, with wealthy offerings deckt.

Through ſalvage ſhapes, & dangers lyes thy way.

Nor eaſy is't thoſe fiery ſteeds to tame,

Who from their mouths and noſtrills vomit flame.

They heated hardly of my rule admit;

But head-ſtrong ſtruggle with the hated.

Suppoſe thy requeſt granted thee, and thou got up into my Chariot, what wouldſt thou do? Doſt thou think it will carry thee to Heaven? Or, that thou ſhalt always reign ſecure there? Doſt thou imagine it an eaſy thing to rule? or, that the change of Government will bring no danger? Let not thy purblind policy ſo abominably delude thee. Labor eſt inhibere volantes, ſcarce I, even I [Page] who am their known and lawful Soveraign, can hardly reſtrain the unbridled fierceneſs of the Quadrupedes; But when they perceive they have not their right and wonted driver, they will caſt thee off and break thy neck with the down-fall. They are apt to rebel againſt me, but they will account rebellion and treaſon moſt juſt and lawfull againſt thee.

— Ergo tu ſapientius opta.

Nulla fides regni.

Therefore wiſh more diſcreetly, for immortality is not to be found in a Kingdome.

This was the anſwer of Monarchical Phoebus, to the temerarious requeſt of his phanatick Son Phaeton.

— Dictis tamen ille repugnat,

Propoſitumque premit, flagratque cupidine currus.

In vain dehorted, he his promiſe claim'd,

With glory of ſo great a charge inflam'd.

But ſo much ſtupidity had captivated the ſenſes of this prodigal Son, that he rejected his Fathers Counſel, and flew from it, as if every word had been a two-edged ſword, deſigned for his executioner. Such is the miſery of the reprobate and jealous Souls, that if an Angel ſhould come from Heaven, or a man ariſe from the dead, yet would not they be reclaimed from their wicked errors. Theſe ſweet waters of admonition were all ſpilt upon the ground, [Page] and could not quench the flagrant heat, of Phaetons blind zeal, for the Government of his Fathers Chariot. Therefore when Royal Phoebus ſaw that his fatherly advice could take no impreſſion, nor by any means prevail, but that his Son was willfully bent upon his own ruin, & that he had caught him by a ſtratagem into ſuch a ſtraight, that he could not repel his madneſs by force,Note: O the venome of a perpetual Parliament Ne dubita dabitur (Stygias juravimus undas) Quodcunque que optares, He delivereth up his Chariot unto him, and ſuch was his tender care, and unparallelled goodneſs, that at that very time (notwithſtanding the contumacy of his rebellious Son, who ſhould have obeyed his Father, in reſpect of his duty, aſwell as for his own good) did not All-ſeeing Phoebus leave giving of him Counſel. But that his Son might proſper even in his diſobedience, (Qualis amor patris, O how great is the love of Parents!) He directed him what courſe he was beſt to take, and how he ſhould perform his uſurped authority.

Si potes his ſaltem monitis parere parentis:

Parce puer stimulis, & fortius utere loris.

Sponte ſua properant.

Let not thy Father ſtill adviſe in vain,

Son, ſpare the whip, and ſtrongly uſe the reign.

They of their own accord will run too faſt,

Tis hard to moderate a flying haſte.

This being done, he implores the Gods that his [Page] Sons faults might be forgiven (for he knew that it was his ignorance that made him ſo audacious, and that at laſt, though too late, he would repent it) Royal Phoebus likewiſe prayed, that fortune would be more charitable to his hare-brained Son, than he was to himſelf. And ſo with this farewell aſcended up into Heaven.

Inter utrumque tene: fortunae caetera mando,

Quae juvet & melius quam tu tibi conſulat opto,

— In medio tutiſſimus ibis.

Between theſe drive, The reſt I leave to fate:

Who better prove, than thou, to thy own ſtate.

A lofty courſe, will Heaven with fire infeſt,

A lowly, earth, the ſafer mean is beſt.

Mourning ſucceedeth rejoycing, many a Sunſhiny morning, proveth a wet day. The Bee carryeth hony in her mouth, but a ſting in her tail; And thoſe things which ſeem glorious at the first approach, do many times prove fatal in the end.

Horace.

Quid quiſque vitet, nunquam homini ſatis

Cautum eſt, in horas. Navita Boſphorum

Paenus perhorreſcit, neque ultra

Caeca timet aliunde fata.

Miles ſagittas, & celerem fugam

Parthi: catenas Parthus, & Italum

Robur: Sed improviſa lethi

Vis rapuit, rapietque gentes.

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No man knows truely what to ſhun.

The Punick Seaman fears to run

Upon ſome ſhelf, but doth not dread

Another fate over his head.

The Souldier, ſhafts, and Parthian ſight.

The Parthian, Chains, and Roman might.

But death had, and ſtill will have,

A thouſand backwayes to the grave.

No ſooner had this unhappy Lad obtained his pleaſing wiſh, and took the Princely reigns of his Fathers Chariot, into his youthfull hands, but that he was made ſenſible of his unadviſed temerity.

Sed leve pondus erat, nec quod cognoſcere poſsent

Solis equi, ſolitaque jugum gravitate carebat.

Quod ſimul ac ſenſere, ruunt, tutumque relinquunt

Quadrijugi ſpatium, nec quo prius ordine currunt:

Ipſe pavet, nec qua commiſſas flectat habenas

Nec ſcit, quà ſit iter, nec ſi ſciat, imperet illis.

But Phoebus Horſes could not feel the fraight:

The Chariot wanted the accuſtom'd waight.

Which when they found, the beaten path they ſhun,

And ſtraggling out of all ſubjection run.

He knows not how to turn, nor knows the way,

Or had he known, yet would not they obey.

When the Horſes perceived that their Royal Master was gone, and that the Government wanted [Page] that regal dignity and weighty Majeſty, which was wont to awe them, they did what, and run which way they pleaſed, All of them thinking that as they had more power, ſo they had as much right to be Governours, as the raw Stateſman, who was newly mounted on the Kingly Chariot. Which made young Phaeton that he could not tell how to rule, neither could they tell how to obey. So that that which even now was the object of his deſire, and greateſt cauſe of his admiration, is now become the greateſt cauſe of his miſery. Now his Fathers inſtructions like the waters of Tantalus ſeem ſweet, but not to be taſted by his palate; His preferment is now his greateſt torment, and by how much the higher he is exalted, ſo much the greater is his puniſhment.

Ʋt vero terras deſpexit ab aethere ſummo

Infoelix Phaeton penitus penituſque jacentes

Palluit, & ſubito genua intremuere timore,

Suntque oculis tenebrae per tantum lumen abortae,

Et jam mallet equos nunquam tetigiſſe paternos,

Jam cognoſſe genus, piget & valuiſſe rogando.

Jam Meropis dici cupiens, Ita fertur, ut acta

Praecipiti pinus Boreâ, cui cuncta remiſit

Frena ſuus Rector, quam diis, votiſque reliquit.

But, when from top of all the arched skye

Unhappy Phaeton the Earth did eye,

Pale ſudden fear un-nerves his quaking thighes;

And in ſo great a light, be-nights his eyes;

[Page]He wiſht thoſe ſteeds unknown; unknown his birth;

His ſuites ungranted; now he covets earth.

Now ſcorns not to be held of Merops blood;

Rapt as a ſhip upon the high-wrought flood,

By ſalvage tempeſts chac'd, which in diſpair

The Pilot leaveth to the Gods and prayer.

Now he doth not only wiſh that he had never uſurped his Fathers Government, but that he had never known his Father. He now wiſheth that the King had his own again, which he through fooliſhneſs had deprived him of. He wiſheth that he had ſtill been a ſubject to his royal Fathers deſires, & it repents him of his ill-got honour. For why? he ſeeth the Chariot, wanting its lawfull Soveraign, toſſed about, like a ſhip with tempeſts, and with the rough waves in the Ocean, whoſe Pilot hath left it, and there is no means but prayers to the Gods to ſave it. The Horſes rage, every one ruling, and furiouſly drawing which way he pleaſeth: and ſo through the multitude of lawleſs Governours, the whole Government is like to fall to the ground, and bring deſtruction to all.

Quidque agat ignarus ſtupet, & nec fraena remittit,

Nec retinere valet, nec nomina novit equorum.

Expatiuntur equi, nulloque inhibente per auras

Ignotae regionis eunt, quaque impetus egit,

Hac ſine lege ruunt.

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Through ignorance, he cannot hold the reigns,

Nor let them go, nor knows his Horſes names.

Who like the winds, or tempeſts, furiouſly,

With uncontrouled error ſcour the skye,

Through unknown airy regions; and tread

The way which their diſordered fury led.

Amazement ſtruck him dumb, and what to do [...]he is altogether ignorant. He wanteth the courage, years, and wiſdome of his Father, to curb the unbridled luſt of the fiery ſteeds, and the Chariot wanted its wonted ballance; He cannot go back, neither knoweth he how to go forward. He is gone ſo far that he cannot reſign up the Government to the King, neither knoweth he how to keep it himſelf; He now findeth that it is better to be a poor ſubject, than a rich uſurper. The Horſes being lawleſs, run whither their violence doth whirry them, and he not being their rightfull owner, hath no law to guide them. (O the deplorable condition of that Government, where the true Soveraign is an Exul:) Not only Phaeton, but the whole world had like to have been conſumed by this Diſaſter.

Diſſilit omne ſolum: penetratque in tartara rimis

Lumen, & infernum terret cum conjuge regem:

Et mare contrahitur, ſiccaeque est campus arenae,

Quod modo pontus erat: quoque altum texerat aequor

Exiſtunt montes, & ſparſas Cycladas augent.

Earth Cracks, to Hell the hated light deſcends,

[Page]And frighted Pluto, with his Queen offends;

The Ocean ſhrinks, and leaves a field of ſand,

Where new diſcover'd Rocks, and Mountains ſtand.

The Earth groaned, and the news of this uſurpation was carried down to Hell; Which the Devills had no ſooner heard, but Pluto himſelf, his Wife, and all the reſt tremble through fear. For Pluto thought that thoſe who had dethroned Phoebus, might likewiſe be wicked enough to dethrone him, wreſt the Government of his Kingdom out of his hands, and take it into their own. But this was not all, the Sea was dryed up, and the fields were ſcorcht, the Harveſts were burnt, and the Mountains periſhed with heat, the Moon was amazed, and the Clouds ſhone like Comets.

Parva tamen queror, magnae pereunt cum maenib [...] urbes,

Cumque ſuis totas populis incendia gentes

In cinerem vertunt.

But this was nothing: Cities with their Towrs,

Realms with their people, funeral fire Devours.

All the Kingdoms in the world did ſhake, And all the Kings doubted of their regal title, They feared that themſelves ſhould be deſtroyed, and their Crowns with their lives pulled to the ground. [Page] And doubtleſs had not Divine providence ſtopped this wild-fire, more Kingdoms than were, had been demoliſhed. For this fire did intend to make Kings and the common people all in one condition; neither was the King to have any praerogative above his ſubjects, but all had like to have been conſumed in one and the ſame ſire. Great Cities with their walls, and whole Nations with their people were turned into Aſhes.

— Circumſpice utrinque,

Fumat uterque polus, quos ſi violaverit ignis

Atria veſtra ruent.

— Behold, the Poles above

At either end do fume: And ſhould they burn,

Thy habitation would to ruine turn.

O Almighty, this uſurpation would have taken away thy power. For the Kings which thou did'ſt ſet to rule over the people, had well nigh been all conſumed. And thy anointed which thou haſt prohibited any thing to touch, were by this unwieldy and unlawfull Government almoſt deſtroyed. The flames begun to lick the Heavens, and both Poles did take fire, ſo that all things were haſtening into their antient Chaos.

Alma tamen tellus, ut erat circundata ponto,

Inter aquas pelagi, contractoſque undique fontes,

Qui ſe condiderant in opacae viſcera matris,

[Page]Suſtulit omniferos collo tenus arida vultus,

Oppoſuitque manum fronti, magnoque tremore

Omnia concutiens paulum ſubſedit, & infra

Quam ſolet eſſe fuit: ſacraque ita voce profatur.

Si plaoet hoc, meruique, quid O tua fulmina ceſſant

Summe Deum? liceat periturae viribus ignis?

Igne perire tuo clademque autore levare.

Yet foodfull Tellus with the Ocean bound,

Amidſt the Seas, and Fountains now unfound,

(Self hid within the womb where they were bred)

Neck-high advanceth her all-bearing head,

(Her parched fore-head ſhadow'd with her hand)

And ſhaking, ſhook what ever on her ſtand,

Wherewith a little ſhrunk into her breſt;

Her ſacred tongue her ſorrows thus expreſt.

If ſuch thy will, and I deſerve the ſame,

Thou chief of Gods, Why ſleeps thy vengefull flame?

Be't by thy fire, If I in fire muſt fry?

The Author leſſens the Calamity.

At length, Our Mother Earth being a fellow ſufferer in this hot perſecution, lifteth up her parched head out of the waters, gathered together for her defence, and holding her hands as a Fan before her face, Thus powreth forth her dolefull grief, O God of Gods! If this be thy pleaſure, and my deſerts, Why ſleep thy thunderbolts? If I [Page] muſt periſh by fire, Let thy fire be my Executioner. And ſo credit my death; Thee, O Jove, being the Author.

Dixerat haec tellus, neque enim tolerare vaporem

Ʋlterius potuit, nec dicere plura ſuumque

Retulit os in ſe.

This ſaid, her voyce her parched tongue forſooke,

No longer could ſhe ſmothering vapours brooke,

But down into herſelf with drew her head

Near to th' infernal Caverns of the dead.

When ſhee had done prayers, ſhe ſhrunk in her venerable head, for heat would not permit her to uſe Complements. Which Oration no ſooner came to Great Jupiters ear, but he preſently ſends relief.

At Pater omnipotens ſuperos teſtatus & ipſum

Qui dederat Currus,

Conſiliumque vocat, tenuit mora nulla vocatos.

The Almighty calleth a Parliament, Summons [...]n both Lords and Commons to the Counſel; For [...]lthough none can deny but that the Omnipotent hath an abſolute power, without the conſent of [...]he Inferiour Gods, his ſubjects, both to abrogate [...]ld, and inſtitute new Laws; yet ſuch is his Royal [Page] indulgence, that he will do neither without their conſent; Yet ſearch the Catalogue of Antiquity, and you will never finde a Preſident that his Lords or Commons did ever diſpute his authority, much leſs aſſume his power, and pluck the Regal Diadem from off their Soveraigns head. It is his goodneſs which makes them capable of a Conſent, his Statutes are binding without it. But to return, Jupiter determins the death of Phaeton, and daſheth him out of the Chariot with a violent thunderbolt, and re-eſtabliſheth Royal Phoebus in his Throne.

Intonat, & dextra libratum fulmen ab aure

Miſit in aurigam, pariterque animaque rotiſque

Exuit, & ſaevis compeſcuit ignibus ignes.

Et Phaeton rutilos flamma populante capillos

Volvitur in praeceps.

He thunders, and with hands that cannot erre

Hurls lightning at the audatious Charioter,

Him ſtrook he from his ſeat, breath from his breſt,

Both at one blow, and flames with flames ſuppreſt.

And ſoul-leſs Phaeton with blazing hair,

Shot headlong through a long deſcent of air.

Now have you ſeen both the aſcention of Phaeto [...] into the Chariot, and his deſcention out of it. M [...] prayers ſhall be, that I may never riſe ſo high t [...] [Page] fall ſo low. But the greateſt Tyants in the world, have oftentimes the greateſt pompe of the world at their funeral, to compleat their earthly happineſs. Therefore Reader take his Epitaph, and conſider whether it is not better to live a faithfull ſubject, then dye a bold adventurous Traytor.

Hic ſitus eſt Phaeton, Currus auriga paterni

Quem ſi non tenuit, magnis tamen excidit auſis.

Here lies Phaeton, who though he could not guide,

His Fathers ſteeds, in high attempts he dyed.

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The Entrance of the AUTHOR, who complaining of the times; wherein the good are ejected, and the wicked kill and take poſſeſſion, ſheweth that thoſe who unjuſtly, againſt law, are driven out of their own Country, are not baniſhed; But that thoſe who are unjust, acting againſt right, and deſerve baniſhment by law, are baniſht, though they continue upon their native ſoil. With an Antidote out of venerable Petrack, for all, aſwell Kings as other men, who are illegally expelled from their Country.

THus ended Phaeton, and conſequently the Hiſtory with him: from whoſe ruins I will take my Exordium. And Exemplo monſtrante viam, imitating my Mother Earth in her perſecution, ſhal [...] firſt lift up my head and hands, to the God o [...] Gods, and begin with a ſhort Ejaculation, though in King Davids words, yet the ſame in effect with hers:

Summe Deum! liceat periturae viribus ignis?

Igne perire tuc, clademque autore levare.

Be't by thy fire, if I in fire muſt fry?

The Author leſſens the calamity.

[Page]Let me fall into the hands of the Lord (for very great are his mercies) but let me not fall into the hands of man.Note: 1 Chron. 21.13. O happy David! O happy Prayer! O happy Succeſs! He Prayed that if he muſt periſh by the Sword, that he might periſh by the Sword of the Lord, viz. the Peſtilence, and doubtleſs the Peſtilence is a harmleſs dove, if compared to the raging violence of lawleſs man. For who can without horror think what cruel torments and hideous tortures, bloudy Tyrants have invented for the puniſhment of poor Innocents. I will not ſtain my paper with their names, being ſo well known and ſo ill practiſed. Audax omnia perpeti gens humana ruit per vetitum nefas. Nothing comes amiſs to them. Take a view of the preceding ages, and you ſhall finde ſome Caines, ſome bad, in the beſt of times, no garden without ſome weeds, no roſes without ſome thorns, and no field without ſome tares; But take a glimpſe of our age, and without the help of Spectacles, you may ſee, our ſcarlet ſins ſwiming upon the red Sea of Martyrs blood in every ſtreet. The whole field is grown over with briers and thiſtles, and all are become abominable, there is none that doth good, no not one. Vir bonus & ſapiens, (qualem vix reperit unum, Millibus e cunctis hominum conſultus Apollo.) If Diogenes had the Sun to be his Candle, and the eyes of the whole world to be his Lanthern, he could not finde amongſt us the man he lookt for, ſo many ages ſince. All ſuch are become Exuls, though not exleges. And ſince we meet with an [Page] Exul in the way, Let us ſalute him by his proper name; and firſt deſcribe what he is not, and then what, and who he is.

Ovidius.

Omne ſolum forti patria eſt, ut piſcibus aequor,

Et volucri vacuo quicquid in orbe patet.

Though many good and prudent men, by the fierce Tyranny of others are forced from their native ſoil, and hunted from place to place, like the panting Hart, by the multitude of raging hounds, yet will they not own the name of Exuls, but Travellers: eſteeming it the part of a puſillanimous Spirit, not to make every part of the world their Country, and account the whole world as one city. Such was Camillus, and Marcellus, and many other antients, whom time and paper would fail me here to Catalogue. But I need not rip up antiquity, for ſuch examples, enough, and one too many doth our iron age afford. But as little birds, though hatched in as little neſts, make all the earth their habitations, ſo wiſe and valiant men account the whole world, as their private dwelling. Fools are baniſht in their own Country, wiſe men are in their own Country though baniſht, and by their travels obtain ſuch learning, as if their baniſhment had been their Ʋniverſity: ſo much for what an Exul is not. Let Cicero (who beſt could) tell you what and who he is, and leaſt you ſhould miſtruſt that I belye him.

[Page]For,

— Fugiere pudor, verumque fideſque,

In quorum ſuliere locum; fraudeſque dolique;

Inſidiaeque & vis & amor ſceleratus habendi,

— Shame, truth, and faith depart,

Fraud enters ignorant in no bad art,

Force, treaſon, and the love of wicked gain

Is the motto of our times, The Father cannot believe his Son, nor the Son his Father, he is wiſeſt that can forge the moſt beneficial lies, and lies are become the ammunition of our age. Therefore hear him in his own Dialect.Note: Paradox 4. Omnes ſcelerati & impii, quos leges exilio affici volunt, exules ſunt, etiamſi ſolum non mutant; All wicked and impious perſons, which deſerve baniſhment by law, are exuls, Though they continue upon their native Country: Sure I am they are exleges; But ſince there are many in the world that are driven from their own native ſoil, whoſe virtue will not ſuffer them to eſteem it a baniſhment; but rather a tryal to exercize their fortitude: Yet, confident I am, as an unfaigned lover, whoſe Miſtreſs hath abandoned him from her preſence, whereby he contemneth her, becauſe ſhee contemneth him, yet if once ſhee open her pleaſant arms to receive him, forgetting all her former injuries, he preſently imbraceth her; and is capable of no greater joy: ſo they who are ſo exiled would willingly return if their hard-hearted Country would once receive them,

[Page]

For,Neſcio qua natale ſolum dulcedine cunctos

Ducit, & immemores non ſinit eſſe ſui.

Home is home, though it be never ſo homely. Therefore let all thoſe who labour with this diſeaſe of baniſhment, apply themſelves to reverend Petrack, de exilio, where they may finde an Antidote, let their malady be of what nature ſoever. And ſince the Phyſitian is ſo learned, his Phyſick ſo good, and the diſeaſe ſo obvious, behold the Phyſitian and his patient arguing together; aſſuming the names of Dolor and Ratio, and firſt the Phyſitian.

Ratio.Terra patris domus est noſtri communis, & inqua

Sedibus a patriis exulat omnis homo.

Dolor. Exilio pellor injuſto R. Quid tu igitur juſto pelli malles exilio? Nempe quod ad injuriae cumulum ais, in diverſum trahitur; habes enim injusti exilii ſolatium comitem Juſtitiam, quae injuſtos cives deſtituens, te ſequuta tecum exulat. D. Injuſto exilio pulſus ſum. R. An te rex expulit? an Tyrannus? an populus? an hoſtis? an tu ipſe? Nam ſi rex; aut injuſtum exilium non erit, aut ipſe non justus: at que ita nec rex quidem. Si Tyrannus, ab illo te pulſum gaude; ſub quo boni existant, fures imperant. Si populus, moribus ille ſuis utitur; bonos odit, & hic quoque multiceps Tyrannus nunquam ſui ſimilem pepuliſſet. Non te igitur patria, ſed malorum caetibus arceri, neque in exilium, ſed in partem bonorum civium cogi putes. At ſi hoſtis, agnoſce injuriae [Page]levitatem; non hoſtiliter ſaeviit, qui omnia cum poſſit, patriam abſtulit, ſpem reliquit. Sui tu ipſe, mores populi pereſus; aut Tyranni abitum elegisti, non modo te doleas, ſed etiam gloriare, virtutem patriae praetuliſse; non tu flebilem, ſed honeſtam, & prorſus invidioſam, bonis atque optabilem, non jam exilii, ſed abſentiae cauſam habes, ſponte Pythagoras Samon liquit; Athaenas Solon; Romam Scipio. D. Depellor & patria. R. Pulſum te peſſimi [...], optimis inſere, neque te patria, ſed patriam te indignam rebus proba. Sentiat illa, quid perdidit. Tu nihil perdidiſſe ſentias: mali cives tui odio, ſimulque praeſentis odio ac ſuſpitione careant: boni autem amore abſentis ac deſiderio teneantur, ſequanturque oculis, atque animis abeuntem, illi ſe ſolos linqui doleant. D. Mittor in exilium. R. Immo in experimentum tui videris, quem te in exilio praebeas; ſi ſuccumbis, exul verus; ſi conſiſtis, exilio clarus, ut multi olim, qui invicti & fulgidi per aſperitates inceſſerunt, ut ſequentibus rectum iter ostenderent. Sine Tyrannos ſaevire, ſine populum furere, ſine hostes, ac fortunam fremere. Pelli potes, capi, caedi, perimi, vinci autem, niſi manum extuleris, non potes, neque ornamentis tuis ſpoliari, cum quibus quocunque ieris, & civis, & patriae Principum unus eris. Sorrow. I am unjuſtly driven into baniſhment. Reaſon. What hadſt thou rather than be juſtly baniſhed? For as touching the heap of injuries whereof thou ſpeakeſt, it is taken in the contrary part, and now thou haſt juſtice to be thy companion, which ſhall be a comfort unto thee in thy unjuſt baniſhment, which forſaking thy unjuſt Countrymen, hath choſen rather to follow thee [Page] into exile. Sorrow. I am baniſhed unjuſtly. Reaſon. Hath the King baniſhed thee? or a Tyrant? or the people? or an enemy? or thou thy ſelf? If the King, either thy baniſhment is not unjuſt; or he himſelf is not juſt, and ſo by conſequence no King. If a Tyrant, rejoyce that thou ar [...] baniſhed by him, under whom good men are exiled, and Theeves are ſet in authority. If the people, they uſe their old manner, they hate the virtuous, among whom if this many-headed Tyrant had found any like themſelves, they would never have baniſhed him: Think not therefore that thou art expulſed thy Country, but removed from the fellowſhip of wicked perſons, and that thou art not driven into exile, but received into the Country of good Citizens. If an Enemy, acknowledge the lightneſs of the injury, for he hath not dealt extreamly with thee: he that could take from a man all that he hath, and hath taken but his Country, hath left him hope. But if thou thy ſelf, the cauſe is, that falling into miſliking of the people, or Tyrant, thou haſt choſen to depart, not only becauſe thou wouldeſt not be ſorry; but alſo vaunt thy ſelf for preferring the honour of thy Country. So that now thou haſt not a miſerable, but an honeſt cauſe, not of exile, but of abſence, hateful to the wicked, and grateful to the virtuous. Pythagoras voluntarily forſook Samos, and Solon Athens, and Lycurgus Lacedemon, and Scipio Rome. Sorrow. I am driven from my Country. Reaſon. Being driven away of the worſt, inſinuate thy ſelf into the Company [Page] of the beſt ſort, and make it evident by good proofs, that thy Country was unworthy of thee, and not thou of thy Country. Let it perceive what it hath loſt, and know thou how that thou haſt loſt nothing: Let the evil Citizens want the weariſomneſs, and alſo the hatred and ſuſpition of thy preſence, and let the good perſecute thine abſence with love and deſire, and with their eyes, and minds, follow after thy departure; let them be ſorry for that thou haſt forſaken them. Sorrow. I am ſent into exile. Reaſon. Nay rather to try thy ſelf. Beware how thou behave thy ſelf in thy exile; if thou faint, then art thou a very baniſhed wight, if thou ſtand ſtoutly, thy baniſhment will ennoble thee, as it hath done many other before thee, who paſſed invincibly & honourably through difficulties, to the end they might ſhew the right way to them that came after. Let Tyrants rage, let the people chafe, let thine Enemies and Fortune fret and fume: thou maiſt be driven away, taken, beaten, ſlain; but thou canſt not be overcome, unleſs thou yield up thine hands, nor yet be deſpoiled of thine Ornaments; by means whereof, whitherſoever thou goeſt thou ſhalt be a Citizen, and one of the Princes of thy Country.

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The Certain incertainty of Fortune, who crowns Coblers, and beheads Kings: Advice to the proſperous, to beware Inſolency, and to take heed leſt they fall. Comfort to the miſerable, to keep them from deſpair, with ſeveral remedies to cure the maladies of a troubled minde, being Phyſick for both, Fortunes good, or bad.

HAving ſheltered the baniſhed, from the tempeſts of a forraign exile, Let us arme him againſt the Changeling Fortune. Conſtant only in inconſtancy, according to mellifluous Ovid.

Paſſi [...]us ambiguis Fortuna volubilis errat

Et manet in nullo certa tenaxque loco:

Sed modo lecta manet, vultus modo ſumit acerbos:

Et tantum conſtans in levitate ſua est.

She wandereth about the Earth, making all men Tenants at will of their poſſeſſions, and as a whirlwind bloweth up duſt on heaps & then ſcattereth it about: ſo ſhe puffeth riches to a man, & then puffeth both man & riches away together. Quem dies vidit veniens ſuperbum, hunc dies vidit fugiens jacentem. Whom the riſing Sun ſaw as glorious as himſelf in the morning, the ſetting Sun often ſeeth as low as himſelf in the evening; Therefore let not them [Page] glory in their proſperity, who raign in the palace of Fortune, triumph over their enemies, and have ſucceſs to crown their actions, whether they be juſt, or unjuſt.

Nempe dat & quodcunque libet, Fortuna, rapitque

Irus, & est ſubito, Qui modo Craeſus erat.

Fortune dealeth with men as a wheele with its ſpoaks, turneth thoſe loweſt which even now were higheſt; She throweth down Kings, and ſetteth up Beggars, he who even now was but a ſervile Cobler, is by and by metamorphoſed, and tranſlated, into his Soveraign Maſter — Ex humili magna ad faſtigia rerum Extollit, quoties voluit Fortuna jocari. It is her ſport to promote fools, to lift the Peaſant from the plough to the Throne, to ſet the frogg upon the waſhing block, and elevate him to the higheſt point of honour, that ſhe may break his neck down again. Tolluntur in altum ut lapſu graviore ruunt. They are lifted up for no other cauſe, but that their fall might be the greater; Therefore my advice is to all thoſe (if advice may have the honour to look upon them) who have their hearts deſire in all things, and want nothing of this world to make themſelves compleatly happy, to remember in the midſt of their proſperity King Craeſus (if they will vouchſafe to let a King come into their thoughts) Who when he was eſteemed the moſt happy of all mortals, both for riches and peace, was admoniſhed by Solon, Neminem[Page]ante cineres beatum dicendum, quod quoad vivimus, periculum ſit, ne inſtabilis hujus mundi foelicitas dolore aliquo contaminetur. That no man before death could be ſaid to be happy, becauſe whileſt we live, it is a chance, but that the foelicity of this unſtable world, will be blotted out with the black pen of miſery; which ſentence of Sclons, the Calamity of Croeſus did afterwards declare moſt true; For he being conquered by Cyrus, and chained to the ſtake to be burned, remembring the wholeſome ſaying of his friend Solon, did cry out Solon, Solon, Solon; at which Cyrus much wondering, asked him which of the Gods or men he did invoke, and what was his meaning, Cyrus being informed of the whole matter, and put in minde of humane viciſſitudes, delivered Craeſus from the flame, and ever afterwards had him in great eſteem, fearing leſt the like calamity might fall upon himſelf; ſo when Seſoſtris King of Egypt being drunk with good fortune, and lifted too high with his great ſucceſſes againſt his enemies, cauſed four Kings taken priſoners to draw his triumphal Chariot; wherein one of them looked back with ſmiles to the wheel of the Chariot, and being demanded his reaſon for it, anſwered, That he ſmiled to ſee the ſpoak of the wheel, now at the top to be preſently at the bottome, and again, that which is now at the bottome, to be by and by at the top. Which when the King heard, conſidering the mutability of all earthly things, his haughty ſpirit was not a little mollfiied.

[Page]Theſe relations I thought good here to inſert, that the mighty and dreadful men of the world, who have got the power of the Sword into their own hands, taking Cyrus for their example (whoſe example will be no diſgrace for them to follow, though he was a King, for he was likewiſe a valiant Souldier) might not exerciſe Tyranny over their vanquiſhed enemies, eſpecially over their own fellow ſubjects. Cain purchaſed little honour by the murder of his brother Abel. Though the Heathens appeared as glorious as the Sun at their triumphs after the conqueſt of a forraign enemy, yet mourning was their habit inſtead of triumph, after a victory obtained in a civil war: when two Noble men were convicted for affecting and aſpiring to the Empire of Titus Veſpaſianus, he proceeded no farther againſt them, than to admoniſh them to deſiſt, and give over; ſaying, that Soveraign Power was the gift of Destiny, and Divine Providence; If they were Petitioners for any thing elſe, he promiſed to give it unto them. For Melius eſt ſervare unum quam occidere mille, It is better to ſave one, then to kill a thouſand, is a ſaying worthy to be written in letters of gold, but more worthy to be put in practiſe. O bleſſed Conqueror, that is thus qualifyed! O bleſſed priſoner that hath ſuch a victor!

Having pruned the fortunate, let us now ſtoop to the miſerable, whom fortune hath caſt to the loweſt ſtair of affliction, Nemo deſperet meliora lapſus prohibet Clotho ſtare fortunam; viciſſitude o [...] Fortune is ſufficient argument, to keep the unfortunate [Page] from deſpair; for though the higheſt ſpoak of the wheel be turned loweſt, yet it doth not tarry there, but preſently returneth to its former heighth, Non ſemper imbres nubibus hiſpidos manant in agros. Though it rain one day, the Sun may ſhine again the next. No ſtorm without a calm, nor no Winter without a Summer. Poſt tempestatem tranquillitas; The North-wind which bloweth cold, may quickly turn into a warmer corner. Weeping may indure for a night, but joy cometh in the morning, Pſalm 30. verſ. 5. But if the brevity of time, will not give eaſe unto thy malady, declare thy grief; a diſeaſe well known is half cured.

What art thou robbed of all that thou haſt? Conſider what thou broughteſt into the World, and thou haſt loſt nothing, this thou haſt got, the means to wean thee from things below, and if thou wilt to ſet thy mind on things above.

Art oppreſt with ſickneſs? The ſickneſs of thy body may prove the welfare of thy ſoul, Thou learneſt to pitty others, and knoweſt that thy earthly cottage is not invincible.

Doth poverty knock at thy door? Let her in, ſhee will teach thee to be humble, keep thee from envy, and lock thee up ſecure; It is better meekly to entertain her, then proudly to oppoſe her.

Art born a bondman? There is no bondage like that to ſin, caſt of that and thou art free, it is better to be born a bondman, and dye free from ſin, than to be born a freeman, and dye a bondſlave to Satan.

[Page]Is thy fare thine? Thou haſt avoided two ſins, gluttony, & incontinency. Thou haſt wydened the way to virtue, Though ſtreightened the paſſage to thy belly; Hunger nouriſheth arts, and a full belly is the enſign of an empty head Bonae mētis ſoror eſt paupertas.

Art thou poor and over-burdened with children? Children are riches, then how canſt thou be poor, amongſt ſo many jewels? acknowledge thy bleſſing and give thanks, and He that feedeth the fiſhes of the Sea, the fouls of the Air, and apparelleth the flowers of the Field, will both feed, and cloath thy children; It was harder to raiſe them to thee, than to provide food for them.

Art thou rich and childneſs? He that created thee, can create thee children. Sarah had a Son in her old age. In the mean time, make thy ſelf the child of God, and thou art better than if thou hadſt many children.

Haſt thou loſt thy mony? Thou haſt exchanged fears, and cares, for quietneſs and careleſneſs, liberty is better then golden chains, Thou haſt but paid fortune that which ſhe lent thee, For omnia tua tecum portas, Thou canſt not truly be called Maſter of that, whereof fortune is miſtreſs.

Art thou become a ſurety? Thou art near a ſhrewd turn, henceforth give away all that thou haſt, rather than thy liberty; In the mean time, let thy hand diſcharge that which thy mouth hath ſet on thy ſcore; It is no charity to pluck a thorn out of another mans foot, to put it in thine own.

Hath nature made thee deformed? Let the deformity [Page] of thy body, put thee in minde of the deformity of thy ſoul; Depart from ſin, and adorn thy ſoul with virtues, as for thy body it is the work of Gods hands. Beauty is at beſt but a fadeing vanity, profitable to none, hurtful to many, and perhaps might have been thy deſtruction. Pulchrius eſt pulchrum fieri quam naſci. Si mihi difficilis formam natura negavit, Jugenio formae damna rependo mea.

Haſt thou loſt thy time? Thou haſt loſt an invaluable pearl, which cannot be re-called, nor ſuperſeded by riches, or honor. But it is never too late to repent, loſe time no more, and thou haſt made amends.

Haſt thou loſt thy betrothed miſtreſs? He that loſeth his wife is delivered of many cares, but he that loſeth his ſpouſe, is preſerved: both of theſe are good, but the laſt is the beſt. Therefore grieve not too much, leſt thou loſe thy ſelf.

Haſt thou buried thy wife? Thou haſt buried her on earth, who firſt buried thee in the grave of ſin, in Paradiſe; couldeſt thou be rid of ſin, as thou art rid of her, Thou hadſt cauſe to rejoyce: and had ſhee not brought thee a Saviour, thou hadſt had cauſe to repent, that ever thou ſaweſt her.

Hath Infamy blaſted thy name? If it be deſerved, lament not the Infamy, but the cauſe of the Infamy: But if it be undeſerved, contemn the errours of men with a valiant courage, and comfort thy ſelf with the teſtimony of a good conſcience, It is better to be innocent and ſlandered, than nocent and applauded.

[Page]Haſt thou many enemies? If they profeſs it openly, thou art armed, if they keep it ſecretly, thou lieſt open to danger; be thou a friend to juſtice, and God will be ſo much a friend to thee, as to deliver thee publickly from thy private enemy; none are ſo pernitious enemies as flattering friends.

Haſt thou loſt an occaſion to revenge? Thou haſt let fall a Snake out of thy hands, take heed thou take it not up again. O happy loſs whereby thou haſt ſaved thy ſoul; vengeance belongeth unto God, Forgiveneſs unto thee, if thou intendeſt to be forgiven. From this loſt occaſion, take occaſion never to have ſuch an occaſion of revenge to loſe.

Hath thy friend forſaken thee? Better he forſake thee, than thee him; for then thou hadſt been guilty of his fault. The loſs of his friendſhip, perhaps may make thee ſeek after Gods friendſhip, which if thou finde thou haſt made a good exchange.

Do thy people hate thee their Soveraign? This beaſt is prompt to injury, and ſlow to duty. The Commons love is light, and their hatred heavy. There is nothing more forcible than the multitude of fools; whereas publique fury pricketh forth the rage of every private perſon, and the rage of every private perſon kindleth the publique frantickneſs, and one of them enforceth another: Beware, there is nothing more dangerous than to fall into their hands, whoſe will ſtandeth for law, and headlong outrage for diſcretion.

[Page]Art thou contemned? Inferiours contemn their ſuperiours, thinking, by caſting dirt upon them, they beautify themſelves, and ſome men have no other way to patch up their own credits than by picking holes in the credit of others; If it be juſtly, thou haſt cauſe, I confeſs, to be ſorry, notwithſtanding thou muſt endure it; but if unjuſtly, thou mayſt laugh at it. For there is nothing more ridiculous, nor that hapneth more commonly, than for a wiſe man to be contemned of mad men.

Doſt thou complain that promiſſes made unto thee, are late in performance? words are cheaper than deeds; Hence learn punctually to perform thy promiſſes to others; nothing more debaſeth a gift than an hard graunt, and a ſlow performance; bis dat qui cito dat.

Art thou ſubject to a Tyrant? Thou feareſt one, he fears many; God ſuffereth him like Pharaoh to ſcourge thee for thy inſtruction, but for his perdition, when he hath done he will burn the rod. Iniqua nunquam regna perpetuo manent.

Haſt thou an unruly proud ſcholar? Pride is an enemy to learning. Whip out his arrogance, o [...] elſe for wit there will be no entrance; If thou art not able to remove his pride from him, remove him from thee; Hale in thy ſayles and go to ſhore. Thou nouriſheſt up a Serpent, and tilleſt a venemous plant, yea thy utter enemy.

Doſt thou ſuffer an hard Father? A hard Father maketh a ſoft and gentle Son, correction is thy profit, and chiding is thy gain; remember that he is [Page] thy Father, and thou art his Son; It is his duty to chaſtiſe thee, and thy duty to obey him; he that ſpareth the rod ſpilleth the child.

Haſt thou a rebellious Son? If thou waſt the cauſe, thank thy ſelf. If thou waſt his pattern, conſider what thy Father ſuffered by thee. Amend him if thou canſt, if not, love him, becauſe he is thy Son; If not for that cauſe, then for that he is a man; if thou canſt not love him, pitty him; as ſeverity belongeth to a Father, even ſo doth compaſſion.

Haſt thou a malapert wife? thou haſt an evil thing. Chaſtiſe her, if chaſtiſement will avail, but if it be in vain, arm thy ſelf with patience, and endeavour to love her; There is nothing more comfortable than to do that willingly, to which one is conſtrained, levius fit patientia Quicquid corrigi eſt nefas.

Hath thy dying Mother forſaken thee? She hath not forſaken thee, but is gone before thee, Thou haſt yet another Mother, who will not forſake thee, if thou wouldeſt, from the firſt thou canſt, and unto the ſecond ſhalt thou return, The firſt gave thee houſe roomth, the ſpace of a few months, the other ſhall give thee lodging the ſpace of many years; the one of theſe gave thee thy body, the other ſhall take it away; but as from the firſt, ſo from the ſecond ſhalt thou ariſe.

Doſt thou weep for the death of thy ſon? If thou wouldeſt have wept at his death, thou ſhoulſt alſo have wept at his birth, for then he began to [Page] dye, but now he hath done. Thou kneweſt thou ſhouldeſt get a mortal Son, and doſt thou now repent it? he ſtept before thee, happy wert thou if thou hadſt ſtept before him.

Is thy friend dead? bury him in thy remembrance, and ſo ſhall he live with thee for ever; O happy friendſhip, which continued untill the end. Hadſt thou loſt him by any other means, than by death, then hadſt thou not loſt a friend, but a falſe opinion of friendſhip.

Doſt thou mourn becauſe thou didſt narrowly eſcape ſhipwrack? Rejoyce rather that thou didſt eſcape, and hereafter, ſince thou art an earthly creature, learn to keep the earth, and rather to affect Heaven, than the Sea; though thou doſt ſuffer ſhipwrack both of thy body and goods in thy voyage to Heaven, yet if thy ſould do ſafely arrive, thou ſhalt have no cauſe to mourn.

Did thy harveſt miſs, and thy land lye barren one year? Let the barrenneſs of thy land, put thee in minde, of the barrenneſs of thy ſoul; if thou ſoweſt but one ſeed, and reapeſt not ten fold for it, thou mourneſt; God ſoweth much and reapeth nothing, what ſhall he do? It is the plenty of thy fins, which cauſeth the barrenneſs of thy land.

Doſt thou dwell in a narrow little houſe? great Princes have been born in ſmall cottages, thy heavenly Soul dwelleth in a little houſe of clay; think upon the narrowneſs of thy grave, and thy houſe will ſeem very large.

Art thou ſhut up in an unworthy priſon? death [Page] will ſet thee free, and we are all Priſoners till then· Better is an unworthy priſon, than unworthy liberty, and happier is the innocent priſoner, than the corrupt Judge, who put him there.

Doſt thou fear thou ſhalt loſe the victory? thou art half conquered already; fear is always an evil gueſt of the minde, but a much more worſe companion in warr; There is no greater incouragement to an army, than a fearful enemy.

Haſt thou loſt a Tyranny? O happy loſs! O happy people! where Tyrants are diſmounted, and Thrones lawfully eſtabliſhed. Proſperity enters when Tyranny hath it's Exit. It is a burden to the Commonwealth, moſt grievous, to the Tyrants dangerous, to no good man profitable, hurtful to many, odious unto all men, and comfortable only in it's brevity, for violenta nemo imperia continuit diu.

Have thy ſubjects betrayd thee? Not ſubjects but Rebels. They have undone themſelves by doing thee out of thy Kingdom. They have betrayed thee, but caſt away themſelves; pricked thee, but they are wounded, and in ſpoiling thee have ſlain themſelves. For perchance thou haſt loſt thy Kingdome or thy wealth, but they have loſt their ſouls, their fame, the quietneſs of Conſcience, and the company of all good men. The Sun ſhineth not upon a more wicked thing than is a Traytor, whoſe filthyneſs is ſuch, that they which need his craft, abhorre the crafteſman, and others, which would be notorious in other ſins, ſhunne the ſhame of this impiety.

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Providence beſtoweth her blesſings with blinde hands; Proſperity doth not alwayes joyn hands with goodneſs, neither is Adverſity a true ſign of illegality; Good Kings may periſh whileſt wicked Rebels flouriſh. David was forced by ungodly Traytors, to flee from his Country; Therefore our King may be a man after Gods own heart, yet wrongfully driven from his own.

HAving given the unfortunate, an Antidote, Let us apply this Cordial, That goodneſs is not an unſeparable incident to proſperity, ſucceſs is no invincible argument that the cauſe is good. Goodneſs and greatneſs are not alwayes companions.

Though Foxes have holes, and Birds of the air have neſts, yet our Saviour the King of Kings had not where to lay his head. King David, though a man after Gods own heart, was not without his troubles, but had many infoelicities. Though the ſubtile Foxes with their deceitful wiles, baniſh our King from his Sacra Patrimonia, his ſacred Patrimony, (for ſo the poſſeſſions of Kings are called) and make him wander up and down like a Pelican in the wilderneſs; yet this is but like Jobs afflictions, to make him the more glorious; The top which is moſt ſcourged ſpinneth the better, and the bluſtering windes make the Tree take the deeper [Page] root; ‘The Camomile the more it is trodden on the better it groweth, and the Palm depreſſed riſeth the higher: ſo the afflictions of our Soveraign ſhall extol his renown the higher, and like a ball thrown againſt the ground, ſhall rebound, and fly with more lofty Majeſty;’ For why? his goodneſs doth increaſe by his miſery, and his Royal virtue, like graſs after a ſhower, ſhall floriſh more gloriouſly: God let Daniel be thrown into the Den, to encreaſe his honour, and chaſteneth the Children which he loveth, onely for their good. What though croſs gales drive us from our intended Haven? And our hearts fail of all our deſired injoyments, ſo that blinde Fortune only ſtriveth to make us miſerable, in prohibiting us from all our pleaſing wiſhes? Yet is this no argument, that we are ſinfull, or that our deſires are prophane. What though a man be born blinde, and ſo continue from his birth to his death? Yet neither may this man have ſinned, nor his parents; But that the (John 29) works of God might be made manifeſt. Can any one have the impudence to ſay that the King is wicked, and that his cauſe is naught, becauſe the multitude of reprobates prevail, and through the mightineſs of their villanies ſubdue all that is good? So may they argue that the Jews were Saints, when they murthered our Saviour, and that the Devil was an Holy Angel, when he ſpoiled Job. No, God correcteth the pious, that he may preſerve them, and permitteth the deſigns of the wicked to coach them to their own deſtructions. He letteth [Page] Rebels dethrone their Soveraign, and pull the earthly Crown from off his head, that he may crown him in Heaven with everlaſting glory. The meanneſs of the caſe doth not diminiſh the luſtre of the Jewel, and Chriſt was a King though in the manger.

Seneca in Hyppolito.

— Res humanas ordine nullo

Fortuna regit, ſpargitque manu

Numera caeca, pejora fovens.

Fortune doth not alwayes ſignally atteſt the deſign of ſuch a party, or the juſtnes of ſuch an action to be righteous, by permitting it to proſper, and taper up into the world; the Sun ſhines upon the bad aſwell as the good, and the rain makes their corn to grow oftentimes more plentiful than the righteous mens, which makes the wicked glory in their actions, and ſcorn all thoſe as Atheiſts, who will not Canonize them for Saints. Honeſta, quaedam ſcelera ſucceſſus facit. If ſucceſs doth but attend their enterpriſes, let them be never ſo impiouſly wicked, all the Logick and Rhetorick in the world cannot perſwade them, but that they are moſt ſacred and righteous; ſuch is their profound ignorance, and blind zeal, That if the Devil put it into their hearts to murder their lawful King and Soveraign, and likewiſe aſſiſt them to effect it, they think they do God good ſervice, and puniſh all thoſe with an Egyptian ſlavery, who will not be of their opinion, although expreſly againſt God his [Page] Commandments, viz. Fear God, honour the King, 1 Pet. 2.17. They make God to be even altogether ſuch a one as they are, in crying, that it is Gods cauſe, even, when they commit the greateſt Sacriledge, Perſperum ac faelix ſcelus virtus vocatur, a miſchief neatly effected, is one of their chiefeſt virtues. This indeed made King David to ſtagger, nay his ſteps had wellnigh ſlipt, when he ſaw the proſperity of the wicked, when he conſidered, that they were not in trouble as other men, nor plagued like other men, Their Eyes ſtand out with fatneſs, they have more than heart could wiſh. This made him cry out, Verily, I have cleanſed my heart in vain, and waſhed my hands in innocence; But when he went into the Sanctuary of God, Then underſtood he their end; For, Surely thou didſt ſet them in ſlipery places, Thou caſtedst them down in deſtruction: How are they brought into deſolation, as in a moment? they are utterly conſumed with terrors, as a dream when one awaketh: So O Lord, when thou awakeſt, thou ſhalt deſpiſe their image, was his next vote. Prov. 1.30. They would none of my Counſell, they deſpiſed all my reproof; Therefore ſhall they eat of the fruit of their own way, and be filled with their own devices, for the turning away of the ſimple ſhall ſlay them, and the proſperity of Fools ſhall destroy them. Thus you ſee that proſperity is ſometimes a curſe, and no bleſſing. To thoſe beaſts we intend to kill, we commonly allow the beſt paſture; And ſurely thoſe men are better acquainted with Mahomets Alchoran, than our Saviours Goſpel, who will not be convinced, but that temporal happineſs is the [Page] true index of Divine favour. God ſcattereth his outward bleſſings upon the wicked aſwell as on the good, becauſe if Virtue and Religion ſhould only appropriate riches, more men would become virtuous and religious for the love of mony and wealth, than out of any love they did bear either to Virtue, or Religion.

Maro.

O fortuna potens, quam variabilis,

Tantum juris atrox quae tibi vindicas,

Evertiſque bonos, erigis improbos?

Nec ſervare potes muneribus fidem.

Fortua immeritos auget honoribus.

Fortuna innocuos cladibus afficit.

Juſtos illa viros pauperie gravat.

Indignos eadem divitiis beat.

Haec aufert juvenes, & retinet ſenes,

Injuſto arbitrio tempora dividens

Quod dignis adimit, tranſit ad impios,

Nec diſcrimen habet rectaque judicat,

Inconſtans, fragilis, perfida lubrica:

Nec quos deſeruit perpetuo premit.

Therefore let not thoſe deſpair whom blind Fortune hath kicked into any miſhap, nor meaſure the juſtneſs of their actions by the quantity of ſucceſs; Though the voyce of the world cenſure it, For it is not the event which makes it good or bad.

— Careat ſucceſſibus opto

Quiſquis ab eventu facta notanda putat.

§

[Page]

The Authors Reſolution, and Reaſon to write, The wickedneſs of the times; Wherein men will have no King, unleſs they may be Kings themſelves, nor no Biſhops, only becauſe they are not Biſhops. Tyrants, and Traytors, reign by force, Kings by the love of the people. The definition of a Commonwealths-man, with all his properties, and the deceitfulneſs of a Parliament, be it long or ſhort. Englands degeneration, and the death of the Laws and Religion, with an Incitation to ſolemnize the funeral.

NOw it is time to reſolve the Quaere couchant in the Prologue, Eloquar an ſileam; timor hoc, pudor impedit illud; Whether I ſhould ſpeak or be ſilent. When I conſider the perills of the times, wherein no man can ſpeak his own conſcience without offending thoſe, who will give him blows for words, Then Timor hoc. But, Jam tua res agitur paries cum proximus ardet, when I ſee my neighbour his houſe on fire, and my own next to it, when all men are aſleep in ſin, and none to awake them, Then pudor impedit illud. For, Non mihi ſi centum linguae ſint oraque Centum, Omnia culparum percurrere nomina poſſum, If I had a thouſand tongues, and ſo many mouths, I could not vilify our iron age according to its deſerts; Me thinks, as if ſouls according to Phythagoras his opinion, deſcented [Page] from one man to another, I ſee thoſe ancient Tyrants, or their black ſouls in worſer images, acting their bloudy parts upon the ſtage of the world, and ſounding out their helliſh edicts. Here is Caius Caeſar Caligula with his deteſtable motto in his mouth, Oderint dum metuant, Let them hate me ſo they fear me: He forced parents to be preſent at the execution of their own children, and after he had well drunk and eaten, took pleaſure to caſt his friends into the Sea, from on high from a bridge, which he built. He wiſhed that his people had but one neck, that he might chop them off at a blow, vox Carnifice quam Imperatore dignior? A Speech fitter for an Hangman, than an Emperour; When a priſoner being fearfull of the cruel Torments, with which the Emperour would murder him, had taken poyſon to prevent him, What ſayes he, Antidotum adverſus Caeſarem? Is there any Antidote againſt Caeſar? How many poor innocents being condemned to dreadful deaths, by the Tyrants of our age have poyſened themſelves, to prevent their undeſetved puniſhments? And when his Grand-mother Antonia ſeemed to give him ſome admonition; Memento, ait, omnia mihi in omnes licere. I would have you to know, ſaith he, That I can do any thing, a true Character of a Tyrant, for what will not hee do? But doubtleſs the love of the people is the beſt guard for a King, Magnum Satellitium Amor. And that which ones natural lawfull Soveraign would moſt look after. For, [...]num eſt regi inexpugnabile munimentum, amor[Page]Civium. It is not fear, and force, nor Troops of Dragoons, and Red-coats that are the ſureſt holds for Governours; but the benevolence, hearts, and love of their ſubjects. Caeſar, dando, ſublevando, ignoſcendo gloriam adeptus eſt. Rulers have no greater enemy, than the fear and envy of the people. For, Quem metuunt oderunt: Quem quiſque odit periiſſe expedit. Whom we fear, we hate, and whom we hate, we ſtudy and deſire his death. But behold, Aulus Vitellius, Bonus odor hoſtis, melior civis occiſi. An enemy ſlain hath a very good ſmell, but a Cittizen far better: O black abominable Tragical and Tyrannical ſpeech! And did not our age ſwarm with ſuch horſe-leaches, we ſhould never ſuck the blood one of another, ſo as we do: But that you may hate the very name of Tyrants, and abhor their actions; Hearken a little to Flavius Veſpaſianus and his Councel, how impiouſly they conſulted, and firſt Veſpaſian, Lucri bonus odor ex re qualibet, It is gain which makes the ſmell ſo good for a ſlain Citizen or enemy; No actions ſo helliſh, if it produce profit, but that it is a virtue to attempt it, and the reaſon is, Omnis in ferro ſalus, becauſe all our hope and health is in the ſword: for whileſt we have that in our hands, what law or Religion dares oppoſe us? no diſputant like the ſword. Exeat aula qui volet eſſe pius: virtus & ſumma poteſtas non coeunt: ſemper metuunt quem ſave pudebunt. Let him depart from our Courts and Counſel, who is ſo ſimple that he muſt nee [...] be pious, Godlineſs is a great hinderance to o [...] profeſſion, [Page] and he is a Coward who is aſhamed to act wickedly, Sibi bonus aliis malus, ſaith an other, He is a fool, who thinks that any one can loſe ſo he gets; Let us be good to our ſelves, and all is well. There be ſome ſimple innocents, who cry, Melius mori, quam ſibi vivere, It is better to dye, than to live only for our ſelves: But if ſuch be their Doctrine, let them get for others, for us if they pleaſe, and ſtarve themſelves. Let us carve for ourſelves, Proximus ipſe mihi, Charity begins at home, and he is an Aſs that carrieth a burden for another. Others there be of the ſame ſtamp, and both alike ſimple, who ſay, Dulce eſt pro patria mori, It is ſweet to dye for ones Country; let ſuch good natured fools taſt of that ſweetneſs, and dye for their Country; our lives are ſweet, and not ſo to be fooled away; It is ſweet for our Country to dye for us. But Peſtis reipublicae literae, ſaith another of the Counſel; we ſhall never carry on our affairs handſomely, ſo long as we have ſo many Lawyers, and Goſpel men amongſt us, the higheſt ſtep to our promotion, will be to lay them on their backs, and I think the neareſt way to diſpel the cloud of black Coats, will be to throw down their Univerſites, and take their tithes and lands away from then; As for the Lawyers perhaps we may bribe them, but if not, I am ſure, they will rather turn than burn; To what we cannot perſwade them with our tongues, we will compel them to with our ſwords. For Law, Learning and Religion, are as ſo many plagues and poyſons t [...] Commonwealth. And Qui neſcit diſſimulare[Page]neſcit imperare, He that cannot diſſemble ſhall be no Commonwealths-man; for to tell you the truth, Diſſimulation, cogging, and lying, is the foundation of our government; and if the foundation be taken away, every one knows the ſuperſtructure cannot ſtand; Therefore to deal plainly with the world, let us cover our worſt actions with the beſt pretences, and raviſh the people with the pleaſing and ſpecious names of Liberty and Religion, when we intend the extirpation of both; Let us imitate Tereus, who ſo neatly diſſembled piety, that when he acted moſt againſt it, the people did Saint him, — Ipſo ſceleris molimine Tereus Creditur eſſe pius; And doubtleſs he was no mean Cowmonwealths-man. Let us hold a fair correſpondence with all Religions, but be ſure to lead the Van in the moſt prevalent; it matters not whether it be true or falſe, let them look to that, who intend to obtain eternal advantages of it, we look no further than to enjoy the temporal. A Bird in the hand is worth two in the buſh. It is the greateſt obſtacle to generous actions, not to perſonate that Religion, which will ſerve ones purpoſe beſt, be it Canonical or Apocrypha; and doubtleſs that Religion, which brings the greateſt profit and largeſt incomes, is the moſt ſacred, and moſt conſonant to Scripture. But why ſhould I blur my paper with the Deſcription of this deceitfull Parliament, the Theory whereof, is become practical almoſt in every City? Let us therefore lament at the funeral of our Laws and Religion, [Page] and throw one ſprig of roſemary into the grave, where all our Rights & Libertyes are buried. That Son giveth cauſe of ſuſpition of his Legitimation, who will not mourn at his Mothers death: And ſurely he was never a true born Son of the Church, or Law, that will not ſhed a tear when they are both fell to ruin. Some (though very few) good Eleazors amongſt us, have loſt their heads and lives, for our Laws and Religion; And although I am not worthy to dye a Martyr for them — — Haud equidem tali me dignor honore, Yet whilſt I live it living tears ſhall fall from mine eyes, for them. For — Q [...]is talia fan do Mrmidonum, Dolopumve, aut duri miles Ʋlyſſis, Temperet a lacrymis? Who? what Puritan, Independent, Anabaptiſt, Presbyterian, Quaker, &c. Or Red-coat as bad, though not worſe than any of them, can reſtrain his Adamantine heart from grief, and his eyes from tears, when he conſiders the deplorable conditions, which they have brought upon our Kingdom? Who (as it now plainly appeareth) had no other quarrel againſt King, than becauſe they were not Kings themſelves; nor no other reaſon againſt Epiſcopacy, than becauſe each of them was not a Biſhop. They could never yet produce any argument ſufficient, unleſs the ſword, to prove that King, or Biſhop was not Jure Divino. And now behold what the ſword hath brought them unto. I remember Cadmus ſowed the teeth of a Serpent, which ſprung up armed men, who preſently deſtroyed one the other; I will not determine [Page] that the ſeed of theſe men came from a Serpent, but ſure I am they cannot deny themſelves, but that they deſtroy each the other, like Cadmus his men. They kick the Government of our Kingdom about, from one to the other, like a foot ball; And it will be marvail, if ſome of them do not break their ſhins, a ſwell as their conſciences, before the game is ended.Note: Res publica, ſignifyeth a whore. They make the Government Proteus-like to turn into what ſhape they pleaſe, a true Common-wealth indeed, being common to ſo many Rivalls. And as the unruly Quadrupedes whirried about the Chariot, (Phoebus their lawfull Soveraign being abſent) untill they had ſet the whole world on fire; ſo it is to be doubted, that theſe headſtrong Bears, having caſt away the rains of true obedience, will not leave to wurry us, untill they have brought us to utter ruine? O England, England. Hei mihi! qualis erat! quantum mutatus ab illo! How is thy fame beſmeared! and thy honour laid in the duſt! Once the envy of the whole world for the glory of thy Laws, and Religion, now become a by-word, and a laughing-ſtock to all Nations. Venit ſumma dies, & ineluctabile tempus. The Sentence is already paſt, and the decree is gone forth, and nothing can avert the wrath of an angry Deity. Tantaene animis caelestibus irae? Can the Almighty be ſo paſſionate? We want a Moſes, and we want an Aaron, to intercede and make an attonement for us, We want a Jonah to preach repentance, And we want the hearts of Nineveh to [Page] entertain it. We have done worſe than to touch the Lords annointed, and have killed his Prophets, all the day long. We have not reverenced his Sanctuary, But have made it a den of Theeves, and Stable for Beaſts, not altogether ſo bad as our ſelves. O God why haſt thou caſt us off for ever? why doth thine anger ſmoak againſt the Sheep of thy paſture? O deliver not the ſoul of thy Turtle Dove unto the multitude of the wicked; Forget not the Congregation of thy poor for ever.

— Fuimus Tr [...]es, fuit Ilium, & ingens

Gloria Toucrorum.

Remember thy old mercy, and remember our former eſtate; For though now, like People, like Priest, The Prophets lye, and the People would have it ſo; Yet like Bethlehem, we have not heretofore been the leaſt amongſt the Princes of the World. We have had thoſe who have thought it, Melius tondere qaam deglubere oves, better to trimm us, than to flea us, and Melius ſervare unum quam occidere mille, better to preſerve one than kill a thouſand; Who have been Tardus ad vindictam, ad benevolentiam velox, ſlow to do evill and revenge, but ſwift to do good and reconcile; Loving Pax bello potior, peace better than war, and eſteeming it Pro patria mori pulchrum, honourable to dye for their Country. Which they have done, and all Law, Religion, Juſtice, and Equity with them: Cum uno paricidio junxerunt juris divini, naturalis, juris gentium,[Page]omnium legum publicarum privatarumque everſionem, reipublicae perturbationem, libertatis populi oppreſſionem, Senatus abolitionem, nobilitatis exterminationem, innocentium damnationem, peculatum, & aerarii publici direptionem, ſolennis conventionis infractionem, perfidiam, jurisjurandi violationem, statuum omnium confuſionem, immo ſubverſionem.

Tempora mutantur, & nos mutamur in illis.

Sal.

Therefore let no man be offended if I attend the funeral, and ſay ſomething on the behalf of the deceaſed; It is a Chriſtian duty, and none will account it ſuperſtition to give an Encomium at burialls where it is due, unleſs thoſe who account it ſuperſtition to deſerve well themſelves. De mortuis nil niſi bonum, We muſt ſay nothing but good of the dead. Therefore behold the Monument in theſe inſuing political Aphoriſms.

§

[Page]

The Monument of the Laws, or Regal and Political Aphoriſms; whereby the Prerogative of the King, and the juſt liberties of the People are ſet forth, and authorized by the Law of God, and the Law of the Land.

KIngs are Jure Divino, by Divine right, to be obeyed, and not by violent force of ſubjects to be reſiſted, although they act wickedly, Prov. 8.15. By me Kings raign. Dan. 2.21. He removeth Kings, and ſetteth up Kings. Prov. 16.10. A Divine Sentence is in the lips of the King. Prov. 21.1. The Kings heart is in the hand of the Lord. Job 34.18. Is it fit to ſay to a King thou art wicked? and to Princes, ye are ungodly? Prov. 24.21. Fear thou the Lord and the King, and meddle not with them that are given to change. Eccl. 8.2. I counſel thee to keep the Kings Commandment. Exod. 22.28. Thou ſhalt not ſpeak evil of thy Prince, nor detract the Magiſtrate. 1 Pet. 2.17. Fear God, honour the King. Prov. 30.31. A King againſt whom there is no riſing up. Eccleſ. 10.20. Curſe not the King, no not in thy thought. 1 Sam. 24.6. The Lord forbid that I ſhould do this thing unto my Maſter, the Lords anointed, to ſtretch forth mine hand against him, ſeeing he is the anointed of the Lord. From which premiſſes none unleſs thoſe who deny the Scripture, can deny theſe Conſequences. That the [Page] jura regalia of Kings, are holden of Heaven, and cannot for any cauſe eſcheat to their Subjects. That active obedience is to be yielded to the King as Supreme, in omnibus licitis, in all things lawfull. But if God for the puniſhment of a Nation, ſhould ſet up a Tyrannical King, ſecundum voluntatem pravam non rationem rectam regentem, governing by his depraved will againſt reaſon, and commanding things contrary to the word of God, we muſt not by force of arms rebel againſt him; but rather than ſo, (if not prevailing by Petition unto him, or eſcaping by flight from him) patiently ſubmit to the loſſe of our Lives and Eſtates, and in that caſe, Arma noſtra ſunt preces nostrae, nec poſſimus, nec debemus aliter reſistere, Our prayers and tears ſhould fight, and not our Swords: For who can lift up his hands againſt the Lords anointed, and be guiltleſs? This in Scripture we find practiſed by Gods people to Pharaoh: Exo. 5.1. and the ſame people, to Nebuchadnezzar, a Tyrant, were commanded to perform obedience, and to pray for him, Though there was no wickedneſſe almoſt which he was not guilty of. His Succeſſor Darius, Daniel obeyed, and ſaid, O King live for ever. Dan. 6.21. For now no private perſon hath with Ehud, Judg. 3.21. extraordinary commandment from God to kill Princes, nor no perſonal warrant from God, as all ſuch perſons had who attempted any thing againſt the life even of Tyrants. Nil ſine prudenti fecit ratione vetuſtas.

2. The King hath his Title to the Crown, and to his Kingly office and power, not by way of truſt from the people,[Page]but by inherent bigthright, immediately from God, Nature and the law, 1 Reg. Ja. ca. 1. li. 7.12 Calvins ca [...]e.

3. The Law of Royal government, is a Law Fundamental, 1 pars Jnſt. fo. 11.

4. The Kings Prerogative, and the Subjects Liberty are determined, and bounded by the Law. Bracton, fo. 132. Plowden, fo. 236, 237.

5. By Law no Subjects can call their King in queſtion, to anſwer for his actions, be they good or bad. Bracton, fo. 5, 6. Si autem ab eo petatur (cum Breve non Currat contra ipſum) locus erit ſupplicationi, quod factum ſuum corrigat, & emendet, quod quidem ſi non fecerit, ſatis ſufficit ei ad poenam, quòd Dominum expectet ultorem. Nemo quidem de factis ſuis praeſumat diſputare, multo fortius contra factum ſuum venire. If any one hath cauſe of action againſt the King (becauſe there is no Writ runneth againſt him) his only remedy is by ſupplication and petition to the King, that he would vouchſafe to correct and amend that which he hath done, which if he refuſe to do, Only God is to revenge and puniſh him, which is puniſhment enough. No man ought to preſume to diſpute the Kings actions, much leſſe to rebel againſt him.

6. The King is the only Supreme Governour, hath no Peer [...] his Land, and all other perſons have their power from him. 3 Ed. 3.19. Bracton, li. 1. cap. 8. Sunt eti [...]m ſub Rege liberi homines & Servi ejus poteſtati ſubjecti, & Omnis quidem ſub eo, & ipſe ſub nullo, niſi tantum ſub Deo. Parem autem non habit in Regno ſuo, quia ſic[Page]amitterit praeceptum, cum par in parem non habeat imperium. Item nec multo fortius ſuperiorem nec potentiorem habere debet, quia ſic eſſet inferior ſibi ſubjectis & inferiores pares eſſe non poſſunt potentioribus. Ipſe autem Rex, non debet eſſe ſub homine, ſed ſub Deo & ſub lege, quia Lex facit Regem. The King hath no ſuperior but the Almighty God. All his people are inferior to him, he inferior to none but God.

7. The King is Caput Reipublicae, the Head of the Commonwealth immediately under God. 1 Jnſt. 73.1. h. 7.10. Finch, 81.

And therefore carrying Gods ſtamp and mark among men, and being as one may ſay, a God upon Earth, as God is a King in Heaven, hath a ſhadow of the Excellencies that are in God, in a ſimilitudinary ſort given him, (Bracton, fo. 5. Cum ſit Dei vicarius, evidenter apparet ad ſimilitudinem Jeſu Chriſti, cujus vices gerit in terris) That is to ſay

1. Divine Perfection.

2. Infiniteneſſe.

3. Majeſty.

4. Soveraignty and Power

5. Perpetuity.

6. Juſtice.

7. Truth.

8. Omniſcience.

1. Divine perfection. In the King no imperfect thing can be thought. No Laches, Folly, Negligence, Infamy, Stain or Corruption of blood can be adjudged in him. 35. h. 6.26. So that Nullum tempus occurrit Regi.

2. Infiniteneſs. The King in a manner is every where, and preſent in all Courts. And therefore [Page] it is that he cannot be non-ſute, and that all Acts of Parliament that concern the King are general; And the Court muſt take notice without pleading them, for he is in all, and all have their part in him. Fitz. N. B. 21. H. 25. H. 8. Br: tit. Nonſute. 68.

3. Majeſty. The King cannot take nor part from any thing, but by matter of Record, and that is in reſpect of his Majeſty: unleſs it be a Chattle or the like; Becauſe, De minimis non curat, Lex. 5. Ed. 4.7. 4 E. 6.31. 2 H. 4.7.

4. Soveraignty and Power. All the Land is holden of the King. No action lyeth againſt him; For who can command the King? He may compel his Subjects to go out of the Realm to war. Hath abſolute power over all; For by a clauſe of Nonobstante, he may diſpenſe with a Statute Law, and that if he recite the Statute; Though the Statute ſay, ſuch diſpenſation ſhall be meerly void. 7 E. 4.17.21. H. 7.2. H. 7.7. Calvins caſe. Bracton. Rex habet poteſtatem & juriſdictionem ſuper omnes qui in regno ſuo ſunt, ea quae ſunt juriſdictionis, & pacis ad nullum pertinent niſi ad Regiam dignitatem, habet etiam coercionem, ut delinquentes puniat & coerceat. And therefore ought to have the Militia.

5. Perpetuity. The King hath a perpetual ſucceſſion, and never dyeth; For in Law it is called the demiſe of the King, and there is no Inter-regnum. A gift to the King goeth to his Succeſſors, though not named. For he is a Corporation of himſelf, and hath two capacities, (to wit) a natural [Page] body, in which he may inherit to any of his Anceſtors, or purchaſe Lands to him, and the heirs of his body, which he ſhall retain, although he be afterwards removed from his Royal eſtate; and a body politick, in which he may purchaſe to him and his heirs Kings of England, or to him and his Succeſſors. Yet both bodies make but one indiviſible body. Plowden 213.233.242. li. 7.12.

6. Juſtice. The King can do no wrong; Therefore cannot be a diſſeiſor. He is all Juſtice, Veritas & Juſtitia, ſaith Bracton, circa ſolium ejus. They are the two Supporters that do uphold his Crown. he is Medicus regni, Pater patriae, ſponſus Regni qui per annulum, is eſpouſed to his Realm at his Coronation; he is Gods Lieutenant, and is not able to do an unjuſt thing. 4 Ed. 4.25. 5 Ed. 4.29. Potentia injuriae est impotentia naturae. His Miniſters may offend, and therefore are to be puniſhed if the Laws are violated; but not he.

7. Truth. The King ſhall never be eſtopped, Judgement finall in a writ of right ſhall not conclude him. 18 E. 3.38. 20 E. 3. Fitz. Droit. 15.

8. Omniſcience. When the King licenceth expreſly to aliente an Abbot, &c. which is in Mortmain, he needs not make any Non obſtante of the Statutes of Mortmain; For it is apparent to be granted in Mortmain, And the King is the head of the Law, and therefore ſhall not be intended miſconuſant of the Law. For, Praeſumitur Rex habere omnia jura in ſcrinio pectoris ſui. 1 Jnſt. 99. And therefore ought to have a Negative voice in Parliament. [Page] For he is the fountain of juſtice from whence the Law floweth.

8. The Opinion of the two Spencers, in Ed. 2. Who held that the oath of allegiance was more, by reaſon of the Kings Crown, (that is his politick capacity) than by reaſon of his perſon, Is a moſt deteſtable, excreable, damnable and damned invention, 7 Rep. fo. 11. Calvins caſe.

9. High Treaſon can be committed againſt none, but the King, neither is any thing high Treaſon, but what is declared ſo to be by the Statute. 25 Ed. 3. c. 21. To leavy war againſt the King, to compaſs or imagine his death, or the death of his Queen, or of his eldeſt Son, to counterfeit his Money, or his great Seal, to impriſon the King untill he agree to certain demands, to leavy war to alter Religion, or the Law, to remove Counſellours by arms, or the King from his Counſellours, be they evil or good, by arms, to ſeize the Kings Forts, Ports, Magazine of war, to depoſe the King, or to adhere to any State within or without the Kingdome, but the Kings Majeſty, is high Treaſon. For which the Offendor ſhould have judgement. Firſt, to be drawn to the Gallows. 2. There to be hanged by the neck, and cut down alive. 3. His Intralls to be taken out of his belly, And he being alive to be burnt before him. 4. That his head ſhould be cut off. 5. That his body ſhould be cut in four parts. and 6. That his head and his quarters ſhould be put where the Lord the King pleaſeth.

[Page]10. Treaſon doth ever produce fatal deſtruction to the Offender, either in body or ſoul, ſometimes in both, and he never attains to his deſired end. 3 Par. Jnſt. pag. 36. Peruſe over all Books, Records and Hiſtories, and you ſhall finde a Principle in Law, a Rule in Reaſon, and a tryal in experience, that Treaſon doth ever produce fatal and final deſtruction to the Offender, and never attains to the deſired end, (two incidents inſeparable thereunto) and therefore let all men abandon it, as the Poyſonons bait of the Devil, and follow the precept in holy Scripture, Serve God, Honour the King, and have no company with the ſeditions.

11. That Kings have been depoſed by their Subjects, is no argument or ground that we may depoſe ours, A facto ad jus non valet argumentum. Becauſe Children have murdered their own fathers, is no warrant for us to murder ours. Judas betrayed his Soveraign, yet ſhould not we follow his example, unleſs we ſtrive for his reward. There was never King depoſed but in tumultuous and mad times, and by might, not by right.

12. The King is Principium, caput, & finis Parliamenti, the begining, head, and end of a Parliament. The body makes not the head, nor that which is posterior, that which is prior, Kings were before Parliaments. There were not in England any formed bodyes called the two Houſes of Parliament, untill above 200. years after the Norman Conqueſt.

13. The King of England is armed with diverſe Counſels, one whereof is called Commune conſilium, [Page] the Common counſel, and that is the Court of Parliament, and ſo it is legally called in writs and judicial proceedings, Commune Conſilium Regni Angliae, Conſilium non eſt praeceptum, Conſiliarii non ſunt praeceptores. It is not the office or duty of a Counſeller, to command and make precepts; but only to adviſe.

14. The King is the fountain of juſtice, and the life of the Law. The two Houſes frame the body, the King giveth the ſoul, for without him it is but a dead carcaſe. And—Si componere magnis Parva mihi fas est, If I may compare ſmall things with great, As in a bond, though one find paper and another write it, yet if the obligor do not ſeal and deliver it, it is nugatory and no obligation: So if the King aſſent not to an act of the two Houſes, it is void and no Statute, It is the royal Scepter which gives it the force of a Law. Witneſſe the whole Academy of the Law, & perſpicua vera no [...] ſunt probanda. It would be fooliſh to light the Sun with Candles.

15. Originally The King did make new Laws, and abrogate old, without the aſs [...]nt of any known body, o [...] aſſembly of his Subjects. But afterwards by his gracious goodneſſe perceiving that his people could beſt know their own ſoars, and ſo conſequently apply the moſt convenient remedy, he vouchſafed ſo much to reſtrain his power, that he would no make any Law concerning them, without their aſſent. For at the firſt, Populus nullis legibus tenebatu ſed arbitria regum pro legibus erant. Which truth i [...] [Page] ſo clear, that it ſhines almoſt in every Hiſtory. The oldeſt and beſt ſtile of an act of Parliament is, Be it enacted by the Kings Majeſty, with the aſſent of the Lords, Spiritual and Temporal, and the Commons &c. which proves where the virtual power is.

16. The Commons have no Authority but by the Writ of Summons. That Writ gives them no power to make new Lawes, but onely to do and conſent to ſuch things, which ſhall happen to be ordained by Common Counſel there in Parliament, which are the words of the writ, and all their Juriſdiction. At a Conference the Commons are alwayes uncovered, and ſtand bare, when the Lords ſit with their hats on; which ſhews that they are not Colleagues in Judgement with the Lords. Every Member of the Houſe of Commons takes the oath of allegiance and ſupremacy before his admiſſion in the Houſe, and ſhould keep it too.

17. It is Lex & conſuetudo Parliamenti; The Law and Cuſtome of a Parliament, That no Arms are to be borne in London or Weſtminſter, in the time of Parliament, Leſt the proceedings in that high Court, pro bono publico ſhould thereby be hindred or diſturbed. For it is more congruous for Red-coats with their Pikes, Muskets, Swords, and other ammunition to keep a Den of Theeves, than to keep the Members of ſo honourable a Court. 3 Jnſt. 160. 4 Jnſt. 14.

18. When an Act of Parliament is againſt Common right or reaſon (as that Debtors ſhould not pay their debts, &c.) or repugnant or impoſſible to be performed, [Page]the Common Law ſhall controle it, and adjudge it to be voyd; And ſuch is an Act for a perpetual Parliament, or to kill the King, Dier. 313. li. 8.118. Doctor Bonhams caſe.

19. The premiſses being rightly and duely conſidered, if any perſon be ſo impudent, inſolent and arrogant, as to deny the King his Negative voyce in Parliament, They may aſwell deny him his life, and take upon them to frame a new Law and Commonwealth to themſelves. Shall the Commons have a Negative voyce, who are moſt of them Tradeſmen, and not educated in the Law, but in Mechanick handy-crafts? And ſhall not the King have this priviledge, who is aſſiſted by the advice of the Judges, his Counſel at Law, Sollicitor, Atturney, Maſters of Chancery and Counſel of State, conſiſting of ſome great Prelates, and other great Perſonages verſed in State affairs?

20. The Parliament is actually diſſolved by the demiſe of the King. Note: Quid prodeſt tibi nomen uſurpare alie [...]um & vocari quod non es? For the Individuum Carolus Rex, being gone from whence they derived their power, conſequently their authority is gone likewiſe. For ceſſante statu primitivo c [...]ſſat & derivativus. And Derivativa poteſtas non poteſt eſſe major primitivo.

§

[Page]

The Diviſion of Governments; Monarchy is the most natural and Divine; The King hath no equal in his Kingdome; Soveraignty can not be divided be [...]ween the King and the People; Neither can the People, either jointly, or ſinglely have the ſupreme power where the Government is Monarchical. The tenets of our new Stateſmen, yet old Knaves, confuted as damnable. Parliaments have no power but from the King, neither did ever any Parliament, unleſs our late Rebels, ever claim any power but what came from the King, But all Parliaments ever ſince they had their being, by the very Statutes which the King made with their conſent, have acknowledged the ſupreme power to be in the King, and have ſworn it with ſacred oaths; So did that Parli [...]m [...]nt which murthered their King: ſwear that the only ſupreme power and Soveraignty was in the King, next to God, and that there was no power on earth above his; which being true, I would fain know what power they had, not only to remove their King from his evil Counſellers, (which they did in removing him from themſelves) but alſo from the Land of the living, Quos Deus, ſed, &c.

HAving diſſolved the Parliament, and ſet foot on the ground of the Politician, let us travel a little further, and take a ſurvey of the main [Page] Triangle upon which the art of Government conſiſts, viz.

1. Monarchy,

2 Ariſtocracy,

3. Democracy, or popular eſtate,

which degenerate into

1. Tyranny,

2. Oligarchy,

3. Ochlocracy, or Commonwealth.

And firſt of Monarchy, For a principalioribus ſeu dignioribus eſt inchoandum, The moſt excellent muſt have precedency. Monarchy, which we may call a Kingdome, is where the abſolute Soveraignty lyeth in the power of one only Prince, (for ſo much the word Monarchy of it ſelf importeth) who ruleth either according to the rule of Law and equity, or contrary. Which form of Government doth as far tranſcend and excel all others, as the glorious Sun, doth the pale-f [...]ced Moon, or the Moon the leſſer Stars. It is the Embleme of the Almighty: For behold the bleſſed Trinity, where there are three perſons, but one God. There is an Arch-angel; The Angels adore but one Lord and Soveraign. Take a view of the heavenly Orb, where you ſhall ſee the caeleſtial creatures, give place to the Kingly Sun, The Moon ruleth Queen regent amongſt the Stars; Behold the Eagle the King of the Birds of the air; The Lyon the King of the beaſts, on the earth; And the Whale the King of fiſhes, in the ſea; Fire hath the majeſtick preheminence above the other Elements; among granes, the wheat; among drinks, the wine; among ſpices, the baulm; among metals, the [Page] gold. The Devills themſelves will not be ſo diſorderly as not to have a King; for Satan is their Prince and chiefeſt Leader. The Members of the Natural body are ſubjects to the Head their Soveraign, and the ſame Congruity and Harmony is there in the Politique body of Monarchy. And ſuch is the ſtately preheminence of this Government, that the Monarch can admit of no Peer in his Kingdome, no more than the Sun can of an other Sun in the Firmament. Si duo ſoles velint eſſ [...], periculum ne incendio omnia perdantur. Serinus. If two be equal in power in a Commonwealth, it is Ariſtocracy, or rather Duarchy, and not Monarchy. For one of them hath not Soveraignty over the other; For, Par in parem non habet poteſtatem, & he only is a Soveraign who commandeth all others, and can him [...]elf by none be commanded. Then no leſs fooliſh than wicked and deteſtable is their opinion, who confeſs their Government to be Monarchical, yet would have Duo ſumma imperia, and hold that the Univerſe of the people are of equal, if not higher power than their Monarch, and may call him in queſtion for his actions, and proſecute him even unto death, if they pleaſe; who make their dreadfull Soveraign, a Jack a L [...]nt, a Miniſter of truſt at the beſt, to be turned out of his Office at their pleaſure, when God and all the World knows, that by the Law of God (as I ſhewed before, and ſhall more fully ſhew hereafter) the Law of Nations, the Law of Nature, and the Law of England, both Common and Statute, They ought not to touch [Page] him, though in truth he were ſo wicked as they would have and pretend him to be; No, they ought not ſo much as to think an evil thought of him. Quod ſummum eſt vnum eſt. Soveraignty is a thing indiviſible, and cannot at one and the ſame time be divided between the King and his Subjects; If the Soveraignty be in the people, then is the Government either Popular or Ariſtocratical, and not Monarchical. To mix the eſtate of a Monarchy with Democratical, or Ariſtocratical eſtate, each having a ſhare of the Soveraignty, is altogether impoſſible. For if every one of the three eſtate, or but two of them hath power to make Laws, who ſhould be the Subjects to obey them, or who could give the Law? being himſelf conſtramed to receive of them unto whom he himſelf gave it. Then might the King make the acting of his people againſt him treaſon, and the people make the acting of their King againſt them treaſon, which would bring all to Anarchical confuſion. And although our age had produced ſuch a Monſter as to take upon them a power to depoſe, and powr out the ſacred blood of their lawfull Soveraign; Yet is there no ſuch power, in rerum natura, It is the off-pring of the Devil, The cloak, Sanctuary, and refuge of Treaſon, Rebellion, and Tyranny, to blinde the people, taking advantage of their ignorance, and lead them hood-winckt, into everlaſting deſtruction, unleſs the God of mercy prevent not.

With this new upſtart Doctrine, have our [Page] Apochryphal Dogmatiſts in England, led the raſcal rabble of the people about, like a Dog in a ſtring, buzzing in their ears that the Monarchy of England is compoſed of three kinds of Commonwealths, and that the Parliament hath the form of an Ariſtocracy; the three eſtates of a Democracy; and the King to repreſent the ſtate of a Monarchy; which is an opinion not only falſe, abſurd, fond, fooliſh and impoſſible, but alſo worthy of the moſt ſevere puniſhment. For it is high treaſon to make the Subject equal with the King, in authority, and power, or to joyn them as Companions in the Soveraignty. For the power of a Soveraign Prince, is nothing diminiſhed by his Parliament, but rather much more thereby manifeſted; The Majeſty of a Prince, conſiſts in the obedience of his Subjects, and where is the obedience of the Subjects more manifeſted then in his Parliament, where the Lords and Commons, the Nobility and Comminalty, and all his Subjects from the higheſt Cedar, to the loweſt Shrub, with bended knees, and bare heads, do caſt down themſelves at his feet, and do homage, and reverence unto his Majeſty, Humbly offering unto him their requeſts, which he at his pleaſure receiveth, or admiteth? So that it plainly appeareth, that if the Parliament be not extravagant, and leap over the bounds limited by the laws of God, and our Realm of England, the majeſty and authority of our Soveraign is not decreaſed by the aſſembly of Parliament, but rather augmented and increaſed. For the Peers cannot [Page] aſſume. Ariſtocracy, nor the Commons Democracy, without violation of their Oaths, with which they are tyed in obedience to their Soveraign, as well as with the Laws. Indeed our Prince doth diſtribute places of command, Magistracy, and preferments to all his Subjects indifferently, and ſo the Government is in a manner tempered with Democracy. But yet notwithſtanding the State doth continue a pure and ſimple Monarchy, becauſe all authority floweth and is derived from the King, and the Soveraignty doth ſtill continue in him, as the fountain from whence thoſe ſtreams of power run, and the Parliament is ſo far from ſharing in this Soveraignty, that the whole current of our acts of Parliament acknowledge the King to be the only Soveraign, ſtiling him Our Soveraign Lord the King. And the Parliament, 25 H. 8. ſaith, This your Graces Realm, recognizing no ſuperior under God, but your Grace, &c. And the Parliament 16 Rich. 2.5. affirmeth the Crown of England, to have been ſo free at all times, that it hath been in no earthly ſubjection, but immediately to God, in all things touching the Regality of the ſaid Crown, and to none other. And without doubt theſe Parliaments, and many others had as much might, and right, though not ſo much Knavery, as our Anabaptists, and Puritans and other Sectaries have now, who pretend that the Government originally proceedeth, and habitually reſideth in the people, but is cumulatively, and communicatively derived from them, unto the King, and therefore the people, not denuding [Page] themſelves of their firſt intereſt, but ſtill retaining the ſame in the collective body, that is to ſay in themſelves ſuppletive, if the King in their Judgement be defective, in the adminiſtration, or neglect the performance of his duty, may queſtion their King for his miſgovernment, dethrone him if they ſee cauſe, and reſuming the Collated power into their own hands again, may transfer it to any other whom they pleaſe.

Theſe men would make themſelves extraordinary wiſe, or elſe our Anceſtors extraordinary fools; for ſurely if there had been ſuch a power reſiding in the people, as theſe men blab of, it would have been preached up before theſe newlights ever ſaw the light, ſome buſie-head like themſelves, would have awakened it, and not let it ſleep ſo long. But it is impoſſible and a meer foppery to think that ſuch a power ſhould be; for ſuppoſe that the people had at firſt Elected their Governour, and gave him Soveraignty over them, could they with juſtice and equity dethrone him again? Surely no. For, ſive electione, ſive poſtulatione, vel ſucceſſione, vel belli jure princeps fiat, Principi tamen facto, Divinitus poteſtas adest. Let the King be made by election, lot, ſucceſſion or conqueſt, yet being he is a King, he hath Divine power. And therefore they have no power to take away that which God hath given.

The Conceit of a mixed Monarchy, that the ſupreme power may be equally diſtributed into two or three ſorts of Governours, is meerly vain [Page] and frivolous, becauſe the ſupreme power being but one, muſt be placed in one ſort of Governors, either only in Monarchy, or only in Ariſtocracy, or only in Democracy; Our Parliaments of England never until now claimed either Ariſtocracy, or Democracy; Therefore, as hitherto it hath been granted, ſo the Government muſt of neceſſity ſtill be Monarchical: And the gracious Conceſſions of our Soveraign, not to make Laws without a Parliament, do not make the Parliament ſharer, or his equal in the Soveraignty, becauſe, as I ſhewed before, the Parliament hath no power but what is derived from the King. His limitation of his Prerogative, doth no way diminiſh his Supremacy; God himſelf who is moſt abſolute, may notwithſtanding limit himſelf and his power, as he doth when he promiſes and ſweareth that he will not fail David, and that the unrepentant Rebels ſhould never enter into his reſt; ſo a man that yieldeth himſelf to be bound, hath his ſtrength reſtrained, but not leſſened; neither is any of it transferred to them who bound him; So our Soveraign doth limit his power in ſome points of his adminiſtration, and yet this limitation neither transferreth any power of Soveraignty unto the Parliament, nor denyeth the Monarchy to be abſolute, nor admitteth of any reſiſtance againſt him.

§

[Page]

Monarchy is either Lordly, or Royal. Adam proved to be the firſt King, and made by God in Paradiſe, not by the people. All Kings are made by God. The Son hath more right, and it is more pleaſing to God for him, to murther his Father, the Wife her Husband, and the Servant his Master, than it is for the people to kill their King, Though in truth he be wicked. The Kings inſtitution, and authority declared by Divine and Humane Writers. The Horrible Labyrinth of ſins which Regicides plunge into, with their guilt. The moſt famous Nations in the World have, and do live under Monarchy, Englands glory and love to Kings in times past, and her Apoſtacy in times preſent. Pater familias were petite Kings, and how little Kingdoms, grew great Kingdoms. The Kings power is from God, not from the People; neither did the people at firſt chuſe Kings, but they were born ſubjects by nature.

MOnarchy is either Lordly, or Royal; Lordly is where the Monarch by the Law of Arms, in a lawfull war becometh Lord of the goods and perſons of the Conquered, governing them, as the Maſter of a family doth his ſlaves, how he pleaſeth; And it is concluded by all that Nimrod was the firſt Lordly Monarch.

[Page] Royal, is where the Monarch maketh the Law the Rule of his actions, permitting his ſubjects to injoy their Meum and Tuum, aſwell as himſelf; the Law being the Arbitrator between them both. I am not ignorant of the infinite ſorts of Monarchies, which many men make by the different means of the obtaining the State; but all of them may be compriſed in theſe two (unleſs Tyrannical of which hereafter I ſhall ſpeak) be they haereditary by ſucceſſion, by election, by gift, or by deviſe; For the difference of Monarchs, is not to be gathered by the means of the coming to the State, but by the means of governing.

Among the many Prerogatives, which the State of Monarchy may challenge above other Governments, it hath none ſo glorious as it's Author, and Antiquity; For he that denyeth that the Almighty was the founder of Monarchical Soveraignty, may aſwell deny that there is a God, being himſelf the Monarch of all creatures; Therefore to this Almighty Monarch, will I lift up my head and hands, and humbly implore his ſacred Majeſty, to guide my pen in the road of truth, whileſt I travel to the head of this river, for I will dive into the depth of it, and make a ſcrutiny in the very foundation.

— Primaque ab origine mundi,

Ad mea perpetuum deducam tempora Regem.

The firſt caelestial King which made Heaven and [Page] Earth, and all things therein, was the Almighty; The firſt terrestial King which was made for Heaven and of Earth, and Governour of all things therein, was Adam; If thou art ſo much a Baſileu-mastix, as to doubt this truth, behold his Patent by which he was made Lord and King over all, Geneſ. 1.28. Be fruitful, and multiply, and repleniſh the Earth, and ſubdue it, and have Dominion over the fiſh of the Sea, and over the foul of the Air, and over every living thing that moveth upon the Earth. This royal Commiſſion did the King of Kings give to our Father Adam, which is ſo much the larger by reaſon of the word Dominare, which is more than regere. Which may ſerve to re [...]ell that abſurd opinion, and worſe than humane invention of thoſe men, who impudently aſwell as ignorantly, call Kingſhip, humanum inventum, a humane ordinance, and ſay that Kings were originally inſtituted by the ſuffrage of the people, and ſo may be depoſed by the people, whereas it plainly appeareth, that there were no people when the firſt King was ordained; and doubtleſs (let the oppoſers of Royal Government ſpet what venome they will) it is an undoubted truth & an irrefragable axiome, that Children have aſmuch right by the Law of God, and nature, to depoſe their natural Father, and chuſe another, as the people have to depoſe their natural haereditary Soveraign, and make choiſe of another; For the King is the Father of the people, the Husband of the Commonwealth, and the Master of his ſubjects; and ſuppoſe him to be evil, can you [Page] finde any warrant in Scripture, that Children ſhould murder their Father, the Wife her Husband, or the Servant his Maſter, becauſe they were wicked? ſurely not, no more can you finde any authority for Subjects to murder their Soveraign: but our age hath created ſuch a power, or rather a Monſter, and cloathed it too with ſuch piety, and Religion, as if they did intend to binde it up with the Bible, and make it Canonical; but without doubt they will be ſo far from making future ages to take it for Goſpel, as they will hardly have Rethorick enough, to make them believe that ever ſuch a wickedneſs could be committed.

Let us now look into humane Writers, and ſee what their Hiſtories afford us, which we will make riſe of, only as an illuſtration to what we have ſaid, not as an authority, becauſe there is no greater authority than Scripture, although Hiſtoria non eſt vilis authoritas, great is the authority of Hiſtory.

Principio rerum, gentium, nationumque imperium penes Reges erat, ſaith Juſtin. li. 1. From the begining of things, that is, fr [...]m the begining of the world, the rule and Government of the people, and of all Nations, was in the hands of Kings; which Learned Cicero doth with no leſſe truth Confirm, ſaying, Certum eſt omnes antiquas gentes Regibus primum paruiſſe, which is the ſame in effect with Iustin. That Monarchy is moſt natural, and as it were inſtituted by the laws of Nature, is a Concluſion by the common conſent of the beſt Philoſophers and Hiſtorians; Let Tacitus, and Seneca ſpeak for them all: Ʋnum[Page]imperii Corpus, unius Animo regendum videtur, the whole Commonwealth makes but one Body, and it is moſt natural for one body, to be ruled by one Soul. Seneca, Natura certe commenta eſt Regem, quod ex aliis animali [...]us licet cognoſcere, ſurely Nature found out Kings, which we may learn even of the brute beaſts. And Multitudes of antients preach Monarchy to be Divine. Callimach. [...]: Ex Jove ſunt Reges, Kings were inſtituted by their Gods. Plato in Polit. [...]: Rex, Deus quiſpiam humanus est, The King is, as one may ſay, a God upon Earth. Liv. lib. xxvi. Regnum, res inter Deos homineſque pulcherrima. Therefore let none ſo ſtupidly deny, that Monarchy is not Divinum inſtitutum, a Divine inſtitution. If they do, blind Homer will prove them blinder than himſelf, For, [...]: à Jove educatos Reges, ſaith he, The Gods conſtituted and educated Kings; therefore let every one uſe his uttermoſt endeavour, and make theſe ſupplications with Homer, to his lawfull Soveraign, — [...] — herus unicus, esto unicus & Rex, Be thou our only Lord, and our only King. O moſt legal and dreadfull Soveraign.

— Rege incolumi mens omnibus una,

Amiſſo rupêre fidem.

Let us all be of one mind, to eſtabliſh our King, for he being unſafe, we are all unſafe and perjured. I know not of what conſtitution thou art, who peruſeſt [Page] theſe lines, But be thou (a)Note Reader that this Chaos of Religions, hath juſted the true Proteſtant Religion out of doors, ſo have I ſeen a flower kill'd by the multitude of weeds, and a Lamb deſtroyed by a number of Woolves. a Puritan, Presbyterian, Browniſt, Independent, Anabaptiſt, fift Monarchyman, Quaker, Millenarie, Arminian, Socinian, Antitrinitarian, Theaurau John, Antinomian, Adamite, Familiſt, Jeſuit, Ranter or what thou wilt, Learn this, though perhaps it agree not with thy conſtitution; That Kings are ordained by Gods conſtitution, and by Gods constitution, we are commanded and ought for to obey them, as out of holy Writ I have already, and ſhall farther prove; and as that man who maketh a queſtion, whether there is a God or no? ought to be anſwered with Stripes, rather than verball inſtructions, ſo he that denyeth this truth, ought with the oratory of the ſword, and not of the mouth, to be perſwaded into his due obedience. For it is an uncontrolable Maxim, that he doth not honour, and ſerve God as he ſhould, who doth not honour and ſerve his King as he ought; God will not own him to be his ſubject, who will not be a ſubject to his Soveraign the Lords anointed; Therefore ſince by the Law of God (for nothing is more frequently commanded in the Scripture, and our Kings are of like inſtitution with thoſe Kings in Scripture, and ought to have the ſame honour and obedience) by the Law of Nature, by the Law of Nations, by the Common, and Statute Law of England, [Page] we are commanded to honour our King: Let no man be ſo much an Enemy to God, to Religion, to his Country, to the Church, to the Law, and to his own ſoul, as to Rebel againſt his Legal Soveraign; For he that doth it, tranſgreſſeth againſt the ten Commandements of the Law, the new Commandement of the Goſpel, he committeth the ſeaven deadly ſins, the four crying ſins, the three moſt deteſtable ſins, to the ſoul of man, viz. Prophaneſs, Impudency, and Sacrilege; In a word, he committeth all ſins, is the Embleme of the Devil, and unleſs he repent, he will have his Lot with Belzebub the great Rebel and Traytor againſt Heaven. If puniſhment cannot compel them, me thinks the beauty of Monarchy might allure men to love it. Surely there is no generous ſpirit who doth not; for the moſt renowned and famous Nations in the World have lived under Monarchical Government, as the Scythians, Ethiopians, Indians, Aſſyrians, Medes, Egyptians, Bactrians, Armenians, Macedonians, Jews and Romans, firſt and laſt, and at this day the French, Spaniards, Polonians, Danes, Muſcovites, Tartars, Turks, Abiſſines, Moors, Agiameſques, Zagathinians, Cathaians, yea and the Salvage people lately diſcovered in the West-Indies, as being guided thereto, by the rules of nature; and rip up Antiquity, and ſearch Hiſtories both antient and modern, and thou ſhalt never finde our Realm of England ſo much an Enemy to virtue, as to hate Royal Government, until theſe latter and worſt of dayes, wherein it is accounted a ſin to be [Page] noble, and vertuous: Nay ſo much did our Nation love Kings in former times, that we had ſeaven of them in England at one and the ſame time, viz. 1. The King of Kent, 2. Of the South-Saxons, 3. Of the Weſt-Saxons, 4. Of the East-Saxons, 5. Of Northumberland, 6. Of Mercia. 7. Of the Eaſt-Angels, which ruled and ſhined like the ſeaven Stars, each abſolutely reigning in his Country, not under the ſubjection of other, until at length by the Law of Conqueſt, one became Monarch over all, ruling like the Sun, and acknowledging none on Earth his Superior, ſo much that it is amongſt us a common adage, viz. The King holdeth of none but of God. But it ſeems God hath now granted away the Seigniory to the Houſe of Commons, and the King muſt hold of them; But from hence ariſeth a point in Law, whether they are abſolutely and legally ſeized of the Seigniory, without attornment of the tenant: In my ſimple opinion the Seigniory doth not paſs before attornment; but I leave it as a quaere to the Houſe of Commons, who are beſt able to reſolve it, becauſe they have all the Law in their own hands.

Non nostrum inter vos tantas componere lites.

From what hath been ſaid, it is apparent that Adam was the firſt King on Earth, and that Kingdoms have been ever ſince Adam haereditary; for a family which was before Commonwealth, is nothing elſe but a ſmall Kingdom, and a great Kingdom [Page] is nothing elſe but a great family, for the Pater familias were, petite Kings, and had royal power, and poteſtatem vitae & necis, even over their own Children, as Abraham and others. But when the family increaſed, and the numerous off-pring of their firſt parent multiplied, built Villages, Towns, and Cities, and ſo became a great people, ſo long as their firſt parent lived, their love and duty towards him, would not permit them unnaturally to ſtrive with him, for the ſuperiority; but to acknowledge and obey him as their Soveraign and lawfull King, from whence they had their being: And this is the reaſon that Kings are called Patres Patriae, Fathers of their Country. Sal. 1. Inde enim origo regum regiique regiminis petenda eſt. Haec cum primo homine & cum ſolo novo cepit, quoniam primum parentem numeroſus ex eo deſcendens natorum, & qui ex [...]is nati ſunt populus, pro rege habuit, & obſervavit, ut primum ſui generis auctorem. So much for Monarchy, the beſt of all Governments. No man can ſerve two Maſters, for either he will hate the one and love the other, or elſe he will hold to the one and deſpiſe the other; ye cannot ſerve God and Mammon, Math. 6.24. If any Anti-Royaliſt think himſelf wiſer than our Saviour, and that he can ſerve two Maſters, and love them both, let him hate Monarchy, and ſet up his two headed Master, and let experience the miſtris of fools correct him, as it hath many already.

But ſince our age is given to nothing but vain imaginations, there be ſome who do Imagine, and [Page] will object that Adam was no King, becauſe he is not ſtiled ſo in Scripture. I anſwer (though this frivolous objection doth not deſerve an anſwer) that neither do you find Adam ſtiled in Scripture, my Father, or thy Father, yet Adam was the Father of all fleſh; Si res apparet, Cur de nomine certas? He that hath the ſupreme power is a King; But Adam had the ſupreme power, Ergo, Adam was a King. Rex cometh from Regere to rule, and Adam was ſole Lord, Ruler, and King, and ſo continued untill he died. Adam was created by God, the Monarch of the World, before he had any ſubjects, And by right of Nature it was due to Adam to govern his poſterity, even before his ſubjects were born: So that, though not in act, yet in habit Adam was a king from his creation; Neither could Eve, nor her Children ever limit Adams power. It was God that gave the power, therefore no Mortals could ever diminiſh or increaſe it. For, Quid Jove majus habetur? They muſt be above all that which is called godlineſſe, who go about to put aſunder, that which the Almighty hath joyned together. This Paternal power continued Monarchical, to the Floud, and after the Floud, to the Confuſion of Babel, at which time God ſcattered the people abroad from thence, upon the face of the whole earth, as you may read, Gen. 10, & 11. Yet they went out by Colonies of whole families, over which the prime Fathers had the Soveraignty, and were kings, deriving their Fatherly and Regal power from Noah, whoſe Sons or Grand-children they [Page] were all. And although I think there are but few Kings in the world, who can prove their title to their Crown hereditary, ever ſince Noahs Floud, or the Confuſion of Babel, yet it is as true, that there is a Regal right, continuing in the Father-hood, even untill this day, and that the next heir to Adam ought to have the Supreme power, as it is true, that the father hath right, & ought to govern his Children, or as that it is a rule, Qui prior est tempore potior eſt jure; He that is eldeſt, by Law ought to rule: For God told Cain the eldeſt brother, Gen. 4.7. That unto him ſhould be the deſire of his youngeſt brother, and that he ſhould rule over him, which continueth a Law until this preſent time: But though we know not which is the next heir to Adam in any convention of the people, (which is the fault of our ignorance, not of nature) yet ſince God hath told us in his Holy Word, that he only diſpoſeth of Crowns, as he pleaſeth; Therefore they can not go out of the right line, ſo long as he directeth and guideth them, though the right in the Father-hood lye dormant. Every King is a Father, therefore every ſubject muſt be obedient to his fatherly power, otherwiſe he will break Gods Commandment, viz. Honour thy Father, &c. God only had right to give, and take away Crowns, and thereby to adopt ſubjects into the allegiance of another fatherly power.

Therefore no leſs falſe than execrable is their opinion, who promulge that all men whereby nature [Page] born free from ſubjection, and that they had no Governour, but by the peoples aſſent, and chuſing, when it is moſt apparent, that God gave the Supreme power to Adam, and that all men ſince were born ſubjects by nature. Our Saviour was ſubject to his Parents will, Luke 2.51. And doubtleſs thoſe men are free from all goodneſs too, who profeſs themſelves born free from ſubjection to their Prince, or their Anceſtors before them.

But ſuppoſe all men were born free by nature, and that the people originally by nature had power to chuſe a King? after what manner, or how is it poſſible for them to make their choice? it muſt be by the joint conſent of every reaſonable creature, Male and Female, Old and Young, Babes and Antient men, Sick and Lame, all at one time Nemine Contradicente: for if natural freedom be granted to all, the Major part of the whole people in the world, or the Major part of the people of a Kingdom, have no power to binde the leſſer part to their conſent, and agreement; Every one being as free by birth, and having as much power as any other: For the Major part never bindeth, but where men at firſt either agree to be ſo bound, or where a higher power ſo commands: Now there being no higher power than Nature, but God himſelf, where neither Nature nor God appoints the Major part to binde, The conſent of the Major part is not binding to any, but only to themſelves who conſent; Thoſe who are born afterwards (according to the tenets of natural freedome) are not [Page] bound by their conſent, becauſe by nature they are likewiſe born free. But if it ſhould be true, (as it is falſe) that men are all free born by nature, yet have not they power jointly or ſeverally, to alter the Law of nature. Now, by the Law of nature no man hath power to take away his own life; How then can the people or any ſingle man give that power to another, which he hath not in himſelf? If he killeth himſelf for any offence, he is a murtherer. Therefore if any man claiming no other power but what he hath from the people, do take away the life of any man, though in a way of publique juſtice, he is a murtherer, and the man ſo killed, is a felo de ſe. Becauſe the man ſlain had no power to kill himſelf, and ſo conſequently he which killed him had no power neither; For, Nemo poteſt plus juris in alium transferre quam ipſe habet: No man can transfer to another, a greater right and power, than he himſelf hath.

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Tyrants are either with a Tittle or without a Tittle; Their qualities. Kings have their power immediatly from God, not from the People, proved in Adam, and by Gods own Word in ſeveral Texts of Scripture, by the ſuffrages of the Fathers and other Writers, and by the Lords Prayer and Doctrine. The ſeveral ſorts and degrees of power inſtituted by God, and the Commiſſion, whereby God gave power to Adam. The honour which God hath beſtowed on Kings, and his ſpecial care, and owning them. How Kings are ſaid to be inſtituted immediatly by God. The Iſraelites did not ſin in deſiring a King; and his power and praer [...] gative ſet forth by the Prophet Samuel; Saul was choſen for his virtues, and was not vitious at his inanguration. Proved from Adonijah, and Solomon that God only maketh Kings, not the People. The Arrogance and preſumption of the pragmatical People of England, in claiming power to make and unmake Kings, condemned, who will have none Kings but themſelves. Monarchy the best of Governments.

LEt us now ſet upon this Monſter, a Tyrant who is either cum titulo, vel ſine titulo, with a title, or without a title; A Tyrant cum titulo or Exercitio, is he who being a legal Soveraign, ruleth by his depraved will, and treading under foot the Laws of God, and his Realm, enſlaveth his free born ſubjects, [Page] and uſeth their goods as his own. A Tyrant ſine Titulo is he who uſurpeth the Soveraignty without the Authority of the Law, and ſubverteth all Rights, and Religion, making what Laws he pleaſeth, or elſe ſquareth his actions according to the rule of the known Laws. For he that hath no Title to the Soveraignty, but uſurpation, is a Tyrant, though he live ſo piouſly and religiouſly, that to the world he ſeems a Saint.

Here I could willingly caſt Anchor, and ſtop the progreſs of my pen, from ſayling any further into this rough Ocean of Tyranny; But when I ſee the Sword and Scripture ſo much at variance, the one fighting againſt the other, then am I forced to put this queſtion, Whether a lawful Soveraign perverting the Laws of God and man, and metamorphoſed into an abſolute Tyrant, may by his ſubjects be called in queſtion, and puniſhed at their pleaſure? The Sword ſaith he may, and proves it by experience. The Scripture, though not with ſo much violence, yet with more Reaſon, and Religion, both ſaith and proves it that he may not, Mulciber in Trojam, pro Troja ſtabat Apollo.

For the better deciſion of which queſtion, it is firſt neceſſary to be known, whether the inſtitution of Kings be immediatly from God, or whether they be creatures made by the people, receiving their power from their ſubjects, and ſo to be dethroned when they vouchſafe to think convenient. For art thou only a stranger in England, and hast not known the things which are come to paſs there in theſe [Page]dayes? That there are new Stateſmen, who have found out a new diſcovery, and hold forth theſe Sophiſms for true doctrin, That Royal authority is originally, and radically, in the people, from them by conſent, derived to Kings immediately, mediately only from God; that the donation or collation of the power is from the Community, the approbation only from God, and that Soveraignty and power, in a King, is by conveyance from the people, by a truſt devolved upon him, and that it is Conditional, fiduciary and proportioned, according as it pleaſeth the Community to entruſt more or leſſe, and to be weighed out ounce by ounce, and that the King may be oppoſed, and reſiſted by violence, force, and arms, and the people reſume their power; which we deny, and ſhall prove by the law of God, of Nations, of Nature, of the Common and Statute law of England, that the Royal power, and Soveraignty of Kings is primarily, formally, and immediatly from God, and that the people through pretence of Liberty, Privilege, Law, Religion, or what Colour ſoever, ought not to oppoſe, impriſon, reſiſt, much leſſe Murther their King, though he be wicked, and ſubvert Law and Religion; much leſſe when he is pious, upholdeth and maintaineth both.

Firſt, I conceive that there is no man ſo impudently wicked as to deny that there is a God who created all things, Heaven and Earth, Angels and Men; the power of Angels, and the power of Men; there is one power of Angels, and another of Men, [Page] ſo there is a difference of powers amongſt men, the power of a King, inferior to no power on earth but only Gods, the power of the Subjects inferior to the power of the King; the power of a Father over his Children; and the power of a Husband over his Wife; and ſo every power limitted by God; and as one Star doth excel another in brightneſſe, ſo one power doth excel another in dignity and glory. There is nothing more plain and evidently aſſerted in the Scripture, than that Kingly power is the moſt Sacred, Divine, and glorious of all powers, immediately from God, peculiarly owned by him, as a power wherin his Nature and Majeſty is moſt manifeſted; and as I have already ſhewed, hath a ſhadow of all Divine Excellencies. Man was made, Gen. 1.26. and God ſaid, let us make man in our Image: But man had no power or dominion, untill God further ſaid, And let them have dominion over; ſo that it is from hence moſt clear, that man had no power or Soveraignty, untill God gave it him, and the firſt man to whom God gave it, was Adam a King, the ſole Monarch of the world. Then let not our new Sectaries fondly & wickedly conceit, that royal authority is originally, and radically from them, & that it is by their conſent immediatly derived from them, to Kings; Since the Kingly power & office was before they were born, or had any power, from whence ſuch authority could be derived. By me Kings raign ſaith God, not only particular Kings, as Kings of the Jews, &c. but all Kings, Prov. 85.1. Qui ſuccedit in locum, ſuccedit in jus. Therefore [Page] whoſoever claim unto themſelves, that power which is univerſally and perpetually peculiar unto the God of all power, do Blaſpheme and rob God of his honour, and what lyes in them, do make God no God, and themſelves the only Almighty: But the people which challenge unto themſelves, the original power of earthly Dominion, do challenge unto themſelves that power which is univerſally and perpetually peculiar to the God of all power; Therefore thoſe people do blaſpheme, and rob God of his honour, and what lyes in them do make God no God, and themſelves the only Almighty. There is no power but of God, The powers that be are ordained of God, Rom. 13.1, 5. Wherefore ye muſt needs be ſubject, not only for wrath, but alſo for conſcience ſake. Doubtleſs our ſuperintendants did never learn their Doctrine, from this Text; but they may aſwell learn it from hence as from any other place in Scripture, for I finde nothing in my Bible contrary to this, but every text in Scripture, doth harmoniouſly agree with this, and unanimouſly reſolve, that Kings are of God, they are Gods; Children of the most high, his Servants, [...]ir publick Miniſters, his Deputies, his Vicegerenis, his Lieutenants, their Throne, their Crown, their Sword, their Scepter, their Judgements are Gods, their Power, Perſon, and charge are of Divine extract, and ſo their authority, and perſon are both ſacred, and inviolable. God removeth Kings and ſetteth up Kings, Daniel 2.21. Thou ſettetſt a Crown of pure Gold on his head, Pſal. 21.3. I gave thee a King in mine anger, and took him away [Page]in my wrath, Hoſ. 13.11. Which proveth that God, not the people, did inſtitute Kings, and that God not the people ſhould take them away. God hath ſpoken once, yea twice have I heard this, that power belongeth unto God, Pſal. 62.11. By him were all things created that are in Heaven, and that are in Earth, viſible and inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers, Col. 1.16. And now, O Lord my God, thou hast made thy ſervant King, inſtead of David my Father, 1 Kings 3.7. I have provided me a King, ſaith God, 1 Sam. 16.1. Whole heaps of Scipture might I gather to confirm that Kings are ſolely, and immediatly dependent from God, and independent from all others, which truth the ſuffrages of the Holy Fathers, (which are but as ſo many Commentaries on the Scripture, and therefore not ſo neceſſary here to be recited) do affirm and maintain.

But ſome may ask me, how Kings in theſe dayes can be ſaid to be immediatly from God, when ſomtimes they are elected Kings by the people, ſometimes they come to their Crowns by Conqueſt, and ſometimes hereditarily by ſucceſſion, and never by extraordinary manifeſtation and revelation from Heaven, as did Moſes, Saul, David. To this I briefly anſwer, That (as Divines hold) a thing is immediatly from God ſeveral wayes. 1. When it is ſolely from God, and preſuppoſeth nothing ordinary or humane, antecedent to the obtaining of it. So was Moſes made captain over Iſrael, and ſo had Joſhua his authority. But Soveraignty now to our [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] Kings is not ſo conveyed, but ſome humane act is alwayes intervening.

2. When the Donation and Collation of the power to ſuch a perſon, is immediatly from God, though ſome act of man be antecedent, as Mathias was an Apoſtle immediatly from Chriſt, though firſt the Apoſtles put two a part, and caſt lots, yet neither of theſe two acts jointly or ſeverally, did virtually or formally, collate the Apoſtolical power upon him. When an Atturney maketh livery of ſeiſin, according to his letter of Atturny, the Feoffee is in by the Feoffor, and not by the Atturny, though his act was interpoſed. Is is not the Feoffment of the Atturney, but of the Feoffor, and the Feoffee his Title is only from the Feoffor, though he had not had it but by the means of the Atturny.

In the ſecond ſenſe, Soveraignty is conferred on kings immediatly from God, though ſome created act, as Election, Succeſſion, Conqueſt, or any other ordinary act intervene; For the interpoſed act containeth not in it power to confer Soveraignty, but that power cometh formally and virtually from God, and ſo relateth to him as the proper Donor, and immediate Author; As when a king giveth power to a favourite, to make a Lord, or a Baron, yet who is ſo ſtupid as to averr that the honour of a Lord, or a Baron, cometh immediatly from the favourite, and not from the king? So when God puts into the hearts of the people to chuſe a king, the Soveraignty cometh from God, [Page] and not from the people, The people cannot produce ſo noble an effect as Royalty, Nemo poteſt tranſferre in alium quod non habet in ſe, No man can give that to another, which he hath not himſelf. The Soveraign hath power over life and death; No ſingle man hath power to kill himſelf, nor the people jointly; For if no man hath power over his own life, much leſs over his neighbours; Therefore Soveraignty is not derived from the people. The people have poteſtatem deſignativam perſonae, but not poteſtatem collativam poteſtatis regiae, they have power to deſign, and depute the perſon, But not the power to joyn the Royal authory to the perſon; for that is immediatly from God. As the deſignation of the perſon to an holy function is from man or men, but the collation of the power is immediatly from God. I may have power to throw a man into the Sea, but it is the water which drowneth him. There is a great difference between the applying of the perſon to the authority, and the applying of the authority to the perſon, the one may be the act of the people, the other can only be the act of the Almighty, Licet communicatio poteſtatis quandoque ſit per conſenſum hominum, poteſtas tamen ipſa immediate eſt a Deo, cujus eſt poteſtas, Though the power be ſometimes conferred by the conſent of men, yet it is immediatly given from God, whoſe power it is, ſaith R [...]ffenſis, de potestate Papae. fol. 283. Et Communitas nihil ſui confert regibus, niſi ad ſummam perſonam determinet, & potius perſonam applicat divinae potestati, [Page]quam divinam poteſtatem perſonae, The Community hath no power to confer on Kings, but only to depute the perſon, it may apply the perſon to the divine power, but cannot apply the divine power to the perſon, ſaith Spalet. tom. 2.529. Conſtitue ſupra nos Regem at judicet nos ſicut & univerſae habent nationes, Make us a King to rule over us (not we over him) that he may judge us (not that we may judge him) as all other Nations have, Cry the Elders of Iſrael. From whence it is apparent, that Soveraignty cometh from the Heavens, not from our earthly Cottages, we are rather Paſſive, than Active, it is God which makes Kings, we receive and ſhould obey them. There is no ſociety without Government. We ſhould deſtroy one the other unleſſe we had a Governour. Thou O Lord haſt made and given a King to the little Bees, who follow him as their leader, and honour him with a throne in the midſt, and ſafeſt place amongſt them; the Cranes do follow one as chief, and flocks and herds have their Captain to lead them; the Fiſhes of the Sea do follow one as King. Therefore let not us men only be independent, and ſince thou haſt told us that power belongs to thee, we will not rob thee of it; Obedience is that which we are only capable of; Soveraignty is a Creature of thy making, not of ours, Therefore make us a king to rule over us. The Prophet Samuel ſeeing their urgent reſolution for a king, leſt they ſhould afterwards plead ignorance, told them the power of a king. Voſque eritis ei ſervi, If you have a King, you muſt be his Servants, he will take [Page]your Sons, and appoint them for himſelf, for his Chariots, he will take the tenth of your ſheep, and of your ſeed, he will take your Daughters to be confectionaries, [...]e will take your Fields, your Vineyards, your Olive-yards, even the beſt of them, and give them to his Officers and Servants, he will take your men-Servants, and your maid-Servants, and your Goodlieſt young men, and your Aſſes, and put them to his work, This is the power of a king; and from whence is this power derived? doubtleſs not from the people, for they are never ſo willing to part from what they have. But notwithſtanding they perſiſted in their Petition, and would have a king, ſaying, Rex erit ſuper nos, & erimus nos quoqu [...] ſicut omnes gentes, & judicabit nos Rex noſter, Nay, but there ſhall be a king over us, that we alſo may be like all the Nations, and that our king may judge us, and go out before us, and fight our Battels; by which it is perſpicuous, that all Kings had the ſame power, as this King here deſcribed, by the Prophet had. The Iſraelites did not ſin in deſiring a King, neither did God give them a King purpoſely for their puniſhment in his wrath; For as the beſt Divines hold, when God ſaith Hoſ. 13.11. I gave them a King in mine anger, and took him away in my wrath, (which proveth that God only giveth, and taketh away Kings) wicked Jeroboam is meant, and not Saul. For Samuel prayed for Saul, God commanded Samuel to hearken to the voice of the people in all that they ſaid, 1 Sam. 8.7. and did chuſe them a pious King, for cap. 10.24. Samuel ſaid to all the people, See ye him whom the Lord hath choſen, [Page] that there is none like him among all the people, and all the people ſhouted, and ſaid God ſave the King. So that it is apparent that Saul was choſen for his virtues, and was no Tyrant at his inauguration. Moſes Deut. 17.14, 15. did propheſie of their King, Thou ſhalt in any wiſe ſet him King over thee, whom the Lord thy God ſhall chuſe. Where Moſes relateth what is decent, and meet for a clement and merciful king. But Samuel deſcribeth what a king may do, if he will uſe his ſummum jus, which is to do what he pleaſeth; Therefore Samuel ſetteth forth the greateſt and largeſt power of Kings, not to deter the people from deſiring a Kings, but to prepare their hearts to obey him; for God commanded Samuel to grant the people their requeſt, according to the prophecie of Moſes, and therefore Samuel would not be unwilling to perform Gods command, Neither was Samuels diſpleaſure for any other end; but that the people might be pleaſed with the king whom they ſo earneſtly deſired, and knowing his power, and remembring their fervent ſute for him, they might more willingly and chearfully obey him. For Sauls wickedneſſe did ſpring from the Corruption of his Nature, after he was made king, and not through any default in God, for he was a man of excellent qualities when God choſe him, and many pious and religious kings were given to the people afterwards, as David, &c. But be they good or bad the people muſt not reſiſt them, becauſe, as Samuel ſheweth, the manner of kings is to do what they will.

[Page] Principi ſummum rerum arbitrium Dii dederunt, ſubditis obſequii gloria relicta eſt, To Princes God hath given the higheſt power, to Subjects only is left the glory of obedience, ſaith Tacitus, which indeed is the greateſt glory can be conferred on them, if they had but hearts to receive it: for what is more glorious in Subjects than obedience to God and their King? Super imperatorem non eſt niſi ſolus Deus qui fert imperatorem, The King hath no ſuperior but only God, ſaith Optatus Biſhop of Milivis. Generale pactum est ſocietatis humanae obedire Regibus, It is a Natural, a General, a Univerſal Compact, Covenant of humane ſociety, to obey their Kings, ſaith St. Auſtin. li. 3. Confeſſ. cap. 8. But ſince optimus Legum interpres praxis, practice is the beſt interpreter of the Law, Look into the Scriptures and learn what our Anceſtors have done before us, I am confident you cannot find in all the Scripture where God appointed any people to be the chuſers of their Kings, but rather to accept of them and ſubmit themſelves to them, whom the Lord had choſen and placed over them, Nuſquam invenio Regem aliquem Judaeorum populi ſuffragiis creatum, quin ſi primus ille erat, qui deſignaretur a Deo, vel a prophetae ex Dei juſsu, vel ſorte, vel alia ratione, quam Deus indicaſſet, I never find any Jewiſh King made by the ſuffrages of the people, but whom God did firſt by ſome means appoint, ſaith Piueda de rebus Solo. li. 1. c. 2. neither did the Children of Iſrael chuſe any unleſſe Abimelech, the Baſtard ſon of Gedeon, and (as ſome ſay) Jeroboam who made Iſrael to ſin, and [Page] of the evil ſucceſſe of their reigns, the Scripture will give you an account; Would not the people have eſtabliſhed Adonijah in King Davids throne, crying out before him, 1 Kings 1.25. God ſave the King Adonijah? But God whoſe property it is only to make Kings, rejecteth Adonijah, and maketh Solomon to rule in his Fathers ſtead, although Adonijah his title was by birthright, aſwell as by the conſent of the people, For, 1 Kings 2.15. ſaith he to Bathſheba the mother of Solomon, Thou knoweſt that the Kingdom was mine, and that all Iſrael ſet their faces on me, that I ſhould reign, howbeit the Kingdom is turned about, and is become my Brothers, For it was his from the Lord. In this verſe you may ſee the title of Adonijah, and the title of Solomon, to their Fathers Crown; Adonijah claimed it by birthright, and the power of the people, But Solomon claimed it from the Lord. It is no marvel that Adonijah put in his title for the Crown, for God hath appointed the right of primogeniture, by which the Patriarchs and all the reſt of the poſterity of Adam injoyed their royalty. The elder is to rule over the younger, by the Law of Nature; Suppoſe Adonijah to be more wicked than Solomon, yet doth not that take away his Birthright; For God ſaith to Cain, though he was never ſo wicked an Hypocrite, unto thee ſhall be the deſire of thy Brother, and thou ſhalt rule over him, though Abel was never ſo Godly and ſincere a ſerver of God; which made Jacob ſo earneſt to purchaſe his Brothers Birthright, Gen. 25.31. And Jacob ſaid, ſell me this day thy Birthright. But Adanijah [Page] his Title was not only by birthright, but alſo the people would have made him King, and if thoſe people had had as much power as the people of England pretend to have, Adonijah would have wanted no other title than their power; for the people of England are not afraid to ſay like Gods, By us Kings reign, we throw down Kings & ſet them up again, there is no power but what comes from us, they provide themſelves Kings, they have ſpoken once, yea twice have I heard this, that Power belongeth unto them, and that their Kings are only Derivatives from them, O monſtrum, horrendum, ingens, cui lumen ademptum. Did ever the world produce ſuch blind prodigious Monſters? Was ever God and Chriſt robbed ſo much of their Power, Honour and Majeſty as by theſe Vipers? Adonijah no ſooner ſaw his Brothers Title, but he releaſed his own, and quitted the Crown, wo be to them who uſurp the Crown, and have no Title of their own. The Title of King Solomon was from the Lord, he only ſet the regal Diadem on his head, the people ſtood by as Ciphers, Solus verus Deus dat regna terrena bonis & malis, ſaith St. Auſtin de Civit. Dei, li. 4. cap. 33. It is God alone who diſpoſeth of Crowns, he crowned Adam a King in Paradice before his fall, and before the riſe of our M [...]ſo-Monarchical Statiſts, and therefore Monarchy is no Creature of the peoples, which makes them confeſs and believe (the Devils do the ſame) that Monarchy is the beſt of all Governments, which perhaps is the reaſon that they would ſo fain have it to be a Bird of their [Page] own hatching; But me thinks their Tenets prove the contrary, for if all Supreme power were originally in the people, and derived from them to the King, then without doubt Democracy were the beſt of all Governments; for that form of Government which cometh neareſt to its Original is the beſt: But Democracy cometh neareſt to its Original, therefore Democracy is the beſt, for the nearer the Fountain the purer the ſtream. But change the Suppoſition into a true Propoſition, and then the Concluſion will be found, as thus, All Supreme Power is originally derived from God, That Government which cometh neareſt to its Original is the beſt: But Monarchy cometh neareſt to its Original, therefore Monarchy is of all Governments the beſt. And that Monarchy is the beſt form of all Governments is the concluſion of all Politicians. Omnes vero palmam dant regno, all give the palm to Monarchy, Praeſtantiam autem Monarchiae, non ex vetuſtate cum Lipſio, nec ex naturae ductu, cum Hieron. ad Raſtic. Mona. probo, ſed ex commoditatibus, quibus caeteras ſpecies antestat, I do not only prove Monarchy to be the moſt excellent, becauſe it is moſt antient, and moſt natural: but alſo becauſe it is moſt profitable, ſaith Henningus Arniſaeus. As it is the moſt beautifull, ſo it is the moſt profitable government: Therefore none but mad men will dart forth the weapons of their Tongues and Hands, againſt Monarchy, or elſe thoſe who would be Commonwealths-men only for their own private ends, or elſe thoſe men who will not have a kingdom, [Page] unleſs it be their own, and Reges abominantur niſi ipſi ſint, think kings abominable, unleſs they may be kings themſelves. And theſe men think they may the eaſier attain to kingſhip by preaching this new Doctrine with the Ieſuits, that the kings power is derived from the people, and ſo fool the ignorant multitude into an act of joyning with them to take the Regal Diadem from off their pious Soveraigns head, & place it on their own fanatick Coxcombs, and ſo become our good Lords, & Maſters of all that we have; for never was king illegally dethroned, but a hundred Tyrants came in his room, Regem quidem apparet eos ſuſtuliſſe, ſed nec minus manifeſtum est Regnum ſibi retinuiſſe, dum quod ſub uno erat in plures diviſerunt, & triginta ac ſeptem ſocios tyrannidis adſcivere qui imperium ſecum tenerent, gravique & intollerando ſervitio cives ſuos premerent, nam ſub ſpecie libertatis tyrannidem ſaeviſſimam velle eos exercere vel caecis clarum eſt, ſaith Sal. But caveat emptor, let them take heed they do not purchaſe their vain glory at too dear a rate, their counterfeit diſſembling may find a real Hell, Nec est diuturna poſſ [...]ſſio, in quam gladio inducimur, this world will not laſt alwaies. Let them aſſure themſelves the people did never give nor ought for to take the power of their King, Non tribuamus dandi Regni potestatem niſi Deo vero, Let us not attribute the power of diſpoſing of kingdoms to any but to the true God, ſaith St. Auſtin, de Civit. Dei, li. 5. c. 21. Nemo enim ante infeliciſſimam hanc noſtram tempestatem, non faſſus eſt, Principem populo dominari,[Page]Principi vero Deum, For no man before theſe moſt unhappy times of ours, did ever deny but that the King ought to govern the people, and the King to be governed by none but God, ſaith Barclay. Had I not known that our Regicides have voted the Lords prayer, as well as kings uſeleſs, (for uno abſurdo dato mille ſequuntur, over Shooes, over Boots) I ſhould have wondred with what face they could conclude their Prayers to the Almighty, ſaying, For thine is the kingdom, the power and the glory for ever, Amen, yet claim the ſame power to themſelves: for if theirs be the kingdom, the power and the glory, if they have power to make and unmake kings when they pleaſe, then what or where is Gods power? Surely if their Doctrine be true, then our Saviours is falſe, and he did ill to teach us to pray, and command us to ſay, Thine is the kingdom, the power and the glory for ever and ever; But let God he true, and every man a Lyar. Our Saviour is the Truth and the Light, and if theſe men had been inlightned by our Saviours doctrin, the darkneſs of theſe errors would never have ſo damnably blinded them, who make God a Parenth [...]ſis, thinking themſelves perfect and compleat without him, and profeſs that the king, (whoſe [...]oodneſs, like their wickedneſs is incomparable,) is but a Brat of their own begetting, and that they like God may take him away as occaſion ſhall ſerve.

Theſe Antimonians (who pick out places of Scripture only to deſtroy Scripture) that they [Page] may be Canonical in all things, and do nothing without the Bible, ſay, that the people make the King, and that they are ſo taught out of Gods word, For, 1 Sam. 11.15. All the people went to Gilgal, and there they made Saul King, before the Lord in Gilgal, which (ſay they) is an invincible proof, that the people made Saul their King, and not God, and ſo conſequently all Kings are made by the people; but if theſe men will tie themſelves up ſo ſtrictly to the letter of the Scripture (becauſe it makes for their purpoſe as they ſuppoſe) that they will not hearken to the true meaning, and interpretation, let their own weapons kill them, for, 1 Sam. 12.1. Samuel ſaid unto all Iſrael, Behold, I have harkned unto your voice in all that ye ſaid unto me, and have made a King over you. This verſe ſaith that Samuel made the King, which is the very next verſe to theirs, which ſaith, that the people made the King, ſo that litterally, one of theſe verſes muſt needs ſpeak falſly, for if the people made the King, then Samuel did not, but if Samuel made the king, then the people did not; ſo that this Dilemma muſt needs confute our new Doctors. But let Scripture interpret Scripture, and the interpretation will tell you that God only made the king. For though the people ſay, We will ſet a king over us, Deuter. 17.14. Yet they muſt in any wiſe ſet him king over them whom the Lord their God ſhall chuſe. The Lord muſt, who only can give their king Soveraign power, he muſt make and give the king. The people have only power to receive and ſet him [Page] over them. 1 Sam. 10.1. Samuel took a vyal of Oil, and poured it on his head: But the Lord anointed him King, he is the Lords anointed, not Samuels: For why? Is it not becauſe the Lord hath anointed thee to be Captain over his Inheritance? Saith Samuel. Paul may plant, and Apollo may water, but God only giveth the encreaſe; God is Maſter of the Subſtance, and only giveth regal power, Samuel, &c. and the people are but maſters of the Ceremony; and the Coronation of Kings is only a Declaration to the people that God hath given them a King; Outward Vnctions, and Solemnities uſed at coronations, are but only Ceremonies, which confer no power to the King, For it was his from the Lord. 1 Ki. 2.15. The Elders of Judah and Iſrael choſe David to be their King, and anointed him over them, 2 Sam. 5.3. But they did not give him power, or right unto his kingdom; For ſaith God, 1 Sam. 16.3. I will ſhew thee what thou ſhalt do, and thou ſhalt anoint unto me him whom I name unto thee. The people make the King, not by giving him Soveraign power; for that feather doth not grow in their wing; but by receiving him, and approving that which God hath done. For the Lord, the King of all the Earth, ruleth in the Kingdom of Men, and giveth it to whomſoever he will. Pſal. 4.7. Dan. 4.25.

Old Horace, more a Divine than moſt of theſe new Sectaries, the incendiaries of all miſchief, could teach them this truth.

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Regum timendorum in proprios greges,

Reges in ipſos imperium êſt Jovis,

Clari Gigantaeo triumpho

Cuncta ſupercilio moventis.

Fear'd Kings command on their own ground;

The King commanding Kings is Jove:

Whoſe arm the Gyants did confound,

Whoſe awfull brow doth all things move.

Which Sentence, leſt it ſhould ſeem too light, and ſavour too much of Poetical aſſentation; Let our Antichristians (for thoſe who by their practiſe, though not which their mouths deny Christs Doctrine, deſerve no better name,) hearken unto the Words of our Saviour (if they will vouchſafe to debaſe themſelves ſo much) and behold, what Doctrine he preached to Pilate, which is the more remarkable, becauſe it was his laſt. John 19.11. Ieſus anſwered, Thou couldeſt have no power at all againſt me, except it were given thee from above. For, Cujus juſſu homines naſcuntur, illius juſſu reges constituuntur. He who made men, made Kings.

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That Kings have the ſupreme power over the people, is proved in Adam, and teſtifyed by the Law of God, the Law of Nations, The Law of Nature, The Law of Reaſon, The Law of the Realm, and by the Oathes of all Engliſh men, aſwel Parliament men as other Magistrates, (though ſince broken) by our Saviour, by the Apostles, by all the Fathers of the Church, and by all Chriſtian People, and Religion. The glory of the Martyrs, which have ſacrificed their lives in this juſt cauſe, ſhall live for ever; and the Rebells ſhall go out with stink, like the ſnuffe of a Candle. The Majeſty, and power of the King deſcribed, Good ſubjects commended, and the puniſhment of Traytors, with Korah, Dathan, and Abiram, manifeſted. The ſad effects, if the people ſhould have the ſupreme power, and proved by reaſon that no Government could ſtand, nor any man whatſoever live, if the people had power to question the King or other their Governors. Two ſupreme powers cannot stand together; Trayterous Tyrants, alwayes pretend Liberty and Religion, with which they blinde the ignorant people: The Oath of Supremacy, by whom taken, and by whom broken, with all Gods Commandments with it. How the People of England deal with their King.

HAving ſatisfied all, but thoſe whoſe profit it is to believe the contrary, who have no other grounds [Page] for their belief than other mens grounds and eſtates, that Kings receive their power from God, and not from the people, and are independent from all but the Almighty. I ſhall now ſhew, 1. That they have the Supreme power over the people, 2. That they are above the Law, 3. That they are not to give account of their actions to the people, but only to God, and ſo conclude that there can be no juſt cauſe for the ſubjects, either to take up armes againſt their Soveraign, to call him to the bar, to accuſe him, to condemn him, or to kill or murther him.

Firſt, with the firſt, That the firſt King was made in Paradice, your have already heard, and that there he received his dominion and power; but from whom did he receive his power? from God; hath not God therefore greater power than the King [...] he hath; From whence do the people derive their power? from the King; Hath not the King therefore more power than the people? he hath, Conſtituens Constituto potior, The Conſtituent is better and higher in place and dignity than the Conſtituted; But the power of God Conſtituted the power of Kings, Ergo, the power of God is greater than the power of Kings, And quod efficit tale magis est tale; that which maketh any ſuch or ſuch, is in it ſelf much more ſuch or ſuch; But the King giveth power to the people, Ergo, the power of the King is higher than the power of the people; The King is the only fountain from whence all the ſtreams of authority flow, to the people, It is he that is the [Page] Magazine, from whence they derive their power, And Derivativa poteſtas non poteſt eſſe major primitiva, a Derived power can not be greater than the primitive; Therefore thoſe men who place Soveraignty in the palace of the peoples breaſts, muſt needs be more knaves, than fools, for ſo great ignorance cannot rouſt in their pates, who are ſo worldly wiſe; But let them gloſſe the text with what falſe Commentaries they pleaſe, make white black, and black, white, and muſter up dark clouds of jugling riddles, to dazle the purblind ſight of the Raſcal rable of the people, who think the Gown makes the Lawyer, That that muſt needs be Law which the Judge ſaith, eſteem all things by their exterior apperances, and only know how to be ignorant; whoſe deceived fooliſhneſſe, is the Chariot on which our men of war ride triumphant, from one degree of wickedneſſe to another; Yet notwithſtanding Legibus everſis rerum natura peribit, the Law of nature ſhall periſh, and the Heavens and Earth ſhall paſſe away, before Lex Terrae, the Law of the Land, ſhall deny this Oracle, Omnis ſub Rege & ipſe ſub nullo niſi tantum ſub Deo, All men are under the King, and the King is under none but God, this is that Divine ſentence —quod nec Jovis ira nec ignes, Nec poterit ferrum, necedax abolere vetuſtas, which neither angry Jove, nor fiery Vulcan, neither devouring age, nor the bloudy ſword, a worſe devourer than that, ſhall ever expunge out of our Law-Books, or explode out of the memory of every pious man. This is that which many worthies have [Page] written with their blouds, and ſealed with their lives; To this have many died Martyrs, whoſe fame ſhall out-live the Sun, and their memories be engraven upon the marble of everlaſting monuments, whileſt others their oppoſers, would be glad to have the ſtench of their ignominious names, buried in the grave of oblivion; where leaving them, let us return to our King, For nullum tempus occurrit Regi, It is alwaies ſeaſonable to do allegiance to the King, whoſe power, like the Ocean, is boundleſſe, and his authority, like the wind, goeth where it liſteth; he only can proclaim war, and he only can conclude peace; he only can call Parliaments, and diſſolve them when he pleaſeth; he appointeth what Magistrates he pleaſeth, and turneth out whom he pleaſeth; all Laws, Cuſtoms, Privileges and Franchiſes, are granted and confirmed to the people by him. He raiſeth men that are dead, to life again, for thoſe that are condemned to die by the Judges, are dead in Law, but the Kings pardon reviveth them again. He hath the ſole power of ordering and diſpoſing all the Caſtles, Forts, ſtrong Holds, Ports, Havens, and all other parts of the Militia. He is the breath of our Noſtrils, the life, head and authority of all that we do, Supremam poteſtatem, & merum imperium apud nos habens, having the Supreme power, and meer empire over our bodies, members, lives and eſtates; he doth whatſoever he pleaſeth; to be ſhort, he is our King, And where the word of a King is, there is power, and who may ſay unto him what doſt thou? Eccle. 8.3, 4. But ſo [Page] greedy is humane nature of dominion and covetous to rule, that we have ſome amongſt us, who profeſſe themſelves to be born Kings, they are Kings by birth, nay greater than Kings are here; For Par in parem non habet Dominium, one King cannot command another King; But theſe men uſe Kings as Children do birds in a ſtring, give him what Liberty and Authority they pleaſe, clip his wings leſt he ſhould fly too high for them, put pins in his eyes to make ſport with him, and clip off his head too, to make known their authority. But doubtleſs, theſe men were never bred in Chriſts Univerſity. Did they ever hear of him? If they did, it is the worſe for them; For they, which know the will of God and do it not, will fare never the better for their knowledge. It is better to be an ignorant fool, than a cunning knave. Reddite quae ſunt Caeſaris Caeſari. Render to Caeſar, that which is Caeſars, ſaith our Saviour. Quot verba, tot argumenta, His words ſhould be to us commands; his actions our inſtructions, and his obedience ſhould be our pattern; ſhall the Lord of life ſubmit himſelf unto the King? and ſhall not we? ſhall he give Caeſar his due? and ſhall not we? ſhall he ſuffer himſelf to be murthered by the King? and ſhall we murder the King? This is the Popes Doctrine, to take away the lives of Princes; and [...]re not we his true Diſciples, when we put his words in practice? His Diſciples did I ſay? nay we ſcorn that, for every man now is a Pope, and exerciſeth the fame authority. But let us forſake the Pope, and learn [Page] the obedience of true ſubjects, from the ſubjects of Ioſhua, chap. 1.16, 18. And they anſwered Joſhua, ſaying, All that thou commandest us, we will do, and whitherſoever thou ſendeſt us, we will go; Whoſoever he be that doth rebel againſt thy Commandments, and will not hearken unto thy words, in all that thou commandest him, He ſhall be put to death, only be ſtrong, and of a good courage. Behold, here the Kings Soveraignty to command, the Subjects duty to obey, and the puniſhment of a Rebel is death; If the King hath not the ſupreme power, how can he command? If the ſubjects are not his inferours, why ſhould they obey? If the people have a power coordinate and equal with the King, then muſt there be duo ſumma imperia, two ſupreme powers, which the Philoſophers tell us cannot be, Nam quod ſummum eſt unum eſt. Soveraignty cannot be divided, diverſe ſupreme powers are no more compatible in on State, than two ſunns are in the firmament:

— Omniſque poteſtas

Impatiens conſortis erit —

Non bene cum ſociis regna, Venuſque manent.

Kings and Lovers admit of no Rivals, Soveraignty being an individual, muſt be in one ſort of Governours, either in one man, as in Monarchy, or elſe in one ſpecifical kinde of men, as the optimates, as it is in Ariſtocracy, or in the people, as in Democracy, ſaith Ariſtotle. Neceſſe eſt aut unum eſse penes quem [Page]ſummum ſit imperium, aut paucos, aut multos: But the Government of England is Monarchy, and therefore the people have no ſupreme power, It would be a monſtrous body if the inferior members were equal in power, or could command the head. But ſuppoſe there ſhould be ſuch an Ʋtopia, as our Noveliſts feign, where the prople might call their King in queſtion for his actions, when they thought he offended, we ſhould then have a new King, every new moon or oftner, and would any man be ſo mad as to be their King? For my part, I think he had betrer be hanged; for what beaſt is more Salvage and uncertain, than the headleſſe blind multitude?

Virgil.

Scinditur incertum ſtudia in contraria Vulgus.

Diſcord is the only Enſign of a multitude, and ſooner will the Stars gather into one body, than a multitude unite themſelves into one mind, Quot homines tot ſententiae, and would not a man have a rare place of it, to be ſervant to all theſe beares? The Cynical Puritan would hang him if he was not in all things ſo pure a Saint as himſelf, and the Independent would pende him if he did not ſolely depend on him as on God almighty; the rigid Presbyterian would bend his knotty brows at him, if he was not as obedient to him, as a water Spaniel; and the dreadfull Anabaptiſt would hang both Puritan, Independent, Presbyterian, and King and all, if they [Page] would not be Baptized according to his ſacred tenet, the Quaker would make him quake; and Theaurau John would crack his crown, unleſſe he did eſteem them as the greateſt part of Chriſts kingdom. And can any wiſe man think that this kingdom thus divided can ſtand? A man cannot ſerve two Maſters, ſaith our Savior, but that he will love the one, and hate the other, and Jove himſelf cannot pleaſe this many headed monſter. Therefore if the almighty God had not put the bridle of Government into the peoples mouths, and the reigns into the hands of their Superior, like the unruly horſes of Phaeton, or the maſterleſſe winds of Eolus let looſe, they would have torn the world aſunder, and brought all things with themſelves into Confuſion. Tanta est diſcordia Fratrum, So great is the diſcord, even of Brethren. No King can be ſo well accompliſhed as to pleaſe all men, neither indeed is it a ſign of an honeſt man to be ſo flexible, as to pleaſe every one, Populo placere non potest cui placet virtus, the juſt love him, whom the wicked hate; and the wicked love him, whom the juſt hate; what King ſo pious, juſt, religious, and mild, as Moſes the meekeſt of all men? and what greater treaſon was ever hatched and plotted againſt any man than him? Korah, Dathan, and Abiram, with two hundred and fifty Princes of the Congregation, lead the people to Sedition, and then to Rebellion, telling Moſes to his face, he took too much upon him, and had not God Vindicated the ſacred Soveraignty which he had placed in Moſes, even Moſes himſelf had become a prey to the blood-thirſty, [Page] and Rebellious appetite of theſe Traytors; For it came to paſſe, that the ground clave aſunder that was under them, and the earth opened her mouth, and ſwallowed them up, and their Houſes, and all the men that appertained unto Korah, and all their goods, they and all that appertained to them, went down alive into the pit, and the earth clozed upon them, and they periſhed from among the Congregation; and all Iſrael that were round about them, fled at the cry of them, for they ſaid, l [...]ſt the earth ſwallow us up alſo; And there came out a fire from the Lord, and conſumed the two hundred and fifty men that offered incenſe, as you may read in Numbers 16. A fearful example, one would think enough to deterre the hearts of all Traytors from rebellion. This was the firſt rebellion we read of in the Scripture, and how God approved of it, doth appear by the exemplary puniſhment. Theſe Traytors did but only murmur, and rebel with their tongues, yet ſee how God rewarded them; then what puniſhment is reſerved for them, who do not only murmur, and rebel with their reviling tongues, more ſharp than a two edged ſword, but alſo murder the Lords anointed, and powr out his ſacred bloud like water upon the ground? Doubtleſs they have juſt cauſe to fear, that although they flouriſh here like the green graſs, yet at the day of Judgement, Hell it ſelf will open it's mouth, and ſwallow them up both bodies and ſouls into everlaſting fire, and damnation, where there ſhall be nothing but weeping, and wailing, and guaſhing of teeth. Lento [Page]gradu ad vindictam ſui divina procedit ira, & tarditatem ſupplicii gravitate compenſat; The longer the blow is a fetching, the heavier it will be when it falleth, Divine vengeance cometh, though with a ſlow yet with a ſure foot. Though King David was a man after Gods own heart, yet could he not pleaſe the people, for Abſolom his own Son made a conſpiracy againſt him, and forced him to flye for his life; But mark the end of this Traytor, though the earth did not open her mouth and ſwallow him up, yet the very Trees took vengeance, and caught him up by the head, ſo that he hung between heaven and earth, as unworthy to go to heaven, or to live upon the earth. 11 Sam. 18.9. Then how dare theſe Pulpit Hunters blaſpheme God, and prophane his Word, and Sanctuary, ſo much, as to preach that Rebellion is obedience, nay a neceſſary duty commanded of God, and a great means to carry on the work of Salvation, inciting the people to cry out for juſtice, accounting all things injuſtice, unleſs that they have their wicked ends? So Abſolom did steal the hearts of the people who had controverſies, telling them, that there was no man deputed of the King to hear them. 11 Sam. 15.4. And Abſolom ſaid moreover, O that I were made judge in the Land, that every man which hath any ſute, or cauſe, might come unto me, and I would do them Juſtice. A true Lecture of a Traytor; for you ſhall never find Traytors without Law and Juſtice on their ſides, to colour their actions; The King hath not deputed a man (ſay they) to distribute Juſtice. He is popiſhly [Page] given, and would bring into the Kingdome the popiſh Religion; He infringeth your Charters, breaketh the Laws, and deſtroyeth your Rights and Liberties. But O that we were made Judges in the Land, how equally and impartially would we give juſtice to all men? we would not take away your Charters, nor encroach upon your Liberties; The preſervation of the Law and Religion is the only cauſe, for which we take up arms; But when with their charms and ſorcery they have intoxicated the people, got the hilt of the ſword into their own hands, and a power to do what they liſt, then down goeth both Law and Religion, and the King too, like Jonas, muſt be thrown down from the ſtern of Government, to appeaſe the tempeſt of the multitude; And then, and not untill then, like the head of a Snail, or a Tortoiſe out of it's ſhell, not ſeen before, doth appear their own cauſe, and indeed the only cauſe for which they took up arms, which is their own private intereſt, and the deſtruction of the whole Kingdome, with their own bodies and ſouls hereafter.

Hor.

Suis & ipſa Roma viribus ruit.

And Englands own Sword, deſtroyeth poor England.

But let Traytors pretend what they will, yet this is a Principle, whoſe original is the Bible, confirmed by our Saviour and the Apoſtles, by all the Fathers [Page] of the Church, and by all Chriſtian people, by all reaſon and Religion, That Kings have the Supreme power over their people, and conſequently the people no power to reſiſt them, either to ſave their Laws, Religion, or for what other pretence ſoever. For, Rex ſi ſupra populum optimateſve agnoſcat proprie non eſt Rex, He cannot be a King, which hath not the ſupreme authority and Soveraignty; Diviſum imperium cum Jove Caeſar habet, It is God and the King to whom Soveraignty belongeth, the people are their Vaſſals, and not ſharers in ſo high a dignity. Our Saviour alone was both God and Man, and it is a thing impoſſible, for the people to be both king and Subject too, at one time. But why ſhould I ſeek ſtars to light the noon day? or preſs that with arguments to be true to them, who with their oaths have confirmed it for a truth, ſwearing, I William Lenthal do utterly teſtify and declare in my conſcience, that the Kings Highneſs is the only Supreme Governour of this Realm, and all other his Highneſs Dominions and Countries, aſwell in all ſpiritual, or Eccleſiaſtical things, or Cauſes, as Temporal: And that no forein Prince, Perſon, Prelate, State or Potentate, hath or ought to have any Juriſdiction, Power, Superiority, Pre-eminence or Authority, Eccleſiaſtical or Sp [...]ritual, within this Realm. And therefore I do utterly renounce, and forſake all forein Juriſdiction, Powers, Superiorities, and Authorities; and do promiſe that from henceforth I ſhall bear faith, and true allegiance to the Kings Highneſſe, his heirs and lawfull Succeſsors, and to my power ſhall aſſiſt, and defend all[Page]Juriſdictions, Privileges, Pre-eminences and authorities, granted or belonging to the Kings Highneſſe, his heirs and Succeſſors, or united and annexed to the Imperial Crown of the Realm. So help me God, and by the Contents of this Book. What greater exemplification, confirmation or demonſtration of the kings Soveraignty, can there be than this Sacred Oath of Supremacy? For this is the thing which the Lord hath commanded; ſaith Moſes, Num. 30.1, 2. If a man Vow a Vow unto the Lord, or ſwear an Oath to binde his ſoul with a bond, he ſhall not break his word, he ſhall do according to all that proceedeth out of his mouth. And is there any Engliſh-man ſo impudently wicked and prophane, as preſumptuouſly to break Gods Commandement, break his own vows, and impiouſly turn perjured Traytor? vix ipſe tantum vix adhuc credo malum: ſcarce I, even I, who have ſeen it with my own eyes, can yet hardly believe ſo great a villany can be perpetrated. Haec facere Jaſon potuit? Could the betrothed do this? Heu pietas! Heu priſca fides! Alas the antient piety! Alas the fidelity of old time! Debuit ferro obvium Offerre pectus, I would have dyed firſt. — Quid non mortalia pectora cogis Auri ſacra fames? What doth not gold, more ſacred to them than their oathes, compel mortals to atchieve? Vid. 1. Eli. cap. 1.

§

[Page]

That the Kings power is above the Law, is demonſtrated by reaſon, and proved by authority. In the beginning were no Laws, but the Kings will and pleaſure. Adams abſolute power. The King can do no wrong. It is better and more profitable that one King, than many Tyrants do what they lift with us. The King hath no Judge but God. That place in learned Bracton, which Bradſhaw and others uſed as an authority to kill the King, explained, and their damnable opinion and falſe Commentary upon him confuted. The King is bound to obſerve Gods Law, yet abſolute King. That God not the people inſtituteth kings, and that the Houſe of Commons which is but the tail of the Parliament, nor any whole Parliament, can have power over the king, or diſinherit him.

HAving made it evidently manifeſt, that the King hath the ſupreme power and Soveraignty over the people, I will now aſcend a ſtep higher, and make it as manifeſt, that he hath the ſupreme power and Soveraignty over the Laws, as well, as over the people. Quidvis facere, id eſt regem eſſe, ſaith Salustius, To do what one will, is to be a King; Cui quod libet, licet, Qui legibus ſolutus eſt, Qui leges dat, non accipit, & proiude, qui omnes judicat, a nemine judicatur. To whom it is lawful to do what he lift, without puniſhment by the people. [Page] Who is freed from the fetters of the Law, who giveth Laws, and receiveth Laws from none, who judgeth all men, and himſelf is judged by none, and this is the true definition of a king, warranted in holy writ, by the example of all kings, by the Prophets, by the Apoſtles, by the holy writings of multitudes of men, by the Fathers of the Church, by the true Orthodox Clergy, by the Law of Nations, and of Nature. In the beginning, ſaith Iuſtin. Populus nullis legibus tenebatur, ſed arbitria regum pro legibus erant; The people were kept under by no Laws, but the will of their kings was the only Law they had; which I find verifyed in the firſt king which God made, Adam, Whoſe power was abſolute, for in his Commiſſion he had from God, there is no limitation, Gen. 1.28. Be fruitful and multiply, and repleniſh the earth, and ſubdue it. And have dominion over the fiſh of the Sea, and over the fowl of the Air, and over every living thing that moveth upon the Earth. Here is no command, that he ſhall not make a Law without the conſent of a Parliament; that he ſhall receive ſo much tribute of his ſubjects, and no more; the king is not here prohibited to have a negative voyce, or tyed up with any Law of his ſubjects; He is to give Laws, not to receive them; what his will leadeth him to, that may he do, which is all included in this word, Dominare, have Dominion. But go a little further, and ſee his Majeſty upon his royal Throne, where (with reverence be it ſpoken) you may behold the Almighty doing more obedience to the King, than his vaſſals do in theſe our dayes, Gen. 2.19. ‘And [Page] out of the ground the Lord God formed every beaſt of the field, and every fowl of the air, and brought them unto Adam, to ſee what he would call them; And whatſoever Adam called every living creature, that was the name thereof.’ The Lord God formed every living thing, but Adam muſt give them names; The Lord God brought them to him, but it was but to ſee what he would call them: ‘For whatſoever Adam was pleaſed to call every living creature, that was the name thereof.’ So that hitherto, there was no Law, but the will of Adam the King to govern every living creature, Ad libitum Regis ſonuit ſententia legis. What Adam pleaſed to command, that was preſently obeyed. But let us make a further progreſs and explicate the Soveraignty of king Adam; For as yet there was not found an help meet for him, ‘But the Lord God cauſed a deep ſleep to fall upon Adam, and he took a [...] rib out of his ſide, whereof he made a woman, and brought her unto the man; And Adam ſaid, this is now bone of my bones, and fleſh of my fleſh, ſhe ſhall be called woman, becauſe ſhe was taken out of man.’ The Lord God made the woman, but it was of one of Adams bones, and Adam muſt give her a name; Nay Adam muſt make a Law concerning her, For, ‘Therefore ſhall a man leave his Father, and his Mother, and ſhall cleave unto his wife, and they ſhall be one fleſh; which Law continueth ſtill, and ſhall do for ever;’ For there ſhall be marrying, and giving in marriage until the end of the [Page] World; Therefore Juſtine doth prove a true Hiſtorian, when he ſaith, in the beginning, Arbitria Regum pro legibus erant, There was no Law, but the kings will: for you may read of many kings before Moſes his time, as of nine in one chapter, Gen. 14.1, 2. But Moſes was the firſt that ever writ Laws, or invented letters as we can finde; then what Laws could thoſe nine Kings uſe, and all the Kings from Adam, until Moſes, but their own wills? And God gave Moſes the power of Governing the people, before he gave the law, and Moſes adminiſtred Juſtice to every one, according to his pleaſure; ſo did Joſhua, and Saul, and all the Kings after them; and if the King governeth with the law, which is derived from him, which is moſt certainly true, then undoubtedly the King is above the law. For propter quod unumquodque tale, ipſum magis tale, that by which any thing is made ſuch or ſuch, is in it ſelf much more ſuch or ſuch. But the King maketh the Law; Ergo, the King is much more above the Law. The Laws are the reigns with which the King governeth and guideth the people; how can the Charioter rule his horſes, if he hath not the free uſe, and power over the reigns? and by what means can the King rule, and direct his people, if he hath not the ſupreme power over the Laws? with which he is to guide them, not they him.

If the Law be equal in power with the king, then why doth the king pardon thoſe, whom the Law condemneth, alter the old Laws, and make new [Page] Laws? For par in parem non habet imperium, every boy can tell that a man hath no power to command his equal; but ſuppoſe the Laws ſhould be equal or above the king, who ſhould put theſe Laws in execution? The people cannot, becauſe (as I have already ſhewen) they are Inferior to the king, and Contra rationem eſt contraque naturam, ſuperiorem ab inferiore judicari, ſaith Barclay, It is againſt reaſon and nature, that the Superiour ſhould be judged by the Inferiour. Therefore though nothing can be ſo true and plain, but that ſubtle Sophiſters, by Siniſter and falſe interpretations, and gloſſes, will make it obſcure; yet it is an inviolable truth, that the king is above the Law, and therefore Rex non poteſt facere injuriam, the king can do no wrong, for ubi non eſt Lex, ibi non eſt tranſgreſſio, quo ad mundum, where there is no Law there is no tranſgreſſion, as to the world. Quiſquis ſummum obtinet imperium, ſive is ſit unus Rex, ſive pauci nobiles, vel ipſe populus univerſus, ſupra omnes leges ſunt, Ratio haec est, quod nemo ſibi feret legem, ſed ſubditis ſuis, ſe legibus nemo adſtringit, ſaith Saravia, de Imperand. autor. li. 2. c. 3. Every Governour, let the Government be Monarchie, Ariſtocracie, or Democracie, is above all the Laws; for no man can impoſe Laws on himſelf, but on his ſubjects, and no man can bind himſelf to keep his own Laws, becauſe as Barclay ſaith, Quod neque ſuis legibus teneri poſſit, cum nemo ſit ſeipſo ſuperior, nemo a ſeipſo cogiposſit, & Leges a ſuperiore tantum ſciſcantur, denturque inferioribus; No man can be bound by the Laws he makes himſelf, [Page] becauſe no man is above himſelf; neither can any man be compelled of himſelf; and Laws are only made by ſuperiours, and given to inferiours. Cujus est inſtituere ejus eſt abrogare, He which maketh any Law may abrogate it when he pleaſeth. It is not poſſible for any Government to be without arbitrary power; moſt men of a late edition allow it in Ariſtocracy, and Democracy, Why then not in Monarchy? If it be Tyranny for one man to govern according to his will? Why ſhould it not be far greater Tyranny for a multitude of men to govern, how they pleaſe, without being accountable, or reſtrained by Law? But though ſilent leges inter arma, Yet Rex est viva Lex, as our books ſay, The king is a living Law, Indigna digna habenda ſunt, Rex quae facit, Thoſe things which are unlawfull for the ſubject, are lawfull for the king to do. Imperatorem non eſſe ſubjectum legibus qui habet in poteſtate alias leges ferre, ſaith B. Auguſtine. The king cannot be ſubject to the Laws, becauſe he hath power to make other Laws. What then? after he hath eſtabliſhed a Law, That his ſubjects ſhall quietly injoy their eſtates, may the king legally without offending God, take away their eſtates, and break that Law; Becauſe his will is a Law? I anſwer he may. But diſtinguenda ſunt tempora & cauſae. The King hath a Conſcience aſwell as another man, which muſt be ruled according to Gods Law and Equity; otherwiſe God to whom vengeance only belongeth, will judge him. It is lawful for the king ad ſupplendam reipub. neceſſitatem, & [Page]ſupportandam regiam majestatem, to ſupply the neceſſity of State, and to ſupport his Royal Majeſty, notwithſtanding any former Law, to take away the eſtates of his ſubjects, without their leave, and that legally too, becauſe in that caſe his will makes a Law. And therefore doth the common Law of England allow him many prerogatives, which to explain would require a volume of it ſelf, and are very copiouſly in our Law books demonſtrated. But the ſumme of them is, The king upon juſt cauſe may do what he pleaſe, both with his ſubjects, and their eſtates, and no body is to be judge, whether that cauſe be juſt or no, and take vengeance, but only God & his own conſcience, If it be unjuſt, Habet Deum Judicem Conſcientiae, & ultorem injuſtitiae, He hath God the Judge of his conſcience, and the Revenger of his injuſtice. And ſatis ſufficit ei ad paenam, quod Dominum expectet ultorem, It is puniſhment enough for him to think that God will take vengeance on him, ſaith Bracton; doth Bracton ſay ſo? Why there are ſome a amongſt us,Note: a Bradſhaw, when he tempted the King alias, at the Kings tryal, but rather his Temptation. who make Bracton the only inſtrument, and authority to kill kings. But to vindicate the Law, and Reverend Bracton; I will make bold to tell them (for veritas audentes facit, truth makes a man bold) that they belye Bracton, and ſcandal the Law, and their profeſſion; And that it may appear, it is not my opinion only, I will recite that warrant out of Braston, li. 2. c. 16. fol. 34. which they build upon, [Page] and the anſwer to it of the Lord Biſhop of Oſory, a man worthy of eternal renown, both for his Law, Learning, and Religion; for ſaith he, Yet becauſe this point is of ſuch great concernment, and the chiefeſt Argument they have out of Bracton, is that he ſaith, Rex habet ſuperiorem, legem, curiam ſuam, Comites, Barones, quia Comites Dicuntur, quaſi ſocii Regis, & qui habet ſocium habet Magiſtrum; & ideo ſi Rex fuerit ſine fraeno, id eſt, ſine lege, debent ei fraenum ponere, niſi ipſimet fuerunt cum rege ſine fraeno, And all this makes juſt nothing in the World for them, if they had the honeſty, or the learning to underſtand it right. For what is above the King? the Law, and the Court of Earls and Barons; But how are they above him? as the Preacher is above the King, when he Preacheth unto him, or the Phyſician when he gives him Phyſick, or the Pilot, when he ſayleth by Sea, that is quo ad rationem conſulendi, non cogendi, they have ſuperioritatem directivam, non coactivam. For ſo the teacher is above him that is taught, and the Counſeller above him that is counſelled, that is, by way of advice, but not by way of command, And to ſhew you that this is Bractons true meaning, I pray you conſider his words; Comites dicuntur quaſi ſocii, they are as fellows or Peers, not ſimply, but quaſi; And if they were ſimply ſo, yet they are but Socii, not ſuperiours; And what can Socii do? not command; For par in parem non habet potestatem, that is praecipiendi; otherwiſe you muſt confeſs, habet poteſtatem conſulendi; Therefore Bracton adds, qui habet Socium habet Magiſtrum, that [Page] is a Teacher, not a Commander; and to make this yet more plain, he adds, ſi Rex fuerit ſine ſraeno, id est ſine lege, If the King be without a bridle, that is, ſaith he, (leſt you ſhould miſtake what he means by the bridle, and think he means force and arms) the Law, they ought to put this bridle unto him, that is to preſs him with this Law, and ſtill to ſhew him his duty, even as we do both to King and people, ſaying, this is the Law, this ſhould bridle you; but here is not a word of commanding, much leſs of forcing the King; not a word of ſuperiority, nor yet ſimply of equality; And therefore I muſt ſay, hoc argumentum nihil ad rhombum: And theſe do abuſe every Author.

So much the Biſhop, and I think this anſwer will ſatisfy every reaſonable man; And I add further, that it would be very ſtrange that Bracton ſhould ſay in this place that the King hath a Superiour, when he denyes it in ſeveral other places of his book, and preſſeth it with arguments that he hath not, ſaying, Omnis quidem ſub eo, & ipſe ſub nullo niſi tantum ſub Deo, All are under the King, and the King under none but God. Rex non habet ſuperiorem niſi Deum, The King hath no ſuperiour but God, Nemo quidem de factis ſuis praeſumat diſputare, multo fortius contra factum ſuum venire, Let no man preſume to diſpute againſt the Kings actions, much leſs withſtand his actions with force and arms, and rebel againſt him, fol. 6. Ipſe autem Rex non debet eſſe ſub homine, ſed ſub Deo, The King is under none but God, Exercere Rex debet potestatem ſicut Dei vicarius[Page]in terra & Miniſter, quia ea potestas ſolius Dei est, The King ought to exerciſe power, as the Vicar and Miniſter of God, becauſe he receiveth his power from God only. Therefore they who would fain have Bracton ſay that the Law and the people are the Kings Superiours, would make him as uncertain as themſelves, and do very much abuſe that venerable Author; and no man can finde ſo much as ſcintilla legis, a ſpark of Law in all the Law books, that ever the People or Law were above the king, ſo as to puniſh him; and doubtleſs if there had been any ſuch thing, the learned Lawyers would have reported it to poſterity; And A non uſu valet argumentum. But they all unanimouſly reſolve and report the contrary.

Reader,

I Would not have thee imagine, as ſome men through malice, or ignorance, do moſt impudently aſſert, that when we ſay, The King is abſolute and above the Law, that thereby is intended, that the King is freed from, and hath power to act againſt Gods Laws, when he pleaſeth. No, this is but their falſe gloſſe and interpretation, For, non eſt potentia niſi ad bonum, hability and power, is not but to good; There is no power but what is from God, and therefore no mortal man can have a power to act againſt God; To ſin, and break Gods commandements, is impotency, and weakneſs, no power; For the Angels which are eſtabliſhed in glory, [Page] do far excel men in power, yet they cannot ſin. The Law of God is above the King, and he is bound to God to keep it; yet nevertheleſſe he is an abſolute King over men, becauſe God hath given him the Supreme power over them, and hath given no power to men to correct him, if he tranſgreſſe: But God only whoſe Law only he can tranſgreſſe, can call the King to an account. Hoc unum Rex potest facere, quod non potest injuſte agere, the King only is able, not to do unjuſtly, is a rule in Commonlaw, and the reaſon is, becauſe the people do not give Laws to the King, but the King only giveth Laws to the people, as all our Statutes, and Perpetual experience hath taught us. Therefore how can the King offend againſt the Laws of the people, or be obnoxious to them, when they never gave him any Laws to keep, or tranſgreſſe? and then how can the people puniſh him, who never offended their Laws? Therefore the King muſt needs be abſolute over the people, and only bound to God, not to the people, to keep thoſe Laws, which God, not the people gave him; and as God is above the Laws, and may alter them at his pleaſure, which he gave and ſet over the king, ſo is the King, above, and may alter at his pleaſure, thoſe laws which at his pleaſure he gave & ſet over the people; ſtill obſerving that he is free from all Laws, quo ad coactionem, in reſpect of any coaction from the people, but not quo ad obligationem, in reſpect of obedience to God, by his obligation. Therfore well might Solomon counſel us to keep the Kings commandement, ſaying, [Page] Eccleſ. 8.2. I counſel thee to keep the Kings Commandement, and that in regard of the Oath of God. Be not haſty to go out of his ſight, stand not in an evil thing, for he doth whatſoever he pleaſeth. Where the word of a King is, there is power, and who may ſay unto him what d [...]ſt thou? Theſe words are the words of God, which King Solomon did ſpeak by infuſion of the Spirit; In which you may ſee that the King doth what he pleaſeth. And we are commanded not to ſtand in an evil thing, that is according to Iunius and Tremel: tranſlation; perturbatione & rebellione, quae tibi malum allatura eſſet, ageret tecum arbitratu ſuo, ſive jure, ſive injuria. We muſt not murmur, and rebel againſt the King, though he deal with us unjuſtly. He may be juſt, when we think he is unjuſt; ‘The Kings heart is in the hands of God, the ſearcher of all hearts, as the Rivers of Water, not in the hands of the people; Therefore God, not the people, can turn it whether ſoever he will.’ Prov. 21.1. King David was, filius Dei, non populi; The Son of God, not of the People, Pſalm 89.26. It was God who made him higher than the Kings of the Earth, verſe 27. not the People. He was neither choſen of the People, nor exalted of the People; For I have exalted one choſen out of the people, ſaith God, verſe 19. The exaltation was Gods, and the choice not of, but out of the people; ‘For I have found David my Servant, with my holy oil have I anointed him, ſaith God, verſe 20:’ Kings are the Children of the moſt high, not of the people, Pſalm 82. "Therefore who can ſay unto the [Page] "King, what doſt thou? If the people of England have power to depoſe and make Kings, Why are they uſurpers, who by the power of the people deſtroy the lawfull King, as did Richard the third, and by the conſent of the people, eſtabliſhed himſelf in the Government? They are Kings, de facto, but not, de jure, as all our Books agree; For the people have not the Soveraignty, but the King. Surely the people of England thought ſo, when by act of Parliament they ordained that none ſhould be capable to ſit in Parliament, before they had Sworn it, vide 1 Eliz. 1.5 Eliz. 1.1 Jac. 1. And I am ſure that the breaking of the Oath, can give the Parliament no new Authority. It is declared by the Lords and Commons in full Parliament (rot. Par. 42 E. 3. nu. 7. Lex & conſuetudo Parliamenti. 4 Inſt. 14.) upon demand made of them on the behalf of the King, that ‘they could not aſſent to any thing in Parliament that tended to the diſheriſon of the King, and his Crown, whereunto they were Sworn.’ And it is ſtrange to think that the Houſe of Commons, which is but the tail of a Parliament, ſhould have that power, which both Lords and Commons had not. But ſince there can be no Parliament without the King, 4 Inſt. 1, 2.341.356. We may conclude, that theſe men being Traytors, Rebels and Tyrants, will take upon them to do any thing.

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Defenſive War, againſt the King, is illegal, or the Great queſtion (made by Rebels, with honeſt men no queſtion) Whether the people for any cauſe, though the King act moſt wickedly, may take up arms againſt their Soveraign, or any other way by force or craft, call him in question for his actions; Reſolved, and proved by the Law of God, the Law of Nations, the Law of Nature, the Laws of the Realm, by the rules of all Honesty, Equity, Conſcience, Religion, and Piety; by the Example and Doctrine of our Saviour Chriſt, all the Prophets, Apostles, Fathers of the Church, and all pious Saints and holy Martyrs, That the peopl [...] can have no cauſe either for Religion, or Laws, or what thing ſoever, to levy War againſt the King, much leſſe to murther him, proved in Adam. The manner of the Government of the King, Gods Steward, and Stewart, when he cometh deſcribed, The Biſhops, Lords Prayer, and Common Prayer Book, muſt then be reſtored, with their excellencies now abuſed. He will lay down his life, before he will betray his truſt, and give his account to any but God, as did our laſt great Stewart, his Father. The bleſſedneſſe of the people, when the King ſhall come and rule over them declared; his Majeſty. The Chriſtians duty towards their King laid open, and warranted by the Death and Sufferings of Christ, and multitudes o [...] Chriſtians. The madneſſe of the people in caſting o [...] [Page] the Government of a gracious King, and ſubmitting to a Multitude of Tyrants; and the dreadfull events, if the Tyrants do not restore the King to his own again. The murder of the late King Charles, is proved to be moſt illegal; and how the Rebels uſe the liberty of the people, only as a Cloak for their wickedneſſe, and their Knavery diſcovered, in pretending the ſupreme power to be in the people, whereas they uſe it themſelves, and ſo Tyrannize over us. The Laws of England deſcribed, and proved that our Soveraign Charles the 1. was unjuſtly killed, againſt the Common Law, Statute Law, and all other Laws of England.

WE have already clearly proved, that Kings are by Divine inſtitution, that they have their power from the Heavens, and not from terreſtrial men, and that their power is above the people and Laws; We are now come to ſee whether the people the Kings ſubjects have power to deſtroy and put aſſunder, that which God hath thus created and joyned together. It is a ſound concluſion, which naturally and of neceſſity floweth from the premiſſes, that they have not, and having ſhewed, 1. That God made the firſt King Adam, in Paradiſe. 2. That there he received his regal power from God, not from the people. And 3. That there he arbitrarily made Laws, according to his will, where he had reigned a Monarch for ever, as Divines hold, had not he tranſgreſſed. Let us now ſee what became of him after his tranſgreſſion; for King Adam did tranſgreſs, and he muſt give an account [Page] of his Stewardſhip. But to whom muſt he give his account? To man he cannot, for the King hath no ſuperiour on earth. Therefore he muſt to God, who in the 19th. verſe of Gen. cap. 2. challengeth his praerogative; And the Lord God called unto Adam, and ſaid unto him, Where art thou? No ſooner did Adam hear God call, but he preſently gave an account of himſelf, ſaying, verſe the 10. I heard thy voyce in the garden, and I was afraid, becauſe I was naked, and I hid my ſelf. Where note, That God taketh an account chiefly of the king for his ſubjects offences; The king is Gods Steward, and God will reckon with him, God ſent him from Paradiſe, out of the garden of Eden, to till the ground; Therefore that he may make a good account, he muſt Parcere ſubjectis & debellare ſuperbos, cherriſh the flowers, and root up the weeds; He muſt be a nurſing Father to his loyal ſubjects, but he muſt batter down the ſwelling pride of Traytors. The true Protestant Religion muſt floriſh as the beſt flowet in his Garden; But the Anabaptiſts, Independents, Presbyterians, Papiſts, Jeſuits, and other wicked Sectaries muſt be pulled up as weeds, leſt they overſpred, and choak the good flower; They muſt be extirpated by the root whileſt they are young, leſt the [...] grow up and ſeed, and their ſeed be ſowen up and down in the whole World. He muſt ſet the Biſhops again in their natural ſoyl, which is now grown over with theſe weeds, and rubbiſh, That, that ſtone which theſe new builders refuſed may become the head stone of the Corner, and the [Page] Biſhops Lands, which they did not refuſe, muſt be given to the Church again. The Common Prayer Book, now rejected as fit for none, but the uſe of Papiſts, He muſt bring in, and make thoſe Papiſts read it, who now reject it, as Popery, for no other cauſe, but that there is no Popery in it. He muſt turn the Horſes, and other unclean beaſts out of his Sanctuary, now made a Stable, [St. Pauls, &c.] and put in holy Biſhops, and reverend Paſtors in their room; And ſince our Saviour hath commanded it, He muſt make the Lords Prayer current amongſt us; That our Miniſters may leave off piping what they liſt, and pipe the true tune, which the Lord of life, the beſt Muſician taught them that all Gods people may dance; For how can we dance when the inſtrument is out of order, and the wrong tune is piped? Good God! what a ſuperſtitious and Papiſtical age do we live in? when we account it ſuperſtition and Popery to ſay the Lords Prayer, & the Common Prayer, the ordinary means of our ſalvation? O bleſſed Ieſus! Haſt not thou commanded us not to uſe vain repetitions; But when we pray, to pray thus, Our Father, &c? Doſt not thou know what we want better than our ſelves? and haſt thou not preſcribed us a ſet form of prayer to ask it with? And ſhall we caſt thy prayer behind our backs, and preſume to come before thee without it? are we wiſer than the Lord of life, or is there any nearer way to Heaven, than that which he hath taught us? ſhall we preſent the Lord with our own husks, and trample on the Manna which he [Page] hath prepared for us? Is there any other ſpirit to teach us to pray, than the Spirit of the Lord, which taught us in his Goſpel? When we petition to any of our ſuperiours on earth, then we premeditate, and cull out filed and curious words, worthy of his perſonage: But when we ſhould pray to the Almighty, then any thing which lyeth uppermoſt is ſhot out at him, like water out of a ſquirt, and what pleaſeth our fooliſh phantaſies, that we pretend to be the Spirit of the Lord. O God ariſe, vindicate thy own cauſe; Let not the ſoul of thy Turtle Dove be given into the power of the wicked, For how is the Mother reviled by her Children? and it grieveth thy ſervants to ſee her ſtones lye in the duſt. But, rege venienti hoſtes fugierunt, It is Gods Steward, otherwiſe called Stewart, with muſt remedy all this, He muſt turn our ſpears into pruning hooks, and our ſwords into plow-ſhares, and ſo conſequently our ſword-men into plow-men; The love of his Subjects muſt be the Magazine of his Artillery, and their Loyally, and obedience, muſt be their chiefeſt good and honour. O fortunatos nimium ſua ſ [...] bona norint, O happy multitude, if they did but know their ſummum bonum, their chiefeſt good; which is loyalty and due obedience to their Soveraign. For he will not break the Charters of their Corporations, nor invade their rights, and liberties. He will not diſtrain for exceſſive Taxes, nor impoſe great burdens on his Subjects. The Law ſhall be to him as the apple of his eye, and the true Proteſtant Religion, as his deareſt heart. [Page] Learning ſhall floriſh, and the Ʋniverſities ſhall not be deſtroyed. He will not murder the Prophets, nor maſſacre the Citizens before their own doors. He will not contrive plots with his Impes, and Emiſſaries, to catch honeſt men with their eſtate. Juſtice ſhall run down the ſtreets like ſtreams, and peace ſhall make the Land flow with milk and honey. Every man ſhall eat the fruits of his vineyard, under his own vines: and enjoy the preſence of his family, with the abſence of a Souldier. He will not build up his throne with bloud, nor eſtabliſh his royal ſtate with lyes, and diſſembling. Flatterers will he abandon from his Court, and thoſe who keep other mens eſtates, will he baniſh from his Realm. But ſuppoſe that he ſhould eat of the forbidden fruit, do what was right in his own eyes, and evil in the Lords, To whom ſhall this great Steward give an account? ſhall he give his account to the Inferiour ſervants of his Lord? That would be an audacious and wicked attempt of them. A high prejudice to the Lord, and a great diſhoneſty and diſgrace to the Steward in his Office. For the Lord would be extremely offended. The Inferiour ſervants ſeverely puniſhed, for exacting an account which only belonged to their Lord; And the Steward would be diſmiſſed of his Stewardſhip as diſhoneſt, and unfaithful. Therefore every juſt and pious Steward will dye, before he will ſo much wrong his Lord and Maſter of his right, as to give an account of his Stewardſhip to them, to whom it doth not belong: and although [Page] they are ſo unjuſt and diſhoneſt to require it; yet he will give them his aHe will firſt ſuffer himſelf to be murthered at his own door, as was Charls the I. life, before he will be corrupted. For he is accountable to none but unto the Lord, who will require it as his due; For the Lord called unto Adam, and ſaid unto him, where art thou? And he ſaid, I heard thy voyce in the garden, and I was afraid, becauſe I was naked, and I hid my ſelf. But what, is this all? Muſt the King give an account only of himſelf? No, he muſt anſwer for his ſubjects too. Of him to whom much is given, much ſhall be required. For Adam ſaid, The woman whom thou gaveſt to be with me, ſhe gave me of the tree, and I did eat. Where note, that the ſubject may cauſe the Soveraign to ſin, and the ſin of the ſubjects often times pulleth down judgments on their Soveraigns head, aſwell as on their own, and the King muſt be their Accomptant. Eve firſt ſinned, But Adam muſt be firſt called in queſtion. Yet he was a King, and therefore none muſt call him in queſtion but God, who only was his Superiour. But when Adam fell, did not his Soveraignty fall with him? No, Adam was a King after his fall, and had his Soveraignty confirmed to him by God for ever. For Gen. 3.16. And thy deſire ſhall be to thy Husband, and he ſhall rule over thee, ſo that Adam did ſtill retain his ſuperiority. But was not this Soveraignty perſonally fixed in Adam, and ſo dyed with him? No, God did declare it tranſmiſſible from Adam, to the firſt born. For Gen. 4.7. God ſaid to Cain [Page] the firſt born, ſpeaking of his younger brother Abel, ſub te erit appetitus ejus, & dominaberis ei, Unto thee ſhall be his deſire, and thou ſhalt rule over him.

So that from Adam it doth appear, 1. That Kings are ordained by God, not by the people. 2. That God gave them their regal power. 3. That that power is above the laws. 4. That they have no Superiours but God. And 5. That God only hath power to call them in queſtion, and puniſh them if they offend. For — Crimine ab uno Diſce omnes: From that one great offence which Adam the King committed, and was not accountable, neither did he account with any, but with God, lea [...]n all, that the King cannot commit any offence ſo great, as to give his Subjects juſt cauſe to call him in queſtion, or to take up arms, and with force to reſiſt him. Which I ſhall prove with luculent authorities, and pregnant examples, both human and divine.

I think it is received by all for a truth, That the King is Pater Patriae, the Father of his Country, Maritus Reip: the Husband of the Commonwealth, and Dominus Subditorum, the Maſter of his Subjects. I remember that Roffenſis de poteſtate Papae, asketh this Queſtion, An poteſtas Adami in filios ac nepotes, adeoque omnes ubique homines, ex conſenſu filiorum, ac nepotum dependet, an à ſolo Deo ac natura profluit? Whether the power of Adam over his Children and nephews, and ſo over all the men in the world, doth depend on their conſent, or whether [Page] it doth not flow from God and Nature? I have already made it clear, that his power doth not depend on their will and conſent, but is inſtituted by God and Nature. If ſo? then I ask this Queſtion, Whether the ſons of Adam have any power either from God or Nature, violently to reſiſt and oppoſe the King their Father? Which Queſtion, I conceive, may be as truly reſolved, that they have not. For firſt, there is nothing ſo fairly written, and ſo deeply impreſs'd in Nature, as Obedience: You may ſee it in every creature; every brute beaſt will teach you the obedience due from children to their parents, and the ſoveraignty of the parents over their children. Vipers indeed will deſtroy their parent; but it is a monſter in Nature, and therefore not imitable by any, but thoſe of a viperous brood. Behold the natural love and obedience of the pious Storks towards their parents, who feed their feeble and impotent parents, when they are old, as they fed them being young: And leſt Obedience ſhould loſe a reward, the Ae [...]yptians ſo eſteemed this bird, that they laid a great penalty on him that ſhould kill it. You may read of many beaſts and fowls, that with bloudie ſtrokes will beat away and baniſh their young from them; But ſo great is the natural love & allegeance of their young, that (as if it had been high-treaſon for them ſo to doe) they will not ſo much as reſiſt their parents, but flie from them; teaching every ſubject his true obedience towards his Soveraign, and that in this caſe only when the [Page] Soveraign would unjuſtly puniſh him, it is moſt honourable, and the greateſt argument of a valiant man, to run away. Would not it be a moſt hideous and deteſtable thing for a ſon to murder his own Father? Nay, ſuppoſe the Father ſhould draw his ſword at his Son, would that be a juſt ground for him preſently to run in upon his Father and ſtab him? ſurely I think every mans nature will teach him to ſpeak better things than theſe, and to be ſo far from approving it; that he will account nothing more horrible, and worthie of ſo much puniſhment, Pater quamvis legum contemptor, quamvis impius ſit, tamen pater eſt. Patri vel matri nullo modo contradicere debemus, dicant, faciant, quae volunt, ſaith Origenes, We ought to contradict our Father or Mother by no means, let them ſay or doe what they pleaſe; for be they good or bad, they are our Father and Mother. But behold a greater than thy Father is here, It is thy King: whoſe Sword commandeth fear, whoſe Crown importeth honour, whoſe Scepter requireth obedience, whoſe Throne exacteth reverence, whoſe Perſon is ſacred, his Function divine, and his Royal Charge calleth for all our praiers. O quam te m [...]morem virgo? namoue haud tibi vultus Mortalis, nec vox hominem ſonat, O Dea certe! O King, with what terms of honour ſhall I ſtyle thee? Is it lawfull to call thee a Man? The Almighty hath ſaid, that ye are Gods, and I will not ſay that ye ſhall die like men. The radiant beams of your Countenance declare you more than mortal; [Page] For in the light of the Kings countenance there is life, ſaith Solomon, Prov. 16.15. Neither is their voice like the voice of other men, For A divine Sentence is in the lips of the King, and his mouth tranſgreſſeth not in judgement, Prov. 16.10. Therfore I will conclude, that the King is a ſacred Deitie.

A day in his Courts, is better than a thouſand, I had rather be a door-keeper in the houſe of the King, than be a Protector, &c. and reign in the tents of wicked Traytors. For the Kings Throne is eſtabliſhed by righteouſneſſe and mercy, but Traytors reign by their Villanies, and raiſe themſelves up by the bloud and downfall of their ſuperiors.Pſa. 72.1. But God hath given his judgements to the King, and his righteouſneſſe unto the Kings ſon, and he will judge the people with righteouſneſs, and the poor with judgement. Therefore kiſs the ſon leſt he be angry, Pſa. 2.12. and ye periſh from the way, when his wrath is kindled but a little, bleſſed are all they that are truſty and faithfull unto him. Eccleſ. 8.23. I counſel thee to keep the Kings commandment, and that in regard of the Oath of God; Be not haſty to go out of his ſight: ſtand not in an evil thing, for he doth whatſoever he pleaſeth. Zecha. 9.9. Rejoyce greatly, O daughter of Zion, ſhout O daughter of Jeruſalem, behold thy King cometh unto thee, he is black, but comly, he is juſt, Iſa. 49.23. and will be a nurſing father to the people, & his Queen ſhall be a nurſing mother, [Page]For God hath made him our King; Rev. 1.6. And our King cannot be made glad with our wickedneſs. But our lies and hypocriſie,Hoſ. 7.3. grieve him to the heart.Prov. 29.4. Prov. 16.12. Prov 31.4. The King by Judgement ſhall eſtabliſh the Land. It is abomination to Kings to commit wickedneſſe, neither is it for Kings to drink wine, Mercy and truth preſerve the King, and his Throne is upholden by mercy. Therefore thrice happy would the people be, if they did not rebel againſt the Lords anointed, who is righteous and pious, For when the righteous are in authority, Prov. 29.2. the people rejoyce, but when the wicked beareth rule, the people mourn. Rebellion is as the ſin of Witchcraft, and stubornneſſe is as Iniqvity, 1 Sam. 15.23. and Idolatry, and an evil man only ſeeketh Rebellion. Prov. 17.11. Iſa. 1.2 [...]. Therefore a cruel M [...]ſſenger ſhall be ſent againſt him, For if ye rebel, ye ſhall be devoured. Therefore Rebel not againſt the Lord, nor the King. But when he cometh, ſalute him, Joſh. 22.19. Mark 15.18. Hail King; but not of the Jews, for you profeſſe yourſelves Chriſtians; Therefore learn of Chriſt obedience to the King. But ſ [...]ppoſe you were Jews, the Jews abound with reverence to their King, and loath to be ſo wicked, as to murther their King.John 19.15. For when Pilate ſaid, Behold your King, ſhall I Crucify your King? They anſwered, We have no King but Caeſar, accounting it a moſt barbarous and worſe than Jewiſh act, for any people to crucifie their King, [Page] though in a way of publique juſtice. Therfore even of the Jews let Christians learn their duty to their King, and rejoyce at his coming, as the Bribe doth, at the approach of the Bridegroom. The Husbandmen indeed,Mat. 21.38. in the Goſpel, killed the ſervants, and when the ſon came to demand the fruits of his Fathers Vineyard, they conſpired againſt him, and ſaid, This is the Heir, come let us kill him, and the Inheritance ſhall be ours. But they were wicked, and their Judgement and doom was, miſerably to be deſtroyed, to have their Vineyard taken from them, and to be let out to others who would yield better obedience, and render the fruits in their ſeaſons: Therefore let all men take heed, that they doe not periſh in the gainſaying of Core, and with thoſe wicked Idolaters, Iſa. 8.21. Curſe their King and their God, and look upwards. Whoſe reward is Hell, where the Devil ſhall curb them, and rule over them for ever, becauſe they would not let their King whom God placed over them be, as in truth he was and is, their only lawfull Soveraign.

It is ſo well known to every one who knoweth any thing, how the Heathens did honour their Kings as Gods, not onely when they were dead, but alſo whilſt they were living, that it would not only be [Page] loſſe of inke and paper, but alſo expence of time, which is better, to relate the particulars. But (pudet heu) their obedience and allegiance may ſhame, aſwell as be a pattern to the Chriſtians of our age, who wander ſo far from the path their Lord and Maſter went in. And if any one be deſirous to know how God hath alwayes eſteemed of Kings, and with what reverence Gods people have alwayes obeyed them, I refer him to the Bible; Where (I may with confidenee ſpeak it) there is no duty more commanded, and preſt upon the people, than obedience, and no ſin ſo much puniſhed as Treaſon and Rebellion. And the chiefeſt end of their obedience to the King, is not only for God his glory, and the Kings honour, but alſo for their own good, praiſe, and profit. For, for this cauſe did the Apoſtle exhort the people, to pray for Kings, and all that are in authority, That we may lead a quiet and peaceable life, for this is good and acceptable in the ſight of God our Saviour, 1 Tim. 2.2. O Melilaee, Deus nobis haec otia fecit. Virgil could tell that the welfare of the King brought Tranquillity, and Peace upon the Land, and therefore he calleth him a God; Nay, he will therefore honour him as a God, Namque erit ille mihi ſemper Deus, ſaith he; And I fear his allegiance and due obedience will riſe in Judgement, to condemn many who profeſs themſelves Chriſtians, yet by their actions are worſe than Infidels, who Judas like pretend loyalty to their Soveraign, whileſt they plot and contrive with a kiſſe to betray him; But Judas hanged himſelf, [Page] and if theſe men do not hang themſelves, It is a great mercy beyond their deſerts, if ſome body elſe do not do it for them, before they live out half their dayes. For in the fifth Commandment, which as Divines hold is moſt obliging, We are commanded to honour our Father and Mother (by which words are meant Kings, Princes, and other Magiſtrates,) That our dayes may be long upon the Land which the Lord our God giveth us, which is the firſt Commandment with promiſe, as St. Paul obſerves, Epheſ. 6.2. But this promiſe is not abſolute, lt is upon this condition, that we honour and obey our Soveraign, and if we do not perform our parts, God is not tyed to perform his. If we break his Commandments, he may well break his promiſe, which was made only on that condition that we ſhould obey, and if we had loved him we ſhould have kept his Commandments; But whoſoever breaketh one one of them, it were better for him that a milſtone were hanged about his neck, and that he were drowned in the depth of the Sea. Therefore he who getteth a kingdom by the breach of Gods Commandements, hath no cauſe to bragg of his gettings; For what will it profit a man to loſe his own ſoul, and to gain the whole world?

Let every one be ſubject unto the higher powers; For there is no power but of God; The powers that be are ordained of God; Whoſoever therefore reſiſteth the power, reſisteth the Ordinance of God, and they that reſist ſhall receive damnation, ſaith St. Paul, Rom. 13.1. Behold here, the duty of a Subject, and the reward [Page] of a Rebel. There is no power hut of God, ſaith the Text; Therefore he that reſiſteth the King, reſiſteth the Ordinance of God, for which he ſhall receive damnation. What then? if an unjuſt King robb us of all we have, raviſh our wives before our eyes, daſh out our Childrens brains againſt the wall, ſet up Idolls, and command us to worſhip them? May we not reſiſt him? Nonne oportet Deo magis obedire, quam hominibus? Ought we not to obey God rather than man? I anſwer, That ye ought to obey God, rather than man; Yet may you not with violence reſiſt your King. We muſt not do evil, that good might come thereon. God hath in many places commanded us to obey, and pray even for the worſt of Kings. Yet you cannot finde ſo much as a ſpark of warranty, for any ſubject, either Magiſtrate or private man, to riſe againſt his Soveraign, in the whole Bible, or to call him to an account for any of his actions; God hath reſerved that to himſelf, as his own peculiar prerogative, Magiſtratus de privatis, Principes de Magiſtratibus, Deum de Principibus judicare, ſaith M. Aurelius, Magiſtrates are to judge private men, Kings are to judge Magiſtrates, but none are to judge Kings but God. The only means which ſubjects have to reform Kingdoms, is that which the Apoſtle preſcribeth, 1 Tim. 2.1. Let prayers, ſaith he, and ſupplications be made for Kings, and all that are in authority, that we may lead a Godly life. Prayers muſt be the only weapons of Subjects againſt their Kings; Let them look into their own breaſts, and reform their own hearts, [Page] which many times are the only cauſes of a Judgement on the Nation; Let them amend their own lives, and with fervent ſupplications implore him, (who hath the Kings heart in his hand, and turneth it whitherſoever he will) to reform the King according to his deſire. Chriſtiani hominis eſſe patienter ferre potius, quicquid injuriarum ac moleſtiarum infertur, quam ut adigi ſe ſinat ad peccandum contra Deum, It is the part of a Chriſtian, rather to ſuffer patiently what injury or perſecution ſoever is laid upon him, than to offend God, ſaith Stephanus Szegedinus, Interea tamen non eſse illicitum, ſi quis vim injuſtam, vel avertere, vel fugere, vel aliquouſque mitigare poſſit, modo id fiat rationibus haud illicitis; Quod ſi id fieri non poteſt, Cavebit Chriſtianus, ne illatam vim contrariâ violentiâ retundere conetur, ſed tolerabit potius omnia, nec de vindicando ſe cogitanit, ſed vindictam j [...]sto Judici permittet, ſaith the ſame Author; Yet it is not unlawfull if a man can, to avert an unlawfull violence, to flie from it, or otherwiſe mitigate it, ſo he doth not doe it by unlawful means; But if he cannot do it by lawful means, a Chriſtian will take heed, and not endeavour to repell an unjuſt violence offered, with an unjuſt force: No, he will rather ſuffer all things firſt; neither will he ſo much as think of revenge, but will leave that to God, the juſt Judge, to whom vengeance belongeth. O vocem verè Chriſtianam! O ſpeech moſt worthy of a Chriſtian. If Herod be wroth, and ſend forth, and ſlay all the Children that are in Bethlehem, and in all the coaſ [...]s thereof, ſo that there be lamentation, [Page] and weeping, and great mourning, Rachel weeping for her children and will not be comforted, becauſe they are not; yet will he flie into Egypt with our Saviour, and ſtay there until Herod be dead, rather than he will rebell againſt his Soveraign, reſiſt Gods Ordinance, & ſo damn his own ſoul. If Saul ſend meſſengers to bring him up to him in the bed that he may ſlay him, or purſue him with 3000. choſen men of Iſrael, yet will not he put forth his hand againſt his Soveraign, for he is the Lords anointed: Nay if it be in his power, and he is counſeled to kill him, yet with holy David he will cry out, The Lord forbid that I ſhould doe this thing unto my master, the Lords anointed, to stretch forth my hand againſt him, ſeeing he is the anointed of the Lord. His heart will ſmite him if he cut off his skirts, but he will ſuffer all things before he will cut off his Kings head;Note: Mat. 10.23 for who can do that and be guiltleſs? If the King perſecute him in this City, he will flie into another. Hee hath learned of his Maſter to be ſubject to his Soveraign, not only for wrath, Note: Rom, 13.5. but alſo for conſcience ſake. He is good, and the rulers are not a terror to him. The evil and wicked will murder their Soveraign, for fear his juſtice ſhould reward them with death, according to their deſerts; But he will not like thoſe filthy dreamers, ſpeak evil of dignities, Note: Jude 1.8, 10, 11. 2 Pet. 2.10, 11. and deſpiſe Dominion, his tears are his arms, and patience his revenger. — Levius fit patientia, Note: Hor. Ode 24. Quicquid corrigi[Page]eſt nefas: Though it be unlawfull for him to gather Soldiers with force & arms to correct, and take his Soveraign from his evil Counſellors, yet patience ſhall both aſſiſt, and give him the victory. St. Ambroſe and he are alwaies in one time,Note: Ambroſius in Orat. contra Auxen. Tom 5. ſaying, I have not learned to reſiſt, but I can grieve, and weep, and ſigh, and againſt the weapons of the Soldiers, and the Gothes, my tears and my prayers are my weapons: otherwiſe, neither ought I, neither can I reſiſt. If the King ſaith, God do ſo, and more alſo to me, Note: 2 Kings 6 32. if the head of this follow ſhall ſtand on him this day, and likewiſe ſend a Meſſenger to cut it off: yet, with Eliſha, he will only ſhut the door againſt him, and offer no other violence, though it lie in his power. If a multitude come out with ſwords and ſtaves againſt him, lay hold on him, and lead him away to the Rulers who condemn him, and deliver him to the wicked ſoldiers to be crucified; yet in imitation of his Lord and Maſter, he will ſay nothing, rather than revile them; though they ſpit upon him, he will meekly wipe it off; If they crown him with thorns, hee will patiently ſuffer it; If they give him Vinegar mingled with gall to drink, hee will taſt it; If they crucifie him, he will voluntarily ſpread forth his humble hands to be nailed on the Croſſe, and will not reſist the higher Powers, for the Lords ſake. If they ſaw him in pieces, he will remember that Eſaias ſuffered the ſame puniſhment. If they caſt him into a Dungeon, ſo was Jeremiah the Prophet. Solamen miſeris ſocios habuiſſe Doloris. [Page] There is nothing ſo comfortable as to have companions in miſery. If he be caſt in to Lions, ſo was Daniel. If he be thrown into a fiery Furnace, ſo were the three Children. If he be thruſt through the Temples, ſo was Amos. If he be ſlain in the porch of the Temple, ſo was Zacharias. If he be caſt into the Sea, ſo was Jonas. If he be killed with the Sword, ſo was Ʋrias the Prophet. If his head be cut off, ſo was John Baptiſts. If he be faſtned to the Croſſe, with his head downwards, ſo was St. Peter. If he be crucified, ſo was St. Andrew. If he be murdered with the Sword, ſo was St. James, the ſon of Zebedaeus. If he be thrown into a tun of boiling oil, ſo was St. John the Evangelist. If he be beaten to death with clubs, ſo was St. Bartholomew. If he be ſlain with a Dart, or Javelin, ſo was St. Thomas. If he be beheaded, ſo was St. Matthew. If he be crucified, ſo was St. Simon. If he be ſlain, ſo was St. Jude. If he be put upon a pinacle of the Temple, thrown down, and after his fall, having breath, be knockt on the head, with fullers clubs, and brained, ſo was St. James the ſon of Alphaeus. If he be firſt ſtoned, and then beheaded, ſo was St. Mathias. If his head be cut off, ſo was St. Pauls. If he be burned to aſhes, by furious Idolaters, ſo was St. Mark. There is no puniſhment ſo dreadfull to his body, that ſhall cauſe his ſoul to break Gods ordinance, to lift up his hand againſt his King, and ſo bring damnation to his own ſoul. Occidi licet, occidere non licet, It is honourable to be martyred an innocent Subject, But it is infamy to live a victorious Rebel. [Page] Preces & Lacrimae ſunt arma Eccleſiae, Church-men muſt uſe no other weapons againſt their Soveraign, than prayers and teares. He that uſeth the Sword, ſhall periſh by the Sword, and he that fighteth againſt his King, ſighteth againſt God. For they have not rejected thee, but they have rejected me. ſaith God, that I ſhould not reign over them: 1 Sam. 8.7. And if God doth not rule over them, then the Devil, who goeth to and fro in the earth, and walketh up and down in it, will puff up the heart of every ſectarie, with the Pride of ruling, and ever the prevailing faction, will ſet up an Idol to worſhip, untill Satan doth make another faction ſtronger than that, and then down goeth the former Idol, and the Idolaters with it, and up ſtarteth another, altogether as wicked and uncertain as the other.

Chriſt never taught it, neither did ever any of the Prophets or Apoſtles, by their doctrin or example, give the leaſt liberty that could be, to any Subjects to levy war againſt their Soveraign: But have forbid it, as a moſt deteſtable wickedneſſe, both by their Doctrine, Precepts, Perſwaſions, Arguments, Commands and Examples; moſt of them ſuffering themſelves to be moſt cruelly tortured, and ignominiouſly murthered, before they would reſiſt the higher powers; Nay, they have forbiden all evil words or thoughts againſt them, commanding and inſtructing the people to pray even for the worſt of Tyrants. What Tyrant more ſavage and cruel than Nebuchadnezzar? Yet with what earneſt expreſſions did the Prophet Jeremiah exhort the [Page] people to obey him, threatning them with utter deſtruction for their Rebellion? What Tyrant more bloudy than Nero? that Monſter to the world, and Idolatrous Perſecutor; Yet St. Paul bids the Romans obey and ſerve him for Conſcience ſake. Saul commanded the Amalekite to kill him, who when he had performed the Kings command, brought word thereof to David, which when David heard, although Saul was a wicked King, He ſaid to the Amalekite, Wast not thou afraid to ſtretch forth thine hand to deſtroy the Lords anointed? and commanded him to be ſlain for his pains, and ſaid, thy blood be upon thy head, for thy mouth hath testified againſt thee, ſaying, I have ſlain the Lords anointed, 2 Sam. 1 16.

Innumerous are the precepts of loyal obedience, to which fot brevity ſake, I refer you to the Bible, which is an Iliad of ſuch examples. Could not our Saviour have had more than twelve Legions of Angles, to have repelled the fury of his perſecutors? But he was ſo far from reſiſting, that he bid Peter, who had drawn his Sword, put it into his place, and moreover told him, that they that uſe the Sword, ſhall periſh with the Sword. Could not David have cut off S [...]uls head, when he cut off the lap of his Garment? Yet his heart did ſmite him, and he was not able to perpetrate ſo great a ſin. How many glorious Martyrs, both antient and modern, as thoſe in Queen Maries daies, have been burnt alive, racked and torn in pieces, yet never would reſiſt any of their perſecutors? How dare the men then of our age, blaſpheme God, even in [Page] their pulpits? teaching the people to rebell, and making God the Author of all their villanies, telling the multitude, It is Gods cauſe, even when they are acting the moſt damnable works of the Devil. How juſtly may they expect the puniſhment of Sodom and Gomorrah, the plagues of Egypt, and all the Curſes in Hell to fall upon them and their poſteritie for ever? If they have any ſpecial command from God, or be immediately inſpired of him to kill their King, then may they be juſtified, as in the caſes of Eglon, Zimri, Jehu, &c. who did nothing but what was juſt, when they killed the Lords anointed, becauſe they had Gods will to be their Commander, and no man can ſin in performing Gods will: For, ſin is nothing but an obliquitie from Gods will. But when they know that it is Gods will, to honour and obey their Soveraign, yet notwithſtanding trample him in the dirt; What Judgement can they expect but that of their Maſter Lucifer, to be chained in everlaſting Hell fire?

Qui diſputat de poteſtate Principis, utrum bene fecerit, eſt infamis, ſaith Marginista. He which diſputeth of the Kings power, or whether he doth well or no, deſerveth the moſt infamous puniſhment. For, Tibi ſoli peccavi, againſt thee, thee only have I ſinned and done this evil, O Lord, ſaith holy David, when he committed adultery, and, Pſal. 51.4. Murther, as if he ſhould have ſaid, I am a King, and therefore cannot be brought to the bar of Juſtice by men; They can give me no Laws to bind me, therefore [Page] I cannot offend them. 2 Sam. 12.7. But againſt thee, thee only, O Lord have I ſinned, and done his evil, againſt thee, who didſt raiſe me out of the dust, and liftedst me needy out of the dung-hill, and didst [...]noint me King over Iſrael, and deliveredſt me out of the [...]and of Saul, and gaveſt me my Maſters houſe, and my Maſters wives into my boſome, and gaveſt me the houſe of Iſrael & Judah, & if that had been too little, thou wouldeſt moreover have given unto me ſuch and ſuch things. Againſt thee, who haſt made me Judge over all, and loaded me with ſo many prerogatives above my brethren, have I ſinned, and for the Judge to offend makes the offence ſo much the more grievous. The people did not call David in queſtion for his wicked acts, but only God. Deus ſuam omnem in reges authoritatem contulit, caelum ſibi retinuit, terram agendam, ferendamque pro libito tradidit, All the whole Heavens are the Lords, the Earth hath he given to Kings, to diſpoſe of as they pleaſe. Therefore ſaith Solomon, Prov. 30.31. A King is he againſt whom there is no riſing up. And therefore Job might well ask that queſtion, 34.18. ‘Is it fit to ſay to a King, thou art wicked, and to Princes, ye are ungodly? For preſumptuous are they, and ſelf-willed, who are not afraid to ſpeak evil of dignities, 2 Pet. 10. Render to Caeſar, the things that are Caeſars, Mark 12.17. Render therefore to all their dues, Tribute to whom Tribute is due, Cuſtome to whom Cuſtome, Fear to whom Fear, Honour to whom Honour. For Rulers are not a Terrour to good works, but to the evil; wilt [Page] thou then not be afraid of the power? Do that which is good, and thou ſhalt have praiſe of the ſame: For he is the Miniſter of God, to thee for good. But if thou do that which is evil, be afraid: for he beareth not the ſword in vain; for he is the Miniſter of God, a Revenger to execute wrath upon him that doth evil. Wherefore ye muſt needs be ſubject, not only for wrath, but alſo for Conſcience ſake; For, for this cauſe pay you Tribute alſo. For they are Gods Miniſters, attending continually upon this very thing, Rom. 13. Submit your ſelf to every Ordinance of man for the Lords ſake, whether it be to the King as Supreme, or unto Governours, as unto them that are ſent by him, for the puniſhment of evil doers, and for the praiſe of them that do well; for ſo is the will of God, that with well-doing, you may put to ſilence the ignorance of fooliſh men, As free, and not uſing your liberty for a Cloak of maliciouſneſs, but as the ſervant of God. Honour all men, love the brother-hood; Fear God, honour the King.’

We are commanded to obey the King, whether he be good or evil, Propter Deum, for the Lords ſake; Not only becauſe it is the will of the King, but becauſe it is the will of God, that we ſhould do ſo, he hath commanded it, and therefore for his ſake we muſt do it; If we reſiſt the King, we reſiſt God, and he that reſiſteth God, ſhall receive damnation. For when we pretend that we are free born Subjects, that the Kings commands intrench [Page] upon our liberty, and that for the freedom of our liberties, we may rebel againſt him, This is to make Liberty a Cloak to cover our maliciouſneſs, and wicked deſigns againſt the King, Which is forbidden by the Apoſtle; for not to ſerve the King is bondage, and to riſe up againſt him to preſerve and keep our liberties, is to enſlave our ſelves to the Devil, and to make us his ſervants to perform all wicked actions; For we muſt needs be Subject to the Kings precepts, not only for wrath, but alſo for Conſcience ſake. Et ſi plures ſunt quos corrigit timor, tamen meliores ſunt quos ducit amor; Although they be moſt whom fear makes obedient; Yet they are beſt who out of true love obey their Soveraign. We muſt not obey the King only, that we may avoid giving of him offence, and ſo not incurr puniſhment; But it is a duty laid upon our Conſciences ſo to do, and if we love God, we muſt love as faithful Servants to be obedient unto the King, not as eye ſervants, who only do their duty when their Maſter looketh over them; But all our actions, either publick or private, muſt ſavour of obedience to him, For he is our Maſter, and we are his Servants, and the Servant is not greater than his Maſter, but ought alwayes to be diligent in his Maſters ſervice. And although the King do recompenſe good with evil, and puniſh them who like faithful Servants have not deſerved it, Yet they being good, even in their ſufferings ſhall receive praiſe from the power, as did our Saviour and the Apoſtles, when they were moſt wickedly murthered. [Page] For do we not until this day praiſe and honour their Martyrdom? Although the power which deſtroyed them, did not give them praiſe; yet by their obedience, and patience in their unjuſt puniſhments, did they receive a Crown of everlaſting glory, and renown from God and men. Who can ſufficiently celebrate the fame of thoſe worthy Martyrs, who unjuſtly ſuffered for Religion, under the Government of Queen Mary? Have not they by their unjuſt puniſhments received greater rewards of praiſe, than if they had unjuſtly rebelled? Surely yea, for if they had rebelled, although it was to ſave their Religion, their Epitaphs would have been Rebels and Traytors, inſtead of pious and Godly Martyrs. The wicked only are afraid of the Kings power and puniſhments, to whom he is a Terrour; But a conſcience voyd of offence towards God and towards man, maketh the courage of the righteous like Lyons, to contemn all earthly miſery.

— Hic Murus aheneus eſto

Nil conſcire ſibi, nulla palleſcere culpa,

Be this a wall of Braſs, to have within

No black accuſer, barbour no pale ſin.

Non eſt fas Chriſtianis, armis, ac vi, tueri ſe adverſus impetum perſecutorum, ſaith Cyprian, Epiſt. 1. It is not lawfull for Chriſtians by violence to defend themſelves againſt Perſecutors; Therefore ſurely [Page] they ought not to murther their King, and again Cyprian, Epiſt. 56. Incumbamus gemitibus aſſiduis, & deprecationibus crebris, haec enim ſunt munimenta ſpiritualia, & tela divina quae protegunt; Let us apply our ſelves to daily ſighes, and continual prayers, for theſe are the ſpiritual bulwarks, and divine weapons, with which Chriſtians ſhould only fight, Theſe, not guns and ſwords, will only defend us. Ambroſius adverſus reginae (Juſtinae Arianae) furorem, non ſe manu defenſabat, aut telo, ſed jejuniis, continuatiſque vigiliis ſub altari poſitus, Ruffinus li. 2. c. 6. Ambroſe did not defend himſelf againſt the fury of the Queen, by the force of the hand, and of the ſword, but by faſtings, continual watchings and prayers; And ſhall we offend our gracious Soveraign, with clubbs and axes? Who by his ſufferings ſhewed us the example of a true Chriſtian, whiles we like Jews triumph in his murther, crying out, crucify him, crucify him. Tertulian Apolog. c. 37. ſaith expreſly, that the Chriſtians might for ſtrength and number have defended themſelves againſt their Perſecutors, but thought it unlawful; Yet we, becauſe by our wicked plots and devices, we have got a numberleſs company, of thoſe who like our ſelves, will do any thing for gain, think it a ſin, if we do not perform any wickedneſs, which our power will aſſiſt us to effect.

[Sen. Medea.]

Tremenda caelo pariter, ac terris mala

Mens intus agitat, vulnera, & caedem, & vagum

Funus per artus. levia memoravi nimis;

Haec virgo feci.

[Page]Homicides, Paricides, Mauſlaughters, murthers, oppreſſions, deceits, extortions, briberies, and ſuch like offences, we committed in our youthful years, when the Goſpel was firſt planted in England, but now we are become great proficients in Chriſtianity, we are now high, and mighty Chriſtians, not fit to be fed with milk, as babes and ſucklings, but with the bloud of Kings, Regicides are our paſſetimes, and to murther the King, is holden to bee one of the chiefeſt Principles, and proofs of a ſound Chriſtian: whole Nations gather together, and make a Covenant, to murther their Kings, which they hold to be as ſacred, and as beneficial, as the old or new covenant in the Bible; but, Quae ſcelere pacta est, ſcelere rumpetur fides, That Covenant and truſt which is made by wickedneſs, by wickedneſs may be broken, which doth moſt evidently appear in the tranſactions of the Engliſh and Scotiſh Rebels; For they moſt wickedly ſwore, and made a Covenant againſt the King, like thoſe Traitors of whom King David complained, Pſal. 102.8. And after they had murthered the King, then they ſwore, and made Covenants one partie againſt another, ſo that, like thoſe wicked men in Hoſea 4.2. by ſwearing, and lying, and killing, and stealing, and committing adultery, they break out, blood toucheth blood, becauſe there is no truth, nor mercy, nor knowledge of God in the land; verifying the Proverb of King Solomon, Prov. 26.27. Who ſo diggeth a pit, ſhall fall therein; and he that rolleth a ſtone, it will return upon him: for Rebellion, by which they murthered the King, is [Page] returned upon them, and they now rebell one againſt the other: ſo that we may truly ſay, their own iniquities have taken the wicked themſelves, Prov. 5.22. and they periſh by the devices and imaginations of their own hearts; fulfilling the Scripture, Prov. 11.21. Though hand joyn in hand, the wicked ſhall not be unpuniſhed, but the ſeed of the righteous ſhall be delivered. For notwithſtanding all the wicked plots, and inventions of the bloody Rebels, yet is our King C. 2. the ſeed of our moſt righteous Soveraign whom they deſtroyed, delivered out of their hands, as the bird out of the nets and ſnares of the fowler, or as the innocent Hart, out of the mouthes of the bloudy hounds, Whileſt they rage and are madd one againſt the other. O the goodneſs and providence of the Almighty God!

Where the word of a King is, there is power, and who may ſay unto him, what doſt thou? Eccleſ. 8. 2, 3, 4. The fear of a King, is as the roaring of a Lion, who ſo provoketh him to anger, ſinneth againſt his own ſoul, Prov. 20.2. What ſins then are we guilty of, who not only provoke our King to anger, but quench his anger with his own bloud? St. Peter teacheth us another leſſon, which you cannot hear too often, 1 Pet. 2.13, 17. Submit your ſelves to every ordinance of man for the Lords ſake, whether it be to the King as ſupreme, or unto Governours, as unto them who are ſent by him, for the puniſhment of evil doers, and for the praiſe of them that do well, for ſo is the will of God. Honour all men, love the Brotherhood, Fear God, and honour the King. [Page] And to ſee the Civil Law, and the Divine Law go hand in hand, harmoniouſly agreeing, and conſenting, to lead a loyal ſubject into due obedience, and allegiance to his Soveraign, is no leſs delightful to the Royalist, than envyed by the Rebels, which Barclay doth out of the beſt Civil Lawyers, ſum up together, cap. 14. ſaying, Principem ex certa ſcientia, ſupra jus, extra jus, & contra jus, omnia poſſe. Et eſſe crimen ſacrilegii inſtar, diſputare de poteſtate Principis. Et Principem eſſe legem animatam in terris. Et Principem ſolum poſſe condere ſtatuta; licet humanum ſit, quod conſilio Procerum utatur. Denique Principem poſſe tollere leges poſitivas, quia illis non ſubjicitur, ſed illae ſibi. Et Deum Principi leges ſubjeciſſe, & nullam Legem ejus Celſitudini imponi poſſe. Et licet de jure aliquid non valeat, ſi tamen Princeps de facto mandat ſervari, perinde est, ac ſi de jure valeret, quoad ſubditos. Et ſolum Principem ſoli Deo habere de peccato reddere rationem, & ſoli Caelo debere innocentiae rationem. Et temerarium eſſe velle Majeſtatem regiam, ullis terminis limitare. Et Principem re vera eſſe ſolutum Legibus. The Latine is ſo elegant, that I will not cloath it in Engliſh raggs. None but blind Sodomites who grope for the wall at noon day, will not here ſee the door which openeth to obedience, and go in; concluding, That the King is free from the Laws, and cannot be limitted by any humane invention; may do what he pleaſe, & if he be more a Tyrant than Phalaris, or Nerone Nerouior, degenerate from all humanity, and prove a Wolf to his People; Yet by the Law of God, by the Law of Nations, by the Law of Nature, [Page] by the Law of the Land, by the example of all Saints, by the rule of Honeſty, and by all equitable conſiderations, It is not lawful for his Subjects, nor any man, or any degree, or ſort of men within his Dominions, upon this pretence of Tyranny, to rebel againſt their Soveraign. For if any cauſe ſhould be allowed to be juſt for the Subjects to rebel, then that cauſe would alwayes be alleged by the Rebels, though in truth they had no ſuch cauſe at all; For whom one man and his Company did eſteem a good, Pious, and Religious Prince, another party would proclaim him wicked, Tyrannical, and Idolatrous; And who ſhall be judge between them, but the ſword? and then Exceſſit medicina modum, The remedy would be worſe than the diſeaſe. For it is an undoubted truth, that Subjects did never deſpoſe their Prince, although he was a Tyrant, But that a multitude of Tyrants, far worſe than they pretended their Prince to be, did riſe up in his room. By the cutting off the head of one ſnake, twenty ſnakes grow in the ſame place; Therefore it is not profitable aſwell as not lawfull for ſubjects to reſiſt their King. For hear what Bodine ſaith, O how many Tyrants ſhould there be, If it ſhould be lawfull for ſubjects to kill their Soveraigns though Tyrants? How many good and innocent Princes ſhould as Tyrants periſh, by the conſpiracy of their ſubjects againſt them; he that ſhould of his ſubjects exact ſubſidies, ſhould be then (as the vulgar people account him) a Tyrant. He that ſhould rule and command contrary to the good liking of the [Page] people ſhould be a Tyrant. He that ſhould keep ſtrong guards and garriſons, for the ſafety of his perſon, ſhould be Tyrant. He that ſhould put to death Traytors and Conſpirators againſt his State, ſhould be alſo counted a Tyrant; And indeed how ſhould good Princes be aſſured of their lives, if under the colour of Tyranny they might be ſlain of their ſubjects by whom they ought to be defended? Then what madneſs is that Nation intoxicated with, who throw down a pious, good, and religious Prince, to promote a multitude of lawleſs Tyrants, whoſe little finger is heavier than the whole loynes of their Lawful native Soveraign?

The King, as I ſaid, is the Husband of the Commonwealth; and the Wife is not greater than her Husband, becauſe ſhe had once power to chuſe whom ſhe would, and becauſe the man could not have been her Husband, without her conſent. It is no argument that ſhe hath power to turn away her Husband, becauſe ſhe made him her Husband. No, it is God who giveth the Marital power; he gave her the Husband, and gave him power over her, ſo that ſhe cannot t [...]rn him from her, though he prove never ſo wicked. So though the people chuſe them a King, and are the cauſe, ſine qua non, yet it is God who is the author of his royal power; And the people can no more dethrone him, and elect another, than the wife can her Husband. And it is as good an argument, to hold that the wife hath power to put away her Husband, and chuſe [Page] another, becauſe ſhe made him her Husband; As it is that the people may caſt off their obedience to their Soveraign, and ſet up another, becauſe they made him their King. The Cardinals make the Pope, and the Clerks the Biſhop; but it would be a ſtrange thing to them, if one ſhould tell them, that therefore the Cardinals and Clerks might degrade them, when they pleaſed. Suppoſe the Souldiers ſhould chuſe them a General, would not the General think it ſtrange Logick, to argue, that therefore the Soldiers might turn him out of his office when they pleaſed? Indeed, where the ſuperior makes an Inferior officer, he may deject him at his pleaſure. As in a Prineipality (which is nothing elſe but an Ariſtocracy or Democracy) where the people create a Magiſtrate to rule ſo long as they pleaſe, they may turn him out at their will, becauſe they alwaies tetain a power of Conſtituting, and rejecting him when they think fit. So the King may turn out Parliaments when he will, becauſe they depend upon him, and their power is inferior to his. But when the woman hath taken a Husband, when the Commonwealth is married and ſubjected to a King, then the Commonwealth hath no power, but all her power is ttanſmitted to her Husband the King. For, Omnia quae ſunt uxoris ſunt ipſius viri, non habet uxor potestatem ſui, ſed vir, All that the wife hath is the husbands, and the wife hath not power over her ſelf, but the husband. The people by their election, denude themſelves of all their power, and transfer it to the King, ſo that he is the only fountain, [Page] from whence they draw every drop of power they have. As when Valentinian was deſired of his people to admit of a conſort in his Empire, he anſwered them, In eorum fuiſſe poteſtate priuſquam eum ad imperium vocarent, id non facere, jam vero vocato imperatore eos non poſſe, nec ab eo impetrare quod nefas crederet illis concedere, That before they had elected him, it was in their power, either to elect him, or another, but now he being elected, they had no ſuch power, neither ought they for to ask that, which he thought not fit to grant them. It is a prejudice to a royal mind, to be compelled to any thing, compulſion diminiſheth the worth of a voluntary goodneſs. It is againſt the nature of Royalty to be reſtrained, which makes Kings ſay, Licet Legibus ſoluti ſumus, attamen legibus vivimus, Though no man hath power to compel us to live according to the Laws, Yet we will. For Decet tantae Majeſtati eas ſervare leges quibus ipſe ſolutus eſſe videtur, It is the part of a royal Prince, nay very decent and becoming ſo great Majeſty, voluntarily to obſerve thoſe Laws from which he is free.

German. vates.

— Nihil ut verum fatear, magis eſſe Decorum

Aut regale puto, quam legis jure ſolutum,

Sponte tamen legi ſeſe ſupponere regem.

But if our Prince ſhould not rule his life according to the Laws, yet it is our duties ſo to do, and we are commanded to obey him, and acknowledge [Page] him our King, though he be never ſo wicked; For we are his Servants; Nay, his Servants by birth, and therefore enjoyned by a command to ſerve him, 1 Pet. 2.18. Servants be ſubject to your Masters, with all fear, not only to the good and gentle, But alſo to the froward. For this is thanks worthy, if a man for Conſcience toward God indure grief, ſuffering wrongfully. Nullus naſcitur liber ab imperio; No man is born exempted from the ſubjection of Government. Our Saviour himſelf, as man, was not free from this; for he was ſubject to his Father and Mother, Luke 2.51. and alſo to the King, though he is the King of Kings, and all earthly Kings are only dependent upon God and Chriſt, whoſe vicegerents they are. I admire with what impudence our terrae filii, theſe ſcreeching Oules, the men of our pale-face'd times, can blaſphemouſly give the Almighty the lye, and ſay, per nor reges regnant, by us Kings reign, we give Kings, and take them away, When God plainly telleth them and all the world, per me Reges regnant, By me Kings reign, I give Kings and take them away; and doubtleſs theſe Quackſalvers have as great authority and warrant from the Scripture to ſay, By us the Sun ruleth the day, and the Moon the night, and we gave the heavens and the earth their being, as they have to maintain this their deteſtable opinion, viz. that the Kings power is radically in the people, and derived from them to him; For nemo eſt Dominus ſuae vitae, no man hath power over his own life, and therefore none can give that to another, which he [Page] hath not in himſelf; God only hath power over life, and death, and he hath given this power to Kings, as he hath evidently declared in his holy writ; And I am ſure, God who hath ſaid that by him Kings reign, is true, Rom. 3.4. And every man who ſaith the contrary is a Lyar. Then if God only inſtituted, and gave Kings, God can only take them away; For Eodem modo quo quid conſtituitur, diſſ [...]lvitur, Things are diſſolved as they are contracted; Therefore every man ſhould ſay with the French Biſhop, mentioned in Greog. Turon. Hiſt. 4. lib. 5. Si quis de nobis, O Rex, Justitiae tramites tranſcendere voluerit, a te corripi poteſt, ſi tu vero exceſſeris, quis te corripiet? loquimur enim tibi, ſed ſi volueris, audis, ſi autem nolueris, quis te damnabit, niſi qui ſe pronunciavit eſse juſtitiam? If any of us offend the King, thou mayeſt correct us, but if thou ſhalt exceed, who ſhall correct thee? we may ſpeak unto thee, and if thou wilt thou mayeſt hear us, But if thou wilt not, none can condemn thee, but he who is Juſtice it ſelf; Therefore every one ſhould endeavour to be that true obedient deſcribed by St. Bernard, Verus Obediens, non attendit quale ſit quod praecipitur, hoc ſolo contentus, quia praecipitur, He that is truly obedient, regardeth not what is commanded, being content only with this, that it is commanded. We ſhould be as diligent to obey, and preſerve our King, as the apple our eye, and take aſmuch delight in him, as we do in the light, for he is worth ten thouſand of us; Therefore the Iſraelites would not let David their King adventure [Page] himſelf in the war againſt his rebellious Son, and their reaſon was, Thou art worth ten thouſand of us, ſo in the war againſt the Philiſtines, They ſwear, Thou ſhalt no more go out with us, becauſe they eſteemed him as the light of the Kingdom, and ſay, 2 Sam. 18.31. That thou quench not the light of Iſrael; if he ſhould miſcarry, they accounted themſelves to be but in darkeneſs; And if we were true Iſraelites indeed, in whom there was no guile, we ſhould have the ſame eſtimation of our dread Soveraign, nulli pietate ſecundus, who is a ſecond David. But ſuppoſe he was (as he is not) a Tyrant, were it not better for us to ſerve one hard, yet honourable, Maſter, than a hundred domineering, yet baſe [...]red Tyrants? Si pereo, manibus hominum periiſse ju [...]abit, If we muſt be killed and made ſlaves of, let the King, who is our ſuperiour do it, and not our ſervants, who have no greater pedigree, than an [...]ient ſervants, and no other cauſe of their promotion, than their wickedneſs, Praeſtat timere unum [...]uam multos, It is better to fear one than many, Better one woolf than many, to put our lives in continual hazard. It is a Maxime in Law, that the King ſhall have the eſtates, and protection of their perſons who are non compos mentis, Ideots, &c. May not the King then juſtly and with good title, by this rule, challenge both our eſtates, and our perſons? Surely he may, for if we were not worſe than mad men and fools, we ſhould never expel a gracious and merciful Soveraign, and ſubject our ſelves to a company of the Lord knows what, A [Page] monſter without head or tayl, more wonderful than Chimaera; they would, and they would not, they themſelves cannot tell what to make of themſelves, neither can any man tell where to have them, like empty clouds and foggy miſts they are blown about with every winde; But it is to be feared that the Devil will catch them at the long run, who now drink bloud like ſponges, and only know how to be wicked, oppreſſing both Law and Religion. Did the King demand Ship-mony, (as by the (a)witneſs, the reſolution of all the Judges in England, in the reign of Charls the I. &c. For ſuppoſe that the Parliament turn Traytors and Rebel againſt the King, as did the long Parliament, Is it not profitable for the people, and lawful for the King alone, to command money and aſſiſtance of his ſubjects, to ſubdue the Rebels, and oppoſe a forein Navy, who are coming to deſtroy, and ſwallow up both King and people? Surely none but a madman will deny, but that it is moſt lawful, juſt, and the only ſafety of the people, and their eſtates. Indeed, as it is the beſt way for a thief to binde the honeſt man, he doth intend to robb, ſo it is the ſafeſt, and beſt way, for that Parliament (who do intend to murther the King, and take away all that he hath) to binde the King as faſt as they can, to take away his Negative voice, and all his juſt praerogatives, to make all his legal power, whereby he might withſtand their violence, illegal; Nay, it is their beſt way to tye the King up from his meat to, make him ſtand for a Cypher, a meer nothing, that ſo they being the predominant figures, may chop off his head, or do what they liſt with him, as did the long Parliament; who from treſpaſs to high Treaſon againſt God and the King, have omitted no offence undone; But their ſoundeſt Doctrine, will prove but Apochrypha, to all honeſt Parliaments. I do confeſſe, that except it be in caſes of neceſſity, the King can lay no tallage upon the people, without their conſent in Parliament; and ſo not ſhipmoney, which in truth is condemned by the Statutes of 25 E. 1 & 34 E. 1. de Tallagio non concedendo, Dangelit, Engliſhty, becauſe the King hath reſtrained his power, by his Statutes. But if the King could not tax the people with ſhipmony, and other impoſitions in extrao [...]dinary caſes of neceſſity, aa when a forein Enemy doth ſuddenly invade the Land, being invited in by a prevalent faction, in a refractory Parliament, who would ruine themſelves and the whole Kingdom, ſo that they might ruine their King, and fulfill their wicked wills, who will not grant ſhipmoney, or any thing elſe to the King, leſt he ſhould be provided to oppoſe them, and defend himſelf, and the people in ſafety: I ſay, that if in this and ſuch like caſes, the King may not lawfully lay tallages on the people, and command their aſſiſtance, I had rather be a ſlave, than a King, and ſhould account my ſelf the Vaſſal of the people, not their King. But in truth, the King cannot denude himſelf of this power, nor by any Statute or Law, tye himſelf from it: For it is inſeparable from the Crown, Et quod ſceptro inhaeret non poteſt tolli, niſi ſublato ſceptro, And therefore cannot be taken from the King, unleſs the Crown with it: which rule the long Parliament have truly verifyed. For when they had taken away his chiefeſt praerogative, they could not forbear, but preſently took off his Crown from his head, and then his head from his ſhoulders. Sic tranſit gloria mundi. Law in extraordinary caſes he might,) and was he condemned, and vilifyed, as unjuſt, and a breaker of the peoples liberty? What are they then, who againſt all Law and Equity take away all that we have, only to [Page] [Page] ſatisfy their own ambitions, Atheiſtical appetites, and to maintain themſelves in their moſt wicked, devilliſh, and incomparable villanies? Did the King demand five treacherous Members of the Parliament, whom the Law would have condemned guilty of high Treaſon? And was he adjudged an Enemy to Parliaments, and an Infringer of their freedoms? What are they then to be adjudged, who do what they liſt, hang or draw, our Members, and perſons, and play with Parliaments, as Children do with Rattles, or as Butchers, their ſlaughtering axes, throw them away when they have done with them, and diſmount, and thruſt out that * what do you call it? [* Quondam Parl.] which firſt gave them their being? O viperous brood, who deſtroy that viper which ingendred them! But ſince by the Law of the Land, Mad men ſhall not be puniſhed for committing of Felony or Murther, Leſt we (being mad-men and fools as I have ſaid before) ſhould murther our King, and think to excuſe our ſelves, by pleading, non compos mentis, Let me tell you, that though one that is not of his right mind, ſhall not be puniſhed if he commit Felony, Murther, petite Treaſon, &c. Yet if he kill, or offer to kill the King, it is high Treaſon, and he ſhall ſuffer puniſhment as other Traytors ought to do; let Cook the Oracle of the Law, give the reaſon, li. 4. fo. 124. Car le Roy, Eſt Caput, & ſalus Reipublicae, & a Capite bona valetudo tranſit in omnes, & pur ceſt cauſe lour perſons ſont cy ſacred, que nul doit a eux offer violence, mes [Page] il eſt, Reus criminis laeſae Majeſtatis, & pereat unus, ne pereant omnes. For the King is the head, ſaith he, & health of the Commonwealth, upon whom the ſafety of all doth depend; and for this cauſe, the Kings perſon is ſo ſacred, that no man can offer violence to the King, but he is guilty of high Treaſon, for which he ſhall die; For it is better that one periſh, than all. And ſince it lyeth in my way, this will I ſpeak for the credit of the Common laws of our Realm, That though the Law of God, the Civil Law, and all other Laws, do as it were ſtrive to excel each other, in maintaining and defending the Prerogative of Kings, yet doth not our Common Law (which is founded on the Law of God) come behind any of them; For I ſhould want words to expreſſe, and Paper to contain the many privileges, and juſt immunities, which the Law giveth its Soveraign the King; and if the Judges had been as juſt to execute the Law, as Dunn the Hangman is, The head and feet had ſtill injoyed their proper Functions, and there would (as there ought) ſtill have been a difference betwixt the Servant, and the Maſter, the Subject, and the Soveraign. But ſilent leges inter arma, our law-books, like broken Veſſels, are laid aſide; and our Laws, like Cobwebs, are not taken notice of, except it be to wipe & ſweep them away; that the Corruption of one thing, is the perfection of another, is a rule in Philoſophy, And do not the Sophiſtical Philoſophers of our times, prove and approve this rule by practice, who perfect themſelves by the ruine of the [Page] Laws? The Sword is their pruning-hook, by which they lop others, to make themſelves grow the better; they bait all their deſigns with Liberty and Rellgion, and ſo catch the people into Hell, when they think to go to Heaven. The principal end of Government is the advancement of God [...] honour, but theſe men, make the ſafety of the people, the ſole and only end of Government, only that they might murther their King, the Shepheard, make a prey of the ſheep, his ſubjects, and ſo feed the cruel appetite of themſelves, the Woolves, with the deſtruction of the Innocent. I need no other proof for this, than every mans experience.

Virgil.

Tantane vos generis tenuit fiducia Veſtri?

Jam caelum terramque Dei ſine numine, venti

Miſcere, & tantas audetis tollere moles?

(e)Apoſiopeſis eſt. Quos Deus, at motos praeſtat componere fluctus,

Poſt ſibi non ſimili poena commiſsa luetis,

Maturate fugam Regique haec dicite vestro.

O ye Empty Clouds, and raging winds of Ambition, could Attempts enter into your Dunghill thoughts, as to aſſaſſinate your King, provoke Heaven, and moleſt the Earth? Durſt you encounter the Almighty, pitch battail, and ſight againſt his Deity? Are your Commandments above his? and can your Statutes repeal his? Hath not he in his Ʋpper-houſe conſtituted a King, and commanded you to honor, and obey him? and can your Mortal nothings in the [Page] Lower-houſe (next door to hell) vote him uſeleſs? Can you put aſunder, that which Jehovah hath joyned together? and take away not only the Crown, but the life alſo of your dread Soveraign? Can you do theſe things and look upwards? [Apoſiopeſis.] But God will, that he will. — Ah rather repent of your villanies; It is better for you (I think, though not your deſerts) to go peaceably to Heaven, than to be thrown headlong into hell; For there you will be murthered with the Devils, and you cannot murther any more Kings; death lyeth at your door, and after this life ended, you ſhall not be puniſhed with the Sermons of holy Miniſters, or with Gods Word, which is now odious unto you▪ But with the Scorpions of the Devil, Beelzebub and his Angels ſhall execute Tyranny over you, in the infernal pit, as you and your Angels have done over the Lords anointed, and his innocent ſubjects, in the open air before God, and man. Therefore Repent, for Repentance is your neareſt way to ſalvation, Maturate fugam, Regique haec dicite veſtro, Make haſte, and go and tell your King theſe things, That you are ſorrowful, and that it gnaweth and biteth your ſeared Conſcience, to think that you ſhould be the Authors of ſo great a wickedneſs, beg his gracious pardon, reſtore his ſacred Patrimony, which you have torne in pieces, and caſt lots for; his pardon, and peace with him, will do your Souls more good than all his Lands, or Royalties. Acknowledge his Soveraignty as ye ought, and ſet the Crown again upon his [Page] head, which you did injuriouſly pluck off, or elſe the time will come, that one drop of the many tears and waters, which you have cauſed to flow from the eyes of the Royal party, their Widdows, and Orphans, ſhall be more deſired of you to cool your tongues, than ever their eſtates and honours were. If a Thief ſhould ſet upon you, or any other ſubject to rob him, It is lawful for the honeſt man to draw his ſword, and kill him if he can: How dare you then with violence ſet upon your King to rob him, not only of his goods, but alſo of his life, yet becauſe he defended himſelf, and ſo ſome of the Rebels ſlain, Therefore you impeach him of high Treaſon and murther? O monſtrous, did you ever hear of any Law in the whole world, that ever the King could commit high Treaſon? Be dumb, for you did not.

The Laws of England are divided into three parts, viz. 1. Common Law, which is the moſt antient Law of the Realm, 2. Particular Cuſtomes, 3. Statutes or Acts of Parliament.

There is no offence puniſhable by the Laws of England, unleſs it be againſt one of theſe Laws. He that doth not offend againſt the Law, is no ſinner, for where there is no Law, there can be no tranſgreſſion, I had not known ſin, ſaith St. Paul, but by the Law, Rom. 7.7.

Then cannot the King be guilty of Treaſon to the people, or of any other offence puniſhable, unleſs he offend againſt one of theſe three Laws: And that he did not offend againſt any of them, nor [Page] was guilty of thoſe offences laid to his charge, by any one, or all of thoſe Laws, is as clear as the Sun, and a Maxim with all honeſt men. For

1. The Common Law is nothing elſe but the general cuſtome, and common uſage of the Realm. Finch. 77. Plowdens Com. 195. Therefore the King cannot be an offender, or guilty by the common Law, nor the people have power to call him in queſtion for any of his actions; becauſe it is ſo far from being the general cuſtome, and common uſage of England, for the King to be puniſhed by the people, that before this firſt, and laſt, great, and monſtrous, diſtractive and deſtructive, wicked and abominable murther, of the laſt moſt gracious and merciful King, ſuch a thing was ſcarce ever heard of, or entred into the thoughts of any Engliſh man. Therefore the Rebels are caſt by common Law, and the Chancery will never give relief againſt the common Law. li. 4.124. D. and St. So that take them which may you will, this Dilemma will hang them. Amen.

2. Cuſtomary Law, is where a particular cuſtome grounded upon reaſon, differeth from the general uſage, and common cuſtome of the Realm. Now to prove, that the King is not an Offender againſt this Law, would be a thing altogether frivolous and ridiculous, it being known to every one that he cannot.

3. Statute Law, is a Law poſitive made by the King, with the aſſent of the Parliament: And there is no Statute or Act of Parliament in England, [Page] which maketh any offence in the King high Treaſon, or that giveth the people power to call the King to an account, accuſe or condemn him. But there are many offences committed by the people, made high Treaſon againſt the King by ſeveral Acts of Parliament: But that the King could commit Treaſon againſt the people, is ſuch a novelty, that Heaven nor Earth never heard of before perditious England hatcht it.

But ſince our age is much given to fictions, Let us for once feign with our falſe Republicans, That by the antient fundamental Laws of the Realm, The King might commit Treaſon againſt the people and be a Traytor to the Common-wealth, for which the people might lawfully queſtion him▪ Yet ſince, (Leges poſteriores, priores contrarias abrogant, The Statute Law may alter and abridge the common Law,) The King cannot now commit Treaſon againſt the people, nor be a Traytor to the Commonwealth; Becauſe by the Statute made 1 H. 4.10. and ſeveral others, It is enacted by authority of Parliament, (who as the common people think may do any thing, vote Heaven Hell or, Hell Heaven) That in no time to come any Treaſon be Judged otherwiſe, than it was ordained by the Statute of 25 E. 3.2. In which Statute I am ſure there is no mention made of any Treaſon, but only againſt the King, as any one may read at large which Statute, being it was made by Benedictum Parliamentum, a bleſſed Parliament, (for ſo it was called Co. Inſt. 3.2.) I commend it to the peruſal [Page] of every Engliſh man, as the beſt leſſon he can learn, by which he will ſee the error of the times, and what changes the wicked have wrought amongſt us.

Therefore ſince ſeveral Parliaments have made Statutes, That the King can commit no Treaſon, nor no Treaſon be committed but againſt the King, Ex ore tuo te Judicabo, we may conclude from their own mouths, that by no Law, but againſt all Laws, they murthered their King, the meekeſt and juſteſt of all men.

For, whoſoever committeth ſin, tranſgreſſeth alſo the Law, for ſin is the trangreſsion of the Law, 1 John 3.4. Then how could the King ſin, when there was no Law for him to tranſgreſs? By the common Law (as I have already ſhewed) he could not be an offender; neither could he by any Statutes; For at that very time, when the Parliament (the peoples repreſentatives) charged the King with Treaſon, they had made many Statutes, That thoſe things which they themſelves acted againſt the King, ſhould be high Treaſon againſt the King; But they had made no Law, whereby the King might become a Traytor againſt them. Therefore the King could not offend againſt that Law which was not. Adam had not ſinned in eating the forhidden fruit, had he not been firſt forbidden; Neither had St. Paul known lust, except the Law had ſaid, Thou ſhalt not ſin, Rom. 7.7. And for the King to commit Treaſon, when there is no Law which maketh any offence in the King whatſoever Treaſon, but [Page] all laws both Common and Statute, both Divine and Humane reſolve the contrary, is ſuch a Chimaera, which paſſeth the underſtanding of every reaſonable creature. But forſooth, our new upſtart pragmatical Lawyers (as they call them) ſuch as Cook was, witneſs his King Charls his caſe, fol. 22. (A Cook, (but rather a Scullion) I am ſure of no affinity in judgement, nor comparable in learning, with our great Maſter and Oracle of the law Sir Edward Cook) do ſay and profeſs, that they have a Law written in their hearts, whereby they are enabled and authorized to kill the King, if he offend; But I wonder holy David had not this Law written in his heart to kill wicked King Saul, when it lay in his power ſo to do? The queſtion is eaſily anſwered, for God ſaid, that David was a man after Gods own heart, and therefore could not do ſo great a villany; But I am ſure, if the Scripture be true, Neither God nor man will ſay, that theſe men, are men, either after Gods heart, or any honeſt mans heart; And divide the Kingdom, and you will finde a thouſand for one, in whoſe hearts this law was never written; Therefore if it be written in ſome few mens hearts, yet ſince it is not written in the hearts of the Major part, according to their own tenets, that law is not binding. You may read in 1 Sam. 24.6. and cap. 26.11. That it was in Davids power, and he was admoniſhed to kill his enemy wicked King Saul, once in the Cave, where he cut off the Kings skirt indeed, but his heart ſmote him, as if he had committed Crimen laeſae Majeſtatis, high Treaſon againſt [Page] the King; And then in the Trench where Saul lay ſleeping, 1 Sam. 26.7. So David and Abiſhai came to the people by night, and behold, Saul lay ſleeping within the Trench, and his Spear ſtook in the ground at his Bolster; But Abner and the people lay round about him. Then ſaid Abiſhai to David, God hath delivered thine Enemy into thine hand this day: Now therefore let me ſmite him, I pray thee, with the Spear even to the earth at once, and I will not ſmite him the ſecond time; And David ſaid to Abiſhai, Destroy him not. For who can ſtretch forth his hand againſt the Lords anointed, and be guiltleſs? David ſaid furthermore, As the Lord liveth, the Lord ſhall ſmite him, or his day ſhall come to dye, or he ſhall deſcend into battel and periſh: The Lord forbid that I ſhould ſtretch forth mine hand againſt the Lords anointed: but I pray thee take thou now the Spear that is at his bolſter, and the Cruſe of Water, and let us go. Here you may ſee how greivous a thing it is to lay hands upon the King, though he be wicked, and perſecute you. For by holy Davids own confeſſion, no man can do it, without committing an high and wofull offence. Therefore better it is for all men with King David to commit the puniſhment of their King to God, (who moſt aſſuredly will puniſh the King, aſwell as the Beggar for his offences,) and not violently oppoſe, or ſtretch forth their hands againſt him, for none can do that, and be guiltleſs.

It is true the law of England in many particulars is lex non ſcripta, and when our law books are ſilent, we muſt repair to the law of Nature, and Reaſon; [Page] But when a law is eſtabliſhed by the law of God, declared by many Statutes, and reported by multitudes of reverend Judges in their Reports, as it is, that the King can commit no offence ſo great, as to be puniſhed by the people, Then ſit liber Judex, We muſt Judge according to the written Law, though it do not agree with our own private reaſon; If the King before the deſcent of the Crown be attainted of Treaſon, felony, or any other offence, yet by the deſcent of the Crown, The Attainder eo instante is void, as it fell out in the caſe of Henry the ſeventh, 1 H. 7.4. Jnſt. 1.16. Then if the Coronation of the King prohibiteth the puniſhment of thoſe offences which he committed before he was King, only becauſe he is King, and ſo not puniſhable by any earthly power, how can he commit any offence after his Coronation, for which the people may call him in queſtion? It being a Maxim in Law, That the King can do no wrong, that is, no wrong for which the people may puniſh him; And to ſay that the King is an Officer of truſt placed by the people, is a meer foppery, and againſt the expreſs letter of a principle in Law, viz. That the King is not capable of an office to uſe, but to grant, Co. Jnſt. 1.3. But why ſhould I ſpeak of Law, to thoſe who God and all the World knows Act all things againſt law? For is there any Law which maketh it high Treaſon in the King, if he commit ſuch or ſuch an offence? or is there any law to enable the people to call their King to an account? I appeal to the whole World, and [Page] even to the Conſciences of our wicked Folarchical upſtarts, Whether they ever read any ſuch Law in the old or new Teſtament, in the Statutes or Reports of the laws of our Realm? or whether they ever heard of any ſuch law in any Kingdom or Nation under the Sun? No they did not, The Devil brought it (if any there be) out of the infernal pit, whither it will bring them all, unleſs God moſt high prevent not; can a poſteriour Law make that an offence, which was lawful at the Commitment? without doubt it cannot; But theſe men with their practice moſt wickedly affirm it. King Henry the 7. [...] h and many Burgeſſes and Knights of the Counties, being firſt attainted by Act of Parliament of high Treaſon againſt Richard the 3d. The queſtion was in H. the 7ths. Parliament, How this Act of Attainder ſhould be reverſed, and made void; It was reſolved by all the Judges, That thoſe Knights and Burgeſſes which were attainted, ſhould not ſit in the Houſe, when the Act of Attainder was to [...]e reverſed; But when that Act was reverſed, then they might come again and ſit in Parliament: But as for the King, it was unanimouſly agreed and reſolved by all the ſaid Judges, that ipſo facto, when he took upon him to be King, that he was a perſon able, and diſcharged of the Attainder; for (ſaid they) the King hath power in himſelf to enable himſelf without a Parliament: And an Act for the reverſal of the Attainder, is not at all neceſſary. See 1 H. 7.4. Com. 238. Parliament. B. 37. and 105.

[Page]In which caſe you may ſee the power of a King, of a King that was attainted of the greateſt offence, viz. High Treaſon. Here likewiſe you may view the power of a Parliament, of a Parliament, who had aſmuch right to dethrone their King, as ever the long Parliament, or any other had. Here likewiſe you may hear the voyce of the Law, of the Common law, not ſince repealed by any ſubſequent Statute. But as it was then, ſo it ought to be now the Reſolution of all the Judges in England, That the King hath power to take pardon, and ought not to crave pardon of the people for his offences.

The Crown once gained taketh away all defect, is the Sentence of the Law, and an Adage amongſt all honeſt Lawyers; If the people had the Supreme power, why was not the Attainder of the King (in this precedent caſe) reverſed by Act of Parliament, as were the Attainders of the other Members? If the King be but an Officer of truſt, deputed by the people, and receiveth his power from them, Why was not the King (in this caſe) freed from his offence by the people? What would they entruſt a perſon attainted of ſo great an offence as high Treaſon, with the higheſt place in the Common-wealth, And yet not permit others guilty and attainted of the ſame offence, not ſo much as to fit, and Act as Members of the Parliament, without they were firſt purged of their offence? It doth not ſtand with reaſon, that the higheſt Offender ſhould exerciſe the higheſt office; And doubtleſs if the people had had power, the Parliament would [Page] have cleared King H. the 7th. from his crime, before he ſhould have Officiated his Office of Kingſhip.

But that Parliament well knew, that the feet were not higher than the head, and that the Inferiour Members could not impoſe Laws on the King their Soveraign; They knew with Bracton, that the King (Parem non habet in Regno ſuo) had not in his Kingdom, any ſingle man, or the people, his equal. Therefore ſince it is the Law of the land, Magna Charta, 29. That no m [...]n ſhall be judged but by his Peers, and being the King hath no Peer, or Peers, in his Dominions, They reſolved not to judge their King, nor to commit ſo great a vanity, as to reverſe the Attainder: For can a King be attainted? or can the people, who have no authority, but what they have from him, have authority to correct, and reviſe their King? O fooliſh imagination!

Horac

Caelo tonantem credidimus Jovem

Regnare: praeſens Divus habebitur

Auguſtus;adjectis Britaunis Imperio.

Jove governs Heaven with his Nod:

King Charles, he is the earthly God:

Great Britain being his lawfull Inheritance.

Our King Augustus, high and mighty, Solus Princeps, qui eſt Monarcha & Imperator in Regno ſuo, Davis Iriſh Rep. fo. 60. Our only Prince, who is [Page] both Monarch and Emperor in his kingdom, hath only authority and the only right to govern the Britains, who, though long ſince, have been accounted, Rigidi & hoſpitibus feri, rigid, and cruel to ſtrangers: yet, that they ſhould ever ſo much degenerate, as to be rigid and cruel to their own natural King, and kill their natural Soveraign, is ſuch a wonder, and murther, that never entred into the thoughts of former ages, and will be a bugbear, and ſcar-crow to all ſucceeding generations: for by robbing their King of his Crown and Life, they have robbed the Turk of his cruelty, Judas of his treachery, and all the Devils of their malicious wickedneſs: For the Turks cruelty, Judas his perfidious treachery, and the Devils malicious villanies, do all conjoyn to make up, and center in an Engliſh Rebel, one of thoſe beaſts, who like the Enemies of King David, Pſal. 102.8. Have ſworn together against their King, are mad upon him, and revile him all the day long: Yet, that they may ſeem religious even when they commit Sacrilege, they (like the Devil when he tempted our Saviour, taking him up into an exceeding high mountain, and ſhewing him all the kingdoms in the world, and the glory of them, ſaying unto him, All theſe things will I give thee, if thou wilt fall down and worſhip me, Mat. 4.9.) will promiſe fairly; and, as if they were reſolved diametrically to oppoſe St. Peters Doctrin, who commands them, 1 Pet. 2.16. Not to uſe liberty for a cloak of maliciouſneſs, they uſe the liberty of the people (as a Wolf doth the Lambs skin, to deſtroy [Page] poor Lambs) as the only cloak and cover for all their malicious, wicked, prodigious, and damnable actions. For, if you ask them, for what cauſe did they murder the King? Their anſwer is, for the liberty of the people: For what cauſe do they make themſelves Governours, and Lords and Maſters over all that we have? For the liberty of the people: For what cauſe do they ſubvert the Laws, expell and throw down the orderly and holy Clergie, and all Religion with them? For the liberty of the people: For what cauſe do they enſlave the whole Nation? For the liberty of the people.

Nay, theſe men are ſo well furniſhed with godly pretences, and wicked intentions, that even whilſt they cut the peoples throats, they make them believe they give them a bleſſing: And as the man, who ſwore that the Coat of the true owner, was another mans, only becauſe he might have the uſe of it himſelf; So theſe men have the impudence to ſwear (though not without perjury) that the Supreme power is in the people, only becauſe they might throw down our royal Government, with all goodneſſe with it, and uſe that Supreme power themſelves, which they proteſt is in the people. O deluſive Mountebanks! Was there ever ſuch a jugling deceit acted by any Jugglers or Quackſalvers in the world? Surely there was not. And did not every one, nay they themſelves, very well know the truth of what I have ſaid, I might eaſily make it clear and evident, even to the blind, with [Page] multitudes of Examples. For who was it that murthered the King? Was it the people? Every man knoweth that it was neither the people nor the Parliament, But a Company of Jeſuitical treacherous Rebels, and damnable Uſurpers, Who flaming the people in the mouth with a tale, that the ſupreme power was in the people, made uſe of this power themſelves, againſt the wills of the people, as an Engine to perform and bring to paſſe all their wicked and horrible deſigns.

But ſay they, we are the peoples Repreſentatives, choſen by the people, and ſo what we do, they do; Catch a Knave without a Knaves anſwer, and he will give you leave to hang him. I muſt confeſſe, if this were true, they might have ſomewhat the more colour (though not the more honeſty) for what they do: But this is as falſe as themſelves: For the people choſe them to ſit in Parliament, and act according to the Kings Writ, as part of the Kings Parliament, according to the Laws of the Realm; But ſince the Parliament is deſtroyed (for what Parliament can there be, without a King and Houſe of Lords? ſuch a headleſſe Monſter was never ſeen untill of late) Conſequently their power which they derived from the people, is gone alſo. Neither are the Commons in Parliament the repreſentative body of the whole Kingdom or people; For they do not repreſent the King, who is the head, nor the Lords, who are the nobler and higher part of the body of the Realm; the Commons only repreſent the Inferior and lower ſort of the people: but if they did, as [Page] they do not, repreſent the whole body, yet did not the people ever give them any power, to cut off their Kings head. For the Lords voted it unlawful, all the honeſt Commons forſook the Houſe, and the people were all diſpleaſed (except a few of their own hatching up) and every one elſe murmured againſt it. The Nobility mourned, The Gentry were amazed, The Common people wept, and men women and Children did cry, The Heavens cloathed themſelves in black, And the Sun hid his face. The Lion King of Beaſts died at the [...]ight of his royal blood, And the wild foules came wondering to ſee this execrable fact, on the Scaffold, And if the Thundering and Lightening of the Almighty be a true ſign of Gods Angry Deity, Then even from this we may conclude, that theſe Regicides took too much upon them, and very much provoked his wrath. For,

— Dieſpiter

Igni coruſeo nubila dividens,

Plerumque per purum tonantes

Egit equos volucremque currum.

The Heavens roared with thunder, which made the earth ſhake, and the darts of fiery lightening threatened the ruines of both. And who can think upon this worſe than Gunpowder-Treaſon plot (for then was but intended, that which now is put in Execution) viz. The murther of our gracious King, and the ſubverſion of all Laws and Religion with [Page] him, and not juſtly expect all the Plagues of Aegypt, and the puniſhment of Sodom and Gomorah, to fall upon him and the whole people? For,

Hor.

Hoc fonte derivata clades

In patriam populumque fluxit.

From the death of the King, as from a fountain, did flow the ſlaughter of the Nobility and people, with the ruine of the Glory and freedom of the Engliſh Nation. ‘Tantae molis erat perverſam condere gentem,’ Such, and ſo great villanies were perpetrated, to raiſe this generation of Vipers. Yet forſooth, they will tell you, that the ſupreme power and Soveraignty, is in the people, and that they act under them. O grand Deluſion! Did the people turn out the long Parliament? Did the people ſet up Oliver Protector? Did the people turn out Dick his ſon? Did the people foiſt up again the Rump of the long Parliamene? Or did they hunt them out again? Did the people ſanctifie the Committee of Safety over them? Or did they hunt in the Rump again? Or have they made all the Revolutions and Choppings, and Changings amongſt us? No, neither the people nor their Repreſentatives, But the Devil & his Repreſentatives have been the cauſe of all our ſubverſions. For as the people have not, ſo neither did the twentieth part of them, ever challenge, or claim the ſupreme power. But have alwaies [Page] acknowledged the Soveraignty to be only in their King, and only Soveraign, only under God.

Reader, take notice, that in many places of this Book, by the word Parliament, is meant thoſe Traytors, the Houſe of Commons, who have unjustly uſurped the name of Parliament: For by the known Laws of the Land, there can be no Parliament without the King.

Therefore, let every one of the Regicides repent, and pray to God, to open his eyes, and that the ſcales of blindneſſe may fall from them, that he may ſee his duty, which is ſo evidently written in the Scripture, and all other pious Writers, which is, to fear God, and to honour his King, which is acceptable in the ſight of the Lord. And ſo I ſhut up my diſcourſe, with theſe verſes, which I would have the Reader get without book for his Edification.

Astra Deo nil majus habent, nil Caeſare terrae,

Sic Caeſar terras, ut Deus aſtra regit.

Imperium regis Caeſar, Deus aſtra gubernat,

Caeſar honore ſuo dignus, amore Deus.

Dignus amore Deus, dignus quoque Caeſar honore eſt,

Alter enim terras, alter & aſtra regit.

Cum Deus in coelis, Caeſar reg [...]t omnia terris,

Cenſum Caeſaribus, Solvile, vôta Deo.

§

[Page]

A Tyrant without a Title, ſet out in all his Colours; and proved by the Laws both of God, and man, by the ſentence of all honeſt and wiſe men, by the vote of Antiquity, and ſeveral Examples, That it is moſt lawfull and glorious for any man, either publique or private, to fall upon Tyrants, and kill them, without Examination, according to the uſual forms of Judicature. Where the conſent of the people after Ʋſurpation, makes an Ʋſurpers Title good, and where not. That the aſſent of the people, cannot ratify any Government without him, ſo long as their King liveth, though baniſhed, but all their acting is Illegal. How Tyrants pretend the ſafety of the people only for their own ſafe-guard; and how they delude the people with ſpecious names, for their Magna Latrocinia, their great villanies, and robberies. The Devil was a Rebel, ſo are they, and like Satan they have their power only by permiſſion; with an incitement to all men, to execute them, for theſe are not the Dignities we ſhould obey.

LEt us now take our Swords in our hands, and arme our ſelves to incounter with this Tyrant, ſine Titulo, a Tyrant without a Title; That bird of prey, that beaſt of the game, Orbis flagellum, that ſcourge of the world, that Devourer of Mankind, Fulmen belli, that Thunderbolt of war, that Maule of the earth, Poli [...]rcletes, that deſtroyer of Cities, that Hangman, that Murtherer, that great Robber, whoſe might is his only right, whoſe multitude of thieves makes him formidable, builds himſelf up with honeſt mens blood, feared by all men, and [Page] fears all men, an enemy to every honeſt man, and every honeſt man an enemy to him, a monſter more hideous, than ever the Poets could feign, and more noyſome and deſtructive to humane kind than any beaſt the world ever bred, a Devil in humane ſhape. If you do not yet conceive his nature, I will give you a further deſcription of him. A Tyrant without a Title (who indeed is moſt properly called a Tyrant) is he who levieth war againſt his King, killeth him, and takes the Government upon himſelf, or who of his own authority againſt the will of the people, without election, or right of ſucceſſion, neither by lot, by will, by gift, by juſt war, nor ſpeciall calling of God, doth take upon him the Soveraignty. Take notice, Reader, by he way, That the Subject can have no just war againſt his King. A forein Prince may have a juſt cauſe to levy war, and if he conquer, his Title is good and juſt by the Law of Conqueſt. So if ones own natural Prince be kept out of his Country by the Rebellion of his Subjects, and he afterwards come with a forein Army, nay with fire and ſword (as we ſay) that is, putting all to the ſword who reſiſted him, and burning up all that they have, yet if he ſubdue the Traytors, he is no Tyrant. But if any man without any right or title uſurpeth the Government and aſpireth unto the Soveraignty, though afterwards he ſquareth his life according to the rules of moral honeſty, and liveth (as one may ſay) according to the Lawes, Yet notwithſtanding he is a Tyrant for all this. A [Page] Thief when he hath taken a mans purſe from him, will in company ſtand upon his Terms of honeſty, as much, if not more than an honeſter man. Yet this after ſanctity will not purge a Tyrant from his former ſin. He muſt reſtore home that which he wrongfully and unjuſtly keepeth, before he can be a true penitent, and nothing but true Repentance can waſh away the guilt of former ſins. Therefore Equo ne credite Teucri, truſt him no further than you can ſee him, before he hath caſt off the unlawfull robes of Soveraignty, and put on the honeſt habit of a true Subject, Eor Latet anguis in berba, Let his outſide be never ſo Religious, he is a knave in his heart, his pretentions and his intentions are ſeldome of affinity.

But may any private hand ſtick this wild boar? may any publick or private man ſtab, or otherwiſe deſtroy this Tyrant before he be tried according to the Common courſe of the Law? Grounding upon the Law of God, the Law of Nations, the Law of Nature, and the Common Law of the Realm, I give judgement againſt him, that as a ſtroyer of humane kind and ſociety, every man may lay violent hands on him and execute him, For which according to the Laws and writings of antient Fathers, he deſerveth perpetual honour, propounding to every one who ſhould kill ſuch a Tyrant moſt ample rewards, viz. honourable Titles of Nobility and proweſſe, arms, ſtatues, Crowns, and the goods of the Tyrant, as to the true deliverer of his Countrey. By the Law of God, [Page] Whoſoeuer ſheddeth mans blood, by man ſhall his blood be ſhed, Gen. 9.6. And what Tyrant ever was there who did not ſhed mans blood? Nay by the Law of God, That man who will do preſumptuouſly and not hearken to the law, is to be cut off, that the evil may be put away from the Land, Deut. 17.12. Exod. 21.14. All the Civil Lawyers do unanimouſly give judgement againſt him, and eſteem that man as one, who doth God and his Countrey good ſervice, who ſhall rid the world of this viper. By the law of nature every man is obliged to preſerve himſelf, And what better means can he uſe for his preſervation, than to deſtroy this elf, this Wolf amongſt men. For who can ſay any thing is his own? who can ſay his life, his goods or eſtate is ſecure, ſo long as a Tyrant reigneth? By the Common Law of the Realm, if any one ſet upon me to rob or take anie thing away from me, I may lawfullie piſtol him, ſtab him, or otherwiſe deſtroy him. and by the ſame reaſon and law; for ubi eadem ratio, ibi idem jus, I may deſtroy a Tyrant; for the onely difference betwixt a common highway man, or Burglar, and he is their ſtrength and might, the one is a little thief, the other a great one. As when Diomedes a pirate was taken and brought before Alexander, ſaith he, Ego quia uno navigi [...] latrocinior, a [...]cuſor pirata, tu quia ingenti claſſe id agis, vocaris imperator: ſi ſolus & captivus eſſes, latro cris, ſt mihi ad nutum populi famulentur, vocarer Imperator, I becauſe I rob with one poor ſhip, am accuſed as a Pirate, thou becauſe thou robbeſt with a great Navie, art [Page] called an Emperor. If I had as great and ſtrong a companie of robbers with me as thou haſt, and thou waſt alone, and a Captive, as I am, then thou wouldeſt be the thief, and I the Emperor. So may every common thief, high-way man, cutpurſe, or Burglar ſay to the Tyrant when he is brought before him, For mutato nomine Fahula de te narratur. When the Tyrant murthereth any honeſt man and taketh away his eſtate, he pretends it is for the ſafety and good of the Common-wealth, calling him Traytor to the State. So it is for the ſafety of a thief to kill the man he intendeth to rob. But the Tyrant he dazles mens eyes with new invented names; for his magna latrocinia, his great thefts having nothing honeſt in them, but the very names. For when he exerciſeth his robberies, and ſendeth ſome of his meſſengers (who are indeed no better than thieves) to rob men, that he calleth Exciſe. So when he ſetteth upon the whole Nation, he compelleth them to make a purſe for him, that he calleth Taxes. And this kind of thievery is ſo much the more remarkable, becauſe he maketh the owners like fools gather the monies for him themſelves. Nay ſuch is the ſtupidity of theſe Dromedaries, that if they have ſcarce monie enough to buy themſelves bread, or to pay their Landlord his juſt Rents, yet they will trot about to gather monies for this Tyrant; their common enemie, before they will lift up a hand againſt him. They will let their Churches drop down for want of repair, and Law and Religion and all fall [Page] to the ground, before they will let the Tyrant miſſe of a farthing of his demands—Tanta eſt inſania mundi. So great is the madneſſe of men.

And the reaſon why the Law alloweth every man to kill a Tyrant, and take that vengeance which in other caſes is reſerved to God and the Magiſtrate, is, becauſe there is no other remedy, and Gods Lawes cannot be otherwiſe executed; for the Tyrant maketh himſelf above all law, poſſeſſeth himſelf of all Forts, ſtrong Holds, Gariſons, and the Magazine of all Armour, ſo that by the greatneſſe of his villanies he is ſecured from the power of the Magiſtrates, and ſo conſequently cannot be puniſhed by the ordinarie Court of Juſtice. Therefore Extremis morbis, extrema remedia, Extraordinarie diſeaſes muſt be cured by extraordinarie means, Receditur à placitis juris, potius quam injuriae, & delicta maneant impunita, We may go a little out of the Common road of Juſtice to puniſh thoſe crimes who make by-paths their high waies, and cannot otherwiſe be met with. For Lex ſemper dabitremedium, The Law will alwaies give a remedie, and—immedicabile vulnus enſe recidendum est, that ulcer or ſore which cannot be cured by medicines, muſt be cut off with the ſword, and it is a rule in Law, that aliquid conceditur, ne injuria remaneret impunita, quod alias non concederetur, The law will diſpenſe with ſome grounds of law, rather than crimes and wrongs ſhould go unpuniſhed it is a Maxim, that no private man may kill another, Exod. 22.2. Yet if [Page] a thief ſet upon a man in the high way, or come to rob his Houſe, he or any other man may lawfully kill him, and deſerve well of the Common-wealth. So a Tyrant who continually liveth upon the ſpoils of the people, and is continually robbing the Common-wealth; for he hath nothing but by robbery, though he pretend nothing but the good and ſafety of the Common-wealth, may be killed by any man, and that man who executeth him deſerveth perpetual renown, and ought to have his name written in the Chronicles of everlaſting memory, and conſecrated to eternity.

Object. But it may be objected, [...]hat a Tyrant who uſurpeth the Government by force, and afterwards getteth the conſent of the people, may not juſtly be killed by anie man, becauſe this future approbation, and election of the people, is a true ratification of his power.

Sol. To which I anſwer, That notwitſtanding the peoples conſent he may lawfullie be ſlain; for that which is done by dureſſe cannot be binding, and that cannot be thought to be the true conſent of the people which they do by conſtraint. Indeed if the Soveraigntie continueth in the Children and poſteritie of the Tyrant for the ſpace of an hundred years or more, ſo that they have a title by Preſcription, which muſt be without the leaſt [...]nterruption or Rebellion of the people, then ought not any man to ſlay them, becauſe they have a title by Preſcription. As in the Government [Page] of Rome. Julius Caeſar uſurped the Soveraigntie, aand wreſted the power out of the Senates hands, but was afterwards ſtabbed with twentie three wounds, and all men rejoiced and eſteemed his murther a moſt worthie act. But when Tiberius Caeſar came to the Government, he reigned unqueſtioned without anie competition of the Senate, and therefore no private man could juſtlie ſlay him. For our Saviour did acknowledge allegiance due to him. But where a Tyrant rebelleth againſt his lawfull Soveraign, dethroneth, him baniſheth him, and eſtabliſheth the Supream power on himſelf, though the people all of them continuallie conſent, and the Tyrant and his poſteritie reign for a thouſand years, or more, yet may anie man lawfully ſlay him; for the people cannot give away Soveraignty from their lawfull King, and he may demand it when he pleaſeth, and regain his own when God hath made him able; For Dormit aliquando jus, ſed moritur nunquam. Right ſometimes ſleepeth, but never dieth.

Out of the Magazine of autorities which might be brought to confirm what I have ſpoken concerning this firebrand, a Tyrant without a Title, I ſhall onely ſelect ſome flowers to lay upon his ſtinking corps, and ſo wind up my diſcourſe with his winding ſheet.

Bias being asked which was the moſt pernitious of all beaſts, he anſwered, Sylveſtrium Tyrannus, Domeſticorum adulator. Of foreſt beaſts a Tyrant was the worſt, but of domeſtick a flatterer, Plut.

[Page] Antiſthenes alwayes preferred hangmen before Tyrants, and being asked the reaſon, he anſwered, a A Car nifice quidem homines injuſti interimuntur, à Tyranno autem etiam inſontes, A Hang man onely hangeth the unjuſt and evil men, but a Tyrant alſo hangeth the moſt juſt and moſt pious, Ludovicus 12 Gall. Rex, was wont to ſay, Plehem & ruſticos eſse paſcua Tyrannorum, & militum: Tyrannus autem & milites, paſcua eſſe daemonorum, That the Common people and Countrie Farmers, were the food of Tyrants, and their Souldiers; but the Tyrants and the Souldiers were the food of Devils, Annal. Franciae.

Democritus being asked of Dionyſius what kind of metal was the beſt, anſwered, That whereof the Athenians made the statues of Harmodiu [...], and Ariſtogiton, in honour of their killing Piſiſtratus the Tyrant. Intimating by this anſwer, that all Tyrants ought to be deſtroyed, and to thoſe who killed them ought to be erected ſtatues of braſſe in honour of their noble attempt, after the manner of the Athenians Plut.

Euphron the Lacedemonian having made himſelf a Tyrant in the Citie of Cicyon, was ſhortly after murthered by the Senators, as he ſate in counſel with them, who defended themſelves by this Apologie. Quod qui manifeſti ſceleris, proditionis, & Tyrannidis rei ſunt, non ſententia aliqua damnandi videantur, ſed ab omnibus hominibus jam ante damnati ſunt, & quod nulla Graecorum lex ostendi poſſit, quae proéitoribus, [...]ut tyrannis ſecuritatem praeſtet, That thoſe [Page] which are guilty of treaſon and tyrannie, need not to be proceeded againſt in a legal way; for that they are beforehand condemned in all mens judgements, neither was there any Law amongſt the Grecians that gave ſecurity to traytors and tyrants, Plut.

Inſidiatori & latroni non poteſt afferri injuſta nex, ſaith Cicero pro Milone, A traytor and a tyrant cannot be killed with an unlawfull death; for every man may be both Judge and executioner of them, and non ſe obſtrinxit ſcelere, ſi quis Tyrannum occidit quamvis familiarem. 3. Offic. Nulla nobis cum Tyrannis ſocietas eſt, ſed ſumma potius distractio, neque eſt contra naturam ſpoliare eum, quem honestum eſt necare. It is the part of an honeſt man to kill a tyrant, although he be his familiar friend; for no man ſhould keep company with a tyrant, and it is moſt natural and honeſt for a man to kill him; Cicero likewiſe ſaith, Phil. 13, Quem diſcordiae, quem coedes civium, quem bellum civile delectat, eum ex numero hominum ejiciendum, ex finibus humanae naturae cenſeo exterminandum, Whom diſcord, ſlaughter of the Citizens, and Civil War delighteth, I would have him caſt out of the Societie of men, and thrown down headlong into Hell. And Contra publicos hoſtes & majeſtatis reos omnis homomiles eſt, ſaith Tertullian, Againſt common enemies, and thoſe that are traytors to their King, every one is an Ebud with his dagger, and may moſt law fullie kill them. Therefore though Chriſt hath taught me to forgive my enemies, nay to love them, and not to ſpeak evil [Page] Of Dignities, and for my part I hate not the perſon of any Tyrant. Pax [...]um hominibus, bellum vitiis, but I hate his Tyyrannie, I freely forgive them all the injuries they have done to me, or any of my friends, and for their good I have written this Treatiſe; but they are Gods enemies, and God would be offended if we ſhould let them ſleep in their villanies. Our Laws and Religion ought to be more dear to us than all things in the world; for without them we ſhould be worſe than beaſts; and who more ſubverteth our Laws and Religion than Tyrants? Ʋt imperium evertant libertatem preferunt, cum perverterunt, ipſam aggrediuntur, ſaies Tacitus, That they may pervert the legal Government they pretend liberty for the people, and when the Government is down, they then invade that libertie themſelves. Auferre, trucidare, rapere, falſis nominibus imperium, atque ubi ſolitudinem faciunt, pacem appellent, To rob, to murther, to plunder, Tyrants falſely call to Govern, and to make deſolation, they call to ſettle peace. Theſe are they which God ſayes, Hoſea 8.4. Ipſi regnaverunt, ſed non ex me, They have reigned, but not, by me. They have made Princes, and I knew it not. and have caſt off the thing that is g [...]od. There is no power indeed, but of God, but the abuſe of power is from the Devil. Theſe men do not rightly uſe, but abuſe the power, and as Satan is called the Prince of the world, ſo theſe men are called Governors of the Realm, not becauſe they are ſo by right, but by Treacherie, Rebellion, and Treaſon, [Page] their power is by Gods permiſſion, not by his Donation, Therefore theſe are not the Dignities and higher powers which the Apoſtle commands us to be ſubject to; for then we muſt be ſubject to the Devil too; for Tyrants and Devils have powers both alike lawfull, and both by Treaſon and Rebellion: No, we ſhould reſiſt and arm our ſelves againſt theſe enemies, it is Diſobedience to obey them, Rebellion not to rebell againſt them, and Treaſon not to plot Treaſon againſt them: Therefore let everie one be readie with his dagger like Jodes, to ſtab this devourer of mankind. Bad Kings muſt be converted onelie with praiers and tears; but Tyrants muſt be ſubdued with clubs and ſwords; for Quis conſtituit te virum Principem & Judicem ſuper nos, Exod. 2.14. Who made them Princes and Judges over us? the King we know and the Kings ſon we know, but who are they? They are not of Gods making, but of Beelzebubs their Maſter, and their own making: Therefore let everie good Chriſtian arm himſelf againſt theſe Caterpillers, devotion and action muſt go together, let him not bribe his Conſcience with ſelf intereſts, but take courage and fight the good fight, that ſo he may deliver himſelf, and his Countrie from ſlaverie, and bring the Tyrants to the Rope, their beſt winding ſheet.

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All other Governments are but the corruption and and ſhreds, of Monarchy, which is the moſt glorious and moſt profitable of all ſorts of Governments; when, and how Ariſtocracy and Democracy begun rather by Gods permiſſion than institution. The proper Character of a Common-wealths man, or the Definition of an Engliſh Changeling, with his flexible, and mutable qualities. The abſence of our King is the cauſe of the preſence of our many ſins and diviſions

IF you remember, in my Diviſion of Governments, I made mention of Aristocracy and Democracy, &c. which indeed had their firſt Original from the corruption of Monarchy, and are but ſhreds of Monarchy, as all Politicians hold: Therefore I will not ſpend time and paper to abuſe your patience with anie thing, but a Deſcription of them: For

Virg.

Verum haec tantum alias inter caput extulit urbes

Quantum lent a ſoleni inter viburna cupreſsi.

Monarchy doth as far excell all other ſorts of Government, in glory, profit, conveniencie for the people, and in all other good qualities, as the Sun doth the Moon, or the Moon the twinckling ſtars, and is like the lofty Cedar amongſt the [Page] ſervile ſhrubs. Hence it cometh, that even the Republicans who hate a King becauſe he is their Soveraign Maſter, are compelled to ſuffer and uſe Petite Monarchies (as one may ſay) under them: as one Maſter over everie Familie, one Maior over everie City, one Sheriff over everie Countie, one Rector over everie Pariſh Church, one Pilot over every ſhip, one Captain over everie Troop, one Admiral over the Fleet, and manie other Offices of truſt and places wherein Pluralitie of perſons would prove moſt obnoxious: But Monarchie is and alwaies hath been proved and approved the beſt and moſt abſolute lie good.

Ariſtocracy is the Government of a Common-wealth by ſome ſelect number of the better ſort of the people, preferred for their wiſdome and other vertues for the publick good.

Oligarchy is the ſwarving or diſtortion or Ariſtocracy, or the Government of a few rich, yet wicked men, whoſe private end is the chiefeſt end of their Government; tyrannizing over Law, Religion and the people.

Democracy or popular eſtate is the Government of the multitude. Where the people have the ſupream power, and Soveraign autority.

Ochilocracy or a Common-wealth is the corruption and deprivation of Democracy, where the raſcal Rabble or viler ſort of the people govern by reaſon of their multitude.

Theſe kinds of Government were not heard of a long time after Monarchy began, and the impulſive [Page] cauſes of them were contention and confuſion, and were rather permitted than ordained by God, as the bill of Divorce was by Moſes; For non erat ſic ab initio, there was no ſuch Government at the beginning; for God did not create it, as he did Monarchy when he made all things; but the people being ſtragled up and down in the world, and ſo in proceſſe of time became out of the knowledge of their lawfull King, rather than they would indure the miſerable effects of Anarchy; for Plebs fine Rege ruit, there can be no family, no ſociety, indeed no living without rulers, they, re [...]igned up their whole power and libertie to ſome few ſelect men, or elſe to many, who made Laws for them, and ſo tied up the hands of the unrulie and wicked, and defended the juſt from the violent tempeſts and ſtorms of the unjuſt, to which before they lay open and naked: which God ſeeing that it was better for them to have ſuch a Government, than none at all, did allow of it, but it hath no compariſon with Monarc [...]y, becuaſe that was inſtituted by Gods primarie Ordinance, and the further men go from Gods original inſtitution they have the more corruption, Nay, if compared to Monarchy it is a curſe; for Solomon ſaith, Prov. 28.2. For the tranſgreſſions of a Land, many are the Princes thereof, but by a man of underſtanding and knowledge the ſtate thereof ſhall be prolonged.

—ſummo dulcius unum

Stare loco, ſociiſque comes diſcordia regnis.

[Page]How ſweetlie doth the Poet ſing, when he ſaith, that it is moſt ſweet for one to govern; for a companie of Governors have alwaies diſcord to be their companion. Monarchia nihil habet durum praeter nomen, populare contra regimen nihil lene praeter nomen. Monarchy hath nothing harſh but its name, but on the contrarie, a popular eſtate hath nothing delightfull or taking but its name. Our times are ſo full a Commentarie, and ſo plain an Expoſition of the evil events of a popular eſtate, that I will not, neither need I recite the opinions of the Antients, wherewith they have contemned it, as the worſt of Governments, moſt ſubject to diſſenſion and change, and moſt obnoxious to the people. And I think, no Nation under the Sun could ever produce a more notorious example than mutable England, where everie man as if he had ſerved an Apprentiſhip to novelty, forgeth new invenions everie day: he changeth his mind as often as children would change their cloaths, and fitteth his conſcience to everie opportunitie and purpoſe. His heart (though hollow) will bend like a flexible oſier, and incline to anie thing that is profitable, though never ſo wicked, his reſolutions will break to pieces like ropes of ſand, and like the Moon are alwaies changing. He never ſtandeth to anie thing ſo faſt, but that he can ſlip away from it when he pleaſeth. Neither did he ever love any Religion 'ſo well, but that he could love another as well at any time, and for a need entertain tw [...]ntie together, twentie did I ſay? Nay, 'tis his faſhion [Page] to change his Religions everie day, if no every hour, and ſo, much Religion makes him an irreligious changeling.

But for brevities ſake take his Epitome, viz Conſtant onely in inconſtancy. And this man thu [...] qualified is one of the main pillars of the Government of England; for you muſt know too, that h [...] hath ſometimes a great mind to be a Governor, nay, he is ſo hot upon it, that ſometimes he will do any thing rather than fail. If his own father ſtands between the Throne and him, he will make him ſtand by, or elſe make him go into another world. He can pull off Kings Crowns, as often as he can pull off his own Hat. He can break a great Oath as eaſie as he can break a little [...]hreed, and Perjury with him is a Cardinal vertue, if it do but add any thing to his Deſign. And you will make it a miracle, if this man ſhould not make a good Common-wealths man, if not a good one, however one would think that he might keep his place long enough, being ſo well furniſhed with all theſe ſweet, flexible and eaſie conditions, but no, he cannot, and the reaſon is, becauſe there is a great Litter of theſe Whelps gathered together of the ſame kind with himſelf, and being ſo many, they often ſnarl one at another for the bone: ſo the Government Proteus like changeth it ſelf into what ſhape they pleaſe, ſometimes one of them is promoted to the Government, juſt like a Malefactor on a Woodden Horſe, whom they pull down when they pleaſe, and them run open mouthed [Page] with a full cry after it again,*Omnibus eſſe Lupos licet in regione Lupoporum. untill that at length one being nimbler footed, or quicker mouthed, catcheth it into his paws, by and by all of them like Acteons dogs fall upon him, and although he crieth out ‘Actaeon ego ſum, Dominum cognoſcite veſtrum.’ I am he which uſe to hunt with you, and be your maſter Huntſman, yet ſuch is the furious madneſſe of theſe Animals, Note: Gal. 2.18. If I build again the things which I deſtroyed, I make my ſelf a tranſgreſſour. that they tear him in pieces, and hang the Government on another, and ſo they toſſe it about from one to the other, as children do a three half penny ball, thinking it is no ſport, if the ball lie long ſtill in one of their hands. Regni ſacra fames quid non morialia pectora cogis? What doth not the thirſt of ruling compell theſe mortals to do? Every one cuts his fellows throat if he thwarts him in the Government; they make the people ſwear to be faithfull to a ſingle perſon one day, and to ſwear againſt a ſingle perſon the next. It is high Treaſon to ſpeak againſt one kind of Government one hour, and high Treaſon or worſe not to ſpeak againſt it the next; and what is the reaſon of theſe turnings, and twinings, and various alterations? Becauſe in theſe dayes there is no King in England, and every man doth that which is right in his own eys, Judg. 21.25.

Velle ſuum cuique est, nec voto vivitur [...]no.

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An Advertiſement to the Enthuſiaſts, and Crown-hunters of this over-ruling age, admoniſhing them, ſince their lives are ſo ſhort, and ſo wicked, that they would not expect Eternity in their ill-got-estate, and that from hell there will be no Redemption, becauſe the Devil will not be deluded with bribes, Cares and fears do accompany Crowns lawfully gotten, but curſes and damnation do attend them and their poſseſſors, which have gotten them by the Murther of their King, or by any other illegal means, as did our Engliſh Rebels.

QƲis furor O populus, quae tanta licentia ferri?

Diſcite juſtitiam moniti & non temnere Divos.

What madneſſe O people, O people what licentious fury poſſeſſeth your earthly Cottages? Can fiſh live in the air? Or can fowls live in the Sea? Can you ſcale the heavens, and ſubdue the Almighty?

Hor.

Coelum ipſum petimus ſtultitia, neque

Per noſtrum patimur ſcelus

Iracunda Jovem ponere fulmina.

The diſpoſing of Crowns belongeth to God, and not unto your frail Quidlibets, When you go to wreſt the Crown from your Soveraign, you go to [Page] fight againſt God: And through your fooliſhneſſe pull down his wrath upon you. Why preach you up your ſelves the maintainers of the Law ſo much? Alas, thieves cannot live without a Law; for if they do not diſtribute their ſtolen goods equally, and according to Juſtice (as they term it) Diviſions and quarrels will ſoon ariſe amongſt them. But I hope this is not your caſe, if it is, *The ſtrifes and diviſions now amongſt the Rebels do further the Kings Reſtauration to his own, of which they robbed him. honeſt men will come by their goods: Therefore being admoniſhed Do not deſpiſe your lawfull King and Soveraign.

Si genus humanum, & mortalia temnitis arma,

At ſperate Deos memores fandi atque nefandi,

But if you do, and with your vaunting power, and raging violence over-rule all humane ſtrength and ju [...]tice, Yet remember, that the gods remember you, and when your villanies are paſt and rubbed out of your brittle memories (For nothing is more pleaſing than to forget ones evil actions) yet then they are moſt fairly written in Gods book, and ſhall never be blotted out untill your names are razed out of the book of life. What ſweetneſſe is there in Crowns, which makes you ſo earneſt to wear them? It is your fond conceits to think they are delightfull, there is nothing in them which hath not plus fellis quam mellis, more gall than honie. ‘Deformis facies non eſt deformis amanti.’ [Page] It is only your love which makes them beautifull; for Crowns are not without cares and fears, croſſes and loſſes; and high ſeats are alwaies ſlipperi [...]. O vilis Pannus, ſaid one King, throwing down his Royal Diadem, Were it but known how many miſeries and moleſtations do attend thee, ‘Nemo foret qui te vellere tollet humo.’

No man would ſtoop to take thee up. Antonius the Philoſopher, Emperor of Rome, was wont to ſay, That an Empire was malorum Oceanus, an Ocean of miſeries: and ſurely the time will come, that every one of you with him will ſay, Felix ſi non imperaſſem, Happie had I been, if I had never reigned: but ſuppoſe the Crown to be your own, and you everie day to ſit upon the Throne of Majeſtle, triumphing over all perils and dangers, fare deliciouſly every day, and with thoſe wicked men which King David ſpeaks of, have what your heart could wiſh or deſire? Yet

Hor.

Pallida mors aequo pulſat pede pauperum tabernas

Regumque turres,

Death knocks as boldly at the Rulers door,

As at the Cottage of the poor.

When you think your ſelves moſt ſecure, then deſtruction may be neareſt at hand, and when you feaſt your pampered bodies, crying ſeria cras, then may the ſword which muſt be your executioner [Page] hang over your head, but by a hair. Vitae ſumma brevis ſpem nos vetat inchoare longam. The ſhortneſſe of our lives forbids us to expect Eternitie here. Where is Alexander the great? Where is Julius Caeſar the Uſurper? Or where is Oliver the Tyrant? is he not gone out like the ſnuff of a Candle, even loathſom to his own Paraſites?

Juvenal.

Et cui non totus ſufficit orbis

Sarchophago contentus erat, Mors ſola fatetur

Quantula ſint hominum corpuſcula.

And him whom a whole world of villanies could not ſatisfie, was at length overcome with a little Coffin, and contented with a ſpan of ground, Death onely making him ſtand to his Principles. And although you like miſtie fogs going againſt the Sun which raiſed them, rebell againſt him from whom you have your being, making ‘Hoc volo, ſic jube [...], ſtat pro ratione voluntas,’ Your will's the onely reaſon of your Laws, and your Laws like traps, only to catch honeſt men, yet Nemo malus felix, There is no wicked man happy.

—Facilis deſcenſus averni,

Noctes atque dies patet atri janua Ditis,

Sed revocare gradum, ſuperaſque evadere ad auras,

H [...]c opus, [...]ic labor eſt.

[Page]It is eaſie for you, nay it is very pleaſant to plunge your ſelves into Hell, but if you ſhould join all your heads together, nay unite all your hearts and forces into one intire body (which it ſeems is a hard matter for you to do) yet by all your ſtrength and juggling tricks, ye cannot juggle your ſelves out again, nay, the Devil himſelf cannot get you from thence, but there you ſhall burn like wiſps, which have done ſcouring the better veſſels, or like the rods which have chaſtiſed Gods children. Your rejoycing ſhall be turned into mourning, and your deceitfull prating into gnaſhing of teeth.

O curas hominum! O quantum est rebus ina [...]e!

How men are taken with their own ſhadows? and Narciſsus-like grope after that which is not. What will it profit a man to enjoy the whole world to day, and loſe his own ſoul to morrow? David taxed them with foolerie, whoſe inward thought was that their houſes ſhould continue for ever, and their dwelling places to all generations, and call their lands after their own names. How much more then may they be taxed with foolery, who call other mens Lands after their own names and think they ſhall enjoy them for ever? This their way is their folly, yet their poſterity approve their ſayings, yet this night ſhall their ſouls be taken from them, they ſhall be laid in the grave, death ſhall [...]eed on them, and the upright ſhall have Dominion over[Page]them in the morning, and their beauty ſhall conſume in the grave, from their dwelling; though while they lived, they bleſſed themſelves, yet when they die they ſhall carry nothing away, neither ſhall any thing but their villanies deſcend with them. The ſame voice which came to Nebuchadnezzar whileſt he was boaſting of his great Babel, ſhall come from heaven to theſe Babylonians, ſaying, To you be it ſpoken, your Kingdome is departed from you. And Pompey-like you ſhall die, and have no mold to cover your carcaſes.

Nudut paſcit aves, jacet en qui poſſidet orbem

Exiguae telluris inops.

They who living made men run from them through fear, ſhall now make men run from them by reaſon of their ſtink. And I pray God that I may not have cauſe to ſay of this City of London, as once Seneca ſaid of a City which was burnt to aſhes, Ʋna dies intereſt inter magnam Civitatem, & nullam, There is but one dayes difference betwixt a great City and no City; for what Citie in the world ſo full fraught with ſinnes and villanies, as ours?

Horace.

Eheu cicatricum, & ſceleris pudet,

Fratrumque. Quid nos dura refugimus

Aetas? quid intactum nefaſti

Linquimus? unde manus juven [...]us

Metu Deorum continuit? quibus

Pepercitaris? O utinam nova

[Page]Incude diffindas retuſum in

Maſſagetas Arabeſque ferrum.

We bluſh at ſcars receiv'd, ſinne, brothers fall,

Vile age what miſchief do we ſhun at all?

What youth his hands for fear of gods contains?

Or who from ſacred Altars ſpoil refrains?

Ah rather our dull ſword new forge and whet

Againſt the Arabian, and the Maſſaget.

How do our houſes burn with luſt? and our Chambers with pride and wantonneſſe, whileſt the ſtreets bluſh with the blood of Prophets? to ſee the Children murther their great, yet loving Father, before his own door. O Almighty God pardon our infamous Paticides, and Regicides, and cloze up thoſe wounds which our ſins have made ſo wide that none but thy right hand can cure them.

—Miſerere laborum

Tantorum, miſerere animi non digna ferentis.

Relieve the diſtreſſes of thy Saints, and take pity upon thoſe who are wrongfully perſecuted; turn rather than confound the hearts of all men, and open the caſements of our ignorant (yet zealous) minds, that by the true light of the Goſpel we may walk in faithful obedience towards thee our God, and towards our lawful King and Soveraign, whom thou, not men and Satan have placed over us: and let all men learn that which a Divine and honourable Poet hath left us.

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The world's a bubble, and the life of man leſſe than a ſpan,

In his conception wretched, from the womb ſo to the tomb;

Curſt from the cradle, and brought up to years, with cares and fears:

Who then to frail Mortality ſhall truſt,

Bu [...] limnes the water, or but writes in dust.

Yet ſince with ſorrow here we live oppreſt, What life is beſt?

Courts are but onely ſuperficial Schools to dandle fools.

The Rural parts are turn'd into a den of ſavage men;

And where's a City from all vice ſo free,

But may be term'd the worst of all the three?

Domeſtick cares afflict the husbands bed, or pain his head;

Thoſe that live ſingle take it for a curſe, or do things worſe.

Some would have children, thoſe that have them mone or wiſh them gone.

What is it then to have, or have no wife,

But ſingle thraldome, or a double ſtrife?

[Page]

Our own affections ſtill at home to pleaſe, is a diſeaſe.

To croſſe the ſea to any forein ſoil, perils and toil.

Wars with their noiſe affright us; when they ceaſ [...] we are worſe in peace.

What then remains? but that we ſtill ſhould cry

Not to be born, or being born to die.

§

[Page]

The King of Englands Soveraignty proved and approved by the Common Law, to be above both Parliament and people; inferiour to none on earth, but God Almighty: and that neither the people of England, nor any other his Subjects, either distributively, or collectively in one intire body, ought to call the King in queſtion for his actions, though they be never ſo wicked. The ſweet harmony and concordance of the Law of God, and the Law of the Realm in maintaining the Royal Prerogative of our Soveraign, manifeſted. The Kings Coronation is onely a Ceremony, no part of his Title. How the Changeling Statesmen of our times, (who will not endure that the King ſhould have Soveraignty over them his vaſſals,) make themſelves abſolute Kings over the Scripture, and Law books, and make the Law and the Goſpel ſpeak in what ſenſe their wicked wills and luſts vouchſafe. Reſistance of the power unlawfull. The Subjects duty to their Soveraign. Their Reward and remedy if they be puniſhed wrongfully. Reverend Bracton cleared from Mr. Pryns falſe aſperſions, Mr. Pryns Character, his Book entitled the Sover [...]ign Power of Parliaments and Kingdomes, arraigned, convicted and condemned, and his confident averment therein. That it was not Saint Pauls, nor the Holy Ghoſts meaning to inhibit defenſive wars of the Subjects againſt their King, proved to be Apocriphal, and that Saint Paul [Page] like an honeſt man) ſpoke what he meant, when he ſaid, Let every ſoul be ſubject to the higher powers, though Mr. Pryn would have his words and his meaning two things. How Mr. Pryn worſhipped the long Parliament heretofore as a Sacred Deity, when it acted wickedly, and now deſpiſeth it, as idolatry; and an Advertiſement to him to write a book of Retractations.

To go about to prove, that the King of England, &c. hath the Supreme power over the Parliament and people, deſerveth as much deriſion, as to go about to prove that the Sun ſhineth at noon day, or that the heavens are above the earth, yet ſince there are thoſe amongſt us, who like the Sodomites grope for light in the cleareſt day, and have the i [...]pudence to publiſh for truth, that which their conſcience telleth them is falſe, I will give you a taſt of our Lord the Kings Soveraignty, which lieth diſperſed and ſcattered about in our Law books.

Jus C [...]ronae, The Law of the Crown is the principal part of the Laws of this Realm, Co. Lit. 11. b. 15. b 344. a 25 E. 3 cap. 1. Regiſter inter jura Regia 61, &c. For ſince the Common Law of the Land, is common uſage, expreſſed in our books of Law, and judicial Records, Co. Lit. 344 a. Plowden 195. Finch 77 a. The Government of this Kingdome by a Royal Soveraign is become a Fundamental Law, being as antient as hiſtory it ſelf, and uſed from the time whereof the memory of antiquity is not to the contrary.

And ſince that the ligeance, faith & obedience of [Page] the Subject is due unto the King by the Law of nature, Co. l. 6. fol. 12. as well before, as after the municipal and Judicial Laws were made, our Law-books like faithfull Subjects (being the Magazine of law) from their Alpha to Omega could preach no other Doctrine than Allegeance, faith and due obedience to their Soveraign the King, whom they all confeſſe and teſtifie to be the Supreme lord and head of the Common-wealth, immediately under God, above all perſons, in all cauſes. Finch in French, fol. 20. in Engliſh 81. Co. lib. 2.15. Le Roy eſt caput & ſalus Reipublicae, & à capite bona valetudo tranfit in omnes, lib. 4.124. the King is the fountain of Juſtice, tranquillity and repoſe, Plowden 242. Therefore Nil deſperandum Rege duce, & Auſpice Rege, Nothing can come amiſſe to us, the King being our guide and Soveraign. Reges ſacro aleo uncti ſpiritualis jurisdictionis ſunt capaces, Kings being the Lords Anointed are nurſing Fathers to our Church. The King of England eſt Monarcha & Imperator in Regno ſuo, Davis Iriſh reports fol. 60. the Almighty hath ſaid, that they are gods, and our common laws of England being founded on the laws of God do likewiſe attribute to them a ſhadow of the Divine excellencies, viz.

VVingates Maxim fol. 301.

1 Divine perfection.

2 Infiniteneſſe

3. Majeſty

4 Soveraignty.

5. perpetuity

6. Juſtice.

7. Truth.

8 Omniſcienc

[Page] Of which I have already treated; Nay as God is a King in Heaven, ſo the King is ſtiled, a God upon Earth. Finch 81. He is the Head, Father, Phyſician, and husband of the Common-wealth; He is Gods Lieutenant, Deputy, Vicegerent, receiving his Commiſſion from God, not from the people. Theſe are the titles which the Common Laws of England give to the King. A Divine ſentence is in the lips of the King, his mouth tranſgreſſeth not in judgement, Prov. 16.10. ſaith Gods word, Therefore the Law receiveth it for a Maxim, That the King can do no wrong, Co. Lit. f. 19. He is Rex gratia Dei non populi, King by the grace of God, not of the people, The moſt high ruleth in the Kingdom of men, and giveth it to whomſoever he will, Dan. 4.17. Therfore all the Lands and Tenements in England, in the hands of Subjects, are holden mediately or immediately of the King, but the King is Tenant to none but God, 8 H. 7:12. Co. Lit. 1. For, Praedium Domini Regis eſt Directum Dominium, cujus nullus author eſt niſi Deus, Only God is the author and Donor of the Kings Dominions. Therefore the poſſeſſions of the King are called, ſacra Patrimonia & Dominica Coronae Regis. The King is the Lords anointed, 1 Sam. 10.1. Therefore the Law giveth reverence to his Perſon, and maketh him ſupreme in Eccleſiaſtical cauſes. The villain of a Lord in the preſence of the King cannot be ſeized, becauſe the preſence of the King, is a protection to the villain for that time, 27 aſſ. Pla. 49. Is it fit to ſay to a King, thou art wicked, and to Princes, ye are ungodly? [Page] Job 34.18. Therefore no Civil (much leſſe Criminal) action lyeth againſt the King, if he doth unjuſtly, the only remedie againſt the King is by petition and ſupplication, for who ſhall command the King ▪ Stamford Praer. fol. 5. Bracton fol. 5. Flera fol. 17. Finch 13. The Prerogative which the Common-law giveth the King is ſo large, as Sir Henry Finch ſaith, that you ſhall find that to be law almoſt in every caſe of the King, that is law in no caſe of the Subject, Finch fol. 85. And therefore Sir John Davis in his preface confidently averreth, ‘that the Common-law doth excel all other laws, in upholding a free Monarchy, which is the moſt excellent form of Government, exalting the Prerogative royal, and being tender, and watchful to preſerve it, and yet maintaining all the Ingenuous liberty of the Subject.’ Nay ſo carefull is the law of the Kings Soveraignty, that in all caſes from the higheſt to the loweſt, it demonſtrateth the Kings ſupreme power and dignity. The law will not permit any Subject to come ſo near the King, as to be jointenant with him, for if Lands are given to the King and a ſubject, or if there be two Jointenants, and the Crown deſcend to one of them, the Jointure is ſevered, and they are Tenants in Common; for no Subject is equal with the King, Co. Lit. 190. Plowd. Com. in Seig. Barkleys Caſe. Nay rather than the Su [...]ect ſhall be equal with the King in any thing, he ſhall loſe all; for the King being Tenant in Common of entier [Page] Chattel perſonal, he ſhall have the whole, as if an Obligation be made to two, or two poſſeſſed of an horſe, and one is attainted, the King ſhall have the whole duty of the Obligation and the horſe, 13 El. pl. 322. Finch. 178. To inſtance all particular caſes, is endleſſe and impoſſible, all land is holden of the King immediately, or by means, himſelf not having any higher upon earth of whom to hold, 50 Aſſ. pl. 1. 18 Eli. Pl. 498. For it would be againſt Common right and reaſon, that the King ſhould hold of any, or do ſervice to any of his ſubjects, ſaith Cook, lib. 8.118. Becauſe he hath no Superior but God almighty, Cook Lit. 1. Eſcheats of all Cities appertaineth unto the King, all mines of Gold and ſilver, or wherein the gold and ſilver is of the greater value, appertain unto the King, 8 E. 3. Eſcheat 12. 1 El. Plo. 314. The King is Anima legis, he governeth and defendeth the law, all Writs and Proceſſe run in his name, and receive authority onely from him; and all perſons have their power from him, and by his Writ, Patent, or Commiſſion. The King hath the ſole Government of his ſubjects. The body Politick and the natural body of the King make one body, and not diverſe, and are inſeparable and indiviſible, Plo. 234 242.213. lib. 7.12. Rex tuetur legem, & lex tu [...]tur jus. We mu [...] be for God and the King, becauſe by his laws we are protected, and it is a miſerable caſe to be out of the Kings Protection, Co. Lit. 129.

[Page]All Juriſdictions and the puniſhment of all offenders againſt the Laws, belongs to the King; And Treaſons, Felonies and other Pleas of the Crown, are propriae cauſae regis. For why? The King is viva Lex, a living Law, who only hath power to give Laws, and therefore he only ought to puniſh thoſe who break them: Not the Parliament as it is called, viz. the two Houſes, or either of them ſingly, becauſe they without the King can make no Law, and therefore they are murtherers, becauſe they have put to death many worthy Innocents, having no other Law, but their own wicked wills.

And for my part, if any one ſhould tell me that the Law of England, is nothing but the will of the King, I could not diſprove him; for what are the great volumes of our Statutes, but the Monuments and Repertory of the Kings will? What is the reaſon, that it is a Law that the King cannot make new or alter old Laws, but in Parliament with the conſent of his Lords and Commons? Becauſe the King was pleaſed to will it ſo, for it was not ſo from the beginning. The King was long before Parliaments, and therefore did moſt certainly make Laws without them. What is an Act of Parliament, but the will of the King, Nay what is Magna Charta, but a Roy le veilt? All our Rights and Liberties we enioy, are by the gracious conceſſions of our Soveraign Lord the King, who eſteemeth our good, and freedom, his beſt [Page] praerogative and happineſſe; Omnium domos, illius vigilia defendit, omnium otium, illius labor, omnium delitias, illius induſtria, omnium vacationem, illius occupatio: The King by his watch, and diligent care, doth defend, and keep every mans houſe in ſafety: his labour doth maintain and defend every mans reſt and quiet, his diligence doth preſerve and defend every private mans pleaſure and delight, his buſineſſe doth maintain and defend every mans leaſure; So that (as Manwood hath it) even as the head of a natural body doth continually watch, and with a provident care ſtill ook about for the ſafety, and preſervation of every member of the ſame body: Even ſo the King being the head of the body of the Commonweal, doth not only continually carry a watchful eye for the preſervation of peace, and quietneſſe at home amongſt his own Subjects, but alſo to preſerve, and keep them in peace and quietneſſe from any forein invaſion: Therefore if the Rebells ſince the murther of our gracious King Charles the firſt, have taken the freeborn Subjects of this Nation, and impriſoned them like Slaves without any juſt cauſe or due proceſſe of Law; If they have violently driven us from our Lands and Livelyhoods, poſſeſſing themſelves of them, and taken away our free Cuſtoms and Liberties; If they have unjuſtly deprived us of the benefit of the Law, baniſhed us out of our Country, and deſtroyed us with their high Courts of Injuſtice, without the verdict of [Page] our equalls, contrary to the Law of the Land; if they have delayed Juſtice and Right, denyed it to all men, and granted it to no man, but to thoſe who would buy it, Bleſſe God for Charles the firſt, and pray for the reſtauration of Charles the ſecond. Praiſe God for their noble Praedeceſſours, who have been our Nurſing Fathers, and their Queens our nurſing Mothers, who have willed and enacted Magna Charta, ca. 29. Nullus liber homo capiatur, vel impriſonetur, aut diſſiſietur de libero tenemento ſuo, vel libertatibus, vel liberis conſuetudinibus ſuis, aut utlagagetur, aut exuletur, aut aliquo modo deſtruatur, nec ſuper ibimus, nec ſuper eum mittemus niſi per legale judicium parium ſuorum, vel per legem terrae, nulli vendemus, nulli negabimus, aut differemus juſtitiam, vel rectum. That no man ſhould be arreſted, impriſoned, diſſeiſed of his Free-hold, of his Liberties, or free cuſtomes, or out-lawed, b [...] niſhed, or otherwiſe deſtroyed, but by the verdict of his equals, and the Law of the Land, neither ſhould Law and Juſtice be delayed, ſold or denyed to any man, but the King in judgment of Law, is preſent in all his Courts of Juſtice, repeating theſe words, We will ſell, deny, nor delay Juſtice and right to no man, Inſt. 2.55. O Magnificent, bleſſed, and golden Oration! It proceeded from the lips of Kings, and we ſhall never hear ſuch Doctrine preached again in any of our Courts of Juſtice, untill our King be reſtored to his own, and ſit Judge amongſt us. It was King Charles the firſt who granted [Page] that the burthen of exciſe ſhould not be laid on the ſhoulders of his Subjects, but the Rebels with their intollerable and monſtrous Exciſes, new found impoſitions, and other unſpeakable grievances, have beggered the Subjects, and undone the whole Kingdome both in their Eſtates and Reputation; To be ſhort, whatſoever they voted unlawfull for the King to do, they have done that, and ten thouſand times worſe: ſo that though we want not bodies to feel the miſeries, which they have brought upon us, yet we want tongues to expreſſe the wofulneſſe of our Condition, and the incomparable wickedneſs of theſe Traytors.

And what greater pretence have they had for their actions, than to ſay, that the King was not the Supreme Governour over his Subjects? A contradiction in it ſelf; but we will proceed further to manifeſt their error. Sir Thomas Smith in his common-wealth of England, ſaith, cap. 9. By old and antient Hiſtories that I have read, I do not underſtand that our Nation hath uſed any other general Authority in this Realm, neither Ariſtocratical, nor Democratical, out only the royal & Kingly Majeſty, who held of God to himſelf, & by his Sword, his People & Crown, acknowledging no Prince on Earth his Superiour, and ſo it is kept, & holden at this day; which truth is ſufficiently warranted in our Law-Books. The ſtate of our Kingdome (ſaith Sir Edward Cook li. 4. Ep. ad lectorem) is Monarchical, & from the beginning by right of inheritance [Page] hath been ſucceſſive, which is the moſt abſolute and perfect form of Government; excluding Interregnum, and with it infinite inconveniences, the Maxim of the common Law being Regem Angliae nunquam mori, That the King of England never dyeth; then doubtleſſe the Rebels could not by Law mortifie both the natural and politique capacity of the King. And in Calvins caſe li. 7. The weightieſt caſe that ever was argued in any Court, than which caſe (according to my Lord Cokes obſervation) never any caſe was adjudged with greater concordance, and leſſe variety of opinions, and that (which never fell out in any doubtfull caſe) no one opinion in all our books is againſt that judgment, In this caſe it was reſolved amongſt other things, Fo. 4. &c. 1. That the People of England &c. were the Subjects of the King, viz. their Soveraign liege Lord King James. 2. That Ligeance, or obedience of the Subject to the Soveraign, is due by the Law of Nature. 3. That this Law of Nature is part of the Laws of England. 4. That the Law of Nature was before any judicial or municipal Law in the world. 5. That the Law of Nature is immutable, and cannot be changed. From which reſolutions we may conclude, that the Subjects of the King of England (unleſſe they like God Almighty could alter the Law of Nature,) They could not alter their obedience and ſubjection to their Soveraign Lord King Charles. For if by the Law of Nature [Page] obedience from them was due to the natural body (as I ſhall further prove) of King Charles; and if the Law of Nature is immutable, (as moſt certainly it is, Bracton lib. 1 ca. 5. D. & Stu. ca. 5. & 6.) then could not they have any cauſe whatſoever, (as altering their Religion, baniſhing, or killing of them) a ſufficient ground for them to take up arms againſt him, and put him to death. For by this they go about to change the Law of Nature, which is impoſſible for mortals to do: But ſay ſome, by the Law of Nature we may defend our ſelves, and therefore leavy war againſt the King for our own defence; I anſwer, that by the Law of Nature we are bound to defend our ſelves, yet muſt we uſe no unlawfull means for our defence; for the Subjects to levy war againſt their Soveraign, is forbidden both by the Laws of God and Nature. Therefore vain and fooliſh is that excuſe, as well as all others which the Rebels make uſe of to defend their Rebellion.

Ligeance is a true and faithfull obedience of the Subject due to his Soveraign, It is an obligation upon all Subjects to take part with their Liege Lord againſt all men living, to aid and aſſiſt him with their bodies, and minds, with their advice and power; not toft li up their arms againſt him, nor to ſupport in any way thoſe who oppoſe him. This ligeance and obedience is an incident inſeparable to every. Subject of England; and in our Law-books, and many Acts of Parliament, as in 34 H. 8. cap. [Page] 1. 35 H. 8. cap. 3, &c. The King is called the liege Lord of his Subjects, and the people his liege ſubjects. Every Subject of England taketh the Oath of ligeance, which is only due unto the King, yet doth not the ligeance of the Subject to the King begin at the taking of this Oath at the Leet; For (as it was reſolved in Calvins Caſe) ſo ſoon as the Subject is born, he oweth by birth-right ligeance and obedience to his Soveraign Lord the King. Becauſe ligeance, faith and obedience of the Subject to the Soveraign, was by the Law of Nature written with the Finger of God in the Heart of Man, before any municipal, or judicial Laws were made: 1. For that Moſes was the firſt Reporter or writer of Law in the World, yet government and ſubjection was long before Moſes. 2. For that it had been in vain to have preſcribed laws to any, but to ſuch as ought obedience, faith and ligeance before, in reſpect whereof they were bound to obey and obſerve them, Fruſtra enim feruntur leges, niſi ſubditis, & obedientibus. You may read likewiſe in Calvins Caſe, That the King of England hath his title to the Crown by inherent birth-right, by deſcent from the blood royal, from God, Nature, and the Law, and therefore not by way of truſt from the two Houſes of Parliament, or from the People; Neither is his Coronation any part of his Title, but only an ornament, and ſolemniation of the royal deſcent; For it was then reſolved, that the title of King James was by deſſent, [Page] and that by Queen Elizabeths death, the Crown and Kingdom of England deſcended to his Majeſty, and he was fully and abſolutely thereby King, without any eſſential ceremony, or act to be done Ex poſt facto. So in the firſt year of the ſame Kings reign, before his Majeſties Coronation, Watſon and Clarke, ſeminary Prieſts, and others, were of opinion, that his Majeſty was no compleat and abſolute King before his Coronation, but that Coronation did adde perfection to the deſcent, and therefore (obſerve ſaith my Lord Cook their damnable and damned conſequent) that they by ſtrength and power might before his Coronation take him and his royal Iſſue into their poſſeſſion, keep him priſoner in the Tower, remove ſuch Counſellors, and great Officers as pleaſed them, and conſtitute others in their places, &c. and that theſe, and others of like nature, could not be treaſon againſt his Majeſty, before he was crowned King. But it was clearly reſolved by all the Judges of England, that preſently, by the deſcent, his Majeſty was compleatly and abſolutely King, without any eſſential ceremony or act to be done Ex poſt facto, and that Coronation was but a royal ornament, and outward ſolemniation of the deſcent. And this evidently appeareth by infinite Preſidents and book caſes, where ſuch execrable opinions have been no ſooner hatched, than deſtroyed; and if the Judges of our age had been ſo honeſt, as to have cropped in the bud ſuch like opinions [Page] broached by the Rebells, Charls the firſt had ſtill been our King, and we a flouriſhing and happy Kingdom.

Although the King of England hath two Capacities, the one by Nature, the other by Policy; yet ligeance is due to the King in his natural capacity, and his natural and politick body make but one indiviſible body, Plo. 213. The Oath of Alligeance is made to the natural perſon of the King, ſo is the Oath of Supremacy, and all Inditements of Treaſon, when any do intend, or compaſſe mort [...] et deſtructionem Domini Regis, the death, and deſtruction of the Lord our King (which muſt needs be underſtood of his natural body, for his politick body is immortal, and not ſubject to death) the Inditement concludeth, contra ligeantiae ſuae debitum, ergo, the ligeance is due to the natural body, vid. Fitt. Juſtice of Peace, 53. Plo. Com. 384. in the Earl of Leiceſters caſe; It is true, that the King in genere dyeth not; but no queſtion in individuo he dyeth, as for example Charls the firſt dyed, yet the King is not dead, becauſe Charls the ſecond (whom God preſerve) is ſtill alive. For by the Laws of England, there can be no interregnum within the ſame, lib. 7.11. And to affirm, (as the Traytors now do) that the Kings power is ſeparable from his perſon, is high Treaſon by the Law of the Land; hear the Oracle of the Law tell you ſo, lib. 7.11, In the Reign (ſaith he) of Edward the ſecond, the Spencers, the Father, and [Page] the Son, to cover the Treaſon hatched in their hearts, invented this damnable and damned opinion; that Homage, and Oath of Ligeance, was more by reaſon of the Kings Crown, (that is of his politick capacity) than by reaſon of the perſon of the King, upon which opinion they inferred execrable, and deteſtable conſequents. 1. If the King do not demean himſelf by reaſon in the right of his Crown, his Lieges are bound by Oath to remove the King. 2. Seeing that the King could not be reformed by Sute of Law, that ought to be done by aſpertee, that is by force. 3. That his Lieges be bound to Govern, in aid of him, and in default of him. All which were condemned by two Parliaments, one in the Reign of E. 2. called exilium Hugonis le Spencer, and the other in Anno 1 E. 3. cap. 1. If the opinions of the Spencers were ſo wicked, and deteſtable, what then are the actions of the Rebells of our age? who have put in practice, what was but intended by the Spencers, and that they might reform the King according to their minds, cut off his head, becauſe he was a headhigher than they. O Monſtrous Reformers.

Did I not know that the Euthuſiaſts of our times, do by their diabolical interpretations, ſubvert even the Holy word of the Almighty, making themſelves abſolute Kings over the Scripture, to do what they pleaſe with it, though they will not permit their King to have Soveraignty over themſelves his Vaſſals; And, like the raging torrent of [Page] the foaming flouds, which running down the lofty Hills, demoliſheth and carrieth away all oppoſites in its roaring Streams; or as the violent fury of a Maſterleſs, headſtrong multitude, who hew down Kings, as well as Royal Subjects, in their tempeſtuous fury: ſo theſe men ſet upon the Bible, and ſtretch every Text of Scripture to their own meaning, although there is as great a diſtance between their meaning, and the Scripture, as there was betwixt the Glutton in Hell, and Lazarus, in Abrahams Boſom in Heaven, elſe ſhould I wonder, how they could ſeem to make the very Letter of the Law ſpeak againſt the very Letter, and like the Philoſophers ſtone, which turneth all things into Gold, ſo the tongues of theſe men turn the ſenſe of all the Lawbooks into their golden meaning, and cite thoſe books as authorities on their ſides, which are ſo contrary, and oppoſite againſt them, as if they had been purpoſely prepared to encounter and confute them; For where is the Kings Soveraignty more fully demonſtrated, and evidenced, than in Reverend Bracton? and what book ſo much abūſed as his? For lib. 2. cap. 24. ſpeaking of Liberties, and who had power to give them, Quis? ſaith he, who hath power? he anſwereth that the King hath. For, Sciendum, quòd ipſe dominus Rex, qui ordinariam habet jurtſdictionem, et dignitatem, et poteſtatem ſuper omnes qui in regno ſuo ſunt, habet enim omnia jura in manu ſua, quae ad coronam, et laicalem pertinent[Page]poteſtatem, & materialem gladium, qui pertinet ad regni gubernaculum, habet etiam juſtitiam, et judicium, quae ſunt juriſdictiones, ut ex juriſdictione ſuae, ſicut dei miniſter, & vicarius, tribuat unicuique quod ſuum fuerit. Habet enim ea quae ſunt pacis, ut populus ſibi traditus in pace ſileat, & quieſcat, & ne quis alterum verberet, vulneret, vel male tractet, ne quis alienam rem, per vim & roberiam auferat, vel aſportet, ne quis hominem Mahemiet vel occidat. Habet enim coercionem, ut delinquentes puniat, & coerceat. Item habet in poteſtate ſua leges, & conſtitutiones, aſſiſas in regno ſuo proviſas, et approbatas, et juratas, ipſe in propria perſona obſervet, et ſubditis ſuis faciat obſervari, nihil enim prodeſt jura condere, niſi ſit qui jura tueatur. Habet igitur Rex hujuſmodi jura five juriſdictiones in manu ſua; And again in the ſame Chapter, ea quae juriſdictionis funt & pacis, & ea quae ſunt juſtitiae, & paci annexae, ad nullum pertinent, niſi ad coronam, & dignitatem regiam, nec a Corona ſeparari poterunt cum faciant ipſam Coronam. The ſum of which in Engliſh is this, the King hath ſupreme power in all civil cauſes, the Law floweth ſolely from him, he is ſuper omnes, above all men in his Kingdom, all juriſdictions are in him, The material Sword of right belongs to him, and whatſoever conduces to peace, that the people committed to his charge may live peaceably and quietly. The power of holding Aſſizes is derived from him, and of puniſhing Delinquents, for it would be [Page] in vain to Enact Laws, if there was not ſome body enabled to protect us by defending them &c. And the ſame Author ſaith lib. 2. ca. 9. Potentia vero omnes ſibi ſubitos praecellere, parem autem habere non debet, nec multo fortiùs ſuperiorem, and a little after in the ſame Chapter, Exercere Rex debet poteſtatem juris, ſicùt dei vicarius in terra et miniſter, quia ea poteſtas ſolius Dei eſt. The King doth excell all his Subjects in power, He hath no Equal, much leſſe a Superiour, becauſe his power is from God only, he is Gods Vicar, Therefore not the Peoples. And again, li. 1. ca. 8. Item in temporalibus ſunt Imperatores, Reges, et Principes, in hiis quae pertinent ad regnum, et ſub eis Duces, Comites, Barones, magnates ſive Vavaſores, et Milites, et etiam liberi et villani, et diverſae Poteſtates ſub rege conſtitutae. And a little after, ſunt etiam ſub Rege liberi homines, et ſervi ejus Poteſtati Subjecti. Et omnis quidem ſub eo, et ipſe ſub nullo, niſi tantum ſub Deo; Parem autem non habet in regno ſuo, quia ſic amitteret praeceptum, cum par in partem non habeat imperium. Item nec multo fortius ſuperiorem, nec potentiorem habere debet, quia ſic eſſet inferior ſibi ſubjectis, et inferiores pares eſſe non poſſunt potentioribus, ipſe autem Rex non debet eſſe ſub Homine ſed ſub Deo, et ſub Lege, quia Lex facit Regem. Dukes, Earls, Baronets, Knights, the Worthies of the Land, Free-Men and Villains, all are under the King, and the King under none but God, He hath no Peer in his Realm, becauſe then he would loſe his command, [Page] for amongſt Equals there can be no Empire, therefore much leſſe hath he any Superiour, or more powerfull than himſelf, becauſe then he would be inferiour to his Subjects, and Inferiours, (as the Subjects are,) cannot be equal with the more powerfull, (as the King is.) But the King ought not to be under man, but under God, and the Law, becauſe the Law makes him King.

But what if the King ſhould ſwerve from the Rules of the Law, deſtroy his Subjects and their Eſtates without a cauſe, May the Subjects take up arms againſt their Soveraign, and compell him by force to do that which they cannot perſwade him to by fair meams? No, ſaith Bracton, li. 1. ca. 8. Si autem ab eo petatur (cum breve non currat contra ipſum) locus erit ſupplicationi, quòd factum ſuum corrigat, et emendet, quod quidem ſi non fecerit, ſatis ſufficit ei ad paenam, quod dominum expectet ultorem. Nemo quidem de factis ſuis praeſumat diſputare, multo fortius contra factum ſuum-venire, No Enditement of high Treaſon &c. lieth againſt the King, our only remedy is to Petition his ſacred Majeſty, but if he will not hearken to our juſt and reaſonrble requeſts, ſatis ſufficit, Nay his puniſhment is more than enough, for he muſt render an account one day to him who judgeth righteouſly, who will give us all a hearing, the Beggar as well as the King. But let not men (in the mean time) preſume to queſtion the deeds of the King, much leſſe Rebel againſt him, and undoe by force, what the King ſhall do [Page] though not according to right. And that you may know that Bracton fully meant that the Subjects ought not to riſe againſt the King though he acted unjuſtly, He repeats his mind in other places, li. 5. Tract. 3. de defaltis, cap. 3.3. where he puts the caſe, that if the King ſhould do injury, and will not ſuffer the Law, but his will to take place, Quo caſu cum dominus Rex ſuper hoc fuerit interpellatus, in eadem perſtiterit voluntate, quod velit tenentem eſſe defenſum injuria cum teneatur juſtitiam totis viribus defenſare, ex tunc erit injuria ipſius domini Regis, nec poterit ei neceſſitatem aliquis imponere, quòd i [...]la [...] corrigat, et emendet, niſi velit, cum ſuperiorem non habeat niſi deum, et ſatis erit illi pro paena quòd deum expectat ultorem. If the King who is bound to adminiſter juſtice to his utmoſt power, being Petitioned, will not recall, and amend the wrong he did, he injures his Subjects, but no body can force him to do right, becauſe he hath the Supreme power, he hath no Superiour but God, and it is puniſhment enough for him, to expect that God to whom vengeance only belongeth, will take vengeance on him. To every point which I have cited out of Bracton, doth Fleta unanimouſly agree.

What man then, ſo impudently wicked? What hand ſo wilfully audacious? what pen can there be ſo repugnant, and contradictory to all truth? as to affirm and publiſh to the world, that Bracton writeth, and is ſo to be underſtood, viz. That the people have the Soverainty over the King, and may [Page] call him in queſtion for his actions, & ſo puniſh him for his offences. O Traytor to the King, and Sycophant of Bracton.

Mr. Willian Prynne of Lincolns-Inne is the man, who with his Hand and Pen (I cannot ſay Heart) hath promulged this falſe Doctrine to the World, in his Book called The Soveraign Power of Parliaments and Kingdoms: Wherein (according to Mr. Sanderſons expreſſion, in his Hiſtory of King Charls the 1ſt. fo. 117.) Prynne pretends to overthrow all Scripture proofs againſt killing Kings and Princes. For my part I bear not the leaſt grudge or animoſity to the mans perſon; But his book is ſuch a rapſody of nonſenſe, a bundle of Rebellion, and Treaſon, a Pamplet ſo Seditious, Pernicious, Sophiſtical, Jeſuitical, Trayterous, and Scurrulous, that I want Mr. Prynnes Epithites, to give his own book, its deſerved Odium; Wherein (as Mr. Fuller in his Church Hiſtory, lib. 11. fol. 152. well obſerveth) he delighteth more to be numerous with many, than ponderous with ſelect quotations, which maketh his Books to ſwell with the loſſe of tentimes of the Reader, ſometimes of the Printer, and his pen generally querulous, hath more of the Plantiff than of the Defendant therein.

I mention Mr. Prynne, and his book here, only to put him in mind of the wrong which he hath done both to our Soveraign the King, and the whole Kingdom; He being the greateſt, (if not the only Champion,) who rook upon him, to vindicate, [Page] and applaud, thoſe treacherous, damnable, and rebellious proceedings, and unchriſtian, inhumane, and unnatural Warr againſt the King, of that Monſter, called the Long Parliament, whom, now he laboureth as much to vilifye, as he did then to promote. O Trayterous Offſpring, which killeth his Mother only, becauſe ſhe will not give him, ſuck! If he repent, why doth he not write a book of retractations? If he looketh upon his book intituled, The lawfulneſſe of the Parliaments neceſſary defenſive War, both in point of Law and Conſcience, I am ſure, he will have cauſe enough to repent of his writing, if he hath any Law or Conſcience in him. And he hath no way better to redeem his credit, than by a publique Confeſſion. God may pardon him, and the King may pardon him, if he repenteth; But without repentance, he muſt expect nothing but a Traytors reward in this World; I leave him to Gods mercy in the World to come.

But ſince it is the manner of Worldlings to ſet the beſt ſide formoſt, the pureſt grain commonly lyeth in the mouth of the Sack, and a fair Apple many times hath a rotten coar; Therefore behold the ſpecious Title of Mr. Prynnes book, and the cunning Sophiſtry, in his Mental Reſervation, by which he hath deceived the common people, befooled himſelf, and undone the whole Kingdom; the Title of his book is, The Parliament and Kingdom are the Soveraign power. Any man would think, [Page] that by the word, Parliament, Mr. Prynne meant the King, the Houſe of Lords, and the Houſe of Commons, becauſe by the Law of the Land, there can be no Parliament without the King, neither can the two Houſes by Law act any thing without him, and then if he means ſo, no man will deny, but that the Parliament hath the Soveraign power; But alas he hath no ſuch thoughts, he means (as by the ſtuff of his book is manifeſt) that the two Houſes, or the major part of them, have the Soveraign power, and that they may enact any thing without the King, as well as with him: Thus by lifting up the Legs and Feet too high, he hath given the Head a fall, and battered the whole Body into pieces, O unhappy Member, who would have the Heels execute the Office of the Brains, and maintain the Warr of the inferiour Members againſt the Superiour, to be legal, and conſciencious! In his Epiſtle Dedicatory to the Lords and Commons, whom he calleth, Eternally Renowned Senators, and moſt cordial Philopaters (he will not now tell you, they were eternal) Mr Prynne termeth all contrary opinions to his (though they be the opinions of Biſhops, and farr better Lawers than himſelf) to be but the vain, empty, brainſick, lying fancies of a few illiterate, impolitick Court Chaplains, Lawyers, Sycophants, &c. How irreverently, and diſcourteouſly, he hath dealt with his Gracious Soveraign, Lord, and Maſter the King, let his book judge, where he can ſcarce ſpeak of [Page] the King at any time, without taxing him with perjury, lying, popery and murther.

He raileth againſt the treachery and diſloyalty of Popiſh Parliaments, Prelates, Lords, and Subjects to their Soveraign, and ſo concludeth, that they have made greater innovations, and encroachments on the Crown, and in an higher degree, than ever did the long Parliament, which he hopes will for ever ſilence the clamorous tongues of all ill Counſellers, Courtiers, Royaliſts, Malignants, Papiſts and Cavalliers, againſt the proceedings of that Parliament, (ſee the 1. part of his Book, fol. 33.) as if the exceſſive abundance of other mens ſinnes, would juſtifie the ſinnes of the long Parliament. And indeed, the moſt of his arguments are à facto ad jus, which (eſpecially in the Kings caſe) is no argument at all. The books of the Royaliſts to maintain the Kings juſt prerogatives, he calleth anti-Parliamentary Pamphlets, and the Authors of them he calleth Malignant, Popiſh Vipets, illiterate, ignorant, injudicious Court Doctors and Lawyers, and Anti-parliamental Momuſſes: But is not Mr. Prynne the Anti-parliamental Momus and viper? who ſetteth the body above the head, maintaineth that the two Houſes, or the major part, have the Soveraign power, may act without the King, levy warre againſt him, and kill him too, by defending themſelves; which as he telleth you, he will juſtifie both in point of law and conſcience. O unhappy law! O the no Conſcience! [Page] which teacheth men to kill Kings, and the Subjects to levy warre againſt their Soveraign; David, the Lords anointed, cryed, The Lord forbid that he ſhould do this thing: But Mr. Prynne a Presbyterian, cryeth, The Lord forbid that it ſhould not be done. Oh, the difference between a holy David, and a rigid Presbyterian!

He maketh the ignorance (as he termeth it) of other men, the greateſt ground of his arguments; He calleth all Divines and Lawyers, a company of ſeemingly ſcient,Note: Vid. Epiſt. 2 part of Soveraign power. though really inſcient, ſelf-conceited, Court Doctors, Prieſts and Lawyers; Doctum genus indoctiſſimorum hominum, vix ad Doroberniam uſque docti; who hold an opinion contrary to his, (truely ſo named, by himſelf Vid. Epiſt. 1. part of Soveraign power, &c.) dangerous Paradoxes, and upſtart Enthuſiaſmes. He endeavoureth to make us, all our Anceſtors, and all Kingdomes fooles, himſelf the only omniſcient. He revileth the King and all his royal party, by the names of Murtherers, Popiſh cutthroats, ignorant Momuſſes, and an unnatural generation of popiſh and malignant vipers; But, To his ever honoured, noble, kind friends, the right Honourable Lord, Ferdinando Fairfax, the right worſhipfull Sir William Waller, and Sir William Bruerton, Knights, Commanders in Chief of the Parliaments forces, (which is the ſuperſcription to his Epiſtle of the 3d. part of the Sovereign power, [Page] &c.) Theſe he calleth in the Vocative caſe, Deſervedly renowned worthies. So that, as none but Homer could expreſſe the praiſes due to Homer, ſo none but Mr. Prynne can expreſſe the aſperſions which Mr. Prynne hath caſt upon his Maſter, the King, and his betters, the loyal Royaliſts; for who can come after Mr. Prynne in railing, where he letteth his pen flye out?

You muſt take his own interpretations for true Maxims, and his own meaning both of Scripture and Law-books, muſt go for current Doctrine; otherwiſe you ſpoil his whole building; and that which he recites for him, will be moſt againſt him. Nay, his averments muſt paſſe for undoubted axioms. But you will ask me then, How can Mr. Prynne be clear from the guilt of blaſphemy? who in his 3d. part of the Soveraign power of Parliaments, fol. 6. declareth himſelf in theſe words, viz. I dare confidently averre, it was never the thought, nor intention of Paul, or of the Holy Ghoſt, to inhibit Subjects by defenſive armes to reſiſt Kings themſelves, under pain of damnation. For my part I will not invectively cenſure Mr. Prynne, as guilty of Blaſphemy, nor ſcold at him as a Subverter of Scripture, Paraſite, &c. as he hath done at others who are contrary to him in opinion, but let me tell him, that if he had averred, that it was never the thought, nor intention of St. Paul or the Holy-Ghoſt to inhibit Subjects, by offenſive arms, to reſiſt Kings themſelves, under pain of damnation; [Page] I ſhould have as ſoon believed him, for Saint Paul ſaith, Rom. 13.1, 2. Let every Soul be Subject unto the higher Powers, for there is no power but of God, the powers that be are ordained of God, whoſoever therefore reſiſteth the power, reſiſteth the ordinance of God, and they that reſiſt ſhall receive to themſelves damnation. Now if St. Pauls thoughts and intention be not according to his words, then Mr. Prinns confident averrment, perhaps may be true; but if St. Paules thoughts and intention be according to his words (as moſt certainly they are) then Mr. Prinns averrment, is but a falſe allegation, and a belying of St. Paul, and the Holy-Ghoſt; for by Saint Paules Doctrine, he which is not ſubject too, but reſiſteth the power, ſhall receive damnation; but whoſoever with defenſive arms reſiſteth the King, is not ſubject to, but doth reſiſt the power; Therehe which with defenſive arms reſiſteth the King, ſhall receive damnation, The Major no man can deny, the Minor is inviolable, and the Concluſion is perfect, and ſound. There be thoſe indeed who do confidently averr (and have written a book too,) that there were men before Adam, but I could never ſee any Scripture, but their own interpretations and meanings to warrant their averments. And untill Mr. Pryn can produce Texts of Scripture, to warrant, and maintain his confident averment, he muſt excuſe me, if I ſtill hold St. Paules Doctrine Canonical, and his averment meer Apocripha. For ſuppoſe the King ſubverteth both Law and Religion, [Page] yet doth not that take away his ſupreme power, he is ſtill a King, and Gods ordinance; Saul was a King, though an impious ſinner, and there have been wicked Kings as well as wicked Subjects; to do evil (ſaith one,) is no power, but impotency, therefore if the King command me to murther my ſelf, my Father, to deſtroy my Country, or to do any other wicked act, I will not do it, but obey God, not him, becauſe it is his corruption, not any power he hath, from whence his commandment proceedeth: and therefore I am not obliged to obey him, becauſe I muſt be a Subject to his power, not to his ſins; yet if he ſhould run after me with a naked Sword to kill me, my Father, my Mother, ruine my Country, Laws, and Religion, Yet would not I with defenſive arms, lift up my hands againſt him, to reſiſt, hurt, and deſtroy him, becauſe he is ſtill my King, and hath ſtill that ſupreme power, which God placed in him, although he doth not then execute it, and therefore if I ſhould with defenſive Arms lift up my hands to reſiſt, hurt, and deſtroy him, I ſhould with defenſive Arms lift up my hands to reſiſt, hurt, and deſtroy the Ordinance of God, and ſo receive damnation for my reward; Not to perform the Kings command, is a reſiſtance, although we ſuffer death; Therefore if it be the Kings power and not his wicked will which commandeth me to do an evil thing, if I did not perform his evil commandment, I ſhould reſiſt his power and ſo be lyable to damnation, although I patiently and meekly [Page] ſuffered death. But doubtleſſe the Kings power cannot command me to do any evil, but it muſt proceed from his ſinfull will, for God is not the Author of any unrighteouſneſſe, and there is no power but what God is the Author of; therefore according to venerable Bede, the Apoſtle doth not ſay, Non eſt cupiditas niſi a Deo, eſt enim mala cupiditas quae non eſt a deo, nocendi autem voluntas poteſt eſſe a ſuo quo (que) animo pravo. That there is no concupiſcence but what is of God, for there is an evil concupiſcence, which is not from God, and the evil will of ſinning proceedeth from our own depraved mindes; therefore if the King command me to do an evil thing, I ought to obey God, not his wicked will, but rather than to lift up my hands againſt him, though in my defence, I ought cheerfully and meekly to ſuffer a thouſand deaths, for by dying unjuſtly here, I ſhall live eternally in Heaven; and ſince the Glory of a Chriſtian is the Croſſe, by ſuffering and dying a Martyr, I ſhall obtain everlaſting Glory, and by my thus doing well, I ſhall get praiſe even of the Power, which the Kings wicked will made uſe of to deſtroy me; but defence againſt the power of a King is offence, therefore if with defenſive arms, I ſhould fight againſt him, I ſhould reſiſt Gods Ordinance, and ſo receive damnation, for by Gods Ordinance the King hath the power over all, and his Actions ought not to be queſtioned or reſiſted by any but the Almighty.

But for my part, I hold clearly, that when the [Page] King executeth Tyranny, taketh away the Lives, or Eſtates of his Subjects unjuſtly, that he doth it not only by reaſon of his wicked will (according to the precedent diſtinction) but by force, and virtue of his power, which God hath given him, and that this is the power, which St. Paul commandeth us to be ſubject unto, which if we reſiſt, we ſhall receive damnation, and that for ſeveral reaſons.

It is moſt certain that there is no power but of God, the powers that be are ordained of God, for by him were all things created, that are in Heaven, and that are in Earth viſible and inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him, Col. 1.16. (Which expreſſions in the Abſtract, do expreſſe exiſtents in the Concrete) from whence it followeth, that bad Kings have their power from God, and are Gods Ordinance, as well as good; And it is manifeſt in Scripture, that wicked Kings are often ſent for the puniſhment of a Nation, as in Hoſea 13.11. I gave them a King in my wrath, and took him away in mine anger; And God commandeth us to pray for, and be ſubject, not only to the good, but alſo to the bad Kings. I exhort you that Prayers, and Supplications, and Thanksgiving be made for all men, for Kings, and ſuch as are in Authority. 1 Tim. 2.1. Thus Abraham prayed for King Abimeleck, Gen. 20.17. And Jacob bleſſed the King of Aegypt, Gen. 47.10. [Page] Yet the Kings of thoſe times were Infidels, and moſt notoriouſly wicked; No man is ignorant, that Nebuchadnezzar who deſtroyed Jeruſalem, was a great ſpoyler and oppreſſor, yet the Lord tells us by Ezekiel, that he had given unto him the Land of Aegypt, for the good ſervice he had done in laying it waſte on his Commandement. And Daniel ſaid unto him thus, Dan. 2.37. Thou O King art a King of Kings; for the God of Heaven hath given thee a Kingdom, Power, and Strength, and Glory, and whereſoever the Children of men dwell, the Beaſts of the Field, and the Fowls of Heaven, hath he given into thy hand, and hath made thee Ruler over them all. Again to Belſhazzar his Son, Dan. 5.18. The moſt high God gave unto Nebuchadnezzar thy Father a Kingdom, and Majeſty, and Glory, and Honour, and for the Majeſty that he gave him, all people, Nations, and Languages, trembled and feared before him; And again, Jer. 27.6. I have made the Earth ſaith the Lord, the Man and the Beaſt that are upon the ground, by my great power, and by my outſtretched Arm, and have given it unto whom it ſeemed meet unto me; And now have I given all theſe Lands into the Hands of Nebuchadnezzar King of Babylon my Servant, and the Beaſts of the Field have I given him alſo to ſerve him, and all Nations ſhall ſerve him, and his Son, and his Sons Son, untill the very time of his Land come: And it ſhall come to paſſe, that the Nation and Kingdom which will not ſerve the ſame Nebcchadnezzar King [Page]of Babylon, and that will not put their Neck under the Yoke of the King of Babylon, that Nation will I puniſh, ſaith the Lord, with the Sword, and with Famine, and with the Peſtilence; Wherefore ſerve the King of Babylon, and live. And St. Peter ſaith, Servants (all the Kings Subjects are his Servants) be ſubject to your Maſters (the King is our Soveraign Lord and Maſter) with all fear, not only to the good, and gentle, but alſo to the froward; For this is thanks worthy, if a man for Conſcience toward God, endure grief, ſuffering wrongfully. From which it is moſt evident, that we ought, and are commanded to be Subject to evill Kings, who are degenerated into Tyrants.Note: Inde illis poteſtas unde ſpiritus. Tertul. Apol. pa. 6.5. If then the power of evil Kings commeth from God, if God commandeth us to pray for them, and to be ſubject to them, and if they are Gods ordinance (as moſt certainly they are) it conſequently followeth, that he which with defenſive or offenſive (I can make no diſtinction, for ubi lex non diſtinguit, non eſt diſtinguenda,) Arms, reſiſteth an evil King, reſiſteth Gods ordinance, and ſhall receive damnation; What then, if the King command us to doe Evill, muſt we doe it? God forbid, nay God hath forbidden it, therefore we muſt obey God, not the King; yet muſt we not unjuſtly reſiſt him, but rather, reſign up our lives and eſtates into his hands: For we muſt needs be ſubject [Page]to the King, not only for wrath, but alſo for conſcience ſake, ſaith S. Paul. But our objecter ſaith, that if it be the meaning of the Apoſtle, to inhibit the reſiſtance of the Kings unlawful commands, then, to flye, or to die, rather than obey, is likewiſe inhibited, becauſe the not performance of the command, is a reſiſtance. To which I anſwer, that I may confidently averre, that it was never the meaning of St. Paul, nor the Holy Ghoſt, to inhibit this kind of reſiſtance under the pain of eternal damnation: it being the Doctrine and practiſe of our Saviour, and all the Apoſtles, when they were perſecuted in one City, to fly into another, Matth. 10.23. and all of them willingly ſuffered death under wicked Kings: but you ſhall never find that they reſiſted with defenſive arms, but both with their lives, deaths and doctrine, ſet forth the contrary. But if this kind of reſiſtance be inhibited by the Apoſtle, you muſt underſtand, that the penalty is temporal, not eternal damnation. The word in the Original is [...], which ſignifieth judicium, and ſo it is uſed in ſeveral places in the New Teſtament, as in Matth. 7.2. Luke 24.20, &c. for temporal damnation and judgment. So that we may conclude, that the intention of the Apoſtle was, that whoſoever reſiſteth the lawful commands of the King, ſhall receive damnation both from God and the King; and he which doth not perform the unlawful commands of the King, ſhall receive temporal judgment, and damnation from [Page] the King, but ſalvation, and life everlaſting from God: but whoſoever uſeth unlawful reſiſtance againſt the Kings unlawful commands, as defenſive arms, &c. muſt expect temporal judgment and damnation from the King, and eternal judgment and damnation from the Almighty.

But what, doth God give power to Kings to take away mens lives and eſtates unjuſtly? I anſwer that he doth; the Devil himſelf hath no power, but what God giveth him. It is the wiſdome of the Almighty, oftentimes to ſcourge his people for their ſins, with the power which he giveth to wicked Kings: The King is a miniſter of God (ſaith St. Paul) a revenger, to execute wrath upon him that doth evil: and ſometimes to try them, that he may make them the more happy and glorious; God gave power to the Devil to afflict Job, who had not his like in the whole earth, a perfect, and an upright man, one that feared God, and eſchewed evil, Job. 1.8. and what made Job ſo famous, as his miſeries? Had not Job had ſore boyles, we ſhould never have heard of Job's glory, and good fortunes; and was it not the Lord which authorized the Devil to afflict him? It was, for the Devil had not power to touch him, until he had deſired God to put forth his hand, and touch his bone, and his fleſh; which made holy Job to cry, the Lord hath given, and the Lord hath taken, not the Devil, for he was but the inſtrument: ſo God oftentimes by the power which he giveth to Kings, afflicteth his [Page] deareſt children, both in their bodies, and eſtates; yet cannot unrighteouſneſſe be imputed unto God; becauſe he doth it for their good: but the wicked wills of Kings, which uſe the power which God giveth them, ſo unjuſtly, are unrighteous, and ſhall by the Almighty be puniſhed, according to venerable Bede, Injuſtum enim non eſt ut improbis accipientibus nocendi poteſtatem bonorum patientia probetur, & malorum iniquitas puniatur. It is not unjuſt in God, that the patience of the good be proved, and the ſins of the wicked puniſhed, by the power which is given the wicked to offend; for by the power given to the Devil, Job was tried, and appeared to be juſt; St. Peter was tempted, that he ſhould not preſume too much upon himſelf; and Judas was condemned, that he hanged himſelf. But it is unjuſt in the King to uſe it. Wilt thou then not be afraid of the power? (ſaith the Apoſtle) Do that which is good, and thou ſhalt have praiſe of the ſame. A good man will have praiſe of the power, let the King be good or evil: If the King be good, he will cheriſh the good, and reward their piety and goodneſſe, with praiſe and dignity: But if the King be evil, yet ſhall the good receive praiſe from the power. It is the Glory of a Chrſtian to ſuffer wrongfully, his unjuſt miſeries are his beſt herauldry to ennoble him; and every injury offered to him, is as a Crown of gold ſet on his head; he had rather be puniſhed for a thouſand faults wrongfully, than for one juſtly; [Page] For what glory is it if when ye be buffeted for your faults, ye ſhall take it patiently? but if when ye do well, and ſuffer for it, ye take it patiently, this is acceptable with God, 1 Peter 2.20. Non dicit ab illa, ſed [...]ex ea (ſaith reverend Bede) quia etſi poteſtas humana non laudat, immo ſi etiam perſequitur, ſi occidit gladio, ut Paulum, ſi crucifigit, ut Petrum, habebis ex illa laudem, dum ex eo quod illa malefacit in te, juſtum, et innoxium, tuae virtutis patientia Coronam laudis meretur. All the Apoſtles, and Martyrs received a Crown of Glory by their ſufferings under Tyrants, and ſo will every good Man. For they are the Miniſters of God to them for good, though they oppreſſe, nay kill the Innocent, and Righteous, they do not hurt them, but do them good; as the beſt Gold is purified in the fire, ſo the beſt Chriſtians are diſcerned from the droſſe, by their afflictions. That mettle is never good which turneth again, and the good Chriſtian will ſuffer himſelf to be broken in a thouſand pieces, before he will turn again with reſiſtance, againſt his perſecuting King; for why? He knoweth that though he ſuffer here on Earth, yet God will glorifie him in Heaven, though he be contemned by the King, yet he ſhall be exalted by God, and though he dye by the Kings unlawfull command, yet his comfort is, that his dead body ſhall ariſe, by the eternal Decree of the Almighty, and ſo the good will always receive praiſe of the Power.

Neither are the Rulers a terrour to him, becauſe [Page] he always aboundeth with good works.

Hor.

Integer vitae, ſceleriſ (que) purus,

Non eget Mauri Jaculis, nequè arcu [...]

Nec Venenatis gravida ſagitis,

Fuſce, Pharetra.

Who lives upright, and pure of heart,

Oh Fuſcus) neither needs the Dart

Nor Bow, nor Quiver fraught with ſtore

Of Shafts envenom'd by the Moor.

Innocence is the only buckler which protecteth a loyal Subject from the terrour of his Soveraign; But Traytors, who have rebelled againſt their king, & deſerved death by the known Laws of the Land, Theſe men muſt preach up Mr. Prynnes Doctrine to cover their malice, hold the truth in unrighteouſneſſe, and when with offenſive Arms, contrary to all Law and Religion, and againſt their allegiance and oaths, they ſet upon the Kings ſacred Majeſty, and with an innumerous multitude of unhallowed Rebels, they fight againſt, and ſtrive to murther their dread Soveraign in the open Air; They muſt have the impudence with Mr. Prynne, to excuſe themſelves, may think it a glorious Apology, To averr confidently that it was never the meaning of St. Paul, nor the Holy Ghoſt, to inhibit Subjects to take up defenſive Arms againſt Kings themſelves; And thus they invoke St. Paul himſelf, and the Holy [Page] Ghoſt, to patronize their wicked Treaſons, and unparallel'd Rebellions, and belch out Blaſphemy, to defend their injuſtice, and themſelves from the juſtice of their injured Soveraign. The Apoſtles did not only teach us with their Doctrine, that reſiſtance of the power was unlawful; but alſo ſuffered themſelves to be wickedly maſſacred, and murthered, before they would reſiſt an unjuſt power; Nay all the primitive Chriſtians (which Mr. Prynne confeſſeth) although they were many in number, and ſufficiently able to defend themſelves againſt their Perſecutors, by force, and Arms, yet did refuſe to do it, yielding themſelves up to any tortures, puniſhments, & deaths, without the leaſt reſiſtance of the power, either in word, or deed; Nay our Saviour himſelf, acknowledged that Pilate had power given him from above to Crucifie him (as you may read in St. Iohn 19.10.) Then ſaith Pilate unto him, Speakeſt thou not unto me? knoweſt thou not that I have power to Crucifie thee, and have power to releaſe thee? Jeſus anſwered, Thou couldeſt have no power at all againſt me, except it were given thee from above: Therefore he which delivered me unto thee hath the greater ſin. Yet Mr. Prynne with his confident averrment (for he cannot bring one word of Scripture for what he ſaith) goeth about to maintain the defenſive Warr (as he calls it) of the Subjects againſt their Soveraign Lord the King, lawfull, both in point of Law and Conſcience;

[Page]

—Tantumnè poteſt ſuadere malorum

Religio?—

Could his Religion do this? His ſurely, and only his, for it is againſt the foundation of Chriſtian Religion, and Mr. Prynne muſt publiſh a new Goſpel, or elſe rectifie the Bible at the Presbyterian Oracle, before his King-killing books will be Canonical.

He bringeth his arguments from the time that never was, nor ever will be, for ſaith he (2d. p [...]rt of his Soveraign power of Parliaments, fo. 82, 83.) Kingdoms were before Kings, ergo, the King hath no abſolute negative voyce, &c. I alwayes thought that Kings were before Kingdoms, they being correlativa, and doubtleſſe if Fathers were before Sons, and Maſters before Servants, then Mr. Prynne ſpeaks nonſenſe; but for his Apology, you muſt underſtand that he means, Countryes and people were before Kings; but I think that is falſe too, for the firſt man Adam was a King, and Mr. Prynne cannot ſhew any time, before England was governed by Kings: And the word Kingdom in the Reports of our book caſes, and in Acts of Parliaments alſo, is oftentimes taken for the King himſelf, as you may read in Calvins caſe, lib. 7.12.

Therefore, ſince by the Laws of the Land there can be no Parliament without the King, & that the word Kingdom is often uſed for the King himſelf; who can deny the truth of the Title of Mr. Prynnes book, which ſaith, That the Parliament and Kingdom[Page]are the Soveraign power. But, latet anguis in herba; Open the leaves of his book, and you will ſee the myſtery of iniquity clouted together.

If the King (ſaith Mr. Prynne) dye without heir, then the people might make what lawes they ſhould think fit; Ergo, the Members at this day have power without the King to make Lawes, and are the moſt abſolute ſupreme power, and law-giver, not the King. If the Sky fall, we may perhaps catch Larks; but it doth not therefore follow, that we may catch Larks preſently. Mr. Prynne knoweth, that it is a Maxim in Law, that the King never dyeth: But admit the King ſhould dye without heir, and that then the people had power to make Lawes; yet groſſe it were to conclude, that the members of the two Houſes might ſo do, becauſe they are diſſolved, and are extinct when the King dyeth. Therefore with more reaſon (as a Royaliſt obſerves) the King might argue thus; All the lands in England are holden mediatly or immediately of the King,Note: Co. Lit. 1.12. l. 7.20. and if the owners dye without heir, by the lawes of the Realm, their lands eſcheat to the Crown, and ſo become at the Kings diſpoſal. But every man may dye without heir, Ergo, All the lands in England, at this preſent, are the proper inheritance of the King. No Lawyer can deny Major or Minor, yet the Concluſion thereupon is abſurd.

[Page]The Court of Parliament (ſaith Mr. Prynne) hath power to avoid the Kings Charters, &c. made againſt law; Ergo it hath the Soveraign power, and is above the King; and why not, Ergo, the Court of Chancery, or any other of the Courts of Law at Weſtminſter, have the ſoveraign power, and are above the King; for they have power to nullifie and avoid the Kings Charters, &c. made againſt Law? But I am ſick of Mr. Prynnes impertinence, and nonſenſe, if any one be deſirous to drink more of it, I referre him to the Ocean, his Book: I will only give you a taſte of the abuſes which Mr. Prynne hath caſt on Venerable Bracton, and how Mr. Prynne endeavoureth to make Bracton ſpeak Mr. Prynne's own ſenſe, againſt Bracton's own ſenſe, expreſſe words, and meaning. And ſince Mr. Prynne can make the Goſpel, and Holy Ghoſt ſpeak what he pleaſeth, no wonder, if he hath the Law-books at his beck.

Bracton ſaith (as you have already heard) That the King hath no Peer in his Kingdome, for ſo he ſhould loſe his Empire, ſince Peers (or Equals) have no command over one another, much more then ought he not to have a ſuperiour, or mightier; for ſo he ſhould be inferiour to thoſe who are ſubject to him, and inferiours cannot be equal to ſuperiours. Now ſaith Mr. Prynne, (according to the old Jeſuitical diſtinction) The meaning of Bracton is, That the King is above every one of his ſubjects, and hath no Peer, nor ſuperiour, if they be taken particularly and [Page]diſtributively, as ſingle men: but if we take them collectively in Parliament, as they are one body, and repreſent the whole Kingdome; then the Subjects are above the King, and may, yea, ought to reſtrain and queſtion his actions, his Maleadminiſtrations, if their be juſt cauſe. By which meaning of Bracton, (as he calleth it, but in truth only his own) Mr. Prynne would prove the Parliament to have the Soveraign power over the King and Kingdome. Truly I think, the very recital of what Bracton hath written, and what Mr. Prynne writeth is Bracton's meaning, is enough to convince, and make appear even to the blind, that Mr. Prynne is worſe than a falſe Commentator, and an abſurd deceiver. But howſoever I will examine them, and let the world judge how they agree. The King hath no Peer in his Kingdome, ſaith Bracton, But the Parliament and people (the Kings Subjects) are in his Kingdome, Ergo, neither the Parliament nor people, (collectively, or diſtributively) are the Kings Peer (or equal.) But why hath the King no Peer in his Kingdome? Becauſe then he ſhould loſe his Empire. So he ſhould if the Parliament was his Peer; and Bracton did never intend that the King ſhould loſe his Empire; for he ſaith, the King ought by no meanes to have a ſuperiour, or mightier, (Mr. Prynne ſaith, he ought by all meanes to have the Parliament his ſuperiour and mightier) But wherefore [Page] ought not the King to have a Superiour? becauſe (ſaith Bracton) ſo he ſhould be inferiour to thoſe who are ſubject to him: The Parliament and People confeſs themſelves to be the Kings Subjects, yet Mr. Prynn would have them to be the Kings Superiour, Expreſsly againſt Bractons words and meaning, and a meer nonſenſical Contradiction. And the reaſon why Mr. Prynne ſaith, Bracton did only mean that any ſingle man, was not the Kings Superiour, or Equal, not the Parliament, is, becauſe Bracton ſaith, Rex non habet parem, nec Superiorem in regno ſuo, ſeing Parem, and Superiorem? in the ſingular number; I pray what Latine would Mr. Prynne have Bracton ſpeak, could he have expreſſed himſelf better: and too, Mr. Prynne pretendeth the Parliament to be only the Kings Superiour, not Superiours, Therefore doth not the ſingular number fully anſwer Mr. Prynne in all points, but Mr. Prynne may hear Bracton confute him in the plural number too, if he pleaſe, (as I have already ſhewed) ſaying, Rex habet poteſtatem, et juriſdictionem ſuper omnes qui in regno ſuo ſunt, and again, Potentia vero omnes fibi ſubditos praecellet. Where is Mr. Prynns almighty Parliament now? Bracton telleth him, if they be in the Kings Dominions, that the King hath power over and above them, and Mr. Prynne muſt find out ſome Utopia for them, in the air, to inhabit, before he can prove either by Law, or Goſpel, that the Parliament is above, of hath Soveraign power over the [Page] King, Ipſe autem Rex non debet eſſe ſub homine, ſed ſub Deo, et ſub Lege, quia Lex facit Regem, ſaith Bracton, but the King himſelf ought to be under the Parliament, (ſaith Mr. Prynne) and why not under the women? for if Mr. Prynne will ſay that the Parliament is not comprehended in the word Homine, ſo likewiſe may he ſay that neither are women: Bracton ſaith that the King ought to be under none but God, and unleſs Mr. Prynne can make his Parliament a God Almighty, he can never make out that the King is under it. For according to Bractons Doctrine the King is under none but God, Omnis quidem ſub rege et ipſe, ſub nullo, niſi tantum ſub Deo. Which is ſufficient teſtimony that the King is under no mortal man, or men, yet he is ſub Lege, under the Law, becauſe the Law maketh the King: Ergo ſaith Mr. Prynne, The Parliament maketh the King, and Governeth him with the Laws which the Parliament firſt made. O Grand Impoſture! Can any man but Mr. Prynne forge ſuch a conſequence? Rex ſolutus a Legibus quò ad vim coactivam, ſubditus eſt legibus quo ad vim directivam propria voluntate, The King indeed is under the Law becauſe he will be ruled by the Law, but if he will not, no man hath power to compel, or puniſh him, according to the opinion of Thomas Aquinas, The King is free from the Coercive power of the Law, but he may be ſubject to its directive power, yet according to his own will and inclination, that is, God can only compell and command him, but the [Page] Law and his Courts may direct and adviſe him. Every honeſt man is bound to perform and fulfill his word, and the King is ſo much under and ſubject to the Laws which he maketh, that he will perform and fulfill them, but if not, Dominum expectet ultorem, which is the only puniſhment for Kings; And ſatis ſufficit, that is enough too, according to Reverend Bracton: But that the Parliament therfore maketh the King, and may queſtion his actions (according to Mr. Prynns Sophiſtry) is a meer non ſequitur. The Law indeed maketh the King, for he hath a legal Title to his Crown, he is made our King by the Law of God, and the Law of the Kingdom, which cannot be without a King; but that the Law of the Parliament, or that the Law by the Parliament, made the King, is ſuch a Chimaera, that is no where to be found, but in Mr. Prynnes unſetled brain: For the King of England was made a long time before Parliaments were invented, or thought on. The King indeed firſt made Parliaments, and gave them their being, who now have unmade their King, and took away his living. O ungrateful Servants who rob their Maſter! O ungracious Children who murther their Father which begot them!

So much for Mr. Prynne, and his peſtilent book, the prodigious offſpring of a revengeful head, whom I would not have mentioned, but to vindicate the truth, for which I will both live and dye.

One thing, Reader, I recommend to thee, worthy [Page] of the obſervation of all Chriſtians, and as a juſt judgement of the Almighty God, Pſal. 33.10. who bringeth the Counſel of the Heathen to nought, and maketh the devices of the people of none effect, Which is, that Mr. Prynne who was the only Champion, to fight againſt the truth with his pen (as the Rebels did with their Swords) to maintain and applaud the long Parliament, in their Treaſon and Rebellion againſt their Soveraign, was afterwards ill intreated by his own ſtipendaries, and caſt out of the pack as an unprofitable Member; He incouraged the Souldiers to fight againſt the King, dedicated his Volumes to their chief Commanders, loaded them with high Commendations, and incomparable praiſes, and made them believe, that they could do God no better ſervice, than to go on vigorouſly in their Rebellion. So that it may be truly ſaid, that his paper pellets did more harm, than the roaring Guns, or cutting Swords; He laboured night and day to glorifie and vindicate the Parliament, in their wicked proceedings at home, and (as his books will manifeſt) he ſpared many hours from his natural reſt, to promote the unnatural Warrs abroad. Yet now (nec invideo) he proſecuteth them with reproaches, as much as he did then with praiſes, himſelf being become hatefull to them all, verifying the Proverb of Solomon cap. 24.24. He that ſaith unto the wicked thou art righteous, him ſhall the people curſe, Nations ſhall abhorre him. Therefore I once more adviſe [Page] him, (as a friend) to write a book of Retractations.

The Lord be merciful unto us, the men of our times would make one believe that there never was a King in the World: Nay, they would ſeem to make the Kings, ſo highly eſteemed of by God, all the Prophets and Apoſtles in Scripture, but meer white walls, the empty ſhadows of the people, and the Bible, but a bundle of Fables, as if God never took no more notice of a King, than of an ordinary Porter.

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How Judas, ſirnamed the Long Parliament, betrayed and murthered Charles the firſt, The beſt of all Kings, and contrary to all Law and Religion, and the common intereſt of the people. Baniſh Charles the 2d. our only lawful King and Governour. The myſtery of their iniquity laid open, and that they are the greateſt and moſt wicked Tyrants, that ever dwelt upon the face of the Earth; and the Child which is unborn, will rue the day of their untimely birth. Of what perſons a Parliament conſiſteth. No Parliament without the King. The Original inſtitution of Parliaments, and that the Houſe of Commons (which now make themſelves Kings over King and people) were but as of yeſterday, have no legal power, but what is derived from the King, and never were intruſted with any power from the people, much leſſe with the Soveraignty, which they now Tyrannically uſurpe. The Kings Soveraignty over Parliament and people, copiouſly proved. King Charles his Title to the Crown of England, To him [Page] only belongeth the Militia, the power of chuſing Judges, Privy Counſellors, and other great Officers, &c. He is head in Eccleſiaſtical cauſes, and our ſole Legiſlator. Our Anceſtors alwayes found and accounted Monarchy, to be the beſt of Governments, and moſt profitable for us, yet theſe 40 or 50. Tyrants, contrary to all Antiquity, and common ſenſe, and feeling, ſit and vote Monarchy dangerous and burthenſome. That all perſons put to death ſince the murther of Charles the Martyr, by the power of our new States-men, have been murthered, and their Judges Murtherers, and ſo it will continue, until they receive their power and authority from Charles the 2d. and that we ſhall never enjoy peace or plenty, until our King be reſtored to his Kingdoms, which a pack of Tyrants and Traytors (not the People) keep from him. How the Law abhorreth to offer violence to the King, and how theſe Rebels tranſgreſſe all Laws both of God and Man, to uphold themſelves in their unparallel'd Villanies. A Hiſtory which commandeth the ſerious contemplation of our age, and worthy of the obſervation of all the people in the World, and of all future Generations, not that they might imitate, but deteſt and loath theſe Perfidious and Rebellious tranſactions. Perlege, deinde ſcies.

HAving ſufficiently prov'd out of our Law books that by the Common Law of the Realm, the [Page] King hath the Soveraign power over Parliament and People, and ought not to be queſtioned for his actions by any of his Subjects, taken either diſtributively, or collectively in one intire body, becauſe he hath no Superiour on Earth, but God Almighty; Let us now take a brief view of the Statutes and Acts of Parliament, which have from Age to Age confirmed what I have ſaid, as an undoubted, inviolable, and indiſputable truth. And ſince there are thoſe amongſt us, who talk much of a power in the Parliament (as they call the two Houſes) which they pretend to be above, and Superiour to the King; Let us examine what this high and mighty Creature is, whence, and when, it had its original, what is its true, natural, and legal power, and of what perſons it doth conſiſt.

The Kings high Court of Parliament, conſiſteth of the Kings Majeſty ſitting there,Note: 4 Inſt. 1. 1 Inſt. 110 as in his Royal politick capacity: and of the three Eſtates of the Realm, viz. 1 Of the Lords ſpiritual, Arch-Biſhops, and Biſhops, being in number 24, who ſit there by ſucceſſion in reſpect of their Counties, or Baronies, parcell of their Biſhopricks, which they hold alſo in their politick capacity. 2. The Lords temporal, Dukes, Marqueſſes, Earls, Viſcounts, and Barons, who ſit there by reaſon of their Dignities, which they hold by deſcent, or creation, being in number 106. And every one of theſe when the [Page] King vouchſafeth to hold a Parliament, hath a Writ of Summons. The third Eſtate is the Commons, of the Realm, which are divided into three parts, viz. into Knights of Shires, or Counties; Citizens out of Cities, and Burgeſſes out of Borroughs. All which the King commandeth his Sheriffs to cauſe to come to his Parliament, being reſpectively Elected by the Shires, or Counties, Cities and Burroughs, and in number, 493.

It is called Parliament, becauſe every Member of the Court, ſhould ſincerely and diſcreetly Parler la ment, for the general good of the Common-wealth. This Court of Parliament is the moſt high and abſolute, the ſupremeſt and moſt antient in the Realm, it Maketh, Enlargeth, Diminiſheth, Abrogateth, Repealeth and Reviveth, Laws, Statutes, Acts, and Ordinances, concerning matters Eccleſiaſtical, Capital, Criminal, Common, Civil, Martial, Maritine, &c. to be ſhort, ſo tranſcendent is the power, and juriſdiction of the Parliament, as it cannot be confined either for Cauſes, or Perſons, within any bounds: Of this Court it is truly ſaid, Si antiquitatem, ſpectes eſt vetuſtiſſima, ſi dignitatem, eſt honoratiſſima, ſi juriſdictionem, eſt capaciſſima. Yet notwithſtanding this Almighty power (as I may ſay) of the Parliament, do but cut off the Kings head, or any ways take away the King, and it is nothing: Then a petty Court of Pypowders hath more power and juriſdiction than that. The King is the Soul of the Parliament, and without [Page] him it is but Putre Cadaver, a ſtinking Carcaſſe, for as my Lord Coke obſerveth of this Court, the King is Caput, principium, et finis, And it is a baſer and more odious part, then the Rump of a Parliament, which wanteth all theſe; and as in a natural body, when all the Sinews being joyned in the head, do joyn their forces together for the ſtrengthening of the body, there is Ultimum Potentiae; ſo in the politick body, when the King and the Lords Spititual, and temporal, Knights, Citizens, and Burgeſſes, are all by the Kings command aſſembled and joyned together, under the head, the King in conſultation for the Common good of the whole Realm, there is Ultimum Sapientiae: But it was never known in any age, that the Members without the head, had either power or wiſdom; and it would be prodigious, if our age ſhould produce ſuch a Monſter.

No man can tell the contrary but that our Realm of England hath been Governed by Kings ever ſince the Creation of the World; clear it is by all Hiſtorians,Note: Bodin de Rep. l. c. 8. Camden in Britan. deſcript. that ever ſince we heard of any Government in England, it hath been a Royal State, and although our Governours have been often changed, yet our Government was never turned out of the regal road, & it is as eaſy to pull the Sun out of the Firmament, and make the Stars to rule the day, as it is to aboliſh Monarchy, and eſtabliſh Ariſtocracy, [Page] or Democracy, in our Kingdom; For that which is bred in the bone, will never out of the fleſh. As Monarchy is the moſt divine, and moſt natural kind of Government, ſo it is moſt natural to, and eſteemed moſt divine by all true born Engliſh men; For ſuch is the Courage, and ſo great is the Loftineſs of Engliſh Spirits, that they diſdain to be ruled by any, but by his ſacred Majeſty, our Soveraign Lord the King: For as it was long before King William the Conquerour, ſo did our Government continue ſtill without interruption a Royal Monarchy, until the chief Prieſts, and the Scribes, and the Elders (as they call them) of the People, to wit, Presbiterians, Independents,Note: Mat. 26.34. Anabaptiſts, Jeſuits, &c. aſſembled together, and conſulted that they might take Charles the firſt (whoſe undeſerved ſufferings have made him immortal on Earth, as well as in Heaven) by ſubtilty, and kill him; But they ſaid, let us not kill him ſuddenly and openly, leſt there be an uproar among the people, night time is the only day for wickedneſs. The Gunpowder Treaſon was hatched in darkneſſe, and theſe Godly Villains thought that the beſt way to catch their prey, was to beat on the dark ſide of the hedge. They cut the Throat of Religion, when they ſeemed to lay a plaiſter; and they murthered their Soveraign, when they ſwore they intended nothing, but to make him a Glorious King.

[Page]Then entred Satan into Judas, Note: Luke 22 3, 4, 5, 6. ſurnamed the Houſe of Commons, being one of the two Houſes of Parliament; And theſe Judaſſes went their way, and communed with the chief Prieſts, and Captains, how they might betray him unto them: And they were glad, and covenanted to give them mony; who then promiſed, and ſought opportunity to betray him unto them in the abſence of the multitude. And ſince the innocent Birds are oftentimes eaſier catcht with ſilent and gentle ſnares, than roaring Guns, at firſt theſe Judaſſes thought to betray their Maſter with kiſſes, courting his Majeſty with highflying Complements of Obedience;Note: Ovem in fronte, vulpem in corde gerentes. and that they might make him believe them to be, what indeed they were not, they made many Oathes, Proteſtations, Vows and Covenants, that they were his Graces moſt dutyful Subjects, and deſired to live no longer, than to do his Majeſty ſervice. But it ſeems they did but play the Fox, ſpeak fair, only to get their prey, for by theſe ſophiſtical inſinuations, they charmed his Majeſty, and wreſted from him divers marks of his Soveraignty; they were intruſted with the Navy, obteined a Triennial Parliament, were acquitted of Ship-mony and other impoſitions, and at length made themſelves perpetual, for his Majeſty paſſed an Act, not to Diſſolve them without their conſent. So that they now wanted nothing but his Majeſties life [Page] which to obtain, they procured by their wickedneſs, the Earl of Strafford's head to be cut off,Note: The Nobles which were faithfull to the King, they called Evil Counſellers. and many other Nobles which ſtood in their way; which props being removed, they thought they might with more eaſe pull down the Soveraignty of the King: & that theſe Negroes might make themſelves compleat Devils, they got the head of the Earl of Strafford, & others cutoff, for committing Treaſon againſt the King, whoſe head they afterwards intended to cut off, for committing treaſon againſt them. O incomparable villany! What they made a capital offence in others, they eſteemed more than a Cardinal virtue in themſelves. It was High Treaſon in others, to think to do the King any harm, but it was a high piece of Godlineſſe in them to cut off his head. The Earl of Strafford muſt dye as a Traitour, becauſe they ſaid he intended to levy warre againſt the Kings will: But theſe Saints raiſed Armies to fight againſt his Majeſties own perſon, Levied warre againſt the King and Kingdome, murthered the King, and deſtroyed the whole Realm; Yet forſooth they muſt be canonized as the only true ſervants of Jeſus Chriſt, and all thoſe who ſpeak againſt them they kill and maſſacre, as if they had committed Treaſon, and Blaſphemy againſt the Almighty. Nay, the great offence againſt the Holy Ghoſt, they eſteem more pardonable, than the leaſt againſt them.

[Page]And as it now plainly appeareth to the world, all their oaths, vowes, and proteſtations of obedience to the King, and performing of their duty towards him, were but preparations for their great wickedneſſe of murthering the King. For as the Gunner, when he laboureth to kill the innocent bird, walketh gently, and treadeth ſoftly, holding down his gun, as if it was the leaſt of his thoughts to ſhoot, when he mindeth nothing more; or as the greedy Huntſman ſtealeth upon the Hare, or Deer, looking another way, untill he is gotten cloſe by, and then letteth out his bloudy hounds, to take and kill his prey: So theſe Vipers, more wiſe than Serpents, (only to do miſchief) did ſteal upon the King, and undermined him, by cutting off his Nobles, whom they knew would be true and truſty ſervants to him; and then when they thought they had him within their reach, They let fly their doggs, the bloudy ſouldiers: for this Judas (the Houſe of Commons) then having received a band of men, and officers, from the chief Prieſts and Phariſees, John. 18.3. who firſt ſet them on work, came forth with a great multitude, with ſwords and ſtaves, Matth. 26.47, 48. to take and kill their Soveraign. Now they that betrayed him, gave the ſouldiers a ſign,Note: Witneſs their Oath of Supremacy. ſaying, Whomſoever we have ſworn to be the only ſupreme Governour in all cauſes, and over all perſons, That ſame is he, hold him faſt. In that ſame time [Page] ſaid the King to the Multitude, Are ye come out as againſt a thief, with ſwords and ſtaves, for to take me? I ſate daily with you in the Parliament Houſe, making many good lawes, and ye laid no hold on me. But all this was done, that their wickedneſſe might be fulfilled, John 18.12. Then the band, and the Captain, and the Officers of theſe Jews, took the King, and led him away to their Council, and contrary to all legal proceedings, and the due courſe of Law, ſmote the Shepherd, and ſo the ſheep of the Proteſtant flock were all ſcattered abroad; Bradſhaw, indeed, (that Pontius Pilate) preſſed the King very earneſtly; and by ſubtil and crafty inventions, thought to have wrought upon the King, to have ſubmitted to their (ſumma injuria) their Arbitrary High Court of Injuſtice, and pleaded: So that his Example might have been urged as an irrefragable precedent, againſt the lives and liberties of the whole Kingdome; and that after ages might cite King Charles his caſe, as an authority to kill Kings. But the King foreſeeing their deluſive and abominable intentions, rather than he would betray the lives and liberty of his free born ſubjects, to the Arbitrary Luſts of theſe Tyrants; told them of the great wickedneſſe they were about, and ſhewed to his people, how theſe Traitours endeavoured to inſlave the whole Realm; and ſo patiently ſuffered himſelf to be murdered, dying a moſt true Martyr, both for our Lawes and Religion; but for plea, he ſaid [Page] nothing. So Bradſhaw (more wicked than Pilate, for inſtead of waſhing his hands, he impudently bathed them in his Maſters innocent blood) gave the ſentence of their wicked wills againſt him, and delivered him over to the blood-thirſty, to be crucified, who ſpit upon him, threw Tobacco pipes at him, mocked him, cryed out, Away with him, away with him, Crucifie him, Crucifie him, cut off his Head with their wicked Engines, and then caſt lots for his Garments, and Eſtate, giving each Souldier a part; But inſtead of writing over his head, This is Charles the King of the Jews, (his true Title, or rather the King of the Devils) they writ over his head, Exit Tyrannus Regum ultimus, anno libertatis Angliae reſtitutae primo, (although in truth, the beſt of Kings then went out, and the greateſt Tyranny under the Heavens then entred into our England) comming far ſhort of the Jews in all that is good, but exceeding them in all wickedneſſe, treachery, perfidiouſneſs, and villany.

Now all this impious Council ſought falſe witneſſe againſt the King, to put him to death, but found none; Therefore that they might do nothing without wickedneſs, but proceed in all their Actions contrary almoſt to the very colour of Juſtice, and make themſelves the greateſt, and moſt illegal Tyrants that ever the world heard of, they made themſelves both Judges, Jury, Witneſs, Party, and Accuſer, in their own quarrel againſt the [Page] King: For whereas by the Laws of the Land, our gracious King alwayes made the Judges of the Land, Arbitrators between his Subjects and himſelf in all caſes, from the loweſt offence, and treſpaſs, to the higheſt offence, Crimen laeſae Majeſtatis, High Treaſon; This Amalekite the Houſe of Commons, made part of themſelves the Judges of the King, who had committed the greateſt Treaſon againſt the King, and by the Laws of the Land deſerved rather to hang at Tyburn, than ſit in the Chair of Juſtice; likewiſe they made the Souldiers his Judges, who profeſſed themſelves to be the Kings inveterate Enemies, by their Remonſtrances, and Speeches, and that they deſired nothing more than his Blood and Life, fought againſt him with their Guns and Swords. Yet forſooth of this Hotchpotch of Traytors, was their high Court of Juſtice made up; Moſt of them being Collonels of the Army, and other Souldiers who fought againſt him abroad, and others Parliament men, who conſpired his ruine at home. By the Laws of the Land, it is a juſt exception to any Jury man, who is to try the baſeſt or pooreſt Felon, and a legal challenge for which he muſt be withdrawn, That he is a profeſſed Enemy, and Proſecutor, who ſeeks his life, and therefore no lawful nor indifferent tryer of him for it; yet theſe bloody Butchers, who profeſſed themſelves to be the Kings greateſt Enemies, and Proſecutors, ſeeking after nothing ſo eagerly as the Kings life, were [Page] both the Judges and Jury-men too, to try the King: Perjured O. Cromwell (who then intended, and afterwards effected to have the ſupreme power over theſe three Kingdoms,) was one of the Tryers, to judge whether the King, or himſelf with the reſt of his brethren in iniquity deſerved death, and whether the King and his Royal Progeny ought not to be diſtroyed, and Oliver and his ſtinking ſtock take poſſeſſion; O unparraleld lump of impiouſneſs! Aliquis non debet eſſe Judex in propria cauſà, It is a Maxim in Law, that no man ought to be Judge in his own cauſe; Yet theſe villains made themſelves the only Judge whether they committed Treaſon againſt the King, or the King againſt them: Nemo tenetur prodere ſeipſum, No man is bound to accuſe himſelf, and it would have been a wonder indeed, if theſe Rebels ſhould have ſpoke the truth, and ſaid that they had committed high Treaſon againſt the King; Therefore for fear the Law ſhould puniſh them according to their deſerts, they thought good to prevent that miſchief, & puniſh the King as they pleaſed according to their luſts: And that they might make themſelves the greateſt Tyrants, and the people the baſeſt Slaves in the world, they took upon them the Governing power, which by Law only belongeth to the King. 2. The Legiſlative power, which likewiſe belongeth to the King with the concurrence of the upper and Lower Houſe. And 3. The Judicative power, which belongeth to the Judges, who are known Expoſitors, [Page] and Diſpencers of Law and Juſtice in all Cauſes brought before them; So that theſe Trayterous Tyrants by their boundleſs and arbitrary wills, put us to death when they pleaſe, for what cauſe they pleaſe, and take away our Eſtates when they ſee occaſion; And yet they have the impudence to tell us, and many the ſottiſhneſs to believe, that the Parliament having the Supreme power, doth all theſe villanies by Law; O Abominable! How theſe Tyrants mock the people with the name of a Parliament; the Parliament conſiſteth of the King the head, and about 600 of his Subjects, and there were not above 50 or 60 of the Parliament who cauſed the King to be murthered, and ruined his people, yet theſe Schiſmaticks call themſelves a Parliament, and ſo having nothing good but their name, Tyrannize over us. They may as well ſay that the parings of the nailes of the toes are the whole man and have the power of all the other members, as ſay that they are the Parliament, or have any lawfull power, they being nothing but the dregs and lees of the inferiour Houſe, from whom we muſt never expect any thing pleaſing to any honeſt mans palate; If the Parliament had power to depoſe the King, yet what power can theſe few Gaol-Birds have, who are ſcarce the tenth part of the Parliament, and no Repreſentatives of the People, but only of their own Deviliſh ambitions? By what authority do theſe Ignes fatui aboliſh Kingſhip, and the Houſe of Lords as dangedangerous [Page] and uſeleſs, which all our Anceſtors have found moſt profitable,Note: Dangerous and uſeleſs only to their villany. and glorious for our Kingdom? Theſe Currs have ſeveral times been kicked out of the Houſe, by the martial violence of the Souldiers, their Maſters, whoſe Journy-Men they are, yet no ſooner do they find the door open, but in they ſlip again, like Dogs into the Buttery, where they ſit and eat the fat of the Land, and the fruits of our labours, for which they now and then ſhite us an Act of Parliament, whereby they deſtroy our fundamental Laws, and Liberties, and invent new high Treaſons againſt them, (ſuch as our Law-Books nor Statutes never told us of,) by which they maintain themſelves in their Robbery, and the people in their Slavery. As for the oath of Supremary, Vows, Proteſtations, and Covenants, which they made in the preſence of God, with hands lift up to heaven for vengeance if they did not perform them, and all other oathes of Homage, Fealty, and Allegiance, which the People took to be true and faithfull to the King, Theſe they diſcharge themſelves, and the People of, by an Act of Parliament, as if theſe Caterpillers could diſcharge debts due to the Almighty; But to make God amends, they paſſed another Act, that the People ſhould ſwear to be true and faithfull unto them. To go about to number their villanies, deceits, treacheries, perjuries, and other their wicked Actions, were to go about to number the ſands of the [Page] Sea, or the fraudulent devices of Belzebub their Maſter, they being the Genus generaliſſimum of all Treaſon, Rebellion, Murther, Blaſphemy, Hypocriſie, Lying, Swearing and For-ſwearing, abounding in W [...]oredom, Drunkenneſs, Leachery, Treachery, Covetouſneſſe, Pride Ambition, and all other deteſtable vices. They are a pack of rotten, putrefied Members, glued together in the ſtinking body of ſin: And if I ſhould give you a Character of each Simple wherewith this Compound is contracted, it would fright you out of your wits;Note: Witneſſe all their actions. for I ſpeak really, I think they are the very Quinteſſence of all the Devils in Hell. And although this beaſt cannot well agree, which horn or legge ſhall go foremoſt, they being ſomwhat troubled in dividing the ſpoil, and their uſurped authorities, which is cauſed by their pride and covetouſneſs, and although they differ in Ceremonies, and Ci [...] cumſtances, yet they make it one of their Fudamentals upon which themſelves and all their proceedings are builded, to murther Charles the ſecond▪ as they did Charles the firſt, when they can lay their unhallowed Claws upon him; and although they hate, and bark, and ſnarle at one another like dogs, yet in the great work of their Salvation, like Pilate and Herod, they all agree to be Traytor, and Rebels againſt their King. And ſo long as theſe Maſtives Lord it over us, we muſt never expect peace, but alwayes live like dogs, fighting, and biting for [Page] what we have. We muſt (with them) account vice vertue, and vertue vice: we muſt hold their words more canonical than Gods word, and ſay that is law, which they ſay is law, though it be neither law, truth, nor reaſon. Unlawfull wars ſet them up, and we ſhall alwayes have wars, and rumours of wars amongſt us, untill they are pulled down. To be ſhort, we muſt reſolve to forſake God, and ſerve the Devil, if we intend to keep any thing ſafe, ſo long as this Phalaris, the Tail of the Houſe of Commons domineereth over us; For the Children of this world being in their Generation wiſer than the Children of Light, Luke 16.8. Theſe Worldlings are ſo wiſe and ſubtil to do miſchief, that when they commit the moſt deadly ſin, They make it paſſe to the world, as the beſt ſervice done to God; and when they themſelves make plots to murther honeſt Royaliſts, then they get ſome of their hirelings to diſcover it, and ſwear that the Royaliſts invented the plot againſt them; and preſently (forſooth) they vote and command, that their three Kingdomes give God thanks for their great deliverance; aſcribing that which was done by their own providence, to the Providence of the Almighty. Nay, they have their Lillies, and other lying Aſtrologers, whom they conſult with, before they commit any great wickedneſſe, and make them publiſh to the world, that the Heavens ruled, and voted what theſe Beagles pleaſe to perform.

It is as natural for their Judges to judge unjuſtly, [Page] if it be for the profit, or pleaſure of their Maſters at Weſtminſter, as it is for them to live: For how many innocent Gentlemen have they condemned to death, for doing their duty in defending the King from unjuſt violence? which we are all bound to do by the law of God, Nature, and of the Realm.

They have their Balaam Prophets and Prieſts too, almoſt in every pariſh, and pulpit, which they make the Organs to ſound forth their own praiſes; ſo that the ignorant country multitudes, who ſcarce know that there is a God, but that they heard their Miniſter tell them ſo, thinking that he doth God the beſt ſervice and credit, who hath the fineſt ribbond on his hat, or that weareth the beſt cloaths on his back at Church: theſe Momuſſes believe that the Saints at Weſtminſter, are the only ſupreme power on Earth; and that no men in the world, (for ſome of them think that the ſea ſide is the end of the world) are to be compared to them, either for wiſdome, learning or honeſty: and the only reaſon of their thoughts is, Ipſe dixit, their Miniſter ſaid ſo but laſt Sunday. And this was the chiefeſt reaſon, wherefore the countrey Peaſants flocked in ſo faſt, to the Armies of thoſe Neroes at Weſtminſter, raiſed againſt the King; who alwayes made the ignorance of the people, their greateſt Champion. And leſt we ſhould ſee the ſuperiority of the King, above, and over the Knaves, and other Cards, they aboliſh, and prohibit [Page] Card-playing, as a great ſin in their Commonwealth. Why did they not give the ſuperiority to the Knaves? How theſe godly Villains ſtumble at ſtrawes, and leap over blocks! They prohibit innocent recreations on the Sabbath day, purpoſely becauſe they would have the people eſteem them zealous in Religion, and ſtricter obſervers of Gods Commandments, than the King. But in truth, they ſerv'd God, only to ſerve themſelves; In nomine Domini, incipit omne malum; acting all their wickedneſſe in the name of the Lord. For when they have got a good name amongſt the people, they think under that ſhadow, to act any wickedneſſe, and yet to the world ſeem ſaints; Murther their King too, and yet be accounted good Chriſtians; nay, Reformers of the Chriſtian Religion. O Religious Impoſtors! To theſe Quackſalvers belongeth two Speakers, alias dictos, Lyars, viz. the private Speaker Lenthall, (now called by the common ſouldiers, the Father of their Country: Can you blame the little Thieves, if they applaud the great Thief?) and the publick Speaker Needham; the one rough hammereth lyes, at the forge, the Houſe of Commons; the other faſhioneth them in his Mercurius Politicus. Thus they fill our eares with as many lies, as their breaſts be: yet forſooth none muſt dare not to believe what they publiſh by authority.

Now the Presbyterian Judaſſes, when they ſaw that the King was condemned, repented themſelves, [Page] ſaying, We have ſinned, in that we have betrayed Innocent blood; and were all of them ready to hang themſelves. But it was not out of any love, or allegiance they did bear to the King, but becauſe they could not have thoſe ends upon the King, which they intended. They would have had the King buckled to their bent, and it grieved them to ſee the Independents, &c. out-knave them: fo [...] the greateſt part of the religion of theſe factions, conſiſts in their animoſities one againſt the other; not only the Presbyterians, but alſo the Independents, Anabaptiſts, &c. are both almoſt, and altogether ſuch as the proud Phariſees were. Therefore their greateſt care and ſtudy is, to domineer, and maſter it one over the other; which makes the prevalent faction alwayes outragious, and that which ſinketh, alwayes envious. So that the Presbyterian being at this time undermoſt, he would fain inſinuate himſelf into the favour of the honeſt Royaliſt: and becauſe he hath not force to be ſo much Knave as he would be, therefore he is compelled to be honeſt againſt his will, and would have his injured King to rule over him again. But get thee behind me, Dagon, what haſt thou to do with peace? Didſt thou not in thy youthfull age revile thy Innocent King with thy mouth, and perſecute him with thy bloudy hand, and wouldſt thou now in thy old age ſerve him? Thy ſervice is Hypocriſie, and thy words but the vapours of a deceitfull head: Let the Presbyterians rigid [Page] actions, judge the rigid Presbyterians.

Having related of what perſons the Parliament doth conſiſt, viz. of the King above all, and the three Eſtates, ſharing no more with the King in the Soveraignity, than the body doth with the head, and how King Charles the firſt, was moſt traiterouſly murthered by thoſe who have the impudence to call themſelves a Parliament, though in truth they are nothing elſe but a den of Tyrannical Traytors and Rebels; I will further proceed to explicate the Soveraignity of the King, and the legal power of the three Eſtates, with their firſt inſtitution and creation.

Sapiens omnia agit cum conſilio, ſaith Solomon, a wiſe man doth nothing without counſel, Pro. 13.16. Therefore the King of England Ex mero motu et speciali gratia, out of his meer good-will and ſpecial favour, hath vouchſafed his Subjects that honour as to make them his Counſellours, not only concerning Ardua Regni, but alſo arcana imperii, even in his moſt privie affairs, wherefore As my Lord Cook obſerveth, the King is armed with diverſe Councills, one whereof is called Commune Concilium, and that is the Court of Parliament, and another is called Magnum Concilium, this is ſomtimes applyed to the upper Houſe of Parliament, and ſomtimes out of Parliament time to the Peers of the Realm, Lords of Parliament, who are called Magnum Concilium Regis, Thirdly, (as every man knoweth) the King hath a privie [Page] Council for matters of State, The fourth Council of the King are his Judg [...]s of the Law, for Law matters, as appeareth in our Law-Books.

This word Parliament was never uſed in England unti [...]l the time of William the Conquerour, who firſt brought it in with him. For as King David called a Parliament when he intended to build an houſe for the name of the Lord, 1 Chro. 28. and aſſembled all the Princes of Iſrael, the Princes of the Tribes, and the Captains of the Companies that miniſtred unto the King by courſe, and the Captains over the thouſands, and Captaines over the hundreds, and the Stewards over all the ſubſtance and poſſeſſion of the King, and of his Sons, with the Officers, and with the mighty men, and with all the valiant men unto Jeruſalem, And when they were aſſembled the King himſelf ſhewed the cauſe of calling that Parliament, for then David the King ſtood up upon his feet, and ſaid, Hear me my Brethren, and my People, as for me, I had in my heart to build and Houſe of reſt for the Ark of the Covenant of the Lord, and for the footſtool of our God, and had made ready for the building &c. Whereupon all the people offered their Gold and Silver willingly towards the work, which made the People and David their King rejoice exceedingly with great joy, as you may there read: So the Kings of England from the beginning, in all extraordinary caſes, when they intended to make new Laws, or aboliſh old, have always convoked an aſſembly of their Subjects, what perſons, and of what number [Page] they thought fit; Not becauſe they could not do what they pleaſed without their Subjects conſent, but becauſe their Subjects beſt knowing what ſhooes would fit their own feet, might (as they often did) by Petitions humbly ſupplicate his Majeſty, to grant what they ſhewed him was moſt convenient and neceſſary for them by their requeſts, which he refuſed or granted at his pleaſure. Which Councils and Conventions they called, Witenage Mote, Conventus ſapientium, Michael Smoth, Michael Gemote, &c. that is to ſay, the great Court, or meeting of the King; To which the King convened only the Nobles and Biſhops: The Ruſtick Commons were not then admitted into the preſence of the King. And doubtleſſe they had then ſmall hopes, and leſſe thoughts, that they ſhould ever take the Regal Diadem from off their Soveraigns head, and become Lords Paramount, ruling both King and People, by no other Law, than Hoc volo, ſic Jubeo, ſtat pro ratione voluntas, by their own luſts, and unſtable (except to do miſchief) wills. But I have ſeen ſervants upon Horſes, and Princes walking as Servants upon the Earth, ſaith Solomon; And pray who hath not ſeen as much as Solomon of this? For behold Tinkers, Taylors, Spicket and Foſſet makers, and thoſe who were Servants even to the baſeſt of the people, having murthered their Soveraign Lord the King, doe take poſſeſſion of his ſacred Patrinomy, and now ſit Lords over all, ruling and [Page] domineering in his Palace at Weſtminſter. Feign that the people did intruſt the King with his Royal Office, yet why ſhould it eſcheat to theſe Hypocrites? why not to the people? And if his Office with the Lands which he held Jure Coronae, yet by what Law do they ſeiſe upon thoſe Lands, which he held in his natural Capacity, and thoſe Lands which he purchaſed? For if a man forfeit an Office, he only forfeiteth thoſe Lands which belonged to the Office. But if all his Lands eſcheat, by what Law do they detain and keep the Queens Dower from her? By what Law, did I ſay? By that Law whereby they ſubdue all things to themſelves, to wit, their own wicked Appetites, Ambition, and Covetouſneſſe, which is all the Law they can ſhew for any of their Actions, to which we muſt be Slaves ſo long as they command over us. Pro. 30.21. For three things (ſaith Solomon) the earth is diſquieted, and for four, which it cannot bear: For a Servant when he reigneth, and a Fool when he is filled with meat: For and odious woman when ſhe is married, and an Hand-mai [...] that is Heir to her Miſtreſſe: Is not our Englan [...] diſquieted with all theſe? Oh who can bear it yet theſe Tyrants rejoce at it, Delight is not ſeemly for a Fool, much leſſe for a Servant to have ru [...] over Princes. Pro. 19.10. Yet theſe Slaves tryumph over their Prince, and ſcoff at his Miſeries And as the Jews in a deriding manner ſaid of o [...] Saviour, This is Jeſus King of the Jews, So theſ [...] [Page] Jews ſcoffingly call their Soveraign Lord, The King of Scots, yet keep his Kingdom from him, jee [...]ing him out of his Eſtate. O Heavens! As perpetually afterwards, ſo allwayes before the Conquerour, the legiſlative power did continue in the King, tanquam in proprio ſubjecto, as in the true and proper ſubject of that power; and the Kings Edicts, were the only poſitive Laws of the Realm; and indeed who can be a King without this power? for what difference is there between the King, and Subject, but that the one gives the Laws, the other receiveth them? And moſt clear it is by all Hiſtorians, that the Common Council of our antient Kings, were compoſed only of Prelates, and Peers, the Commons were not admitted to any Communication in affairs of State. Camden in his Britannia telleth us, that in the times of the Saxon Kings, and in after Ages, the Common Council of the Land, was Praeſentia Regis Praelatorum, Procerum (que) collectorum, The preſence of the King with the Prelates and Peers; Ingulphus (who dyed before 1109) ſaith, Rex Eldredus Convocavit Magnates, Epiſcopos, Proceres, & Optimates ad tractandum de publicis negotiis Regni. He did not call the Commons. So Edward the Confeſſor, that great Legiſl [...]tor, made all his Laws, without the conſent of the Commons.

Now when the Norman Conqueror, one of the Praedeceſſors of Charles the Martyr came in, who [Page] had a triple title to this Kingdome, to wit, by Donation, Conqueſt, and by the Conſent of the people: for (as it is well known) when Edward the Confeſſor lived in Normandy, he gave this Kingdom, after his deceaſe, to William Duke of Normandy, as he was his kinſman, & near of bloud ſo that the Conquerour was heir of the Crown to the Confeſſor by adoption. Which title, if it was invalid, you muſt know he was a Conquerour; and no man will deny that Conqueſt maketh a legal title,Note: Bodin li. 2. ca. 5. Jure Belli. But, ſuppoſe both thoſe titles were (as they were not invalid, yet by the Law of Nations, the Conſent of the people maketh an inviolable title, even to an Uſurper, in continuance of time, (if they have no other lawfull King;) much more to a lawfull Soveraign. And his people, our Anceſtors, ever ſince the Conqueſt, for the ſpace of about ſix hundred yeares, have all done allegiance to, and unanimouſly reſolved, that the Conquerour and his Succeſſors, were our only true Kings, Liege Lords, and Soveraigns, having the ſupreme power over us, and never did the people claim power to depoſe the King, until thoſe Monſters at Weſtminſter, Note: King Charles his title had been good to the Crown of England, though he had borrowed no part of this Claim from the Conquerour. See reverend Heylin's life of King Charles. under pretence of ſuch a power, murthered Charles the firſt, and againſt all Law, Juſtice and Equity, and againſt th [...] wills of the people, make [Page] themſelves maſters of our lives, and fortunes, and of all that we have, taking them away when they pleaſe.

It would make a man cry, and it would make a man laugh, to ſee what fools theſe fellowes make of us: Royal Government by Kings, hath been uſed here, time out of mind, and approved by all our Anceſtors, to be the beſt of Governments, and moſt natural, and profitable for us; yet theſe few ſtinking Members at Weſtminſter, made an Act (March 17. 1648. contrary even to their own Oaths and Proteſtations) to aboliſh the Kingly Government, as unneceſſary (I uſe their own words) burthenſome, and dangerous to the people: as if this ſmall company, conſiſting of fifty, or ſixty at the moſt, of the Scum, and tail of the people, were wiſer, and knew what was better for us, than all our Anceſtors, both noble and ignoble, in all ages. But what was their reaſon to aboliſh Kingſhip? To make each of themſelves Kings, nay Tyrannical Kings over us. So may the ſlave ſay, that the government of his Lord over him, is unneceſſary, burthenſome and dangerous; and therefore he will murther his Lord, and make himſelf Ma [...]ter: changeing the name, and execute the office worſe. So may High-way men take away the true owners purſe, and tell him it was unneceſſary for him to keep it: or by the ſame law, may thieves murther, and rob the Maſter of his houſe, and then vote the Maſter burthenſome, and dangerous to his family. Yet notwithſtanding, [Page] while theſe Tyrants deſtroy our fundamental Government, Lawes, Religion, Freedoms and Liberties, making of us abſolute ſlaves & villains, only to ſatiate their luſt and pleaſure; yet even then they ſtile themſelves The Keepers of the Liberty of England, by Authority of Parliament. Cloſe, and truſty keepers of our liberty, indeed, for we can come at none of it, they keep it from us, not for us: ſo Wolves may call themſelves keepers of the Lambs which they have caught; or by the ſame law, may a Cut-purſe be called the keeper of the purſe, and be ſaid to have the ſame care of it: for they are heepers of our liberty, only to keep themſelves. For by what authority was this Individuam vagum, the Keepers, erected? By what authority? why they will tell you by authority of Parliament. Cunning Curres! How they take the people with this word Parliament! when God knows, they themſelves were all the Parliament by whoſe authority the thing called Keepers (I know not what they be, for I never yet heard them named) were invented. So may Adulterers vote themſelves keepers of Chaſtity; or ſo may I murther a man againſt his will, and then call my ſelf keeper of his life, by his authority. For they deſtroyed the Parliament, when they deſtroyed the King; and there hath been no Parliament ſince. Vide 1 H. 4. Rot. Parl. n. 1.14. li. 4. Coke 4 Inſt. p. 46. and 4 C. 4. f. 440. Therefore they moſt falſly call themſelves a Parliament: Neither are they the Repreſentatives [Page] of the people, (as I ſhewed before;) but a company of Ungracious Tyrants, acting againſt the wills of the people. Yet, forſooth, they tell us, that the people have the ſupreme power, and that they act for the people, being their Repreſentatives. Juſt as if I ſhould take away all that another man hath, againſt his will, and then tell him, that he hath the ſupreme power over his goods, and that I took them away by his authority and power; or, as if I ſhould take away his money, without his leave, and tell him, that I am his Repreſentative. So theſe Foxes cozen the people with nonſenſical cheats; and in all things, are Repreſentatives of the Devil, not of the People: for they all well know, and ſome of them have declared ſo, that if the people might chuſe their Repreſentatives, thoſe Repreſentatives would reſtore the King to his own again, which theſe moſt unjuſtly keep from him. We cannot ſerve God and Mammon, both at one time, Good and evil cannot ſtand both together. If the King come in and rule, theſe men muſt fall; If we ſerve the King as we ought, we cannot ſerve theſe at all; If God re-eſtabliſheth his Anointed, Lucifer muſt call down his Children; wickedneſſe muſt be aboliſhed, when righteouſneſſe takes place; therefore the Gaolers of the Liberty of England muſt down, when Charles the Second, our only lawfull Soveraign, is reſtored to his Crown, and Kingdome. Which they very well know, therefore they would [Page] fain keep as long as they can, their Empire, which coſt them their Souls, and Reputation. But let us return to our King.

When the Conquerour came in He got by right of Conqueſt all the Land of the Realm into his own hands, the whole Kingdom was his direct and proper inheritance in demeaſn, ſo that no man can at this day make any greater title than from the Conqueſt to any Lands in England, for the King being owner and ſole Lord of the whole Land and the People therein, did (as he lawfully might) diſpoſe of the Land, and people, according to his will and pleaſure; he gave out of his hands what Lands he pleaſed, to what perſons he pleaſed, and reſerved what tenures and ſervices he pleaſed. So that in the Law of England we have not properly Allodium, that is, any Subjects Land that is not holden.Note: Co. Lit. 1. We all hold our Lands mediately or immediately of the Crown, neither have we any right to our Lands any longer than we are faithfull, and loyal to the King, who firſt gave us them upon that condition; for by the Laws of the Realm, if we take up arms againſt the King, imagine his death, or commit any other offence, which is high Treaſon, we forfeit our eſtates to the King, ſo that they return from whence they were firſt derived; the greateſt and higheſt title or property which a Subject hath to his Lands, is Quod talisſeiſitus fuit in dominico; ſuo ut de feodo. Now though this word Feodum doth (as Littleton [Page] teacheth) legally ſignify inheritance, and ſo Feodum Simplex, ſignifieth a lawfull or pure inheritance, yet it is apparently manifeſt, that Feodum is a derived right, and doth import with it a truſt to be performed, which truſt broken forfeiteth the Eſtate to the King, who only hath (as Camden obſerveth) Directum imperium, cujus nullus eſt Author niſi Deus. For all the Lands within this Realm, were originally derived from the Crown, and therefore the King is Soveraign Lord, or Lord Paramount, either mediate or immediate, of all and every parcel of Land within the Realm, 18 E. 3.35.44 E. 3.5. 48 E, 3.9.8 H. 7.12. Therefore though in other places he which findeth a piece of Land, that no other poſſeſſeth, or hath title unto, & entreth into it, gaineth a property by his entry; yet in England property to Land cannot be gained any ſuch way, for the Subject can have no property, but what was firſt by the Kings grant; therefore thoſe Lands are ſtill appropriated to the Crown, which the King did not give away to his Subjects; as if Land be left by the Sea, this Land belongeth to the King, and not to him that hath the Lands next adjoyning, or to any other but the King.

Caelum Caeli Domino, terram autem dedit filiis hominum, All the whole Heavens are the Lords, the Earth hath he given to the Children of men, for which he only reſerved their ſervice, as an acknowledgement of his bounteous liberality: ſo the whole Kingdom is the Kings, but the Land therein [Page] he hath given to his Children the people, for which he only reſerved their allegiance and ſervice, as a remembrance, and recognition, of his Royal bounty; in which reſervation, the King (as my Lord Bacon writeth) had four inſtitutions, exceeding politick and ſuitable to the State of a Conquerour.

Firſt, Seeing his people to be part Normans, and part Saxons, the Normans he brought with him, the Saxons he found here, he bent himſelf to conjoyn them by Mariages in Amity, and for that purpoſe ordains, that if thoſe of his Nobles, Knights, and Gentlemen, to whom he gave great rewards of lands, ſhould dye, leaving their Heir within Age, a Male within 21, and a Female within 14 years, and unmaryed, then the King ſhould have the beſtowing of ſuch Heirs in Mariage, in ſuch a Family, and to ſuch perſons as he ſhould think meet, which intereſt of Mariage, went ſtill imployed, and doth at this day in every Tenure called Knights ſervice.

The Second was, to the end that his people ſhould be ſtill conſerved in Warlik exerciſes, and able for his defence, when therefore he gave any good portion of Lands that might make the party of Abilities, or ſtrength, he withall reſerved this ſervice, That that party and his Heirs,Note: Who then ought to have the Militia but the King? having ſuch lands, ſhould keep a Horſe of ſervice continually, and ſerve upon him himſelf, [Page] when the King went to Warrs, or elſe having impediment to excuſe his own perſon, ſhould find another to ſerve in his place, which ſervice, of Horſe, and Man, is a part of that Tenure called Knights ſervice at this day.

But if the Tenant himſelf be an Infant, the King is to hold this land himſelf, untill he come to full Age, finding him Meat, Drink, Apparel, and other neceſſaries; and finding a Horſe and a Man with the overplus, to ſerve in the Warrs, as the Tenant himſelf ſhould do if he were at full Age.

But if this Inheritance deſcend upon a Woman that cannot ſerve by her Sex, then the King is not to have the Lands, ſhe being 14. years of Age, becauſe ſhe is then able to have an Husband that may do the ſervice in perſon.

The Third inſtitution, that upon every gift of Land, the King reſerved a Vow, and an Oath, to bind the party to his Faith, and Loyalty; that Vow was called Homage; the Oath, of Fealty; Homage is to be done kneeling, holding his hands between the knees of the Lord, ſaying in the French tongue, I become your Man of Life and Limb, and of earthly honour. Fealty is to take an Oath upon a Book, that he will be a faithful Tenant to the King, and do his ſervice, and pay his Rents according to his Tenure.

The Fourth inſtitution was, that for Recognizance of the Kings bounty, by every Heir ſucceeding [Page] his Anceſtor in thoſe Knight ſervice lands, the King ſhould have Pr [...]mer ſeiſin of the lands, which is one years profit of the lands, and untill this be paid, the King is to have poſſeſſion of the land, and then to reſtore it to the Heir, which continueth at this day in uſe, and is the very cauſe of ſuing livery, and that as well where the Heir hath been in ward, as otherwiſe.

Many other Tenures with ſervices did the Conquerour inſtitute, as Grand Serjeanty, Petit Serjeanty, Tenure in Burgage, Soccage, Eſcuage &c. which being holden of the King, are called Tenures in capite, which is as much to ſay, as Tenures de perſona Regis, becauſe the head is the principal part of the body, and the King is the head of the body of the Commonwealth; Which Tenures brought many profits,Co. Lit. 108. and commodities to the Crown (which would be too tedious here to particularize) and are a clear teſtimony of the Kings Soveraignty. For no man can alien thoſe lands which he holdeth in Capite, without the Kings Licence, if they doe, the King is to have a fine for the contempt, and may ſeiſe the land, and retain it untill the fine be paid.

By example, and in imitation of the King (For Regis ad exemplum totus componitur orbis) Did the Nobles, and Gentry, of this Nation (to whom the King had given large portions of land) grant out parcells of their land to their Servants, and under-Tenants, [Page] reſerving ſuch ſervices; and appointing ſuch like Tenures, as the King did to them, as Homage, Fealty, &c. whereof you may read plentifully in Littletons Tenures; But their Tenants in doing Homage and Fealty to them, did alwayes except the Faith which they did owe unto the King; As in their making Homage appeareth, viz.Note: Co. Lit. 64. I become your man from this day forward of Life and Limb, and of earthly worſhip, and unto you ſhall be true, and faithful, and bear you faith for the Tenements I claim to hold of you (ſaving the Faith that I owe unto our Soveraign Lord the King) Though they Swore to become the men of, and be true and faithfull to, their Lords, yet not ſo, but that they ſtill were the men of, and ever would be true and faithful to, the King their Soveraign, who was Lord over their Lords, and over the whole Realm, Omnis homo debet fidem Domino ſuo, de vita & membris ſuis, & terreno honore, & obſervatione conſilii ſui, per honeſtum, & utile, ſalva fide Deo, & Terrae Principi, Lib. Rub. cap. 55. We can oblige our ſelves to no men ſo deeply, as to take away our allegiance and fidelity towards the King; We muſt be for God and the King in all things, all our actings, and undertakings, ſhould tend to their Glory, which would prove our greateſt good and comfort; Homagium Ligeum is only due unto the King; the Law prohibiteth us to do Homage to any, without making mention of this Homage [Page] due unto the Lord our King; therefore we muſt not be oppoſite to, or armed againſt him, but both our lives and members muſt be ready for his defence, becauſe he is Soveraign Lord over all. Co. Lit. 65.

As the Conquerour did make all his Subjects Feudaries to him, ſo likewiſe did he change our Lawes and Cuſtomes at his pleaſure, and brought in his own Country faſhions, which is the Common uſe of Conquerours. He cauſed all Lawes to be written in his language, and made what Lawes he thought meet, Quod Principi placuerit, legis habet vigorem, whatſoever the King willed, was the only law; His fiat, was as binding, as an Act of Parliament; and what he voted, no man, no not the whole Kingdome, had power to diſpute. There was no queſtion then made, but that the King ought to have the Militia, neither did any one think of, much leſſe, deny him a Negative voice. The Commons then thought it an high honour, to look upon the Kings Majeſty a farre off; To ſit, and rule their families at home, was all the Juriſdiction which they had, or claimed; They had not power to condemn one of their ſervants to death, much leſſe their Soveraign Lord the King, from whom they then, and we now, have our being. The King had not then made them ſo much as the Lower Houſe, nor ever did admit them to his Counſel; The Lords, their Maſters, were only deemed wor [...]hy of this dignity; for [Page] why? Tractent fabril [...]a fabri, Let the Shepheard keep his ſheep, and the Hogheard keep his hogs, and not meddle with the tuning of muſical Inſtruments. Though the Plow-man can drive, and guide his horſes well, yet he would make an ill Pilot to ſteer a ſhip; The Blackſmith may have skill to make a horſe-ſhooe, but he would rather marre, than make a watch; The Commons may make good Subjects, but experience teacheth us, they will rather deſtroy both King, and Kingdome, than reform, or rectifie either. Therefore the Kings of England did never admit the Commoners into their Counſels, much leſſe, intruſt them with the Legiſlative po [...]er. For it is a Meridian truth, that as before, ſo from the Conqueſt, until a great part of the Reign of Henry the third, (in whoſe dayes (as ſome hold) the writ for election of Knights was firſt framed) the Barons and Prel [...]tes only made the Parliament, or Common Council of the Realm, whom the King convoked by his Royal Summons, when he pleaſed. Neither did the Council ſo convened, conſiſt of any certain number, but of what number, and of what perſons the King vouchſafed. Nay clear it is, by the Lawes made in the Reign of Edward the firſt, (which was above two hundred yeares after the conqueſt) that there was no certain perſons, or formed body, whoſe conſent was requiſite to joyn with the King in making an act of Parliament; but when the King conceived it fit to make a Law, he called ſuch perſons [Page] as he thought moſt proper to be conſulted with. Indeed, at the Coronation of Henry the firſt, all the People of England were called by the King, and Laws were then made, but it was per Commune Concilium Baronum. And that King and his Succeſſours, did not uſually call the Commons, but made Laws with the advice of which of their Subjects they pleaſed; and as Sir Walter Rawleigh and others write, the Commons with their Magna Charta, had but baſtard births, being begotten by Uſurpers, and foſtered by Rebellion, for King Henry the firſt did but uſurp the Kingdom; and therefore to ſecure himſelf the better againſt Robert his eldeſt brother, he Courted the Commons, and granted them that Great Charter, with Charta de foreſta, which King John confirmed upon the ſame grounds, for he was alſo an Uſurper, Arthur Duke of Brittain being the undoubted heir of the Crown,Note: Mr. Howels Philanglus. ſo the Houſe of Commons and theſe Great Charters had their original from ſuch that were Kings de facto, not de jure.

But it maters not which of the Kings firſt inſtituted the Houſe of Commons, certain it is, that long after the Conquerour, its name was not ſo much as heard of in England, but (as it is apparent) one of his Succeſſours did form them, and grant, not to make Laws without their conſent, and by a Statute made 7 H. 4. the Writ of Summons now uſed was formed, and by an other Act made 1 H. 5. direction [Page] is given who ſhall be choſen, that is to ſay, For Knights of the Shires, Perſons reſiant in the County, and for Cities and Boroughs, Citizens and Burgeſſes dwelling there, and Free-men of the ſame Cities, and Boroughs, and no other. So that now by the Kings gracious Conceſſions, each Member of the houſe of Commons ought to be reſpectively elected, out of the Shires, or Counties, Cities, or Boroughs, by the Kings Writ, ex debito Juſtitiae.

Now would it not ſtrike a man with admiration, and make his hair ſtand an end, to hear, that the Houſe of Commons ſhould claim the Legiſlative power, and proteſt to the world, that they were greater in authority and Majeſty than the King, who raiſed them from nothing? ſurely 'tis but a dream, which troubled the head a while, with ſtrange Chimaeras, and then vaniſh'd; it is but a Phantaſm, which fanatick diſtempers raiſed in lunatick brains, and ſo periſh'd; after ages will account it but an Ovids Metamorphoſis, or as a Fable, told more, for mirth, and novelty, than for any truth or reality; for why? are the pots greater than the Potter? or doth he who ought for to obey, give Laws to him whoſe right it is to command? The King ſayeth to the Houſe of Commons, come, and they come, and he ſayeth to them go, and they go, whatſoever the King commands, that they cannot chuſe by Law but do; Nay the Lords their Maſters, are but the Kings Servants, the King is the head, and they are but the ſervile Members; it is the property of the [Page] Head, not of the Members to command; the inferiour Members are all at the will and nod of the Head, the feet run, the hands work, and the whole body moveth at the pleaſure of the head, but without the head the whole body is but a dead trunck, and neither hands nor feet have power to move: ſo the Members of the Parliament without the King their head, have not power to ſit, much leſs to Act: there is no body without a head, nor no Parliament without a King, they cannot move, nor convene together, without his Royal Summons, neither can they diſſolve themſelves, being convened, without his command, the King aſſembles, adjourns, prorogues and diſſolves the Parliament by Law at his pleaſure, and therfore it is called in our Statutes and Law-bookes, Parliamentum Regis, Curia Regis, et Concilium Regis, and the Acts of Parliament are called the Kings Laws; and why not the Kings Laws? doth not he make them? The whole body and volumes of the Statutes proclaim the King the ſole Legiſlator. What is Magna Charta but the Kings will, and gift? The very beginning of it will tell you 'tis no more, viz. Henry by the grace of God, &c. Know ye that we of our meer and free will, have given theſe Liberties: In the ſelf ſame ſtyle runs Charta de foreſta.

In the Statute of eſcheates made at Lincoln, 29 Edw. 1. are theſe words, At the Parliament of our Soveraign Lord the King, by his Council it was agreed, and alſo commanded by the[Page]King himſelf, That &c.

The Statute of Marlebridg 52 H. 3. runs thus. The King hath made theſe Acts, Ordinances, and Statutes, which he willeth to be obſervtd of all his Subjects high and low.

3. Edwardi primi, The title of the Statute is, Theſe are the Acts of King Edward, and afterwards it followeth, The King hath ordained theſe Acts, And the firſt Chapter begins, The King forbiddeth and commandeth, That &c.

6. Edw. 1 It is ſaid, Our Soveraign Lord the King hath eſtabliſhed the Acts, commanding they be obſerved within this Realm. And in the 14 Chap. the words are, The King of his special grace granteth, That &c.

The Statute of Quo Warranto, ſaith, Our Lord the King at his Parliament, of his special Grace, and for affection which he beareth to his Prelats, Earls, and Barons, and others, hath granted, that they who have liberties by preſcription ſhall enjoy them.

1. Ed. 3. To the honour of God, and of holy Church, and to the redreſſe of the oppreſſion of the people, our Soveraign Lord the King &c. At the requeſt of the Commonalty of his Realm by their Petition made before him and his Counſel in the Parliament, by the aſſent of the Prelats, Earls, Barons, and other great men aſſembled in the ſaid Parliament, hath granted for him and his heirs &c.

But wherfore evidences to prove that which no man can deny? The ſtyles of the Statutes and Acts [Page] printed to the 1 H. 7 are either, The King willeth, the King commandeth, the King provideth, the King grants, the King ordains at his Parliament, or the King ordaineth by the advice of his Prelats, and Barons, and at the humble Petition of the Commons &c. But in Henry 7 his time the ſtyle altered, and hath ſithence continued thus: It is ordained by the Kings Majeſty, and the Lords spiritual, and temporal, and the Commons in this preſent Parliament aſſembled; And why do the Lords and Commons ordain? Is it not only becauſe the King doth? It is ſo, they do, becauſe the King doth, which only denotateth their aſſent, for the Kings Majeſty giveth life to all, as the Soul to the Body; for did ever the Lords or Commons make an Act without the King? Never; they cannot; the Lords adviſe, the Commons conſent, but the King makes the Law, their Bills are but inanimate ſcriblings, untill the King breaths into their noſtrils the breath of life, and ſo that which was but mould before, becometh a Law which ruleth living Souls, and as Sr. Edward Coke obſerveth,Note: [...] Inſt. 25. In antient times all Acts of Parliament were in form of Petitions, which the King anſwered at his pleaſure; now if it be the duty of the Parliament to Petition, and in the power of the King to receive or reject their Petitions at his will, judg you who hath the ſupreme power. Neither doth the King only make the Laws, but he executeth them too, for all executions (which are the life of the Law) receive their [Page] force and vigour from the King. Car la ley, le roy, et les briefes le Roy Sont les choſes per que home eſt Protect et ayde, ſaith our Father Littleton, Sect. 199. There be three things whereby every Subject is protected, Rex, Lex, & reſcripta Regis, The King commandeth, his commands are our Laws, and thoſe Laws are executed only by the Kings Writs and Precepts; and although the King Moſes-like deputeth ſubaltern Judges, to eaſe himſelf of ſome part of the burthen of adminiſtring Juſtice, yet what they Judge, are the Kings Judgments; the Law is the rule, but it is mute, the King judgeth by his Judges, and they judging are the Kings ſpeaking Law; The Judges are Lex loquens the Kings mouth, the Commons are his eys, and the Lords his ears, but the Kings head is Viva Lex, the fountain of Juſtice, to whom God hath given his Judgments, and we have none but what the King Gods Vicar giveth to us; and why not the Kings judgments? Quod quis (que) facit per alterum facit per ſe, The Kings Patent makes the Judges, the power of pardoning offences only belongeth to the King: He may grant conuſance of all pleas at his pleaſure within any County or Precinct, to be holden there only, and remove the Courts at Weſtminſter to what place he pleaſeth, and adjourn the Terms as he ſees cauſe, this is book-Law, 6. H. 7.9.6 Eli. Dier 226.Note: Summum jus ſumma injuria. But I pray what Law ſet up the new ſlaughter-houſe in England, viz. the high Court of Juſtice? [Page] Doubtleſſe it was not the Kings Law, and if not his Law, it was no Law, for England never heard of any other but the Kings Laws.

You have already heard that the King was before Parliaments, that the King firſt inſtituted Parliaments, not Parliaments the King, that the Houſe of Commons is but as it were of yeſterday, and that both Houſes are nothing elſe but what the King made them; Let us now ſee what the King did make them, & with what power this Idol the Houſe of Commons is inveſted, & ſince they have nothing elſe to ſhew for what they are, than the Kings Writ, that being their Baſis, and only legal authority, Take a view of the Writ.

The King to the Vicount or Sheriff Greeting.

WHereas by the advice and aſſent of our Counſell, for certain arduous and urgent affairs concerning us, the State, and defence of our Kingdom of England, and the Anglican Church, We have ordained a certain Parliament of ours to be held at our City, [...] the [...] day of [...] next enſuing, and there to have conference, and to treat with the Prelats, Great-Men, and Peers of our ſaid Kingdom; We command, and ſtrictly enjoyn you, that making Proclamation at the next County Court, after the receit of this our Writ, to be holden the day and place aforeſaid▪ [Page] you cauſe two Knights girt with Swords, the moſt fit and diſcreet of the County aforeſaid, and of every City of that County two Citizens, of every Borough two Burgeſſes, of the diſcreeter, and moſt ſufficient, to be freely and indifferently choſen by them, who ſhall be preſent at ſuch Proclamation, according to the Tenor of the Statute in that caſe made and provided, and the names of the ſaid Knights, Cittizens, and Burgeſſes, ſo choſen, to be inſerted in certain Indentures, to be then made between you and thoſe that ſhall be preſent at ſuch Election, whether the parties ſo elected be preſent or abſent, and ſhall mak [...] them to come at the ſaid day, and place, ſo that the ſaid Knights for themſelves, and for the County aforeſaid, and the Citizens, and the Burgeſſes, for themſelves, and the Cominalty of the ſaid Cities, and Burroughs, may have ſeverally from them full and ſufficient power, to do and to conſent to thoſe things, which then by the favour of God ſhall there happen to be ordained by the Common Counſel of our ſaid Kingdom concerning the buſineſſe aforeſaid; So that the buſineſſe may not by any means remain undone for want of ſuch power, or by reaſon of the improvident election of the aforeſaid Knights, Citizens, and Burgeſſes; But we will not in any caſe, that you or any other Sheriff of our ſaid Kingdome ſhall be e [...]ected: And at the day and place aforeſaid, the ſaid Election, being made in a full County Court, you ſhall certifie without delay to us in our Chancery under your Seal, and the Seals of them which ſhall be preſent at that Election, [Page] ſending back unto us the other part of the Indenture aforeſaid, affiled to theſe preſents, together with the Writ. Witneſſe our ſelf at Weſtminſter.

This Writ is the foundation of the Parliament,Note: Decl. of the Treaty; p. 15. upon which the whole fabrick of their power and proceedings is grounded. It is that which ſetteth up a Parliament Man, and is the only Commiſſion which diſtinguiſheth him from another man; for without that, every man in the Kingdom hath equal right and authority to ſit and vote in Parliament: Now by Law, no man ought to exceed his Commiſſion; Therefore if the Lords or Commons act beyond the bounds of their power limited in this Writ, (their only Commiſſion) they are tranſgreſſors, and incur the puniſhment of Malefactors. The Writ telleth you, that both Houſes are but as it were the production of the Privy Council, for though the King ordaineth the Parliament, yet it is, by the advice, and aſſent of his Council: why then may not the Kings privy Council (being prius tempore) lay claim to the Soveraignty, as well as his Common Council? ſurely both have like right. The Lords are only enabled by their call, t [...] Conferr and Treat, and that not without, but with the King. It is their Counſel to adviſe, not their power to authorize, which the King requireth; For why? had not the King ordained a certain Parliament to be, and there to [Page] [...]ave Conference, and to treat with them, they [...]ad not come, to give him Counſel; and as they [...]annot come but when the King commands them, [...]o neither can they chuſe but come when the King [...]oth command, except the King excuſe them. [...]nd being come they are but (as Judge Jenkins [...]ith) Conſiliarii, non Praeceptores, Counſellors, [...]or Commanders, for to Counſel, is not to Com [...]and; They are only to adviſe, not to controul, [...]r compel the King. The Parliament is ordained [...]y the [...]ing (as appeareth by the Writ) only for [...]ertain arduous, and urgent affairs, 1. Touching [...]he King. 2. The State of the Kingdom. [...]. The defence of the Kingdom. 4.Note: 4 Inſt. 9. The [...]tate of the Church. And 5. The [...]efence of the ſame Church. Though it [...]e arduous, yet not urgent occaſion, to deſtroy [...]ingſhip. To condemn the King to death, and [...]uniſhment, is not touching the King but a Male [...]ctor. To kill the King, is to deſtroy the kingdom, [...]ot to defend it, and his death, is the death of [...]e Church and Religion. O how have the Long [...]arliament ſwarved from the true ends for [...]hich Parliaments were ordained!

Indeed the Lords (not as the upper Houſe of [...]arliament, but as a diſtinct Court of the Kings Ba [...]ns) have power to reform erroneous judge [...]ents given in the Kings Bench; But there is firſt Petition of Right made to the King, and his an [...]wer to it, viz. Fiat Juſtitia. The Court of Parliament [Page] is only the Houſe of Lords where the King ſitteth, and they are his common-Counſel, it belongs to them to receive all Petitions, to adviſe his Majeſty with their Counſel, and to conſent to what Laws the King ſhall make by their advice.

Not to ſpeak of the qualities of the perſons of the Houſe of Commons,Note: Yet forſooth theſe the Loweſt, ſet up the Higheſt Court viz. The high Court of Juſtice. So Servants may ſet up a high Court, to try and condemn their Maſtets. Asperius nihil eſt humili cum ſu [...]git in altum. being moſt of them (to wit Citizens and Burgeſſes) Tradeſmen, brought up in their Shops, not in any Univerſity, or Academy of Law and Learning, and as fit to Govern and make Laws, God wot, as Cows are to dance; The reſt of them being Knights of Shires, choſen commonly rather for their Mony than their Wit, having greater wealth than head-pieces. I paſs from their education to the authority which the King vouchſafed to beſtow upon them, which is only what is contained in the Writ, viz. facere & conſentire, to do & conſent, but to what? Not unto ſuch things which they ſhall ordain, but unto ſuch things which are ordained by the King and his Common-Counſell, they are but only Miniſterial Servants, and by the Writ it is clear that they are no part of the great Counſel of the Kingdom, they are but the grand Inqueſt, and general Inquiſitors of the Realm,Note: 4 Inſt. 11. to find out the grievances of the people, [Page] and Petition to the King for redreſs, the Burgeſſes, and Citizens to preſent the defects in their Trade, and the Knights of the Shires, the burthens and Sores of their Counties,Note: 5 Eli. ca- 1. they ought not, nor are not admitted into the Houſe before they have ſworn, that the Kings Majeſty is the only and ſupreme Governour over all perſons in all cauſes. This oath did every Member of the long Parliament take, before they ſet foot into the Houſe of Charls the Martyr, whom they afterwards murthered, and took poſſeſſion themſelves of all that he or his royal progeny, had or ſhould have; let the world judge how faithfully theſe Keepers kept their Oathes, and Covenants. Now forſooth none muſt come into the Houſe but thoſe who firſt ſwear, that the King (who is) is not, but that they (who are not) are the only ſupreme Governours over all perſons in all cauſes. And will theſe oaths be kept? 'Tis perjury to keep them. Thus they joyn hand in hand, and oath to oath, but it is but to do wickedneſs, for like King Davids Rebels, they make a Covenant againſt their King, and would murther him, as they did his Father, if they could catch him: but nulla pax malis, the wicked cannot hold together long, though they unite their forces into one intire body, yet it is but like Samſons Foxes, by the tailes, only to ſet the world on fire.

When the Commons have taken the oath of Supremacy, and met together in a body collective, [Page] in the houſe, they have not ſo much power as a Steward in his Leet, or a Sheriff in his Tourn, for they cannot miniſter an oath, impriſon any body but themſelves, nor try any offence whatſoever, (much leſs try their King, and aſſume the Legiſlative power;) At a conference the Commons are always uncovered, and ſtand when the Lords ſit, (ſurely theſe are no marks of Soveraignity) They indeed chuſe their Speaker, but after their choice the King may refuſe him at his pleaſure,Note: 4 Inſt. 8. and make them chuſe another, and Lenthal himſelf (as all other Speakers do) did, when he was preſented to the King, diſable himſelf as a perſon unworthy to ſpeak before the King; yet now he is ſtyled the Father of our Country. (How the world is turned up-ſide down!) Theſe Parliamentiers heretofore were wont to be arreſted by any common Perſon, and lyable to all Sutes, and puniſhments, as other men, untill the King graciouſly paſſed an Act for their indemnity, 4 H. 8. ea. 8. So that they are nothing but what the King made them, nor have nothing but by his grant; and all that the King did make them, appeareth by the Writ, which is to do and conſent to ſuch things as the King with his Common-Counſell ſhould ordain.

Then ſtay Reader, and behold, ſtand ſtill, with thy head and hands lift up to the heavens, and admire, with what impudence, and oppreſſion, tyranny, and uſurpation, the long Parliamentiers are [Page] fraught with, who never had any other legal power than by the Kings Writ, and have loſt that by the Kings death; yet tyrannize over three kingdoms, calling themſelves the Repreſentatives of the whole Kingdom, and that they were intruſted by the People, with the Supreme and Legiſlative power, which God and all the world knoweth is as falſe as the Almighty is true. For firſt they do not repreſent the King the head, nor the Peers who are the higher and nobler part of the kingdom,Note: 4 Inſt. 2. therefore they are not the Repreſentatives of the whole kingdom, neither were they ever entruſted by the People with the Supreme and Legiſlative power, Nay, the people did never confer any power on them at all, for by their Election the people did but deſign the perſon, all the power the Commons have, proceeded from the King, which is contained in the Writ, by which they were called. As Free-holders worth forty ſhillings a year, and free-men of Cities, and Borroughs, would make very unfit Electors of Supreme Magiſtrates, ſo never did they, they cannot make any Election of their Commons, untill the King commandeth, and giveth them power, they have no power ſo to do of their own, much leſs to authorize ſupreme Legiſlators. The King giveth liberty to Towns and Cities, to make choice of Burgeſſes, which had no ſuch power before the Kings grant, ſo that all the power which the Commons have floweth from the King, not a drop of it from the people.

[Page]Therefore, if the Commons exceed their commiſſion, to wit, the power given them by the Kings Writ, it is illegal, and their actings void in Law; and ſince the power given them by the Writ, is extinguiſhed by the Kings death, the Long Parliament is by Law diſſolved, and all the power which they take upon them ſince, is uſurped, illegal, and Tyrannical, and contrary to the Lawes both of God and man. And to make their Tyranny the greateſt under the Heavens, they proteſt to the world, that the Repreſentatives of the people, ought to have the Legiſlative power; yet they give Lawes (as they call them) to Scotland and Ireland, not having ſo much as one Member from both Kingdomes, in their repreſentative body; nor the eighth part of the Repreſentatives choſen by the Counties, Cities, and Burroughs in England. So that no Tyrants ſince the Creation of the world, did ever equallize theſe, either in cruelty or abſurdity, wickedneſſe or fooliſhneſſe: yet forſooth, in 1649, they made an Act, that it ſhould be High Treaſon, for any one to affirm the preſent Government to be Tyrannical, Uſurped or Unlawfull; or that theſe Commons are not the ſupreme Authority of the Nation. So thieves may murther the Father, and take away the inheritance from his Children, and then make a Law, that it ſhall be high Treaſon for any one to call them thieves or uſurpers, or to ſay, they had not the ſupreme Authority. Thus they defend Tyranny with Tyranny, [Page] and one ſin with another. Unumquodque conſervatur, eodem modo quo fit. Things impiouſly got, muſt be impiouſly kept. They got their authority by blood, and by blood it muſt be kept; they juggled themſelves by lyes into the ſupreme ſelf-created authority, and we muſt lye, and ſay they are the ſupreme authority, only becauſe they do, otherwiſe we ſhall be executed for high Treaſon, againſt this infamous conventicle; So that of neceſſity we muſt diſpleaſe God, if we pleaſe them, and live no longer, than we ſin, for they have made it a capital offence to ſpeak truth. I muſt confeſſe, moſt men amongſt us, are frighted with this ſcarr-Crow, not only to lye, and affirm the long called Parliament to be the legal ſupreme authority, but alſo with St. Peter, forſwear, and deny their perſecuted Lord and Maſter the King, accounting no weather ill, ſo they be by their warm fire ſides, and eſteeming all men indiſcreet, who publickly own their King, and therby incurr the diſpleaſure of theſe domineering Tyrants. But for my part, I had rather be a Servant to God, and my King, than a Maſter amongſt the unrighteous; I am a Member of the body of the Commonwealth, and therefore cannot ſee my head the King cut off, without crying,Note: They are dead Members who do not. Lord have mercy upon us. It is the duty of all his Subjects both with pens and hands, to help their King out of the mire, into which theſe Rebels have [Page] caſt him; not only the law of God, but the law of the land injoyneth us thereto: And I cannot ſee our Laws and Religion rooted up, without groans and ſighs; It is no time to be ſilent, when the fabrick wherein our whole treaſure and happineſ conſiſteth, is ſet on fire: Neither can ſilence, or innocence, protect one from the unjuſt violence of theſe Wolves; Sleeping, or waking, we are alwayes their prey: Some of us they murther for our Eſtates, ſome for their pleaſure, but all according to their wicked wills, not law. Therefore God knows whether I may be the next who muſt come to their pot; Howſoever, I had rather be taken, doing God, my King, and my Country ſervice, than in a drowſie Lethargy: I commit my Soul and Body, to the protection of the Almighty, who dorh not let a ſparrow fall to the ground without his divine providence, therefore will not let me fall into the power of their luſt, without his permiſſion. The King fell, and why ſhould not I? The Lords will be done, who when he hath corrected his Children, will burn the rod. They can deſtroy only my Body: him only will I fear, who can deſtroy both Body and Soul. Give Cerberus a ſop cryes ſome men, and ſpeak fairly to the Monſter now in power: But it is but to go into Hell; Therefore I will neither flatter, nor diſſemble with them.

Not to ſpeak of the Modeſty of the Houſe of Commons in former Ages, ſcarce adventuring to [Page] doe what they might, for fear they ſhould arrogate too much; As in 21 Ed. 3. When their advice was required concerning the proſecution of a Warr with France, They anſwered, That their humble deſire of the King was, that he would be adviſed therein by the Lords, being of more experience than themſelves in ſuch affairs. The like preſident of their Modeſty may you find in the 6 R. 2. and in the 3 E. 3. They diſclaimed to have Cogniſance of ſuch matters, as the Guarding of the Seas, and Marches of the Kingdom. We may conclude, that unleſſe it be the property of the Servant to command, and the Maſter to obey, or of the Souldiers to march before their Captain, that the King hath the ſupreme power, and is the ſole Legiſlator, not the Houſe of Commons: For the King repreſenteth God, the Commons only the ignoble People. As for both Houſes joyntly together, they are no Court at all; therefore can have no thoughts of having the Legiſlative power. And as the two Houſes have no power but what the King beſtoweth on them, ſo neither have they any title of honour and dignity, but by the Kings gift. For as all the lands in England, and all power and authority, is derived from the Crown; So by the laws of England, all the degrees of Nobilitie, and Honour, are derived from the King, the Fountain of Honour, and Majeſty it ſelf, 4. Inſt. 363. What then? have the two Houſes joyntly, or the Houſe of Commons ſingly, the Soveraign [Page] power, becauſe they have none but what the King giveth them? Have they the Majeſty, becauſe they have no honour or dignity but by the Kings gift? Surely this is all the reaſon: The King made the Lords, not the Lords the King: a Peaſant to day may be a Lord to morrow, if the King pleaſeth; and is the Peſant therefore the Kings maſter? ſurely no, it is the King who createth Barons, and ſo maketh them capable to ſit in the Houſe of Peers; but they are made but Peers, not Kings; nay they are but Peers of the Realm, not of the King: They are under, not above the King; For ſunt & alii Potentes ſub Rege qui dicuntur Barones, hoc eſt, robur belli, ſaith Bracton l. 1. c. 8. Though they are Potentes, yet they are ſub rege. As for the Houſe of Commons, they are ſo far from being our keepers, or the maſters of our King and kingdom, that there is not a Noble man amongſt them; They receive their being from the breath of the Kings Writ, and having their being in a collective body, they are but the Lower Houſe, whoſe name importeth ſubjection. But if the Commons when they ſit in the Houſe have the Soveraign power, where was it before their Seſſions? and where is it when they are diſſolved? What doth it hang in the Clouds, and drop on them when they ſit, and diſſolve like the Snow with the VVinter, when the King diſſolveth them? Soveraignty is permanent, and always continueth waking: The Houſe of Commons are, and they are not, according to the [Page] Kings pleaſure, he aſſembles and diſſolves them at his will. And what? doth the Soveraign power ſleep or die, during their interregnum? one would think it belonged to the King, becauſe he never dieth. O ridiculous Commons! I am weary of their abſurdity in claiming the Soveraignty.

But as once it was demanded of an Oraaor; ſpeaking very much in the commendation of Hercules, Quis vituperavit? So it may be demanded of me, treating of the Kings Soveraignty, who hath brought arguments againſt it? Truly for my part, I never ſaw any reaſonable argument againſt it; many cavils, but no reaſons. Evaſions are the beſt proofs uſed by the Anti-Royaliſts: And when they ſhift a Queſtion with forein matter, or a forein meaning, They think they have not only made a good anſwer, but alſo proved the point in queſtion to be on their ſide: As when our Books ſay, Every man in the kingdom is under the King, but the King is under none but God, They anſwer, the meaning of the book is, That every ſingle man in the kingdom is under the King, but not the whole people collectively, for they are above the King. Juſt as if the Book ſhould ſay, every man in the world is under the Heavens, but the Heavens are under none but God: And they ſhould anſwer to evade it, The meaning of the Book is, That every ſingle man is under the Heavens, but not the whole body of the people; for they are above the Heavens. O miſerable invention! ſuch abſurdities [Page] are moſt of their Arguments. Therefore we may conclude, that ſince Club-Law ſet them above reaſon, it muſt be Club-Law which muſt pull them down. Let the Sword argue them out of the Kings poſſeſſions, which they have gotten by Rebellion, and it will be eaſie then to convince them, that Rebellion againſt the King is unlawful. Had the King had no Revenues, he had ſtill injoyed his Crown. It is the profit which maketh King-killing honeſt; And it is the ſweetneſſe of the Biſhops Lands, which makes the Office of a Biſhop ſo bitter, and odious, to our new States-men; The Law would have them ejected from their ill gotten Fortune and Eſtates; therefore they perſecute the Law, as their utter Enemy, And ſay, that they will have it no more coached in the City of London, but carted in the Country amongſt the Swains; But they muſt likewiſe ſend the City with it into the Country, otherwiſe the Body will dye when the Soul departeth, and the City will periſh, when the Law and its Retinue bid it farewell.

As Hiſtories both forein and domeſtique, antient and modern, and the whole Accademy of the Common Law, ſo it is apparent by many Records, and Judgements in Parliament: And both the Lords and Commons, in divers Acts of Parliament,Note: Davis Iriſh Rep. ſo. 90. through many ſucceſſions of Ages, have declared that the King of England is Monarcha & [Page]Imperator in regno ſuo, a Monarch and Emperour in his Realm, above all the people in his kingdom, and inferiour to none on Earth, but only the Almighty, holding his Crown and Royal dignity, immediately of God, and of none elſe.

By the Statute of 28 H. 8. ca. 2. enacted in Ireland, it is declared, that the Kings of England are Lawful Kings and Emperours of the ſaid Realm of England, and of this Land of Ireland.

So by the Act of 16 R. 2. ca. 5. It is declared, That the Crown of England hath been ſo free at all times, that it hath been in no earthly ſubjection, but immediately ſubject to God in all things touching the Regality of the ſame Crown, and to none other. And what is the Houſe of Commons, a God? if they are but men, the Crown is not ſubject to them, for the Statute telleth you it is in no Earthly ſubjection. But perhaps they are Devils; neither will that ſerve their turn, for as it appeareth by the Act, The Crown is immediately ſubject to God, and to none other.

So by the Statute of 24 H. 8. cap. 12. it is declared, Where by divers ſundry old authentick Hiſtories, and Chronicles, it is manifeſtly declared, and expreſſed, That this Realm of England, is an Empire, and ſo hath been accepted in the World, Governed by one Supreme Head and King, having the Dignity and Royal Eſtate of the imperial Crown of the ſame, unto whom a body politick compact of all ſorts, and degrees of people, divided in terms, and [Page]by names of Spiritualty and Temporalty, been bounden, and ought to bear next God, a natural and humble obedience, he being alſo inſtitute and furniſhed by the goodneſſe and ſufferance of Almighty God, with plenary, whole and entire power, pre-eminence, authority, prerogative, and Juriſdiction, to render and yield juſtice, and final determination, to all manner of Folk, and Subjects within his Realm, and in a [...] cauſes, matters, and debates whatſoever. Behold here, and conſider the Judgement of the whole people, both Lords and Commons. Who can contradict what they ſaid? None but the Antipodes of our Age, who contradict all Truth, Juſtice, Law, and Honeſty. I heard it affirmed, that they were about to explode out of the new Teſtament▪ the 13th. Chapter of the Romans, and other Texts in Scripture, which commanded ſubjection to Kings. Truly I believe they did not want knavery, but only conveniency to effect it. If the Bible had had but one Head, off it had went as ſure as the Kings▪

In the Statute of 1 Eli. cap. 1. and in ſeveral other Acts of Parliamen [...], the Crown of England is called an Imperial Crown, and the Parliament, the Kings h [...]gh Court: And that you may ſee, that the Murtherers of Charls the Martyr, pretended to want water when they were in the Sea, read the Act of Parliament 1 Ia. cap. 1. wherein the Lords and Commons made this joyfull Recognition, viz. Albeit, We your Majeſties loyal and faithfull[Page]Subjects, of all Eſtates, and Degrees, with all poſſible and publick joy and acclamation, by open proclamations, within few hours after the deceaſe of our late Soveraign Queen, we declared with one full voice of tongue and heart, your Majeſty to be our only lawfull and rightfull Liege-Lord and Soveraign, yet as we cannot do it too often, or enough, ſo it cannot be more fit, than in this high Court of Parliament, where the whole Kingdom in perſon, or by Repreſentatives is preſent, upon the knees of our hearts, to agnize our moſt conſtant faith, obedience, and loyalty, to your Majeſty, and your Royal Progeny, humbly beſeeching it may be (as a memorial to all Poſterity) recorded in Parliament, and enacted by the ſame, that we (being bounden thereunto by the Laws of God and Man) do recognize and acknowledg, that immediately upon the death of Queen Elizabeth, the imperial Crown of this Realm did by inherent birthright, and lawfull and undoubted ſucceſſion, deſcend, and come to your Majeſty, and that by lawfull right and deſcent, under one imperial Crown, your Majeſty is of England, Scotland, France, and Ireland, the moſt potent and mighty King, and thereunto we moſt humbly, and faithfully ſubmit, and oblige our ſelves, our heirs and poſterities for ever, untill the laſt drop of our bloods be ſpent, and beſeech your Majeſty to accept the ſame, as the firſt fruits of our loyalty, to your Majeſty and Royal Progeny, and Poſterity for ever; Which if your Majeſty will adorn with your royal aſſent (without which it neither can be compleat[Page]and perfect, nor remain to all Poſterity,) we ſhall adde this to the reſt of your Majeſties ineſtimable benefits. But now Tiber runs backwards, and the Moon giveth light unto the Sun, the Servant ruleth the Maſter, and the Peaſant is mightier and greater than the King: Nay in ſtead of walking on our feet (as our fore-Fathers did,) we walk upon our heads, and as for the old paths where is the good way,Note: Jer. 6.16. we will not walk therein. Our Anceſtors have atteſted the Kings Soveraignity with their lives and ſacred oaths, but we atteſt the contrary, ſo that if we of this age are not, our Anceſtors of all ages paſt were ignorant perjured fools. Our Fathers (as you ſee in the fore-going Statute) did humbly ſubmit, and oblige themſelves, and us, their heirs, and Poſterity, to be conſtant and faithfull in ſubjection to the King, and his Royal Progeny: But we (undutyfull to our Parents, as well as Rebellious to our King,) oblige our ſelves, and bind our ſouls, with many ſacred oaths, to expell him from his Crown, rob him of his Revenews, and extirpate his Royal Progeny, being conſtant, and faithfull to nothing but our own luſts and ambition. They would ſpend their bloods to maintain, and defend the King: but we ſpend both our bloods and Eſtates, to offend and deſtroy him. They eſteemed their Act void and imperfect, without the Royal aſſent; But we eſteem and vote the Royal aſſent, void, imperfect, and uſeleſſe. But wherefore [Page] do I ſay we? Lay the ſaddle on the right horſe. It was neither Lords, nor Commons, Parliament, nor people, who perpetrated all theſe villanies; but it was fifty or ſixty rotten tainted Members of the lower Houſe, ſmall in number, but great in tranſgreſſion. So may the Tayl, nay a piece of the Tayl, deſtroy the whole body, and reign ſole Lord Paramount. Oh what multitudes of impieties can the wicked accompliſh in an inſtant.

Seneca. Nullum ad nocendum tempus anguſtum eſt malis, In no longer ſpace than betwixt the Father and the Son, did theſe Horſe-Leaches ſubvert our fundamental Government, deſtroy King and Kingdom, Parliament and People, and all our Laws, and Religion; ſo that the queſtion is not whether the Parliament be above the King, but whether a little company of great Traytors and Uſurpers, (the Dregs and Lees of all Tyranny,) be above both King and Parliament: For the Parliament (as you ſee by the joyfull recognition made to King James &c.) enacted, and moſt humbly acknowledged the King to be above both Parliament and People, and the Crown to be hereditary to the King and his Royal Progeny; but theſe men, and only theſe who by violence make themſelves above both King and Parliament, defending their perſons from the Juſtice of the Law, with Armed Red-Coats, and the greatneſs of their villanies, Theſe are they who deny it, though [Page] the Laws of the Realm, and all Hiſtories, and all Kingdoms teach them otherwiſe.

God calleth himſelf a King in ſeveral places of the Scripture, to note, and ſignifie his Soveraignity,Note: Pſal. 10.16 29.10.47.2.7.44 4. which ſurely he would not do, was the King the Peoples vaſſal or under Officer, as the Bedlam franticks of our age feign. Thou art my King O God, (ſaith David) Command del [...]verance for Jacob. The King and the Power to command are Individua, He is a Clout, no King, which cannot command; And who ſhould be under his command? What? The People, taken particularly, and diſtributively, as ſingle men, and not collectively as the whole Kingdom, according to the fanatick opinion of our Lunaticks? Why is he not then called King of ſingle men? If he be King of a Kingdom, then all the People jointly or ſeverally in his Kingdom are under his command, and if under his command, then he only hath power to give them Laws, be they in one collective body as in Parliament, at the Kings houſe, or ſimple bodies at their private dwellings. Le Roy fait les leix avec le Conſent du Seigneurs, et Communs: et non pas les Seigneuns, et Communs avec le conſent du Roy, is the voice of the Common Law, The King makes Laws in Parliament, with the conſent of the Lords and Commons, and not the Lords and Commons with the conſent of the King.

[Page]

Virg. 7 Eneid.

Hoc Priamigeſtamen erat, cum jura vocatis

More daret Populis—

And 5 Eneid.

—Gaudet regno Trojanus Areſtes,

Indicit (que) forum, & patribus dat jura vocatis.

The Lords and Commons have power only to propound, and adviſe, it is only the Kings Le roy le veult, which makes the Law, their propoſitions and advice ſignifie nothing, if the King ſaith Le Roy ſe aviſera; They have not power to grant him any ſubſidies, untill the King ſaith, Le Roy remercieſes loyaulx et ainſi le veult. Therefore much leſs the Soveraignity. It would be ſtrange, if the aſſembling of the Subjects together ſhould make them Maſters over the King, who gave them power to aſſemble, and hath power to turn them home again when he pleaſeth. Legum ac edictorum probatio, aut publicatio, quae in curia vel Senatu fieri ſolet, non arguit imperii majeſtatem in Senatu vel curia ineſſe, ſaith Bodin. de Rep. li. 1. ca. 8. The publiſhing, and approbation of Laws and Edicts, which is made ordinarily in the Court of Parliament, proves not the Majeſty of the State to be in the ſaid Court, or Parliament; It is the Kings Scepter which giveth force to the Law, and we have no Law, but what is his Will. The [Page] King ſurely would never call his Subjects, to bind him with Laws againſt his will, much leſſe to take his Dominion from him, and make himſelf a Vaſſal, and Officer, to his two Houſes, or either of them, who were not capable themſelves of any Office without his Gift and Licence. The Kings of England have called many Parliaments, yet the Government hath alwayes continued Monarchical, and the King not under, but above the people, inferior only to God; even Forein Polititians will tell you ſo. Let famous Bodin (who tanketh our Kings amongſt the abſolute Monarchs) ſpeak for all, lib. 1. cap. 8. Habere quidem Ordines Anglorum authoritatem quandam, jura vero Majeſtatis & imperji ſummam, in unius Principis arbitrio verſari. The States (ſaith) he of England, have a kind of authority, but all the rights of Soveraignty, and command in chief, are at the will and pleaſure of the Prince alone. Learned Cambden in his Britannia, fo. 163. teacheth us, As touching the diviſion of our Common wealth, it conſiſteth of a King, or Monarch, Noblemen, or Gentry, Citizens, freeborn, whow we call Yeomen, and Artiſans or Handicrafts-men. The King whom our Anceſtors (the Engliſh Saxons) called Coning and Gining (in which name is implyed a ſignification both of power and skill) and we name contractly King, hath Soveraign power, and abſolute command among us, neither holdeth he his Empire in Vaſſalage, nor receiveth his inveſture, or enſtalling[Page]of another, ne yet acknowledgeth any ſuperiour but God alone. Now if Reaſon, and the Judgement of our Anceſtors, would ſatisfie our frenzy upſtarts, what greater authority would they have? But that they are troubled with ſo many viſions, and falſe revelations of their own, I would commend to them a true viſion, in the Reign of Edward the Confeſſor, viz. One being very inquiſitive, and muſing what ſhould become of the Crown, and Kingdom, after King Edwards death (the blood Royal being almoſt extinguiſhed) he had a ſtrange viſion, and heard a voyce which forbade him to be inquiſitive of ſuch matters, reſounding in his ears; The Kingdom of England belongeth to God himſelf, who will provide it a King at his pleaſure. But now forſooth it belongeth to the people, and they will provide it a King at their pleaſure: It is the people now which make the King; if ſo, why ever had we any Kingdoms? why were they not called Peopledoms? The Kings of England, with them of France, Jeruſalem, Naples, and afterwards Scotland, Note: Cambdens Remains. were antiently the only anointed Kings of Chriſtendom. And as the Kings in Scripture (as Aſia, Jehoſhaphat, Hezechiah, Note: See 2 Chro. 15, & 17, & 29, & 30, & 31. &c.) ſo the Kings of England have alwayes had the ſupremacy in Eccleſiaſtical cauſes: Reges, ſacro oleo uncti, ſunt capaces ſpiritualis juriſdictionis. 33 Ed. 3. Rex eſt perſona mixta cum Sacerdote, habet eccleſiaſticam et ſpiritualem[Page]juriſdictionem, 10 H. 7.18. And although Kings ought not to be Miniſters of the Chutch, ſo as to diſpenſe the word and Sacraments, For No man taketh this honour unto himſelf, but he that is called of God, as was Aaron, Hebrews 5.4. Yet ſince they are called of God to be Kings, as his Vicegerents, they have power to look to, and have a care of the Church, that the word be preached, and the Sacraments adminiſtred, by fit perſons, and in a right manner, elſe how ſhould Kings be Nurſing Fathers to the Church,Note: Iſa. 49.23. had they not a Fatherly power over it? Therefore many Acts of Parliament, in ſeveral Kings Reigns, and the whole Current of Law Books, reſolve and affirm the King to be head, and have Supreme Juriſdiction in Eccleſiaſtical cauſes. In the firſt year of Edward the ſixth, a Statute was made, That all Authority and Juriſdiction both Spiritual and Temporal, is derived from the King. So in the Reign of Edward the Confeſſor, was this Law, ca. 17. The King, who is the Vicar of the higheſt King, is ordained to this end, that he ſhould Govern and Rule the Kingdom, and People of the Land, and above all things the Holy Church, and that he defend the ſame from wrong doers, and deſtroy, and root out workers of miſchief. But ſince Reverend Coke in the fifth part of his Reports, De jure Regis Eccleſiaſtico, hath with luculent examples, and impregnable lawes, made it [Page] ſo clear, (that no man can gainſay it) that the King ought, and the Kings of England ever ſince before the Conqueſt, until the Reign of Queen Elizabeth, (at which time he writ) have had the ſupreme power and juriſdiction, in all Spiritual, and Eccleſiaſtical cauſes, I referre you to his Book, only reciting part of his concluſion, viz. Thus hath it appeared, as well by the antient Common Lawes of this Realm, by the Reſolutions and Judgments of the Judges, and Sages of the Lawes of England, in all ſucceſſion of ages, as by authority of many Acts of Parliament, antient, and of later times, that the Kingdome of England is an abſolute Monarchy, and that the King is the only ſupreme Governour, as well over Eccleſiaſtical perſons, and in Eccleſiaſtical cauſes, as temporal, within this Realm. And in another places, fo. 8. he ſaith, And therefore by the antient Lawes of this Realm, this Kingdome of England is an abſolute Empire, and Monarchy, conſiſting of one head, which is the King; and of a body politick, compact and compounded of many, and almoſt infinite ſeveral, and yet well agreeing Members. All which the law divideth into two ſeveral parts, that is to ſay, the Clergy, and the Laity; both of them next, and immediately under God, ſubject, and obedient to the head. Alſo, the Kingly head of this politick body, is inſtituted, and furniſhed with plenary, and intire power, prerogative, and juriſdiction, to render juſtice and right, to every part and member of this body, of what eſtate, degree, or calling ſoever, in[Page]all cauſes, Eccleſiaſtical or Temporal, otherwiſe he ſhould not be a head of the whole body. Now he that looketh upon theſe Authorities, and yet ſaith, that the King is not above both Parliament and people, nor hath ſoveraign power over them, will likewiſe look upon the ſun in the Heavens, and yet ſay, that it is not above, but below the earth; and when he is in the midſt of the ſea, ſay, that there are no waters in the world. If then the King hath the ſupreme power over Parliament and people, (as moſt certainly he hath) how then could the Parliament or people, (much leſſe, ſixty of them) queſtion, or judge their King? For no man can deny, but that the greater power ought to correct, and judge the leſſer, not the leſſer, the greater. How could they, did I ſay? Why, vi & armis, by violence and injury, not by law. So may I go and murther the King of Spain, or the King of France, and then tell them, that their people have the ſupreme power over them. The caſe is all one, only theſe Rebels murthered their natural Father, and King, to whom nature, and the Lawes of God and man, had made them ſubjects; but I ſhould murther a forein King, whom I ought not to touch, he being the Lords annointed.

It is eaſie to prove the Soveraignty of the Kings of England, by their Stiles, (unleſſe our anti-monarchical Statiſts will ſay, they nick named themſelves.) Their ſeveral ſtiles, ſince the Conqueſt, you may ſee in the firſt part of my Lord Coke's Inſtitutes [Page] Fo. 27. Therefore I will not trouble you with a recital of them; as for the ſtyles before the Conqueſt, take one for all, which you may find in the Preface of Co. li. 4. and in Davis his Iriſh reports Fo. 60. In a Charter made by Edgar one of the Saxon Monarchs of England, before the Daniſh Kings. viz. Altitonantis dei largiflua clementia, qui eſt Rex Regum, & dominus dominantium, Ego Edgarus Anglorum Baſileus, omnium (que) rerum, Inſularum Oceani quae Britanniam circumjacent, cunctarum (que) Nationum quae infra eam includuntu [...], Imperator et dominus, Gratias ago ipſi Deo omnipotenti Regi meo, qui meum imperium ſic ampliavit, & exaltavit, ſuper Regum patrum meorum, Qui licet Monarchiam totius Angliae adepti ſunt a tempore Athelſtani, qui primus Regum Anglorum omnes Nationes quae Britanniam incolunt ſibi armis ſubegit, nullus tamen eorum ultra fines imperium ſuum dilatare agreſſus eſt, mihi tamen conceſſit propitia Divinitas cum Anglorum imperio, omnia regna Inſularum Oceani cum ſuis ferociſſimis regibus uſ (que) Norvegiam, maximam (que) partem Hiberniae cum ſua nobiliſſima Civitate de Dublina, Anglorum regno ſubjugare, quos etiam omnes meis imperiis colla ſubdare dei favente gratia coegi. By which you may obſerve the firſt Conqueſt of Ireland, and that the Kings of England are Emperours, and Monarchs in their Kingdom, conſtituted only by God, (the King of Kings and Lord of Lords,) not by the people. And ſo did many other Kings of England [Page] ſtile themſelves, as for example: Etheldredus totius Albionis, Dei Providentia, Imperator: and Edredus Magnae Britanniae Monarcha, &c.

But that our prepoſterous Commonwealths men might make themſelves moſt ridiculous, as well as impious in all things, they would argue the King out of his Militia, and have him to be their Defender, yet they would take away his ſword from him. O Childiſh foppery! What? a Warriour without arms? a General without ſouldiers? why not a [...] well, a Speaker without a mouth? ſuch Droller [...] was never heard of in the world, until the Infatuation of theſe infandous Republicans hatcht it▪ Nay, but there ſhall be a King over us (cryed the Iſraelites) that we alſo might be like all the Nations, and that our King may judge us and go out before us, and fight our battels, 1 Sam. 8.19. An [...] what? ſhould he fight without the Militia? ſhould the King be over the people, judge them, and go out before them to battel, yet ought the people t [...] have power to array, arm, and muſter the ſouldier [...] at their pleaſure? ought they to appoint wha [...] Officers and Commanders they thought fit? ſurely no: For he will (ſaith Samuel, verſe 12.) appoin [...] him Captains over thouſands, and Captains ove [...] fifties. So 11 Sam. 12.29. David gathered a [...] the people together, and went to Rabbath, and fough [...] againſt it, and took it. But why do I cite David Had not all the Kings in the Scripture, nay, hav [...] not all the Kings in the world the chief powe [...] [Page] over their Militia? Surely, nothing is more certain; otherwiſe, what difference would there be between the King and Subject? Militarem autem prudentiam, ante omnia neceſſariam, Ego Principi aſſero, adeo ut ſine ea, vix Princeps. Quomodo enim aliter ſe tueatu [...], ſua, ac ſuos, ſaith Juſtus Lipſius. No Militia, no King; For how can he defend himſelf and Kingdome without it? The Puppy dogs would maſter the Lyon, were it not for his pawes; the cowardly Owles would conquer the Eagle, if he had no talons; and the King would be a laughing ſtock, both at home and abroad, were it not for the ſword, which God (not the people) hath girded to his ſide. The King beareth not the ſword in vain, ſaith St. Paul, Rom. 13.4. But ſurely he would bear it in vain, had he not power of himſelf to draw it, or ſheath it, but when the people pleaſed; he would be but a poor revenger, to execute Gods wrath, had the people, (as our Noviſts feign) not he, the ſole diſpoſing of the Militia. Unges eum ducem, 1 Sam. 9.16. Thou ſhalt annoint him to be captain over my people. Which ſhewes the Kings right to the Militia, being Captain over his people. Unum eſt Regi inexpugnabile munimentum, amor civium. I muſt confeſſe, the Citizens, and Peoples love is the beſt fortreſſe, and bulwork for Kings; but Charity growes cold, Loyal love, and Citizens, are not alwayes companions; whole Cities, nay whole Countries, may prove perfidious to their King; and whilſt the King diſchargeth the [Page] office of a loving father, his people may turn Traytors,Note: Teſte Anglia. and rebell againſt his goodneſſe. Therefore it is good walking with a horſe in ones hand, and ever ſafeſt for Princes, even in the greateſt peace, to have a well-diſciplin'd Militia in a readineſſe; for the affection of the people, like the wind, is never conſtant, In Rege, qui recte regit, neceſſaria ſunt duo haec, arma videlicet, & leges, Note: Bract. fo. 1. Juſtin. Inſtitutes, Fleta. quibus utrumque tempus, bellorum & pacis, recte poſſit gubernari: utrumque enim iſtorum alterius indiget auxilio, quo tam res militaris poſſit eſſe in tuto, quàm ipſae leges, uſu armorum, & praeſidio poſſint eſſe ſervatae. Si autem arma defecerin [...] contra hoſtes rebelles & indomitos, ſic erit regnum indefenſum: ſi autem leges, ſic exterminabitur juſtitia, nec erit qui juſtum faciat judicium, The Law, and Arms, are ſo neceſſary, and requiſite in a King that without both, he can have neither; for how could he execute, and maintain his lawes, withou [...] arms? and how could he levy war, without lawes to direct, and guide his Arms? He could neither proclaim war, nor make leagues, or peace without them. The King is Cuſtos totius Regni, and by law ought to defend,Note: Davis Iriſh Reports, fo. 58. Fitz. n. 6.113.233. and ſave hi [...] Realm. But ſurely he would b [...] but a poor keeper, if the peopl [...] had power to keep his weapon [Page] from him at their pleaſure. Cuſtodes libertatis Angliae, The Keepers of our liberty, could not keep it from us, without the force of the Militia: and how ſhould the King maintain his Realm in peace, and defend our lives, liberties and eſtates, from the forein, and domeſtick Tyranny of Traytors and Rebels, had he not the ſole power, and ſtrength of Arms? The Subjects of England are bound by their liegeance, to go with the King, &c. in his wars, as well within his Realms,Note: Calvins caſe, ſo. 7. as without, as appeareth by the Statute of 2 Ed. 6. cap. 11. and by a Statute made 11 H. 7. c. 1. The Lords and Commons aſſembled in Parliament, declare it to be the duty, and allegiance of the Subjects of England, not only to ſerve their Prince, and Soveraign Lord, for the time being, in warres, but to enter, and abide in ſervice, in battel. and that both in defence of the King and land, againſt every rebellion, power, and might reared againſt him. But wherefore ſhould I make my ſelf ridiculous, in attempting to prove that which no age hath denied? It hath been the Cuſtome of all Kingdoms, the practice of all times, and the Common Law of the Realm of England, ever ſince it was a Realm, that the power of the Militia did alwayes belong unto the King▪ nay it is proper to him quarto modo he hath an inherent, and inalienable right to it. Which right hath been declared, and affirmed by many Acts of Parliament, in all ſucceſſion of ages, which in a caſe ſo clear, need not [Page] to be recited. It belongs to the King only to make leagues with forein Princes. 2 H. 5. ca. Note: 19 E. 4.46.22 E. 4. And as it is reſolved in our Law Books, if all the people of England ſhould break the league made with a fo [...]e [...]n Prince, without the Kings conſent, yet the league holds, and is not broken; Nay ſo farr are the People, or Houſe of Lords, or Commons, from having the power of the Militia, that (as you may read the expreſſe words, 3 Inſt. pa. 9.) If any levy Warr to expulſe ſtrangers, to deliver men out of Priſons, to remove Counſellors, or againſt any Statute, or to any other end, pretending Reformation of their own heads, without Warrant, it is high Treaſon; For no Subject can levy Warr within the Realm, without Authority from the King, for to him it only belongeth. O then admire at the impiouſneſſe, and impudence of the long called Parliament, who murthered their King for committing Treaſon againſt them, whereas by the Laws of the Land, they were the only Traytors againſt him. So may the offender puniſh the offended, for the offence which he himſelf committed, and ſo may the Priſoner condemn, and execute the Judge, for the Crime whereof himſelf is only guilty. The only reaſon why they demanded the Militia of the King, and ſaid that it only belonged to them, was not, becauſe the King ought not to have it, for they well knew, that by the Law of all Ages, it did only belong to him, [Page] and not to them; But how then could they carry on, and accompliſh, their wicked deſign of Murthering him, if they ſtill let his Sword hang by his ſide? Therefore they firſt laid hold on that, and wreſted the Militia out of his hands, arguing that it did not belong to the King, but to them. So Murtherers may ſay, that the Sword of him whom they intend to murther, doth not belong to the owner, but to them, to the end, they may with the more eaſe and ſafeguard, perpetrate their wickedneſs. And that they might have a ſhadow to hide all their filthyneſſe; They firſt got ſeveral Counties to Petition for the Militia, which they afterwards took by violence, nay they themſelves did firſt Petition the King for it. So ſturdy Beggars firſt beg for an Almes, and by and by knock their Benefactor on the head, and make themſelves Maſters of what they before entreated for: And indeed the moſt part of their Villanies did commence with Petitions, for in driving on their wicked deſigns, they alwayes got the Raſcal rable of the People, to heap in Petitions, for what they themſelves ſet them upon, as if theſe Godly Villains did nothing, but what they were driven to through commiſeration of the people, when God knows, they did nothing, but what was for the ſatisfaction of their own wicked Luſts, and Ambition. For when the Souldiers, and other baſer ſort of the people, cryed out for Juſtice and Privilege of the Parliament; Even then was the [Page] Injuſtice of theſe Rebels moſt promoted, and the Parliament did not then only loſe its privileges, but its very life and being. Thus Barbers may cut off the Head, when they pretend to trim the Hair, and ſo may Phyſicians deſtroy and kill the Body, when they pretend to apply Medicines. For, as now it appeareth even to the blind, their pious pretences, were but a Colour, for their wicked intentions, to deſtroy both King and Parliament, and root up all our Laws and Religion, when they ſeemed to act moſt to preſerve them.

Now ſince the power of Warr only belongeth unto the King, it muſt of neceſſity follow, that the King hath power to levy Taxes, and impoſe Subſidies on his people to maintain the Warr, otherwiſe it would be in vain to think of waging Warr: for all Souldiers muſt have (Vectigalia) Food, Apparel, and Arms, and where ſhould the King have this but in his own Kingdom? To be ſhort, it is a duty laid upon the Conſciences of all Subjects, to ſupply their King with all neceſſaries, both in time of Warr, and Peace; And a thing commanded both by our Saviour, and his Apoſtles, Render unto Caeſar, the things which are Caeſars. And 13 Rom. Render therefore to all their due, Tribute, to whom Tribute is due, Cuſtom, to whom Cuſtom, Fear, to whom Fear, Honour, to whom Honour. But our Antipodes ſubverting all Scripture, render to no man their dues, and that they may act contrary to the very words and meaning [Page] of every Text, They do not render Tribute, Cuſtom, Fear, and Honour, to the King, to whom it is only due, but forſooth to themſelves, to whom it is not due. So may the Servant murther his Maſter, and take all his Revenues, and Honour as due only to himſelf. He which argueth that the King hath not right to chuſe his Privy Counſellors, Great Officers, and Judges, &c. will likewiſe ſay, that the Maſter hath not right to chuſe his Servants, it being the practice of all Kingdoms, as well as of England, and due to him by the Law of Nature; Thou ſhalt provide out of the People able Men, ſaith Jethro to Moſes, when the 70. grand Senators of Iſrael, the Great Sanhedrim of the Jews were to be choſen; By which you ſee, the great Officers, &c. are to be choſen out of, and not by the people, but by the King. So Pharoah, not the people, made Joſeph Ruler over all the Land of Aegypt, and Nebuchadnezzar, and not his people, made Daniel Ruler over the whole Province of Babylon. And ſince our Lawyers are ſo forward to take Commiſſions, and be made Judges by every power, which getteth uppermoſt, be it right or wrong, Let me tell them, that it is an undoubted truth, that every perſon, who hath been ſince the murther of Charls the Martyr, or ſhall hereafter (without the authority of Charls the ſecond) be condemned and executed for any Crime (whether guilty or not guilty) in the Kings Bench, or at the Aſſizes, [Page] or elſewhere, is murthered, and all the Judgments, acts and proceedings of thoſe nominal Judges, or Commiſſioners are void, as things done Coram non judice. So that it conſequently followeth, that theſe lawleſs Judges are principals in every murther, ſo committed. Vengeance only belongeth unto God, Deu. 32.35. The King is the Miniſter of God, a Reuenger to execute wrath upon him that doth evil. Therfore whoſoever proſecuteth in the Kings Courts againſt the life of any man (as in an Appeal &c.) or ſueth for recompence for any wrong done unto him, he doth not take vengeance, but God, who executeth his wrath by his Miniſter the King. But if any private man, or the whole people take upon them to make themſelves their own Carvers taking what recompence they think fit, either againſt the King or any of their fellow Subjects, in this caſe they make themſelves their own Revengers, and rob God of his rights, for vengeance belongeth to him, not to them. Therefore if any man, though in a way of publick Juſtice, take upon him to condemn and execute any man, without authority and power from the King, he is a Murtherer, and malicious Revenger, upon whom the vengeance of God (whom he endeavoureth to cheat and rob) will fall. Oh then admire, and bewail the Infandous Murthers, and Murtherers of our age, wherein the good are deſtroyed for performing their duty towards God and their King, and the wicked flowriſh, [Page] only becauſe they are ſinfull, for whoſoever will not be a Rebel, muſt not be a Commonwealths-man amongſt theſe new Republicans. Yet forſooth they have ſuch a form of Godlineſſe amongſt them, that whoſoever doth not approve of their wickedneſſe, but ſpeaketh of their actions according to their deſerts, they call ſuch men the ungodly, and flatter themſelves, ſaying, the Saints of all ages have been ſpoken evil of by the wicked, holy David, nay our Saviour and his Diſciples were reviled by the Reprobate, therfore no wonder if the Malignant Cavaleers do reproach, and vilifie our piouſneſs, and brotherly love and charity one towards the other. So Belzebub may call them impious, who do not account him the only good Angell. How theſe men would be eſteemed moſt Religious, even when they commit Sacrilege, and ſeem righteous even in the very act of wickedneſſe; They murther many, and take away the Eſtates of all Royaliſts, yet if the Royaliſts whom they have thus ſpoyled, tell them according to Gods Commandments, that they ought not to be ſwift to ſhed blood, nor covet their neighbours goods, theſe Saints preſently tell them, that they have not the Spirit of Godlineſs in them, but that they are the abuſers of Gods word, and his Children, as if Gods Spirit gave them authority to act wickedly, and that none but they were the children of God, who had got their wealth by murther, rapine, and ſacrilege: O Monſtrous! If you call [Page] their ill gotten Government, Tyranny, or Uſurpation, they number you amongſt thoſe filthy Dreamers, who ſpeak evil of Dignities, and will no [...] ſubmit to lawfull authority. Yet theſe Antipodes could revile their Soveraign the King, with multitudes of ſcurrilous Pamplets, cut off his head and baniſh his Royal Progeny, taking away their Lands, and the Eſtates of thouſands more, yet they would make one believe, that they never ſpoke evil of Dignities, nor ever reſiſted lawfull authority. O pious Rebels!

So far are our Laws of England from allowing Subjects to take up arms againſt the King, or to condemn & execute him, that it is high treaſon for any one,Note: 25 E. 3.2. or all of his Subjects, but to imagine the Kings death, which the wiſdom and Religion of our Realm hath from age to age ſo much hated and abhorred, that an offender therin, by the Laws of the Land, ſhall be hanged, and cut down alive, his bowels ſhall be cut off, and burned in his ſight, his head ſhall be ſevered from his body, his quarters ſhall be divided aſunder, and diſpoſed at the Kings pleaſure, and made food for the birds of the air, or the beaſts of the Field, and his wife and children ſhall be thruſt out of his houſe, and livings, his ſeed and blood ſhall be corrupted, his Lands and goods ſhall be confiſcated, and (as by the Statute of 29 H. 6.1. It is ordained of the Traytor John Cade) hee ſhall be called a falſe Traytor for [Page] ever. But the Traytors againſt Charls the Martyr have prevented this puniſhment (moſt due to them) by the greatneſſe of their villanies. Yet though they are got out of the reach of Juſtice, and trample our Laws and King under their feet, let them remember that God is above Earth, and will give them their reward, if not in this world, yet in the world to come.

The aforeſaid Statute of 25 Ed. 3. (as you may read in Pulton de pace Regis, & Regni, fo. 108.) doth confirm it to be high treaſon, for any perſon to compaſſe, or imagine the death of our Soveraign Lord the King, the Queen, &c. by which words, it doth approve what a great regard, and reverend reſpect, the Common Law hath alwayes had to the perſon of the King, which it hath endeavoured religiouſly, and carefully to preſerve, as a thing conſecrated by Almighty God, and by him ordained, to be the head, health, and wealth of the Kingdom, and therefore it hath ingrafted a deep, and ſettled fear in the hearts of all ſorts of Subjects, to offer violence, or force unto it, under the pain of High Treaſon:Note: Leges Auredi. ca. 4. Co. Lib. 4.124. See 3 Inſt. pag. 4. and 6. inſomuch as if he that [...]s Non Compos Mentis, do kill, or attempt to kill the King, it ſhall be adjudged in him High Treaſon, though if he do commit petit Treaſon, homicide or larceny, it ſhall not be imputed unto him as Felony, for that he knew not [Page] what he did, neither had he malice prepenſed, not a felonious intent. And this law doth not only reſtrain all perſons from laying violent hands upon the perſon of the King, but alſo by prevention, it doth inhibit them ſo much as to compaſſe, or imagine, or to deviſe, or think in their hearts, to cut off, by violent, or untimely death, the life of the King, Queen, &c. for the only compaſſing, or imagination, without bringing it to effect, is High Treaſon, becauſe that compaſſing, and imagination doth proceed from falſe and traiterous hearts, and out of cruel, bloudy, and murdering minds.

Thus you ſee with what reverence our Lawes do adore his ſacred Majeſty our King, deteſting nothing more, than the violence, or dammage offered to him: yet forſooth, the Rebels affirm, they killed the King by the Common Law, and why by the Common Law? what, becauſe the Commons made it? ſurely that is all the reaſon, for there is no law under the Heavens, which warranteth Subjects to kill their King: but all lawes both humane, and divine command the contrary. Many are the publick oaths, (as you may read in Mr. Prynne's Concordia diſcors) proteſtations, leagues, covenants, which all Engliſh Subjects, (eſpecially Judges, Juſtices, Sheriffs, Mayors, Miniſters, Lawyers, Graduates, Members of the Houſe of Commons, and all publick officers whatſoever) by the Lawes, and Statutes of the land, have formerly taken, to their lawful hereditary [Page] Kings, their heirs, and ſucceſſors, to bind their ſouls and conſciences, to bear conſtant faith, allegiance, obedience, and dutiful ſubjection to them, and to defend their Perſons, Crowns, and juſt royal Prerogatives, with their lives, members, and fortunes, againſt all attempts, conſpiracies, and innovations whatſoever. But ſince, all thoſe ſacred oaths have been trayterouſly violated, and broken by the Rebels againſt Charles the Martyr. I will only preſent you with the effect of the Oath of Allegiance, which every one is to take when he is of the age of twelve years, and this oath was inſtituted in the time of King Arthur. Calvin's Caſe, fo. 7. Co. Lit. fo. 68.172. You ſhall ſwear that from this day forward, you ſhall be true and faithful to our Soverain Lord King Charles, and his heirs, and truth and faith ſhall bear, of life and member, and terrene honour; and you ſhall neither know, nor hear of any ill, or dammage intended unto him, that you ſhall not defend. So help you Almighty God. The ſubſtance and effect of this oath (as it is reſolved, and proved in Calvin's caſe) is due to the King, by the law of Nature, and is called Ligeantia naturalis, being an incident inſeparable to every Subject; for ſo ſoon as he is born, he oweth by birth-right ligeance and obedience to his Soveraign, and therefore the King is called in his Statutes our natural liege Lord, and his people, natural liege Subjects. But Ligeantia legalis, is ſo called becauſe the Municipal Laws of this Realm [Page] have preſcribed the order and form of it. None can deny but that obedience is due from the Son to the Father by the Law of Nature, yet may the Municipal Laws of the Realm preſcribe formality and order to it, not diminiſhing the ſubſtance. So likewiſe may they to the Allegiance due by nature to the King.

Thus have you ſeen how the Engliſh Trayterous Rebells, contrary to all the Laws of God, the Law of Nature, the Law of Nations, the Laws of our Realm, and againſt the foundation of Chriſtian Religion, have by an unheard of example, moſt wickedly murthered, & as a common Thief, and vile vaſſal of the people, condemned their gracious King, whoſe name from the very beginning of the world hath ever been eſteemed amongſt all Nations great and holy; whom the Prophets and Apoſtles, nay our Saviour himſelf, and all the Primitive Chriſtians, both with their lives, death, examples, and Doctrine have taught, and commanded us to reverence and pray for, and to be ſubject to, not violently to reſiſt him though he violently perſecute us; whom God himſelf in his old and new Teſtament hath declared to be conſtituted by him, and reign by him, (not by the People,) and particularly whom our fore-Fathers of this Realm of England, have always accounted ſacred, and ever found by experience Kingly Government to be moſt glorious, and profitable for them, yet theſe forty or fifty Tyrannical Rebels, [Page] contrary even to common ſenſe, and feeling, upholding themſelves by Force, and Arms, Treaſon, and Uſurpation, do ſit and Vote Kingſhip dangerous and burthenſom to the good people of this Common-wealth, when in the mean time, out Merchants turn Bankrupts, our Tradeſmen break, Food groweth dear, Trade dyeth, thouſands of Families are ready to ſtarve, Millions of men are ruined and undone, the whole Realm groaneth under the burthen of exceſſive Taxes, and Wars, and rumors of Wars, continually plague our Kingdom, which hath loſt its glory both abroad and at home, and become a meer laughing-ſtock to all Nations, and all this miſery ariſeth from the Tyranny of theſe Rebels, who unjuſtly baniſh our lawfull haereditary King Charls the ſecond, and take poſſeſſion of his three Kingdoms, making themſelves abſolute Tyrannical Kings over us, and ſo I believe they intend to make their Heirs: for (being accuſtomed to lye) they declare in their Declarations, that the People ſhall be governed by their Repreſentatives in Parliament, Yet (their actions contradicting their words,) they will not ſuffer the People to chuſe their Repreſentatives, or come into the Houſe,Note: The People declare for a free Parliament, but theſe Rebels only for themſelves. but they tell us, that they will chuſe men of fit qualities. So one Thief chuſeth another, Similis ſimili gaudet, We may be ſure never to have an honeſt man amongſt them, if they [Page] have the chuſing. So that we may conclude, that unleſſe we ariſe, and deſtroy theſe ſelf-ſeeki [...]g ſelf-created Tyrants, and reſtore our gracious King to his Crown, both we, and our heirs, ſhall be Slaves to the worlds end; for no legal Government can be eſtabliſhed without the King.

I have ſufficiently proved, that it is unlawfull for Subjects to rebel againſt evil Kings: How much more then is it unlawfull to rebel againſt a pious, and mercifull Soveraign, which addeth to the bulk of the ſins of our Engliſh Rebels? For the whole world knoweth, that Charls the Martyr (whom they ſo trayterouſly murthered,Note: Read his incomparable heavenly Book, which will make thee weep for our loſs, but rejoice and admire at his piety.) was the beſt of Kings, and meekeſt of men: He was Charls le bon, & Charls le grand, good in his greatneſſe, and great in his goodneſſe. Some have ſaid, that a good King cannot be a good Chriſtian, but it is proved manifeſtly falſe in him, for to the admiration of the whole Earth, he was the beſt of Chriſtians, and no leſs to be admired as a good King: So that his misfortune in his Government did not proceed from his deficiency in the art of Governing, but from the exceſſe of the Rebels ſins, who tranſcended all Traytors ſince the creation of the world, in ſin, and treachery, as far as Hell is diſtant from the Earth. Wherefore we may moſt truly ſay, that he was murthered, only becauſe he was good: [Page] For every Kingdom divided againſt it ſelf, is brought to deſolation,Note: Luk. 11.18. if Satan alſo be divided againſt himſelf, how ſhall his Kingdom ſtand? Therfore if the King had been evil, theſe evil Traytors would never have caſt him out, but ſeeing he was a pious and Religious King, (and ſo an evil Member to their evil Common-wealth,Note: See their charge againſt him.) They all united their hearts and hands to cut him off, and lay to his charge all the Treaſons, Murthers, Rapines, Burnings, Spoils, Deſolations, Damage and Miſchief to this Nation, which they themſelves committed. So Thieves and Murtherers may ſpoil, burn, and make deſolate all places, and Maſſacre, and kill many Noble, and truſty Servants, to the end they might take their Maſter and kill him, and then having taken him, lay all to his charge, and execute him as the only Author of all thoſe villanies which they themſelves acted and occaſioned. O heavens! Could the Almighty ſuffer this? Why not? The Lord made all things for himſelf, yea even the wicked for the day of evil. Pro. 16.4.

As for our riſing Sun Charls the ſecond, though hitherto obſcured by the foggy miſts of Treaſon, and Rebellion, in his own Kingdoms; yet do the rayes of his ſacred Majeſty ſhine throughout the world beſide, and his renown ecchoeth in every part of the Earth, to the admiration of forein Kingdoms, and to the envy & hatred of the Rebels [Page] in his own. Yet cannot their malice but marvel at the virtues, and patience of their King, whom they ſo much wrong: And it grieves them to ſee that royal progeny (whoſe ruine they ſo greedily hunt after) flouriſh with ſuch glorious ſplendour amongſt the Kings, and Princes of the Earth, growing in favour both with God and Man; Whilſt they (odious to all but themſelves) by their Tyranny and Rebellion, incurr the diſpleaſure both of Heaven and Earth, and become a Ridiculous Rump, The object of the ſcorn and deriſion, both of Old and Young, Rich and Poor. And had not theſe infatuated Rebels, braſen faces to deny what their own Conſcience telleth them is true, They would preſently declare, that the only way to ſettle our diſtractions, and reſtore our Nation to its priſtin happineſſe, and glory, were to call in the King, and re-eſtabliſh him in his own, which they unjuſtly pocket from him: For ſo long as there is one of the race of the Stewarts (which God long preſerve) and any forein King, or People, remain alive, we muſt never look for peace, or plenty, but (as publick Thieves) alwayes live in a poſture of Warr, and ever expect forein Nations to come in, and ſwallow us up, Who account it (as indeed it is) the greateſt piece of Juſtice under the Sun, to revenge (with our bloods, and utter deſtruction) the bloody Murther of Charls the firſt, and the unnatural Baniſhment of Charls the ſecond, our only lawful [Page] Soveraign. Therefore let all Engliſh Spirits (who have not waſhed their hands in the Innocent blood of Charls the Martyr) joyn their prayers to God, and their Forces to one another, and lance this Ulcer, and cut off this proud fleſh, whoſe growth deſtroyeth our King, Laws, and Religion. Behold the Duke of York wi [...]l be your leader, whoſe very name ſtriketh terror to the greateſt men of Warr, and our Rebels tremble to think of his Martial atchievements; It is he who will be our Champion, to hunt out theſe treacherous Foxes, who Rebel againſt his King and Brother; and then make our Nation dreadful to the Pope, and other forein Invaders. Therefore let us not dream like Goats, whilſt we have this Lyon to be our Captain, but follow him, and deſtroy theſe Wolves, who make us their continual prey, keeping us in Slavery, under a falſe pretence of Liberty; and let us obey our King, and Father, Charls the ſecond, who will bleſſe us with the bleſſings of Jacob, and weed out of our Church, and State, thoſe Jeſuits, and Popiſh Blaſphemors, who now under the colour of a free State, are working, and contriving, the ruine both of our Laws and Religion. And then we ſhall proſper into a Kingdom, Ezekiel 86.13. and once more be a glorious people, under ſo glorious a King: which God Almighty ſpeedily grant, for the glory of his Holy Name, and for the welfare and happineſſe of all Chriſtian people.

[Page]Every one knoweth that in 1648. after the long tempeſt of a horrid VVarr and Rebellion, raiſed by the Refractory and Treacherous Houſe of Commons, under a pretence of removing evil Counſellours from the King, (but in truth only to promote their own private Intereſts, and factious deſigns) The Curriſh Army, who had for a long time hunted the diſtreſſed King, and his Royal party, pretending to be ſet on only by their Maſter Rebels the Commons, but it ſeems they had a game to play of their own, which on the ſixth of December 1648. they begun to ſhew; And therefore when the Trayterous Commons had obtained what they could ask, or deſire, of their Soveraign, then their Priſoner at the Iſle of Wight, being ſuch Conceſſions, which never any King before him granted, nor Subjects ever demanded, So that ſhame compelled them to vote them ſatisfactory, Then the bloody Souldiers thinking themſelves loſt, if the King and Parliament ſhould find a peace, went up to the Houſe of Commons, and by force kept out and impriſoned thoſe who voted the Kings Conceſſions ſatisfactory,Note: Vulgarly called the Secluded Members. which the militant Saints pleaſed to call purging of the Houſe, (ſo that body is purged which hath poyſon left in it, and [Page] nutriment taken out of it by the purge) yet this purge would not do, the Lords muſt be turned out too, and only 40. or fifty packt Members of the Houſe of Commons,Note: So he which playeth at Knave out of doors, getteth the Knave, to beat all the reſt of the Cards. who had ſworn to be as very (if not worſe) Knaves than the wicked Souldiers would have them to be, were only left in the Houſe, who preſently took upon them, what power their own luſts could deſire, or the over-ruling Sword help them to, Murthered the King, and the chiefeſt of the Royal Party, and yet to colour their Tyranny, ca [...]led themſelves a Parliament; by which name blowing up, King, Lords Spiritual, and Temporal, and all our Lawes, and Religion with them, they ſtill Domineer, and Rule over us, yet not ſo, but that the Army Rule them, (as the Wind doth a weather-cock) turning them which way, and how they pleaſe, ſometimes up, and ſometimes down, and no doubt but that ſhortly they will be caſt down for altogether, for the wicked ſhall not laſt, but vaniſh as a ſhadow.

Bleſſed art thou O Lord, when thy King is the Son of Nobles: Eccleſ. 10.17. But alas, Servants have ruled over us, and there is none that doth[Page]deliver us out of their hands. Lamen. 5.8. The Crown is fallen from our head: Wo unto us that we have ſinned. Verſe 16. For now they ſhall ſay, we have no King, becauſe we feared not the Lord; What then ſhould a King do unto us? Hoſea 10.3.

ENGLANDS CONFUSION,

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OR A True Relation of the topſy turvy Governments in mutable England, ſince the Reign of Charls the Martyr. The Tyranny of the Rump further manifeſted. And that we ſhall never have any ſetled State, untill Charls the ſecond (whoſe right it is) injoy the Crown. Though frantick Fortune in a merriment, hath ſet the Heels above the Head, and gave the Scepter unto the Shrubs, who being proud of their new got honour, have jarred one againſt the other, during the Interregnum: Yet Charls the ſecond ſhall put a period to this Tragedy, and ſettle our vexed Government, which hath changed oftner in twelve years, than all the Governments in the [Page] whole world beſides. Oh the heavy Judgment when Subjects take upon them to correct their King!

AS a diſtracted Ship (whoſe Pilate the rage [...]ng violence of a tempeſtuous ſtorm hath caſt down headlong from the ſtern) ſtaggereth too and fro amongſt the unquiet waves of the rough Ocean, ſomtimes claſhing againſt the proud ſurly Rocks, and ſomtimes reeling up and down the ſmoother waters, now threatening preſent Shipwrack, and Deſtruction, by [...]nd by promiſing [...] ſeeming ſafety, and ſecure arrival, yet never ſetled faſt, nor abſolutely tending to the quiet and deſired Haven: So the vexed Government of frantick England, ever ſince the furious madneſſe of a few turbulent Spirits beheaded our King and Kingdom, threw down Charls the Martyr (our only lawfull Governour) from the ſtern of Government, and took it into their unskilfull and unlawfull hands, it hath been toſſed up and down, ſomtimes falling amongſt the lawleſs Souldiers, as a Lamb amongſt Wolves, or as a glaſs upon ſtones,) and ſomtimes happening amongſt Tyrants, calling themſelves a Parliament, who are ſo much worſe than the Souldiers, by how much wickedneſſe covered with a colour of Juſtice is worſe, and more dangerous than naked villanies. Yet in all our Revolutions (although many gaps have been laid open that way,) hath not the Government ſteered its courſe [Page] directly to Charls the ſecond, its only proper right, and quiet Haven; to which until it come, we muſt never expect to have the Ship of our Common-wealth ſo ſecure, but that Tempeſts and Storms will ſtill moleſt and trouble (if not totally ruine) it. Though it ſtand ſo faſt one day, that it ſeemeth impoſſible for humane ſtrength to remove it, yet the next day it moultereth away to nothing. I vouch every mans experience to warrant this truth; And were not our blind Sodomites intoxicated with Senſeleſſe, as well as Lawleſſe Counſels, They would never gape after preferment, nor hope for continuance in their imaginary Commonwealth, where the greateſt one hour is made leaſt the next, and they themſelves ſwallow up each the other, never having reſt or peace, no not in their own Houſe. And can this divided Monſter (which is the cauſe of all our diviſions) cloze up our diviſions, and ſettle our Nation in peace and happineſſe? 'Tis madneſſe to think it. So fire may quench fire, and the Devil who was the firſt Author of wickedneſs, put an end to all wickedneſs. Examine the condition of the times, ſince the Reign of Charls the firſt, and you may ſee what times we ſhall have, until the Reign of Charls the ſecond. Tyranny and Uſurpation, Beggery and Slavery, Warrs and Murthers, Subverſion of our Laws, and Religions, changing the Riders, but we muſt alwayes be the Aſſes, Hunger and Famine, Guns and [Page] Swords, Drums and Trumpets, Robberies and Thieveries, Fornication and Adultery, Brick without Straw, Taxes although no bread, Theſe muſt be the voices which will alwayes ſound in our Ears, untill we caſt off this old man of Sin, viz. The Long called Parliament, and ſubmit (as we ought) to Charls the ſecond our only lawfull King.

VVe may read of many Kings who have been ſuddainly killed, by the raſh violence of an indiſcreet multitude, who in the heat of Blood, do that which they repent of all their life after, (mad Fury being the only cauſe of their unjuſt Actings;) But to commit ſin with reaſon and piety, to kill their King with diſcretion, formally and ſolemnly, is ſuch a premeditated Murther, that the Sun never ſaw, until theſe Sons of perdition brought it to light; For a long time before the fact, they machinated, and plotted, the Kings death, and contrived how they might with the beſt colour and ſhew of Juſtice effect it; At length (as if their Votes were more authentique than all Srcipture) they paſſed (amongſt others) this Vote, Die Jovis, Jan. 4. 1648. viz. That the People, under God, were the original of all juſt power; This was the foundation upon which the ſuperſtructure of all their murthers and villanies (which they call juſt Judgments) were built; which granted, it conſequently followeth, that all the power which they then and now exerciſe over [Page] theſe three Kingdoms, is unjuſt and Tyrannical, becauſe not derived from the People. There are no Repreſentatives amongſt them for Scotland nor Ireland, nor the greateſt part of England, neither did they ever receive any power at all from the People of either England, Scotland, or Ireland, and now all the People publiquely declare againſt them as the greateſt Uſurpers and Tyrants in the world; yet contrary to all the Peoples wills, they ſit, and Rule, and will admit of no Member of the Peoples chuſing to come amongſt them, unleſs they firſt qualifie and fit him for their own purpoſe; therefore it plainly appeareth, that this Vote, that the People had the ſupreme power under God, was but a meer juggle to gull the people, and to bring their wicked deſigns to paſſe. So that as A whip for the Horſe, or a bridle for the Aſſe, have the People made (of this quondam Parliament,) a rod for their fools-backs, Pro. 26.3.

The King being murthered by theſe Tyrants, and all our Laws and Religion totally ſubverted, (a time wherin every one did what was right in his own eys,) Oliver Cromwel (who for his excellency in wickedneſs and villanies was made General of the long called Parliaments unjuſt Forces,) the twentieth of April 1653. entred the Houſe, attended with ſome of the chief Commanders of his Army, and delivering his reaſons to them in a Speech, why he came to put a period to their ſiting, as judging it a thing much conducing to the [Page] publick wellfare of the Nation, diſſolved them. And why might not he turn out them by force, who by force had already turned out the King, Lords, and all the Commons, beſides themſelves? Surely if he had taken and hanged them all, it would have been a glorious Act, pleaſing to God, and the whole people, and a Cordial to heal the miſeries of our long-diſtreſſed Nation. But his ambition was to make himſelf Great, not to give relief and take away the Tyranny, therfore he ſummoned a certain ſelect number of his own creatures to appear at Weſtminſter on the fourth of July next, which he called a Parliament, and none could deny but that they had the Soveraign power, becauſe Cromwel ſaid ſo, yet not ſo but that he made them reſign up their power to him, and make him (the Lord protect us) Lord Protector, not a King, becauſe a King might do nothing but by Law, but the Protector did nothing but according to his will and pleaſure; yet in this were we happy, that in his reign, one Tyrant Lorded it over us, but in the long Parliaments, many. It is worth the obſervation, that notwithſtanding a Parliament had newly abrogated the very name and being of a King,Note: Our Soveraign Charls muſt be no King, becauſe pious, but Oliver muſt be a King, becauſe a Rebel. Oh the myſtery of their iniqui [...]y [...] as dangerous and burthenſom to the Common-wealth, yet a Parliament (ſummoned by Cromwel in July 1656. to meet on the 17 of September,) [Page] Petitioned and made many humble addreſſes to Cromwel that he would take Kingſhip upon him, and be anointed King, which old Nolls mouth watered at, yet becauſe ſome things did not fall out according to his expectation, he declined it, and refuſed to be what he eagerly (though not openly) perſued.Note: Though the Kings Nobility might not, yet Cromwels might be a Houſe of Peers. Cromwel likewiſe created a Houſe of Lords, which was called the other Houſe: but the high aſpiring thoughts of this turbulent Scorpion, were at length blown down, and extinguiſhed by a high and mighty, wondrous and unparalleld wind, which out raunted Old Nol, and whirried his black Soul down ad inferos. So that after this ſtorm, we had a Calm; and as the Sheep are at quiet eaſe, when the bloody Woolf forſakes them, ſo the People did rejoice and ſolace their hearts, when this Tyrant made his Exit; yet no ſooner were we rid of this crafty Knave, the Father, but we were troubled with a ſimple Fool, his Son. Richard his eldeſt Son was proclamed (by the new Courtiers, and Army-Officers) Lord Protector of England, Scotland, and Ireland, and ſo tumble down Dick thought to have riſen, and Reigned in his Fathers room; But a Fools bolt is ſoon ſhot, Richard was quickly up, & quickly down: No ſooner had he called a Parliament, but the Souldiers (who feared that his Parliament ſhould be honeſt, and disband them, as [Page] the only inſtruments to execute all Villanies) went to the Muſhroom Protector, and by dnreſſe, made him diſſolve the Parliament, and diveſt himſelf of all his Power and Authority. And in this reſpect, it is better to be a Knave, than a Fool; For crafty Noll kept the rude Souldiers in due obedience; But ſimple Dick let them be his Maſters, whereas he might eaſily have made them, and the whole people, have been his Servants to this day. When Richard was diſmounted, the Souldiers could not well tell where to hang the Government, to ſecure them in their Rebellion, and Roguery: At laſt they pitcht upon the old rotten Rump (viz. the fagg▪ end of a worn-out,Note: Triſtius haud illis monſtrum, nec ſaevior ulla Peſtis, & ira Deum Sly [...]iis ſeſe extulit undis. perjured Parliament) who had formerly diſſolved themſelves, (witneſſe the Entry in their own Journal Book, April 20.1653.) although they pretend to be interrupted by Cromwells force; So theſe Knaves (the worſt of Tyrants) cemented together again, like a Snakes tail, and for colour called themſelves, the Revivers of the Good Old Cauſe, and were as buſie, as if they had had another King, and 3. Kingdoms to deſtroy. So theſe infamous wicked Traytors returned to their wickedneſs, as a Dog to his vomit, to the great grief and grievance of all ſorts of People in the Land, who groaned and murm [...]red, as if they were entering into a far worſe than Egyptian bondage and [Page] Slavery under theſe task-maſters. To ſay that the people (not they) had the Soveraign power, was now high Treaſon, although they themſelves had voted ſo formerly, and to talk of a Free Parliament, the antient birthright of the people (as they themſelves likewiſe formerly affirmed) was now made a greater offence than Crimen lae ſae Majeſtatis. Theſe Cuſtodes filled all the Priſons in the Kingdom, with thoſe perſons who deſited a Free Parliament, and in that reſpect, they may be called The Keepers of our Liberty, as Gaolers do Thieves in Chains, or as the Cage doth Birds in grates; For they keep us ſo much from our Free Liberty, to do well, that they will not ſo much as give us leave to ſpeak, or think well. But there is no peace with the wicked. when theſe Tyrants had beaten down Sir George Booth, and other Aſſertors of a Free Parliament, and made themſelves as ſecure, as Force and Violence could make them, One Lambert (a Chip of the old Block) newly made General of their Forces, diſplaced the Rump, and with his Souldiers inhibited their uſuped ſitting; which made the whole people not only rejoyce inwardly, but break out in open laughter for joy: But nullum commodum ſine incommodo, there is no pleaſure without a diſpleaſure: No ſooner did the Rump leave riding of us,Note: What pretty names theſe State Thieys have for their Robberies and Tyranny. but up gets the Committee of Safety into the Saddle, who [Page] made account that they were ſo abſolutely our Maſters, as if we had all ſworn allegiance to them. They rid furiouſly, but in a ſhort time (the Breech being too heavy,Note: viz. The titular Parliament. for this new Head) they moltered away to nothing. Though the Rump had for a time hung down its tail betwixt its Leggs, yet at length it begun to wagg it, and whilſt the Safety of the Committee of Safety was marched into the North under its Father Lamberts Conduct, the Curriſh Rump ſtole into the Houſe again by night, ſeven times a Devil worſe than before; where now they ride Triumphant, and without the peoples conſent, or liking, make what Laws they liſt, and Aſſeſſe what Taxes they pleaſe, ſend their mercenary Souldiers (who would fight for the Devil, if he would give them mony) into the City in the night time, and take the Citizens mony away from them, pretending that the Citizens provide it for Charls Stuart, but when the Citizens prove the contrary,Note: Alas not for ſo good a uſe. then they tell them they will ſecure it for them. So Burglars and Thieves take away mens purſes from them, and then tell them they will ſecure them for them. Theſe are the Keepers of our Liberty: Theſe are they who ſtood ſo much for the privileges of Parliament, and for the peoples free election of their Repreſentatives. Now they account it a great Breach of Privilege of Parliament, [Page] to petition to them for a free Parliament, and impriſon them that are for it. So Robbers may account it diſhoneſty for thoſe who are robbed, to ask for their own, and impriſon them as diſturbers of the Commonwealth. Although theſe Tyrants have built themſelves great houſes, and filled their baggs and coffers with the eſtates of their Maſters, whom they murthered, and with the unparallel'd impoſitions which they have laid upon the people, yet do they ſtill reſolve to rob the ſpittle; and have newly made an Act for the Aſſeſſement of ſix hundred thouſand pounds. Oh that the Engliſh ſhould provide monies, to maintain their devourers! Though we have not bread to ſuffice our own hunger, yet muſt we find dainties, and moneys to fulfill their luſts; though they take away our ſtraw, yet we muſt ſtill provide a greater tale of bricks: ſo that of all the Tyrants in the world, which Hiſtory, or men acquaint us with, theſe are the greateſt. There was Juſtice in Phalaris his bull, but theſe men have only the colour of Juſtice. Other Tyrants were but ſhadowes, theſe are the Quinteſſence of all Tyranny and perdition. I will not plunge my ſelf into ſuch a bottomleſſe Labyrinth,Note: I commend you to the Hiſtory of Independency. as to attempt to particularize all their villanies; Non opus eſt noſtrum, I am not able; nay the quickeſt [Page] pen of a ready writer, would come farre ſhort of ſo great a task. The Hiſtories of after ages will reſound with theſe Turpia Dictu, the people of our age have only time to feel, and indure the miſeries of this Tyranny, ſubſequent generations will have leiſure to tell the ſtory, Et haec olim meminiſſe juvabit. Methinks I already hear the Poſtnati, thoſe who will be born thouſands of years hence, relating one to the other, the marvellous Tyranny which happened to our Nation, after the Reign of Charles the Martyr, and in what manner the King was murthered, and how Charles the ſecond was afterwards driven into an un-chriſtian Exile, and likewiſe rehearſing what perſons they were which acted all theſe villanies; & ſo end with a Te Deum laudamus, bleſſing God for the tranquillity peace and plenty; which they enjoy under their Gracious Soveraign Lord the King.

The Perſian Law commanded, that at the death of their Kings, there ſhould be a ſuſpenſion of the lawes, a lawleſſe liberty for the ſpace of five dayes, that the ſubjects might know the neceſſity of Government, and learn to prize it better, by being bereft of the benefit of it for a time. Sure I am, a lawleſſe liberty hath reigned amongſt us ever ſince the murther of Charles the firſt: therefore I hope, our preſent torments for want of a King, will ſufficiently prohibit all future ages, to think of offering violence to their Kings: and teach them to know, that a bad King, (much mor [...] [Page] a good King, as was Charles the Martyr) is an unvaluable bleſſing, if compared to the Government of that many headed Monſter, the People, or their Repreſentatives in Parliament.

The peoples eyes were all fixed upon General Monk, as their Moſes, to deliver them from this iron yoke of Egyptian bondage; But,

Omne malum nobis, ex Aquilonevenit.

From the Cold North,

Comes all Ill forth.

Monk prov'd worſe than Pharaoh himſelf, and inſtead of relieving of our diſtreſſed Jeruſalem, (which he might have done in the twinkling of an eye, without one drop of bloudſhed, and thereby have gotten eternal renown and glory, as well amongſt all Nations, as in his own native Country) he heaped miſery to miſery, and executed ſuch a grand piece of Tyranny, that none in the world (unleſſe thoſe Harpies, his Maſter Rebels at Weſtminſter) could invent. On Thurſday the ninth day of February, 1659. In perpetuam rei memori [...]m, he drew up all his ſouldiers into the City, with their matches lighted, in a warlike poſture, doubled his guards, and tore down all the gates, [...]nd poſts of the City; neither did his intoxicated malice ſtay upon the gates, but leapt upon the Aldermen, and other Citizens, whom he preſent [...]y caſt into priſon, ſo that now he is become odious, [Page] and ſtinks in the noſtrils of all the Citizens and People: and whereas he was the common hopes of all men, he is now the common hatred of all men, as a Traytor more deteſtable than Oliver himſelf; who, though he manacled the Citizens hands, yet never took away the doores of their City, whereby all manner of beaſts, (as well the Wolves at Weſtminſter, as other out-lying Foxes, and Birds of prey) may come in, and deſtroy them when they pleaſe. So that now iniquity followeth iniquity, and the wicked joyn hand in hand, and oath to oath, to perſevere in their Rebellion. And although no ſacred Oaths, Proteſtations, Vowes or Covenants, could keep them in lawful ſubjection to the King, they now think with unlawful oaths, to tye one the other faſt to their uſurped Tyranny. So that the Kings righteous cauſe, is now in a ſeemingly worſe condition than before; and he may complain with Holy King David, That the Rebels have cast their heads together with one conſent, and are confederate againſt him. But why art thou caſt down, O my ſoul, or why art thou diſquieted within me? Cannot God who permitteth theſe Rebels to reign, as eaſily caſt them down? Knoweſt thou not this of old, ſince man was placed upon earth, that the triumphing of the wicked is ſhort, and the joy of the hypocrite but for a moment? Though his Excellency mount up to the heavens, and his head reach unto the clouds, yet he ſhall periſh for ever, like his own dung: they [Page]which have ſeen him ſhall ſay, where is he? He ſhall flee away as a dream, and ſhall not be found: yea he ſhall be chaſed away, as a viſion of the night: The eye alſo which ſaw him, ſhall ſee him no more, neither ſhall his place any more behold him, becauſe he hath oppreſſed, and hath forſaken the poor, becauſe he hath violently taken away an houſe which he builded not. Job. 20.

ENGLANDS REDEMPTION.

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OR The Peoples rejoicing, for their great deliverance from the Tyranny of the long called Parliament, and their growing hopes for the reſtauration of Charls the ſecond, whoſe abſence hath been the cauſe of all our miſeries, whoſe preſence will be the cauſe of all our happineſſe. The prosperity of Rebels, and Traytors is but momentary. As Monarchy is the beſt of all Governments, ſo the Monarchy of England is the beſt of all Monarchies: Therfore God ſave King Charls the ſecond, and grant that the proud Presbyterians do not ſtrive to make themſelves Kings over him, as they did over his Father, by ſtraining from him Antimonarchical Conceſſions, and by Covenanting to extirpate his Biſhops &c. that they might ſet [Page] up themſelves, which was the primary cauſe of our late unnatural and inhumane wars. Mr. Prynne commended, Epiſcopacy is the beſt form of Church Government. The Votes of the Clergy in Parliament. The Arrogance of the Presbyterian faction, who ſtand upon their Terms with Princes, and make Kings bend unto them as unto the Pope.

OH the inſcrutable judgments of God! Oh the wonderful mercy of the Almighty! Oh [...]he Juſtice of our Jehovah! No ſooner had I written theſe laſt words of the momentary proſperity of the wicked,Note: 11th. of February 1659. Creſſa ne careat pulchra dies aota. out immediately the ſame hour, news was brought me, that General Monck and the City were agreeed, and reſolved to declare for a free Parliament, and decline the Rump, Obſtupui, ſtetterunt (que) comae, & vox faucibus haeſit, I was ſtrucken with amazement, joy made me tremble, and the goodneſſe of the news would ſcarce permit me to believe it; when I conſidered the crying ſins of our Nation, (which deſerved ſhowers of vengeance, not ſuch ſprinklings of mercy,) then all ſuch conceipts ſeemed to me as vain, and empty deluſions; but when I conſidered the infinite mercy of the Almighty, then why might not God ſpare our Nineveh, and ſend joyfull tydings into our diſcorſolate City? Surely his mercies are greater than [Page] our great Sins. Therefore to reſolve this doubt, I went up into the City, where inſtead of Tears (as formerly) I had like to have been drowned with the Streams of joy, and rejoycing; The Bell rung merrily, the Streets were paved with mirth and every houſe reſounded with joyful acclamations. I had do need then to ask whether the new [...] (I heard in my Chamber) were true or no, both Men, Women, and Children, Old and Young, Rich and Poor, all ſung forth the deſtruction o [...] the Long called Parliament, the whole City was as it were on fire with Bonfires for joy; And now thoſe who formerly threatned the firing of the City, were burnt at every door, for all the people cryed out, let us Burn the Rump, let us roaſt the Rump: A ſuddain change! Hiſtory cannot tell us of its parallel. No leſſe than thirty eight Bonfires, were made between Pleet-Conduit, and Temple-Barre. To be ſhort, there was ſcarce ſo much as one Alley in the whole City, wherein there were not many Bonfires; ſo that, ſo great and general joyfulneſſe, never entred into the Walls of the City, ſince it was built, neither will again, untill Charls the ſecond be reſtored to his Crown. The hopes whereof only cauſed the fervency of thoſe joyes. The Pulpits on the morrow (being Sunday) and all the Churches ecchoed forth Praiſes and Thanks to God, and private devotion was not wanting; neither was this joy confined only within the [Page] walls of the City, but being a publique miſchief was removed, a publique rejoycing overſpread the whole Kingdom, and all the people with one heart and voyce, ſhouted, clapped hands, and poured out joyful thanks for this great deliverance; So the wearyed Hare is delighted, and cheereth her ſelf, when ſhe hath ſhook off the bloody Hounds, and ſo a Flock of Sheep are at reſt, and eaſe, when the Ravenous Wolves have newly left them.

Oh therefore let our diſtracted England be a warnin-gpiece to all Nations, that they never attempt to Try and Judge their King, for what cauſe ſoever; And let all Traytors and Tyrants in the World learn by the example of our Engliſh Rebels, that their Proſperity and Dominion (though it ſeemeth never ſo perpetual) is but momentary, and as the wind which no man ſeeth; For who ſo much applauded, and look'd upon, as the Long Parliament, when they firſt took upon then to correct and queſtion the King? and who now ſo Ridiculous, and Scorned? They were them admired by the People as the Patrons, Vindicators, Redeemers, and Keepers of their Liberty; Nay I may moſt truly ſay, that the people did worſhip and adore them, more than they did God: But now (although they were as wicked then, and did as much deſtroy our Laws and Liberties, as they do now) they are become a byword, the Scorn and Deriſion, both of Men, [Page] Women, and Children, and hooted at by every one, as the greateſt, and moſt ſhameful laughingſtock in the World.

Who then can think upon our late moſt graciour King Charls the Martyr, without Tears in his Eyes, and contrition in his heart? who can remember his patient Suffrings without Amazement and mourning? who can look upon his Prophetical, and Incomparable Book, without Admiration, and Weeping Rejoycings? eſpecially upon that Text in the 26 Chapter of his book, viz. Vulgar complyance with any illegal and extravagant wayes, like violent motions in nature, ſoon grows weary of it ſelf, and ends in a refractory ſullenneſſe: Peoples rebounds, are oft in their faces, who firſt put them upon thoſe violent ſtrokes. This needs no Commentary, for every one knoweth with what zeal the Rabel of the people did at firſt ſtick to the Trayterous Houſe of Commons in their Grand Rebellion, and how they are now weary of them, and with refractory ſullenneſſe riſe up againſt them, and are ready to fly in their Faces, who firſt taught them to Rebel, and fight againſt their King. Nay the Apprentices of London, whom formerly theſe Rebels made inſtrumental, to carry on their wicked deſigns againſt the King, are now moſt vehement againſt them; For why? a noyſome Houſe is moſt obnoxious to the neareſt Neigbours, and the ſtinking Houſe of Commons, that ſentina malorum, doth moſt annoy this [Page] neighbouring City. It is the nature of foxes to prey furtheſt from their holes: but theſe unnatural foxes, in ſheeps clothing, make all their prey, both at home and abroad. All is fiſh which comes to their net.

And that theſe Rebels may ſtill have freedom to perſevere in their villanies, they cry up a free-State, as the beſt of all Governments, yet (mark the nature of the beaſt,) a free-State (ſay they) is moſt beneficial for the people, yet not ſo free, Note: Brave for thieves, if they might qualifie their Judges. But I think they can ſcarce pick out men enough in England, to fill up the Houſe, who will admit of their wicked Qualifications. but that they may, and will qualifie, and engage the perſons choſen by the people, according to their free will and pleaſure. So that the peoples Repreſentatives muſt repreſent theſe Traytors, in all their wickedneſſe; otherwiſe they ſhall be no free-Stateſmen: for they account that Government moſt for the liberty of the people, wherein themſelves may have liberty ſtill to continue in their Treaſon & Rebellion: and that they call ſlavery, and oppreſſion of the people, which would ſuppreſſe their wicked and infandous Tyranny. All the reaſon which they can give againſt Monarchy, is, becauſe (ſay they) many of the people would loſe their intereſts in their new purchaſed eſtates; and we ſhould be turned out of our poſſeſſions, and perhaps loſe [Page] our lives too. (A good argument indeed, if maintained by the Logick of the ſword.) So thieves and murtherers may argue againſt the Seſſions, becauſe then perhaps they ſhould loſe their ſtollen goods, and be hanged for their murthers and robberies. O abominable, that Engliſh men ſhould degenerate into ſuch impious impudence! for this is the truth of their caſe, might they but ſtill have the Kings, and Biſhops lands, which they have gotten by their horrible Treaſon and Rebellion, and be ſure to live ſecure from the puniſhment which the Law of the Land would inflict upon them, they would eaſily confeſſe (if the Devil have not made them contradictors of all manner of truth) that Monarchy is the beſt of all Governments, eſpecially for the Engliſh Nation; where (as one may ſay) it grew by nature, until theſe deſtroyers of the Lawes of God, Nature, and the Realm, rooted it up; and endeavoured to plant their fancied Commonwealth in its room: which will grow there, when plums grow in the sky, or when rocks grow in the air, not before; as you may ſee by the ſmall root it hath taken, ever ſince the reign of Charles the Martyr. Dig and delve they may, yet they will never ſet it in ſo faſt, but that (if the right heir do not, which God grant he ſoon may) the wind and ambition of ſome one of their own ſect and faction, will quickly blow it down: as did Oliver the wicked, &c.

As Monarchy is the beſt ſort of all govetnments, [Page] ſo the Monarchy of England, Note: To be ſhort (ſaith Comines) in mine opinion, of all the Seigneuries in the world, that I know, the Realm of England is the Countrey, where the Commonwealth is beſt governed, the people leaſt oppreſſed, and the feweſt buildings and houſes deſtroyed in Civil war, and alwayes the lot of miſfortune falleth upon them that be the Authors of the war. is the beſt of all Monarchies; and hath in it, the perfection, and all that is good, either in Ariſtocracy, Democracy, or Free-State. For every one knoweth, that Charles the Martyr, though a King, yet alwayes made himſelf a ſubject to his lawes; accounting his prerogative ſafer, being locked up in the cuſtody of the law, than in the abſoluteneſſe of his own will. And what lawes of any Nation in the world, did ever maintain the liberty and freedome of the people, more than the Kings Lawes of England? I may moſt truly anſwer, none more, nor ſo much: for what greater freedome can the people wiſh for, than not to have any lawes impoſed on them, than what they pleaſe and deſire? The Kings of England never make any law, but what the people conſent to; the Lords and Commons have a Negative voice, as well as the King. Although the inferiour Members receive all their authority from the head, yet cannot the head act without their conſent and privity; ſo neither [...]oth the King impoſe any lawes on his ſubjects, without their concurrence [Page] and approbation. The Houſe of Lords reſembleth Ariſtocracy, and the Houſe of Commons Democracy or a free State, yet the King (like the Sun which doth not diminiſh its own light by giving light to others) continueth ſtil a royal Monarch and without any Soleciſm in State, I may truly ſay, that the Houſe of Lords did excel Ariſtocracy, and the Houſe of Commons Democracy, in preſerving the Peoples rights and wel-fare, becauſe the neceſſity of their joyning votes each with the other, and both of them with the King, in making of a Law, did inhibit either of them from having an unlimited arbitrary power, which either of them without the other would have, and ſo enſlave the People, as the Houſe of Commons now do, according to their luſts, having deſtroyed their Maſter the King, and the Houſe of Lords their Moderators. Whileſt the King, Lords, and Commons, like the three Graces joined hand in hand, in paſſing votes approved by this triple touchſtone, then were our Laws like Gold ſeven times refined, which made our Nation moſt glorious abroad, and to overflow with peace and plenty at home; we were then feared, not derided, by all forein Kings and Princes; Religion, not Faction then reigned in our hearts, and our induſtry was then to preſerve, not to deſtroy Gods Sanctuary.

But now ſince the hand hath ſaid to the eye, I have no need of thee,Note: Magnae diſcordia pereunt concordiavalent and the feet to the head I have [Page] no need of you, the whole body of our Kingdom hath groaned, and every Member therof as with a Conſumption is waſted and grieved. The Crown is fallen from our head, and we are become a reproach, and hiſſing amongſt all Nations. Oh therfore (to redeem our credit, and long loſt happineſs) Let us all unanimouſly agree to be loyal Subjects to Charls our King, and let all his loyal Subjects pray for, and earneſtly deſire, his ſafe arrival into our England, that we may once more eat the Manna of our old Laws and Religion, with the ſweetneſſe wherof we ſurfeited, in the reign of Charls the Martyr. Then ſhall we beat our Swords into plowſhares, and our Spears into pruning hookes, faction ſhall not riſe up againſt faction, neither ſhall we learn war any more, For if we be willing and obedient we ſhall eat the good of the Land, Iſa. 1 19.

Hor.

Concines laetoſ (que) dies, & urbis

Publicum ludum, ſuper impetrato

Fortis Auguſtireditu, forum (que)

litibus orbum

Tum meae (ſi quid loquor audiendum)

Vocis accedet bona pars, & O Sol

Pulcher, O laudande, canam, recepto

Cáeſarefalix.

Tu (que) dum procedis,Iotriumphe,

Non ſemel dicemus, Iotriumphe,

Civitas omnis dabimuſ (que) divis

Thura ben [...]s

[Page]

Then ſhall we ſing the publick plays,

For his return, and holy days,

For our Prayers heard, and Law's reſtor'd,

From Rebels Sword.

Then I (if I may then be heard)

Happy in my regained Lord,

Will joyn 'ith' cloſe, and O! (Ile ſay)

O Sun-ſhine day!

The City leading, wee'l all ſing,

Io triumph! and agin,

Io triumph! at each turning,

Incenſe burning.

Thus when we have received our gracious Soveraign, from his long unnatural baniſhment, what then can the Lord do more for us, that he hath not done? Wherefore when he looketh that we ſhould bring forth good grapes, let us take heed that we do not bring forth wild grapes, let us fear God and honour the King, and meddle not with them that are given to change, as God hath commanded us, for if we refuſe and rebel, we ſhall be devoured with the Sword, for the mouth of the Lord hath ſpoken it, and ſo our laſt rebellion will be worſe for us then the firſt.

General Monk hath amply repaired his honour which he loſt by pulling down the City Gates and Perculiſſes, and in ſtead of proving a Keeper to the Trayterous Keepers, he hath approved himſelf a glorious D [...]ender of our Liberties, for which [Page] Trophies of honour ſhall be erected to his eternal renown; neither will our King ſpare heaping of rewards, upon his ſo memorable merits, at his return to his own houſe, which the General hath ſwept for him, and turned out them who made it aden of thieves.

On Tueſday the 21. day of February, 1659. (a day which deſerveth more ſolemnization, than Gunpowder Treaſon day; for then we were delivered from thoſe who only intended to deſtroy King and Parliament, but now we are delivered from thoſe, who actually did deſtroy both King and Parliament, and ſo conſequently the whole Kingdome) General Monk (our famous Patron) conducted the ſecluded Members to the Houſe of Commons,Note: You may gueſſe with what a countenance the Rump looked upon them. where (according to their former agreement with the General) they voted themſelves in a ſhort time to be diſſolved, and a free Parliament to be elected. Now I hope no man will preſume to conceive the General ſo inſipid, as to think there can be a free Parliament, without the King, and Houſe of Lords. No, it is ridiculous to think ſo; for a free Parliament without the King, would be but like ſalt which hath loſt his favour, thenceforth good for nothing, but to be caſt out, and to be troden under foot of men. Mat. 5.13. It would be but a Rump fatned, and grow bigger. For we [Page] are all ſick of the Kings Evil, therefore nothing but the touch of his Sacred Majeſties hands can cure us. And I may with confidence, and truth affirm, that every one of that infinite number of people, which ſo much rejoyced at the deſtruction of the Rump, and at the voice of a free Parliament, would mourn, and cry at their ſitting, if they do not bring with them the good tidings of reſtoring their King, the hopes whereof only made them rejoyce. And indeed, they would have more cauſe to bewail a free Parliaments ſitting, without the King, than the ſitting of the Rump; for this we may be ſure of, that the King will come in either by fair means, or by ſoul; if by ſoul, that is by war; then the war will be greater with a free Parliament, (and ſo conſequently more grievous to the people) than with the Rump; becauſe a free Parliament will have greater force, and power to levy a war, than the Rump, and ſo the combuſtible matter being more, the flame will be the higher. But it is Atheiſm, to think that a free Parliament will withſtand the King: therefore I will not taint my Paper with ſuch deteſtable words.

I let fall a blot of ink, upon Mr. Prynne's Soverain Power of Parliaments and Kingdomes, a Book which I am ſure deſerves a greater blurre. But Mr. Prynne hath ſince repaired his credit, and got the applauſe of the people, by writing for the King, and againſt the Rump, and other ſectaries. Therefore [Page] to give him his deſerts, there is no man in the Nation, hath ſo much merited as himſelf, in pulling down the many Tyrannies over us, ſince the murther of Charles the Martyr. He hath been our Champion, whoſe pen hath fought againſt the ſcriblings, and actings of the Traytors and Rebels; for which I ſhall ever love and honour him, and without doubt, our Gracious King will ſufficiently reward him, if he continueth conſtant in his loyalty; which God grant he may.

And although the Presbyterian held the head of Charles the Martyr to the block, by his hair, whilſt the Independent cut it off; yet now I hope the many evils which we have ſuſtained by that royal fall, (for which he ſhewed the firſt play) will teach the rigid Presbyter moderation; and make him confeſſe (notwithſtanding his violent Covenant againſt that Apoſtolical conſtitution of Biſhops,) that Epiſcopacy is the beſt form of Church Government, and the only way to extirpate and keep down thoſe infinite number of ſ31y'sects and factions, which have taken root, and budded, ſince Epiſcopacy was rooted up and blaſted. No Biſhop, No King, was the Symbole of our Solomon, King James, who I think was as wiſe, and as much a Chriſtian, as any of our Lay-Elders; therefore in vain do the Presbytery think of enjoying Monarchy, unleſſe they firſt reſolve to lay aſide all their ſchiſmatical Tenets, and ſtick to Epiſcopacy: For (as the ſame King ſayes) A [Page]Scottiſh Presbitery, and Monarchy, agree as God and the Devil.

Our Soveraign Charls the Martyr in his ſacred writings, hath ſo clearly approved, and vindicated Epiſcopacy from the falſe aſperſions of the Presbiterian faction, and alſo laid open the abſurdities of Presbitery ſo fully, that it would be arrogance in me to ſay any thing after him, and not only ignorance, but impudence, in any man to look upon his writings, and ſtill remain a Presbiterian. Therefore O Heavenly Father aſſwage the pride, and open the Eyes of theſe rigid Zelots, that in ſeeing, they may ſee, and in hearing, they may hear, and underſtand; and not profeſſe themſelves wiſer than our Saviour, that great Biſhop, and his Apoſtles which were Biſhops, and appointed ſucceſſive Biſhops, as you may read in the Epiſtles of St▪ Paul to Timothy and Titus &c. And the Government of Biſhops hath been the univerſal and conſtant practice of the Church, ſo that (as Charls the Martyr writeth) ever ſince the firſt age, for 1500 years not one example can be produced of any ſetled Church, wherein were many Miniſters and Congregations, which had not ſome Biſhop above them, under whoſe Juriſdiction and Government they were. Therefore let not the aſpiring, curriſh Presbiterian (who would pull down a Biſhop in every Dioceſſe, but ſet up a Pope in every Pariſh) no longer ſpet venom againſt the Reverend Biſhops; And truly [Page] I think their grounds are ſo ſlender againſt Epiſcopacy, that if the King would but make them Biſhops, they would then be as violent for Epiſcopacy, as they are now againſt it: Therefore reſt content Presbiter, for though not thy deſerts, yet State Policy, may in time make thee a Biſhop.

The Antipodes indeed, viz. the Long called Parliament, who acted all things contrary to all Law and Religion, voted that Biſhops ſhould never more vote as Peers in Parliament; But why? was it not becauſe the Religious Biſhops ſhould not withſtand their Irreligious and Blaſphemous proceedings, in Murthering the King, Deſtroying the Church, and all our Laws and Religion with them? Surely no man can deny but that was the only reaſon. Que enim eſt reſpublica ubi Eccleſiaſtici primum non habeant locum in Comitiis, & publicis de ſalute Reipub: Deliberationibus? For which is that Commonwealth, where the Eccleſiaſtical perſons had not the firſt place in all meetings, and publique conſultations, about the Welfare of the Commonwealth? Surely none but the Utopian Commonwealth of theſe Rebels; For it is the practice of all Nations, nay the Rebels themſelves, who voted it unlawful for Biſhops, and other grave Prelates of the Church, to meddle the leaſt in Civil Affairs, could approve it in their new inſpired Prophets, whom they admitted to have the chiefeſt voyce in [Page] their meetings, and conſultations, concerning Warr or Peace. Pope John in his Chair, never thought himſelf ſo bigg, as a Cymical Presbiter amongſt his Lay-Elders, or as an Independant in a Committee of Tryers, &c. Neither did Pope Joan in her State, ever think ſo well of her ſelf, as a Sanctified Presbiterians Wife, dreſt up in her beſt Attire. The Lords Prayer, and the Common Prayer, is held prophane by theſe Saints becauſe Chriſt (not they) taught and commanded us when we pray, to pray thus, &c. And becauſe the Common Prayer is for the moſt part Texts of Scripture, which learneth us to pray for Kings and Biſhops, more than for their Presbiterian faction; The Reverend Biſhops forſooth muſt have no voice in Parliament, that Taylers, Tinkers, and Coblers, might have a full cry in every Pulpit; The Clergy muſt not meddle with Civil Affairs, but every Tradeſman, nay thoſe who were ſcarce their Crafts-maſter in their own Trade, might handle Spiritual matters as the beſt proficients; But from ſuch Sacrilege, and Blaſphemy, good Lord deliver us. Let us therefore pray for the riſing of the Son in our Lebanon, whoſe glorious Rayes of his Sacred Majeſty, will ſoon diſpell theſe foggy vapours of miſty factions. It was the Presbyterians who firſt Clouded? our Sun already ſet, And it is [Page] now in their power to drive away this long night of our Afflictions, and uſher in the [...]oyes of our hearts, in the youthfull morning of the Royal Progeny, which God of Heaven ſanctifie them to doe, as I make no doubt but he will, For Vox Populi, vox Dei, and the whole People cry to have it ſo.

The Presbyterians fought ſo [...]ong for King & Parliament,Note: Epiſcopacy was a bulwork againſt Popery, and other factions, Therfore the Papiſts and the Factions did batter down that, to make way for their Sects, which they call liberty of conſcience. that they deſtroyed both, and by their Solemn League and Covenant to extirpate Epiſcopacy, have fomented Popery, and brought in Sects, Hereſies, and Schiſmes, which are ten times worſe.

Therefore let the Cryes of thy People come unto thee O God, and reſtore our Gracious King Charls the ſecond to his Haereditary Crown: Whoſe Youth thou haſt ſeaſoned with the Afflictions of King David, and Clowded the Morning of his, and our happineſſe, with the Miſery of an Unchriſtian Exile, which hath made him the fitter for his Throne, and thy Mercy. Reſtore our Antient Liturgy, and our Lords Spiritual and Temporal, to their undoubted Rights and Privileges in Parliament. Reſtore the Commons to their right wits, [Page] and learn them to know, that the Hea [...] is above, not below the Feet: So th [...] our King only, with the aſſent of th [...] Lords and Commons, may make, and giv [...] us Laws, as it was in the beginning; u [...] till which time I will pull down my Sai [...] and keep cloſe unto the Haven, being ſu [...] to have nothing elſe but Tempeſts, an [...] Storms, and no clear ſetled weather untill then, either in Church or Common wealth, let our Republicans boaſt of the [...] Free State, or of what elſe they pleaſe for a Bone out of joynt will never b [...] ſetled right, but in its proper place.

FINIS.

§

Paſtor Vitae ſuae mediocritatem commendans, queritur cum Coeli, caeterarumque rerum, curſus certo regantur conſilio, non tamen res humanas, juſte ac certe cedere, cum bonis male ſit, malis bene.

[Page]

ILLe ego qui fraenis animum vincliſque domand [...]

Latius imperito, quam ſi mihi Paenus uterqu [...]

Serviat, & Lydiam Phrygiae Libiam (que) remotis

Gadibus adjungam:

Paupere ſub tecto contentus pane ſecundo,

Mollia ſecurae traduco tempora vitae.

Non opus eſt noſtrum, clangunt ubi claſſica, ad arma

Currere, & atroci ſpectacula ponere Marti.

Non tentare levi (vetitum ſcelus) aequora ligno,

Quid vero vetitum nos culpae fertilis aetas

Fugimus? anne parum dii percivilia bella

[Page]Flumina & arva pio procerum tinxiſſe cruore?

Quin etiam Caroli rubefecit tela nefanda

Dirus poſt genit is ſangnis? proh jura timenda!

Cedit lex armis, diſcedit laurea terra.

At quo cymba? decet parvis te currere rivis,

Non inter ſcopulos Tyrrhenum urgere minantes.

Ergo ubi nox ignes contraxit victa ſilentes,

Et ſol regalis placidum caput extulit undis,

Armatus baculo, & ſaccum poſt terga ligatus,

Pabula nocturnis grege miſſo cana pru in is

Carpo, gravis medio, cum ſplendet Phaebus Olympo,

Gramina & aeſtivis reſonant exuſta cicadis.

Ad fluvios, aut alta greges ad ſtagna reduco,

Expletaſque ſequens ad frigus amabile cogo:

Qua ſucra fagus, amant, & candida populus umbran [...]

Conſociare comis, texuntque umbracula quercus.

Ut juvat argutis quae vellem ludere avenis!

Ceſpite ſub viridi nunc ſtratum carpere ſomnos,

Quos mihi furta gemens Progne ſcelerata mariti

Suadet, & alterno modulamine turba volucrum.

Nunc & in arcanis agnam Pani immolo lucis,

Carmina qui calamis fingens ſacra fontis ad ora

Illice ſub patula tendit gregis ubera lacte.

Tethios at gremio properat requieſcere Titan:

Heſperus atque monet (certum paſtoribus aſtrum)

Ducere oves ſtabulis paſtas numerumque referre,

Ne prato in viridi, ſegete aut quis capta virenti

Praeda fit agricolis: pecudes aut forte ſequutam

Paſtor ad inſolitum vicinus ovile coegit.

Sic ô ſic poſitae ſpatium breve tranſigo vitae:

[Page] [...]on ſitis imperii nullo ſatiata cruore

[...]ccendit fauces, non regni caeca cupido.

[...]eu quid ſancta fides? pietas quid caelica prodeſt?

[...]i pede calcantur juſti florentque nefaſti:

[...]egia, caelicolae, terrarum ſceptra tenetis?

[...]gnea conſtanti volvuntur ſidera curſu:

[...]aleſt is ſolitum reparat Latonia damnum;

[...]ynthius atque vias ſuperas agit aetheris alti,

[...]t nudent ſylvam gelidae nunc frigora brumae,

[...]uae decorata comis nunc fundit montibus umbras.

Nunc fervore coquunt Cererem fera colla leonis.

Deinde ſuas vires autumno temperat annus.

[...]rdine cur nullo mortalia pectora vivunt?

An fortuna regit manibus dans munera caecis?

[...]ira libido bonos vincit, frans regnat in aula,

Triſtis iniqua (nefas) (a)Rex. Virtus fert premiarecti,

[...]mperat atque (b)O Cromwel. Lupus ſub ovilla pelle Britannis

At (c)Ironice. Pius heu fruſtra, rigidos properavit ad Indos.

Non aurum in ſacris aut gemmas numina poſcunt.

Heu quis primus, adhuc gemmus latuiſſe volentes,

Pondera & (illecibras vitiorum) protulit auri?

Ante novae inſidiae fuerant caedeſque nefandae,

Non furor in regem civilis cuderat enſes,

Incorrupta fides ſacra comitata ſorore

Sincero populum regi jungebat amore.

Bellica terribilis, ſiluerunt claſſica martis,

Nec cruor effuſus crepitantia tinxerat arma.

[Page]Aequora non audax inviſa ſubegerat Argo

Quiſque Mydas parvo tantum ſua littora norat.

Jam maria & tellus humana mente minora:

Saevior aetneis flammis amor ardet habendi.

Si pretium mortis, vel reges morte petuntur:

Talis honor regum? proh juſſa tremenda deorum!

Vana ut nunc video, ſimplex ego juſta putabam.

Caeſar par caelo civûm ſcelere occidit atro,

Divus at Auguſtus multorum caede piavit.

Quis divûm Caroli dicetur principis ultor:

Ah venias tandem divorum dive precamur,

Nil ſine te vires nos vanae poſſumus armis:

Sit fatis Caroli tibi tradita cura ſecundi,

Serves in rigidos Anglos te praeſide iturum,

Fulmine & inſontem patris ulciſcare cruorem.

At quo muſae Procax? quo tendit ruſtica muſa?

Me decet arbuſtis humilem tractare myricam,

Non inter cedros petere aſtra coruſca ſuperbos.

Fulgor permultos generoſae convocat aulae.

Hic leviore notis populi ſtupefactus honore,

Monſtratus digito claras cupit ire per urbes.

Evehit ad ſuperos pugilem labor Iſthmius illum.

Hic complere famen gazis cupit. Indiae & auro,

Nec tamen Europae pars omnis ſufficit uni,

Meſſibus aut Lybicis quicquid terit area fervens:

Creſcit edendo fames ſic nullus finis edendi.

Hic caudam populo, pellaci, vu lpe benignôr

Iactat, ut incautum trahat in ſua retia piſcem.

Ornatum hunc foliis viſent capitolia feſtis,

Quòd retulit praedas contuſo victor ab hoſte.

[Page]At mihi precunctis ridet paſtoria vita:

Rara Iovis patitur convallis tela tonantis,

Praepete ſublimes tremuerunt fulmine montes.

Menſtrua non epulis menſam vinoque tributa

Implent, non multo ſtipatur milite ſomnus.

Ruſtica ſecurum praebet mihi caſa ſoporem,

Non clamore virûm, tremulo aut clangore tubarum

Ruptum, nunc muſco circumlita ripa tenaci.

Fraga cibos faciles dumetis vulſa miniſtrant

Poma & amaena famem relevant (procul enſe remoto)

Solicito potant auro gemmaque potentes,

Me delectat aquas manibus captare fluentes.

Sic mea per tacitum fluit aetas, noxia nulli,

Inſidias tantum novi ſtruxiſſe volucri.

Sin populo ignotus, manes mihi notus adibo.

Sol agit aſt curru fugienti tempus amicum,

Et polus invitat ſomnum rediuntibus aſtris.

§

LECTOR,

FRronte precor p'acida bullatas accipe nugas,

Quas tenui filo duxi, craſſaque minerva,

Et mihi Phoebus eris vires animoſque miniſtrans:

Ut majora canam graviori carmine tandem.

Lingua velut guſtu vario, ſic gaudet habere

In ſtudiis mens noſtra vices: mutabile quid non?

Nec juvat aſſidue tractare volumina juris,

Sive tua O legis COOKE gloria, lauſque, paterque.

[Page]Sive tua O PLOWDEN, quamvis mihi magna v [...] dent [...]

Sed libet ad doctas animum convertere muſas.

Dumque alii [...]ugis tranſmittere tempora gaudent,

Atque diem BACCHO, vel pictis perdere chartis

Dexter APOLLO mihi (ejus perculſus amore

Sacrafero) Aonia lymphas de fronte propinat.

[Page]

§

[Page]

[depiction of shepherd with sheep.]

The Shepherd commending the meanneſs of his life complains, that ſince the Heavens and all things elſe are Governed by a certain rule of Providence, yet that humane affairs go not on in ſo ſetled a courſe, becauſe Good men go backward, and Vice only is rewarded.

[Page]

I am the Man that curbing my deſires,

And checking paſſions, which my mind requires,

Command more largely and more freely ſway,

A Scepter, than if Carthage did obey,

Or I joyn'd Lydia to the Phrygian ſhore,

And that to th' Indies, hardly known before.

Under a little roof with houſe-hold bread,

Securely I a life contented lead,

I care not to approach when Trumpets ſound,

Calling to arms, on rigid Mars his ground.

His Playes to me are miſery and wo.

Nor dare I on the rugged Ocean go,

In Ships; (a thing forbid) but Ah! our times

Do run more fircely to forbidden crimes:

[Page]I'ſt nothing think you, thus to ſtayn the flood,

And fields, through civil War, with noble blood?

But you muſt adde the ſacred blood of Kings?

Fatal to after ages: hoydagings!

Of Law, dread Law! which yielding now gives place,

To arms, and Vertue meets with foul diſgrace.

But whither now my Boat? you muſt contain

Your ſelf in Rivers, not run to the Main,

Where threatening Rooks with their obſcured head

Swallow you up, when danger leaſt you dread,

When therfote night is vaniſh't, and the day

Appears, inlighten'd with the glorious ray

Of regal Sol, arm'd with my Sheep-herds crook,

With Bag and Bottle hanging by, I look

My Sheep, and to the Fields, whoſe Green is loſt

Under the texture of a morning Froſt,

I drive them: when the Sun advanc't more high,

In his Diurnal courſe through th' arched sky,

Makes Graſs-hoppers to ſing, ith' parched graſs.

Then to the Rivers or deep lakes I paſs,

Driving my Flocks to water, which I lead

Panting through heat, thence to the loved ſhade.

Where the tall Beech and thicker leaved Oaks

Claſhing their friendly arms with mutual ſtroaks

Make cooler coverts, under which Lambs pleaſe

To eat; to ſport, to play, and take their eaſe,

How it delights now on my Pipes to play!

Anon my body on the graſs to lay,

Seeking to take a nap, while in her ſong,

Pr [...]ne bewailing her ſo grievous wrong

[Page]In mournfull notes, and all the woody Quīre,

With warbling ſtrayns, would perfect my deſire.

Then, duskiſh when it grows, I quick ariſe,

And give to Pan a Lamb in ſacrifice,

Who taught me ſacred rimes which while I ſing,

And lead my Sheep unto the Chriſtal ſpring,

Their Dugs grow full of milk; but now the Sun

Ready to ſet, the evening Star is come,

Lo you, (to Shepherds ſo well known) whoſe ſight

Bids us to fold our Flocks and count them right,

Leſt ſome perchance ſtrayd out into the Plain,

Or broke into the Fields repleat with grayn;

Where being taken they become a prey,

To the rude Clown who makes them ſoon away

Or elſe perhaps they wandring to the Sheep

Of ſome near neigbouring Shepherd, where they keep

Among the reſt, till now through cuſtome bold,

They'r driven to ſome ſtrange and unknown fold.

Thus, thus I ſpend my life, and in content

Retir'd from the world my days are ſpent:

I thirſt not after Rule, nor do I ſwell

With luſting after Kingdoms, I can tell

That ſuch ambition's void of all that's good

Stand out for nought, but gorge themſelves with blood

Ah! who will Faith or Piety approve,

If good men be condemned, and ſuch as love

Miſchief, and Vices, be the only men

Set by and rais'd by Fortune from the den

Of unknown Stocks?

Yee Guardian Angels of this once bleſt Land

[Page]Have you ſtill for our good the ſame command?

Tis true the gliſtring Stars and heavenly trayn

Do ſtill in one continued courſe remayn

The Moon doth ſtill encreaſe & wax & wane,

The Sun keeps on his yearly courſe whereby

The Winter froſts denude the Tree's grown dry;

Which being lately beautified with green,

Yielded a ſhade moſt pleaſant to be ſeen,

The Summers heat ripens the corn, and then

It's heat by Autumne is allay'd agen.

But wretched man lives without rule or ſquare,

Without proportion all his actions are;

Is Fortune regent that doth blinded go,

And with unequal hands her gifts beſtow?

Powr acts by will, and will without reſtraint

Doth what ambition teacheth, and the Saint

Is baniſh't from the Court: Oh horrid times!

When [a]The King. O. Cromwel. &c. Vertue bears the puniſhment of Crimes:

And Wolves pretending harmleſneſſe bear ſway.

Forcing the Britains blindly to obey;

But pious Ah in vain for Gold they haſt

To th' Indies: True Religion is not plac't

In Wealth or Fortune (ſurely Heaven denyes

Goodneſs to bad, though proſperous treacheries.)

Who were the fi [...]ſt that brought their private wealth

For publick Treaſure, & as 'twere by ſtealth

Made that the lure to ſin? Who firſt found Gold?

And Pearls? not willing to be known from Mould.

[Page]Before that time, no jealouſies and fears,

No dayly Plots appear'd, no widows tears,

Were ſeen for ſtaughter'd Husbands, no mad rage

Of civil war corrupted had the age.

No Sword was ſharpen'd yet againſt its King,

But uncorrupted Faith did duely bring

The People to the Prince with loving zeal

(Bleſt Omens of a happy Commonweal)

The warlike Trumpet was not yet, no blood,

The Wearer, or his Arms had yet embrew'd

The Sea was rugged, free the ſhore,

All were contented with a little ſtore

They did poſſeſs: the greateſt of their boaſt

Was to have ſeen and known their proper coaſt:

But now both Sea and Land are grown too ſmal

To feed our baſe ambitious minds withal

Deſire to have and get burns now more fierce

Then Aetnae's flames, (renown'd by Virgils verſe)

Stands ought it'h way? death ſhall remove the ſtock

We can bring Kings themſelves unto the block

If ſuch may be their fate? O deareſt God,

Note: Ironice.How dreadfull are thy Laws! how ſharp thy rod!

Alas! fool that I was! I once had thought

That juſt, which now I ſee is vain and nought.

Caeſar though oft forewarn'd at laſt was ſlain

By his own Subjects, a rebellious trayn.

But great Auguſtus on the factious head

Of moſt, revenged Caeſar murthered.

But Ah! for Martyr'd Charls what man or State

Will vengeance ſeek before it be too late?

[Page]O come Great God, we pray thee at the length,

For without thee, vain is our help or ſtrength.

Let Charls the ſecond in thy care be chief,

Guard him, and give to his Affairs relief;

Preſerve him ſafe, and when he will demand

His right from Engliſh Rebels, guide his hand,

Make them to know that thou doſt Rule on high,

Strike them with Lightning from the thundring Sky.

Revenge his Fathers guiltleſſe death on them,

While there remains or Root, or Branch, or Stem.

But whether now my Muſe, where wilt thou croud?

Among the Shrubs it fits me beſt to ſhroud:

And not to climb the Cedar proud and tall,

Leſt while I ſeek to riſe, I climb to fall,

Honor or Hopes calls moſt men to the Court,

Where one being wrought on by the great reſort,

Is ſtraightway ſtruck, and ſhortly hopes to be

Seen in the City in full Majeſtie.

Another with much labour, toyl, and pain,

Would fain climb high, but all his labour's vain.

This courts Gemmes and Gold, nor th'Indians can,

Nor Europe ſate the hunger of this man,

Nor fertile Lybi [...]s plentifulleſt ſtore,

But as he gets, ſo ſtill he covers more.

Another to the people ſhews his tayl;

Boaſts his deſcent, that ſo he may prevayl,

To draw the Fiſh into his Net: and there

Another for his valour doth appear,

And in the Publique place himſelf preſents,

Spoyls of his Foes, his new got Ornaments.

[Page]A ruſtick ſhepherds life doth laugh on me

More ſweet, than all the lives that be.

I, in my meaner way, great things deride:

For why, I know the vales have ſeldome try'd

The force of thundring Jove, when mountains high

Have trembled at his threatning Majeſty.

The meat and drink purchas't by me, is not

Bought with the treaſure of much goods ill got,

My ſleep's unguarded, I fear not to dye,

But in my little cot ſecurely lye:

Not troubled with the noiſe of men, or drums,

No trumpet there or horſeman ever comes.

Oft when I rife, I ſit a little while

Upon my fragrant bed of Camomile;

The Strawberries that in the thickets thrive,

My fainteſt hunger ſerve away to drive:

And pleaſant apples (as my Grandſire firſt)

So do they ſerve to quench my greateſt thirſt:

While Great ones drink in gold, poiſon and blood,

I drink clear water out of wholſome wood.

Thus do. I paſſe my time, harmleſſe to all

But birds, for whom I make ſome new pit-fall.

Thus ſtranger to the world, yet to my ſelf

Known, ſhall I dye, and leave this worldly pelf.

But, Sol withdrawing, the approaching night

And Starres appearing, do to ſleep invite.

§

[Page]

READER,

ACcept theſe lines, which I have plainly writ

Though not adorn'd with curious Art or wit

And thou ſhalt be my Patron, at whoſe beck

My Muſe ſhall hoiſt her ſailes, or give them check

So may I chance hereafter to relate

Some things more ſolid, and of greater weight.

And as our Palat's pleas'd with various fare,

So is our mind with ſtudies choice and rare:

All things have changes: ev'n the Law it ſelf

May lye and gather cob-webs on the ſhelf,

Though they be thine (grave Cook) who didſt reviſe

And mend the ſame, or Plowden grave and wiſe:

But I love various learning, and ſo do

Make it my ſtudy, and my paſtime too:

And thus while others play at Cards, or Drink

Away their time, I on Apollo think,

And pray his favour, that he will admit

Me from the Muſes fount to ſip ſome wit.

1659.

Yours in all officiouſneſſe and Love moſt obliged

FINIS.

[Page]

Information about this book

Title statement

Salmasius his buckler, or, A royal apology for King Charles the martyr dedicated to Charles the Second, King of Great Brittain.

Bonde, Cimelgus.

Edition statement

1662

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A60479

ID [STC]

Wing S411

ID [STC]

ESTC R40633

ID [EEBO-CITATION]

19463323

ID [OCLC]

ocm 19463323

ID [VID]

108856

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A60479)

Transcribed from: (Early English Books Online ; image set 108856)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1677:13)

Source

— Salmasius his buckler, or, A royal apology for King Charles the martyr dedicated to Charles the Second, King of Great Brittain., Bonde, Cimelgus..

Extent

[22], 394, [14] p., [2] leaves of plates : ill.

Printed for H.B. ...,. London :: 1662.. (Dedication signed: Cimelgus Bonde.) (Errata: p. [12].) (Reproduction of original in the Union Theological Seminary Library.)

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